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WURKS   OF  THE  FATIIPUIS 


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S     TIIOMAS     AQriXAS, 


ST.    Jo  II  N, 


NEW   EDITtON. 


Oxforti  anti  iLoiOon : 

JAMES   PARKEIJ    AXD   co. 

1874. 


SEEU  BY 
PRcSi:RVATiON 


COMMENTARY 

ON  TIIE  GOSPEL  ACCORDING  TO 

ST.  JOIIN. 


CIIAP.  I. 

Vcr.   1 .  In  tlie  bcginning  was  thc  Word. 

Chrys.  AVliilc   all  tlic  otlicr  Evangclists   bcgiii  witli   the  chns. 
Incarnatioii,  Jolm,  iiassing  ovcr  the  Conception,  Nativitv,  ,*?°'V".'^" 
education,  and  growtli,  spciks  immcdiatcly  of  the  Etcrnal  Joan. 
Gencration,  sa\iiig,  In  tlie  bighuiiny  u-as  ihe  irord.     Auo.  Aw-.  Hb. 
The  Grcck  word  "  lopros"  signifies  both  Word  and  Rcason.  l^i^^'"" 

.  .  .  .  (■ill.TSt. 

But  in  this  j)assage  it  is  bcttcr  to  intcrprct  it  Word ;    as  (i.  03. 
rcfcrring  not  only  to   the  Father,   but   to  the  crcation   of 
tliings  by  thc  opcrative  power  of  tlie  Word ;  wlicrcas  Kca- 
son,  thougli  it  produce  nothing,  is  still  rightly  called  Kcason. 
AuG.  A\  ords  by  tlicir  daily  usc,  sound,  and  passagc  out  of  us,  ,\„p 
have  bccomc  connnon  tliings.      lUit  thcrc  is  a  word  which  ''^"'*- 

.  .      .  Mii"  r 

remaincth  inward,   in   thc  vcry  man  himsclf;   distiiict  from  .io!,ii.  i. 
tlic  sound  which   j^rocccdcth  out  of  thc  mouth.      Thcrc  is '^' ^' 
a  word,  which  is  truly  and  spiritually  that,  wliicli  you  undcr- 
stand  by  tlie  sound,  not  being  the  actual  sound.     Now  who-  lic  Trin. 
ever  can  conccivc  thc  notion  of  word,  as  cxisting  not  only  J  y,,"  /,.  ^ 
before  its  sound,  but  cven  hcforc  the  idca  of  its  sound  is 
formcd,  may  sce  enigmatically,  and  as  it  wcrc  in  a  ghiss, 
some  simihtude  of  that  \Vord  of  Which  it  is  said,  In  the  be- 
ginnivg  icas  the  IVord.    For  whcn  we  givc  cxprcssion  to  somc- 
thing  whicli  we  know,  tlic  word   uscd  is  ncccssarily  dcrivcd 
from  the  knowledgc  thus  rctaincd  in  tlic  memory,  and  mu^t 
bc  of  thc  samc  quality  with  that  knowlcdgc.     For  a  word  is 
a  thouglit  formcd  from  a  thing  which  we  know;  wliich  word 
is  spoken  in  thc  heart,  being  neither  Greek  nor  Latin,  nor 
of  any  hanguagc,  though,  whcn  wc  want  to  commuiiicatc  it 
to  others,  somc  sigu  is  assumcd  by  which  to  cxprcss  it.  .  . 

VOL.  IV.  u 


fV 


2  GOSPEL   ACCORDING   TO  CHAP.  I. 

n.id.  cap.  Wherefore  tlie  word  which  sounds  externally,  is  a  sign  of  the 

'■^0-  (xi.)     ^Qj.(j  wiiich  lies  hid  within,  to  which  the  name  of  word  raore 

truly  appertains,     For  that  which  is  uttered  by  the  mouth 

of  our  flesh,  is  the  voice  of  the  word ;  and  is  in  fact  called 

word,  with  reference  to  that  frora  which  it  is  taken,  when 

r.asil.        it  is  developed  externally.    Basil.  ThisWord  is  not  a  human 

prhic.  "^     word.     For  how  was  there  a  human  word  in  the  beginning, 

Joan.         when  man  received  his  being  last  of  all  ?     There  was  not 

then  any  word  of  raan  in  the  beginning,  nor  yet  of  Angels; 

for  every  creature  is  within  the  liraits  of  tirae,  having  its  be- 

ginning  of  existence  from  the  Creator.     But  what  says  tlie 

Gospel?     It  calls  the  Only-Begotten  Himsclf  thc  Word. 

Chrys.       Chrys.  But  why  omitting  the  Father,  does  he  proceed  at 

^°'"'.'."     once  to  speak  of  the  Son?     Because  thc  Father  was  known 

Joan.  n.  t^ 

[i.]  §4.    to  all;  though  not  as  the  Father,  yet  as  God;  whereas  the 

Only-Begotten  was  not  known.     As  was  meet  then,  he  en- 

deavours  first  of  all  to  inculcate  the  knowledge  of  the  Son  on 

those  who  knew  Ilim  not;  thougli  neither  iii  discoursing  on 

Ilim,  is  he  altogether  silcnt  on  the  Father.     And  inasmuch 

as  he  was  about  to  teach  that  the  Word  was  the  Only-Be- 

7ra07jTV     gotten  Son  of  God,  that  no  one  miglit  think  this  a  passible 

generation,  he  raakes  mention  of  the  Word  in  the  first  place, 

in  order  to  destroy  the  dangerous  suspicion,  and  shew  that 

the  Son  was  from  God  irapassibly.     And  a  second  reason  is, 

.Tohn  15,    that  Hc  was  to  dechire  unto  us  the  things  of  the  Father. 

But  he  does  not  speak  of  the  Word  simply,  but  with  the 

addition  of  the  article,  in  order  to  distinguish  It  from  othcr 

words.     For  Scripture  calls  God's  laws  and  comraandraents 

words ;  but  this  Word  is  a  certain  Substance,  or  Person,  an 

Essence,  coraing  forth  impassibly  from  the  Father  Ilimself. 

Ba  i!.        Basil.  Wherefore  then  Word?    Because  born  irapassibly,  the 

prhic*. '"    Image  of  Him  that  begat,  raanifesting  all  the  Father  in  Him- 

Joan.  c.  3.  self ;  abstracting  from  Him  nothing,  but  existing  perfect  in 

Ang.  XV.    Himself     Aug.  As  our  knowledge  differs  from  God's,   so 

22.  ^xHi.r  '^^^^^  °^^'  ^ord,  which  arises  from  our  knowledge,  differ  from 

that  Word  of  God,  which  is  born  of  the  Father's  essence ; 

we  raight  say,  frora  the  Father's  knowledge,  the  Father'? 

wisdom,  or,  more  correctly,  the  Father  Who  is  Knowledge, 

the  Father  Who  is  Wisdora.     The  Word  of  God  then,  the 

c.2.3  (xiv.)  Ouly-Begotten  Son  of  the  Father,  is  in  all  things  like  and 


VER.  1.  ST.  JOHX.  3 

equal  to  the  Fatlier;  being  altogetlier  what  the  Fathcr  is, 
yet  not  the  Father ;  because  the  one  is  the  Sou,  the  other 
the  Father.     And  thereby  He  knoweth  all  things  which  the 
Father  knoweth  ;  yet  Ilis  knowledge  is  from  the  Father,  even 
as  is  Ilis  being :  for  knowing  and  being  arc  the  same  with 
Ilim ;  and  so  as  the  Father's  being  is  not  from  the  Son,  so 
ncither  is  Ilis  knowing.     Wherefore  the  Father  begat  the 
Word  equal  to  Ilimsclf  in  all  things  as  uttering  forth  Ilim- 
sclf.     For  had  thcre  bccn  more  or  less  in  Ilis  Word  tlian  in 
Ilimself,  He  would  not  liavc  uttercd  Ilimsclf  fully  and  per- 
fcctly.     With  rcspcct  howcver  to  our  own  inncr  word,  which 
we  find,  iu  whatevcr  sense,  to  be  likc  the  Word,  let  us  not 
object  to  see  how  very  unlike  it  is  also.     A  word  is  a  forma-  cap.  25. 
tion  of  our  mind  going  to  takc  placc,  but  not  yet  madc,  and  ^^^'' 
sometliing  in  our  miud  which  we  toss  to  and  fro  iu  a  shppery 
circuitous  way,  as  one  thing  and  anotlier  is  discovered,  or 
occurs  to  our  thoughts.     AVhen  this,  which  we  toss  to  and 
fro,   has  rcached  the  subjcct  of  our  knowlcdge,  and   bccn 
formcd  tlicrcfrom,  wlien  it  has  assumed  the  most  exact  like- 
ncss  to  it,  aud  tlic  conception  has  quite  answered  to  thc 
thing;  thcn  we  havc  a  true  word.     Who  may  not  sce  how 
great  the  differcucc  is  hcrc  from  that  Word  of  God,  which 
exists  in  thc  Form  of  God  in  such  wise,  that  It  could  not 
havc  bccn  first  going  to  be  formcd,  aud  aftcrwards  formcd, 
nor  cau  cvcr  havc  bccn  unformcd,  beiug  a  Form  absolute, 
and  absohitely  equal  to  Ilim  from  \Vliom  It  is.     "Whcrefore 
in  speaking  of  the  Word  of  God  herc  nothing  is  said  about 
thouglit  in  God ;  lcst  we  shoukl  tliink  thcrc  was  any  thing 
rcvolviiig  iu  God,  which  might  first  rcccivc  form  in  ordcr  to 
be  a  Word,  and   afterwards  lose  it,  and   bc  carried   round 
and  rouud  again  in  an  unformcd  statc.    Auc.  Now  thc  Word  Auf.de 
of  God  is  a  Form,  not  a  furmatioii,  but  thc  Form  of  all  ^^^^^' 
forms,  a  Form  unchangcablc,  removcd  from  accident,  from  Semi.  38. 
failurc,  from   timc,  frora   space,   surpassing  all   things,  and 
existing  in  all  things  as  a  kind  of  fuuudation  uudcrncath, 
and   summit   above   thcm.      Basil.    Yet   has   our   outward  Basil. 
word  some  similarity  to  the  Diviue  Word.     For  our  word  ^°"l' '" 
declarcs  the  wholc  conccption  of  the  mind ;  since  what  weJ"a"'<^'3- 
conccive  in  thc  mind  we  bring  out  in  word.     Indccd  our 
heart  is  as  it  wcre  thc   source,  and  the  uttcrcd  word  the 


4  GOSPEL   ACCORDING    TO  CIIAP.  I. 

chrys.       stream  wliicli  flows  therefrora.    Chrys.  Observe  tlie  spiritual 

""'"•^'     wisdom  of  the  Evangelist.     Ile  knew  tliat   men   hououred 

most  what  was  most  ancient,  and  that  honouring  what  is  be- 

fore  every  thing  else,  thcy  conceived  of  it  as  God.     Ou  this 

account  he  mentions  first  the  bednning,  saying,  In  the  begin- 

Orig.  tom.  ning  was  tJie  Word.     Origen.  There  arc  many  significations 

c  le^^eTs""  of  this  word  heyinnimj.     For  there  is  a  beginning  of  a  jour- 

Prov.  16.    ney,   and    begiuning  of   a    lengtli,    according  to  Proverbs, 

Vulg.         jy^g  beginning  of  the  right  jmth  is  to  do  justice.     There  is 

Job40, 19.  a  beginning  too  of  a  creation,  according  to  Job,  Ile  is  the 

'chiefof,    beginning^   of  the  ivays   of  God.     Nor   would   it  be   incor- 

^^•^•^"""  rect  to  say,  that  God  is  the  Beginning  of  all  things.     The 

Vulg.        pre-existcnt  niaterial  again,  wlicre  supposcd  to  bc  original, 

out  of  whicli  any  thing  is   produced,  is   considcrcd   as   thc 

Col.  1,  18.  beginning.     Tlicrc  is  a  bcginning  also  iu  respect  of  form  : 

as   where  Christ   is   the   beginniug  of  those  who   arc  madc 

according  to  the  image  of  God.     And  there  is  a  beginning 

Heb.  5,12.  of  doctrine,  according  to  Hebrews;    When  for  the  time  ye 

ovght  to  be  teacliers,  ye  have  need  that  one  teach  you  again 

which  be  the  first  principles  of  the  oracles  of  God.     For  there 

are  two  kinds  of  bcginning  of  doctrinc  :  one  in  itsclf,   tlic 

other  rehitivc  to  us;  as  if  we  shouhl  say  that  Christ,  in  that 

He  is  the  Wisdom  and  Word  of  God,  was  in  Tlimsclf  thc 

beginning  of  wisdom,  but  to  us,  in  that  Ile  was  the  Word 

c.  22.        incarnate.     There  being  so  many  significations  thcn  of  thc 

word,  we  may  take  it  as  thc  Beginning  through  Whom,  i.e. 

the  Maker;  for  Christ  is  Creator  as  The  Bcginning,  in  that 

He  is  Wisdom ;  so  that  the  Word  is  in  the  bcginning,  i.e. 

in  Wisdom  ;  the  Saviour  being  all  these  cxccllences  at  oncc. 

As  life  then  is  in  the  Word,  so  the  Word  is  in  the  Bcgin- 

ning,  that  is  to  say,  in  Wisdom.      Consider  then  if  it  be 

possible  according  to  this   signification  to  understand  the 

Beginniug,  as  meaning  that  all  thiugs  are  madc  according  to 

Wisdom,  and  the  patterns  contained  therein;  or,  inasmuch 

as  the  Beginning  of  the  Son  is  the  Father,  the  Beginniiig 

of  all  creatures  and  existencies,  to  understaud  by  the  tcxt, 

Ang.  de     In  the  beginning  was  the  Word,  tiiat  the  Son,  the  Word,  was 

o.T'(u!)    ^"^  ^^^^  Beginning,  tliat  is,  in  the  Father.     Aug.  Or,  In  the 

i^hfm  •      ^^^^^^^^^'  as  if  it  were  said,  before  all  things.     Basil.  Tiie 

1  rinc.        i^oly  Ghost  foresaw  that  men  would  arise,  who  should  envy 

Joan. 


VER.   1.  ST.  JOHN.  5 

the  glory  of  the  Only-Beg:otten,  subverting  their  hearers  by 
sophistry  ;  as  if  bccause  Ile  were  begotten,  IIc  was  not ;  and 
before  Ile  was  begotten,  He  was  not.    That  none  might  pre- 
sume  then  to  babble  such  things,  the  Iloly  Ghost  saith,  In 
the    beyinning   was    the    JVord.      IIilauv.    Ycars,    ccnturies,  Hilar.  ii. 
ages,  are  passed  over,  phacc  what  beginning  tliou  wilt  in  thy  c*^!^""' 
imagining,  thou  graspest  it  not  in  time,  for  lle,  from  Whom 
it  is  derived,  still  was.     Chuvs.  As  tlicn  whcn  our  sliip  is  Ciirys. 
iicar  shore,  cities  and  port  pass  in  survey  before  us,  which 
on  the  open  sea  vanish,  and  lcave  nothing  whereon  to  fix  the 
eye;  so  tlie  Evangclist  lierc,  taking  us  with  him  in  his  flight 
above  the  crcated  worhl,  leavcs  the  eye  to  gazc  in  vacancy 
on  an  illimitable  expanse.      For  the  words,  was  in  the  beyin- 
ninf/,  arc  significativc  of  eternal  anil  infinite  essence.     Aug.  Aue:. 
They  say,   howcver,  if  IIc  is  thc  Son,   Ile  was   born.     Wc  po^,^"^  " 
allow  it.     Thev  reioin:  if  thc  Son  was  born  to  thc  Fathcr,  ^^'■"'- 3«. 

,.[117.] 

the  Father  was,  beforc  tlie  Son  was  born  to  lliin.  This  thc  ^.  a. 
Faith  rcjects.  Then  thcy  say,  exphiin  to  us  how  the  Son 
couhl  bc  borii  from  the  Fatlicr,  and  yet  bc  cocval  with  Ilim 
from  wliom  Ile  is  born :  for  sons  are  born  aftcr  their  fathers, 
to  succ  ed  tliem  on  tlieir  death.  Thcy  adducc  analogies 
from  nature;  and  we  must  endcavour  likcwise  to  do  the 
.samc  for  our  doctrinc.  liut  how  cau  wc  find  in  nature  a  co- 
eternal,  wlicn  we  cannot  find  an  cternal?  Howcvcr,  if  a  thing 
generating  and  a  tliing  gcncratcd  can  bc  found  any  whcre 
coeval,  it  will  bc  a  liclp  to  forming  a  notion  of  coctcrnals. 
Now  \\'is(l()ni  licrself  is  callcd  in  thc  Soriptuics,  thc  bright-  \\'is(i.  7, 
iicss  of  Evcrlasting  Light,  thc  image  of  the  Fathcr.  Hencc  " 
then  let  us  take  our  comparison,  and  from  coevals  form 
a  notiou  of  cocternals.  Now  no  onc  doubts  that  brightncss 
])rocecds  from  fire :  fire  then  we  may  consider  the  father  of 
thc  brightncss.  Prescntly,  whcn  I  light  a  candic,  at  the 
samc  instant  with  thc  firc,  brightncss  arisctii.  (Jivc  mc  thc 
fire  without  thc  brightness,  and  I  will  with  thcc  bclicve  tliat 
the  Fathcr  was  without  the  Son.  An  image  is  produccd  by 
a  mirror.  Tlie  image  exists  as  soou  as  the  bcholdcr  ap- 
pcars ;  yct  thc  bcholder  existed  bcforc  he  cauic  to  thc  niir- 
ror.  Lct  us  suppose  thcn  a  twig,  or  a  bladc  of  prass  which 
has  grown  up  by  thc  watcr  side.  Is  it  not  born  with  its 
image?     If  thcrc  had  always   becn   thc  twig,   thcrc  would 


6  GOSPEL   ACCORDING  TO  CHAP.  I. 

always   have   been   the   iraage   proceeding   from   tlie   twig. 

And  whatever  is  from  another  thing,  is  born.     So  thcn  that 

which  generates  may  be  coexistent  from  eternity  with  that 

which  is  generated  from  it.     But  some  one  will  say  perhaps, 

Well,  I  understand  now  the  eternal  Father,  the  coeternal 

Son:  yet  the  Son  is  like  the  emitted  brightness,  which  is 

less  briUiant  than  the  fire,  or  the  rcflected  imagc,  which  is 

less  real  than  the  twi.,'.     Not  so  :  there  is  complete  cquahty 

between  Father  and   Son.     I  do  not  believc,  he  says;  for 

thou  hast  found  nothing  whereto  to  liken  it.     Ilowcvcr,  pcr- 

haps  we  can  find   something  in  nature   by   which  we  may 

understand  that  the  Son  is  both  coetcrnal  with  thc  Fathcr, 

and  in  no  respect  inferior  also :  though  wc  cannot  find  any 

one  material  of  comparison  that  will  be  suflicicnt  singly,  and 

must  therefore  join  together  two,  one  of  which  has  bcen  era- 

ployed  by  our  advcrsaries,  the  othcr  by  ourselvcs.     For  they 

have  drawn  their  comparison  from  things  which  arc  prcccded 

in  tirae  by  the  things  which  they  spring  from,  man,  for  cx- 

ample,  from  man.     Ncverthelcss,  man  is  of  the  samc  sub- 

stancewith  man.    We  have  then  iu  that  nativity  an  cquality 

of  nature;  an  equality  of  time  is  wanting.     But  in  the  com- 

parison  which  we  havc  drawn  from  the  brightncss  of  firc,  and 

the  reflexion  of  a  twig,  an  equahty  of  uature  thou  dost  not 

find,  of  time  thou  dost.    In  the  Godhcad  theu  there  is  found 

as  a  whole,  what  here  exists  in  single  and  separate  partsj 

and  that  which  is  in  the  creation,  existing  in  a  manner  suit- 

Gest.         able  to  the  Creator.    Ex  Gestis  Concilii  Ephesini.  Where- 

Eplj/        fore  in  one  place   divine   Scripture  calls   Ilim  the  Son,  in 

another  the  Word,  in  another  the  Brightuess  of  the  Father; 

names  severaliy  raeant  to  guard  against  blasphcmy.     For, 

forasmuch  as  thy  son  is  of  the  same  nature  with  thyself,  the 

Scripture  wishing  to  shew  that  the  Substance  of  the  Father 

and  the  Son  is  oue,  sets  forth  the  Son  of  the  Father,  born  of 

the  Father,  the  Ouly-Begotten.    Next,  since  the  terms  birth 

and  son,  convey  the  idea  of  passibleness,  therefore  it  calls 

the  Son  the  Word,  declaring  by  that  name  the  impassibility 

of  His  Nativity.     But  inasmuch  as  a  father  with  us  is  neccs- 

sarily  older  than  his  son,  lest  thou  shouldest  think  that  this 

applied  to  the  Divine  uature  as  well,  it  calls  the  Only-Be- 

gotten  the  Briglitness  of  the  Father;  for  brightness,  though 


VER.   1.  ST.  JOHN.  7 

arising  from  tlie  sun,  is  not  posterior  to  it.    Understand  then 
that  Ilri(//itness,  as  revealiiig  the  coeternity  of  the  Sou  \\\t\\ 
the  Father;   JVord  as  proving  the  impassibihty  of  Ilis  birth, 
and  Son  as  convcying  Ilis  consubstantiality.     CniiYs.  But  Chrys. 
thev  sav  tliat  In  the  btninnitui  does  not  absolutelv  exnrcss  l'*^'"'  '" 

'     .     '  .  .  J  i  Joan.  lii. 

eternity :    for  that  the  same  is  said  of  tlie  heaven  and  tlie  [ii.]  §.  2. 
carth  :  In  the  bef/inning  God  made  the  heaven  and  the  earth.  Ceu.  1, 1. 
But  are  not  made  and  was,  altogether  different  ?    For  in  like 
manner  as  tlie  word  is,  when  spokcn  of  man,  signifies  the 
prcscnt  only,  but  whcn  apjjlicd  to  Ciod,  that  wliich  always 
and  ctcrnally  is;  so  too  tcafi,  predicatcd  of  our  naturc,  signi- 
fics  thc  past,  but  prcdicated  ot  God,  ctcrnity.     Origkn.  Tbe  Orip. 
vcrb  to  be,  has  a  double  signification,  sometimes  expressing  ,    '"'  ','• 

'  .  .  divers.  loc. 

tlie  motiuns  which  takc  phice  iu  timc,  as  othcr   verbs  do; 
somctimcs  the  substance  of  that  one  thing  of  which  it  is  pre- 
dicated,  without  reference  to  time.     Hence  it  is  also  callcd 
a  substantive  verb.     Hilauv.  Consider  then  the  worhl,  un-  Hilar.  ii. 
derstaud  what  is  writtcn  of  it.     In  the  bef/inninf/  God  viade        V"* 
ihe  heaven  and  the  earth.     AVhatever  thercforc  is  crcated  is 
made  in  the  bcginning,  and  thou  wouhiest  contaiu  iu  tiiuc, 
wliat,  as  bcing  to  be  madc,  is  containcd  in  the  bcgiuuiMg. 
liut,  lo,  for  me,  an  iUitcrate  unlcarncd  fi^hcrman  is  in(h"pen-  mfus  ins- 
deutoftinic,  unconfined  l)y  agcs,  advancetli  beyond  all  bc- /j'j'!j\ 
ginnings.     For  thc  ^Vord  was,  wbat  it  is,  and  is  uot  boundcd 
by   any   timc,   nor  comincnccd  tlicrcin,  sccing   It   was   not 
tnade  in  the  beginning,  but  icas.     Alcuin.  To  rcfute  thosc 
who  infcrred  from  Christ's  IHrth  in  timc,  tliat  IIc  had  not 
bcen  from  cvcriasting,  the  Evangchst  bcgins  witli  the  cter- 
iiity  of  the  Word,  sayiug,  //*  the  bfyinniny  was  the  IVord. 

And  thc  Word  was  witli  God. 

Chrys.    Bccause  it  is  an   cspccial  attributc  of  God  to  bc  ciiry». 

cternal   aud   Mithout  a  bcginning,  lic  laid   tliis  duwu  Hrst  :]'"'"• '"• 

.        .  .      .  L""j  "• 

then,  lcst  any  onc  on  hcaring  in  the  beginninf/  was  the  Word, 

shouhl  supposc  the  Word  Unbcgotteu,  he  instautly  guardcd 

against  this;  saying,  And  ihe  Wordwas  mih  God.     Hilary.  niiar.  ii. 

From   the  bcginning    IIc  is   with  God  :    and   tliough   inde-  ^^  *^'^'"* 

pendent  of  timc,  is  not  indcpcndcnt  of  an  Author.     Basil.  Basil. 

Again  lic  rcpcats  this,  icas,  bccausc  of  mcn  biasphemously    rinc. 

Joan.  §.  1f 


8  GOSPEL   ACCORDING    TO  OHAP.   I. 

saying,  tliat  there  was  a  tirae  when  He  was  not.  Wherc 
then  was  the  TVord?  Illimitable  things  are  not  containcd 
in  space.  Whcre  was  He  then?  With  God.  For  neither 
is  the  Father  boundcd  by  place,  nor  the  Son  by  aught 
Orig.  circumscribing.  Origen.  It  is*  worth  while  noting,  that, 
Hom.  11.    ■^j^gj.gas  the  Word  is  said  to  corae^  [bc  madel  to  some,  as 

iri  J  o^ii* 

c-  1-  to  Hosea,  Isaiah,  Jereraiab,  with   God  it  is  not   made,  as 

^flgum     ^jjQjjgi^  -^  ^gj,g  jjQt  ^itl^  fjim  before.    But,  the  Word  having 

came E.T.^QQ^  always  with  Ilim,  it  is  said,  and  the   fVord  was  ivith 

God:  for  from  the  beginning  it  was  not  separate  from  the 

Chrys.       Fathcr.     Chrys.  He  has  not  said,  was  in  God,  but  was  with 

lloin.  111.    QqjJ  .  gxhibiting  to  us  that  eternity  which  Hc  had  in  accord- 

Theoph.     ance  with  His  Person.     Theopuyl.   Sabellius  is  ovcrthrowu 

in  loco,      ijy  ^i^jg  j.gj^j.^     Yov  he  asserts  that  the  Father,  Son,  and  Holy 

Ghost  are   one    Person,  Who   sometimcs    appeared  as  the 

Father,  sometimes  as  the  Son,  soractimes  as  the  Iloly  Ghost. 

But  he  is  manifestly  confounded  by  this  text,  and  the  fVord 

was  with  God ;  for  here  the  Evangclist  declarcs  that  the  Sou 

is  one  Person,  God  the  Father  anothcr. 

i 

i 

And  the  Word  was  God. 

Hilar.  ii.  HiLARY.  Thou  wilt  say,  that  a  word  is  the  sound  of  the 
de  Trin.  voicc,  thc  cnunciation  of  a  thing,  the  expression  of  a  thought : 
this  Word  was  in  the  beginning  with  God,  bccause  the 
utterance  of  thought  is  eternal,  when  He  who  thinketh  is 
eterual.  But  how  was  that  in  the  beginning,  which  exists 
no  time  either  before,  or  after,  I  doubt  even  whether  in  time 
at  all  ?  For  speech  is  neitlier  in  cxistence  before  one  speaks, 
nor  after ;  in  the  very  act  of  speaking  it  vanishes ;  for  by 
the  time  a  speech  is  ended,  that  frora  which  it  began  does 
not  exist.  But  even  if  the  first  sentence,  in  the  beginning 
was  the  Word,  was  through  thy  inattention  lost  upon  thee, 
why  disputest  thou  about  the  next ;  and  the  Word  tcas  with 
God?  Didst  thou  hear  it  said,  " In  God,"  so  that  thou 
shouldest  understand  this  Word  to  be  only  the  expressiou 
of  hidden  thoughts  ?  Or  did  John  say  ivith  by  mistake,  and 
was  not  aware  of  the  distinction  between  being  in  and  being 
iuith,  when  he  said,  that  what  was  in  the  beginning,  was  not 
in  God,  but  with  God?    Hear  then  the  nature  and  name  of 


VER.  1.  ST.  joiiy.  9 

tlie  Word ;  and  ihe  IVord  loas  God.     No  more  then  of  tlie 

sound  of  the  voice,  of  the  expression  of  the  thought.     The 

Word  here  is   a  Substance,  not  a  sound;  a  jVature,  not  an 

expression;   God,  not  a  nonentity.     Hilary.   But  the  title  is  Hilar.  vii, 

absolute,  and  free  from  the  offence  of  an  extraneous  subiect.  'j'^ '•"'■iii- c. 
...  .  ^'        p,  10.  n. 

To  Moses  it  is  said,  Ihave  given  ^  thee  for  a  yod  to  Pharaoh  :  Exod.  7,i. 

but  is  not  the  reason  for  the  name  added,  when  it  is  said,  to   '^!''v% 

'  '         esl.  >  ulg. 

Pharaoh  ?   !Moses  is  given  for  a  god  to  Pharaoli,  uhcn  he  is  '"/"'^ 
feared,  whcn  he  is  cntrcatcd,   whcn  he  punishes,  when   he      "* 
licals.     And  it  is  one  thing  to  bc  (jiven  for  a  god,  another 
tliing  to  be  God.     I  rcmcniber  too  another   api^lication   of 
the  name  in   the   Psalms,  /  have  said,  ye  are  gods.     But  Ps.  82 
there  too  it  is  imphed  that  the  title  was  but  bestowed  ;  and 
the  introduction  of,  /  said,  makes  it  ratlicr  tlie  phrase  of 
tlje  Spcakcr,  than  the  name  of  the  thing.     But  when  I  hcar 
the  Word  was  God,  I  not  only  hear  the  AVord  said  to  be, 
but  perceive  It  proved  to  be,  God.     Basil.  Thus  cutting  off  Basil. 
the  cavils  of  bhisphcmers,   and   those    who    ask    wliat    the  .""'":  '• 

^-  111  priiic. 

AVord  is,  he  repHcs,  and  the  Word  icas  God.     TiiKoriiYL.  Joau.  c.  4 
Or  combine  it  thus.     From  thc  Word  being  with  God,  it 
follows  phiinly  tliat  tlicre  are  two  Pcrsons.     Bnt  thcsc  two 
are  of  one  Naturc;  and  thcrcforc  it  procceds,  ///  ///c    Word 
was  God :  to  shew  that  Father  and  Son  are  of  Onc  Nature, 
l)cing  of  One  Godhcad.     Oiugex.  AVe  must  add  too,  that  Ong. 
the   "Word   illuminatcs   the   Prophets   with    Divine    wisdom,  f'""' "• 
in  that  He  cometh  to  them ;    but  tliat  with  God   Ile  ever  in  priuc. 
is,  bccause  Ile  is  God  ^     For  which  reason  he  placed  and 
the   Word  was  ivith   God,   before  and  the   Word  was   God. 
CniiYS.    Not    asscrting,   as    Plato    does,   one    to    be    intcHi-  Chry», 
gence  ^  thc  othcr  soul- ;   for  tlie  Divinc  Naturc  is  vcry  dif-  r^|°-|"r''[' 

fcrent   from   this But   you   say,    thc   Fathcr   is   called  \  vov%^ 

God  with  tlie  addition  of  thc  article,  the  Son  without  it.  jy  [f,].]  3. 
What  say  you  thcn,  whcn  thc  Apostle  writes,  The  great  Tit.  2, 13. 
God  and  our  Savionr  Jesus  Christ ;  and  again,  IVho  is  Rom.  9  5. 
over  all,  God ;  and   Grace  be  unto  you  and  peace  from   God  i\om.\, 7. 

»  Tlie  Greek  lias,  vph%  5f  toi-  &ihv  eqiially  present  witli  God.     S.  Thomas 

liQfb^  iffrlTvyx^-vuv^aTTo  ruv  tlvai  TTpus  avoids    the    apparent   tautology   in   the 

al)-t6v,  lit.  "  but  with  Goil,  God  is  jiru-  origiual  hy  substituting  "apnd   Deuin 

sent  at  all  tiines,  bccau.^^e   He  is  wiih  vero  est  Verbum  oblincre  ab  eo  quod 

lliin,"  i.e.  Tiryxaceic  and  (Ivai  are  one  sit  Deus." 
M  ith  God.    The  Word,  as  God,  is  alway s 


de  Trin. 
c.  16. 


10  GOSPEL    ACCORDING   TO  CHAP.  I. 

our  Father ;  without  the  article  ?  Besides,  too,  it  were  super- 
fluous  here,  to  affix  what  had  been  affixed  just  before.  So 
that  it  does  not  foUow,  though  the  article  is  not  affixed  to 
the  Son,  that  He  is  therefore  an  inferior  God. 

2.  The  same  was  in  the  beginning  with  God. 

Hilar.  ii,        HiLARY.  "Whcreas  he  had  said,  the   Word  was  God,  the 

fearfulness,  and  strangeness  of  the  speech    disturbed  me; 

the  prophets  having  declarcd  that  God  was  One.     But,  to 

quiet  ray  apprehensions,  the  fishcrman  reveals  the  schcme 

of  this  so  great  mystery,  and  refers  all  to  one,  without  dis- 

honour,   without   obHterating    [the   Person],   without  refer- 

ence  to  time^  saying,  The  Same  was  in  the  beyhining  loith 

God ;   with  One  Unbegotten   God,  from   whom   Hc  is,  the 

Onc   Only-begotten   God.     TnF.opnYL.    Again,  to  stop  any 

diabolical  suspicion,  that  the  AVord,  because  Hc  was  God, 

might  have  rebelled  against  His  Father,  as  ccrtain  Gcntiles 

fable,   or,   being  separate,   have   bccome   the   antagonist    of 

the  Father  Himself,  he  says,  The  Same  ivas  in  the  bcginning 

with  God ;  that  is  to  say,  this  Word  of  God  never  existed 

Clirys.       separate  from   God.     Chrys.    Or,  lest  hearing  that  Tn  the 

r"^  s^i  ^^U^^^^^^d  ^^^  ^^^    Word,  you  shoukl  regard  It  as  eternal, 

but  yet  understand  the  Father^s  Life  to  have  some  degree 

of  priority,  he  has  introduced  the  words,  The  Same  was  in 

the  beginning  with  God.     For  God  was  never  solitary,  apart 

ibid.  3.       from  Him,  but  always  God  with  God.     Or  forasmuch  as  he 

said,  the    Word  was   God,  that   no  one   might   think    the 

Divinity  of  tlie   Son  inferior,  he  immediately  subjoins  the 

marks  of  proper  Divinity,  in  that  he  both  again  mentions 

ThZnfii-     Eternity,  The  Same  was  in  the  beginning  with   God;   and 

ox/p-ytK  V     j^jjjg  jjjg  attribute  of  Creator,  All  things  were  made  by  Ilim. 

Orig-.,       Origen.  Or  thus,  the  EvangeUst  having  begun  with  those 

in  Joan.     propositions,  reunites  them  into  one,  saying,  The  Same  was 

<5*  *•  in  the  beginning  with  God.     For  in  the  first  of  the  three  we 

learnt  in  what  the  Word  was,  that  it  was  in  the  beginning ; 

in  the  second,  with  whom,  with  God ;  in  the  third  who  the 

*>  Since  He   was  1.  "in  the  begin-  nor  3.   inexisting  in   God  only,  so   as 

niiig,"    and   2.   "  God,"   and  3.  "  vvith  to  confound  or  destroy  the  PLTionality. 

God,"  He  was  1.  not  "  in  time,"  nor  [trom  S.  Hil.  1.  c.] 
'J    a  word,  but  The  Word,  (see  p.  8,) 


VER.  3.  ST.  JOIIX.  11 

TVord  was,  God.  Ilaviiig,  then,  by  the  term,  The  Same, 
sct  bcforc  us  iri  a  manner  God  thc  Word  of  Whom  hc  had 
spoken,  hc  collccts  all  into  the  fourth  proposition,  viz.  Iii 
the  he(finning  was  the  Word,  and  the  Word  tvas  tcith  God, 
and  the  JFord  was  God ;  iuto,  the  Same  was  in  the  be- 
ginning  with  God.  It  raay  be  asked,  liowever,  why  it  is  not 
said,  In  the  beginning  was  the  Word  of  God,  and  the  Word 
of  God  was  with  God,  and  the  Word  of  God  was  God? 
Now  wlioevcr  will  admit  that  truth  is  one,  must  nceds 
admit  also  that  the  demonstration  of  truth,  tliat  is,  wisdom, 
is  one.  But  if  trutli  is  one,  and  wisdom  is  onc,  the  Word 
wliich  enunciatcs  truth  and  dcvch)pcs  wisdom  iu  those  wlio 
are  cnpablc  of  rcceiving  it,  must  be  One  also.  And  thcrc- 
fore  it  wouhl  have  bcen  out  of  phice  hcrc  to  have  said,  thc 
Word  of  God,  as  if  there  wcrc  other  words  bcsidcs  that 
of  God,  a  word  of  angcls,  word  of  men,  and  so  on.  Wc 
do  not  say  this,  to  dcny  that  It  is  the  Word  of  God,  but 
to  shcw  the  u.se  of  omitting  the  word  God.  John  him- 
sclf  too  in  the  Apocalypse  says,  And  IJis  ^V«me  is  callcd  the  Rcv.  19, 
IVord  of  God.  Alcuin.  Wherefore  does  hc  usc  the  sulj-  ^'^' 
stantive  vcrb,  ivas?  That  you  mij;lit  uu(h'rstaud  that  the 
Word,  Which  is  coeternal  with  God  tlie  Father,  was  bcfore 
all  tiuic. 

3.  All  things  wcrc  madc  by  Iliiii. 

Alcuin.    Aftcr  spcaking  of  tlic  naturc  of  tlie    Son,   hc 
procecds   to    llis  opcrations,  sayiug,  All  things  were  made 
bij  Him,  i.  c.   evcry  thing,   w  hcther  substance  or  property. 
HiL\UY.    Or   thus :    [It   is   said],   the  Word   indced  was  in  Hiiar.  ii. 
tlie  bcginning,  but  it  mav  bc  that  IIc  was  not  bcforc  the^^^.V"* 

P  °  •  c.  17. 

bcgiuuiug.     But  what  saith   hc;    All  things  were   7nade  by 

Ilim.     He  is  infiuite  by  Whora  every  thing,  which  is,  was 

niade :  and  sincc  all  things  werc  madc  by  Ilim,  time  is  like- 

wise*^.     CuiiYs.  ]Moscs  indccd,  in  the  bcginuiug  of  tlic  Old  rhrjF. 

Testament,  spcaks  to  us  iu  much  detail  of  the  uatural  world,  ['"7/' 

saying,  In  the  bcginni/ig  God  made  the  hcavcn  and  the  earth ; 

*  That    is    lo    say,    The    text,    All  For  Ile  Wlio  made  all  tliinps,  maHc 

things  tvete   madc  by  Uim,  niakcs  iip  tiinc,  aiid  so  must  have  cxistcd  bcfore 

for  thc  words,  i;j  thv  bif^iiiniiif;,  shoiild  tiiiic,  i.  e.  froiii  ctcrnity. 
Ihcse  appcar  to  fall   short  of  etcruity. 


12  GOSPEL    ACCORDING   TO  CIIAP.  T. 

and  then  relates  how  that  the  light,  and  the  firmaraent, 

and  the  stars,  and  the  various  kinds  of  animals  were  created. 

But  the  Evangelist  suras  up  the  whole  of  this  in  a  word,  as 

farailiar  to  his  hearers ;  and  hastens  to  loftier  raatter,  making 

the  whole  of  his  book  to  bear  not  on  the  works,  but  on  the 

Au?.  1.     Maker.     Aug.  Since  all  things  were  made  by  Ilim,  it  is  evi- 

ad  Ht!""     dent  that  Hght  was  also,  when  God  said,  Let  there  be  light. 

cap.  2.      ^^^  jjj  likg  manner  the  rest.     But  if  so,  that  which  God 

said,  viz.  Let  there  be  light,  is  eternal.     For  the  Word  of 

God,  God  with  God,  is  coeternal  with  the  Father,  though  the 

world  created  by  Him  be  teraporal.     For  whereas  our  when 

and  sometimes  are  words  of  time,  in  the  Word  of  God,  on  thc 

contrary,  when  a  tliing  ought  to  be  raade,  is  etcrnal ;  and 

the  thing  is  then  raade,  when  iu  that  Word  it   is   that   it 

ought  to  be  raadc,  wliich  Word  hath  in  It  ncitlier  ichcn,  or 

Auo;.         at  sometime,  since  It  is  all  ctcriuil.     Aug.    IIow  thcn  can  thc 

tMct.  i.'     Word  of  God   be  made,  when   God  by  tlie  AVord  made  all 

*=•  il-         things?    For  if  the  A\'ord  Itsclf  wcre  niade,  by  what  othcr 

Word  was  It  raade?   If  you  say  it  was  the  Word  of  the  Word 

by  Which  That  was  raade,  that  Word  I  call  the  Only-Be- 

gotten  Son  of  God.     But  if  thou  dost  uot  call  It  the  Word 

1  Verbum  of  thc  Word  \  thcu  graut  that  that  Word  was  not  madr,  l)v 

Verbi 

ed.  Ben.     which  all  tliiugs  wcrc  made.     Aug.  Aud  if  It  is  not  made, 

Dei  Aq.     j^  jg  j^Q^  ^  crcature ;  but  if  It  is  not  a  crcaturc,  It  is  of  the 

1\ni\.      same  Substance  with  thc  Fathcr.     For  cvcry  substancc  which 

c.  9.  (vi.)    is  y^Q^  Qq^  js  3  crcature;  and  what  is  not  a  crcature  is  God. 

Theoph.     Theophyl.  The  Arians  are  wout  to  say,  that  all  things  are 

spoken  of  as  made  by  the  Son,  iu  the  sense  in  which  we 

say  a  door  is  made  by  a  saw,  viz.  as   an  instrument ;   not 

that  He  was   Hiraself  the  Maker.      Aud   so   they   talk    of 

the  Son  as  a  thing  made,  as  if  He  were  made  for  this  pur- 

pose,  that  all  things  might  be  made  by  Him.     Now  we  to 

the  inventors  of  this  lie    reply    simply  :    If,  as  ye  say,  the 

Father  had  created  the  Son,  in  order  to  make  use  of  Him  as 

an  instrument,  it  would  appear  that  tlie  Son  were  less  honour- 

able  than  the  things  made,  just  as  things  made  by  a  saw  are 

more  noble  than  the  saw  itself ;  the  saw  having  been  made  for 

their  sake.    lu  like  way  do  they  speak  of  the  Father  crcating 

the  Son  for  the  sake  of  the  thiugs  made,  as  if,  had  He  thought 

good  to  create  the  universe,  neither  would  Hc  have  produccd 


VER.  '6.  ST.  JOIIX.  13 

tlie  Son.     Wliat  can  be  more  insane  tlian  such  langunge? 
Tliey  argue,  however,   why  was  it  not  said  that  the  AVord 
made  all  things,  instead  of  the  preposition  by  ^  being  used  ?  '5ii 
For  this  reason,  that  thou  mightest  not  understand  an  Un- 
begottcn  and  Unoriginate  Sou,  a  rival  God*^.    Ciiuvs.  If  the  Chrys. 
preposition  bi/  perplcx  thec,  and  tliou  wouldest  learn  fi"oni  j^°'"" ^" 
Scripture  tliat  tlie  Word  Itse/f  va^de  all  thiugs,  hear  David,  [iv.]  c  2. 
Thou,  Lord,  in  tlie  beyinniny  hust  laid  the  foundation  of  the  Ps.  101. 
earth,  and  the  heavcns  are  the  ivork  of  Thy  hands.     That  he 
spoke  this  of  thc  Only-Begottcn,  you  lcarn  froni  thc  Apostle, 
wlio  in  tlie  Epistlc  to  the  Ileljrews  applics  thcse  words  to  the 
Son.     CiiuYs.  lUxt  if  you  say  that  tlie  prophet  spoke  this  of  Chrys. 
the  Father,  and  that  Paul  appHed  it  to  tlie  Son,  it  comes  to  '' ^"a^' 
the  sanie  thing.     For  he  would  not  have  mentioned  that  as 
applical)le  to  tlie  Son,  unlcss  he  fully  considcrcd  that  the 
Father  and  the  Scju  werc  of  equal  dignity.     If  again  thou 
drcani  that  in  the  prcposition  bi/  any  suljjcction   is  iniplicd, 
wliy  docs  Paul   usc  it  of  the  Fathcr?   as,  God  is  faithfnl,  bij  \  Cor. 
iriiotn  ye  were  callcd  into  the  fellowshij)  <f  llis  Son ;    and  .,'/,* 
again,  Tanl  an  Ajiostle  by  the  xcill  of  God.     Oiugen.    Ilcrc  l.  l. 
too  Valcntinus  errs,  saying,  that  thc  Word  sui^plicd  to  thc  jj  (![  g. 
Crcator  thc  cause  of  tiie  crcation  of  thc  world  '^ .      If  this 
intcrprctation  is  true,  it  should  have  becn  writtcn  that  all 
things  had  their  cxistcnce  from  tlie  Word  through  the  Crea- 
tor,  not  contrariwisc,  throu^h  the  Word  froni  thc  Crcator. 

Aiul  witliout  Illin  was  not  any  thinij  inadc. 


CnuYS.  That  you   may   not  supposc,  whcn   lie   says,  All  Chrya 


things  ivere  inade  by  Jlini,  that  hc  mcant  only  the  things  i„',^i'„c\ 


Moses  liad  spokeu  of,  he  seasonably  brings  in,  And  tvithout 
Ilim  was  not  any  thinf/  made,  nothing,  that  is,  cognizable 
eithcr  by  the  scnscs,  or  the  undcrstanding.  Or  thus;  Lcst 
you  should  suspcct  the  scntcncc,  All  things  ivere  made  by 
Ilim,  to  rcfcr  to  tlie  miracles  which  thc  other  Evangclists  had 
rclatcd,  he  adds,  and  without  Ilim  was  not  any  thiny  made. 
IliLAKY.  Or  thus;  That  all  Ihinr/s  were  made  bi/  Ilim,  is  j)ro-  Hilar. 
nounciug  too  much,  it  inav  bc  said.    There  is  au  Unbegotten  J,    "'     „ 

"*  Tlie  text  of  Aiig.  lias  "et  Dci  con-  "  rhv  tV  aXTirtv  vapfxoyra  rrjs  yfv4- 

ditoreiii,"    perh.ips    it    shoiild    he,    '  et  fftois  rov  koctixov  r<Lhriiji.iovp-fi.    ()rij;cn 

l)co    contrariuin,'    (as    bcfore    "  Patri  is  speakin^  of  llcracleon,  a  disciple  of 

conlrariuin.")  iiieoph.  has  avridiov.  Valcniiuus. 


14  GOSPEL   ACCORDING   TO  CHAP.  I. 

Who  is  made  of  none,  and  tliere  is  tlie  Son  Himself  begotten 

from  Ilim  Who  is  Unbegotten.      The  Evangelist  however 

again  implies  the  Author,  when  he  speaks  of  Him  as  Asso- 

ciated ;  saying,  withoid  Him  ivas  not  any  thing  made.     This, 

that  nothing  was  made  without  Him,  I  understand  to  mean 

the  Son's  not  being  alone,  for  '  by  whom'  is  one  thing,  '  not 

Orig.         without  whora'  another.   Oiugen.  Or  thus,  that  thou  mightest 

iV>  d"v."oc.  not  think  that  the  things  made  by  the  Word  had  a  separate 

existence,  and  were  not  contained  in  the  Word,  he  says, 

and  without  Him  was  not  any  thing  made :  that  is,  not  any 

thing  was  made  externally  of  Ilim ;    for  He  encircles  all 

Aug.         things,  as  the  Preserver  of  all  things.     Aug.   Or,  by  saying, 

Te"sL  N.v.  without  Hlm  was  not  any  thing  made,  he  tells  us  not  to 

qu.  97.      suspect  Him  in  any  sense  to  be  a  thing  made.     For  how 

can  He  be  a  thing  made,  when  God,  it  is  said,  made  notliing 

Orig.  in     without  Him  ?  Origen.  If  all  things  were  made  by  the  Word, 

ii°c  7°.'"    ^^^  ^"^  ^^^^  number  of  all  tliings  is  wickedness,  and  the  whole 

influx  of  sin,  tliese  too  were  made  by  the  Word ;  which  is 

false.     Now  'nothing'  and  *a  thing  which  is  not,'  raean  the 

same.     And  the  Apostle  seems  to  call  wicked  things,  things 

Rom.4,17.  which  are  not,   God  calleth  ihose  things  which  be  not,   as 

though  they  were.     All  wickedness  then  is  called  nothing, 

forasmuch  as  it  is  made  without  the  Word.     Those  who  say 

however  that  the  devil  is  not  a  creature  of  God,  err.     In  so 

far  as  he  is  the  devil,  he  is  not  a  creature  of  God ;  but  he, 

whose  character  it  is  to  be  the  devil,  is  a  creature  of  God. 

It  is  as  if  we  should  say  a  murderer  is  not  a  creature  of  God, 

Aug.  in      when,  so  far  as  he  is  a  man,  he  is  a  crcature  of  God.     Aug. 

i.  c.  13.      FoJ'  sin  was  not  made  by  Ilim ;  for  it  is  manifest  that  sin  is 

nothing,  and  that  men  become  nothing  when  they  sin.    Nor 

was  an  idol  niade  by  the  Word.    It  has  indeed  a  sort  of  form 

of  man,  and  man  himself  was  made  by  the  Word ;  but  the 

form  of  man  in  an  idol  was  not  made  by  the  Word :  for  it 

1  Cor,  8, 4.  is  written,  we  know  that  an  idol  is  nothiiig.     These  then  were 

not  made  by  the  Word  ;    but  whatever  things  were  made 

naturally,  the  whole  universe,  were;  every  creature  from  an 

Orig.  tora.  angel  to  a  worm.     Origen.   Valentinus  excludcs  frora  the 

tliings  made  by  the  Word,  all  that  were  made  in  the  ages 

which  he  believes  to  have  existed  before  the  Word.     This  is 

plainly  false;    inasmuch   as  the  things   wliich   he   accounts 


VER.  4.  ST.  joiiy.  15 

diviue  are  tlius  excluded  from  tlie  "  all  tliings,"  and  wliat  he 
deeras  wliolly  corrupt  are  properly  '  all  thiugs  !'     Aug.  TheAuor.de 
folly  of  tliose  men  is  not  to  be  listened  to,  who  think  nothing  boni"'c!25 
is  to  be  understood  herc  as  sometliing,  bccause  it  is  placed  at 
the  end  of  the  sentence  ^  :  as  if  it  made  any  difference  whe-  ^  Vulgate 
ther  it  was  said,  without  Ilim  nothing  was  made,  or,  without 
Ilim  was  raade  nothing.     Orfgen.  If 'the  word'  be  taken  Orig.  tom. 
for  that  whicli  is  in  each  man,  inasrauch  as  it  was  iraplanted  "*  ^' 
m  each  by  the  ]Vord,  which  was  in  the  beginning,  then  also, 
we  coramit  notliing  without  this  *  word'  [reason]  takiug  this 
word  'nothing'  in  a  popuhir  sense.     For  the  Apostle   says 
tliat  sin  was  dead  without  the  law,  but  when  the  comniaud- 
raent  camc,  sin  revivcd  ;  fur  siu  is  not  imputed  when  thrre 
is  no  law.     But  ucither  was  tlicre  siu,  wiicn  there  was  no 
Word,  for  our  Lord   says,  If  I  had  not  come  and  spoken  /o  jolm  15, 
them,  they  hud  not  had  sin.     For  evcry  cxcuse  is  withdrawn  -- 
frora  the  sinuer,  if,  with  the  Word  preseut,  and  enjoiuing 
what  is  to  be  donc,  he  refuses  to  obcy  II im.     Nur  is  the 
Word  to  be  bhamed  on  this  account ;   any  raorc  thau  a  mas- 
ter,  whose  discipline  leaves  no  excuse  open  to  a  dclinqucnt 
pupil  on  the   grouud  of  ignorance.     All  thiuj^s  thcn  were 
made   by  tlie  Word,  not  only  the   natural   worUl,  but   also 
whatever  is  done  by  those  acling  wilhout  rcasou.  Vul?. 

quod  fic- 
tum  est    n 

4.   Iii  lliiii  was  life.  ipsovita 

erat. 

Bede.  The  Evangclist  having  said  that  cvcry  crcature  was  Bedc  in 
madc  by  the  AVord,  lcst  pcrchauce  any  oue  might  tiiiuk  that  •  ^°^- 
Ilis  will  was  chaugcable,  as  though  Ile  willed  on  a  sudden 
to  make  a  crcature,  which  frora  etcruity  IIc  had  not  made; 
Ile  took  care  to  shew  that,  though  a  crcature  was  made  in 
tirae,  in  the  Wisdoni  of  the  Creator  it  had  beeu  frora  eteruity 
arrangcd  what  and  whcn  Ile  should  creatc.     Aug.  The  pas-  Ang.  in 
sage  can  be  read  thus :    What  was  made  in  IJim  was  ^(A'^- ^"'jjj^^iy" 
Thcrcfore  the  whole  uuiverse  is  life:  for  what  was  there  not  i  Vulg. 
made  in  Ilini?     lle  is  the  AVisdora  of  God,  as  is  said,  /n  Ps.  lO*. 
IVisdom  hast  Thou  made  them  all.      All  things  thcrcfore  are 
raade  in  Ilim,  evcn  as  thcy  are  by  Ilim.     IJut,  if  whatcvcr 
w;is  madc  in  Ilim  is  life,  the  earth  is  life,  a  stoue  is  life.    \Vc 
must   not   iuterpret  it   so   unsoundly,   lcst  the   scct   of  the 


16  GOSPEL    ACCORDING   TO  CHAP.  I. 

Manicliseans  creep  in  upon  us,  and  say,  tliat  a  stone  has  life, 
and  that  a  wall  has  life ;  for  they  do  insanely  assert  so,  and 
when  reprehended  or  refuted,  appeal  as  though  to  Scripture, 
and  ask,  why  was  it  said,  That  which  ivas  made  in  Him 
was  life  ?  Read  the  passage  then  thus  :  make  the  stop  after 
What  was  made,  and  then  proceed,  In  Ilitn  was  life.  The 
earth  was  made;  but,  tlie  earth  itself  which  was  made  is 
not  life.  In  the  Wisdom  of  God  however  there  is  spiritually 
a  certain  Reason  after  which  the  earth  is  made.  This  is 
Life^  A  chest  in  workmanship  is  not  life,  a  chest  in  art 
is,  iuasmuch  as  the  mind  of  the  workman  lives  whercin  that 
originai  pattern  exists.  And  in  this  sense  the  AVisdom  of 
God,  by  Which  all  things  are  made,  containeth  in  art  'all 
things  which  are  made,  according  to  that  art.'  And  therefore 
whatever  is  madc,  is  not  in  itself  life,  but  is  life  in  Ilim. 
Origen.  Origen.  It  may  also  be  divided  thus :    That  which  was 

Hom.ii.m  y^g^g  i^  Him  ;  and  then,  was  life ;  thc  sense  being,  that  all 

div.  loc.  _  ...  ... 

ante  nied.  things  that  wcrc  made  by  II im  and  in  Ilim,  are  life  in  Ilim, 
and  are  one  in  Ilim.  They  were,  tliat  is,  in  Ilim;  they  c.xist 
as  the  cause,  bcfore  thcy  exist  iu  themselvcs  as  cffccts.  If 
thou  ask  how  and  in  what  manner  all  things  «hich  were  madc 
by  the  Word  subsist  in  Him  vitally,  immutably,  causally, 
take  some  examples  from  the  created  world.  See  how  that 
all  things  within  the  arch  of  the  world  of  sense  have  thcir 
causes  simultancously  and  harmouiously  subsisting  in  that 
sun  which  is  the  greatcst  luminary  of  the  world :  how  multi- 
tudinous  crops  of  herbs  and  fruits  are  contained  in  single 
seeds :  how  the  most  complex  variety  of  rules,  in  the  art  of 
the  artificer,  and  the  mind  of  the  director,  are  a  living  unit, 
how  an  infinite  numbcr  of  lines  coexist  in  onc  point.  Con- 
template  these  several  instances,  and  thou  wilt  be  able  as  it 
were  on  the  wings  of  physical  science,  to  pcnetrate  with  tliy 
intellectual  eye  the  secrets  of  the  Word,  and  as  far  as  is 
allowed  to  a  human  understanding,  to  see  how  all  things 

The  passafre  continues  thus  in  the  ence  by  workmanship.     The  chest  is 

Tract.     "Iwill  explain  my  mcaning.  then  first  in  workmanship ;  but  does  it 

A  workman  niakes  a  chest.     He  first  cease  to  be  in  art  ?    there  it   remains 

lias  that  chest  in  liis  art;  for  otherwise  still,   and   there  it   will    continue,   the 

he  could  not  make  it.    The  chest  how-  pattern  of  other  chests,  when  the  first 

ever  does   not  exist  in   his   art,   as  a  visible  one  lias  rotted.     Mark  the  dis- 

visible  chest;  it  exists  there  invisibly,  tinction  between  a  chest  in  avt,  and  a 

and  is  tlien  brought  into  visihle  exibt-  chest  in  workmansliip.     A  cliest,"  &-c. 


VER.  4.  ST.  JOHN.  1 7 

which  were  made  by  the  "Word,  live  in  Him,  and  were  made 
in  Him.  Hii^^ry.  Or  it  can  be  understood  thus.  In  that  he 
had  said,  without  Ilim  was  not  any  thing  made,  one  might  have 
been  perplexed,  and  have  asked,  Was  then  any  thing  made  by 
another,  which  yet  was  not  made  without  Him  ?  if  so,  tlien 
though  nothing  is  made  without,  all  things  are  not  made  by 
Him :  it  being  one  thing  to  make,  another  to  be  with  the 
maker.  On  this  accouut  the  Evangelist  declares  what  it  was 
wliich  was  not  made  without  Him,  viz.  what  was  made  in 
Him.  This  then  it  was  which  was  not  made  without  Him, 
viz.  what  was  made  in  Him.  And  that  which  was  raade  in 
Him,  was  also  made  by  Hira.  For  all  things  were  created  in 
Him  and  by  Him,  Now  things  were  made  in  Him,  because 
He  was  born  God  tlie  Crcator.  And  for  this  reason  also 
tliings  that  were  made  in  Hira,  were  not  made  without  Hira, 
viz.  that  God,  in  that  He  was  born,  was  life,  and  He  wlio 
tcas  life,  was  not  made  life  aftcr  being  born.  Nothing  then 
which  was  made  in  Hira,  was  made  without  Him,  bccause 
He  was  life,  iu  AVhom  they  were  made ;  because  God  Who 
was  born  of  God  was  God,  not  aftcr,  but  in  that  He  was 
born^.  CiiRYS.  Or  to  give  another  cxphination.  We  will  CIirvR. 
not  put  the  stop  at  without  Ilim  was  not  any  thing  made,  as  rj"  -]';„' 
the  heretics  do.  For  tliey  wishing  to  prove  the  Holy  Ghost  Joan. 
a  crcature,  read,  That  which  was  mnde  in  Ilim,  was  life.  But 
tliis  cannot  be  so  undcrstood.  For  first,  tliis  was  uot  tlie 
place  for  making  mention  of  the  Holy  Ghost.  But  let  us  Bup- 
pose  it  was ;  lct  us  take  the  passagc  for  tlie  prcsent  accord- 
ing  to  thcir  rcading,  we  shall  sce  that  it  leads  to  a  difhculty. 
For  when  it  is  said,  That  which  was  made  in  Him,  was  life ; 
tliey  say  the  life  spokcn  of  is  the  Holy  Gliost.  But  this  Hfe 
is  also  light ;  for  the  Evaugclist  procccds,  The  /ife  7vas  the 
light  of  men.  Whercfore  according  to  tlicm,  lie  calls  the 
Holy  Ghost  tlie  light  of  all  men.  But  the  Word  mentioned 
above,  is  what  he  here  calls  consccutivcly,  God,  and  Life, 
and  Light.  Now  the  JVord  was  made  flesh.  It  follows  that 
the  Holy  Ghost  is  incarnate,  not  the  Son.  Dismissing  tlien 
this  rcadiug,  we  adopt  a  more  suitable  one,  with  the  foUow- 

*"  i.e.  the  Son  ever  being  wliat   He  Creator,   in  that  He  was,   and  always 

is,  in    that  He  is,  "  Living   of  Living,  equally  the  Creator,  and  so  of  all  tliings, 

Perfect  of  Perfect,"  not  [as  man]  re-  because  what  He  was,  He  was  always, 

ceiving    subsequently,     He     was     tiie  in  that  He  was. 

VOL.   IV.  C 


18  GOSPEL    ACCORDING   TO  CHAP.  T. 

ing  meaning :    AU  ihings  were  made  by  Him,  and  without 
Him  was  not  any  thing  made  ichich  was  made  :    theie  we 
make  a  stop,  and  begin  a  fresh  sentence :  In  Eim  was  life. 
-yevtirhv      Without  Him  was  not  any  thing  made  which  was  made ;  i.e. 
which  could  be  made.     You  see  how  by  this  short  addition, 
he  removes  any  difBculty  which  might  foUow.    For  by  intro-  ' 
ducing  without  Him  ivas  not  any  thing  made,  and  adding, 
which  was  made,  he  iucludes  all  things  invisible,  and  excepts 
srifxiovp.     the  Holy  Spirit :  for  the  Spirit  cannot  be  made.     To  the 
'^'"^  mention  of  creation,  succeeds  that  of  providence.     In  Him 

was  life^.      As  a  fountain  which  produces  vast  dcpths  of 
water,  and  yet  is  nothing  diminished  at  the  fountain  head ; 
so  worketh  the  Only-Begotten.     How  great  soever  His  crea- 
tions  be,  He  Himself  is  none  the  less  for  them.    By  the  word 
life  here  is  meant  not  only  creation,  but  that  providence  by 
which  the  things  created  are  preserved.     But  when  you  are 
told  that  in  Him  icas  life,  do  not  suppose  Him  compouuded ; 
John  5, 26.  for,  as  the  Father  hath  life  in  Himself,  so  hath  He  given  to 
the  Son  to  have  life  in  Himself.     As  then  you  would  not  call 
the  Father  compounded,   so   neither  should   you  the  Son. 
Ori?.  t.ii.  Origen.    Or  thi^s  i  Our  Saviour  is  said  to  be  some  things 
*^'  not  for  Himself,  but  for  others ;  others  again,  both  for  Him- 

self  and  others.  When  it  is  said  then,  That  which  was  made 
in  Him  was  life ;  we  must  enquire  whether  the  life  is  for 
Himself  and  others,  or  for  others  only ;  and  if  for  others,  for 
whom  ?  Now  the  Life  and  the  Light  are  both  the  same 
Person :  He  is  the  light  of  men :  He  is  therefore  their  Hfe. 
The  Saviour  is  called  Life  here,  not  to  Himself,  but  to 
others;  whose  Light  He  also  is.  This  life  is  insepa- 
rable  from  the  Word,  from  the  time  it  is  added  on  to  it. 
For  Reason  or  the  Word  must  exist  before  in  the  soul, 
cleansing  it  from  sin,  till  it  is  pure  enough  to  receive  the 
life,  which  is  thus  ingrafted  or  inborn  in  every  one  who 
renders  himself  fit  to  receive  the  Word  of  God.  Hence  ob- 
serve,  that  though  the  Word  itself  in  the  beginning  was  not 
made,  the  Beginning  never  having  been  without  the  Word ; 
yet  the  Ufe  of  men  was  not  always  in  the  Word.     This  life 

'  rbj'  irepl  t^s  ■jrpovoias  \6yov.  Life,  might  not  be  incredulous  as  to  so 
he  says.  The  Hom.  coiitinues:  "  Life,  many  things  having  conie  from  Him 
the  Evangelist  says,  in  order  that  we      For  as,  &c." 


VER.  4.  ST.  JOHN.  19 

of  men  was  made,  in  that  It  was  the  light  of  men  ;  and  this 
light  of  men  could  not  be  before  man  was;  the  light  of  men 
being  understood  rclatively  to  men ''.  And  therefore  he  says, 
That  which  was  made  in  the  Word  was  life ;  not  Tliat  which 
was  in  the  "Word  was  life.  Some  copies  read,  not  araiss, 
"  That  which  was  made,  in  Ilim  is  life."  If  we  understand 
the  life  in  the  Word,  to  bc  He  who  says  below,  '  I  aw  the  John  n, 
life,'  we  shall  confcss  that  nonc  who  believe  not  iu  Christ  '  '  ' 
live,  and  that  all  who  live  not  iu  God,  are  dead. 

And  thc  life  was  thc  light  of  men. 

Theopiiyl.  Ile  had  said,  In  Ilim  icas  life,  that  you  might  Theopii. 
not  suppose  that  the  "Word  was  without  hfe.     Now  he  shews '"  '^^' 
that  that  hfe  is  spiritual,  and  the  light  of  all  reasonable  crea- 
tures.     And  the  life  icas  the  lii/ht  ofmen:  i.e.  not  sensible, 
but  intcllcctuul  hglit,  illuminatiiig  the  vcry  souh     Aug.  Life  Aup.  in 
of  itsclf  givcs   illuminatiou  to  mcn,  but  to  cattlc  not :    for  j  °J"  ^^' 
they  have  not  rational  souls,  by  wliich  to  disccru  wisdom ; 
whcreas   man,   bcing   made    iu   the    image   of  God,    has    a 
rational  soul,  by  which  he  cau  discern  wisdom.     IIcucc  that 
life,  by  which  all  things  are  made,  is  hght,  not  howcver  of 
all  animals  whatsoevcr,  but  of  mcn.     Theophyl.   Ile  saith 
not,  the  Light  of  the  Jcws  ouly,  but  of  all  mcn  :  for  all  of 
us,  in  so  far  as  we  have  received  intellcct  aud  reason,  from 
that  AVord  wliicli  crcatcd  us,  arc  said  to  bc  ilhiminatcd  by 
llim.     Tor  thc  rcason  which  is  givcn  to  us,  and  which  con- 
stitutes  us  the  rcasonablc  bcings  we  arc,  is  a  hght  dirccting 
us  what  to  do,  and  what  not  to  do.     Oiugen.  Wc  must  not  orip:. 
orait  to  noticc,  that  hc  puts  the  life  bcfore  the  liyht  of  men.  "°"  ""• 
For  it  would  be  a  contradiction  to  suppose  a  being  without 
life  to  be  illuminatcd ;    as  if  hfe  wcre  an  addition  to  illu- 
mination.     But  to  procced  :  if  the  life  was  the  liyht  of  men,  tom.  ii. 
mcaning  men  only,  Christ  is  the  hght  and  the  lifc  of  meu  '^' 
only ;    an  heretical  supposition.     It  does  not  follow  then, 
whcn  a  thing  is  predicated  of  any,  that  it  is  predicatcd  of 
those  only ;   for  of  God  it  is  writtcn,  that  Ile  is  the  God  of 
Abraham,  Isaac,  and  Jacob  ;    aud  yct   Ile  is   not  the  God 
of  thosc  fathcrs  only.     In  thc  same  way,  the  li(jht  of  men  is  c.  17. 
not  excludcd  from  bcing  the  hght  of  others  as  wclh     Some 

*"  ToC  (puTOi  Tuv  &i'0pu>n(a)i'  KaTo,  T^v  TTphi  avdpwiTots  a^tdLV  vooviiivou. 

c  2 


20  CUSPEL  ACCORDING   TO  CHAP.  I. 

Gen.1.26.  moreover  contend  from  Genesis,  Let  us  make  man  after  our 
image,  that  man  means  whatever  is  made  after  the  image 
and  similitude  of  God.  If  so,  the  light  of  men  is  the  light 
of  any  rational  creature  whatever. 

5.  And  the  light  shineth  in  darkness. 

Aug.  Tr.        AuG.  Whereas  that  hfe  is  the  Hght  of  men,  but  fooHsh 

^-  "^-  ^^-     hearts  cannot  receive  that  hght  being  so  encumbered  with 

sins  that  they  cannot  see  it ;  for  this  cause  lest  any  should 

think  there  is  no  Hght  near  them,  because  they  cannot  see  it, 

he  continues :    And  the  light  shineth  in  darkness,  and  the 

darkness  comprehended  it  not.      For  suppose  a  bHnd  man 

standing  in  the  sun,  the  sun  is  present  to  him,  but  he  is  ab- 

sent  from  the  sun.     In  Hke  manner,  every  fool  is  bhnd,  and 

wisdom  is  present  to  him ;  but,  though  present,  absent  from 

his  sight,  forasrauch  as  sight  is  goue  :  the  truth  being,  not 

that  she  is  absent  from  him,  but  that  he  is  absent  from  her. 

Orig.  in     Origen.  This  kind  of  darkness  however  is  not  in  men  by  na- 

fiT'i4     ^^^^>  according  to  the  text  in  the  Ephesians,  Ye  were  some- 

F.nh.5, 8.  time  darkness,  buf  now  are  ye  light  in  the  Lord^.     Origen. 

iiom.  il.     Oj'  thus,  The  light  shineth  in  the  darkness  of  faithful  souls, 

iiiaiv.  loc.       1  j^icolai,  for  this  passage  wliich  is  IVe  were  sometime  darhiess,   but  now 

incorrectly  given,  substitutes  the   ibl-  light  in  the  Lord ;  although  we  be  in 

lowing.      (Origeu,  tom.  ii.    c.    13.   in  some  degree  holy  and  spiritual.    Who- 

Joh.)     "  Now  if  the  Hfe  is  one  with  the  soever  was  sometime  darkness,  did,  as 

light  of  men,  none  who  is  in  darkness  Paul,  become  darkness,  altliough  being 

lives,  and  none  who  lives  is  in  dark-  capable  and  framed  such  as  to  be  made 

ness;  since  every  one  who  lives  is  also  light    in   the   Lord.     And    again,  The 

in  light,  and  conversely,  whoever  is  in  light  of  men  is  our  Lord  Jesus  Clirist, 

light,  also  Hves.    Again,  as  in  thus  dis-  Who  manifested  Himself  in  human  na- 

coursing  on  contraries,  we  may  under-  ture  to   every  rational  and  intelligent 

stand  the  contraries  to  them  which  are  creature,  and  opened  to  the  hearts  of 

omitted,  and  life,  and  the  light  of  men,  the  laitlifui  tlie  mysteries  of  His  Di- 

are  the  subjects  of  our  discourse;  and  vinity,  in  Which  He   is  equaj   to   the 

the  contrary  of  life  is  death,  and  the  Fatlier  ;    according    to    the    Apostle's 

contrary  of  the  light  of  men  is  thedark-  saying,   (Eph.   5,   8,)   Ye  were  some- 

ness  of  men  :    we  may  perceive,  that  time  darkness,   but  now  are  ye   light 

whoever  is  in  darkness,  is  also  in  death,  in  the  Lord.     Hence  the  Hght  shineth 

and  he  who  does  the  works  of  death,  is  in  darkness,  because  tlie  wlioie  human 

certainly  in  darkness;  whereas  he  wlio  race,  not  by  iiature  but  as  the  desert 

does  the  things  which  are  of  the  Hght,  of  original  sin,  was  in  the  darkness  of 

that  is,  he  whose  works  shine  before  ignorance  of  Ihe  trutli ;  but  after  His 

men,  and  who  is  mindful  of  God,  is  Birth  of  the  Virgin,  Clirist  shineth  in 

not  in  death,  as  we  read  in  Ps.  vi.    He  the  hearts  of  those  who  discern  Him. 

is  not  in  death  who  remembereth  Thee.  But  because  there  are  some  who  still 

[Vulg.  Quoniam  non  est  in  morte  qui  abide  in   the   most  profound   darkness 

niemor  sit  tui.  Eng.  T.,    In  death  no  of  impiety  and  deceit,   the  EvangeHst 

nian  remembereth  Thee.]    But  whether  adds,  And  the  darkness  coinprehended 

men's  darkness  and  death  are  so  byna-  it  not ;   as  though  he  would  say,  The 

ture  or  not,  is  another  consideration.  Light,"  &c. 


VER.  5.  ST.  JOHN.  21 

begimnng  froin  faith,  and  drawiugonwards  to  liope  ;  but  the 

deceit   and   ignorance  of  undisciplined   souls   did   not  com- 

prehend  the  light  of  the  Word  of  God  shining  in  the  flesh. 

That    however   is   an    ethical    meaning.     The   metaphysical 

signification  of  the  words  is  as  follows.     Huraan  nature,  evea 

tliough  it  sinned  not,  could  not  shine  by  its  owu  strength 

siraply;    for  it  is  not   naturally  light,  but  only  a  recipicnt 

of  it;  it  is  capable  of  containing  wisdom,  but  is  not  wisdom 

itself.     As  the  air,  of  itself,  shineth  not,  but  is  called  by  the 

aarae  of  darkness,  even  so  is  our  nature,  considered  in  itself, 

a  dark  substance,  which  however  adraits  of  and  is  made  par- 

takcr  of  the  light  of  wisdora.      And  as  whcn  tlie  air  receives 

the  sun's  rays,  it  is  not  said  to  shine   of  itself,  but  the  sun'3 

radiance  to  be  apparcnt  in  it;  so  tlie  reasonable  part  of  our 

nature,  while  posscssing  the  presence  of  the  Word  of  God, 

does  not  of  itself  understand  God,  and  intellectual  things, 

but  by  raeans  of  the  divine  light  irapLinted   in  it.     Thus, 

The  liyht  shineth  in  darkness :  for  the  Word  of  God,  the  life 

and  the  light  of  raen,  ceaseth  not  to  shine  in  our  nature  ; 

though  regarded  in  itself,  that  nature  is  without  form  and 

darkness.     And  forasrauch  as  pure  light  cannot  be  corapre- 

heudcd  by  any  crcaturc,  hcnce  the  tcxt  :    The  darkness  com- 

prehended  it  not.     Chrys.  Or  thus :  throughout  the  whole  ciiryR. 

foregoiug  passage  hc  had  bcen  spcaking  of  crcation  ;  then  nvTc.* 

he  racntions  thc  spiritual  bcncfits  which  the  Word  brought 

with  it :  And  the  life  was  thc  liyht  of  men.      11  e  saith  not, 

the  light  of  Jcws,  but  of  all  racn  without  cxccption;  for  not 

thc  Jews  only,  but  thc  Gcntilcs  also  havc  conic  to  this  know- 

lcdge.     The  Angels  he  omits,  for  he  is  speaking  of  humau 

nature,   to   whora    the   Word    carac    briugiug   glad    tidiugs. 

OiuGEN.    But  thcy  ask,  why  is  not  tlic  Word  Itsclf  callcd  Orip. 

the  light  of  raeu,  instead  of  the  life  which  is  in  the  Word?  J"'')'^"^^ 

\Ve  reply,  that  the  life  hcre  spoken  of  is  not  that  which  ra-  c  lu, 

tional  and  irrational  aniraals  havc  in  coraraon,  but  tliat  whicli 

is  anncxed  to  the  Word  which  is  within  us  through  partici- 

pation  of  the  primaeval  Word.     For  we  must  distinguish  the 

cxternal  and  false  lifc,  frora  the  desirable  and  true.     Wc  are 

first  madc  partakcrs  of  life  :   and  this  Ufe  with  sorae  is  hght 

poteutially  only,  not   in  act ;   with  those,  viz.   who  are  not 

eager  to  search  out  thc  thiugs   which    appertain  to  know- 


22  GOSPEL   ACCORDING   TO  CHAP.  I. 

ledge:  witli  others  it  is  actual  ligbt,  those  who,  as  the 
Apostle  saith,  covet  earnestly  the  best  gifts,  that  is  to  say, 
the  word  of  wisdom.  {U^  the  life  and  the  light  of  men  are 
the  same,  whoso  is  in  darkness  is  proved  not  to  live,  and 
none  who  liveth  abideth  in  darkness.)  Chrys.*  Life  having 
come  to  us,  the  empire  of  death  is  dissolved ;  a  light  having 
shone  upon  us,  there  is  darkness  no  longer :  but  there  re- 
maineth  ever  a  life  which  death,  a  light  which  darkness 
cannot  overcome.  Whence  he  continues,  And  the  light 
shineth  in  darkness :  by  darkness  meaning  death  and  error, 
for  sensible  Hght  does  not  shine  in  darkness,  but  darkness 
must  be  removed  first;  vvhereas  the  preaching  of  Christ 
shone  forth  amidst  the  reign  of  error,  and  caused  it  to 
disappear,  and  Christ  by  dying  changed  death  into  life,  so 
overcoming  it,  that  those  who  were  already  in  its  grasp 
were  brought  back  again.  Forasmuch  then  as  neither  dcath 
nor  error  hath  overcome  His  light,  which  is  every  where 
conspicuous,  shining  forth  by  its  own  strength;  thercfore 
he  adds,  And  the  darkness  comprehended  it  not^.  Origex. 
As  the  light  of  men  is  a  word  expressing  two  spiritual  things, 
so  is  darkness  aLo.  To  one  who  possesses  the  light,  we 
attribute  both  the  doing  the  deeds  of  the  light,  and  also  true 
understanding,  inasmuch  as  he  is  illuminated  by  the  light 
of  knowledge :  and  on  the  other  hand,  the  term  darkness 
we  apply  both  to  uulawful  acts,  and  also  to  that  knowledge, 
which  seems  such,  but  is  not.  Now  as  the  Tather  is  light, 
and  in  Ilim  is  no  darkness  at  all,  so  is  the  Saviour  also. 
Yet,  inasmuch  as  He  underwent  the  similitude  of  our  sin- 
ful  flesh,  it  is  not  incorrectly  said  of  Him,  that  in  Him  there 
was  some  darkness  ;  for  He  took  our  darkncss  upon  Him- 
self,  in  order  that  He  might  dissipate  it.  This  Light  there- 
fore,  which  was  made  the  life  of  man,  shines  in  the  darkness 
of  our  hearts,  when  the  prince  of  this  darkness  wars  with  the 
human  race.    This  Light  the  darkuess  persecuted,  as  is  clear 

''  Nicolai  omits  this  clause,  as  not  that  life  which  is  received  by  creation, 

being    Origen's,    nor    fittiiig    in    with  but  that  perpetual  and  immortal  life 

what  precedes  and  substitutes,  "  which  which  is  prepared  for  us  by  the  Provi- 

is  afterwards  followed  by  the  word  of  dence  of  God."     Life  having,  &c. 

knowledge,  &c."  "  i.  e.  could  not  get  hold  of  it ;  for 

'  Nicolai  inserts  from  S.  Chrys.,  in  Chrysostom   adds,  "  it  is  too  strong  to 

order  to   make    the   connection    clear,  be  contended  with." 
"  The  word  '  life  '  means  here  not  only 


VER.  6 — 8.  ST.  JOHN.  23 

from  Tvhat  our  Saviour  and  His  children  suffcr ;  the  dark- 

ness  fighting  against  the  children  of  light.     But,  forasrauch 

as  God  takes  up  the  cause,  they  do  not  prevail ;  nor  do  they 

apprehend  the  light,  for  thcy  are  either  of  too  slow  a  nature 

to  overtake  the  light's  quick   course,  or,  waiting  for  it  to 

come  up  to  tliem,  they  are  put  to  flight  at  its  approach. 

We  should   bear  in   mind,  however,  that  darkness  is    uot 

ahvays  uscd  in  a  bad  sense,  but  sometiracs  in  a  good,  as  in 

Psalm  xvii.    He  made  durkness  Ilis  secret  place  :  the  things  Ps.  18, 11. 

of  God  being  unknown  and  incomprehcnsible.     This  dark- 

ness  thcn  I  will  call  praiscwortliy,  siuce  it  tends  toward  light, 

and  lays  hold  on  it  :   for,  tliough  it  wcre  darkucss  bcfore, 

while  it  was  not  known,  yet  it  is  turned  to  light  and  know- 

ledge  in  him  who   has  learned.     Auo.  A  ccrtaiu  Platonist  Aup:. 

...  de  Civit. 

once  said,  that  the  beginning  of  this  Gospel  ought  to   be  13^1,  1.  x. 
copied  in  letters  of  gold,  and  phiccd  in  the  most  conspicuous  '^:  ^^- 
place  in  every  cliurch.     Bede.    Tlie  other  Evangehsts  de-  ikde, 
scribc  Christ  as  born  in  time  ;  John  witnesseth  that  Ile  was  '"  °*^" 
in  the   bcginning,  saying,  In  the  beginniny  was   t/ie   Jford. 
The  othcrs  describe  Ilis  sudden  appcarance  among  men ; 
he  witnesscth  that  Ile  was  evcr  with  God,  saying,  And  the 
irord  was  wilh  (Jod.     Thc  othcrs  provc  llim  vcry  man ;   he 
very   God,    saying,   And   tlie    Uord   icas    God.     Thc    others 
cxhibit  Ilim  as  man  conversing  with  mcn  for  a  season  ;  he 
prououuccs  llira  God  abidiug  with   God  in  the  begiuning, 
saying,    The   Same   was   in    the    bcginning  ivith    God.       The 
othcrs  rclate  the  grcat  dccds  wliich   IIc  did  amongst  men  ; 
he  tliat  God  the  Fatlicr  made  evcry  creature  tlirough  Ilim, 
saying,  All  things  were  made  by  Ilini,  and  without  Ilini  was 
not  a)nj  thi/tf/  niade. 

6.  Thcre  was  a  man  scnt  from  God,  whose  name 
was  John. 

7.  The  same  came  for  a  witness,  to  bear  witncss  of 
the  Light,  that  all  mcn  tlu-ough  him  niight  bclieve. 

8.  He  was  not  that  Light,  but  was  sent  to  bcar 
witness  of  that  Light. 

AuG.  What  is  said  abovc,  rcfcrs  to  the  Divinity  of  Christ.  Aup.  Tr. 
He  camc  to  us  iu  thc  form  of  man,  but  mau  in  such  scnsc,  as  ""  ^' 


24  GOSPEL   ACCORDING    TO  CIIAr.  I. 

that  the  Godhead  was  concealed  within  Him.  And  therefore 
there  was  sent  before  a  great  man,  to  declare  by  his  witness 
that  He  was  more  than  man.  And  who  was  this  ?  He  was 
a  man.    Theophyl.  Not  an  Angel,  as  many  have  held,    The 

Aug.         Evangelist  here  refutes  such  a  notion.    Aug.  And  how  could 

'^'^*"'        he  declare  the  truth  concerning  God^  uuless  he  were  sent 

Chrys.       from  God.     Chrys.  After  this  esteera  nothing  that  he  says 

?°!|^"  ^V  as  human ;  for  he  speaketh  not  his  own,  but  His  that  sent 
him.     And  therefore  the  Prophet  calls  him  a  messenger,  1 

Mal.  3,  1.  send  My  messenger,  for  it  is  the  excellence  of  a  messenger,  to 
say  nothing  of  his  own.     But  the  expression,  was  sent,  does 

Isai.  6, 1.  not  mean  his  entrance  into  life,  but  to  his  office.  As  Esaias 
was  sent  on  his  commission,  not  from  any  place  out  of  the 
world,  but  frora  where  he  saw  the  Lord  sitting  upon  His  high 
and  lofty  throne ;  in  like  manner  John  was  sent  from  the 

John  },33.  desert  to  baptize ;  for  he  says,  He  that  sent  me  to  baptize 
with  water,  the  same  said  unto  me,  JJpon  Whom  thou  shalt 
see  the  Spirit  descending,  and  remaining  on  Ilim,  the  same 

Aug:.  is  He  which  baptizeth  with  the  Holij  Ghost.  Aug.  What 
was  he  called  ?  whose  name  icas  John  ?  Alcuin.  That  is, 
the  grace  of  God,  or  one  in  wliora  is  grace,  who  by  his  tes- 
tiraony  first  raade  known  to  the  world  the  grace  of  the 
New  Testraent,  that  is,  Christ.  Or  John  may  be  taken  to 
meau  to  whom  it  is  given  :  because  that  through  the  grace 
of  God,  to  him  it  was  givcn,  not  only  to  herald,  but  also 

Aug.  Tr.  to  baptize  the  King  of  kings.  Aug.  Wherefore  came  he  ? 
The  same  came  for  a  witness,  to  bear  witness  of  the  Light. 

Oriir.  t.  ii.  Origen.  Somc  try  to  undo  the  testiraonies  of  the  Prophets 
to  Christ,  by  saying  that  the  Son  of  God  had  no  need  of 
such  witnesses ;  the  wholesorae  words  which  He  uttered 
and  His  miraculous  acts  being  sufficient  to  produce  belief ; 
just  as  Moses  deserved  belief  for  his  speech  and  goodness, 
and  wanted  no  previous  witnesses.  To  this  we  may  reply, 
that,  where  there  are  a  number  of  reasons  to  make  people 
beUeve,  persons  are  often  impressed  by  one  kind  of  proof, 
and  not  by  auother,  and  God,  Who  for  the  sake  of  all  men 
became  man,  can  give  them  many  reasons  for  belief  in 
Him.  And  with  respect  to  the  doctrine  of  the  Incarnation, 
certain  it  is  that  some  have  been  forced  by  the  Prophetical 
writings   into  an   adrairatiou  of  Christ   by  the    fact    of  so 


VER.  G — 8.  ST.  JOHX.  25 

many  prophets  having,  before  His  Advent,  fixed  the  place 
of  Ilis  uativity;    and  by  other   proofs  of  the  sarae   kind. 
It  is  to  be  remembered  too,  that,   though  the   display  of 
miraculous  powers  might  stimulate  the  faith  of  those  who 
lived  in  the  same  age  with  Christ,  they  miglit,  in  the  lapse 
of  time,  fail  to  do  so;  as  some  of  them  might  even    get 
to   be   regarded    as   fabulous.      Prophecy   and  miracles  to- 
gether  are  more  convincing  than  simply  past  miracles  by 
themselves.    We  must  rccollect  too  that  meu  receivc  honour 
themselves  from  the  witness  which  they  bear  to  God.     He 
deprives  the  Prophetical  choir  of  immcasuraljle  honour,  who- 
ever  denies  that  it  was  their  office  to  bear  witness  to  Clirist 
John  when  he  comes  to  bear  witness  to  thc  light,  follows  in 
the  train  of  tliose  who  went  before  him.     Ciirys,  Not  be-  C.rys. 
cause  the  light  wanted  the  testimony,  but  for  the   reason  (-v^t";,,*'' 
which  John  himsclf  gives,  viz.  that  all  mijht  believe  on  Ilim.  Joh.  c  i. 
For  as  He  put  on  flesh  to  save  all  men  from  death  ;  so  He 
sent  before  II im  a  human  preacher,  that  thc  sound  of  a  voice 
like  their  own,  might  the  rcadier  draw  men  to  Ilim.     Beue.  Bede 
Ile  saith  not,  that  all  men  should  believe  in  him  ;  for  curserf  j" ^ °*j'7  §_ 
be  the  man  that  trusteth  in  man  ;  but,  that  all  men  throuijh  hhn 
might  believe ;    i.  e.   by  his  tcstimony  bclievc  in  tlic   Liglit. 
Theophyl.  Though  some  however  might  uot  bclieve,  he  is 
not  accountable  for  them.      When  a  man  shuts  himself  up 
in  a  dark  room,  so  as  to  reccive  no  light  Irom  the  sun's  rays, 
he  is  the  cause  of  the  deprivation,  not   the  sun.     In  like 
manner  John  was  sent,  that  all  meu  might  believe ;  but  if 
no  such  result  followed,  he  is  not  the  cause  of  tlie  failure. 
Chrys.   Forasmuch   howcver  as  with  us,  the  one  wlio  wit-  Chrys, 
nesses,  is  commonly  a  morc  iraportant,  a  raorc  trustworthy  injoj,^'* 
pcrson,  than  tlie  one  to  whora  he  bears  witness,  to  do  away  c.  1. 
with  any  such  notion  in  thc  present  case  thc  Evangelist  pro- 
cceds ;  Ile  was  not  that  Li(/ht,  but  was  sent  to  bear  witness  of 
that  Liyht.     If  this  were  not  his  intcntion,  in  repeating  the 
words,  to  bear  witness  of  the  Liyht,  the  addition  would  be 
supcrfluous,  and  rather  a  vcrbal  repetition,  than  the  explana- 
tiou  of  a  truth.     Theophyl.  But  it  will  bc  said,  that  we  do 
not  allow  Joiin  or  any  of  the  saints  to  be  or  ever  to  have 
heeu  light.     The  diffcrence  is  this :    if  we  call  any  of  the 
saiuts  light,  wc  put  light  «ithout  thc  aiticlc.      So  if  askcd 


26  GOSPEL   ACCOKDING   TO  CHAP.  I. 

whether  John  is  light,  without  the  article,  thou  mayest  allow 
without  hesitation  that  he  is :  if  with  the  article,  thou  allow 
it  not.  For  he  is  not  very,  original,  Hght,  but  is  only  called 
so,  on  account  of  his  partaking  of  the  light,  which  cometh 
from  the  true  Light. 

9.  That  was  the  true  Light.  which  lighteth  every 
man  that  cometh  iiito  the  world. 

Aug.  AuG.  What  Light  it  is  to  which  John  bears  witness,  he 

in  Joan.     ghews  himself,  saying,  That  was  the  true  Light.     Chrys.  Or 

chrys.       thus ;  having  said  above  that  John  had  come,  and  was  sent, 

Hoin.  in    ^Q  jjgg^j.  witness  of  the  Light,  lest  any  from  the  recent  coming 

[vi.j  1.      of  the  witness,  should  infer  the  same  of  Him  who  is  wit- 

nessed  to,  the  Evangehst  takes  us  back  to  that  existence 

which  is  beyond  all  beginning,  saying,  That  ivas  the  true 

Aug,         Light.    AuG.  Wherefore  is  there  added,  true  ?   Because  man 

/ii^^Job"     enhghtened  is  called  hght,  but  tlie  true  Light  is  that  which 

§  7.  hghtens.     For  our  eyes  are  called  hghts,  and  yet  without 

a  lamp  at  niglit,  or  the  sun  by  day,  these  hghts  are  open 

to  no  purpose.     ^Vherefore  he  adds :  which  lighteneth  every 

man :   but  if  every  mau,  then  John  himself.     He   Himself 

then  enHghtened  the  person,  by  whom  He  wislied  Himself 

to  be  pointed  out.     And  just  as  we  may  often,  from  the  re- 

flexiou  of  the  sun's  rays  on  some  objcct,  know  the  sun  to 

be  risen,  though  we  cannot  look  at  the  sun  itself ;  as  even 

feeble  eyes  can  look  at  an  illuminated  wall,  or  some  object 

of  that  kind  :    even  so,  those  to  whom  Christ  came,  beinir 

too  weak  to  behold  Him,  He  threw  His  rays  upon  John ; 

John  confessed  the  illumination,  and  so  the  Illuminator  Him- 

self  was  discovered.     It  is  said,  that  cometh  into  the  world. 

Had  man  not  departed  from  Him,  he  had  not  had  to  be 

enhghtened;    but  therefore  is  he  to  be  here  enhghtened, 

because  he  departed  thence,  when  he  might  have  been  en- 

ThLopi).    hghtened.     Theophyl.  Let  the  Manichsean  blush,  who  pro- 

in  loc.       nounces  us  the  creatures  of  a  dark  and  mahgnant  creator : 

for  we  should  never  be  enhghtened,  were  we  not  the  chikh-en 

Cbrys.       of  the  true  Light.     Chrys.  Where  are  those  too,  who  deny 

^■^'c.  2.    -^^"^  ^^  ^®  ^^"^y  ^^^  "^   ^e  see  here  that  Ile  is  called  very 

Light.     But  if  He  hghteneth  every  man  that  cometli  into 


VER.   10.  ST.    JOHN.  27 

the  world,  how  is  it  that  so  many  have  gone  on  without 

light?      For   all  have   not    known   the    worship   of   Christ. 

The  answer  is :  He  only  enlighteneth  every  man,  so  far  as 

pertains  to  Him.     If  men  shut  their  eyes,  and  will  not  re- 

ceive  the  rays  of  this  light,  their  darkness  arises  not  from 

the  fault  of  the  light,  but  from  their  owu  wickedness,  inns- 

much  as  they  voluntarily  deprive  themselves  of  the  gift  of 

grace.     For  grace  is  poured  out  upon  all ;   and  they,  who 

will  not  enjoy  the  gift,  may  impute  it  to  their  own  bhndness. 

AuG.  Or  the  words,  Ughteneth  every  man,  may  be  understood  .\\.\g.  de 

to  mean,  not  that  there  is  no  one  who  is  not  enlightened,  pt^Kemiss! 

but  that  no  one  is  enlightened  except  by  Him.     Bede.  In-  >•  ^-  x^v. 

cluding  both  natural  and  divine  wisdom ;  for  as  no  one  can 

exist  of  himself,  so  no  one  can  be  wise  of  himself.     Ohigen.  OHg. 

Or  thus :  we  must  not  uuderstand  the  words,  lighicnelh  every  i,j°j"v\  jqc 

man  tliat  cometh  into  the  tcorld,  of  the  growth  from  hidden 

seeds  to  organizcd  bodies,  but  of  the  entrance  into  the  in- 

visible  worhl,  by  the  spiritual  rcgcneration  and  gracc,  which 

is  given  in  Baptism,     Those  theu  the  true  Light  lighteneth, 

who  come  into  the  world  of  goodness,  not  those  who  rush 

iiito  the   world  of  sin.     Theophyl.   Or  thus :   the  intellect  Thoopii. 

whicli  is  givcn  in  us  for  our  dircction,  and  wliich   is  callcd  '" 

natural  reason,  is  said  here  to  be  a  light  given  us  by  God. 

But   some   by    the  ill    usc   of  their    rcason   havc  darkcncd 

themselves. 

10.  He  was  in  thc  world,  and  the  world  was  made 
by  Him,  and  thc  world  kncw  Ilim  not. 


AuG.  The  Light  which  lighteneth  every  raan  that  cometh  Aug.  Tr. 

in  Joan 
ii.  c.  8. 


into  the  worhl,  came  hcre  in  tlie  flcsh ;   bccause  wliile  lle  1|' "'"^" 


was  hcre  in  His  Uivinity  alone,  the  foolish,  bhud,  and  un- 
rigliteous  could  not  discern  Him ;  those  of  whora  it  is  said 
above,  The  darkness  comprehended  it  not.     Hence  the  text ; 
Jle  was  in  the  ivor/d.    Origen.  For  as,  whcn  a  person  lcaves  q^- 
off  speaking,  his  voice  ceases  to  be,  and  vanishes ;  so  if  the  Hom.  2, 
ircavcnly  Fatlicr  sliouhl  cease  to  speak  His  Word,  the  effect 
ot  that  Word,  i.e.  the  universe  which  is  created  in  the  Word, 
shall  cease  to  exist.     Auo.  You  raust  not  suppose,  however,  Aug.  Tr. 
that  lie  was  in  the  world  in  the  same  sense  in  which  the  "• '^- ^^* 


28  GOSPEL   ACCORDING   TO  CHAP.  I. 

earth,  cattle,  men,  are  in  the  world;    but  in  the  sense  in 

which  an  artificer  controls  his  own  work;  whence  the  text, 

And  the  world  was  made  by  Him.     Nor  agaiu  did  He  make 

it  after  the  mauner  of  an  artificer ;  for  whereas  an  artificer 

is  external  to  what  he  fabricates,  God  pervades  the  workl, 

carrying  on  the  work  of  creation  in  every  part,  and  uever 

abseut  from  any  part;  by  the  presence  of  Ilis  Majesty  He 

both  makes  aud  coutrols  what  is  made.     Thus  He  was  in  the 

Ciirys.       world,  as  He  by  Whom  the  world  was  made.     Chrys.  And 

•^*Joan      agaiu,  because  He  was  in  the  world,  but  not  coeval  with  the 

viii.  c.  1.    world,  for  this  cause  he  introduced  the  words,  and  the  world 

was  made  by  Him  :  thus  taking  you  back  again  to  the  eternal 

existence  of  the  Only-Begotten.     For  when  we  are  told  that 

the  whole  of  creation  was  made  by  Him,  we  must  be  very 

dull  not  to  acknovvledge  that  the  Maker  existed  before  the 

Theoph.     work.    Theoph  YL.  Hcre  hc  ovcrthrows  at  oucc  thc  iusaue  no- 

'"  "'^*       tion  of  the  Mauichsean",  who  says  that  the  world  is  the  work 

of  a  maliguaut  creature,  aud  the  opiuion  of  the  Arian,  that 

Au^.  Tr    the  Son  of  God  is  a  creature.    Aug.  But  what  meaneth  this, 

ii!  c.  11.     ^^^^  world  was  made  by  Him  ?   The  earth,  sky,  and  sea,  and 

all  that  are  therein,  are  called  the  world.     But  in  another 

sense,  the  lovers  of  the  world  are  called  the  world,  of  whom 

he  says,  And  the  world  knew  Him  not.     For  did  the  sky,  or 

Augels,  not  know  their  Creator,  Whom  the  very  devils  con- 

fess,  Whom  the  whole  universe  has  borne  witness  to?    Who 

then  did  uot  know  Him  ?   Those  who,  from  their  love  of  the 

world,  are  called  the  world ;    for  such  live  in  heart  in  the 

world,  wliile  those  who  do  not  love  it,  have  their  body  in  the 

Phil.3,20.  world,  but  their  heart  in  heaven;  as  saith  the  Apostle,  our 

conversation  is  in  heaven.     By  their  love  of  the  world,  such 

men  merit  being  called  by  the  name  of  the  place  where  they 

live.    And  just  as  in  speaking  of  a  bad  house,  or  good  house, 

we  do  not  mean  praise  or  blanie  to  the  walls,  but  to  the 

inhabitants ;  so  when  we  talk  of  the  world,  we  mean  those 

Chrys.      ^ho  livc  therc  in  the  love  of  it.     Chrys.  But  they  who  were 

c.  8.  5Q.  '  the  friends  of  God,  kuew  Him  eveu  before  His  presence  in 

the  body  ;  whence  Christ  saith  below,  Your  father  Abraham 

rejoiced  to  see  My  day.     When  the  Gentiles  then  interrupt 

us  with  the  question,  Why  has  He  come  in  these  last  time& 

"  So  Theoph.     Other  copies  have  "  of  Marcion." 


VER.   11  — 13.  ST.  JOHN.  29 

to  work  our  salvation,  having  neglected  us  so  long  ?  we  reply, 
that  He  was  in  ihe  world  before,  superintending  what  He  had 
made,  and  was  known  to  all  who  were  worthy  of  Him ;  and 
that,  if  the  world  knew  Him  not,  those  of  whom  the  world 
was  not  worthy  knew  Him.  The  reason  foUows,  why  the 
world  knew  Him  not.  The  Evangelist  calls  those  men  the 
world,  who  are  tied  to  the  world,  and  savour  of  worldly 
things;  for  there  is  nothing  that  disturbs  the  mind  so 
much,  as  this  melting  with  the  love  of  present  things. 

11.  He  came  unto  His  own,  and  His  own  received 
Him  not. 

12.  But  as  many  as  received  Him,  to  them  gave  He 
power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  His  name  : 

13.  Which  were  born,  not  of  blood,  nor  of  the  w^ill 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 


Chrys.   When  he    said  that  the  world  knew  Him  not,  Chrys. 

Hom.  i 
Joan.ix.l. 


he  referred  to  the  times  of  the  old  dispcnsation,  but  what  ^°'"- '" 


follows  lias  reference  to  the  tirae  of  His  preaching  ;  Ile  came 
unto  His  own.    Aug.  Because  all  things  were  made  by  Him.  Aug.  in 
Theophyl.  By  Ilis  oivn,   understand   either  the   workl,  or  ■^°''"' 
Judffia,  which  Ile  had  clioscn  for  His  iuheritance.     Chrys.  chrys. 
Ile  came  then  uuto  His  own,  not  for  His  own  good,  but  for  J^°'I'v^- 
the  good  of  others.    But  whence  did  HeWho  fills  all  things, 
and  is  every where  present,  come  ?     Ile  carae  out  of  conde- 
scension  to  us,  though  in  reahty  He  had  been  in  the  world 
all  along.     But  the  world  not  secing  Ilim,  because  it  knew 
Him  not,  He  deigned  to  put  on  flesh.     And  this  manifes- 
tation  and   condescension  is  called  His    advent.      But  the 
merciful  God  so  contrives  His  dispensations,  that  we  may 
shine  forth  in  proportion  to  our  goodncss,  and  therefore  Ile 
will  not  compel,  but  invites  men,  by  persuasion  and  kind- 
ness,  to  come  of  their  own  accord :  and  so  when  He  came, 
some   received    Ilim,    and    others  received    Ilira   not.     He 
desires  not  an  unwilUng  and  forced  service ;  for  no  one  who 
comes  unwilUngly  devotes  Himself  wholly  to  Ilim.     Whence 
what  follows,  And  Ilis  own  received  Him  not.     He  here  calls  Hom.  ix. 

[viii.]  1. 


Joan- 
ii.  12, 


30  GOSPEL   ACCORDING    TQ  CHAP.  I. 

the  Jews  His  own,  as  being  His  peculiar  people ;  as  indeed 

are  all  raen  in  some  sense,  being  made  by  Him.     And  as 

above,  to  the  shame  of  our  common  nature  he  said,  that  the 

world  which  was  made  by   Him,  knew  not  its  Maker;  so 

here  again,  indignant  at  the  ingratitude  of  the  Jews,  he 

brings  a  heavier  charge,  viz.  that  His  own  received  Him  not. 

Aug.  Tr.    AuG.  But  if  none  at  all  received,  none  will  be  saved.     For 

no  one  will  be  saved,  but  he  who  received  Christ  at   His 

coming;  and  therefore  he  adds,  As  many  as  received  Him. 

Ciirys.       Chrys.  Whcther  they  be  bond  or  free,  Greek  or  Barbarian, 

Joan  x"    ^^^^  o^  unwise,  women  or  men,  the  young  or  the  aged,  all 

[ix.]  2.      are  made  meet  for  the  honour,  which  the  Evangelist  now 

proceeds  to  mention.     To  them  gave  He  power  to  become 

Aug.  Tr.    the  sons  of  God.     Aug.  O  amazing  goodness  !    He  was  born 

"'     '        the  Only  Son,  yet  would  not  remain  so ;  but  grudged  not  to 

admit  joiut  heirs  to  His  inheritance.    Nor  was  this  narrowed 

Chrys.       by  raany  partaking  of  it.    Chrys.  He  saith  not  that  He  made 

rixl  2^^     them  the  sons  of  God,  but  gave  them  power  to  become  the 

sons  of  God :  shewing  that  there  is  need  of  much  care,  to 

preserve  the  image,  which   is  formed  by  our  adoptioa  in 

Baptism,  untarnished :  and  shewing  at  the  same  time  also 

that  no  one  can  take  this  power  from  us,  except  we  rob  our- 

selves  of  it.     Now,  if  the  delegates  of  worldly  governments 

have  often  nearly  as  much  power  as  those  governments  them- 

selves,  much  more  is  this  the  case  with  us,  who  derive  our 

dignity  from  God.     But  at  the  same  time  the  Evangelist 

wishes  to  shew  that  this  grace  coraes  to  us  of  our  own  will 

and  endeavour :  that,  in  short,  the  operation  of  grace  being 

supposed,  it  is  in  the  power  of  our  free  will  to  make  us  the 

sons  of  God.     Theophyl.  Or  the  meaning  is,  that  the  most 

perfect  sonship  will  only  be  attained  at  the  resurrection,  as 

Rom.  8,     saith  the  Apostle,   JFaiting  for  the  adoption,  to  wit,  the  re- 

demption  of  our  hody.     He  tlierefore  gave  us  the  power  to 

become  the  sons  of  God,  i.e.  the  power  of  obtaining  this 

Chrys.       grace  at  some  future  time.     Chrys.    And  because  in  the 

^"'•'^"  '  matter  of  these  ineffable  benefits,  the  giving  of  grace  belongs 

to  God,  but  the  extending  of  faith  to  man,    He  subjoins, 

even  to  those  who  believe  on  His  name.     Why  then  declarest 

thou  not,  John,  the  punishment  of  those  who  received  Him 

not  ?   Is  it  because  there  is  no  greater  punishment  than  that, 


VER.   14.  ST.  JOHN.  31 

wlien  the  power  of  becoming  the  sous  of  God  is  ofFered  to 

men,  they  should  not  beconie  such,  but  voluntarily  deprive 

themselves  of  the  dignity?     But  besides  this,  inextinguish- 

able  fire  awaits  all  such,  as  will  appear  clearly  fartlier  on. 

AuG.  To  be  made  then  the  sons  of  God,  and   brothers  of  Aug.  Tr. 

Christ,  they  must  of  course  be  born ;    for  if  thcy   are  not  "'  ^*' 

born,  how  can  they  be  sons?    Now  the  sons  of  men  are  born 

of  flcsli  and  blood,  and  the  will  of  man,  and  the  embrace  of 

wcdlock;  but  how  tJicse  are  born,  the  next  words  dcclare: 

Not  of  bloods  ^ ;  that  is,  the  male's  and  the  female's.     Bloods  i  i^  alfia- 

is  not  correct  Latin,  but  as  it  is  plural  in  the  Greek,  the  "^"^ 

translator  preferred  to  put  it  so,  though  it  be  not  strictly 

grammatical,  at  the  same  time  explaining  the  word  in  order 

not  to  offend  thc  weakncss  of  onc's  hearers.     Bede.  It  shoukl 

be   understood   that  in  holy  Scripture,  blood  in  the  plural 

uumber,  has  the  signific:ition  of  sin:    thus  in   thc    Psalms,  i»s.  51,  ii. 

Deliver  mefrom  blooduuiltiness^.    Auo.  In  that  whicli  follows,  Aug.  Tr 

Nor  of  the  ivill  of  the  flesh,  nor  of  the  will  of  man,  the  flcsh  "'     ' 

is  put  for  thc  fciuale ;  bccause,  when  she  was  made  out  of 

the  rib,  Adam  said,  This  is  now  bune  of  my  bone,  and  flesh  of  Gcn.  2,23. 

nuj  flcsh.     The   flesh    thcrcfore   is   j^ut   for   thc   wife,  as   the 

spirit  somctimcs  is  for  the  husband ;  bccause  that  thc  one 

ouglit  to  govcrn,  thc  otlicr  to  obey.    For  what  is  there  worse 

tlian  an  house,  whcre  the  woman  hath  rulc  ovcr  tlic  man  ? 

But  tliese  that  we  spcak  of  are  born  ncithcr  of  the  will  of  the 

flcsh,  nor  the  will  of  man,  but  of  God.     Bepe.   The  carnal 

birth  of  men  dcrivcs  its  origin  from  the  embracc  of  wcdlock, 

but   the  spiritual  is   dispeuscd   by   tlie   gracc   of  the   Iloly 

Spirit.     CiiKYS.  Tlic  Evangchst  makcs  this  dcchxration,  that  Chrys. 

being  taught  the  vileness  and  iufcriority  of  our  former  birth,  nxi  3* 

which  is  through  blood,  and  thc  will  of  the  flcsli,  and  undcr- 

standing  the  loftiucss  aud   uoblcucss  of  tiie  sccoud,  which 

is  through  gracc,  we  might  hence  receive  great  knowledge, 

worthy  of  bciug  bcstowcd  by  Ilim  who  bcgat  us,  and  aftcr 

this  slicw  forth  luuch  zcal. 

14.  And    the    Word    was    madc    flesb,   and    dwelt 
among  us. 

AuG.  Ilaving  said,  Born  of  God ;  to  prevent  surprisc  and  Aug.  Tr 

ii    15 
P  Plur.  in  the  Vulg.  as  in  tlie  Heb. 


32  GOSPEL   ACCORDING   TO  CHAP.  I. 

trepidation  at  so  great,  so  apparently  incredible  a  grace, 
as  that  men  should  be  born  of  God;  to  assure  us,  he  says, 
And  the  IVord  was  made  flesh.  Why  marvellest  thou  then 
that  men  are  born  of  God?  Know  that  God  Himself  was 
Chrys.  born  of  man.  Chrys.  Or  thus,  after  saying  that  they  were 
flcTi.'"'  born  of  God,  who  received  Ilira,  he  sets  forth  the  cause  of 
this  honour,  viz.  the  Word  being  made  flesh,  God's  own 
Son  was  made  the  Son  of  Man,  that  He  might  make  the  sons 
of  men  the  sons  of  God.  Now  when  thou  hearest  that  the 
Word  ivas  made  flesh,  be  not  disturbed,  for  He  did  not 
change  His  substance  into  flesh,  which  it  were  indeed  im- 
pious  to  supposej  but  remaining  what  He  was,  took  upon 
Him  the  form  of  a  servant.  But  as  there  are  some  who  say, 
that  the  whole  of  the  incarnation  was  only  iu  appearance, 
to  refute  such  a  blasphemy,  he  used  the  expression  was 
made,  meaning  to  represent  not  a  conversion  of  substance, 
but  an  assumption  of  real  flesh.  But  if  they  say,  God  is 
omnipotent;  why  then  could  He  not  be  changed  into  flesh? 
we  reply,  that  a  change  frora  an  unchangeable  nature  is 
Aug.  de  a  contradiction.  Aug.  As  our  word  i  becomes  the  bodily 
^ "^on"  ^^- \  voice,  by  its  assamption  of  that  voice,  as  a  means  of  de- 

C.  20.  (XI.)  '       J  r  > 

veloping  itself  externally ;   so  the  Word  of  God  was  made 

flesh,  by  assuming  flesh,  as  a  means  of  manifcsting  Itself 

to  the  world.     And  as  our  word  is  made  voice,  yet  is  not 

turned  into  voice ;  so  the  Word  of  God  was  made  flesh,  but 

never  turned  into  flesh.     It  is  by  assuming  another  nature, 

not  by  consuming  theraselves  in  it,  that  our  word  is  made 

P.  iii.        voice,  and  the  Word,  flesh.     Ex  Gestis  Conc.  Eph.  The  dis- 

Theod.       course  which  we  utter,  which  we  use  in  conversation  with 

Ancyr.      each  othcr,  is  incorporeal,  imperceptible,  impalpable;    but 

Dom.        clothed  in  letters  and  characters,  it  becomes  material,  per- 

ceptible,   tangible.     So  too  the  Word  of  God,   which   was 

naturally  invisible,  bccomes  visible,  and  that  comes  before 

us   in   tangible   form,    which    was    by    nature    incorporeal. 

in  Joan.     Alcuin.  Whcn  wc  think  how  the  incorporeal  soul  is  joined 

^'  ^-  to  the  body,  so  as  that  of  two  is  made  one  raan,  we  too  shall 

the  raore  easily  receive  the  notion  of  the  incorporeal  Divine 

substance  being  joined  to  the  soul  in  the  body,  in  unity  ot 

person;  so  as  that  the  Word  is  not  turned  into  flesh,  nor 

1  See  above,  p.  1—3. 


VER.  13.  ST.  JOHN".  33 

tlie  flesh  into  the  "Word;  just  as  the  soul  is  not  turned  iuto 
body,  nor  the  body  into  soul. 

Theophyl.  Apollinarius  of  Laodicea  raised  a  heresy  upon  Thenph. 
this  text ;  saying,  that  Christ  had  flesh  only,  not  a  rational  ^" 
soul ;  in  the  place  of  which  His  divinity  directed  aud  con- 
trollcd  His  body.    Aug.  If  men  are  disturbed  however  by  its  Au».  con. 
bcing  said  that  the  IVord  ivas  made  flesh,  without  meution  Ari.!n. 
of  a  soul ;  let  them  know  that  the  flesh  is  put  for  the  wliole  ^-  ^-  C^-) 
man,  the  part  for  thc  whole,  by  a  figure  of  speech  ;  as  in  the 
Psalms,  Unto  Thee  shall  all  flesh  come  ;  and  again  in  Romans,  Ps.  G.5,  2. 
By  the  dceds  of  the  law  there  shall  no  flesh  be  justifled.     In  Rom.  3, 
tlie  same  sense  it  is  said  here  that  the  Word  was  made  flesh  ; 
meaning  that  the  Word  was  made  man.     Theophyl.    The  Theopii. 
EvangeUst  intends  by  making  mcntion  of  the  flesh,  to  shew 
the  unspeakable  condcscension  of  God,  and  lcad  us  to  admire 
His  compassion,  in  assuming  for  our  salvation,  what  was  so 
opposite  and  incongenial  to  His  nature,  as  the  flesh  :  for  tlie 
soul  has  some  propinquity  to  God.     If  the  Word,  however, 
was  madc  fle.oh,  and  assuraed  not  at  the  same  time  a  human 
soul,  our  souls,  it  would  follow,  would  not  be  yet  rcstorcd  : 
for  what  He  did  not  assume,  He  could  not  sanctify.     "SVhat 
a  mockcry  thcn,  when  thc  soul  first  sinned,  to  assume  and 
sanctify  the  flesh  only,  leaving  the  weakest  part  untouched  ! 
Tliis  tcxt  ovcrthrows  Nestorius,  who  assertcd  that  it  was  not 
the  vcry  Word,  even  God,  Who  the  Sclf-sarac  was   made 
man,  being  conceived  of  the  sacred  blood  of  the  Airgin  :  but 
that  the  Virgin  brouglit  forth  a  man  cndowcd  with  cvery 
kind  of  virtue,  aud  that   the  Word  of  God  was  unitcd  to 
him  :  thus  making  out  two  sons,  one  born  of  the  Virgin,  i.e. 
man,  the  othcr  born  of  God,  that  is,  the  Son  of  God,  united 
to  that  man  by  grace,  and  relation,  and  lovc  "■.    In  opposition 
to  him  the  Evangehst  dcclarcs,  that  the  very  Word  was  made 
!Man,  not  that  the  Word  fixing  upon  a  rightcous  man  united 
Himself  to  him.    Cyril.  The  Word  uniting  to  Himself  a  body  Cyril.  ad 
of  flcsh  animated  with  a  rational  soul,  substantially,  was  in- 

'  The  union  of  the  two  Natures  in  to  describe  a  "nearness"  of  tlie  Man- 

our    Lord,    Kara    (tx*'''"'.    or    ffxeTifci)  hood,  as  united  cxlerually,  by  dignity, 

avv&(peia,    in     the    Nestorian    heresy,  or  likeness  of  honour,  or  unity  of  will, 

stands   opposed   to  tlie   belief  of  their  or  good  pleasure,  or  love,  or  aflcction, 

"natural"   tVoiais  (pvaiKi]  in   one   Per-  or  power,  instead  of  being  "  taken  info 

8on.      ffxfcris   is    used   for   "  relation,  God."     See  Petav.  de  lucarn.  iii.  3. 
cognafeness,    affection,    conjunction," 

VOL.  IV.  D 


34  GOSPEL   ACCORDING    TO  CHAP.  I. 

effably  and  incoraprehensibly  made  Man,  and  called  the  Son 
of  man,  and  that  not  according  to  the  will  only,  or  good- 
pleasure,  nor  again  by  the  assumption  of  the  Person  alone. 
The  natures  are  different  indeed  which  are  brought  into  true 
union,  but  He  Who  is  of  both,  Christ  the  Son,  is  One ;  the 
difference  of  the  natures,  on  the  other  hand,  not  being  de- 

Theopli.     stroyed  in  consequence  of  this  coalition.     Theophyl.  From 

in  V.  14.  ^^g  ^g^^^  j,^^  Word  was  made  flesh,  we  learn  this  farther, 
that  the  Word  Itself  is  man,  and  being  the  Son  of  God  was 
made  the  Son  of  a  woman,  who  is  rightly  called  the  Mother 

Hil.  X.       of  God,  as  having  given  birth  to  God  in  the  flesh.     Hilary. 

c.^21^2'2.  Some,  however,  who  think  God  the  Only-Begotten,  God  the 
Word,  Who  was  in  the  bcginning  with  God,  not  to  be  God 
substantially,  but  a  Word  sent  forth,  the  Son  being  to  God 
the  Father,  what  a  word  is  to  one  who  utters  it,  these  men, 
in  order  to  disprove  that  the  Word,  bcing  substantially  God, 
and  abiding  in  the  form  of  God,  was  born  the  Man  Christ, 
argue  subtilly,  that,  wliereas  that  Man  (they  say)  derivcd 
His  life  rather  from  human  origin  than  from  the  mystcry  of 
a  spiritual  conccption,  God  the  W^ord  did  not  make  Himself 
Man  of  the  womb  of  thc  Virgin  ;  but  that  the  Word  of  God 
was  in  Jesus,  as  the  spirit  of  prophecy  iu  the  Prophets.  And 
they  are  accustomed  to  charge  us  with  hokling,  that  Christ 
was  born  a  Man,  not^  of  our  body  and  soul;  wlicreas  we 
preach  the  Word  made  flcsh,  and  after  our  likeness  born 
Man,  so  that  He  Who  is  truly  Son  of  God,  was  truly  born 
Son  of  man ;  and  that,  as  by  His  own  act  IIc  took  upon 
Him  a  body  of  the  Virgin,  so  of  Himself  He  took  a  soul  also, 
which  in  no  case  is  derivcd  frora  man  by  mere  parental 
origin.  And  seeing  He,  The  Self-same,  is  the  Son  of  man, 
how  absurd  were  it,  besides  the  Son  of  God,  Who  is  the 
Word,  to  make  Him  another  person  besides,  a  sort  of  pro- 
phet,  inspired  by  the  Word  of  God  ;  whereas  our  Lord  Jesus 

Chrys.       Christ  is  both  the  Son  of  God,  and  the  Son  of  man,     Chrys. 

Joan.xi!    ^*^^^  from  it  being  said,  however,  that  the  Word  was  made 

[x.]  2.  flesh,  you  should  infer  improperly  a  change  of  His  incor- 
ruptible  nature,  he  subjoins,  And  dwelt  among  us.  For  that 
which  inhabits  is  not  the  same,  but  different  from  the  habit- 

' 'Non'is  omittedin  sorneMSS.;  but      throughout  guards  against  Sabellian- 
S.  Hilary  in  writing  against  the  Arians,      ism. — Ben. 


VER.  14.  6T.  JOHN.  35 

ation :  different,  I  say,  in  nature ;  though  as  to  uuion  and 
conjunctiou,  God  the  Word  aud  the  flcsh  are  ouc,  without 
coufusion  or  extiuction  of  substaucc.  Alcuin.  Or,  dwelt 
among  us,  means,  lived  amougst  men. 

14.  And  we  saw  His  glory,  the  glory  as  of  the  only 
begotten  of  the  Father,  fuU  of  grace  and  truth. 

CuRYS.   Ilaving  said  that  we  are  madc  thc  sons  of  God,  ciirjs. 
and  in  no  other  way  than  because  the  Word  was  made  flesh ;  r^""]'"!'^"' 
he  mentions  another  gift,  A?id  we  saw  His  ghry.     AViiich 
glory  wc  should  uot  have  scen,  had  Ile  uot,  by  Ilis  alliaucc 
with  humauity,  bccorac  visible  to  us.     For  if  thcy  could  not 
endure  to  look  on  the  glorified  face  of  Moses,  but  there  was 
nccd  of  a  vcil,  how  could  soilcd  and  earthly  creaturcs,  hke 
ourselves,  have  borue  thc  sight  of  uudisguiscd  Divinity,  which 
is  not  vouchsafed  even  to  the  higher  powers  themselves.  Aug.  Aug.  in 
Or  thus;  iu  that  the  IVord  was  made  JJesJi  and  dwelt  among  :'."■''"•  ^*"' 
us,  Ilis  birth  bccame  a  kiud  of  oiutraeut  to  anoint  thc  eyes 
of  our  heart,  that  we  might  through  His  humanity  disceru 
Ilis  majesty ;  aud  thcrcforc  it  follows,  And  ive  saw  Ilis  glort/. 
No  oue  could  sce  Ilis  glory,  who  was  not  hcalcd  by  the  hu- 
raiHty  of  the  flesh.     For  there  had  flown  upon  man's  eye  as 
it  were  dust  from  thc  earth :  the  eye  had  bcen  diseascd,  aud 
earth  was  scnt  to  hcal  it  agaiu ;  the  flcsh  liad  bhndcd  thcc, 
the  flcsh  rcstorcs  thee.     The  soul  by  couscutiug  to  carual 
afi^ections  had  become  carnal ;    heuce  the  eye  of  the  miud 
had  bccn  blindcd  :  thcn  the  physiciau  madc  for  thce  oint- 
mcnt.     Ile  camc  iu  such  wise,  as  that  by  thc  flcsli  IIc  de- 
stroyed  the  corruptiou  of  the  flesh.     Aud   thus   the   JFord 
WdS  made  flesh,  that  thou  mightcst  bc  aljlc  to  say,  We  saw 
Jlis  glory.     Cukvs.  Ile  subjuius,  As  of  the  Only-Begotten  o/chrys. 
the  Father :  for  many  prophets,  as  ]\Ioses,  Ehjah,  and  others,  j o°"'^?j 
workcrs  of  miracles,  had  becu  glorified,  and  Angcls  also  who  [xi.J  l 
appcared  uuto  men,  shiuiug  with  the  brightncss  belougiug 
to  thcir  naturc ;  Chcrubim  aud  Seraphim  too,  who  wcrc  seeu 
in  glorious  array  by  the  prophets.     But  the  Evangelist  with- 
drawiug  our  minds  from  tlicse,  and  raising  thcra  above  all 
uature,  aud  evcry  pre-emiueuce  of  fellow-servauts,  lcads  us 
up  to  the  summit  Himself;  as  if  lie  said,  Not  of  prophct,  or 

d2 


36  GOSPEL  ACCORDING  TO  CHAP.  I. 

of  any  other  man,  or  of  Angel,  or  Archangel,  or  any  of  the 
higher  powers,  is  the  glory  which  we  beheld ;  but  as  that  of 
the  very  Lord,  very  King,  very  and  true  Only-Begotten  Son. 
Greg.  In  Scripture  language  as,  and  as  it  were,  are  some- 
times  put  not  for  likeness  but  reality ;  whence  the  expression, 
As  of  the  Only-Begotten  of  the  Father.  Chrys.  As  if  he  said  : 
We  saw  His  glory,  such  as  it  was  becoming  and  proper  for 
the  Only-Begotten  and  true  Son  to  have.  We  have  a  form 
of  speech,  like  it,  derived  from  our  seeing  kings  always 
splendidly  robed.  When  the  dignity  of  a  maa's  carriage  is 
beyond  description,  we  say,  In  sliort,  he  went  as  a  king. 
So  too  John  says,  We  saw  His  glory,  the  glory  as  of  the  Only- 
Begotten  of  the  Father.  For  Angels,  whcn  they  appeared, 
did  every  thing  as  servants  who  had  a  Lord,  but  He  as 
the  Lord  appearing  in  humble  form.  Yet  did  all  creatures 
recognise  their  Lord,  the  star  calHng  the  Magi,  the  Angels 
the  shepherds,  the  child  leaping  in  the  womb  acknowledgcd 
Him :  yea  the  Father  bore  witness  to  Him  from  heaven,  and 
the  Paraclete  descending  upon  Him :  and  the  very  universe 
itself  shouted  louder  than  any  trumpet,  that  the  King  of 
heaven  had  come.  For  devils  fled,  diseascs  were  healed, 
the  graves  gave  up  the  dead,  and  souls  were  brought  out 
of  wickedness,  to  the  utmost  height  of  virtue.  What  shall 
one  say  of  the  wisdom  of  precepts,  of  the  virtue  of  heavenly 

Origen.     laws,  of  thc  cxcellent  institution  of  the  angclical  life  ?     Ori- 

Hom.  2.  gj,jj  p^ii  QJ'  gyace  and  truth.  Of  this  the  meaning  is  two- 
fold.  For  it  may  be  understood  of  the  Humanity,  and  the 
Divinity  of  the  Incarnate  Word,  so  that  the  fulness  of  grace 
has  reference  to  the  Humanity,  according  to  which  Christ  is 
the  Head  of  the  Church,  and  the  first-born  of  every  creature  : 
for  the  greatest  and  original  example  of  grace,  by  which 
man,  with  no  preceding  merits,  is  made  God,  is  manifesteci 
primarily  in  Him.  The  fulness  of  the  grace  of  Christ  may 
also  be  understood  of  the  Holy  Spirit,  whose  sevenfold  opera- 

Is,  11,2.   tion  filled  Christ's  Humanity.     The  fulness  of  truth  applies 

to  the   Divinity But   if  you   had   rather   understand 

the  fulness  of  grace  and  truth  of  the  New  Testament,  you 
may  with  propriety  pronounce  the  fulness  of  the  grace  of 
the  New  Testament  to  be  given  by  Christ,  and  the  truth  of 

VoTSc      ^^^^  ^^o^^  ^IV^^  to  have  been  fulfiUed  in  Him.     Theophyl. 


VER.   15.  ST.  JOHN.  37 

Or,  full  of  grace,  inasmuch  as  His  word  was   gracious,   as 
saith  David,  FuU  of  yrace  are  Thy  lips  ;   and  truth,  because  Ps.  45,  3. 
what  Moses  and  the  Prophets  spoke  or  did  in  figure,  Christ 
did  in  reaUty. 

15.  John  bare  witness  of  Him,  and  cried,  saying, 
This  was  He,  of  whom  I  spake,  He  that  cometh  after 
me  is  preferred  before  me,  for  He  was  before  me. 

Alcuin.  He  had  said  before  that  there  was  a  man  sent  to 
bear  witness;  now  He  gives  definitely  the  forerunner's  own 
tcstimony,  which  plaiiily  declarcd  tlie  exccUence  of  Ilis 
Iluman  Nature  and  the  Eternity  of  His  Godhead.  John 
bare  witness  of  Him.  Chrys.  Or  He  introduces  this,  as  Chrys, 
if  to  sav,  Do  not  suppose  that  we  bear  wituess  to  this  out  .^""'' 
of  gratitudc,  because  we  were  with  Him  a  long  time,  and  xiii.  [xii.] 

.12    3 

partook  of  Ilis  table ;  for  John  who  had  never  seen  Ilira  '  ' 
before,  nor  tarried  with  Him,  bare  witness  to  Him.  The 
Evangchst  repeats  John's  testimony  many  tiracs  herc  and 
there,  because  lie  was  hcld  in  such  adrairatiou  l)y  thc  Jcws. 
Other  Evangehsts  refer  to  the  old  prophets,  and  say,  This 
was  done  that  it  ini(j}it  be  fulfilkd  ivhich  was  spoken  hy  the 
prophet.  But  he  iutroduces  a  loftier,  and  later  witness,  not 
intending  to  make  the  servant  vouch  for  the  master,  but 
only  condesccnding  to  thc  weakness  of  his  liearcrs.  For  as 
Christ  would  not  have  bcen  so  readily  reccived,  liad  Ile  not 
taken  upon  Hira  tlie  forra  of  a  servant ;  so  if  Ile  had  not 
excited  the  attention  of  servants  by  the  voice  of  a  fcllow- 
scrvaut  bcforchand,  tliere  wouhl  not  have  been  raany  Jews 
crabracing  the  word  of  Christ.  It  follows,  And  cried ;  that 
is,  preached  with  openness,  with  freedora,  without  reservation. 
He  did  not  howcvcr  begin  with  assertiiig  that  this  one  was 
the  natural  only-bcgotten  Son  of  God,  but  criecl,  saying,  This 
was  He  of  whom  I  spake,  Ue  that  cometh  after  me  is  pre- 
ferred  hefore  me,  for  Ile  tcas  before  me.  For  as  birds  do  not 
teach  thcir  young  all  at  once  to  fly,  but  first  draw  thcm 
outside  the  nest,  and  afterwards  try  them  with  a  quicker 
motion ;  so  John  did  not  immediately  lead  the  Jews  to  high 
things,  but  began  with  lesscr  flights,  saying,  that  Christ  was 
bcttcr  than  hc ;   which  in  the  mean  time  was  no  httlc  ad- 


38  GOSPEL   ACCORDING   TO  CHAP.  T.* 

vance.  And  observe  how  prudently  he  introduces  his  testi- 
raony ;  he  not  only  points  to  Christ  when  He  appears,  but 
preaches  Hini  beforehand ;  as,  This  is  He  of  whom  I  spake. 
This  would  prepare  men's  minds  for  Christ^s  coming;  so 
that  when  He  did  come,  the  humility  of  His  garb  would  be 
no  impediraent  to  His  being  received.  For  Christ  adopted 
so  hurable  and  coramon  an  appearance,  that  if  men  had  seen 
Hira  without  first  hearing  John's  testimony  to  His  great- 
ness,  none  of  the  things  spoken  of  Him  would  have  had  any 
effect.  Theophyl.  He  saith,  Who  cometh  after  me,  that  is, 
as  to  the  time  of  His  birth.  John  was  six  raonths  before 
Clirys,  Christ,  according  to  His  humanity.  Chrys,  Or  this  does 
Hom.  xiii.  ^Q^  ^g^j,  ^^  ^j^g  birth  frora  ]Mary  ;  for  Christ  was  born,  when 

|_XU.J  t>. 

this  was  said  by  John ;   but  to  His  coming  for  the  work  of 

preaching.     He  then  saith,  is  made  *  before  me ;  that  is,  is 

raore  illustrious,  raore  honourable ;    as  if  he  said,  Do  not 

suppose  rae  greater  than  He,  because  I  came  first  to  preach. 

Theopli.     Theophyl.    The   Arians   infer  from   this   woid  ^,  that    the 

iV^-ywe»'  ^o^  ^^  ^°^  ^^  "^^  bcgotten  of  the  Fathcr,  but  madc  like 

Aug.         any  other  creature.     Aug.  It  does  not  raean — He  was  made 

in  Joan.        j      r  -r  itt-  pi  f^ 

Tr.  3,       before  I  was  macle;    but  iJe  is  preterred  to  rae.     Chrys. 
^}^^y^-  ...  If  the  words,  made  before  me,  referred  to  His  coraing  into 

Hom,  xni,        .  , 

[xii.]  3.  being,  it  was  superfluous  to  add,  For  Ile  was  before  me. 
For  who  would  be  so  foolish  as  not  to  know,  that  if  He  was 
made  before  him,  Ile  was  before  him.  It  would  have  been 
more  correct  to  say,  He  was  before  me,  because  He  was 
raade  before  me.  The  expression  then,  He  was  made  before 
me,  must  be  taken  in  the  sense  of  honour :  only  that  which 
was  to  take  place,  he  speaks  of  as  having  taken  place  already, 
after  the  style  of  the  old  Prophets,  who  commonly  talk  of 
the  future  as  the  past. 

16.  And  of  His  fulness  have  all  we  received,  and 
grace  for  grace. 

17.  For  the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ. 

Oiig,  Origen.  This  is  to  be  considered  a  continuation  of  the 

t"vi.  s"'     ^^Pt^sfs   testimony  to  Christ,  a  point  which  has  escaped 

'  'yi-yoviv.     Vulg.,  factus :  Eng,  T.,  preferred. 


VER.   16,  17.  ST.  JOHN.  39 

the  attention  of  many,  who  think  that  from  this  to,  He  v.  i8. 
hath  declared  Him,  St.  John  the  Apostle  is  speaking.     But 
the  idea  that  on  a  sudden,  and,  as  it  would  seem,  unseason- 
ably,  the  discourse  of  the  Baptist  shoukl  be  interrupted  by 
a  speech  of  the  disciple's,  is  inadmissible.     And  any  one, 
able  to  follow  the  passage,  will  discern  a  very  obvious  con- 
nexion  hcre.     For  having  said,  He  is  preferred  before  me,for 
Ile  ivas  before  me,  he  proceeds,  From  this  I  know  that  Ile  is 
bcfore   me,  bccausc  I   aud  the  Prophets  wlio  preceded  me 
have  received  of  Ilis  fuluess,  and  grace  for  grace,  (the  second 
grace  for  the  first.)     For  they  too  by  the  Spirit  penetrated 
beyond  the  figure  to  the  contemplation  of  the  truth.     And 
hence  rcceiving,  as  we  have  done,  of  Ilis  fuluess,  we  judgc 
that  the  law  was  givcn  by  Moses,  but  that  grace  and  truth 
were  made  ^,  by  Jesus  Christ — made,  not  giveu  ;  the  Father  »  iyivfro: 
gave  the  law  by  Moses,  but  made  grace  and  truth  by  Jesus.  y^''^^ 
But  if  it  is  Jesus  who  says  bclow,  /  am  the  Trutlt,  how  is  caino. 
truth  made  by  Jesus?    We  must  understand  however  that    °'"     '  ' 
the  vcry  substautial  Truth'-',  from  which  First  Truth  and  Its  2  „1-70- 
Image  mauy  truths  are  engravcn  on  those  who  trcat  of  tlie  "^'J^**» 
truth,  was  not  made  through   Jcsus  Christ,  or  through  any 
one;  but  only  thc  truth  which  is  in  individuals,  such  as  in 
raul,  e.  g.  or  the  other  Apostlcs,  was  made  through  Jesus 
Christ.     CiiRYS.    Or  thus ;    John  the  Evangelist  herc   adds  chrys, 
his  tcstimony  to  that  of  John  thc  Baptist,  sayiug,  And  of '"  '"'■*": 
Ilis  fidness  have  ive  all  received.     Thcse  arc  not  the  words  [xiii.J  1. 
of  the  forcruuncr,  but  of  the  disciplc ;  as  if  he  mcant  to  say, 
AVe  also  the   twclvc,  and  thc   wholc  body  of  the  faithful, 
both    prcscnt    and  to  come,  liavc    reccivcd  of   Ilis   fulness. 
AuG.  But    what    have   ye   rcccivcd?     Grace  for  grace.     So  Aup. 
that  wc  arc  to  understand  that  we  have  rcceived  a  certain  1^"^  j"*  * 
something  from  Ilis  fulncss,  and  ovcr  aud  above  this,  grace  l-  8. 
for  grace ;   that  we  have  first  rcccivcd  of  Ilis  fulncss,  first 
grace ;  and  again,  we  have  received  gracc  for  gracc.     What 
grace  did  we  first  rcceive  ?     Faith  :   which  is  callcd  grace, 
bccause  it  is  givcn  freely  '\    This  is  tlie  first  gracc  thcn  which  ^  gratis 
the  sinncr  rcccivcs,  the  rcmission  of  his  sins.     Agaiu,   wc 
have  grace  for  grace ;  i.  e.  instead  of  that  grace  in  which  we 
live  by  faith,  wc  are  to  reccive  another,  viz.  life  etcrnal :  for 
life  etcrual  is  as  it  weru  thc  \va<ies  of  faith.     Aiul  thus  as 


40  GOSPEL    ACCORDmG   TO  CHAP.  T. 

faith  itself  is  a  good  grace,  so  life  eternal  is  grace  for  grace. 
There  was  not  grace  in  the  Old  Testament ;  for  the  law 
threatened,  but  assisted  not,  commandedj  but  healed  not, 
shewed  our  weakness,  but  reheved  it  not.  It  prepared  the 
way  however  for  a  Physician  who  was  about  to  corae,  with 
the  gifts  of  grace  and  truth  :  whence  the  sentence  which 
follows  :  For  the  law  was  given  by  Moses,  but  grace  and  truth 
were  made  by  Jesus  Christ.  The  death  of  thy  Lord  hath  de- 
stroyed  death,  both  temporal  and  eternal;  that  is,  the  grace 

Chrys.      which  was  promised,  but  not  contained,  in  the  law.     Curys. 

^""V  ...  -,  Or  we  have  received  grace  for  grace ;   that  is,  the  ncw  in  the 

xi  V.    1X1111 

sparsim.  placc  of  thc  old.  For  as  there  is  a  justice  and  a  justice  bc- 
sides,  an  adoption  and  another  adoption,  a  circumcision  and 
another  circumcision ;  so  is  there  a  grace  and  anothcr  grace ; 
only  the  one  being  a  type,  the  other  a  reality.  Ile  brings 
in  the  words  to  shew  that  the  Jews  as  well  as  ourselves  are 
saved  by  grace :  it  being  of  mercy  and  grace  that  they  re- 
ceived  the  law.  Next,  after  he  has  said,  Grace  for  grace, 
he  adds  something  to  sheAV  the  magnitude  of  the  gift ;  For 
the  law  was  given  by  Moses,  but  grace  and  truth  were  made 
by  Jesus  Christ.  John  whcn  comparing  himself  with  Clirist 
above  had  said,  He  is  preferred  before  me :  but  the  Evan- 
gehst  draws  a  comparison  between  Christ,  and  one  much 
more  in  admiration  with  the  Jews  than  John,  viz,  Moses. 
And  observe  his  wisdom.  He  does  not  draw  the  comparison 
between  the  persons,  but  the  things,  contrasting  gracc  and 
truth  to  the  law :  the  latter  of  which  he  says  was  given, 
a  word  only  applying  to  an  administrator;  the  former  madc, 
as  we  should  speak  of  a  king,  who  does  every  thing  by  iiis 
power :  though  in  this  King  it  would  be  with  grace  also,  be- 
cause  that  with  power  He  remitted  all  sins.  Now  His  grace 
is  shewn  in  His  gift  of  Baptism,  and  our  adoption  by  the 
Holy  Spirit,  and  many  other  things ;  but  to  have  a  better 
insight  into  what  the  truth  is,  we  should  study  the  figures  of 
the  old  law :  for  what  was  to  be  accomplished  in  tlie  New 
Testament,  is  prefigured  in  the  Old,  Christ  at  His  Coming 
filhng  up  the  figure.  Thus  was  the  figure  given  by  Moses, 
Aiipr.  but  the  truth  made  by  Christ,  Aug,  Or,  we  may  refer  grace 
^^.j  '^'"'  to  knowledge,  truth  to  wisdom,  Amongst  the  events  of 
2 1.  [xix.  ]  time  the  highest  grace  is  the  uniting  of  man  to  God  in  One 


VER.  18.  ST.  JOHN  41 

Person ;  in  the  eternal  world  the  highest  truth  pertaias  to 
God  the  AVord. 

18.  No  man  hath  seen  God  at  any  time ;  the  only 
bcgotten  Son,  which  is  in  thc  bosom  of  the  Father, 
IIc  hath  dcclared  Him. 

Origex.   Heracleon  asserts,  that  this  is  a  declaration  oforifr. 

„    ,       _.         .  ,  ,  .,•  iii  Joan. 

the  disciple,  not  of  the  Baptist :  an  uureasonablc  supposition  ;  ^  ^.j  ^  ^. 
for  if  the  words,  0/  Jlis  fulness  have  ive  all  reccivcd,  are  thc 
Baptist's,  does  not  the  connection  run  naturaliy,  that  he  re- 
ceiving  of  the  gracc  of  Christ,  thc  sccond  iu  thc  placc  of  the 
first  grace,  and  confessing  that  the  hiw  was  givcu  by  Moses, 
but  grace  and  truth  came  by  Jesus  Christ;  understood  hcre 
that  uo  man  had  seen  God  at  any  time,  aud  that  the  Ouly- 
BcgottcUjWho  was  in  thc  bosom  of  thcFathcr,had  committed 
this  dcchiration  of  Ilimself  to  Johu,  aud  all  who  with  him 
had  received  of  liis  fulness?     For  John  was  uot  the  first 
who  dcchircd  Ilim  ;  for  IIc  Ilimself  AVho  was  hcforc  Abra- 
ham,  tclls  us,  that  Abraham  rcjoiced  to  scc  Ilis  glory.    Chrys.  Chrys. 
Or  thus;  the  Evangelist  after  shcwing  the  great  superiority  y]„'„"^  ' 
of  Christ's  gifts,  comparcd  witli  those  dispcnscd  by  Moses,  [*'''•] 
wishcs  in  thc  uext  placc  to  supply  an  adcquate  reason  for 
the  diffcreucc.    Tlic  ouc  being  a  servant  was  made  a  miuistcr 
of  a  lesser  dispensation :  but  the  othcr  Who  was  Lord,  and 
Son  of  the  King,  brouglit  us  far  hi^hcr  tliings,  beiug  evcr 
co-existcnt  with  tlic  Fatiicr,  aud  /w/ioldinr/  Ilim.     Tlieu  fol- 
lows,  Ko  inon  /laih  seeii  God  at  any  time,  ^-c.     Auo.  What  is  Aug;.  En. 
that  tiicu  whicli  Jacob  said,  /  havc  scen  Godfacc  to  face ;  aud  (°;p''\','7f 
that  which  is  writtcu  of  Moscs,  he  tal/<ed  with  God  face  /o  [n2.J  c. 
face;    and  that  which  thc  propiict  Isaiah   saith  of  himself,  Oen.  32. 
/  saw  the  Lord  sitting  upon  a  t/irone?     Gui:o.    It  is  plainly  \'^^^q' 
giveu  us  to  uudcrstaud  hcrc,  that  whilc  we  arc  iu  this  mortal  Grcg. 
state,  we  can  see  God  only  through  the  mediura  of  certam  jiorai. 
imases,  not  in  the  reahtv  of  Ilis  own  nature.     A  soul  in-  c.  s*. 
flucuccd  by  thc  gracc  of  tlie  Spirit  may  see  God  through  ccr-  rcc  28. 
tain  ligurcs,  but  cauuot  pcuetrate  into  His  absolute  esscnce. 
Aud  heuce  it  is  that  Jacob,  who  testifies  tliat  he  saw  God, 
saw  nothing   but    an  Augel :    aud  that   Moscs,   who   talkcd 
witli  God  facc  to  facc,  says,  Stiew  me  T/nj  waij,  i/iai  1  may  V.xai. 


43 


GOSPEL   ACCORDING   TO 


CHAP.  T. 


Clirys, 
Hom.  XV. 
[xiv.] 


Hosea 
12,  10. 


Au<r.  Ep. 
to  Paulina 
sparsim. 
Matt.  5,  8. 
1  Jolin 
3.2. 


Greg. 
xviii. 
Moral. 


Aug.  xii. 
on  Gen. 
ad  litte- 
ram  c.  27. 


2  Cor, 
12,  2. 

Greg. 

xviii. 

Aloral. 

c.  Si.  90. 

vet. 

xxxviii. 


Aug.  to 
Paul.  c.  iv, 


know  Thee :  meaning  that  he  ardently  desired  to  see  in  the 
brightness  of  His  own  infinite  Nature,  Hira  Whom  he  had 
only  as  yet  seen  reflected  in  images.  Chrys.  If  the  old 
fathers  had  seen  That  very  Nature,  they  would  not  have 
contemplated  It  so  variously,  for  It  is  in  Itself  simple  and 
without  shape ;  It  sits  not,  It  walks  not ;  these  are  the 
qualities  of  bodies.  Whence  He  saith  through  the  Prophet, 
/  have  multiplied  visions,  and  used  simiUtudes,  by  the  ministry 
ofthe  Prophets :  i.e.  I  have  condescended  to  thera,  I  appeared 
that  which  I  was  not.  For  inasmuch  as  the  Son  of  God  was 
about  to  manifest  Himself  to  us  in  actual  flesh,  men  were 
at  first  raised  to  the  sight  of  God,  in  such  ways  as  allowed 
of  their  seeing  Him.  Aug.  Now  it  is  said,  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God ;  and  again,  When  He 
shall  appear,  we  shall  be  like  unto  Him,  for  we  shall  see  Him 
as  He  is.  What  is  the  meaning  then  of  the  words  here :  No 
man  hath  seen  God  at  any  time  ?  The  reply  is  easy :  those 
passages  speak  of  God,  as  to  be  seen,  not  as  already  seen. 
They  shall  see  God,  it  is  said,  not,  they  have  seen  Him :  nor 
is  it,  we  have  seen  Him,  but,  we  shall  see  Uim  as  He  is.  For, 
No  man  hath  seea  God  at  any  time,  neither  in  this  life,  nor 
yet  in  the  Angelic,  as  He  is ;  in  thc  sarae  way  in  which 
sensible  things  are  perceived  by  the  bodily  vision.  Greg. 
If  however  any,  while  inhabiting  this  corruptible  flesh,  can 
advance  to  such  an  imraeasurable  height  of  virtue,  as  to 
be  able  to  discern  by  the  contemplative  vision,  the  eternal 
brightness  of  God,  their  case  aff^ects  not  what  we  say,  For 
whoever  seeth  wisdora,  that  is,  God,  is  dead  wholly  to  this 
life,  being  no  longer  occupied  by  the  love  of  it.  Aug.  For 
unless  any  in  sorae  scnse  die  to  this  life,  either  by  leaving 
the  body  altogether,  or  by  being  so  withdrawn  and  alienated 
frora  carnal  perceptions,  that  he  may  well  not  know,  as  the 
Apostle  says,  whether  he  be  in  the  body  or  out  of  the  body,  he 
cannot  be  carried  away,  and  borne  aloft  to  that  vision,  Greg. 
Sorae  hold  that  in  the  place  of  bliss,  God  is  visible  in  His 
brightness,  but  not  in  His  nature.  This  is  to  indulge  in  over 
rauch  subtlety.  For  in  that  siraple  and  unchangeable  es- 
sence,  no  division  can  be  made  betvveen  the  nature  and  the 
brightness.   Aug.  If  we  say,  that  the  text,  No  one  "  hath  seen 

"  ouSeJs:  Vulg,,  nemo:   E.  T.,  no  man. 


VER.   18.  ST.  JOHN.  43 

God  at  any  time,  applies  only  to  meu ;  so  that,  as  the  Apo- 
stle  raore  plainly  interprets  it,  IVhom  no  inan  hath  seen  nor  i  Tim. 
can  see,  no  one  is  to  be  undcrstood  here  to  mean,  no  one  o/  '     ' 
men :  the  question  may  be  solved  in  a  way  not  to  contradict 
what  our  Lord  says,  Their  Angels  do  always  behold  iheface  Matt. 
of  My  Father ;  so  that  we  must  believe  that  Angels  sec,  what    ^'  ^^* 
no  one,  i.e.  of  men,  hath  ever  scen.     Greg.  Some  however  Greg. 
there  are  who  conceive  that  not  even  the  Angels  see  God.  w'"', 

o  Moral. 

CiiRYs.  That  very  existcucc  which  is  God,  ncithcr  Prophets,  c.  54. 
nor  cven  Angels,  nor  yet  Archangcls,  have  seen.     For  en-  xxxviul  * 
quire  of  the  Angels ;  they  say  nothing  concerning  His  Sub-  t^iTys. 
stance;  but  sing,  Glury  to  God  in  the  hiyhesf,  and  Peace  on  (xiv.)  1, ' 
earth  to  men  of  good  will.     Nay,  ask  even  Cherubim   and  Luke  2,  1. 
Seraphim ;  thou  wilt  hear  only  in  reply  the  mystic  melody  of 
devotion,  and  that  hcaven  and  earth  are  full  of  His  glory.  is.  6,  3. 
AuG.  Which  indccd  is  true  so  far,  that  no  bodily  or  evcn  Auo:.  to 
mental  vision  of  man  hath  cver  embraced  the  fuhicss  of  God  ;  c.  7. 
for  it  is  one  thing  to  see,  another  to  embrace  the  whole  of 
what  thou  secst.     A  thing  is  secn,  if  only  the  sight  of  it  bc 
caught ;    but  we  only  scc  a  thing  fully,  when  we  havc  no 
part  of  it  unseen,  wlicn  we   see   round  its  extreme  limits. 
Chrvs.  In  this  completc  scnsc  only  the  Son  and  tlie  Holy  Chrys. 
Ghost  scc  thc  Fathcr.     For  how  can  crcated  nature  sce  that  Hom!  xV. 
which  is  uncreated  ?    So  tlien  no  man  knoweth  the  Father  as  t^'^-3  *• 
the  Son  knowcth  Him  :  and  licnce  what  follows,  The  Only- 
Begotten  Son,  11' ho  is  in  tlie  bosom  of  the  Father,  Ile  hath 
declared  Ilim.     That  we  might  not  be  led  by  the  identity  of 
the  namc,  to  confound  Him  with  the  sons  made  so  by  grace, 
thc  articlc  is  anncxcd  in  the  first  placc ;  and  thcn,  to  put 
an  cnd  to  all  doubt,  the  name  Only-Bcgotten  is  introduccd. 
HiLARY.  Thc  Truth  of  His  Nature  did  not  sccm  sufficiently  H'.'- ''« 
cxplaincd  by  thc  name  of  Son,  uulcss,  in  addition,  its  pccu-  ^d. 
liar  force  as   propcr  to  Him  were  cxpresscd,  so  signifying 
its  distinctness  frora  all  beside.     For  in  that,  besides  Son, 
hc  calleth  Hira  also  the  Only-Begotten,  he  cut  off  altogether 
all  suspicion  of  adoption,  the  Nature  of  the  Only-Begotten 
guarautccing  the   truth  of  the   name.      Curys.    He  adds,  Chrys. 
(fhich  is   in   the  bosom  of  the  Father.      To  dwell  in  thcr^jyjgr 
bosom  is  much  more  than  simply  to  see.     For  he  who  sees 
simply,  hath  not  thc  knowlcdge  thoroughly  of  tluit  which 


44  GOSPEL   ACCORDING   TO  CHAP.  T. 

he  sees ;  but  he  who  dwells  in  the  bosom,  knoweth  every 
thing.  When  you  hear  then  that  no  one  knoweth  the 
Father  save  the  Son,  do  not  by  any  means  suppose  that  He 
only  knows  the  Father  more  than  any  other,  and  does  not 
know  Him  fully.  For  the  Evangelist  sets  forth  His  residiug 
in  the  bosora  of  the  Father  on  this  very  account:  viz.  to 
shew  us  the  intimate  converse  of  the  Only-Begotteu,  and  His 
Aug.  in  coeternity  with  the  Father.  Aug.  In  the  bosom  of  tlie  Father, 
Joan.  Tr.    •      -^  ^j^^  sccrct  Presencc  ^  of  the  Father :  for  God  hath  not 

111.  c.  17. 

*  secreto  thc  fold  ^  on  the  bosom,  as  we  have  ;  nor  must  be  imagined 
to  sit,  as  we  do ;  nor  is  He  bound  with  a  girdle,  so  as  to  have 
a  fold :  but  from  the  fact  of  our  l)osom  being  placed  inner- 
raost,  the  secret  Presence  of  the  Father  is  callcd  the  bosom 
of  the  Father.  He  then  who,  in  the  secret  Presencc  of  the 
Father,  knew  the  Father,  the  same  hath  declared  what  He  saw. 

Chrys,       Chrys.  But  what  hath  He  declared  ?   That  God  is  one.    But 

rx*iv  i  3^  ^^^^  ^^^  ^^^^  ^^  ^^^^  Prophcts  and  Moses  proclaim  :  what  else 
have  we  learnt  from  the  Son  Who  was  in  the  bosom  of  the 
Father?  lu  the.first  place,  that  those  very  truths,  which  the 
others  declared,  were  declared  through  the  operation  of  the 
Only-Bcgottcn :  in  the  next  place,  we  have  received  a  far 
greater  doctrine  frora  the  Only-Begottcn ;  viz.  that  God  is 
a  Spirit,  and  those  who  worship  Hira  raust  worship  Him  in 
spirit  and  in  truth ;  and  that  God  is  the  Father  of  thc  Only- 

Bede  Begottcu.  Bede.  Farthcr,  if  the  word  declared  have  reference 
to  the  past,  it  must  be  considered  that  He,  being  made  man, 
declared  the  doctrine  of  the  Trinity  in  unity,  and  how,  and  by 
what  acts  we  should  prepare  ourselves  for  the  contemplation 
of  it.  If  it  have  reference  to  the  future,  then  it  means  that 
Ile  will  declare  Him,  when  He  shall  introduce  His  elect  to 

Aug.  Tr.  the  vision  of  Ilis  brightness.  Aug.  Yet  have  there  been  men, 
who,  deceived  by  the  vanity  of  their  hearts,  maintained  that 
the  Father  is  invisible,  the  Son  visible.  Now  if  they  call  the 
Son  visible,  with  respect  to  His  connection  with  the  flesh,  we 
object  not ;  it  is  the  CathoHc  doctrine.  But  it  is  madness  in 
them  to  say  He  was  so  before  His  incarnation ;  i.e.  if  it  be 
true  that  Christ  is  the  Wisdora  of  God,  and  the  Power  of 
God.  The  Wisdora  of  God  cannot  be  seen  by  the  eye.  If 
the  huraan  word  cannot  be  seen  by  the  eye,  how  can  the 

"  KoXnhs,  sinus,  bosom,  mean  ofteu,  'fold  of  the  garment  on  the  bosom.* 


c.  18. 


VER.  19—23.  ST.    JOHN.  45 

Word  of  God?     Ciirys.  The  text  then,  No  man  hath  seen  Chrys. 
God  at  any  iime,  appHes  not  to  the  Father  only,  but  also  to  [^xv."'iV'' 
the  Son  :  for  Ile,  as  Paul  saith,  is  the  Image  of  the  invisible 
God ;  but  He  who  is  the  Iraage  of  the  Invisible,  must  Him- 
self  also  be  invisible. 

19.  And  this  is  the  record  of  John,  whcn  the  Jews 
sent  priests  and  Levites  from  Jerusalem  to  ask  him, 
Who  art  thou  ? 

20.  And  hc  confessed,  and  denied  not ;  but  con- 
fcssed,  I  am  not  the  Christ. 

21.  And  they  asked  him,  AVhat  then  ?  Art  thou 
EHas  ?  And  he  saith,  I  am  not.  Art  thou  that  pro- 
phet  ?     And  he  answered,  No. 

22.  Then  said  they  unto  him,  Who  art  thou?  that 
we  may  give  an  answer  to  them  that  sent  us.  Wliat 
sayest  thou  of  thyself  ? 

23.  He  said,  I  am  the  voice  of  onc  crying  in  the 
wildcrness,  Makc  straight  the  way  of  the  Lord,  as  said 
thc  prophet  Esaias. 

Origen.    This  is  thc  sccond  testimony  of  John  the  Baptist  orig. 
to  Christ,  the  first  began  with,  This  is  Ile  of  whom  I  spake ;  ;j,;J°^"* 
and   ended   with,   He  hafh   declarcd  Ilim.     Tiieophvl.    Or,  c.  29. 
aftcr  the  introduction  above  of  John's  tcstiraony  to  Ciirist,  is  i^  loc. 
preferred  before  me,  the  Evangehst  now  adds  when  the  above 
testimony  was  given,  And  this  is  the  record  of  John,  when  the 
Jews  scnt  priests  and  Levites  from  Jerusalem.     Oiugkn.  Thc  Orig. 
Jews  of  Jerusalem,  as  beiug  of  kin  to  the  Baptist,  who  was  ^"  Y* 
of  the   priestly  stock,  scnd  Pricsts  and  Lcvitcs  to  ask   him 
who  he  is;  that  is,  men  considcred  to  hold  a  supcrior  rank  c.  6. 
to  the  rest  of  their  ordcr,  by  God's  election,  and  coming  from 
that  favoured  above  all  cities,  Jerusak-ra.     Such  is  the  rcver- 
ential  way  in  which  thcy  interrogatc  John.     We  read  of 
no  such  procccding  towards  Christ :    but  what  the  Jews  did 
to  John,  John  iii  turn  does  to  Christ,  when  he  asks  Ilim, 
through  his  disciplcs,  Art  thou  Ile  that  should  come,  or  look  Luke 
wefor  another?     Chrys.  Such  confidcnce  liad  they  in  John,  chrvs. 
that  thev   were  rcady  to  bchcve   him   ou  his  owu   wurds  :'"•'"■"'• . 

^  «^  Honi.  XVI. 

[xv.J 


46  GOSPEL   ACCORDING   TO  CHAP.  I. 

Aug.  Tr.    witness  liow  it  is  said,  To  ask  him,  Who  art  thou  ?   Aug.  They 

"■   *       would  not  have  sent,  unless  they  had  been  impressed  by  his 

Orig.         lofty  exercise  of  authority,  in  daring  to  baptize.     Origen. 

tom.°vi.     John,  as  it  appears,  saw  from  the  question,  that  the  Prieste 

^-  ^-  and  Levites  had  doubts  whether  it  might  not  be  the  Christ, 

who  was  baptizing;  which  doubts  however  they  were  afraid 

to  profess  openly,  for  fear  of  incurring  the  charge  of  credulity. 

He  wisely  deterraines  therefore  first  to  correct  their  mis- 

take,  and  then  to  proclaim  the  truth.     Accordingly,  he  first 

of  all  shews  that  he  is  not  the  Christ :   And  he  confessed, 

and  denied  not ;  but  confessed,  I  am  not  the  Christ.     We  may 

add  here,  that  at  this  time  the  people  had  already  begun  to 

be  impressed  with  the  idea  that  Christ's  advcnt  was  at  hand, 

in  consequence  of  the  interpretations  which  the  lawyers  had 

collected  out  of  the  sacred  writings  to  that  efifect.     Thus 

Theudas  had  been  enabled  to  coUect  togcther  a  considerable 

body,  on  the  strength  of  his  pretending  to  be  the  Christ ; 

and  after  him  Judas,  in  the  days  of  the  taxation,  had  done 

Acts  5.      the  same.     Such  being  the  strong  expectation  of  Chrisfs 

advent  then  prevalent,  the  Jews  send  to  John,  intending  by 

the  question,   Who  art  thou?    to  extract  from  him  whethcr 

Greg.        he  were  the  Christ.     Greg.  He  denied  directly  being  what 

vii.  iii        he  was  not,  but  he  did  not  deny  what  he  was :  thus,  by  his 

Evang.      speaking  truth,  becoming  a  true  member  of  Him  Whose 

Chrys.       namc  he  had  not  dishonestly  usurped.     Chrys.  Or  take  this 

xvl"         explanation :  The  Jews  were  influenced  by  a  kind  of  human 

[xv.]  1,      sympathy  for  John,  whom  they  were  reluctant  to  see  made 

subordinate  to  Christ,  on  account  of  the  many  marks  of 

greatness  about  him ;  his  illustrious  descent  in  the  first  place, 

he  being  the  son  of  a  chief  priest;    in  the  next,  his  hard 

training,  and  his  contempt  of  the  world.     Whereas  in  Christ 

the  contrary  were  apparent ;  a  humble  birth,  for  which  they 

Mat.  13,    reproach  Him ;  Is  not  this  the  carpenter's  son?  an  ordinary 

way  of  living;  a  dress  such  as  every  one  else  wore.     As  John 

then  was  constantly  sending  to  Christ,  they  send  to  him, 

with  the  view  of  having  him  for  their  master,  and  thiuking 

to  induce  hira,  by  blandishraents,  to  confess  himself  Christ. 

They  do  not  therefore  send  inferior  persons  to  him,  ministers 

and  Herodians,  as  they  did  to  Christ,  but  Priests  and  Levites ; 

and  not  of  these  an  indiscrimiuate  party,  but  those  of  Jeru- 


65 


VER.  19 — 23.  ST.  JOHN.  47 

salem,  i.  e.  tlie  more  honourablc  ones ;  but  tlicy  send  tliem 
with  this  question,  to  ask,  JVho  art  thou  7  not  from  a  wish 
to  be  informed,  but  in  order  to  induce  him  to  do  what  I  have 
said.  John  replies  then  to  their  intention,  not  to  their  inter- 
rogation :  And  he  confessed,  and  denied  not ;  but  confessed,  I 
am  not  the  Christ.  And  observe  the  wisdom  of  the  Evangelist : 
he  rcpeats  the  same  thing  threc  timcs,  to  shcw  John's  virtue, 
and  the  malicc  and  madncss  of  the  Jews.  For  it  is  thc  cha- 
ractcr  of  a  devotcd  scrvant,  not  only  to  forbear  taking  to  him- 
self  his  lord's  glory,  but  even,  when  numbers  offer  it  to  him, 
to  rcject  it.  Thc  multitude  indecd  believcd  from  ignorancc 
that  John  was  thc  Christ,  but  in  thcse  it  was  raahcc;  and  in 
this  spirit  they  put  thc  qucstion  to  hira,  thinking,  by  their 
blandishments  to  bring  him  ovcr  to  their  wishes.  For  unless 
this  had  bccn  thcir  design,  when  he  rcphed,  /  am  not  the 
Christ,  they  would  have  said,  We  did  not  suspect  this ;  we 
did  not  corac  to  ask  this.  AVhen  caught,  howevcr,  aud  dis- 
covercd  in  thcir  purpose,  they  proceed  to  anothcr  qucstion ; 
And  they  asked  him,  What  then  ?  Art  thou  Elias  ?  Aug.  Ang.  in 
For  thcy  knew  that  EHas  was  to  preach  Christ ;  the  name  jy*^^"'^/' 
of  Christ  not  being  unknown  to  any  among  the  Jcws  ;  but 
thcy  did  not  tliiuk  that  Ue  our  Lord  was  the  Christ :  and 
yet  did  not  altogcther  imagine  that  there  was  no  Christ 
about  to  come.  In  this  way,  whilc  looking  forward  to  thc 
futurc,  thcy  raistook  at  tlic  prcscnt. 

And  he  said,  I  am  not.  *  Gueg.  These  words  gave  risc  to  Oreg. 
a  vcry  diffcrcnt  qucstion.     In  anothcr  placc,  our  Lord,  when  ^jj"™'  ,^ 
asked  by  Ilis  disciplcs  conccrning  tlie  coming  of  EUas,  re- 
plied,  If  ye  will  receive  it,  this  is  Elias.     But  John  says,  Matt. 
/  am  not  Elias.     IIow  is  he  thcn  a  prcaclier  of  the  truth,  if     ' 
he  agrees  not  with  what  that  very  Truth  dcclarcs?    Outgen.  Orip-.  in 
Some  one  will  say  that  John  was  ignorant  that  he  was  EUas  ;  Jpan.  tom. 

•^  ®  .        VI.  c.  7. 

as  those  say,  who  maintain,  from  this  passage,  thc  doctrine 
of  a  second  incorporation,  as  though  the  soul  took  up  a  new 
body,  after  lcaviug  its  old  one.  For  thc  Jcws,  it  is  said, 
asking  John  by  the  Levites  and  Priests,  whether  he  is  Elias, 
suppose  the  doctrine  of  a  sccond  body  to  be  alrcady  ccrtain  j 
as  though  it  rcstcd  upon  traditiou,  and  wcrc  part  of  thcir 
secret  system.  To  which  question,  however,  John  repUcs, 
/  am  not  EUas ;   not  being  acquainted  with  his  own  prior 


48  GOSPEL   ACCORDING   TO  CIIAP.  I. 

existence.     But  how  is  it  reasouable  to  imagine,  if  John 

were  a  prophet  enlightened  by  the  Spirit,  and  had  revealed 

so  much  concerning  the  Father,   and  the  Only-Begotten, 

that  he  could  be  so  in  the  dark  as  to  hiraself,  as  not  to 

Oreg.        know  that  his  own  soul  had  once  belonged  to  Elias  ?    Greg. 

in°Evan".  But  if  wc  examinc  the  truth  accurately,  that  which  sounds 

c-  *•  inconsistent,  will  be  found  not  really  so.     The  Angel  told 

Luke        Zacharias  concerning  John,  He  shall  go  before  Him  in  the 

'     '        spirit  and  power  of  Elias.     As  Elias  then  will  preach  the 

second  advent  of  our  Lord,  so  John  preached  Ilis  first ;  as 

the  former  will  come  as  the  precursor  of  the  Judge,  so  the 

latter  was  made  the  precursor  of  the  Redeemer.     John  was 

Elias  in  spirit,  not  in  person :   and  what  our  Lord  affirms 

of  the  spirit,  John  denies  of  the  Person :  thcre  being  a  kind 

of  propriety  in  this ;    viz.  that  our  Lord  to   His   disciples 

should  speak  spiritually  of  John,  and  that  John,  in  answering 

the  carnal  multitude,  should  speak  of  liis  body,  not  of  his 

Orig.  in     spirit.     Origen.  He  answers  then  the  Levites  and  Priests, 

yW^T,   '  I  am  not,  conjecturing  what  their  question  meant ;  for  the 

purport  of  their  examination  was  to  discover,  not  whether 

the  spirit  in  both  was  the  same,  but  whether  John  was  that 

very  EHas,  who  was  taken  up,  now  appearing  again,  as  the 

Jews  expected,  without  another  birthJ'.     But  he  whom  we 

mentioned  above  as  holding  this  doctrine  of  a  re-incorpora- 

tion,  will  say  that  it  is  not  consistent  that  the  Priests  and 

Levites  should  be  ignorant  of  the  birth  of  the  son  of  so  dig- 

nified  a  priest  as  Zacharias,  who  was  born  too  in  his  father's 

old  age,  and  contrary  to  all  human  probabilities :  especially 

Luke        when  Luke  declares,  that  fear  came  on  all  ihat  dwelt  round 

*'  ^^'        about  them.     But  perhaps,  since  Elias  was  expected  to  ap- 

pear  before  the  coming  of  Christ  near  the  end,  they  may 

seem  to  put  the  question  figuratively,  Art  thou  he  who  an- 

nouncest  the  comiug  of  Christ  at  the  end  of  the  world  ?   to 

which  he  answers,  /  am  not.     But  there  i»  in  fact  nothing 

strange  in  supposing  that  John's  birth  might  not  have  been 

known  to  alh     For  as  in  the  case  of  our  Saviour  many  knew 

Him  to  be  born  of  Mary,  and  yet  some  wrongly  imagined 

_    y  Origen  argues  again  against  the  re-      Apol.  pro  Orig.  c.  10,  pp.  45    46    ed 
incorporation  from  tliis  sanie  passage,      de  ia  Kue.  rtr        ,       •       • 

in  Matt.  1.  vii.  and  xiii.  §  \.  See  Pampli. 


VER.  19 — 23.  ST.  JOHN.  49 

that  He  was  Jolm  the  Baptist^  or  Elias,  or  one  of  the  Pro- 
hhets ;  so  in  the  case  of  John,  sorae  were  not  unacquainted 
with  the  fact  of  his  being  son  of  Zacharias,  and  yet  some 
may  have  been  in  doubt  whether  he  were  not  the  Elias 
who  was  expected.  Again,  inasmuch  as  raany  prophets  had 
arisen  in  Israel,  but  one  was  especially  looked  forward  to,  of 
whom  Moses  had  prophesied,  The  Lord  thy  God  will  raise  up  Deut 
nnto  tliee  a  Prophet  froin  the  midst  of  thee,  of  thy  bretliren,  lile  '  "^" 
unio  me  ;  unto  Ilim  shall  ye  hearken  :  they  ask  him  in  tlie 
tliird  place,  not  simply  whethcr  he  is  a  prophet,  but  with 
tlie  article  prcfixed,  Art  thou  that  Prophit  ?  For  every  one 
of  the  projihets  in  succession  had  signified  to  the  pcople  of 
Isracl  that  he  was  not  the  one  whom  Moses  had  prophesicd 
of;  who,  like  Moses,  was  to  stand  in  the  midst  betweeu 
God  and  man,  and  dcliver  a  testament,  sent  from  God  to 
Ilis  disciples.  Tlicy  did  not  however  apply  this  name  to 
Clirist,  but  thought  tliat  Ile  was  to  be  a  diflFereut  person ; 
wliercas  Jolin  knew  that  Christ  was  that  Prophet,  and  there- 
fore  to  this  questiou,  he  ansicered,  No.  Aug.  Or  because  Ang-.  in 
John  was  more  than  a  prophet :  for  that  the  prophets  f^'!- iv.^c.s/' 
nounccd  Ilim  afar  off,  but  John  pointcd  Ilim  out  actually 
prescnt. 

Tlien  said  they  nnto  Jnm,    JJlio  art   thon  7     that  loe  may 
yive  an  anstver  to  them  that  sent  us.      What  saycst  thou  of 
thyself?   CiiiiYS.  You  scc  thcra  here  pressing  hira  still  more  ciirys. 
strongly  with  their  qucstions,  Mhile  he  on  the  other  haud  rxTi  2^^'* 
quietly  puts  down  tlicir  suspicions,  where  they  are  untrue, 
and  establishes  the  truth   in  their  pLice  :  saying,  /  am  the 
voice  of  one  crying  in  the  wihlerness.     Aug.   So  spoke  Esaias  :  Aug.  Tr. 
tlie  prophecy  was  fulfillcd  in  John  thc  Baptist.      Greg.  Ye  '^*^^^' 
know  that  the  only-bcgottcn  Son  is  callcd  the  AVord  of  the  Hom.  vii. 
Father.     Now  we  know,  in  the  case  of  our  own  uttcrancc,  ^'   ' 
the  voice  first  sounds,  and  then  the  word  is  hcard.     Thus 
John  declares  himself  to  bc  the  voicc,  i.c.  bccause  he  prc- 
cedes  the  AYord,  and,  through  his  ministry,  the  Word  of  the 
Father  is  heard  by  man.     Origen.   Ileracleon,  in  his  dis-  Orig.  in 
cussion  on  John  and  the  Prophcts,  infers  that  because  the^j°^"'i2. 
Saviour  was  the  "SYord,  and   John  the  voice,  thercfore  the 
whole  of  the  prophetic  ordcr  was  only  sound.     To  which  we 
reply,  that,  if  the  trumpet  gives  an  uncertain  sound,  who 

VOL.  IV.  E 


39, 


50  GOSPEL    ACCORDIKG   TO  CTIAr.  T. 

sliall  prepare  hiraself  for  the  battle?     If  tlie  voice  of  pro- 

pliecy  is  notliing  but  sound,  why  does  the  Saviour  seiid  us 

John  5,      to  it,  saying,  Search  the  Scriptures  ?   But  John  calls  himself 

the  voice,  not  that  crieth,  but  of  one  that  crieth  in  the  wilder- 

Jnhn  7,      ness  :  viz.  of  Him  Who  stood  and  cried,  If  any  mayi  thirst, 

let  hini  come  unto  Me  and  drink.     He  cries,  in  order  that 

those  at  a  distance  may  hear  him,  and  understand  from  the 

loudness  of  the  sound,  the  vastness  of  the  thing  spoken  of. 

in  loc.        Theophyl.  Or  because  he  declared  the  truth  phiinly,  while 

Greg.         all  who  were  under  the  law  spoke  obscurely.     Greg.  John 

inTv.^"'   crieth  in  the  wilderness,  because  it  is  to  forsaken  and  desti- 

^'  2-  tute  Judsea  that  he  bears  the  consolatory  tidings  of  a  Re- 

o  ig.         deemer.     Origen.  There  is  nced  of  the  voice  crying  in  the 

!°ToYi.   wildei-ness,  that  the  soul,  forsaken  l)y  God,  raay  be  recalled 

to  making  straight  the  way  of  the  Lord,  following  no  more 

the  crooked  paths  of  the  serpent.     This  has  reference  both 

to  the  coiitemplative  hfe,  as  enlightened  by  truth,  without 

mixture  of  falsehood,  and  to  the  practical,  as  following  up 

tlie  correct  perception  by  the  suitable  action.     Wherefore  he 

adds,  Make  straiyht  tJie  ivay  of  the  Lord,  as  saith  the  pro- 

^"^^S-        phei  Esaias.     Gpeg.  The  way  of  the  Lord  is  made  straight 
Hom.         ^  . 

vp.  in        to  the  heart,  when  the  word  of  truth  is  heard  with  humi- 
kwing,      j^-|.y  .  ^i^g  ^^^^y  ^^  ^ijg  Lord  is  made  straight  to  the  heart,  when 
the  life  is  formed  upon  the  precept. 

24.  And  they  which  were  sent  were  of  the  Pharisees. 

25.  And  they  asked  him,  and  said  unto  him,  Why 
baptizest  thou  then,  if  thou  be  not  that  Christ,  nor 
Elias,  neither  that  prophet  ? 

26.  John  answcred  them,  saying,  I  baptize  with 
water :  but  there  standeth  one  among  you,  whom  ye 
know  not ; 

27.  He  it  is,  who  coming  after  me  is  preferred 
before  me,  whose  shoe's  latchet  I  am  not  worthy 
to  unloose. 

28.  These  things  were  done  in  Bethabara  beyond 
Jordan,  where  John  was  baptizing. 

Orig.  in 

VI.  0. 13.  '      Origen.    The  questions  of  the  priests  and  Levites  being 


VER.  2i— 28.  ST.   JOHN.  51 

auswered,  another  mission  comes  from  the  Pliarisees :  And 
tJiey  that  were  sent  were  of  the  Pharisees.     So  far  as  it  is 
allowable  to  form  a  conjecture  from  the  discourse  itself  here, 
I  should  say  that  it  was  the  third  occasion  of  John's  giviug 
liis  witness.     Observe  the  raildness  of  the  former  question,  so 
bcfitting  the  priestly  and  levitical  character,  Who  art  thou  ? 
There  is  nothing  arrogant  or  disrespectful,  but  ouly  what 
becomes  true  miuisters  of  God.     The  Pharisees   however, 
being  a  sectarian  body,  as  their  name  implies,  addresses  the 
Baptist  in  an  importunate  and  contumelious  way.     And  they 
said,   Why  baptizest  thou  then,  if  thou  be  not  that   Christ, 
neither  Elias,  neither  that  Prophet?    not  caring   about  in- 
formation,  but  only  wishiug  to  prevent  liim  baptizing.     Yet 
the  very  next  thing  they  did,  was  to  corae  to  John's  baptism. 
The  solution  of  this  is,  that  they  came  not  in  faith,  but  hypo- 
critically,  because  they  feared  the  pcople.     Chkys.  Or,  those  Clirys. 
very  samc  pricsts   and  Levites  were  of  the   Pharisees,  and,  ^""xvY^l 
bccause  they  could  not  undermine  him  by  blandishments, 
began  accusiug,  after  they  had  compelled  him  to  say  what 
he  was  not.     And  they  asked  him,  sayiug,   irhy  baptizest 
thou  then,  if  thou  art  not  the  Christ,  neither  Elias,  neither 
ihat  Prophet?     As  if  it  were  aa  act  of  audacity  iu  him  to 
baptize,  when  he  was  neither  the  Clirist,  nor  His  precursor, 
nor  Ilis  proclaimer,  i.  e.  that  Prophet.     Greg.  A  saint,  even  Greg. 
when  pcrvcrsely  qucstioncd,  is  never  diverted  from  the  pur-  vi[""n 
suit  of  gooclness.     Thus  Johu  to  thc  words  of  envy  opposes  Evang. 
the   words   of  life :    Jolin    answered  theni,   saying,  I  indeed 
baptize  ivith  iraier.     Ouigex.    For  how  would  the  questiou,  Oiig. 
JVh?/  then  bapiizest  thou,  be  rcpHcd  to  in  any  other  way,  thau  to,„.°vi." 
by   setting   forth   the  carnal   nature  of  his  own   baptisni?  c.  15. 
Greg.  John  baptizeth  not  with  the  Spirit,  but  with  water;  Greg. 
not  being  able  to  rerait  sins,  he  washcs  the  bodies  of  the  ^-  j^ 
baptizcd  with  water,  but  not  their  souls  with  pardon.     Why  Evang. 
then   doth   he   baptize,  when   he    doth   not   remit   sins   by 
baptism?     To  maintain  his  character  of  forerunner.     As  his 
birth  preceded  our  Lord's,  so  doth  his  baptism  precede  our 
Lord's  baptism.     And  he  who  was  the  forerunner  of  Christ 
iu  Ilis  preaching,  is  forerunuer  also  in  Ilis  baptism,  which 
was  the  imitation  of  that  Saciaraent.     Aud  withal  he  au- 
nounces  the  mystery  of  our  rcdemption,  saying  that  He,  the 

e2 


in  Joan 
toin.  vi 


52  GOSPEL  ACCORDTNG  TO  CIIAP.  T. 

Hedeemer,  is  standing  in  the  midst  of  men,  and  tlicy  kuow  it 
not :  There  standeth  one  among  you,  ivhom  ye  know  not ;  for 
our  Lord,  wlien  He  appeared  in  the  flesh,  was  visible  in  body, 
Chrys.  but  in  majesty  invisible.  Chrys.  One  among  you.  It  was 
^^''  ^'  fitting  that  Christ  should  mix  with  the  people,  and  be  one  of 
the  many,  shewing  every  where  His  huraility.  Whom  ye 
know  not;  i.  e.  not,  in  the  most  absolute  and  certain  sense; 
An<r.  Tr.  not,  who  Hc  is,  and  whence  He  is.  Aug.  Tn  His  low  estate 
iv.  c.  9.  j.jg  ^^g  ^q|.  ggg^.j .  g^^(j  therefore  the  candle  was  lighted. 
in  loc.  TiiEOPHYL.  Or  it  was,  that  our  Lord  was  in  the  midst  of  the 
Pharisees;  and  they  not  knowing  Him.  For  they  thought 
that  they  knew  the  Scriptures,  and  therefore,  inasrauch  as 
our  Lord  was  pointed  out  there,  He  was  in  the  midst  of  them, 
i,  e.  in  their  hearts.  But  they  knew  Him  not,  inasrauch  as 
they  understood  not  the  Scriptures.  Or  take  another  inter- 
pretation.  He  was  in  the  midst  of  them,  as  mediator  be- 
tween  God  and  maii,  wishing  to  bring  them,  the  Pharisees, 
Orig.  to  God.  But  they  knew  Hira  not.  Ortgex.  Or  thus; 
Having  said,  /  indeed  bnptize  ivith  ivater,  in  answer  to  the 
15.  question,  IJliy  baptizest  thou  then  .?— to  the  ncxt,  Jf  thou  be 
not  Christ?  he  replics  by  decharing  thc  pre-existent  sub- 
stance  of  Christ;  thatit  was  of  such  virtue,  that  though  His 
Godhead  was  invisible,  He  was  present  to  evcry  one,  and  per- 
vaded  the  wholc  workl ;  as  is  conveyed  in  the  words,  There 
standeth  one  among  you.  For  He  it  is,  Who  hath  diffused 
Himself  throngh  the  whole  system  of  nature,  insorauch  that 
every  thing  which  is  created,  is  created  by  Hira ;  all  things 
were  made  by  Ilim.  'Whence  it  is  evident  that  even  those 
who  enquired  of  John,  Vlnj  baptizest  thou  then  ?  had  Him 
among  them.  Or,  the  words,  There  standeth  one  among  you, 
are  to  be  understood  of  mankind  generally.  Por,  from  our 
character  as  rational  beings,  it  follows  that  the  word  ^  cxists 
in  the  centre  of  us,  because  the  heart,  which  is  the  spriug 
of  motion  within  us,  is  situated  iu  the  centre  of  the  body. 
Those  then  who  carry  the  word  within  them,  but  are  igno- 
rant  of  its  nature,  and  the  source  and  beginning  and  the  way 
in  which  it  resides  in  them ;  these,  hearing  the  word  within 
them,  know   it  not.     But   John    recognised   Hira,  and  re- 

*  i.  e.  the  ^.0705  eV  afdpdoirois,  reason  j   tlie  word  which  is  the  image  of  the 
Word. 


VER.  24 28.  ST.  JOHN.  53 

proaclied  the  Pharisees,  saying,    WTiom  ye  know  not.     For, 

though  expecting  Christ's  coming,  the  Pharisees  had  formed 

no  lofty  conception  of  Him,  but  supposed  that   IJe  would 

only  be  a  holy  man :  wherefore  he  briefly  refutes  their  igno- 

rance,  and  the  fal>e  idcas  tliat  they  had  of  Ilis  excellence. 

He  saith,  standeth ;  for  as  the  Father    standeth,  i.  e.  exists 

without  variation  or  change,  so  staudeth  the  Word  ever  ia 

the  work  of  salvation,  though  It  assume  flesh,  though  It  be 

iu  the  midst  of  men,  though  It  staud  invisible.     Lest  any 

one  however  slioukl  think  that  the  iuvisible  One  Who  cometh 

to   all   men,  and   to   the   uuiversal  world,  is   diifeieut   froiu 

Ilim  Wlio  was  made  man,  and  appearcd  on  the  carth,  he 

adds,  Ile  tJiat  cometh  after  me,  i.  e.  Who  will  appear  after 

me.     The  after  howevcr  here  has  not  the  same  meaning  that 

it  has,  whcn  Christ  calls  us  after  Ilim ;  for  thcre  we  are  told 

to  follow  after  Him,  that  by  treadiug  iu  His  steps,  we  may 

attain  to  tlie  Fathcr;  but  hcre  the  word  is  used  to  intimate 

what  shoukl  foUow  upou  Johu's  teachiug;  for  he  came  that 

all  may  bekcve,  having  by  his  ministry  beeu  fittcd  gradually 

by  lcsser   thiugs,  for    the    receptiou   of   thc    pcrfcct   Word. 

Therefore  he  saith,  Ile  it  is  IFho  cometh  aftcr  me.     Chrys.  chrys. 

As  if  he  said,  Do  not  tliink  that  cverv  thiuj'  is  coutaiucd  in  J^!'"^-  ^/'/ 

my  baptism ;  for  if  my  baptism  wcrc  perfcct,  auothcr  would 

not  comc  aftcr  mc  with  auother  baptism.     This  baptism  of 

minc   is   but   an   iutioductiuu   to   tiie   other,  aud   will   soou 

pass  away,  Hlce  a  slu\do\v,  or  an  image.     Thcrc  is  one  coming 

after  me  to  cstablish  the   truth  :    aud  therefore  this  is  not 

a  perfcct  baptisiu  ;   for,  if  it  were,  tiiere  would  be  no  room 

for  a  secoud :    and  thcreforc  he  adds,   Who  is  made  before 

mc :  i.  e.  is  more  honourable,  more  lofty.     Gkeg.  Made  be-  Gre^j. 

fore  me,  i.  e.  preferrcd  bcfore  mc.     Ile  comes  after  me,  that  .^'°'V'  ^"* 

.  .  /  in  Lv. 

is,  Ile  is  born  aftcr  mc ;   He  is  madc  before  me,  that  is,  He  c  3. 
is  prcfcrred  to  rae.     Chkys.   But  lest  thou  shouklest  thiuk  chrys. 
this  to  bc  tlie  result  of  comparison,  hc  immediately  shews  ,^,"'""  V^' 
it  to  be  a  superiority  beyond  all  comparison ;    Whose  shoe's 
latchet  I  am  not  ivorthy  to  unloose :  as  if  hc    said,  He  is  so 
much  bcfore  me,  that  I  am  unworthy  to  be  numbcrcd  among 
thc  lowest  of  Ilis  attendauts  :   the  unloosiug  of  the  sandal 
being   the   very   lowest   kiud   of  scrvice.       Auo.    To   have  ^ug. 
prouounced  himself  worthy  cvcu  of  uuloosing   His  shoe's  '^^'  '^* 


54  GOSPEL  ACCORDING  TO  CHAP.  I. 

latchet,  he  would  have  been  thinking  too  much  of  hiraself. 

Greg.  Or  thus :  It  was  a  law  of  the  old  dispensation,  that, 

if  a  man  refused  to  take  the  woman,  who  of  right  came  to 

him,  to  wife,  he  who  by  right  of  relationship  came  next  to 

be  the  husband,  should  unloose  his  shoe.     Now  in  what  cha- 

racter  did  Christ  appear  in  the  world,  but  as  Spouse  of  the 

John  3,      Holy  Church  ?     John  then  very  properly  pronounced  him- 

self  unworthy  to  unloose  this  shoe's  latchet :  as  if  he  said, 

I  cannot  uncover  the  feet  of  the  Redeemer,  for  I  claira  not 

the  title  of  spouse,  which  I  have  no  right  to.     Or  the  passage 

may  be  explained  in  another  way.      We  know  that  shoes  are 

made  out  of  dead  animals.     Our  Lord  then,  when  Ile  came 

in  the  flesh,  put  on,  as  it  were,  shoes ;  because  in  His  Divinity 

He  took  the  flesh  of  our  corruption,  whercin  we  had  of  our- 

selves  perished.     And   the  latchet  of  the   shoe,  is  the  seal 

upon  the  mystery.     John  is  not  able  to  unloose  the  shoe's 

latchet;  i.  e.  even  he  cannot  penetrate  into  the  mystery  of 

the  Incarnation.      So  he  seems  to  say :   What  wonder  that 

He  is  prcferred  before  me,  Whom,  being  born  after  me,  I 

contemplate,  yet  the  mystery  of  Whose  birth  I  comprehend 

Orig.         not.     Orig.  The  place  has  becn  understood  not  amiss  thns 

inJoan.     ^J  ^  certaiu  person^;  I  am  not  of  such  importance,  as  thnt 

'  Hera-      for  my  sake  He  should  descend  from  this  high  abode,  and 

Chrys.       ^^^^®  ^esh  upon  Him,  as  it  were  a  shoe.     Chrys.  Jolin  hav- 

Hom.        ing  preached  the  thing  concerning  Christ  publicly  and  with 

xvi.')i'.'     becoming  hberty,  the  Evangelist  mentions  the  place  of  Ilis 

in  Joan.     preaching :   T/iese  things  were  done  in  Bethany  heijond  Jordan, 

where  John  was  baptiziug.     For  it  was  in  no  housc  or  corner 

that  John  preached  Christ,  but  beyond  Jordan,  in  the  raidst 

of  a  multitude,  and  in  the  presence   of  all  whom  he  had 

baptized.     Some  copies  read  more  correctly  Bethabara :  for 

Bethany  was  not  beyond  Joidan,  or  in  the  desert,  but  near 

Jerusalera.      Gloss.    Or  we   raust  suppose  two   Bethanies; 

one  over  Jordan,  the  other  on  this  side,  not  far  frora  Jeru- 

salera,  the  Bethany  where  Lazarus  was  raised  frora  the  dead. 

Ciirys.        Chrys.    Hc  racutions  this  too  for  another  reason.  viz.  that 
Honj. xvii.        i  ,    ..  ,.,,,,  ,     ■, 

as  tie  was  relating  events  which  had  only  recently  happened, 

he  raight,  by  a  reference  to  the  place,  appeal  to  the  testi- 

mony  of  those  who  were  present  and  saw  thera.     Alcuin. 

The  meaning  of  Bethany  is,  house  of  obedience;  by  which 


VER.    29—31.  ST.  JOHN.  55 

it  is  intimated  to  us,  that  all  must  approach  to   baptism, 
through  the  obedience  of  faith.     Orig.    Bethabara  means  On>. 
house  of  preparation ;    which   agreeth  with  the  baptism  of  J,"'^^'''" 
Him,  who  was  making  ready  a  people  prepared  for  the  Lord. 
Jordan,  again,  means,  "  their  descent."     Now  what  is  this  c.  25. 
river  but  our  Saviour,  through  Whom  coming  into  this  earth  ^  ^*^^" 
all  must  be  cleansed,  in  that  He  came  down  not  for  His  own 
sake,  but  for  theirs.     This  river  it  is  which  separateth  the 
lots  givcn  by  Moses,  from  those  given  by  Jesus ;  its  streams 
makc  glad  the  city  of  God.     As  the  serpent  lies  hid  in  thc  c  29. 
Egyptian  river,  so  doth  God  in  thisj    for  the  Father  is  in 
the  Son.     Whcrefore  whosoever  go  thither   to  wash  them- 
selves,  lay  aside  the  rcproach  of  Egypt,  are  made  meet  to  .josima 
receive  the  iuheritance,  are  cleansed  from  leprosy,  are  made  "^'    " 
capable  of  a  doublc  portion  of  grace,  and  ready  to  receive  2  Kings 
the  lioly  Spirit;  nor  doth  the  spiritual  dove  light  upon  any  ^^K^ngs 
other   river.     John    again    baptizes  beijond   Jordan,  as    the  2, 9. 
prccursor  of  Hira  Who  came  not  to  call  the  rightcous,  but 
siuners  to  repcntance. 

29.  The  next  day  John  seeth  Jcsus  coming  to  hiin, 
and  saith,  Bchold  thc  Lanib  of  God,  which  takcth 
avvay  the  sin  of  the  world. 

30.  This  is  he  of  whom  I  said,  After  me  comcth 
a  man  which  is  preferred  before  me :  for  He  was  be- 
fore  rae. 

3L  And  I  knew  Llim  not :  biit  that  He  should  be 
made  manifcst  to  Isracl,  thcrcfore  am  I  come  bap- 
tizing  with  water. 


Origen.  After  this  testimouy,  Jesus  is  seen  coming  to  Orig. 

111. 

30 


John,  not  only  persevering  in  his  confession,  but  also  advanced  °'"'  ^'" 
in  goodness :  as  is  intimated  by  the  second  day.  Wherefore 
it  is  said,  Tlie  next  da\j  John  seeth  Jesus  coming  to  hhn.  Long 
before  this,  the  Mothcr  of  Jesus,  as  soon  as  she  had  con- 
ceived  Him,  went  to  see  the  niother  of  John  then  pregnant ; 
and  as  soon  as  the  sound  of  ]\Iary's  salutation  reachcd  the 
ears  of  Ehsabeth,  John  leaped  in  the  womb :  but  now  the 
Baptist  himself  after  his  testimony  seeth  Jesus  comiug.    Men 


56  GOSPEL  ACCOR-DING  TO  CHAP.  T. 

are  first  prepared  by  hearing  from  others,  and  then  see  with 
their  own  eyes.  The  example  of  Mary  going  to  see  EUsabeth 
her  inferior,  and  the  Son  of  God  going  to  see  the  Baptist, 
should  teach  us  modesty  and  fervent  charity  to  our  inferiors. 
What  place  the  Saviour  came  frora  when  Ile  carae  to  tlie 
Baptist  we  are  not  told  here ;  but  we  find  it  in  INIatthew, 
Matt.  3,  Then  cometh  Jesus  from  GaVilee  to  Jordan  unto  John  to 
(fiir  s  ^^  haptized  of  him.  Chrys.  Or;  Matthew  rclates  directly 
Hom.  xvii.  Christ's  coming  to  Ilis  baptism,  John  Ilis  coraing  a  second 
time  subsequent  to  His  baptism,  as  appears  frora  what  fol- 
lows:  I  saiv  the  Spirit  descending,  ^c.  The  Evangclists  have 
divided  the  periods  of  the  history  between  thera ;  Matthew 
passing  over  the  part  before  John's  iraprisonment,  and  has- 
tening  to  that  event;  John  chiefly  dwelHng  on  what  took 
place  before  the  imprisonraent.  Thus  he  says,  TJie  next  daij 
John  seeth  Jesus  coming  to  him.  But  why  did  Ile  comc  to 
him  the  next  day  after  His  baptism?  Having  been  baptized 
with  tlie  multitude,  IIc  wished  to  prevcnt  any  from  thinking 
that  He  came  to  John  for  the  same  rcason  that  others  did, 
viz.  to  confess  His  sins,  and  be  washcd  in  tlic  river  unto  rc- 
pentance.  He  cumes  thcrefore  to  give  Jolin  an  opportunity 
of  correcting  this  mistake;  which  John  accordingly  did 
correct ;  viz.  by  those  words,  Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  ihe  world.  For  He  Who  was  so  pure, 
as  to  be  able  to  absolve  other  raen's  sins,  evidently  could  not 
have  corae  thither  for  the  sake  of  confessing  His  own;  but 
only  to  give  John  an  opportunity  of  speaking  of  Hira.  He 
came  too  the  next  day,  that  those  who  liad  heard  the  former 
testimonics  of  John,  miglit  hear  them  again  more  plainly ; 
and  other  besides.  Eor  he  saith,  Behold  the  Lamb  of  God, 
signifyiug  that  He  was  the  one  of  old  sought  after,  and  re- 
minding  thera  of  the  prophecy  of  Isaiah,  and  of  the  shadows 
of  the  Mosaic  law,  in  order  that  through  the  figure  he  might 
Aiig.  Tr.    the  easier  lead  them  to  the  substance.     Auo.  If  the  Lamb 

iv.  c.  10.       c  rt    ri    •      • 

01  uod  is  innocent,  and  John  is  the  lamb,  must  he  not  be 
innocent  ?  But  all  men  come  of  that  stock  of  which  David 
Ps.  51,  5.  sings  sorrowing,  Behold,  L  ivas  conceived  in  wickedness.  He 
then  alone  -was  the  Lamb,  who  was  not  thus  conceived  ;, 
for  He  was  not  conceived  in  wickedness,  nor  in  sin  did  His 
mother  bear  Ilira  in  her  womb,  Whom  a  virgin  conceived, 


VER.  29 — 3].  ST.  JOTIX.  57 

a  virgin  brought  forth,  because  that  in  faith  she  conceived, 
and  in    faith    received.      Origen.    Biit   whcreas    five    kinds  Orig'. 
of  auimals   are   offered  in  the   teraple,   threo   beasts   of  the  ^."'s.,^'* 
fiehl,  a  calf,  a  sliecp,  and  a  goat ;  and  two  fovrls  of  the  air,  et  seq. 
a  turtle  dove  aud  a  pigeou;  and  of  the  sheep  kiud  three  are 
introduced,  the  ram,  the  ewe,  the  larab ;  of  these  three  he 
mentions  only  the  larab ;  the  laml),  as  we  know,  being  offered 
in  the  daily  sacrifice,  one  in  the  morning,  and  one  in  the 
evening.     But  what  other  daily  offering  can  there  be,  that 
can  be  meant  to  be  offered  by  a  reasonable  nature,  except 
the  perfect  Word,  typically  called  the  Larab  ?     This  sacrifice, 
wliich  is  offered  up  as  soon  as  the  soul  begins  to  be  enlight- 
encd,  shall  be  accouuted  as  a  morning  sacrifice,  rcferring  to 
the  frequent  exercisc  of  the  mind  iu  divine  thiugs;  for  thc 
soul  cannot  continually  apply  to  tlie  higlicst  objccts  bccausc 
of  its  union  with  an  earthly  and  gross  body.     By  tliis  Word 
too,  Wliich  is  Christ  the  Larab,  we  shall  be  able  to  reason  on 
many  things,  and  shall  in  a  manncr  attain  to  Ilim  in  thc 
cvening,  while  cngagcd  with  things  of  the  body  *.     But  He 
Who  offered  the  lamb  for  a  sacrifice,  was  God  hid  in  liuman 
form,  the  grcat  Priest,  He  who  saitli  bclow,  Ko  man  tahtth  \t  Jolm  lo, 
{}hj  lift)  from  Me,  but  I  luy  it  down  of  Mi/self:  whcnce  this  ^^' 
name,  the  Lamb  of  God:  for  ITe  carrying  our  sorrows,  and  isaiah 
taking  away  the  sins  of  the  whole  world,  hath  uudcrgone  ^^[yl[  9 
death,  as  it  were  baptism.     ¥or  God  sufVcis  no  fault  to  pass  2+. 
uncorrcctcd;    but   punishcs    it   by   the   sharpest   disciplinc.  50    ^     ' 
THEoriivL.   Ile  is  called  the  Lamb  of  God,  because  God  the  in  loc. 
Fathcr  accepted    ITis  dcatli    for  our   salvation,  or,  in  othcr 
words,  bccause  IIc  dclivcrcd  Ilim  up  to  dcath  for  our  sakes. 
For  just  as  wc  say,  Tiiis  is  the  offcring  of  such  a  man,  mcau- 
iug  the  offcring  raade  by  hiai ;   in  the  sarae  scnse  Clirist  is 


'  Christ  the  AVord  is  our  real  da'Iy  up  spiritual  thoughts,  and  this  is  still 

sacrifice.     Hecarries  oii  wiihin  us  what  continued   in   ihe    Clirislian,   even   al- 

is  outwardly   typificd    hy    tlie    Mosaic  though  by  reason  of  tlie  infirmity  of  the 

rituah     As  in  the  Jewish  temple    the  flesli,  iie  cainiot  always  ahicie  in  inedi- 

day  bep:an  with  the  one  conlinual  sacri-  tation   on  the   Divinest   things,  yet  is, 

fice  wliicli  was  carried  oii  by  othcrs  in  in    Clirist,    eiigaged    on    niany    uscfi:! 

thciriii'"'!  flirougli  thc  day,  (vid.  Orig.  tliings;    and    so  also  when    Ile  conies 

vi.  c.  34,)  tiil  at  last  the  evening  sacri-  even  to  the  tliings  of  tiic  body,  in  them- 

fice  put  a  close  to  all  sacred  services :  selves  a  sort  of  evening  and  niglit  to 

so  in  our  minds  a  sacrifice  is  ofTered  up  the  soul,  still  doing  them  also  in  Christ, 

to  God  wiien  tlic  Word  (from  Wlioin  lie  closes  all  in  Clirist. 
otir  word,  i.  e.  reason,  is  derived)  liglits 


Moral. 
viii.  c. 


58  GOSPEL    ACCORDING    TO  CHAP.  I. 

called  the  Lamb  of  God  Who  gave  His  Son  to  die  for  our 
salvation,  And  whereas  that  typical  lamb  did  not  take  away 
any  man's  sin,  this  one  hath  taken  away  the  sin  of  the  whole 
world,  rescuing  it  from  the  danger  it  vvas  in  from  the  wratli 

'  Vuig.      of  God,     Behold  Him  ^  H^ho  taketh  aivay  the  sin  ofthe  ivorld : 

^  atecl^'  he  saith  not,  who  will  take,  but,  Who  taketh  away  tlie  sin  of 
the  world;  as  if  He  were  always  doing  this.  For  He  did  not 
then  only  take  it  away  when  He  suffered,  but  from  that  time 
to  the  present,  He  taketh  it  away;  not  by  being  always  cru- 
cified,  for  He  made  one  sacrifice  for  sins,  but  by  ever  wasli- 

Greg,        ing  it  by  means  of  that  sacrifice,     Greg,  But  then  only  will 
32  sin  be  entirely  taken  away  from  the  liumau  race,  when  our 
corruption  has  been  turned  to  a  glorious  incorruptiou.     We 
cannot  be  frec  from  sin,  so  long  as  we  are  hcld  iu  the  death 

Theoph,  of  tlic  body.  Theophyl.  "Why  does  he  say  the  sin  of  the 
world,  not  sins?  Because  he  wished  to  express  sin  uni- 
versally :  just  as  we  say  comraonly,  that  raan  was  cast  out  of 
paradise;  raeaning  the  whole  huraan  race.  Gloss,  Or  by 
the  sin  of  the  workl  is  raeant  original  sin,  which  is  common 
to  the  whole  workl :  which  original  sin,  as  well  as  the  sins  of 

Aug,  Tr.    every  one  individually,  Christ  by  His  grace  remits,     Aug. 

l{'  '  For  He  Who  took  not  sin  from  our  nature,  Ile  it  is  Wlio 
taketh  away  our  sin,  Some  say,  We  takc  away  the  sins  of 
men,  because  wc  are  holy ;  for  if  he,  who  baptizes,  is  not 
holy,  how  can  he  take  away  the  other's  sin,  seeing  he  him- 
self  is  fuU  of  sin  ?  Against  these  reasoners  let  us  point  to 
the  text ;  Behold  Nim  Who  taketh  away  the  sin  of  the  ivorld ; 
in  order  to  do  away  with  such  presuraption  in  raan  towards 

Orig,         man.      Origen.    As  there  was  a  conuection   between    the 

c.  36.  other  sacrifices  of  the  law,  and  the  daily  sacrifice  of  the 
lamb,  in  the  sarae  way  the  sacrifice  of  this  Larab  has  its 
reflexion  in  the  pouring  out  of  the  blood  of  the  Martyrs, 
by  whose  patience,  confession,  and  zeal  for  goodness,  the 

Theoph.  machinations  of  the  ungodly  are  frustrated.  Theophyl. 
John  having  said  above  to  those  who  carae  frora  the  Pha- 
risees,  that  there  stood  one  araong  them  whora  they  knew 
not,  he  here  poiuts  Hira  out  to  the  persons  thus  ignorant : 
This  is  He  of  wliom  I  said,  After  me  cometh  a  man  which  is . 
preferred  before  me.  Our  Lord  is  called  a  man,  in  reference 
to  His  mature  age,  being  thirty  years  old  when  He  was  bap- 


VER.  29 31.  ST.    JOHN.  59 

tized  :  or  in  a  spiritual  sense,  as  tlie  Spousc  of  the  Church ; 

in  which  scnse  St.  Paul  speaks,  /  have  espoused  yon  to  onc  2  Cor. 

husbancl,  that  I  may  jjresent  you  as  a  chaste  virgin  to  Christ. 

AuG.  He  cometh  after  me,  because  He  was  born  after  rae  :  He  Aug. 

is  made  before  me,  because  He  is  preferred  to  rae.    Greg.   Hc  q^' 

explains  tlie  reason  of  this  superiority,  in  what  follows :  For  Hom-  vii. 

He  was  before  me ;  as  if  his  meaning  was;  And  this  is  thc;  ^.  3.  ' 

rcason  of  His  being  superior  to  me,  though  born  after  me, 

viz.  that  He  is  not  circumscribed  by  the  tirae  of  His  nativity. 

Hc  Who  was  born  of  His  mother  in  time,  was  bcgotten  of 

His  Father  out  of  time.     TnEOPUYL.  Attcnd,  O  Arius.     Hc  Theoph. 

saith  not,  He  was  creatcd  bcfore  rac,  but  Ile  was  before  mc. 

Let  the  false  scct  of  Paul  of  Saraosata  attend.     Thcy  will 

see  that  He  did  not  derive  His  original  existence  frora  ^lary ; 

for  if  Hc  derivcd  thc  bcgiuning  of  His  being  frora  the  Yirgin, 

how   could  He  have  been  bcfore   His  precursor?    it  bcing 

cvident  that  the  precursor  preceded  Christ  by  six  raonths, 

according  to  the  huraan  birth.     CniiYs.  That  he  might  not  Chrys. 

seera    howcvcr  to   give    his   testiraony   irora   any   motive  01  (al.  xvi.)  2. 

friendship  or  kindred,  in  consequencc  of  his  beiug  related  to 

our  Lord  according  to  thc  flcsh,  lic  says,  I  hnew  Ilim  not. 

John  could  not  of  coursc  know  Him,  having  lived  in  tlie 

dcsert.     And    the   miraonlous   cvcnts  of  Christ's   childhood, 

the  journcy  of  thc  ^lagi,  and  such  likc,  wcrc  now  a  long  tinic 

past ;    John   liaving  bcen    qnite  an  infait,  whcn   thcy  liap- 

pcned.     And  throughout  tlie  whole  of  the  intcrval,  He  had 

bccn  absolutcly  unknown :    insomuch  that  John  procceds, 

But  that  Ile  should  be  made  manifest  to  Isracl,  thei^efore  am 

I  «ome  baptizing  with  ivater.     (And  hencc  it  is  clcar  that  the 

miracles  said  to  havc  been  performed  by  Christ  in  His  child- 

hood,  arc  false  and  fictitious.     For  if  Jesus  had  performed 

miracles  at  tliis  early  age,  hc  woukl  not  havc  bccn  unknown 

to  Jolin,  nor  would  thc  multitudc  have  wantcd  a  tcachcr  to 

point  Him   out.)     Christ   Hiraself  thcn  did  uot  Mant  bap- 

tism  ;   nor  was  tliat  washing  for  any  othcr  reason,  than  to 

give  a  sign  bcforchand  of  faith  in  Christ.     For  John  saith 

not,  in  ordcr  to  change  raen,  and  deliver  from  sin,  but,  that 

Ile  should  be  made  manifed  in  Israel,  havc  I  come  baptizing. 

But  woukl  it  not  have  been  lawful  for  him  to  preach,  and 

bring  crowds  together,  without  baptizing?     Yes:   but  this 


60  GOSPEL    ACCORDING   TO  CHAP.  I. 

was  the  easier  way,  for  he  would  not  have  colleeted  such  num- 

Aug.  Tr.    bers,  had  he  preached  without  baptizing.     Aug.   Now  whcu 

13  '^'  ^^'    our  Lord  became  known,  it  was  unnecessary  to  prepare  a  way 

for  Him;  for  to  those  who  knew  Him,  He  became  His  own 

way.     And  therefore  John^s  baptism  did  not  last  loiig,  but 

Tr.  V.  c.  5.  only  so  long  as  to  shew  our  Lord's   humihty.     Our  Lord 

received  baptism  from  a  servant,  in  order  to  give  us  such 

a  lesson  of  humihty  as  might  prepare  us  for  receiving  tlic 

grace  of  baptism.     And  that  the  servanfs  baptism  miglit 

not  be  set  before  the  Lord's,  others  were  baptized  with  it  ; 

who  after  receiving  it,  liad  to  rcccive  our  Lord's  baptisni  : 

whereas  those  who  first  rcccived  our  Lord's  baptism,  diJ 

not  receive  the  servant's  after. 

32.  And  John  bare  rccord,  saying,  I  saw  the  Spirit 
descending  from  hcaven  like  a  dove,  and  it  abodc 
upon  Him. 

33.  And  I  knew  Him  not :  but  He  that  sent  me  to 
baptize  with  water,  the  same  said  unto  me,  Upon 
whom  thou  shalt  see  tbe  Spirit  descending,  and  re- 
maining  on  Him,  the  same  is  He  which  baptizetli 
with  the  Holy  Ghost. 

34.  And  I  saw,  and  bare  record  that  this  is  the 
Son  of  God. 

Chrys.  Chrys.  John  having  made  a  declaration,  so  astonishing 

(aUxVn^'.  ^^  ^^^  ^^^^  hearers,  viz.  that  He,  whom  he  poiuted  out,  did  of 

Himself  take  away  the   sins  of  the  world,  confirms  it  by 

a  reference  to  tlie  Father  and  the  Holy  Spirit.     For  John 

might  be  asked,  How  did  you  knovv  Him  ?     Wherefore  hc 

rephes  beforehand,  By  the  descent  of  the  Holy  Spirit :  And 

John  bare  record,  saying,  I  saw  the  Spirit  descending  from 

Aug.  de     heaven  like  a  dove,  and  it  abode  upon  Him.     Aug.  This  was 

c.  46.  (g!)  ^^^   however   the    first   occasion    of  Christ's   receiving  the 

unction  of  the  Holy  Spirit :  viz.  Its  descent  upom  Him  at 

His   baptism ;    wherein  He  condescended  to  prefigure  His 

body,  the  Church,  wherein  those  who  are  baptized  receive 

pre-eminently  the  Holy  Spirit.     For  it  would  be  absurd  to 

suppose  that  at  thirty  years  old,  (which  was  His  age,  when 


VER.  32  —  34.  ST.  JOHN.  61 

Ile  was  baptized  by  John,)  He  received  for  the  first  tirae  the 
Iloly  Spirit :  and  that,  when  Ile  came  to  that  baptism,  as  He 
was  without  sin,  so  was  He  without  the  Holy  Spirit.     For  if 
even  of  His  servant  and  forerunner  John  it  is  written,  He 
shall  be  filled  loith  the  Holy  Ghost,  even  from  his  mother's 
XDomh ;    if  he,  though   sprung  from  his    father's    seed,  yet 
reccived  the  Holy  Ghost,  when  as  yet  he  was  only  formed 
in  the  womb ;   what  ought  we  to  think  and  believe  of  Clirist, 
whose  very  flcsh  had  not  a  cariial  but  spiritual  conception  ? 
AuG.  We  do  not  attribute  to  Christ  only  the  possession  of  Aug.  d» 
a  real  body,  and  say  that  the  Iloly  Spirit  assumed  a  false  rf""' 
appearance  to  men's  eyes :    for  the  Holy  Spirit   could   no  tiano,  c. 
more,  in  consistency  with  Ilis  nature,  deceive  men,  than  coukl 
the   Son  of  God.     The  Almighty   God,   Who  made  every 
creature  out  of  nothing,  could  as  easily  form  a  real  body  of 
a  dovc,  without  tlie  instrumcntality  of  othcr  doves,  as  Ile 
made  a  rcal  body  in  the  womb  of  the  Virgin,  without  tlie 
seed  of  tlic  male.     Aug.  The  Iloly  Ghost  was  made  to  ap-  Ano:. 
pear  visibly  in  two  ways :  as  a  dove,  upon  our  Lord  at  Ilis  j^"  yj*"' 
baptism  ;  and  as  a  flanic  upon  His  disciples,  when  they  were  sparsim. 
met   togethcr :    the   former   shape   denoting   simplicity,   the 
latter  fervcncy.     The   dove  intimates   tliat  souls   sanctificd 
by  the  Spirit  should  have  no  guile ;  the  fire,  that  in  that 
simplicity  thcre  should  not  be  coldness.     Nor  let  it  disturb 
tlice,  that  the  tongues  are  clovcn ;  fear  no  division ;  unity  is 
assurcd  to  us  in  thc  dove.     It  was  meet  thcn  that  thc  Iloly 
Spirit  should  be  thus  manifcsted  descending  upon  our  Lord ; 
iu  order  that  cvcry  one  who  had  thc  Spiiit  raight  know,  that 
hc  ought  to  bc  simple  as  a  dove,  and  be  in   sinceic  pcace 
with  the  brethren.     Tlie  kisscs  of  dovcs  rcpresent  this  peace. 
llavens  kiss,  but  they  tear  also;  but  thc  nature  of  tiie  dove  is 
most  alicn  to  tearing.     Ravens  feed  on  thc  dcad,  but  the 
dove  eats  nothing   but   the  fruits  of  the   earth.     If  doves 
moan  iu  their  love,  marvcl  not  that  IIc  Wlio  appcared  in  the 
likcness  of  a  dove,  thc  Iloly  Spirit,  mnheth  intercession  for  Rom.  8, 
us  ivith  groanings  that  cannot  be  uttered.     The  Holy  Spirit  '^^' 
however  groaneth  not  in  Ilirasclf,  but  in  us :  Ile  maketh  us 
to  groan.     And  he  who  groancth,  as  knowing  that,  so  long 
as  he  is  undcr  thc  burdcu  of  this  mortality,  he  is  abseut  from 
thc  Lord,  groaueth  wcll :  it  is  the  Spirit  tliat  hath  taught  him 


C2  GOSPEL    ACCORDING    TO  CIIAP.  I. 

to  groan.     But  many  groan  because  of  eavthly  calamities; 

because  of  losses  which  disquiet  them,  or  bodily  sicknesses 

which  weigh  heavily  on  them  :  they  groan  not,  as  doth  the 

dove.      What   then   could   more   fitly   represent   the   Holy 

Spirit,   the   Spirit   of  unity,   than  the  dove  ?     as   He   saith 

Cant.  6, 9.  Himself  to  His  reconciled  Church,  My  dove  is  one.     What 

could    better   express    humility,    than    the    simplicity    and 

moaning  of  a   dove?     Wherefore   on   this   occasion   it   was 

that  there  appeared  the  very  most  Holy  Trinity,  the  Father 

in  the  voice  which   said,   Thou  art  My   heloved  Son;    the 

Matt.  28,   Holy  Spirit  in  the  likeness  of  the  dove.     In  that  Trinity  the 

^■''  Apostles  were  sent  to  baptize,  i.e.  in  the  name  of  the  Father, 

Greg.        and  of  the  Son,  and  of  the  Holy  Ghost.     Greg.   He  saith, 

lil^Tgb)    ^^ode  vpon  Him  :  for  the  Holy  Spirit  visits  all  the  faithful. ; 

but  on  the  Mediator  alone  does  He  abide  for  ever  in  a  pe- 

culiar  manner;  never  leaving  the  Son's  Humanity,  even  as 

He  proceeds  Himsclf  from  the  Son's  Divinity.     But  when 

John  14,    the  disciples  are  told  of  the  same  Spirit,  He  shall  dwcll  with 

^^*  you,  how  is  thc  abiding  of  the  Spirit  a  peculiar  sign  of 

Christ?      This  will   appcar  if  we  distinguish  between  tlie 

different  gifts  of  the  Spirit.     As  regards  those  gifts  which 

are  necessary  for  attaining  to  life,  the  Holy  Spirit  ever  abides 

in  all  the  elect ;  such  are  gentlcness,  humility,  faith,  hope, 

charity :    but   with   respect  to  those,  which   have   for  thcir 

object,  not  our  own  salvation,  but  that  of  others,  He  does  not 

always  abide,  but  sometimes  withdraws,  and  ceases  to  exhibit 

thera ;  that  men  may  be  more  humble  in  the  possession  of 

His  gifts.     But  Christ  had  all  the  gifts  of  the  Spirit,  un- 

Clirys.       interruptedly  always.    Chrys.  Should  any  however  think  that 

(!i  xvn^'  Christ  really  wanted  the  Holy  Spirit,  in  the  way  that  we  do, 

ii)  Joan.     he  corrects  this  notion  also,  by  iuforming  us  that  the  descent 

of  the  Holy  Ghost  took  place  only  for  the  purpose  of  mani- 

festing  Christ :  And  I  knevj  Him  not :  but  He  that  sent  me  to 

baptise  with  water,  the  same  said  ujito  me,  Upon  whom  Ihou 

shalt  see  the  Spirit  descending,  and  remaining  on  Him,  the 

Aiig.  Tr.    same  is  He  which  baptizeth  with  the  Holy   Ghost.      Aug, 

V.  c.  1.       j^^^^  ^^I^Q  ggj^^  John?     K  we  say  the  Father,  we  say  true;  if 

we  say  the  Son,  we  say  true.     But  it  would  be  truer  to  say, 

the  Father  and  the  Son.     How  then  knew  he  not  Him,  by 

Whom  he  M^as  scnt  ?    For  if  he  knew  not  Him,  by  Whom  he 


v!:r.  3.2—34.  ST.  john.  63 

wished  to  be  baptizcd,  it  'vvas   rash  in  hitn  to  say,  I  have 
need  to  be  baptized  bij  Tliee.    So  then  he  knew  Ilim ;  aud  why 
saith  he,  I  knew  Rim  not?     Chrys.  Whea  he  saith,  I  knew  chrys. 
Him  not,  he  is  speakinor  of  time  past,  not  of  the  time  of  his  f^o""-x^'i'- 

'  ^  °  .  (al.xvi.)c. 

baptism,  when  he  forbad  nim,  saying,  /  have  need  to  be  bap-  3.  in  Joan. 
tized  ofThee,  Aug.  Let  us  turn  to  the  other  Evangehsts,  who  Aug.  Tr. 
relate  the  raatter  more  clearly,  and  we  shall  find  most  satis-  ^^-^  '^_ 
fiictorily,  that  thc  dove  descended  when  our  Lord  ascended  sim. 
from  the  water.  If  then  the  dove  descended  after  baptism, 
but  John  said  before  the  baptisra,  /  have  need  to  be  baptized 
of  Thee,  he  knew  Ilim  before  Ilis  baptism  also,  How  then 
said  he,  /  knew  Ilim  not,  but  He  ivhich  sent  me  to  baptize  ? 
"Was  this  the  first  revelation  made  to  John  of  Chrisfs  per- 
son,  or  was  it  not  rathcr  a  fullcr  disclosiire  of  what  had 
bcen  ah'eady  revealcd  ?  Jolm  knew  the  Lord  to  be  the  Son 
of  God,  knew  that  He  would  baptize  with  the  Iloly  Ghost : 
for  before  Clirist  came  to  the  rivcr,  many  having  comc 
to;^etlier  to  hear  John,  he  said  uuto  tliem,  He  that  cometh  Matt.  3. 
after  me  is  migJitier  than  I:  He  shaJl  baptize  you  with  the 
Iloly  Ghost  and  with  fire.  Wliat  then  ?  He  did  not  know 
that  our  Lord  (lest  Paul  or  Peter  might  say,  my  baptism,  as 
wc  fiud  Paul  did  say,  my  Go.spel,)  woukl  have  and  rctain  to 
Ilimself  the  power  of  baptism,  the  ministering  of  it  however 
passiug  to  good  and  bad  indiscrimiuately  ^Yhat  hindraucc 
is  the  badncss  of  the  ministcr,  wheu  the  Lord  is  good?  So 
tlicn  wc  baptize  again  after  John's  baptism  ;  after  a  homicide's 
wc  baplize  not :  because  Johu  gave  his  owu  baptism,  the 
liomicide  gives  Christ's ;  wliich  is  so  holy  a  sacramcut,  that 
not  even  a  horaicide's  ministration  can  polhitc  it.  Our  Lord 
could,  had  Ile  so  willcd,  have  givcu  povvcr  to  auy  servant  of 
llis  to  give  baptisra  as  it  wcre  in  His  own  stead;  aud  to  the 
baptisra,  thus  transferred  to  the  servant,  have  imparted  the 
same  power,  that  it  would  have  had,  when  given  by  Hiraself. 
J)Ut  this  Hc  did  uot  choose  to  do ;  that  thc  hope  of  thc  bap- 
tized  raight  be  directed  to  Him,  Who  had  baptized  them ;  Ile 
wished  not  the  servant  to  place  hope  in  the  servant.  And 
aprain,  had  He  given  this  power  to  servauts,  tliere  woukl 
have  beeu  as  mauy  baptisms  as  servauts ;  as  there  liad  bccn 
tlie  baptism  of  John,  so  should  we  have  had  the  baptism  of 
Paul  and  of  Pcter.    It  is  by  this  power  then,  which  Christ  re- 


64  GOSPEL    ACCORDING   TO  CHAP.  T. 

tains  in  His  own  possession  exclusively,  tliat  tlie  unity  of  tlie 
Cant.  6,  9.  Church  is  established ;  of  which  it  is  said,  My  dove  is  one. 
A  man  may  have  a  baptisra  besides  the  dove ;  but  that  any 
Chrys.  besides  the  dove  should  profit,  is  impossible.  Chrys.  The 
ur' '^3  ^^^^^^^  having  sent  forth  a  voice  proclairaing  the  Son,  the 
Holy  Spirit  came  besides,  bringing  the  voice  upon  the  head 
of  Christ,  in  order  that  uo  one  present  might  think  that 
what  was  said  of  Christ,  was  said  of  John.  But  it  will  be 
asked :  How  was  it  that  the  Jews  beheved  not,  if  they  saw 
the  Spirit  ?  Such  sights  however  require  the  mental  vision, 
rather  than  the  bodily.  If  those  who  saw  Christ  working 
miracles  were  so  drunken  wdth  malice,  tliat  thcy  dcnied 
what  their  own  eyes  had  seen,  how  could  the  appearanco  of 
the  Holy  Spirit  in  the  forra  of  a  dove  overcome  tiieir  incre- 
duhty?  Some  say  however  that  the  sight  was  not  visible 
to  all,  but  only  to  John,  and  the  more  devotional  part.  But 
even  if  the  descent  of  the  Spirit,  as  a  dove,  was  visible  to  the 
outward  eye,  it  does  not  foUow  that  bccause  all  saw  it,  all 
understood  it.  Zacharias  himself,  Daniel,  Ezechiel,  and  Moses 
saw  many  things,  appearing  to  their  senses,  which  no  one 
else  saw  :  and  therefore  John  adds,  And  I saw  and  bare  record 
that  this  is  the  Son  of  God.  He  had  called  Him  the  Lamb 
before,  and  said  that  He  would  baptize  with  the  Spirit ;  but 
Au^.  Tr.  1^6  had  nowhere  called  Him  the  Son  before.  Aug.  It  was 
necessary  that  the  Ouly  Son  of  God  should  baptize,  not  an 
adopted  son.  Adopted  sons  are  ministers  of  the  Only  Son  : 
but  thougli  they  have  the  ministration,  the  Only  oue  alone 
has  the  power. 

35.  Again  the  next  day  after  John  stood,  and  two 
of  his  disciples  ; 

36.  And   looking  upon  Jesus  as   He    walked,  he 
saith,  Behold  the  Lamb  of  God  ! 

(.,,^yg_  CuRYS.  Many   not   having   attended  to  John's  words  at 

lioin.  first,  he  rouses  them  a  second  time :  Again  the  next  day 
xvii.)i. "  o/^^^  John  stood,  and  two  of  his  disciples.  Bede.  John 
Eede.  stood,  bccause  he  had  ascended  that  citadel  of  all  excel- 
Vi^crii.  s.  ^snces,  from  which  no  temptations  could  cast  him  down  :  his 
A.ud.         disciples  stood  with  him,  as  stout-hearted  followers  of  tlicir 


vii.  in 
Joan. 


V£R    35,  oG.  ST.  JOHN.  65 

master.      Curys.    But   wherefore   went   lie   not    all   about,  Chrys. 
preaching  in  every  place  of  JudBea;  instead  of  standiug  near  xviii.  (ai. 
the  river,  waiting  for  His  coming,  that  he  might  poiut  Ilim  ^^'''•)  '^-  ^- 
out  ?    Because  he  wished  this  to  be  done  by  the  works  of 
Christ  Ilimsclf.     And  observe  how  much  greater  an  effort 
M'as   produced ;    he   struck    a    small  spark,  and  suddeuly  it 
rose  into  a  flarae.      Again,   if  John   liad  gone    about    and 
preached,  it  would  have  seemed  hke  human  paitiahty,  and 
great  suspicion  would  have   been  excited.     Xow   the  Pro- 
phets  and  Apostles  all  preached  Christ  absent ;  the  former 
before  Ilis  appearance  in  the  flesh,  the  latter  after  His  as- 
sumption.     But  He  was  to  be  pointcd  out  by  the  eye,  not 
by  the  voice  only ;    and  therefore  it  follows :    And  looking 
upon  Jesus  as  He  walked,  he  saith,  Behold  the  Lamb  of  God ! 
Theophyl.   Looking  he  saith,  as  if  signifyiug  by  his  looks 
his   love   aud   admiration   for   Christ.     Aug.    John   was  tlie  Ang. 
friend  of  the  Bridegroom;  he  sought  not  his  own  glory,  but  J^'^^^' 
bare  witucss   to   tlic   truth.     And   therefore   he  wished  uot 
his  disciples  to  remain  with  him,  to  the  hiudrance  of  their 
duty   to   follow   tlie  Lord ;   but  rather  shewed   tliem    whom 
they  should  follow,  sayiug,  Behold  Ihe  Lamb  of  God.     Chkys.  Chrj's. 
He  makes  not  a  long  discourse,  having  only  one  object  be-  ^^ylJ"']. 
fore  him,  to  bring  them  and  join  them  to  Christ;   knowing  in  Joan. 
that  they  would  not  any  further  need  his  witness.       Johu  c.  2. 
does  not  howevcr  speak  to  his  disciplcs  alone,  but  publicly 
in  thc  prcscnce  of  aU.     And  so,  undertaking  to  follow  Christ, 
through    this    instruction    common     to    all,    thcy    remaiucd 
thenccforth  firm,  foUowing  Christ  for  tlicir  own  advuntagc, 
not  as  an  act  of  favour  to  their  master  ^.     John  docs  not 
exhort :  he  simply  gazes  in  admiration  on  Christ,  pointing 
out  the  gift  >■  Ile  came  to  bestow,  the  cleansing  from  sin  : 
and  the  mode  in  which  this  would  be  accomplishcd :  both 
of  which  the  word  Lanib  testifies  to.     Lamb   has  the  article 
afiixed  to  it,  as  a  sign  of  pre-eminence.     Auo.  Tor  He  aloue  Aug.  Tr. 
and  singly  is  the  Lamb  without  spot,  without  sin ;  uot  be- 
cause  His  spots  are  wiped  off,  but  because  He  never  had 

*  rhv  SiS&(TKa\oi/,  i.  e.  Jolin.     In  the  rhv  rpSwov  rov  Kadapfj.ov.    The  Cat.  has 

Cat.    is  substituted  "propter    gratiam  "  pr.Tparationem    propter    quam    venit 

Christi."  et  mocium  preparaiionis."     Perhaps  it 

''  t))v  Scupeav  i(p'  %v  avveytvtTo  Ka\  should  be  "purgationis." 

VOL.  IV.  F 


66  GOSPEL   ACCORDING   TO  CHAP.  I. 

a  spot.     He  alone  is  the  Lamb  of  God,  for  by  His  blood 

c.  6.  alone  can  men  be  redeemed.     This  is  the  Lamb  whom  the 

wolves  fear;  even  the  slain  Lamb,  by  whom  the  lion  was 

Bede.        slain.     Bede.  The  Lamb  therefore  he  calls  Him  ;  for  that 

He  was  about  to  give  us  freely  His  fieece,  that  we  might 

make  of  it  a   wedding  garment ;    i.  e.   would   leave   us    an 

example  of  Hfe,  by  which  we  should  be   warmed  into  love. 

Alcuin.  John  stands  in  a  mystical  sense,  the  Law  having 

ceased,  and  Jesus  comes,  bringiug  the  grace  of  the  Gospel, 

to  which  that  same  Law  bears  testimony.     Jesus  ivalks,  to 

Bede.        collect  disciples.     Bede.  The  walking  of  Jesus  has  a  refer- 

ywA  ^"     ^'^'^®  ^*^  ^^^®  economy  of  the  Incarnation,  by  means  of  which 

s.And.      He  has  condescended  to   come  to  us,  aud  give  us  a  pat- 

tern  of  life. 

37.  And  the  two  disciples  heard  him  speak,  and 
they  followed  Jesus. 

38.  Tlien  Jesus  turned,  and  saw  them  following, 
and  saith  unto  thcm,  What  seek  ye  ?  They  said  unto 
Him,  Rabbi,  (which  is  to  say,  bcing  interpreted, 
Master,)  where  dwellest  Thou  ? 

39.  He  saith  unto  them,  Come  and  see.  They 
came  and  saw  where  He  dwelt,  and  abode  with  Him 
that  day  :   for  it  was  about  the  tenth  hour. 

40.  One  of  the  two  which  heard  John  speak,  and 
followed  Him,  was  Andrew,  Simon  Peter's  brother. 

Alcuin.   John  having  borne  witness  that  Jesus  was  the 

Lamb  of  God,  the  disciples  who  had  been  hitherto  with  him, 

in  obedience  to  his  command,  followed  Jesus :   And  the  two 

Chrys.       disciples  heard  him  speak,  and  they  follovjed  Jesus.     Chrys. 

^^°I"*         Observe  ;   when  he  said,  He  that   cometh  qfter  me  is  made 

1  et  sq.      bejore  me,  and,   Whose  shoe's  latcliet  I  am  not  worthy  to  un- 

loose,  he  gaiued  over  noae ;  but  when  he  made  mention  of 

the  economy,  and  gave  liis  discourse  a  humbler  turn,  saymg, 

Behold  the  Lamb  of  God,  then  his  disciples  followed  Christ. 

For   many  persous  are    less  influenced  by  the   thoughts   of, 

God's  greatness  and  majesty,  than  when  they  hear  of  His 

being  man's  Helper  aud  Friend ;  or  anything  pertaining  to 


YER.  37 — 40.  ST.  JOHN.  67 

the  salvation  of  men.  Observe  too,  when  Johu  says,  Behold 
the  Lamb  of  God,  Clirist  says  nothing.  The  Bridegroom 
stands  by  in  silence;  others  introduce  Him,  and  deliver  the 
Bride  iuto  llis  hands ;  Ile  receives  her,  and  so  treats  her 
that  she  no  longer  remerabers  those  who  gave  her  in  mar- 
riage.  Thus  Christ  came  to  unite  to  Ilimself  the  Church  ; 
Ile  said  nothing  Himself;  but  John,  the  friend  of  the  Bride- 
groom,  came  forth,  and  put  the  Bride's  right  liand  in  His; 
i.e.  by  his  preaching  delivered  into  His  hands  raen's  souls, 
whom  receiving  He  so  disposed  of,  that  tliey  returued  no 
more  to  John.  And  observe  farther ;  As  at  a  marriage  the 
maiden  goes  not  to  meet  the  bridcgroom,  (eveu  though  it  be 
a  king's  son  who  weds  a  humble  handmaid,)  but  he  hasteus 
to  her;  so  is  it  here.  For  human  nature  ascended  not  iuto 
heaven,  but  the  Son  of  God  came  down  to  huuiau  natme, 
and  took  her  to  Ilis  Father's  house.  Agaiu ;  there  wei*e 
disciplcs  of  John  who  not  ouly  did  not  follow  Clirist,  but 
were  even  enviously  disposed  toward  Iliin ;  i)ut  the  better 
part  hcard,  and  followed;  not  from  coutcnipt  of  their  for- 
mcr  master,  but  hj  his  persuasion ;  bccause  he  proniiscd 
them  that  Christ  would  baptize  with  the  Holy  Ghost.  Aud 
see  with  what  modesty  their  zeal  was  accompauied.  They 
did  not  straightway  go  aud  interrogate  Jesus  ou  great 
and  neccssary  doctrines,  nor  in  public,  but  sought  private 
converse  with  Ilim ;  for  we  are  told  that  Jesus  tunied,  and 
saiv  them  followinff,  and  saith  unto  them,  What  seek  ye? 
Heuce  we  lcarn,  that  whcn  wc  once  bcgin  to  forra  good 
resolutions,  God  gives  us  opportunities  enough  of  improve- 
ment.  Clirist  asks  the  questiou,  not  because  Ile  nceded  to 
be  told,  but  in  order  to  encouragc  familiarity  aud  confidcuce, 
and  shew  that  He  thought  them  worthy  of  Ilis  iustructious. 
Theophyl.  Observe  thcn,  tliat  it  was  upon  thosc  who  fol-  '"  1°*^ 
lowcd  Ilim,  that  our  Lord  turned  Ilis  face  and  looked  upon 
them.  Unless  thou  by  thy  good  works  follow  Him,  thou 
shalt  never  be  permittcd  to  see  Ilis  face,  or  entcr  iuto  Ilis 
dwelling.  Alcuin.  The  disciples  follovved  behind  Ilis  back, 
in  order  to  see  Him,  aud  did  not  see  His  face.  So  Ile  turus 
rouud,  and,  as  it  were,  lowers  His  majcsty,  that  they  might 
be  enabled  to  behold  Ilis  face.     Origen.  Pcrhaps  it  is  not  ^"S- 1°'"- 

•  1  1  /»  •  •  •         T    1  u.  c.  29. 

without  a  reason,  that  after  six  testimomes  Johu  ceases  to 

f2 


C8 


GOSPEL   ACCORDING   TO 


CHAP.   1. 


Chrys. 
Hom. 
xviii. 
iri  Joan. 
sparsim. 


Orig. 
tom.  ii. 
c.  29. 
Clirys. 
Hom. 
xviii.  (al. 
xvii.)  3. 


Matt.  8, 
20. 


vii. 


Tr. 
.9. 


bear   witness,    and   Jesus    asks    seventhly,    What   seek   ye  ? 
Chrys.  And  besides  following  Hira,  their  qnestions  shewed 
their  love  for  Christ ;    They  said  unto  Him,  Rabbi,  {which  is, 
being  interpreted,  Master,)  where  dwellest  Thou  ?    They  call 
Hira,  Master,  before  they  have  learnt  anything  from  Hira  ; 
thus  encouraging  themselves  in  their  resolution  to  become 
disciples,  and  to  shew  the  reason  why  they  followed.     Ori- 
GEN.  An  avowal,  befitting  persons  who  came  from  hearing 
John's    testimony.       They    put    themselves    under    Chrisfs 
teaching,  and   express    their   desire   to   see  the   dwelling  of 
the  Son  of  God.     Alcuix.  They  do  not  wish  to  be  uiider 
His  teaching  for  a  time  only,  but  enquire  where  He  abides; 
wishing  an  immediate  initiation  iu  the  secrets  of  His  word, 
and    afterwards    meaning    often    to    visit    Hira,  and    obtain 
fuller  instruction.     And,  in  a  raystical  sense  too,  they  wish 
to  lcnow  in  whom  Christ  dwells,  that  profiting  by  their  ex- 
araple  they  may  theraselves  becorae  fit  to  be  His  dweUing. 
Or,  their  seeing  Jesus  walking,  and  straightway  enquiring 
where  He  resides,  is  an  intimatiou  to  us,  that  we  should, 
remembering   His   Incarnation,   earnestly   entreat   Hira   to 
shew  us  our  eternal  habitation.     The  request  being  so  good 
a  one,  Christ  promises  a  free  and  fuU  disclosure.     Ue  saith 
unto  them,  Come  and  see :  that  is  to  say,  My  dwelling  is  not 
to  be  uuderstood  by  words,  but  by  works;   come,  therefore, 
by  beUeving  and  working,  and  then  see  by  understauding. 
Origen.   Or  perhaps  come,  is  an  iuvitation  to  action ;  see,  to 
contemplation.     Chrys.   Christ  does  uot  describe  His  house 
and  situation,  but  briugs  them  after  Hira,  shewing  that  He 
liad  ab-eady  accepted  them  as  His  own.     He  says  not,  It  is 
not  the  time  now,  to-morrow  ye   shall   hear  if  ye  wish   to 
learn ;    but   addresses   them   familiarly,  as  Mends  who  had 
hved  with  Hira  a  long  time.     But  how  is  it  that  He  saith  in 
another  place,   The  Son  o/  Man  hath  not  where  to  lay  His 
head  ?   when  liere  He  says,  Come  and  see  where  I  live  ?    His 
not  having  where  to  lay  His  head,  could  only  have  meant 
that  He  had  no  dwelHng  of  His  own,  not  that  He  did  not 
live  in  a  house  at  all :   for  the  next  words  are,   They  came 
and  saiv  where   He   dwelt,  and  abode  with   Him  that  day. 
Why  they  stayed  the  EvangeUst  does  not  say :  it  being  ob- 
viously  for  the  sake  of  His  teachiug.     Aug.  What  a  blessed 


VER.  41,  42.  ST,  JOHN.  69 

day  and  night  was  tliat  !    Let  us  too  build  up  in  our  hearts 
within,  and  make  Him    an    house,  whither  He   may  come 
and  teach  us.     Theophyl.  A7id  it  ivas  about  the  tenth  hour. 
The   Evangelist   mentions    the   time   of  day   purposely,    as 
a  hint  both  to  teachers  and  learners,  not  to  let  tirae  inter- 
fere  with  their  work.     Chrys.  It  shewed  a  strong  desire  to  chrvs. 
hear  Him,  since  even  at  sunset  they  did  not  turn  from  Him.  ""!!'• 
To  sensual  persons  the  time  after  meals  is  unsuitable  for  aiiy 
grave  employment,  their  bodies  being  overloaded  with  food. 
But  John,  whuse  disciples  these  were,  was  not  such  an  oue. 
His  evening  was  a  more  abstemious  one  than  our  mornings. 
AuG.    The  number  liere  signifies   the  law,  wliicli  was  com-  Auct.  Tr. 
posed  of  ten  commandments.     The  tinie  liad  come  wlien  the  ^'"-  '^-  ^^- 
law  was  to  be  fulfilled  by  love,  the  Jews,  who  acted  from 
fear,  having  been  unable  to  fulfil  it,  and  therefore  was  it  at 
the  tenth  liour  that  our  Lord  heard  Himself  called,  Rabbi ; 
none  but  the  giver  of  the  law  is  the  teacher  ^  of  the  law.  i  magis- 
Chrys.  One  of  tlie  two  which  heard  John  speak  and  foUowed  t^"' 
Uim  was  Andrew,  Simon  Peter's  brother.     Why  is  the  other  Hom!* 
name  left  out  ?    Some  say,  because  this  Evangelist  himself  ^viii.  3. 
was  that  other.     Others,  tliat  it  was  a  disciple  of  no  cmi- 
nence,  and  that  therc   was  no  use  in  telling  his  narae  any 
more   than    tliose  of  thc    sevcnty-two,  wliich   are   omittccl. 
Alcuin.  Or  it  wouhl  sccm  that  the  two  disciples  who  fol- 
lowed  Jcsus  wcre  Andrew  and  Philip. 

41.  Ile  first  tindcth  his  own  brother  Simon,  and 
saith  unto  bim,  We  havc  found  the  Messias,  which 
is,  being  interprctcd,  the  Christ. 

42.  And  he  brouc:ht  bim  to  Jesus.  And  when 
Jesus  behcld  him,  lle  said,  Thou  art  Simon  the  son 
of  Jona :  thou  shalt  be  called  Cephas,  which  is  by 
interpretation,  A  stone. 

Chrys.   Andrew  kept  not  our  Lord's   words  to  liimsclf;  chrys. 

but  ran  in  haste  to  his  brother,  to  report  the  good  tidings  :  '!""'• 

Jle  Jirst  jindeth  his  oivn  brother  Simon,  and  saith  unto  him, 

We  have  found  the  Messias,  ivhich  is,  being  interpreted,  the 

Christ.     Bede.  This  is  truly  to  find  the  Lord;  viz.  to  have  Bede. 

fervent  love  for  Him,  togethcr  with  a  care  for  our  brothcr's  |;J°'"- '" 
'       °  Vig.  s. 

Andr. 


70  GOSPEL   ACCORDING   TO  CHAP.  I. 

Chrys.       salvation.     Chrys.   The  Evangelist  does  not  mention  what 

^xTal       Christ  said  to  those  who  foUowed  Tlim ;  but  we  raay  infer  it 

xviii.)  1*.    frotn  what  follovvs.     Andrew  declares  in  few  words  what  he 

had  learnt,  discloses  the  power  of  that  Master  Who  had 

persuaded  them,  and  his  own  previous  longings  after  Hira. 

For  this  exclamation,  JFe  havefound,  expresses  a  longing  for 

His  coming,  turned  to  exultation,  now  that  He  was  really 

Aug.  Tr.    come.     AuG.  Messias  in  Hehrew,  Christus  in  Greek,  TJnctus 

vii.  c.  13.  -j^  Latin.     Chrism  is  unction,  and  He  had  a  special  unction, 

which  from  Him  extended  to  all  Christians,  as  appears  in 

Ps.  44       the  Psalm,  God,  even  Thy  God,  hath  anointcd  Thee  with  the 

'^Vrtici-   °^^  ^/  g^f^dness  above   Thy  feliows  ^      All  holy  persons  are 

pibus        partakers  with  Him  ;  but  He  is  specially  the  Holy  of  Hohes, 

Chrys.       specially  anointed.     Chrys.  And  therefore  he  said  not  Mes- 

Ho^m.  XIX.  ^-^g^  1^^^  ^^g  Messias.     ^lark  the  obedience  of  Peter  from 

the  very  first ;  he  went  iraraediately  without  delay,  as  ap- 

pears  from  the  next  words  :    And  he  brought  him  to  Jesus. 

Nor  let  us  blame  him  as  too  yielding,  becausc  he  did  not 

ask  many  questions,  before  he    received  the  word.     It  is 

reasonable  to  suppose  that  his  brother  had  told  him  all,  and 

sufficiently  fully ;  but  the  Evangelists  oftcn  raake  oraissions 

for  the  sake  of  brevity.    But,  bcsides  this,  it  is  not  absolutely 

said  that  he  did  beheve,  but  only,  He  took  him  to  Jesus ; 

i.e.  to  learn  frora  the  mouth  of  Jesus  Ilimself,  what  Andrew 

had  reported.     Our  Lord  begins  now  Ilimself  to  reveal  the 

things  of  His   Divinity,  and  to  exhibit  them  gradually  by 

prophecy.     For  prophecies  are  no  less  pcrsuasive  than  mi- 

racles  ;  inasrauch  as  they  are  pre-eminently  God^s  work,  and 

are  beyond  the  power  of  devils  to  imitate,   while  miracles 

may  be  phantasy  or  appearance  :  the  foretelling  future  events 

with  certainty  is  an   attribute  of  the  incorruptible  nature 

alone :    And  ivhen   Jesus   beheld  him,   He   said,    Thou   art 

Simon  the  son  of  Jonas ;  thou  shalt  be  called  Cephas,  which 

Bede.        ^^   ^y  interpretation,   A  stone.      Bede.   He  beheld  him  not 

Hom.  i.      vvith  His  natural  eye  onlv,  but  by  the  insight  of  His  God- 

Hier.  in     head  discerned  from  eternity  the  simpUcity  and  greatness  of 

his  soul,  for  which  he  was  to  be  elevated  above  the  whole 

Church.     In  the   word  Peter,  we    must    not  look  for  any- 

additional  meaning,  as  though  it  were  of  Hebrew  or  Syriac 

derivation;    for  the  Greek  and  Latin   word  Peter,  has  the 


Vig.  s 
Andr. 


VER.  41,  42.  ST.    JOHX.  71 

same  nneaning  as  Cephfis ;  being  in  both  languages  derived 
froni  petra.     He  is  called  Peter  on  account  of  the  firmness 
of  his  faithj  in   cleaving  to  that  Rock,  of  which  the  Apostle 
speaks,  And  that  Rock  ivas  Christ ;  which  secures  those  who  l  Cor. 
trust  in  it  from   the    snares    of  the   enemy,  and    dispenses     ' 
streams   of  spiritual   gifts.     Aug.    There  was  nothing   very  Aug.  Tr. 
great  in  our  Lord  saying  whose  son  he  was,  for  our  Lord  ^"'  ^'     ' 
knew  the  names  of  all  Ilis  saints,  having  predestinated  them 
before  the  foundation  of  the  world.    But  it  was  a  great  thing 
for  our   Lord   to  change  his  name  from   Simon  to  Peter. 
Pcter  is   from   petra,   rock,  which  rock   is  the  Church  :   so 
that  the  name  of  Peter  represents  the  Church.     And  who 
is  safc,  unless  he  build  upon  a  rock  ?    Our  Lord  here  rouses 
our   attention :    for   had   he   bcen   callcd  Peter  bcfore,   we 
should  not  have  seen  the  mystery  of  the  Rock,  and  should 
havc  thought  that  he  was  called  so  by  chancc,  and  not  pro- 
videntially.     God  tlicrefore  made  him  to  be  called  by  another 
name  before,  that  the  change  of  that  name  might  give  vivid- 
ness  to  the  mystery.     Ciirys.  Ile  clianged  thc  name  too  to  Chr^-s. 
sliew  that  He  was  the  same  wlio  had  done  so  before  in  the  yr^^^i^\ 
Old  Testament;    who  had   called    Abram    Abraham,   Sarai  xviii.  2.) 
Sarah,  Jacob  Israel.     Many  He  had  named  from  their  birth, 
as  Isaac  and  Samson ;   others  again  after  bcing  namcd  by 
their   parents,    as   were    Peter,    aud    the   sons   of  Zebcdee. 
Those  whose  virtue  was  to  be  emincnt  from  the  first,  have 
names  given  them  from  the  first ;  those  who  were  to  be  ex- 
jiltcd  aftcrwards,  are  named  aftcrwards.     AiG.  The  account  Aug. 
here  of  the  two  disciples  on  tlie  Jordan,  who  follow  Christ  Evang.  c. 
(l)cfore  he  had   gone   into   Galilcc)  in   obcdience   to  Jolm's  1-  i'- 
testimony  ;    viz.  of  Andrew   bringing  his  brother  Simon  to 
Jesus,  who  gave  him,  on  this  occasion,  the  name  of  Peter ; 
di>>agrccs  considerably  with  tlie  accouut  of  the  other  Evan- 
gehsts,  viz.    that   our   Lord   found   these   two,   Simon  and 
Andrew,  fishing  in  Galilee,  and  then  bid  them  follow  Him  : 
unless  wx  understand  that  they  did  not  regularly  join  our 
Lord  when  they  saw  Him   on  the  Jordan  ;    but   only   dis- 
covercd  who  Ile  was,  and  fuU  of  wonder,  then  returned  to 
their  occupations.     Nor  must  we  think  that  Peter  first  rc- 
ceived   his  namc  on  the  occasion    mentioncd  in  Matthew, 
when  our  Lord  says,  Thou  art  Peter,  and  upon  this  rock  uitl  Matt. 

16,  18. 


73  GOSPEL    ACCORDING    TO  CHAP.  I. 

/  build  My  Church ;  but  rather  when  our  Lord  says,  Thou 
shalt  be  called  Cephas,  which  is  by  interpretation,  A  stone. 
Alcuin.  Or  perhaps  He  does  not  actually  give  him  the 
name  now,  but  only  fixes  beforehand  what  He  afterwards 
gave  him  when  He  said,  Thou  art  Peter,  and  upon  this  rock 
will  I  build  My  Church.  And  while  about  to  change  his 
name,  Christ  wishes  to  shew  that  even  that  which  his 
parents  had  given  him,  was  not  without  a  meaning.  For 
Simon  signifies  obedience,  Joanna  grace,  Jona  a  dove  :  as 
if  the  meauing  was  ;  Thou  art  an  obedient  son  of  grace,  or 
of  the  dove,  i.e.  the  Holy  Spirit ;  for  thou  hast  received  of 
the  Holy  Spirit  the  humihty,  to  desire,  at  Andrew's  call, 
to  see  Me.  The  elder  disdained  not  to  foUow  the  younger ; 
for  where  there  is  meritorious  faith,  there  is  uo  order  of 
seniority. 

43.  The  day  following  Jesus  would  go  forth  into 
Galilee,  and  findeth  Philip,  and  saith  unto  him, 
Follow  Mc. 

44.  Now  Philip  was  of  Bethsaida,  the  city  of 
Andrew  and  Peter. 

45.  Philip  findeth  Nathanael,  and  saith  unto  him, 
We  have  found  Him,  of  whom  Moses  in  the  law,  and 
the  prophets,  did  writc,  Jesus  of  Nazareth,  the  son  of 
Joseph. 

46.  And  Nathanacl  said  unto  him,  Can  there  any 
good  thing  come  out  of  Nazareth  ?  Philip  saith  unto 
him,  Come  and  see. 

Chrys.  Chrys.  After  gaining  these  disciples,  Christ  proceeded  to 

Hom.  xix.  convert  others,  viz.  Phihp  and  Nathanael :  The  day  folloiv- 
ing,  Jesus  would  go  forth  into  Galilee.  Alcuin.  Leaving, 
that  is,  Judsea,  where  John  vvas  baptizing,  out  of  respect  to 
the  Baptist,  and  not  to  appear  to  lower  his  office,  as  long  as 
it  continued.  He  was  going  to  call  a  disciple,  and  wished 
to  go  forth  into  Galilee,  i.  e.  to  a  place  of  "  transition"  or 
"  revelation,^^  that  is  to  say,  that  as  He  Himself  increased  in 
wisdom  and  stature,  and  in  favour  with  God  and  man,  aud  as 
He  suffered  aud  rose  again,  and  eutered  iuto  His  glory :  so 


viiR.  43— 4G.  ST.  JOHN.  73 

Ile  would  teach  His  followers  to  go  fortJt,  and  increase  in 
virtue,  and  pass  tlirough  suffering  to  joy.     Uefindeth  Philip, 
and  saith  unto   Jdm,  Follow  Me.     Evcry  one   follows  Jesus 
who   imitatcs   Ilis   humihty   and    suffcring,  in    order  to  be 
partaker  of  Ilis  resurrection    aud   ascension.     Chrys.   Ob-  Chrys. 
serve,  He  did  not  call  them,  beforc  sorae  bad  of  their  own  xx.  i! 
accord  joined  Ilim:    for  had   Ile  invited  thcm,  bcfore  any 
had  joined  Ilim,  perhaps  they  woukl  have  started  back  :  but 
now  having  determined  to  follow  of  their  own  free  choicCj 
tliey  reraain  firm  ever  after.     Ile  calls  Philip,  however,  be- 
cause  he  would  be  known  to  Him,  from  hving  in  GaHlee. 
But  what  made  rhibp  fullow  Christ  ?    Andrew  heard  froia 
John  the  Baptist,  and  Petcr  from  Andrew  ;  he  had  heard 
from   no  one ;    and   yct   on    Christ   saying,  Follow  Me,  was 
persuaded  instantly.     It  is  not  improbabie  that  Phihp  may 
have  hcard  Juhn  :  and  yet  it  may  iiave  been  tlie  mere  voice 
of  Christ  which  produced  this  cffect.     Tiidophyl.   For  the 
voicc  of  Christ  sounded  not  like  a  coiiiraou  vuice  to  some, 
that  is,  the   faithful,  but  kiudled  in   thcir  iuraost  soul  the 
love  of  Hira.     PhiHp  having  bccn  continually  racditating  on 
Christ,  and  rcading  the  books  of  Moses,  so  confidentiy  ex- 
pectcd  Him,  that  the  instant  he  saw,  he  beheved.     Pcrhaps 
too  he  had  hcard  of  Him  from  Andrew  and  Peter,  coraing 
from  tlic  sarac  district ;  an  cxphiiiation  wiiich  the  Evangelist 
sccms  to  liint  at,  wlicu  hc  adds,  Now  Philip  was  of  BetJisaida, 
tJie  citij  of  Andreio  und  Peter.     Cuuys.  The  powcr  of  Christ  Ciirys. 
appcars  by   Ilis   gatlicring   fruit    out   of   a  barren   country.  ^^""j" 
Fur  frum  tliat  Galilcc,  out  of  wliich  thcre  arisetli  no  pro- 
plict,  Ile  tidvcs  Ilis  most  distinguislied   disciples.     Alcuix. 
Bethsaida  means  house  of  liuntcrs.     The  Evangclist  intro- 
duces  tlie  name  of  tliis  placc  by  way  of  allusion  to  the  cha- 
racters  of  Pliilip,  Peter,  and  Andrew,  and  their  future  office, 
i.  e.  catching  and  saving  souis.     Chrys.  Pliihp  is  not  only  ciirys. 
persuadcd  hirasclf,  but  begins  preaching  to  others :   PJillip  ^^^'"j] 
findeth  NatJianael,  and  saith  unto  Jiini,   JFe  havc  found  Him 
of  ivJioni  Jloses  in  tJie  Laiv,  and  the  PropJiets,  did  writc,  Jesus 
of  Nazureth,  iJie  Son  of  Joseph.     See  how  zcalous  lie  is,  and 
liow  constantly  he  is  meditating  on  the  books  of  ]Moscs,  aiid 
lool<ing   for   Cluist's   coraing.     That   Christ   was  coraing   he 
had  knowu  bcfore  ;  but  he  did  not  know  that  this  was  the 


74  GOSPEL   ACCORDING    TO  CHAP.  T. 

Christ,  of  whom  Moses  and  tlie  Pi'ophets  dkl  write :  lie  saj^s 
tliis  to  give  credibility  to  his  preaching,  and  to  shew  his  zeal 
for  the  Lavv  aud  the  Prophets,  and  how  that  he  had  ex- 
amined  them  attentively.  Be  not  disturbed  at  his  calling 
our  Lord  the  Son  of  Joseph  ;  this  was  what  He  was  sup- 
Aug.  Tr.  posed  to  be.  Aug.  The  person  to  whom  our  Lord's  mother 
had  been  betrotlied.  The  Christians  know  from  the  Gospel, 
that  He  was  conceived  and  born  of  an  undefiled  mother. 
He  adds  the  place  too,  of  Nazareth.  Theophyl.  He  was  bred 
up  there :  the  place  of  His  birth  could  not  have  been  known 
generally,  but  all  knew  that  He  was  bred  up  in  Nazareth. 
And  Nathanael  said  unto  Him,  Can  there  any  good  thing 
Aug.  Tr.  come  out  of  Nazareth.  Aug.  However  you  may  understand 
16  17.  '  these  words,  Philip's  answer  will  suit.  You  may  read  it 
either  as  affirmatory,  Something  good  can  come  out  of  Naz- 
areth ;  to  wliich  the  other  says,  Come  and  see :  or  you  may 
read  it  as  a  question,  implying  doul)t  on  Nathanael's  part, 
Can  any  good  thing  come  out  of  Nazareth  ?  Come  and  see. 
Since  either  way  of  reading  agrees  equally  with  what  follows, 
we  must  enquire  the  meaning  of  the  passage.  Nathanael 
was  well  read  in  the  Law,  and  therefore  the  word  Nazareth 
(Philip  having  said  that  he  had  found  Jesus  of  Nazareth) 
immediately  raises  his  hopes,  and  he  exclaims,  Soniething 
good  can  come  out  of  Nazareth.  He  had  searched  the  Scrip- 
tures,  and  knew,  wliat  the  Scribes  and  Pharisees  could  not, 
that  the  Saviour  was  to  be  expected  thence.  Alcuin.  He 
Who  alone  is  absolutely  holy,  harmless,  undefiled ;  of  Whom 
Tsniah  the  Prophet  saith,  There  shall  come  forth  a  rod  out  of  the 
stem  of  Jesse,  and  a  branch  {Nazarceus)  shall  grow  out  of 
his  roots.  Or  the  words  may  be  taken  as  expressing  doubt, 
Chrys.  and  asking  the  question.  Chrys.  Nathanael  knew  from  the 
]  2. '  ^'  Scriptures,  that  Christ  was  to  come  from  Bethlehem,  accord- 
Micahs  2.  iug  to  the  prophccy  of  Micah,  And  thou,  Bethlehem,  in  the 
land  of  Judah, — out  of  thee  shall  come  a  Governor,  that  shall 
rule  My  people  Israel.  On  hearing  of  Nazareth,  then,  he 
doubted,  and  was  not  able  to  reconcile  Philip's  ddings  with 
prophecy.  For  the  Prophets  call  Him  a  Nazarene,  only  in 
reference  to  His  education  and  mode  of  life.  Observe,  how- 
ever,  the  discretion  and  gentleness  with  which  he  commu- 
nicates  his  doubts.     He  does  not  say,  Thou  deceivest  me. 


VER.  47 — 51.  ST.  JOHN.  75 

Philip ;  biit  simply  asks  the  question,  Can  any  good  thiny 
come  out  of  Nazureth  ?  Pliilip  too  in  turn  is  equally  discrete. 
Ile  is  not  confounded  by  the  question,  but  dwells  upon  it, 
and  Hngers  in  the  hope  of  bringing  hiin  to  Christ :  Philip 
saith  unto  him,  Come  and  see.  He  takes  him  to  Christ,  know- 
ing  that  when  he  had  once  tasted  of  Ilis  words  and  doctrine, 
he  will  make  no  murc  resistance. 

47.  Jesus  saw  Nathanael  coming  to  Ilim,  and  saith 
of  him,  Behold  an  Israelite  indecd,  in  whom  is  no 
guile  ! 

48.  Nathanael  saith  unto  Him,  Whence  knowest 
Thou  me  ?  Jesus  answered  and  said  unto  him,  Before 
that  Philip  called  thee,  when  thou  wast  under  the  fig 
tree,  I  saw  thee. 

49.  Nathanael  answered  and  saith  unto  Him,  Babbi, 
Thou  artthe  Son  of  God  ;  Thou  art  the  King  of  Israel. 

50.  Jcsus  answered  and  said  unto  him,  Because  I 
said  unto  thce,  I  saw  thec  undcr  the  fig  trcc,  believest 
thou  ?  thou  shalt  see  grcatcr  thinLi;s  than  thcse. 

51.  And  he  saith  unto  him,  Vcrily,  verily,  I  say 
unto  you,  Ilercafter  ye  shall  sce  heaven  open,  and 
the  angcls  of  God  asccnding  and  descending  upon 
the  Son  of  man. 

Chrys.  Nathanacl,  in  difRculty  as  to  Christ  coming  out  o^  .g 
of  Nazareth,  shcwcd  thc  care  with  which  he  had  read  the  Hon;.  xix. 
Scriptures  :  his  not  rejecting  the  tidiugs  when  brought  him, 
shewed   his  strong  desire  for  Christ's  coming.     Ile  thought 
that  Philip  might  be  mistakcn  as  to  the  place.     It  follows, 
Jesus  saio  Nathanael  cominy  to  Him,  and  saith  of  him,  Bchold 
an  Israelite  indeed,  in  ivhom  is  no  guile  !  There  was  no  fault 
to  be  found  with  him,  though  he  had  spoken  like  one  who 
did  not  bclieve,  because  he  was  more  dceply  read   in  the 
Prophets  tban  PhiHp.     He  calls    him  guileless,  because  he 
had  said  nothing  to  gain  favour,  or  gratify  malice.     Aug.  ^      rp^ 
What  mcancth  tliis,  /«  whoin  is  no  guile?   Had  he  no  sin  ?  vii.  c.  19. 
Was  no  physician  necessary  for  him  ?  Far  from  it.     No  oue 


76  GOSPEL   ACCORDING   TO  CHAP.  I. 

was  ever  born,  of  a  temper  not  to  need  the  Physician.     It 

is  guile,  when  we  say  one  thing,  and  think  another.     How 

then  was  there  no  guile  in  him?  Because,  if  he  was  a  sinner, 

he  confessed    his   sin  ;    whereas  if  a  man,  being  a   sinner, 

pretends  to  be  righteous,  there  is  guile  in  his  mouth.     Our 

Lord  then  commended  the  confession  of  sin  in  Nathanael; 

He  did  not  pronounce  him  not  a  sinner.     Theophyl.  Na- 

thanael  however,  notwithstanding  this  praise,  does  not  ac- 

quiesce  immediately,  but  waits  for  further  evidence,  and  asks, 

Chrys.       Whence  knoicest  Thou  me  ?    Chrys.  He  asks  as  man,  Jesus 

om.  XX    jj,-,g^Ygj,g  jjg  Qq(J  .   jgsiis  answered  and  said  unto  him,  Before 

that  Philip  called  thee,  when  thou  toast  under  the  fig  tree, 

I  saw  thee :    not  having  beheld  him  as  man,  but    as  God 

discerning  him  from  above.     7  saw  thee,  He  says,  tliat  is, 

the  character  of  thy  life,  when  thou  wast  under  the  fig  tree : 

where  the  two,  Philip  and  Nathanael,  had  been  talking  to- 

gether  alone,  nobody  seeing  them  ;  and  on  this  account  it 

is  said,  that  on  sceing  him  a  long  way  off,  He  said,  Behold 

an  Israelite  indeed ;  whence  it  appears  that  this  speech  was 

before  Philip  came  near,  so  that  no  suspicion  could  attach 

to  Christ's  testimony.     Christ  would  not  say,  I  am  not  of 

Nazareth,  as  Philip  told  you,  but  of  Bethleliem ;  in  order  to 

dfx<pia$r]-   avoid  an  argument  :    and  because  it  would  not  have  beea 

Tiiai^ov      sufficient  proof,  had  He  mentioned  it,  of  His  being  the  Christ. 

He  preferred  rather  proving  this  by  His  having  been  present 

Aug.  Tr.    at  their  conversation.    Aug.  Has  this  fig  tree  any  meaning? 

vn.  c.     .   -yyg  j.g^j  Qf  Q^Q  ^g  ^pgg  which  was  cursed,  because  it  had 

only  leaves,   and  no  fruit.     Again,  at  the  creation,  Adam 

and  Eve,  after  sinning,  made  themselves  aprons  of  fig  leaves. 

Fig  leaves  then  signify  sins ;  and  Nathanael,  when  he  was 

under  the  fig  tree,  was  under  the  shadow  of  death  :  so  that 

our  Lord  seemeth  to  say,  0  Israel,  whoever  of  you  is  without 

guile,  O  people  of  the  Jewish  faith,  before  that  I  called  thee 

by  My  Apostles,  when  thou  wert  as  yet  under  the  shadow 

Greg.        of  death,  and  sawest  Me  not,  I  saw  thee.     Greg.    When 

c.  xxxviii.^^^o^  wast  under  the  fig  tree,  I  saw  thee ;    i.e.  wheu  thou 

(''>9-)  wast  yet  under  the  shade  of  tlie  law,  I  chose  thee.     Aug. 

Senn.  40.  Nathanael  remembered  that  he  had  been  under  the  fig  tree, 

(i22.)        where  Christ  was  not  present  corporeally,  but  only  by  His 

spiritual   knowledge.     Hence,  knowiug  that   he  had   been 


VER.  47 51.  ST.  JOH.V.  77 

dlone,  he  recognisecl  our  Lord's  Divinity.  Chrys.  That  our  Chrys. 
Lord  then  had  this  knowhnlge,  had  penetrated  into  his  mmd,  ^°'""  ^^' 
liad  not  blamed  but  praised  his  hesitation,  proved  to  Na- 
thanael  that  He  was  the  true  Christ :  Nathanael  answered 
and  saith  unto  Him,  Rabbi,  Thou  art  the  Son  of  God,  Thou 
urt  the  King  of  Israel :  as  if  he  said,  Thou  art  He  \\\\o  was 
expected,  Thou  art  He  who  was  sought  for.  Sure  proof 
being  obtained,  he  proceeds  to  raake  confession ;  herein 
shevving  liis  devotion,  as  his  former  hesitation  had  shewn 
liis  diligence.  Ii).  !Many  when  they  read  this  passage,  are  Hom.  xxi. 
perplexed  at  finding  that,  whereas  Peter  was  pronounced  ^  ^^'^  ^* 
blessed  for  having,  after  our  Lord's  miracles  and  teaching, 
confessed  Him  to  be  the  Son  of  God,  Xathanael,  who  makes 
the  same  confession  before,  has  no  such  benediction.  The 
reason  is  this.  Peter  and  Nathanael  both  used  the  same 
words,  but  not  in  the  same  meaning.  Peter  confessed  our 
Lord  to  be  the  Son  of  God,  in  the  sense  of  very  God  ;  tlie 
hitter  in  the  sense  of  mere  man ;  for  after  saying,  Thou  art 
the  Son  of  God,  he  adds,  Thou  art  the  King  of  Israel;  where- 
as  the  Son  of  God  vvas  not  the  King  of  Israel  only,  but  of 
the  vvliole  vvorld.  This  is  manifest  from  what  follows.  For 
iu  the  case  of  Petcr  Christ  addcd  nothing,  but,  as  if  his  faith 
were  pcrfect,  said,  that  He  vvould  buihl  thc  Church  upou  his 
confession ;  whereas  Nathanacl,  as  if  his  coufession  vvere 
very  dcficient,  is  led  up  to  higher  things  :  Jesus  answered 
and  said  unto  hini,  Bccause  I  said  unto  tliee,  I  saw  thee  under 
thefig  tree,  believest  thou?  Thou  shalt  ste  yreater  thinrjs  than 
these.  As  if  Ile  said,  What  I  have  just  said  has  appearcd 
a  great  matter  to  thee,  and  thou  hast  confessed  ]\Ie  to  be 
King  of  Israel ;  what  wilt  thou  say  when  thou  seest  greater 
things  than  these  ?  AVhat  that  greater  thing  is  Ile  proceeds 
to  shew  :  And  Ile  saith  unto  him,  Verily,  verity,  I  say  unto 
you,  Ilereafter  ye  shall  see  heaven  open,  and  the  angels  of  God 
ascending  and  descendlng  upon  the  Son  of  Man.  See  how  He 
viiises  him  from  carth  for  a  vvhile,  and  forces  him  to  think 
tliat  Christ  is  not  a  mere  man  :  for  hovv  could  Ile  be  a  merc 
uian,  whom  angels  ministered  to  ?  It  vvas,  as  it  were,  saying, 
tliat  He  vvas  Lord  of  the  Angels  ;  for  Ile  must  be  the  King's 
own  Son,  on  vvhom  tlie  servants  of  the  Kiug  descendcd 
and  asceuded;    descended  at  His   crucifixion,  ascendcd   at 


78  GOSPEL    ACCORDING    TO    ST.  JOHN.  CHAP.  I. 

His  resurrection  and  ascension.  Angels  too  before  this 
came  and  ministered  unto  Flim,  and  angels  brougbt  the  glad 
tidings  of  His  birth.  Oar  Lord  made  the  present  a  proof 
of  the  future.  After  the  powers  He  had  already  shewn,  Na- 
thanael  would  readily  beheve  that  rauch  more  would  foUow. 
Aiia.  AuG.  Let  us  recollect  the  Old  Testament  account.     Jacob 

in  Verb.      ^^^  ^^  ^  dream  a  ladder  reaching  from  earth  to  heaven ;  the 

Doni.  ° 

Lord  resting  upon  it,  and  the  angels  asceuding  and  descend- 
Gen.  28,  iug  upou  it.  Lastlv,  Jacob  himself  understanding  what  the 
vision  meant,  set  up  a  stone,  and  poured  oil  upon  it.  When 
he  anointed  the  stone,  did  he  make  an  idol?  No :  he  only 
set  up  a  symbol,  not  an  object  of  worship.  Thou  seest  here 
the  anointing;  see  the  Anointed  also.  He  is  the  stone 
which  the  builders  refused.  If  Jacob,  who  was  naracd  Israel, 
saw  the  ladder,  and  Nathanael  was  an  Israelite  indeed,  there 
was  a  fitness  in  our  Lord  telhng  him  Jacob's  dreara ;  as  if 
he  said,  Whose  narae  thou  art  called  by,  his  dreara  hath 
appeared  unto  thee :  for  thou  shalt  see  the  heaven  open,  and 
the  angels  of  God  ascending  and  descending  upon  the  Son  of 
man.  If  they  descend  upon  Hira,  and  ascend  to  Him,  then 
He  is  both  up  abcve  and  here  below  at  the  sarae  tirae;  above 
Aug,  ii  Himself,  below  in  His  raerabers.  Aug.  Good  preachers, 
Tr  VII.       however,  who  preach  Christ,  are  as  angels  of  God ;  i.e.  they 

in  Joan.  '  r  '  o  )  j 

23.  ascend  and  descend  upon  the  Son  of  raan ;  as  Paul,  who 
ascended  to  thc  third  heaven,  and  descended  so  far  even  as 

1  Cor.        to  give  railk  to  babes.     He  saith,  We  shall  see  greater  things 

'  '  than  these :  because  it  is  a  greater  thing  that  our  Lord  has 

justified  us,  whom  He  hath  called,  than  that  He  saw  us  lying 

under  the  shadow  of  death.     For  had  we  reraained  where 

c.  17.  He  saw  us,  what  profit  would  it  have  been?  It  is  asked  why 
Nathanael,  to  whora  our  Lord  bears  such  testimony,  is  uot 
found  among  the  twelve  Apostles.  We  may  believe,  how- 
ever,  that  it  was  because  he  was  so  learned,  and  versed  ia 
the  law,  that  our  Lord  had  not  put  hira  among  the  disciples. 
He  chose  the  foolish,  to  confound  the  world.  Intending  to 
break  the  neck  of  the  proud,  He  sought  not  to  gain  the  fish- 
erraan  through  the  orator,  but  by  the  fisherman  the  emperor. 
The  great  Cypriau  was  an  orator;  but  Peter  was  a  fisher- 
man  before  him  ;  and  through  him  uot  only  the  orator,  but 
the  emperor,  believed. 


2  Cor 
12,  2. 


CHAP.  II. 

1.  And  the  third  day  there  was  a  marriage  in  Cana 
of  Galilee  ;  and  the  mother  of  Jesus  was  there  : 

2.  And  both  Jesus  was  called,  and  His  disciples,  to 
the  marria^e. 

3.  And  wdien  they  wanted  wine,  tlie  mother  of  Jesus 
saith  unto  Him,  They  have  no  w'ine. 

4.  Jesus  saith  unto  her,  Woman,  what  have  I  to  do 
with  thee  ?  Mine  hour  is  not  yet  come. 

Chrys.   Our   Lord   bcing   kno^rn   in    Gahlee,    tliey   invite  chrvs. 
Ilim  to  a  marriaje :  And  the  third  day  there  ivas  a  marriage  ^°'"-  '''''• 
in  Cana  of  Galilee.     Alcuin.    Gahlee  is  a  province  ;  Cana 
a  village  in  it.     Chrys.  Thcy  invite  our  Lord  to  the  mar-  chrys. 
riage,  not  as  a  grcat  lierson,  but  merely  as  one  they  knew,  Hom. 

xxi.  !• 
one  of  the   many ;    for  Avhicli   rcason   the  Evanirchst    says, 

And  the  mothcr  of  Jcsus  ivas   ihere.     As  they  invitcd    thc 

mother,  so  they  invited  the  Son  :   and  tlicrcforc,  Jesus  ivas 

called,  and  IIis  disciplcs   to   the  marria(/e :  and  Ile  came,  as 

caring  more  for  our  good,  than  Ilis  own  dignity.      Ile  who 

disdained  not  to  take  upon  Ilira  the  form  of  a  servant,  dis- 

dained  not  to  come  to  the  marriage  of  servants.     Aug.  Let  au?. 

the  proud    man  blush   to  see  tbe  bumihty   of  God.      Lo,  Jj^  ^^*^^* 

among  otlicr  things,  the  Son  of  the  Virgin  comes  to  a  mar-  Serm. 

riage;  Ile  Who,  when  He  was  with  the  Fathcr,  institutcd  ^  *' 

marriage.     Bede.   Ilis  condescension  in  coming  to  the  mar-  Bede. 

riagc,  aud  the  miraclc  Ile  wrouirlit  therc,  are,  even  considcr-  ]^"'!1*    , 
°  ,  '^  '         ' ,  ,         2d.  Sund. 

ing  thera  in  tbc  lcttcr  only,  a  strong  confirmation  of  the  faitb.  afier 
Tberein  too  are  condenincd  tbe  crrors  of  Tatian,  jMarcion,     '^'^  ' 
and  otbers  wbo  dctract  from  tbe  bonour  of  marriage.     For 
if  the  undefiled  bed,  and  tbe  marriage  celebrated  witb  due 
chastity,  partook  at  all  of  sin,  our  Lord  would  never  bave 


viii.  c.  4. 


Bede, 
in  loc 


80  GOSPEL   ACCORDING   TO  CHAP.  II. 

come  to  one.  Whereas  now,  conjugal  chastity  being  good, 
the  continence  of  widovvs  better,  the  perfection  of  the  virgin 
state  best,  to  sanction  all  these  degrees,  but  distinguish  the 
raerit  of  each,  He  deigued  to  be  born  of  the  pure  womb  of 
the  Virgin ;  was  blessed  after  birth  by  the  prophetic  voice  of 
the  widow  Anna;  and  now  invited  in  manhood  to  attend  the 
celebration  of  a  marriage,  honours  that  also  by  the  presence  of 

Aug.  Tr.  Ilis  goodness.  Aug.  What  marvel,  if  Ile  went  to  that  house 
to  a  marriage,  Who  came  into  tliis  world  to  a  marriage.  For 
here  He  has  His  spouse  whom  He  redeemed  with  His  own 
blood,  to  whora  He  gave  the  pledge  of  the  Spirit,  and  whom 
He  united  to  Himself  in  the  worab  of  the  Virgin.  For  the 
Word  is  the  Bridegroom,  and  human  flesh  the  bride,  and 
both  together  are  one  Son  of  God  and  Son  of  man.  That 
womb  of  the  Virgin  Mary  is  Ilis  chamber,  from  which  He 

Ps.  19,  5.  went  forth  as  a  bridegroom.  Bede.  Nor  is  it  without  some 
raysterious  allusion,  that  the  raarriage  is  related  as  taking 
place  on  the  third  day,  The  first  age  of  the  world,  before 
the  giving  of  the  Law,  was  enlightened  by  the  exaraple  of  the 
Patriarchs;  the  second,  under  the  Law,  by  the  writings  of 
the  Prophets ;  the  third,  under  grace,  by  the  preaching  of  the 
Evangelists,  as  if  by  the  Hght  of  the  third  day ;  for  our 
Lord  had  now  appeared  in  the  flesh.  The  name  of  the  place 
too  where  the  marriage  was  held,  Cana  of  GaUlee,  which 
raeans,  desire  of  migrating,  has  a  typical  signification,  viz. 
that  those  are  most  worthy  of  Christ,  who  buru  with  devo- 
tional  desires,  and  have  know-n  the  passage  from  vice  to 
virtue,  from  earthly  to  eternal  things.  The  wine  was  raade 
to  fail,  to  give  our  Lord  the  opportunity  of  raaking  better ; 
that  so  the  glory  of  God  in  raau  raight  be  brought  out  of  its 
hiding-place :   And  when  they  wanted  wine,  the  mother  oj 

Chrys.       Jesus  saith  unto  Him,  They  have  no  wine.     Chrys.  But  how 

1  2.  *  ^^^  carae  it  into  the  raother's  mind  to  expect  so  great  a  thing 
from  her  Son  ?  for  He  had  done  no  miracles  as  yet :  as  we 
read  afterwards,  This  beginning  of  miracles  did  Jesus.  His 
real  nature,  however,  was  beginning  now  to  be  revealed  by 
John,  and  His  own  conversations  with  His  disciples ;  be- 
sides  that  His  conception,  and  the  circumstances  of  His 
birth,  had  from  the  first  given  rise  to  liigh  expectations  in 

Luke  2,     her  mind :  as  Luke  tells  us,  Ilis  mother  kept  all  these  say- 


VER.  1 — 4.  ST.  JOHN.  81 

ings  in  her  heart.  Why  then  did  she  never  ask  Him  to 
work  a  miracle  before  ?  Because  the  time  had  now  come 
that  He  should  be  made  known.  Before  He  had  lived  so 
much  like  an  ordinary  person,  that  she  had  not  had  the 
confidence  to  ask  Him.  But  now  that  she  heard  that  Johu 
had  borne  witness  to  Him,  and  that  He  had  disciples,  she 
asks  Him  confidently.  Alcuin.  She  represents  here  the 
Synagogue,  which  challenges  Christ  to  perform  a  miracle. 
It  was  customary  with  the  Jews  to  ask  for  rairacles. 

Jesus  saith  unto  her,    Woman,   ivhat  have  I  to   do  with 
thee?     AuG.  Some  who  derogate  from  the  Gospel,  and  say  Aug.  Tr. 
that  Jesus  was  not  born  of  the  Virgin  Mary,  try  to  draw  an  ^"'*  °'  ^' 
argument  for  their  error  from  this  place ;  for,  how,  say  they, 
could  she  be  His  mother  to  whom  He  said,  What  have  I  to 
do  with  thee?     Now  who  is  it  who  gives  this  account,  and 
on  whose  authority  do  we  belicve  it?     The  Evangelist  John. 
But  he  himself  says,  The  mother  of  Jesus  was  there.     Why 
should  he  say  it,  unless  both  were  true.     But  did  He  there- 
fore  come  to  the   marriage  to  teach  men  to  despise  their 
mother?    Ciirys.  That  He  grcatly  vcnerated  His  raother,  we  Chrys. 
know  from  St.  Luke,  who  tells  us  that  He  was  subject  unto  /aPxxT^" 
His  parents.    For  whcre  parents  throw  no  obstaclc  in  the  way 
of  God's  commands,  it  is  our  duty  to  be  subjcct  to  them;  but 
when  they  demand  any  thing  at  an  unseasonable  time,  or  cut 
us  off  from  spiritual  things,  we  should  not  be  deceived  into 
compliance.     Aug.  To  mark  a  distinction  bctwccn  His  God-  Au?.  de 
head  and  manhood,  that  according  to  His  manhood  He  was  Senii^°i° 
inferior  and  subjcct,  but  according  to  His  Godhcad  supreme,  c.  14.  (5.) 
He   saith,    IVoman,  what  have  I  to  do  with  thee?     Chrys.  chrys. 
And  for  another  reason,  viz.  to  prevent  any  suspicion  attach-  /^"'^■^'f^ 
ing  to  His  miracles  :  for  these  it  was  proper  should  be  asked 
for  by  those  who  wanted  them,  not  by  His   mother.     He 
wished  to  shew  them  that  Hc  woukl  perform  all  in  their 
proper  time,  not  all  at  once,  to  prevent  confusion ;  for  He 
saith,  Mine  hour  is  not  yet  come ;  i.e.  I  am  not  yet  known  to  xxii.  (al. 
the  persons  present ;  nay,  thcy  know  not  that  the  winc  hath  ^^''^ '" 
failed ;  let  them  find  out  that  first ;  he  who  perceives  iiot 
his  want  beforehand,  will  not  perccive  when   his  want  is 
supplied.     AuG.  Or  it  was  because  our  Lord  as  God  had  not  Aug,  Tr. 
a  mother,  though  as  man  He  had,  and  the  miracle  He  was  ^'"'  '^'  ^' 

'  o  '  et  scq. 

VOL.  IV.  G  Bparsim 


83  GOSPEL   ACCORDING   TO  CIIAP.  TT. 

about  to  work  was  tlie  act  of  His  Divinity,  not  of  human 
infirmity.  When  therefore  His  mother  demanded  a  miracle, 
He,  as  though  not  ackuowledging  a  human  birth,  when 
about  to  perforra  a  divine  work,  said,  Woman,  what  have  I 
to  do  with  thee  ?  As  if  He  said,  Thou  didst  not  beget  that 
in  Me,  which  works  the  miracle,  My  Divinity.  (She  is  called 
woman,  with  reference  to  the  female  sex,  not  to  any  injury 
of  her  virginity.)  But  because  thou  broughtest  forth  My 
infirmity,  I  will  acknowledge  thee  then,  when  that  very  in- 
firmity  shall  hang  on  the  cross,  And  therefore  He  adds,  Mine 
hour  is  not  yet  conie :  as  if  to  say,  I  will  acknowledge  thee 
when  the  infirmity,  of  which  thou  art  the  mother,  shall  hang 
from  the  cross.  He  commended  His  mother  to  the  disciple, 
when  about  to  die,  and  to  rise  again,  before  her  death.  But 
note;  just  as  the  Manicheans  have  found  an  occasiou  of  error 
and  pretext  for  their  faithlessness  in  our  Lord's  word,  What 
have  I  to  do  with  thee?  in  the  same  way  the  astrologers 
support  theirs  from  the  words,  IHne  hour  is  not  yet  come. 
For,  say  they,  if  Christ  had  not  been  under  the  power  of  fate, 
He  would  never  have  said  this.  But  let  them  believe  what 
John  10,  God  says  below,  I  have  power  to  lay  it  (My  life)  down,  and 
^'  I  have  power  to  take  it  again:  and  then  let  them  ask,  why 

He  says,  Mine  hour  is  not  yet  come :  nor  let  them  on  such 
a  ground  subject  the  Creator  of  heaven  to  fate;  seeing  that, 
even  were  thcre  a  fatality  in  the  stars,  the  Maker  of  the  stars 
could  uot  be  under  the  dominion  of  the  stars.  And  not 
only  had  Christ  nothing  to  do  with  fate,  as  ye  call  it;  but 
neither  hast  thou,  or  any  other  man.  Wherefore  said  He 
then,  3Iine  hour  is  not  yet  come?  Because  He  had  the 
power  to  die  when  He  pleased,  but  did  not  think  it  expe- 
dient  yet  to  exert  the  power.  He  was  to  call  the  disciples, 
to  proclaim  the  Kingdom  of  heaven,  to  do  marvellous  works, 
to  approve  His  divinity  by  miracles,  His  humility  by  par- 
taking  of  the  sufferings  of  our  mortal  state.  And  when  He 
had  done  all,  then  the  hour  was  come,  not  of  destiny,  but  of 
will,  not  of  obligation,  but  of  power. 

5.  His  mother  saith  unto  the  servants,  Whatsoever 
He  saith  unto  you,  do  it. 

6.  And  there  were  set  there  six  waterpots  of  stone, 


VER.  5 — 11.  ST.  JOHN.  83 

after  the  manner  of  the  purifying  of  the  Jews,  contaia- 
ing  two  or  three  firkins  apiece. 

7.  Jesus  saith  unto  them,  Fill  the  waterpots  with 
water.     And  they  fiUed  them  up  to  the  brim. 

8.  And  He  saith  unto  them,  Draw  out  now^  and 
bear  unto  the  governor  of  the  feast.  And  they 
bare  it. 

9.  When  the  ruler  of  the  feast  had  tasted  the  water 
that  was  made  wine,  and  knew  not  whence  it  was : 
(but  the  servants  which  drew  the  water  knew  ;)  the 
governor  of  the  feast  called  the  bridegi'oom, 

10.  And  saith  unto  him,  Every  man  at  the  begin- 
ning  doth  set  forth  good  wine  ;  and  when  men  have 
well  drunk,  then  that  which  is  worse :  but  thou  hast 
kept  the  good  wine  until  now. 

1 1 .  This  beginning  of  miracles  did  Jesus  in  Cana 
of  GaHlee,  and  manifested  forth  His  glory  ;  and  His 
disciples  beUeved  on  Him. 

Chrys.  Altliough  Ile  had  said,  Mine  hour  is  not  yet  come,  ciuys. 
Ile  afterwards  did  what  His  raother  told  Him,  in  order  to  xx'!!!  (al. 
shew  plaiuly,  that  He  was  not  undcr  subjection  to  the  hour.  ^xi.)  i. 
For  if  He  was,  how  could  He  have  done  this  miracle  before 
the  hour  appointed  for  it  ?     In  the  next  place,  He  wished 
to  shew  honour  to  His  raother,  and  make  it  appcar  that  He 
did  not  go  counter  to  her  eventually.     He  would  not  put  her 
to  sharae  in  the  presence  of  so  raany ;  especially  as  she  had 
sent  the  servants  to  Ilira,  that  the  pctition  raight  corae  from 
a  number,  and  not  from  herself  only ;  His  mother  saith  unto 
the  servants,  Whatsoever  Ile  saith  unto  you,  do  it,     Bede.  As  Bede. 
if  she  said,  Though  He  appear  to  refuse,  He  will  do  it  never- 
thcless.     She  knew  Ilis  pity  and  raercifulness.     And  there 
were  set  there  six  waterpots  of  sfone,  after  the  manner  of  the 
purifying  of  the  Jews,  containing  two  or  three  firkins  apiece. 
Ilydriai^  are  vessels  to  hold  water ;  hydor  being  the  Greek  '  vZplai. 
for  water.     Alcuin.  Vessels  to  hold  water  were  there,  after 
tlie  raanner  of  the  purifying  of  the  Jews.     Among  other 
traditions  of  tlie  Pharisecs,  they  observed  frequent  washings. 

g2 


84  GOSPEL   ACCORDING   TO  CIIAP.  II. 

ciirys.       Chrys.   Palcstine  being  a  dry  country,  with  few  fountains 

xxii.  (al.    01'  wells,  they  used  to  nll  waterpots  with  water,  to  prevent 

XXI.)  2.      ^[^Q  necessity  of  going  to  the  river,  if  they  were  unclean,  and 

to  have  materials  for  washing  at  hand.     To  prevent  any  un- 

believer  from  suspecting  that  a  very  thin  wine  was  raade  by 

the  dregs  having  been  left  in  the  vessels,  and  water  poured 

in  upon  them,  he  says  expressly,  According  to  the  manner 

of  the  purifying  of  the  Jews :   which  shews  that  those  vessels 

Aug.  Tr.    were  never  used  to  hold  wine.     Aug.  A  firkin  is  a  certain 

^^'^'   '      measure;    as  urn,  amphora,   and   the   like.     Metron  is  the 

>  MfTp??-     Greek  for  measure :  whence  metretse  ^     Two  or  three,  is  not 

kins '  "^'    ^^  ^^  taken  to  mean  some  holding  two,  others  three,  but  the 

same  vessels  holding  two  or  three. 

Jesus  saith  unto  them,  Fill  the  waterpots  ivith  water.  And 
Chrys.  theij  filled  them  up  to  the  brim.  Ciirys.  But  why  did  IIc 
xx*ii!'2  ^^^  work  the  rairacle  before  they  had  filled  the  waterpots, 
which  would  have  been  much  more  wonderful ;  inasrauch  as 
it  is  one  thing  to  change  the  quality  of  some  existing  sub- 
stance,  another  to  make  it  that  substance  out  of  nothing  ? 
Tlie  lattcr  niiracle  would  be  the  raore  wonderful,  but  the 
former  would  be  the  more  easy  of  belief.  And  this  prin- 
ciple  often  acts  as  a  check,  to  moderate  the  greatness  of  our 
Lord's  miracles :  Ile  wislies  to  make  them  more  credible, 
therefore  Ile  makcs  them  less  raarvellous ;  a  refutation  this 
of  the  perverse  doctrine  of  some,  that  He  was  a  different 
Being  frora  the  Maker  of  the  world.  For  we  see  He  per- 
forras  most  of  Ilis  miracles  upon  subject-matter  already 
existing,  whereas  were  He  contrary  to  the  Creator  of  the 
world,  He  wuuld  not  use  a  material  thus  alien,  to  demon- 
strate  His  own  power.  He  did  not  draw  out  the  water 
Himself  which  He  made  wine,  but  ordered  the  servants  to 
do  so.  This  was  for  the  sake  of  having  witnesses  of  the 
miracle ;  And  He  saith  unto  them,  Draw  out  now,  and  hear 
unto  the  governor  of  the  feast.  Alcuin.  The  Triclinium  is 
a  circle  of  three  couches,  cline  signifying  couch  :  the  ancients 
used  to  recline  upon  couches.  And  the  Architrichnus  is  the 
one  at  the  head  of  the  Triclinium,  i.e.  the  chief  of  the  guests. 
Sorae  say  that  among  the  Jews,  He  was  a  priest,  and  at- 
tended  the  marriage  in  order  to  instruct  in  the  duties  of 
\^J]^^'  the  married  state.  Chrys.  Or  thus ;  It  might  be  said  that 
xxii.  2. 


VER.  5 11.  ST.  JOHX.  85 

the  guests  were  drunken,  and  could  not,  in  the  confusion  of 
tlieir  senses,  tell  whether  it  were  water  or  wine.  But  this 
objection  could  not  be  brought  against  the  attendants,  who 
raust  have  been  sober,  being  occupied  wholly  in  performing 
the  duties  of  their  service  gracefully  and  in  order.  Our 
Lord  therefore  bid  the  attendants  bear  unto  the  governor 
oj  the  feast ;  who  again  would  of  course  be  perfectly  sober. 
He  did  not  say,  Give  to  the  guests  to  drink.  Hilary.  Hilar.  iiL 
Water  is  poured  into  the  waterpots ;  wine  is  drawn  out  c.^5^""' 
into  the  chalices  ;  the  senses  of  the  drawer  out  agree  not  with 
the  knowledge  of  the  pourer  in.  The  pourer  in  thinks  that 
vvater  is  drawn  out ;  the  drawer  out  thinks  that  wine  was 
poured  in.  When  the  ruler  of  the  feast  had  tasted  the  ivater 
that  was  made  ivine,  and  knew  not  ivhence  it  was,  {but  the 
servants  who  drew  the  water  knew,)  the  governor  of  the  feast 
called  the  bridegroom.  It  was  not  a  mixture,  but  a  creation : 
the  simple  nature  of  water  vanished,  and  the  flavour  of  wine 
was  produced  ;  not  that  a  weak  dilution  was  obtained,  by 
means  of  some  strong  infusion,  but  that  which  was,  was 
annihilated  ;  and  that  which  was  not,  came  to  be.  Chrys.  Clirys. 
Our  Lord  vvished  the  power  of  His  miracles  to  be  seen  gra-  ^  "3"' 
dually;  and  therefore  He  did  not  reveal  what  He  had  done 
Himself,  nor  did  the  ruler  of  the  feast  call  upon  the  ser- 
vants  to  do  so;  (for  no  credit  would  have  been  given  to  such 
testimony  concerning  a  mere  man,  as  our  Lord  was  supposed 
to  be,)  but  he  callcd  the  brideyroom,  who  was  best  able  to 
see  what  was  done.  Christ  moreover  did  not  only  raake 
wine,  but  the  best  wine.  And  {the  ruler  of  the  feast)  saith 
unto  him,  Everij  man  at  the  beyinning  doth  set  forth  good 
wine,  and  when  men  have  well  drunk,  ihen  that  which  is 
ivorse ;  but  thou  hast  kept  the  good  wine  until  noiv.  The 
cflects  of  the  miracles  of  Clirist  are  more  beautiful  and 
better  than  the  productions  of  nature.  So  then  that  the 
water  was  made  wine,  the  servants  could  testify  ;  that  it  was 
made  good  wine,  the  ruler  of  the  feast  and  the  bridegroora. 
It  is  probablc  that  the  bridegroom  made  some  ansvver;  but 
the  Evangelist  omits  it,  only  raentioning  what  it  was  neces- 
sary  for  us  to  know,  viz.  the  water  being  made  wine.  He 
adds,  This  beginning  of  miracles  did  Jesus  in  Cana  of  Galilee. 
It  was  very  necessary  to  work  miracles  just  then,  when  His  xxiii.  1. 


86  GOSPEL    ACCORDING   TO 


CHAP.  IT. 


devoted  dlsciples  were  all  collected,  and  present  at  the  place, 

Hom.  XX,  attendiug  to  what  was  going  on.     Id.   Should  any  say  that 

there  is  not  sufficient  proof  of  this  being  the  beginning  of 

miraclesj  because  it  is  added,  in  Cana  of  Galilee,  as  if  some 

had  been  preferred  elsewhere  :  we  answer,  as  we  did  before, 

c.  1.  that  John  says  below,  That  He  might  be  made  manifest  to 

Uon,_        Israel,  therefore   have  I  come  baptizing.      Now  if  He  had 

xxi.  2.       perforraed  rairacles  in  the  earlier  part  of  His  life,  the  Jews 

would  not  have  wanted  another  person  to  point  Him  out. 

If  our  Lord  in  a  short  time  became  so  distinguished  for 

the  number  of  His  rairacles,  that  His  Name  was  known  to 

every  one,  would  He  not   have  been  much  more   so,  had 

He  worked  miracles  frora  His  earhest  years  ?  for  the  things 

theraselves  would  have  been  the  more  extraordinary,  being 

performed  by  a  Child,  and  in  so  long  a  tirae  must  have  be- 

corae  notorious.     It  was  fit  and  proper  however  that  He 

should  not  begin  to  work  miracles  at  so  early  au  age  :  for 

men  would  have  thought  the  Incarnation  a  phantasy,  and  in 

the  extremity  of  envy  would  have  delivered  Hira  to  be  cruci- 

^u  fied  before  the  appointed  time.     Auo.  Tliis  rairacle  of  our 

Tr.  ix.       Lord's,  turning  ihe  water  into  wine,  is  no  miracle  to  those 

who  know  that  God   worked  it.     For  the    Sarae  that  day 

made  wine  in  the  waterpots,  Who  every  year  makes  wine 

in  the  vine :  only  the  latter  is  no  longer  wonderful,  because 

it  happens  uniformly.     And  therefore  it  is  that  God  keeps 

some  extraordinary  acts  in   store  for  certain  occasions,  to 

rouse  men  out  of  their  lethargy,  and  make  them  worship 

Hira.     Thus  it  follows,  He  manifested  forth  His  glory.     Al- 

cuiN.  He  was  the  King  of  glory,  and  changed  the  elements 

Clirys.       because  He  was  their  Lord.    Chrys.  He  manifests  His  glory, 

Hom.        as  far  as  related  to  His  own  act ;  and  if  at  the  time  many 

knew  it  not,  yet  was  it  afterwards  to  be  heard  and  known  of 

all.     And  His  disciples  believed  on  Him.     It  was  probable 

that  these  would  believe  more  readily,  and  give  more  atten- 

AuK  de     ^^^^  ^^  what  went  on.     Aug.  If  now  for  the  first  time  they 

Cons.        beheved  on  Him,  they  were  not   His  disciples  when  they 

1.  ii.  c.       came  to  the  marriage.     This  however  is  a  form  of  speech, 

xvii.  such  as  saying  that  the  Apostle  Paul  was  born  in  Tarsus  of 

Cilicia ;  not  raeaning  by  this  that  he  was  an  Apostle  then. 

In  the  same  way  when  we  hear  of  Christ's  disciples  beiiig 


VER.  5 — 11.  ST.  JOHX.  87 

invited  to  the  marriage,  we  should  understand  not  disciples 
already,  but  who  were  to  be  disciples.     Aug.  But  see  the  Aug.  Tr. 
mysteries  which  lie  hid  in  that  miracle  of  our  Lord.     It  was  ^^"  ^'  ^ 
necessary  that  all  thiugs  should  be  fulfilled  in  Christ  which 
were  written  of  Him  :  those  Scriptures  were  the  water.     He 
made  the  water  wine  when  He  opened  unto  them  the  mean- 
ing  of  these  things,  and  expounded  the  Scriptures  ;  for  thus 
that  came  to  have  a  taste  which  before  had  none,  and  that 
iiiebriated,  which  did  not  inebriate  before.     Bede.  At  the  nnde. 
time  of  our  Lord's  appearing  in  the  flesh,  the  sweet  vinous  '°  ^'  ^* 
taste  of  the  hiw  had  been  weakeued  by  the  carnal  interpre- 
tations  of  the  Pharisees.    Aug.  Now  if  He  ordered  tlie  water  Aug.  Tr. 
to  be  poured  out,  and  then  introduced  the  wine  from  the '^"  •^^®'J- 
hidden  recesses  ^  of  creation,  He  would    seem  to   have  re-  i  sinibus 
jccted  the  Old  Testament.     But  converting,  as  He  did,  the 
water  into    wine,  He    shewed    us    that    the  Old  Testament 
was  from  Himself,  for  it  was  by  His  order  that  the  water- 
pots  were  fiUed.     But  those  Scriptures  have  no  meaning,  if 
Christ  be  not  understood  there.     Now  we  know  from  wliat 
time  the  law  dates,  viz.  from  the  foundation  of  the  world. 
From  that  time  to  this  are  six  ages  ;  the  first,  rcckoning 
from  Adam  to  Noah  ;  the  second,  from  Noah  to  Abraham  ; 
the  third,  from  Abraham  to  David;  the  fourth,  from  David 
to  the   carrying  away  into  Babylon ;    the   fifth,   from   that 
time  to  Johu  the  Baptist ;  the  sixth,  from  Johu  the  Baptist 
to  the  end  of  the  world.     The  six  waterpots  then  denote 
these  six  ages  of  prophecy.     The  prophecies  are  fulfillcd ; 
the  waterpots  are  fuU.     But  what  is  the  meaning  of  thcir 
holding  two  or  three   firkins  apiece  ?     Had  he   said  three 
only,  our  minds  would  have  run  immediately  to  the  mys- 
tcry  of  the  Triiiity.     Nor  perhaps   can  we   reject  it,   even 
tlioiigh  it  is  said,  two  or  three :  for  the  Father  aud  the  Soa 
being  named,  the  Holy  Ghost  may  be  understood  by  con- 
scquence;    inasmuch  as  it  is  the  love  between  the  Father 
and  the  Son,  which  is  the  Holy  Ghost.     Nor  should  we  pass  c.  ly. 
over  another  interpretation,  which  makes  the  two  firkins 
alluded  to  the  two  races  of  men,  the  Jews  and  the  Greeks  ; 
and  the  three  to  the  three  sons  of  Noah.      Alcuin.   Tiie 
servants  are  the  doctors  of  the  New  Testament,  who  inter- 
pret  the  holy  Scripture  to  others  spiritually  ;   the  ruler  of 


88  GOSPEL   ACCORDING   TO  CHAP.  II. 

tlie  feast  is  some  lawyer,  as  Nicodemus,  Gamaliel,  or  Saul. 

When  to  the  former  then  is  committed  the  word  of  the 

Gospel,  hid  under  the  letter  of  the  law,  it  is  the  water  made 

wine,  being  set  before  the  ruler  of  the  feast.     And  the  three 

1  Tricli-     rows  ^  of  guests   at  table  in  the  house  of  the  marriage  are 

three'        properly  mentioned;  the  Church  consisting  of  three  orders 

couches,    Qf  believers,   the  married,  the  continent,  and  the  doctors. 

Christ  has  kept  the  good  wine  until  now,  i.e.  He  has  deferred 

the  Gospel  till  this,  the  sixth  age. 

12.  After  this  He  went  down  to  Capernaum,  He, 
and  His  mother,  and  His  brethren,  and  His  disciples : 
and  they  continued  there  not  many  days. 

13.  And  the  Jews'  passover  was  at  hand,  and  Jesus 
went  up  to  Jerusalem. 


Chrys.  Chrys.  Our  Lord  being  about  shortly  to  go  up  to  Jeru- 

xxiii.*        salem,  proceeded  to  Capernaum,  that  Ile  might  not  take  His 

mother  and  brethren  every  where  about  with  Him  :  After 

this  He  went  doivn  to  Capernaum,  Ile,  and  Ilis  mother,  and 

His  brethren,  and  Ilis  disciples,  and  they  continued  there  not 

Aug.  Tr.    many  days.     Aug.  The  Lord  our  God  is  He,  high,  that  He 

j'  2"  "''"*  might  create  us;  low,  that  He  might  create  us  anew;  walk- 

ing  among  men,  suffcring  what  was  human,  hiding  what  was 

divine.    So  Ile  hath  a  mother,  hath  brethren,  hath  disciples  : 

whence  He  hath  a  mother,  thence  hath  He  brethren.    Scrip- 

ture  frequently  gives  the  name  of  brethren,  not  to  those  only 

who  are  born  of  the  same  womb,  or  the  same  father,  but  to 

those  of  the  aame  generation,   cousins  by   the  father's  or 

mother's  side.    Those  who  are  unacquainted  with  this  way  of 

speaking,  ask,  Whence  hath  our  Lord  brothers?     Did  Mary 

bring  forth  again?    That  could  not  be  :  with  her  commenced 

the  dignity  of  the  Virgin  state.     Abraham  was  uncle  of  Lot, 

and  Jacob  was  nephew  to  Laban  the  Syrian.     Yet  Abrahara 

and  Lot  are  called  brethren ;  and  Hkewise  Jacob  and  Laban. 

Alcuin.  Our  Lord's  brethren  are  the  relations  of  Mary  and 

Joseph,  not  the  sons  of  Mary  and  Joseph.     For  not  only  the 

Aug.  de     blessed  Virgin,  but  Joseph  also,  the  witness  of  her  chastity, 

c.°i^.*c.  "'  abstained  from  all  conjugal  intercourse.    Aug.  And  His  dis- 

XV ,i!  (39.) 


VER.  12,  13.  ST.  JOHN.  89 

ciples ;  it  is  uncertain  whether  Peter  and  Andrew  and  the 
sons  of  Zebedee,  were  of  their  number  or  not  at  this  time. 
For  Matthew  first  relates  that  our  Lord  came  and  dwelt  at 
Capernaum,  and  afterwards  that  He  called  those  disciples 
from  their  boats,  as  they  were  fishing.  Is  Matthew  perhaps 
supplyiug  what  he  had  omitted?  For  without  any  mention 
that  it  was  at  a  subsequent  time,  he  says,  Jesus  walking  1)/  Matt.  4, 
the  sea  of  Galilee  saiv  two  brethren.  Or  is  it  better  to  sup-  ^^ 
pose  tliat  these  were  other  disciples?  For  the  writings  of 
the  Evangelists  and  Apostles,  call  not  the  twelve  only,  but 
all  who  believing  in  God  were  prepared  for  the  kingdom  of 
heaven  by  our  Lord's  teaching,  disciples^  How  is  it  too  id.  cap.  u 
that  our  Lord's  journey  to  Galilee  is  placed  here  before  John 
the  Baptist^s  imprisonment'',  when  Matthew  says,  Now  when 
Jesus  had  heard  that  John  was  cast  into  prison,  Ile  departed 
into  Galilee  :  and  Mark  the  same?  Luke  too,  though  he 
says  nothing  of  John's  imprisonment,  yet  places  Chrisfs 
visit  to  Galilee  after  His  temptation  and  baptism  '^,  as  thc 
two  former  do.  AVe  should  uuderstand  then  that  the  three 
Evangelists  are  not  opposed  to  John,  but  pass  over  our 
Lord's  first  coming  into  Gahlee  after  His  baptism;  at  which 
time  it  was  that  He  converted  the  water  into  wine.  Euseb.  Euseb. 
When  copies  of  the  tlirce  Gospels  had  come  to  the  Evan-  ^^ll' i 
gelist  John,  he  is  rcportcd,  while  he  confirmed  their  fidelity  i".  c.  24. 
and  corrcctncss,  to  have  at  the  same  time  noticed  some 
oniissious,  espccially  at  the  opening  of  our  Lord's  ministry. 
Certain  it  is  tliat  the  first  three  Gospels  seem  only  to  contain 
the  events  of  the  year  in  which  Jubn  the  Baptist  was  im- 
prisoncd,  and  put  to  death.  And  therefore  John,  it  is  said, 
was  asked  to  write  down  those  acts  of  our  Saviour's  before 
the  appreheusion  of  the  Baptist,  which  the  former  Evan- 

"  Tliis  supposition  agrees  best  with  was  baptizing  in  Enon,  near  to  Salim, 

what  follows,  wliich  niakes  out  tlie  visit  because  there  was  much  water  therc: 

to  Galilee,   in   St.  Matthew,  St.  Mark,  and  they  came  and  were  baptizid.  For 

and   St.  Luke,  to   be  the  second  visit.  Joiin  was  not  yet  cast  into  prison." 

For  they  all  mention  the  calling  of  the  ^  Compariiig  Matt.  4,   12.  Mark  1, 

Apostles  as  taking  place  in  this  visit ;  14.  Luke  4,  13.  14,  it  is  evident  ihat 

which  calling  therefore  had  not  taken  the   order  of    events    in   the    three    is 

place   at   the   time    of   tliis   first    visit,  exactly  the  same  ;    excepting  that  St. 

which  St.  John  is  relating  now.     And  Luke  omits  the  mention  of  Jolin  the 

it  is  diflicult  to  imagine  that  in  all  three  Baptist's  imprisonment.     The  visit  to 

this  mention  is  parenthetical  and  outof  Galilee  in  St.  Luke  is  meant  to  be  after 

the  order  of  time.  John'simprisonnient,  tliough  thatevcnt 

^*  John  3,  23.  24.  "And  John  also  has  not  bcen  mentioned. 


90  GOSPEL   ACCORDING    TO  CHAF.  IT. 

gelists  had  passed  over.     Any  one  then,  by  attending,  will 

find  that  the  Gospels  do  not  disagree,  but  that  John  is  re- 

lating  the  events  of  a  difFerent  date,  from  that  which  the  others 

Chrys.       refcr  to.     Chrys.   He  did  not  perform  any  miraele  at  Caper- 

Hom.  ii-ii-  r      1  •    1       •  ■ 

xxiii.  1.  naum,  tne  inhabitants  or  which  city  were  in  a  very  corrupt 
state^  and  not  well  disposed  to  Him  ;  He  went  there  however, 
and  stayed  some  tirae  out  of  respect  to  His  mother'^.  Bede. 
He  did  not  stay  many  days  there,  on  account  of  the  Passover, 
which  was   approaching  :    And   the  Jews'  passover  was  at 

0"g-         hand.     Origen.  But  what  need  of  saying,  of  the  Jews,  whea 

torn.  X.  4/       o      «/  7 

in  Joan.  no  othcr  nation  had  the  right  of  the  Passover  ?  Perhaps  ^ 
^*  ^*'  because  there  are  two  sorts  of  Passover,  one  human,  which  is 
celebrated  in  a  way  very  different  from  the  design  of  Scrip- 
ture;  another  the  true  and  Divine,  which  is  kept  in  spirit 
and  in  truth,  To  distinguish  it  theu  from  the  Diviue,  it  is 
said,  of  the  Jews. 

Alcuin.  And  Ue  went  vp  to  Jerusalem.  The  Gospels 
mention  two  journeys  of  our  Lord  to  Jerusalem,  one  in  the 
first  year  of  His  preaching,  before  John  was  sent  to  prison, 
which  is  the  journey  now  spoken  of ;  the  other  in  the  year  of 
His  Passion.  Our  Lord  has  set  us  here  an  example  of  careful 
obedience  to  the  Divine  commands.  For  if  the  Son  of  God 
fulfiUed  the  injunctions  of  His  own  law,  by  keeping  the 
festivals,  like  the  rest,  with  what  holy  zeal  sliould  we  ser- 
Orig.  vants  prepare  for  and  celebrate  them  ?  Origen.  In  a  mys- 
^°'g'  ^'  tical  sense,  it  was  meet  that  after  the  marriage  in  Cana  of 
Galilee,  and  the  banquet  and  wine,  our  Lord  should  take 
His  mother,  brethren,  and  disciples  to  the  land  of  coriso- 
lation  (as  Capernaum  signifies  ^)  to  console,  by  the  fruits  that 

^  Whom,   St.  Chrys.  adds,  He  was  why  is   it,  went  down,  and   not  went 

about  to  Jeave  behind  whenHe  went  to  up?     Perhaps  his  '  brethren' are  here 

Jerusalem.  to  be  understood  of  those  powers  who 

^  Origen  literally,  It  is  called  the  went  down  with  Him,  not  being  called 

Jews',  as  opposed  to  ihe  Lord's  Passover.  to  the  marriage,  according  to  the  inter- 

For  as  the  Jews  had  made  His  Father's  pretation  we  have  mentioned,  but  re- 

houseanhouseofmerchandize,not  sanc-  ceiving  lower  and  inferior  benefit  from 

tifying  it,  so  had  they  made  the  Lord's  them  ;   and  of  anotlier  sort  from  those 

Passover  a  human,  a  Jewish  Passover,  called  thediscip'esof  Christ.  ForifHis 

choosing  that  which  was  low  and  carnaL  niother  be  invited,  there  are  some  bear- 

'  Ongen    literally,    that    He   niight  ing   fruit,    whom    our    Lord    Himself 

console  Hisdisciples,  and  the  soul  that  goes  down  to  help  with  the  ministers 

conceived  Him  of  the  Holy  Ghost,  or  of  the  Word,  and  His  disciples ;   His 

them   who   were    there   benefited   with  mother    too    accompanying. — The   in- 

the    fruits    that   were    to    spring    up  terpretation  to  wliich  Origen  refers  is 

iu  their  full  [replenished]  land.     And  lost. 


VER.  14 17.  ST.  JOHN.  9] 

were  to  spring  up  and  by  abundance  of  fields,  those  who 
received  Ilis  discipline,  and  the  mind  which  had  conceived 
Him  by  the  Holy  Ghost;  and  who  were  there  to  be  holpen. 
For  some  there  are  bearing  fruit,  to  whom  our  Lord  Himself 
coraes  down  with  the  miuisters  of  His  word  and  disciples, 
helping  such,  His  mother  being  present.  Those  however 
whoare  called  to  Caperuaum,  do  not  seem  capable  of  His 
presence  long :  that  is,  a  land  which  admitteth  lower  conso- 
lation,  is  not  able  to  take  in  the  enlightenment  frora  many 
doctrines ;  being  capable  to  receive  few  only.  Alcuin.  Or 
Capernaura,  we  may  interpret  "a  most  beautiful  village,"  and 
so  it  signifies  the  world,  to  which  the  Word  of  the  Father  came 
down.  Bede.  But  He  continued  there  only  a  few  days, 
because  He  lived  with  men  in  this  world  only  a  short  time. 
Origen.  Jerusalem,  as  our  Saviour  Himself  saith,  is  the  city  Orig. 
of  the  great  King,  into  which  none  of  those  who  remaiu  on  f°'"-  ^- 

°  °  _  .      in  Joan. 

earth  ascend,  or  enter.  Only  the  soul  which  has  a  certain  c.  16. 
natural  loftiness,  and  clear  insight  into  things  invisible,  is 
the  inhabitant  of  that  city.  Jesus  alone  goes  up  thither  ^. 
But  His  disciples  seem  to  have  been  present  afterwards. 
T/ie  zeal  of  Thine  house  hath  eaten  Me  up.  But  it  is  as 
though  in  every  one  of  the  disciples  who  went  up,  it  was 
Jesus  who  went  up. 

14.  And  found  in  the  temple  tbose  that  sold  oxen 
and  shcep  and  doves,  and  the  changers  of  money 
sitting : 

15.  And  wbcn  Hc  had  made  a  scourge  of  small 
cords,  Hc  drove  thcm  all  out  of  the  temple,  and  the 
shecp,  and  the  oxen ;   and  poured  out  the  changcrs 
money,  and  overthrew  the  tablcs ; 

16.  And  said  unto  thcm  that  sold  doves,  Take  these 
things  hencc ;  makc  not  My  Father's  housc  an  house 
of  merchandisc. 

17.  And  His  disciples  remembered  that  it  was 
written,  Thc  zeal  of  Thine  house  hath  eaten  Me  up. 

8  He,  and  His  motlier,  and  disciples,       went  down  to  Capernaum.    Here  Jesus 
went   to   the   niarriage :    He,   and    His      aloue  is  meutioued. — Orig.  in  loc. 
motlier,    and    brcthren,   and   disciples, 


92  GOSPEL   ACCORDING    TO  CHAP.  IT. 

Bede.    Our  Lord  on  coming  to  Jerusalem,  immediately 

entered  the  temple  to  pray ;    giving  us  an  example  that, 

Matt.  21.    wheresoever  we  go,  our  first  visit  should  be  to  the  house  of 

God  to  pray.     And  He  found  in  the  temple  those  that  sold 

oxen,  and  sheep,  and  doves,  and  the  changers  of  money  sitting. 

Au^.  Tr.     AuG.  Such  sacrificcs  were  prescribed  to  the  people,  in  con- 

descension  to  their  carnal  minds ;    to  prevent  them  from 

turning  aside  to  idols.     They  sacrificed  sheep,  and  oxen,  and 

doves.     Bede.  Those  however,  who  came  frora  a  distanco, 

being  unable  to  bring  with  them  the  animals  required  for 

sacrifice,  brought  the  money  instead.     For  their  convenience 

the  Scribes  aud  Pharisees  ordered  animals  to  be  sold  in  the 

temple,  in  order  that,  when  the  people  had  bought  and  of- 

fered  them  afterwards,  they  might  sell  them  again,  and  thus 

make  great  profits.     And  changers  ofmoney  sitting ;  changers 

of  money  sat  at  the  table  to  supply  change  to  buyers  and 

sellers.     But  our  Lord  disapproving  of  any  worldly  business 

in  His  house,  especially  one  of  so  questionable  a  kind,  drove 

AnjT.  Tr,     out  all  cngagcd  in  it.     Aug.  He  who  was  to  be  scourged  by 

^-  ^-  ^"        them,  was  first  of  all  thc  scourger ;   And  ivhen  He  had  made 

a  scourge  of  small  cords,  Ile  drove  them  all  out  of  the  temple. 

Theophyl.  Nor  did  He  cast  out  only  those  who  bought  and 

sold,  but  their  goods  also :    The  sheep,  and  the  oxen,  and 

poured  out  the  changers'  money,  and  overthrew  the  tahles, 

i.  e.  of  the  money  changers,  which  were  cofi^crs  of  pence. 

Orig.  Origen.   Should  it  appear  something  out  of  the   order  of 

toin  X.        things,  that  the  Son  of  God  should  make  a  scourge  of  small 

c.  16.  cords,  to  drive  them  out  of  the  temple?     We  have  one  an- 

swer  in  which  some  take  refuge,  viz.  the  divine  power  of 

Jesus,  Who,  when   He  pleased,  could  extinguish  the  wrath 

of  His  enemies  however  innumerable,  and  quiet  the  tumult 

Ps.  33,  10.  of  their  minds  :   The  Lord  bringeth  the  counsel  of  the  heathen 

to  nought.     This  act  indeed  exhibits  no  less  power,  than  His 

more  positive  miracles;  nay  rather,  more  than  the  miracle 

by  which  water  was  converted  into  wine :  in  that  there  the 

subject-matter  was  inanimate,  here,  the  minds  of  so  many 

Aug.  de      thousands  of  men  are  overcome.     Aug.   It  is  evident  that 

].  ii.  c.  67.  *^^^  ^^^  done  on  two  several  occasions;  the  first  mentioned 

Orig.  toni.  by  Johu,  thc  last  by  the  other  three.     Origen.  John  says 

x.inJoan.  jjgj.^  ^Y\^^  jjg  ^^^^^  ^^^  ^j^^  sellcrs  from  the  temple;  Mat- 


VER.  14 — 17.  ST.  JOHN.  93 

thew,  tlie  sellers  and  buyers.     The  niimber  of  buyers  was 
much   greater   than   of  the   sellers :    and  therefore   to   drive 
them  out  was  beyond  the  power  of  the  carpenter's  Sou,  as 
He  was  supposed  to  be,  had  He  not  by  His  divine  power  put 
all  things  under  Him,  as  it  is  said.     Bede.  The  Evangelist 
sets  before  us  both  natures  of  Christ :  the  human  in  that  His 
mother  accompanied  Him  to  Capernaum ;  the  divine,  iu  that 
He  said,  Make  not  My  Father's  house  an  house  ofmerchandize. 
Chrys.  Lo,  He  speaks  of  God  as  His  Father,  and  they  are  Chrys. 
not  angry,  for  they  think  He  means  it  in  a  common  sense.  xx"i?  in 
But  afterwards  when  He  spoke   more  openly,  and   shewed  Joan. 
that  He  meant  equahty,  they  were  enraged.     In  ^Iatthew's 
account  too,  on  driving  them  out,  He  says,  Ye  have  made  it  c.  xxi. 
(J/y  Fallier's  house)  a  den  of  thieves.     This  was  just  before  xxii.  13. 
His  Passion,  and  therefore  He  uses  severer  language.     But 
the  former   being    at   the   beginning    of   His    miracles,   His 
answer  is  milder  and  raore  indulgent.     Aug.   So  that  tcmple  Auj». 
was  still  a  fi^^ure  ouly,  aud  our  Lord  cast  out  of  it  all  who  i,,"^'!^' „ 
came  to  it  as  a  market.     And  what  did  they  scll  ?     Things  c  4- 
that  werc  necessary  for  the  sacrifice  of  that  time.     AVhat  if 
He  had  fouud  men  drunken?     If  the  house  of  God  ought 
not  to  bc  a  house  of  merchandize,  ought  it  to  be  a  house  of 
drunkenness  ?     Ciikys.    But  why   did  Christ  use  such  vio- Chrys. 
lence?     He  was  about  to  hcal  on  the  Sabbath  day,  and  to  ^^^""j^'^ 
do  many  tliiugs  which  ai^pcared  to  thcm  trausgrcssions  of 
tlie  Law.     Tliat  He  might  uot  appear  thcrefore  to  be  acting 
contrary  to  God,  Ile  did  this  at  Ilis  own  peril ;    aud  thus 
gave  thcm  to  uudcrstand,  tliat  Ile  wlio  exposcd  Hiniself  to 
such  pcril  to  defcnd  the  decency  of  the  housc,  did  not  de- 
spise  the  Lord  of  that  house.     For  the  same  rcason,  to  shew 
His  agrecment  with  God,  Ile  said  not,  the  Holy  house,  but, 
My  Father's  house.     It  foUows,  And  His  disciples  remembered 
what  was  written ;    The  zeal  of  Thine  house  hath  eaten  Me 
up.     Bede.    Ilis  disciplcs   seeing  this   most  fervent  zeal  in  in  loc. 
II  im,  rcmembered  that  it  was  frora   zeal  for  His   Father's 
house  that  our  Saviour  drove  the  uugodly  from  the  temple. 
Alcuin.  Zcal,  takcn  iu  a  good  scuse,  is  a  certain  fcrvour  of 
the  Spirit,  by  which  the  miud,  all  human  fears  forgotteu,  is 
stirred  up  to  the  defence  of  the  truth.     Aug.    Hc  then  is  au?.  Tr. 
eaten  up  with  zeal  for  God's  house,  who  desircs  to  correct 


04  GOSPEL   ACCORDING   TO  CIIAP.  IT. 

all  that  he  sees  wrong  tliere;  and,  if  he  cannot  correct,  en- 
dures  and  mourns.  In  thine  house  thou  busiest  thyself  to 
prevent  matters  going  wrong;  in  the  house  of  God,  where 
salvation  is  ofFered,  oughtest  thou  to  be  indifFerent?  Hast 
thou  a  friend  ?  admonish  him  gently ;  a  wife  ?  coerce  her 
severely;  a  maid-servant  ?  even  corapel  her  with  stripes. 
Do  what  thou  art  able,  according  to  thy  station.  Alcuin. 
To  take  the  passage  mystically,  God  enters  His  Church  spi- 
ritually  every  day,  and  marks  each  one's  behaviour  there. 
Let  us  be  careful  then,  when  we  are  in  God's  Church,  that 
we  indulge  not  in  stories,  or  jokes,  or  hatreds,  or  lusts,  lest 
on  a  sudden  He  come  and  scourge  us,  and  drive  us  out  of 
'^"g-  His  Church.     Origen.  It  is  possible  even  for  the  dweller  ia 

tom.  X.  .  M  1 

in  Joan.      Jerusaiem  to  incur  guilt,  and  even  the  most  richly  endowed 
^'  may  stray.     And  Tinless  these  repent  spcedily,  they  lose  the 

capacity  wherewith  they  were  endued.  He  finds  them  in 
the  temple,  i.  e.  in  sacred  places,  or  in  the  office  of  enun- 
ciating  the  Church's  truths,  some  wlio  make  His  Fathcr^s 
house  an  house  of  merchandize ;  i.  e.  who  expose  to  sale  the 
oxen  whom  they  ought  to  reserve  for  the  plough,  lest  by 
turniug  back  they  should  becorae"  unfit  for  the  kingdom  of 
God  :  also  who  prefer  the  unrighteous  mammon  to  the  sheep, 
from  which  they  havc  the  material  of  ornament;  also  who 
for  miserable  gain  abandon  the  watchful  care  of  tliem  who 
are  called  metaphorically  doves,  without  all  gall  or  bitter- 
ness''.  Our  Saviour  finding  these  in  the  holy  house,  maketh 
a  scourge  of  sra.all  cords,  and  driveth  them  out,  togetlier  with 
the  sheep  and  oxen  exposed  for  sale,  scatters  the  heaps  of 
money,  as  unbeseeming  in  the  house  of  God,  and  overthrows 
the  tables  set  up  in  the  minds  of  the  covetous,  forbidding 
them  to  sell  doves  in  the  house  of  God  any  longer.  I  think 
too  that  He  meant  the  above,  as  a  mystical  intimation  that 
whatsoever '  was  to  be  performed  with  regard  to  tliat  sacred 
oblation  by  tlie  priests,  was  nol:  to  be  perforraed  after  the 
manner  of  material  oblations,  and  that  the  law  was  not  to  be 
observed   as  the   carnal   Jews    wished.     For   our  Lord,  by 

*"  "  Solertiam    columbarum    privata  fieiov  irdffris  iriKpdT-qTos,  whicli  appljes 

quilibet  amaritudine  vilipendent. "  The  to  the  dove. 

text  is  not  grammatically  correct,  but  '  Orig.  literally,  "  that  the  Divine 

'solertiam' is  plainly  the  reading  of  eTTt-  service  relating  to  that  temple  was  ao 

fieXfiav,   and  '  privata'  &c.  of  iaTfpri-  longer  to  be  pertormed,"  &c. 


VER.  14 — 17.  ST.  JOHN.  95 

driving  away  tlie  sheep  and  oxen,   aad  ordering  away  the 
doves,  which  were  the  most  comtnon  offerings  among  the 
Jews,  and  by  overthrowing  the  tables  of  material  coins,  which 
in  a  figure  only,  not  in  truth,  bore  the  Divine  stamp,  (i.  e. 
what  according  to  the  letter  of  the  law  seemed  good,)  and 
when  with  His  own  hand  He  scourged  the  people,  He  as 
rauch  as  declared  that  the  dispensation  was  to  be  broken  up 
and  destroyed,  and  the  kingdom  translated  to  the  believing 
from  among  the  Gentiles.     Aug.  Or,  those  who  sell  in  the  Aug.  Tr, 
Church,  are  those  who  seek  their  own,  not  the  things  of^'*^" 
Jesus  Christ.     They  who  will  not  be  bought,  think  tiiey  may 
sell  earthly  things.     Thus  Simon  wished  to  buy  the  Spirit, 
that  he  might  sell  Ilim :   for  he  was  one  of  those  who  sell 
doves.     (The  Holy  Spirit  appeared  in  the  form  of  a  dove.) 
The  dove  however  is  not  sokl,  but  is  giveu  of  frce  grace  ■ ;  for  '  gratis 
it  is  called  grace.     Bede,  They  then  are  the  sellers  of  doves,  jq  Iqc. 
who,  after  receiving  the  free  grace  of  the  Iloly  Spirit,  do  not 
dispense  it  freely  *,  as  they  are  commanded,  but  at  a  price :  ^  gratis 
who  confer  the  laying  on  of  hands,  by  which  the  Holy  Spirit 
is  received,  if  not  for  money,  at  least  for  the  sake  of  getting 
favour  with  the  people,  who  bestow  Holy  Orders  not  accord- 
iug  to  merit,  but  favour.     Aug.  By  the  oxcn  may  be  under-  Aug.  Tr. 
stood  the  Apostles  and  Prophets,  who  have  dispeiised  to  us  ^'  ^' 
the  holy  Scriptures.     Those  who  by  these  very  Scriptures  de- 
ceive    thc   people,   from    whoin    they  seck    honour,   sell   the 
oxen  ;    and  they  sell  the  sheep  too,  i.  e.  the  people  them- 
selves;   and  to  whom  do  they  sell  tliera,  but  to  the  devil? 
For  that  which  is  cut  olf  from  the  one  Church,  who  taketli 
away,  except  the  roaring  lion,  who  goeth  about  every  where,  i  pet.  5, 
and  seeketh  whom  he  may  dcvour?     Bede.   Or,  the  sheep  Bede. 
are  works  of  purity  and  picty,  and  they  sell  the  sheep,  who  '" 
do  works  of  piety  to  gain  the  praise  of  men.     They  exchange 
money  in  the  temple,  who,  in   the   Church,  openly  devote 
themselves  to  secular  busincss.     And  besides  those  who  seek 
for  money,  or  praise,  or  honour  from  Holy  Orders,  those  too 
make  the  Lord's  house  a  house  of  merchandize,  who  do  not 
employ  the  rank,  or  spiritual  grace,  which  they  have  received 
in  the  Church  at  the  Lord's  hauds,  with  singleness  of  mind, 
but  with  an  eye  to  human  recorapense.     Auo,  Our  Lord  in-  Aug.  Tr. 
tended  a  meaniug  to  be  seeu  iu  His  makiug  a  scourge  of  ^'  '^' 


96  GOSPEL   ACCOKDING   TO  CHAP.  IT. 

small  cords,  and  then  scourging  those  who  were  carrying  on 
the  merchandize  in  the  teraple.  Everj  one  by  his  sins  twists 
for  himself  a  cord,  in  that  he  goes  on  adding  sin  to  sin.  So 
then  when  men  suffer  for  their  iniquities,  let  them  be  sure 
that  it  is  the  Lord  making  a  scourge  of  small  cords,  and  ad- 
monishing  them  to  change  their  lives :  which  if  they  fail  to 

Matt.  23.    do,  they  will  hear  at  the  last,  Bind  him  hand  andfoot.     Bede. 

B.  de.  in      'With  a  scourge  then  made  of  small  cords,  Ile  cast  them  out 

loco.  ° 

of  the  temple ;  for  from  the  part  and  lot  of  the  saints  are 
cast  out  all,  who,  thrown  externally  among  the  Saints,  do 
good  works  hypocritically,  or  bad  openly.  The  sheep  and 
the  oxen  too  Ile  cast  out,  to  shew  that  the  hfe  and  the  doc- 
trine  of  such  were  alike  reprobate.  And  He  overthrew  the 
change  heaps  of  the  money-changers  and  their  tables,  as  a 
sign  that,  at  the  final  condcmnation  of  the  wicked,  Ile  will 
take  away  the  form  even  of  those  things  which  they  loved. 
The  sale  of  doves  He  ordered  to  be  removed  out  of  the  temple, 
because  the  grace  of  the  Spirit  being  freely  received,  should 
Qy5_  be  freely  given.     Origen.  By  the  temple  we  may  understand 

toin.  X.  too  the  soul  wherein  the  Word  of  God  dwelletli ;  in  which, 
c.  16.  *  before  the  teachiug  of  Christ,  earthly  and  bcstial  affcctions 
had  prevailed.  The  ox  being  the  tillcr  of  the  soil,  is  the 
symbol  of  earthly  affections :  the  sheep,  being  the  most  irra- 
tional  of  all  animals,  of  dull  ones ;  the  dove  is  tlie  type  of 
light  and  volatile  thoughts ;  and  money,  of  earthly  good 
things ;  which  money  Christ  cast  out  by  the  Word  of  His 
doctrine,  that  Ilis  Father^s  house  might  be  no  longer  a 
market. 


18.  Then  answered  the  Jews  and  said  unto  Him, 
What  sign  shewest  Thou  unto  us,  seeing  that  Thou 
doest  these  things  ? 

19.  Jesus  answered  and  said  unto  them,  Destroy 
this  temple,  and  in  three  days  I  will  raise  it  up. 

20.  Then  said  the  Jews,  Forty  and  six  years  was 
this  temple  in  building,  and  wilt  Thou  rear  it  up  in 
three  days  ? 

21.  But  He  spake  of  the  temple  of  His  body. 


VER.   18 22.  ST.    JOHN.  97 

22.  When  therefore  He  was  risen  from  the  dead, 
His  disciples  remembered  that  He  had  said  this  unto 
them :  and  they  believed  the  Scripture,  and  the  vvord 
which  Jesus  had  said. 

Theophyl.  The  Jews  seein»  Jesus  thus  acting  with  power,  hoc  loco. 
and  having  heard  Him  say,  Make  not  My  Father^s  house  an 
house  of  merchandize,  ask  of  Ilim  a  sign  ;  Then  ansivered 
the  Jews  and  said  unto  Ilim,  IVhat  siijn  shewest  Thou  U7ito 
us,  seeing  that  Thou  doest  these  thinys  ?  Chrys.  But  were  Chrys. 
signs  necessary  for  Ilis  putting  a  stop  to  evil  practices?  Was  xxTh.'2. 
iiot  the  liaviug  such  zeal  for  the  house  of  God,  tbe  grcatest 
sigu  of  His  virtue?  Tliey  did  not  however  remember  the 
prophecy,  but  asked  for  a  sign  ;  at  once  irritated  at  the  loss 
of  thcir  base  gains,  and  wishing  to  preveut  Ilim  froni  going 
further.  For  this  dilemma,  they  thought,  would  obhge  Him 
either  to  work  miracles,  or  give  up  His  present  course.  But 
lle  refuses  to  give  them  the  sign,  as  He  did  on  a  hke  oc- 
casion,  when  He  answers,  An  evit  and  adulterous  genera-  Matt  12, 
tion  seeketh  afler  a  sign,  and  there  shall  no  sirjn  he  yiven  it, 
buft  the  sign  of  Jonas  the  prophet ;  only  the  answer  is  more 
open  there  thau  here.  He  however  who  eveu  anticipated 
men's  wishes,  and  gave  signs  wheu  He  was  not  asked,  would 
not  have  rcjected  here  a  positive  rcquest,  had  Ile  not  scen 
a  crafty  design  in  it.  As  it  was,  Jesus  answered  and  said 
unto  them,  Destroy  this  temple,  and  in  three  days  I  iviM 
raise  it  vp.  Bede.  For  inasmuch  as  they  souglit  a  sigu 
from  our  Lord  of  Ilis  right  to  eject  tlie  customary  merchau- 
dize  from  the  temjile,  He  rephed,  that  that  temple  signilied 
the  temple  of  Ilis  Body,  in  w  hich  was  no  spot  of  sin ;  as  if 
He  said,  As  by  My  power  I  purify  your  inanimate  temple 
from  your  merchandize  and  wickedness;  so  the  temple  of  j\Iy 
Body,  of  which  that  is  the  figure,  destroyed  by  your  hands, 
on  the  third  day  I  will  raise  again.  Theophyl.  He  does  not 
however  provoke  thera  to  commit  raurder,  by  saying,  De- 
stroy ;  but  only  shews  tliat  their  intentious  were  not  hidden 
frora  Ilira.  Let  the  Arians  observe  how  our  Lord,  as  tbe 
destroyer  of  death,  says,  /  will  raise  it  up ;  that  is  to  say,  by 
My  own  power.  Aug.  The  Father  also  raised  Him  up  again  ;  x.  "in  Joan. 
to  Wiiom  He  says,  Raise  Thou  Me  vp,  and  I  shall  reward  '^-  ^^- 

Ps  41.10- 
VOL.  IV.  U  is.4i,iii 


98  GOSPEL   ACCORDING   TO  CHAP.  II. 

them,     But  what  did  the  Father  do  without  the  Word  ?     As 

then  the  Father  raised  Him  up,  so  did  the  Son  also :  even 

John  10,    as  He  saith  helow,  I  and  My  Father  are  one.     Chrys.  But 

Chr  s        ^^y  ^^^^  ^^  §^^®  them  the  sign  of  His  resurrection  ?  Because 

Traet.        this  was  thc  greatest  proof  that  He  was  not  a  mere  mau ; 

shewing,  as  it  did,  that  He  could  triuraph  over  death,  and  in 

Orig.         a  moment  overthrow  its  long  tyranny.    Origen.  Both  those, 

inJoan      ^'^'  ^°^^^  ^^^  Body  of  Jesus  and  the  temple,  seem  to  me  to 

c.  20.        be  a  type  of  the  Church,  which  with  Hvely  stones  is  built 

up    into  a   spiritual    house,    into    an    holy   priesthood;    ac- 

1  Cor.  12,  cording  to  St.  Paul,   Ye  are  the  hody  of  Christ,  and  mem- 

^'^*  bers  in  particular.     And   though   the    structure   of  stones 

seem  to  be  broken  up,  and  all  the  bones  of  Christ   scat- 

tered  by  adversities  and  tribulations,  yet  shall  the  temple 

be  restored,   and  raised  up   again  in  three  days,  and  sta- 

blished   in    the   new  hcaven   and  the  new   earth.     For   as 

that    sensible    body    of    Christ    was    crucified   and   buried, 

and   aftcrward   rosc   again ;    so   the  whole   body  of  Christ's 

saints    was    crucified    with    Christ,    (cach    glorying   in    that 

cross,  by  which  He  Himself  too  was  crucified  to  the  workl,) 

and,  after  being   buried  with   Christ,  hath   also   risen  with 

Him,  walking  in   ncwness  of  life.     Yet  have  we  not  risen 

yct  in  the  power  of  the  blesscd  resurrection,  wdiich  is  still 

going   on,  and  is  yet   to  be  completed.     Whence  it  is   not 

said,  On  the  third  day  /  will  build  it  up,  but  in  three  days ; 

for  the  erection  is  being  in  process  throughout  the  whole  of 

the  three  days.     Theophyl.  The  Jews,  supposing  that  He 

spoke  of  the  material  temple,  scoffed :   Then  said  the  Jews, 

Forty  and  six  years  was  this  temple  in  building,  and  wilt 

Thou  rear  it  up  in  three  days?     Alcuin.  Note,  that  they 

allude  here  not  to  the  first  temple  under  Solomon,  which  was 

finished  in  seven  years,  but  to  the  one  rebuilt  under  Zoro- 

Ezra  4,  5.  babel.     This  was  forty-six  years  building,  in  consequence  of 

Orig.  tom.  the  hindrancc  raised  by  the  enemies  of  the  work.     Origen. 

X.  c.   ^.     Qj,  gQjj^g  y^-^Y\  reckon  perhaps  the  forty  and  six  years  from  the 

time  that  David  consulted  Nathan  the  Prophet  on  the  build- 

ing  of  the  temple.     David  from  that  time  was  busy  in  col- 

lecting  materials.     But  perhaps  the  nuraber  forty  may  with 

reference  to  the  four  corners  of  the  temple  allude  to  the  four 

elements  of  the  world,  and  the  number  six,  to  the  creatiou 


VER.  19—22.  ST.  JOHN.  99 

of  man   on   the   sixth   day.     Aug.  Or  it  may  be    that  thisAusr.  iv. 
nuraber  fits  in  with  the  perfection  of  the  Lord's  Body.     For  p^  JVy) 
six  times  forty-six  are  two  hundred  and  seventy-six  days, 
which  make  up  nine  months  and  six  days,  the  time  that  our 
Lord's  body  was  forming  in  the  womb ;  as  we  know  by  au- 
thoritative  traditions  hauded  down  from   our  fathers,  and 
preserved  by  the  Church.     He  was,   according  to   general 
belief,  conceived  on  the  eiglith  of  the  Kalends  of  April,  thc  ^rnrch 
day  on  which  Ile  sufFered,  and  born  on  the  eiglith  of  the  " 
Kalends  of  January.     The  intervening  time  contains  two  Dec.  25. 
hundrcd  and  seventy-six  days,  i.  e.  six  multiplied  by  forty- 
six.     AuG.   The  process  of  human  conceptiou  is  said  to  be  *^"-.J). 
this.     The  first  six  days  produce  a  substance  like  milk,  which  Q„Kst! 
in  the  foUowing  nine  is  converted  into  blood  ;  in  twelve  more  ^-  ^-  *• 
is  consohdated,  in  eighteen  more  is  fornied  into  a  perfect  sct 
of  lirabs,  the  growth  and  enlargement  of  which  fills  up  the 
rest  of  the  time  to  the  birth.     For  six,  and  nine,  and  twclve, 
and  eighteen,  addcd  together  are  forty-five,  and  with  the  ad- 
dition  of  one  (which  •  stands  for  the  sumraing  up,  all  these  '  aclded 
numbers  being  collected  into  one)  forty-six.     This  multiplicd  s.Aug. 
by  the  nuraber  six,  which  stands  at  the  head  of  this  calcula- 
tion^,  makes  two  hundred  aud  sevcntv-six,  i.  e.  nine  months  -hnjus 

,      .        ,  T      •  •         *•     /•  -11         orilina- 

and  six  days.     It  is  no   unmeaning   intormation  tlien  tliat  tionis 
the  tcmple  was  forty  and  six  years  buikling ;   for  the  temple  '^'^P"^ 
prefigured  Ilis  Body,  and  as  many  years  as  the  tcmplc  was 
iu  building,  so  many  days  was  the  Lord's  Body  in  forming. 
AuG.  Or  thus,  if  vou  take  the  four  Greek  words,  anatole,  the  Aug. 

*  .         ,       in  Joan. 

east ;  dysis,  the  west ;  arctos,  the  north  ;  and  meserabna,  tnc  xr.  x. 
south  ;  the  first  letters  of  these  words  make  Adara.  And  our  ^-  '-• 
Lord  says  that  Ile  will  gather  togcther  His  saints  frora  tlie 
four  wiuds,  when  Ile  coraes  to  judgment.  Now  these  letters 
of  the  word  Adam,  make  up,  according  to  Greek  figuring,  the 
number  of  the  years  during  which  the  temple  was  building. 
For  in  Adara  we  have  alpha,  one;  delta,  four;  alpha  again, 
one;  and  mi,  forty ;  making  up  together  forty-six.  The 
temple  then  signifies  the  body  derived  from  Adam ;  which 
body  our  Lord  did  not  take  in  its  sinful  state,  but  renewcd 
it,  in  that  aftcr  thc  Jews  liad  destroyed  it,  Ile  raised  it  agaiu 
the  third  day.  The  Jews  however,  being  carnal,  understood 
cai  nally ;  Ile  spoke  spiritually.    He  tells  us,  by  the  Evangelist, 

h3 


100  GOSPEL  ACCORDING  TO  CHAP.  II. 

what  temple  Ile  means ;  But  Jle  spake  of  tlie  temple  of  His 

Theoph.     Body.    Theophyl.  From  this  Apollinarius  draws  an  heretical 

ad  loc.  fin.  jjjfgj.gQcg  .  ^nd  attempts  to  shew  that  Christ's  flesh  was  in- 

animate^  because  the  temple  was  inanimate.     In  this  way 

you  will  prove  the  flesh  of  Christ  to  be  wood  and   stone, 

because  the  temple  is  composed  of  these  materials.     Now  if 

.Toiin         you  refuse  to  allow  what  is  said,  Now  is  My  soul  troubled ; 

i^b^'lo  18    ^"^'  ^  ^''^^^  power  to  lay  it  (My  hfe)  doivn,  to  be  said  of  the 

Luke          rational  soul,  still  how  will  you  interpret,  Into  Thy  hands, 

'^'^'  *^'       0  Lord,  I  commend  My  spirit  ?    you  cannot  understand  this 

Ps.  16,  iLof  an  irrational  sonl :   or  again,  the  passage,  Thou  shalt  not 

^^'■ig-         leave  My  soul  in  hell.     Origen.  Our  Lord's  body  is  called 

in  Joan.     the  temple,  because  as  the  temple  contained  the  glory  of  God 

c-  23.         dwelling  therein,  so  the  Body  of  Christ,  which  represents  the 

Church,  contains  tlie  Only-Begotten,  Who  is  thc  image  and 

Chrys.       glory  of  God.     Chrys.  Two  things  there  were  in  the  mean 

xxiH  in     timc  very  far  removed  from  the  comprehension  of  the  dis- 

Joan.  3.     ciples  :  one,  the  resurrection  of  our  Lord's  Body :   the  other, 

and  the  greater  mystery,  that  it  was  God  who  dwelt  in  that 

Body:   as  our  Lord  declares  by  saying,  Destroy  t/iis  temple, 

and  in  tliree  days  I  will  raise  it  up.     And  thus  it  follows, 

When  therefore  He  had  risenfrom  the  dead,  His  disciples  re- 

membered  that  He  had  said  this  unto  them  :  and  they  believed 

the  8cr'ipture,  and  the  word  which  Jesus  had  said.     Alcuin. 

For  before  the  resurrection   tliey   did    not  understand  the 

Scriptures,  because  they  had  not  yet  received  the  Holy  Ghost, 

JoTin  7,       J^f^ho  tvas  not  yet  given,  becanse  Jesus  tvas  not  yet  glorified. 

But  on  the  day  of  the  resurrection  our  Lord  appeared  and 

opened   their    meaning  to   Ilis   disciples;    that   they  might 

understand   what   was    said   of  Ilim    in    the    Law   and  the 

Prophets.     And  then   they  beheved  the  prediction  of  the 

Prophets  that  Christ  would  rise  the  third  day,  and  the  word 

which  Jesus  had  spoken  to  them :   Destroy  this  temple,  ^c. 

Orig.  Tr.    OiiiGEN.  But  (in  thc  mystical  interpretation)  we  shall  attain 

to  the  full  measure   of  faith,  at  the   great  resurrection   of 

the   whole  body  of  Jesus,   i.  e.   Ilis   Church;    inasmuch   as 

the  faith  which  is  from   sight,  is  very  difiFerent  from   that 

which  seeth  as  through  a  glass  darkly. 

23.  Now  when  He  was  in  Jerusalem  at  the  pass- 


39 


X.  c.  27. 


VER.  23 — 25.  ST.  JOHN.  101 

over,  in  the  feast  day,  many  believed  in  His  nanie, 
when  they  saw  the  miracles  which  He  did. 

24.  But  Jesus  did  not  commit  Himsclf  unto  them, 
because  He  knew  all  men. 

25.  And  needed  not  that  any  should  testify  of  man  : 
for  He  knew  what  was  in  man. 

Bede.  The  Evangehst  has  related  above  what  our  Lord  Bede. 
did  on  His  way  to  Jerusalem ;  now  He  relates  how  others 
were  affected  towards  Ilira  at  Jerusalera  ;  Now  ivhen  Ue  ivas 
in  Jerusalem  at  the  Passover,  in  thefeast  day,  many  believed 
in  His  Name,  when  they  saiv  the  miracles  which   He  did. 
Origen.  But  how  was  it  that  many  beheved  on  Ilim   from  0ri<r. 
seeing  His  miracles  ?    for  He  seems  to  have  performed  no  ^^'^q''' 
supernatural  works  at  Jerusalem,  except  we  suppose  Scrip- 
ture  to  have  passed  them  over.     May  not  however  the  act 
of  His  making  a  scourge  of  small  cords,  and  driving  all  out 
of  the  temple,  be  reckoned  a  miracle?    Chrys.    Those  had  Chrys. 
been  wiser  disciples,  however,  who  were  brought  to  Christ  ^j[|y_"|_ 
not  by  His  miracles,  but  by  Ilis  doctrine.     For  it  is  the 
duller  sort  who  are  attracted  by  miracles ;  the  more  rational 
are  convinced  by  prophecy,  or  doctrine.     And  therefore  it 
foUows,  But  Jesus  did  not  commit  Himself  unto  them.     Aug.  Aufr. 
What  meaueth  this,  J/awy  believed  in  His  Name—but  Jesus  /jj^|^-^ 
did  not  commit  Himself  unto  them  ?     Was  it  that  they  did  c  2, 3. 
not  beUeve  in  Hira,  but  only  pretended  that  thcy  did?  In 
that  case  the  Evangehst  would  not  have  said,  Many  believed 
in  His  Name.   Wonderful  this,  and  strange,  that  men  sliould 
trust  Christ,  and  Christ  trusts  uot  Himself  to  meu  ;  espe- 
cially  considering  that  He  was  the  Son  of  God,  and  suffered 
voluntarily,  or  else  need  not  have  suffered  at  alh     Yet  such 
are  all  catechumens.     If  we  say  to  a  catechuraen,  BeUevest 
thou  in  Christ?  he  answers,  I  do  beheve,  and  crosses  hira- 
self     If  we  ask  hira,  Dost  thou  eat  the  flesh  of  the  Son  of 
raan  ?    he  knows  not  what  we  say  ^  for  Jesus  has  not  cora- 
raitted  Ilimseh'  to  him.     Origen.  Or,  it  was  those  who  be-  Ori^. 
Jieved  in  His  Name,  not  on  Him,  to  whora  Jesus  would  not  J^"^g  ^' 
commit   Himself     They   beheve  on  Him,   who  foUow  the 

^  Catechumens  in  the  carly   ChurcK  not  being  taught   the   mystcry  of  the 
Eucharist. — Mic. 


Hom. 

XXV.  1, 


102  GOSPEL    ACCOllDTNG    TO    ST.  JOHN.  CIIAr.  11. 

narrow  way  wliich  leadeth  unto  life ;  they  believe  in  Ilis 
Ciirys.  Name,  who  only  believe  the  miracles.  Chrys.  Or  it  means 
that  He  did  not  place  confidence  in  them,  as  perfect  disci- 
ples,  and  did  uot,  as  if  they  were  brethren  of  confirmed  faith, 
commit  to  them  all  His  doctrines,  for  He  did  not  attend  to 
their  outward  words,  but  entered  into  their  hearts,  and  well 
knew  how  short-lived  was  tlieir  zeal  ^.  Because  He  knew  ali 
men,  and  neecled  not  that  any  should  testify  of  man,  for  He 
knew  ivhat  ivas  in  man.  To  know  what  is  iu  man's  heart,  is 
in  the  power  of  God  alone,  who  fashioned  the  heart.  lle 
does  iiot  want  witnesses,  to  inform  Him  of  that  mind,  which 
Aixg.  Tr.  was  of  His  own  fashioning.  Aug.  The  Makcr  kuew  bettcr 
XI.  c,  2.  ^vhat  was  in  His  own  work,  than  tlie  work  knevv  what  was 
in  itself.  Peter  knew  not  what  was  in  himself  whcn  he  said, 
Luke  /  will  go  with  Thee  unto  death ;  but  our  Lord's  answer 
shewed  that  He  kuew  what  was  in  man ;  Before  the  cock 
crow,  thou  shalt  thrice  deny  3/e.  13ede.  Au  admonitiou  to 
us  not  to  be  confideut  of  ourselves,  but  evcr  auxious  and 
raistrustful ;  kuowing  that  what  escapes  our  owu  know- 
ledge,  cannot  escape  thc  ctcrnal  Judge. 

'  elSws    77}v  TTpoaKaipot'    ainwi/    Ofp/xoTrjTa.      A([.   tcinpus  oppoituiium   mani- 
feste  scii-ni!;. 


22,33 
ver.  (jl 


CHAP.  III. 

1 .  Thcre  was  a  man  of  the  Pharisees,  named  Nico- 
demus,  a  ruler  of  the  Jews  : 

2.  The  same  came  to  Jesus  by  night,  and  said  unto 
Ilim,  Rabbi,  we  know  that  Thou  art  a  teacher  comc 
from  God  :  for  no  man  can  do  thcse  miraclcs  that 
Thou  doest,  except  God  be  with  him. 

3.  Jesus  answercd  and  said  unto  him,  Verily,  verily, 
I  say  unto  thce,  Except  a  man  be  born  again,  he  can- 
not  see  thc  kingdom  of  God. 

AuG.  Ile  Imd  said  above  tliat,  when  Ile  ivas  at  Jcriisalcm  Aufr. 
— many   btHeved  in  Ilis  Name,  ivhen  tJiey  saw  the  miracles 
which  Ile  did.     Of  this  iiuraber  was  Nicodcmus,  of  whora 
Avc  are  told ;   Thcre  was  a  man  of  the  Pharisees,  Nicodemus, 
a  ruler  of  the  Jews.     Be:de.  Ilis  rauk  is  given,  A  ruler  of 
the  Jews ;  and  thcu  wliat  lie  did,  This  man  came  to  Jcsus  by 
niylit  :  hoping,  that  is,  by  so  sccrct  an  interview,  to  lcarn 
niorc  of  thc  nivsterics  of  thc  faith  ;  the  Late  pubhc  niiraclcs 
having  givcn  hini  an  cleracntary  knowlcdgc  of  thcm.     CiiuYs.  chrys. 
As  yet  however  he  was  withhcld  by  Jcwish  infirmity  :  and  ^[^^"y""]^ 
thercfore  lie  came  iu  the  night,  being  afraid  to  come  in  the 
dav.     Of  such  the  Evangclist  si)caks  elsewliere,  Nevertheless,  John 
among    ihe   chief  rulers   also   many   believed   on   Ilim ;    but    "' 
becausc  of  the  Fharisees  they  did  not  confess  Ilim,  lest  they 
should  be  put  out  of  the  synagogue.     Aug.  Nicoderaus  wasAng.  Tr. 
one  of  thc  number  \y\\o  beheved,  but  were  not  as  yet  born  ^^-  ^'  ^'  *' 
again.     Wherefore  he  came  to  Jesus  by  night.     Wliereas 
thosc   who   are   born    of  watcr   and   the   Iloly  Ghost,  are 
addrcssed  by  the  Apostle,   Ye  were  sometimes  darkness,  but  Eph. .';,  8. 
now  are  ye  light  in  the  Lord.     Haymo.  Or,  well  may  it  be  Havnio. 
said  thut  he  came  in  the  night,  enveloped  as  he  was,  in  thc  Oct.  rcnt. 


104  GOSPEL   ACCORDING   TO  CIIAP.  III. 

darkness  of  ignorance,  and  not  yet  come  to  tlie  light,  i.e,  the 

belief  that  our  Lord  was  very  God.     Night  in  the  language 

of  Holy  Writ  is  put  for  ignorance.     And  said  unto  Him, 

Rabbiy  we  Imow  that   Thou  art  a  teacher  come  from   God. 

The  Hebrevv  Rabbi,  has  the  meaning  of  Magister  ia  Latin. 

He  calls  Him,  we  see,  a  Master,  but  not  God :  he  does  not 

hint  at  that ;  he  believes  Him  to  be  sent  from  God,  but  does 

Aug.  Tr.    not  see  that  He  is  God.     Aug.    What  the   ground  of  his 

XI.  c.  3,      })elief  was,  is  plain  from  what  imraediately  follows :  For  no 

one  can  do  these  miracles  that  Thou  doest,  except   God  be 

with   him.      Nicodemus    then    was    one    of   the    many    who 

believed  in  His  Name,  when  they  saw  the  signs  that  He  did. 

Chrys.       Chrys.   Hc    did   uot   howevcr   conceive   any  great  idea  of 

xxTv!  2.      them  from  His  miraclcs ;  and  attributed  to  Him  as  yet  only 

in  Joaii.     a  human  character,  speaking  of  Him  as  a  Prophet,  sent  to 

execute  a  commission,  and  standing  iu  need  of  assistance  to 

do  His  work  ;  whereas  the  Father  had  begotten  Him  perfect, 

self-sufficient,  and  free  from   all  defect.     It  being  Christ^s 

desigu  however  for  the  present  not  so  much  to  reveal  His 

dignity,  as  to  prove  that  He   did   nothing   contrary  to  the 

Father;  in  words  He  is  often  humble,  while  His  acts  ever 

testify    His  power.     And  therefore   to  Nicodernus  on  this 

occasion   He   says   nothing  expressly   to    magnify    Himself, 

but  He  impcrceptibly  corrects  his  low  views  of  Him,  and 

teaches  him  that  He  was  Himself  all-sufficient,  and   inde- 

pendent   in   His   miraculous    works.      Hence    He   answers, 

Verily,  verily,  I  say  unto  you,  Except  a  man  be  born  ayain, 

Aii".  Tr.    ^'^^  cannot  see  the  kinydom  of  God.     Aug.  Those  then  are  the 

xi.  c.  4.      persons  to  whom  Jesus  commits  Himself,  those  born  agaiii, 

vvho   come    not  iu    the   uight  to  Jesus,  as  Nicodemus  did. 

Clirys.       Such    persons    immediately    make    profession.     Chrys.    He 

Honi.        gajs  therefore,  Except  a  man  be  born  again,  he  cannot  see  the 

khujclom  of  God :  as  if  He  said,  Thou  art  not  yet  born  again, 

i.  e.    of   God,   by    a  spiritual  begetting;   and  therefore    thy 

knowledge   of  Me  is   not  spiritual,  but  carual  and  human. 

But  I  say  unto  thee,  that  neither  thou,  nor  any  one,  except 

he  be   born   again  of  God,  shall   be   able  to   see  the   glory 

which  is  around  Me,  but  shall  be  out  of  the  kingdom :  for 

it  is  the  begetting  by  baptism,  which  enlightens  the  mind. 

Or  the  meauing  is,  Except  thou  art  born  from  above,  and 


VEK.  4 — 8.  ST.  JOHN.  105 

hast  received  the  certainty  of  My  doctrines,  thou  wanderest 
out  of  the  way,  and  art  far  from  the  kingdoni  of  heaven. 
By  which  words  our  Lord  discloses  His  nature,  shewing  that 
He  is  raore  than  what  He  appears  to  the  outward  eye,  The 
expression,  From  above%  means,  according  to  some,  frora 
lieaven,  according  to  others,  from  the  beginning.  Ilad  the 
Jews  heard  it,  they  would  have  left  Hira  in  scoru ;  but 
Nicodemus  shews  tlie  love  of  a  disciple,  by  staying  to  ask 
more  questions. 

4.  Nicodemus  saith  unto  Ilim,  How  can  a  man  be 
born  when  he  is  old  ?  can  he  enter  the  second  time 
into  his  mother's  womb,  and  be  born  ? 

5.  Jesus  answered,  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  of  water  and  of  the  Spirit,  he 
cannot  entcr  into  the  kingdom  of  God. 

6.  That  which  is  born  of  the  ficsh  is  flesh  ;  and 
that  which  is  born  of  the  Spirit  is  spirit. 

7.  Marvel  not  that  I  said  unto  thee,  Ye  must  be 
born  again. 

8.  The  wind  bloweth  whcre  it  hsteth,  and  thou 
hearest  the  sound  thcreof,  but  canst  not  tell  wlience 
it  comcth,  and  whither  it  goeth  ;  so  is  every  one  tliut 
is  born  of  the  Spirit. 

Chrys.  Ts^^icodcmus  coming  to  Jcsus,  as  to  a  man,  is  Cbrys. 
startled  on  learning  greater  things  than  raan  could  utter,  "j."^''^ 
tliings  too  lofty  for  hira,  Ilis  mind  is  darkcned,  and  he 
does  not  stand  firm,  but  reels  like  one  on  the  point  of  falling 
away  frora  the  faith.  Therefore  he  objects  to  the  doctrine 
as  being  impossiblo,  in  order  to  call  forth  a  fuller  explana- 
tion.  Two  things  thcre  are  which  astonish  him,  such  a  birth, 
and  such  a  kingdora ;  ncithcr  yet  heard  of  among  the  Jews. 
First  he  urges  the  former  difficulty,  as  being  the  greatest 
marvek  Nicodernus  saith  unto  Ilim,  How  can  a  man  be 
born  ivhen  he  is  old?  can  he  enter  a  second  time  into  his 
mother's  womb,  and  be  born  ?     Bede.  The  question  put  thus  Bede. 

in  l*c. 
•  Desuper  Aq.  denuo  Vulg.  see  Tr.  67  on  Holy  Baptism,  p.  45  note. 


106  GOSPEL   ACCOllDING    TO  CHAP,  III. 

sounds  as  if  a  boy   miyht   enter   a   second   time   into   liis 

niother's  womb  and  be  born.     But  Nicoderaus,  we  must  re- 

member,  was  an  old  man,  and  took  his  instance  from  him- 

self ;  as  if  he  said,  I  am  an  old  man,  and  seek  my  salvation ; 

liow  can  I  enter  again  into  my  mother's  womb,  and  be  born  ? 

ciirys.       CimYS.  Thou  callcst  Ilim  Rabbi,  and  sayest  that  He  comes 

xxiv.  2.      from  God,  and  yet  receivest  not  His  sayings,  but  usest  to 

thy  raaster  a  word  which  brings  in  endless  confusion ;  for 

that  how,  is  the  enquiry  of  a  man  who  has  no  strong  belief ; 

and  raany  who  have  so  enquired,  have  fallen  from  the  faith ; 

some  asking,  how  God  became  incarnate?  others,  hovv  He 

wasborn^?     Nicodemus  here  asks  from  anxiety.     But  ob- 

serve  when  a  raan  trusts  spiritual  tliings  to  reasonings  of  his 

Aiig.  Tr.    own,  how  ridiculously  he  talks.     Auo.  It  is  the  Spirit  that 

speaketh,  whcreas  he  understandeth  carnally  :    he  knew  of 

iio  birth  save  one,  that  from  Adara  and  Eve  ;  frora  God  and 

the  Church  he  knows  of  none.     But  do  tliou  so  understand 

the  birth  of  the  Spirit,  as  Nicoderaus  did  the  birth  of  the 

ilesh  ;  for  as  thc  entrance  into  the  worab  cannot  be  rcpeated, 

ciuys,       so  neither  can  baptisra.    Chkys.  AVhile  Nicodemus  sturables, 

xxTv!  3       dwelHng  upon  our  birth  here,  Christ  reveals  raore  clearly  the 

manner  of  our  spiritual  birth  ;  Jesus  answered,  Verily,  verily, 

I  say  unto  you,  Except  a  man  be  born  of  water  and  of  ihe 

Aug.  Tr.    Spirit,  he  cannot  cnter  iyito  the  kimjdom  of  God.     Aug.  As 

x.i.  c.   .     -^  y{q  said,  Thou  understandest  rae  to   spcak   of  a  carnal 

birth ;  but  a  raan  raust  be  born  of  water  and  of  the  Spirit, 

if  he  is  to  enter  into  the  kingdora  of  God.     If  to  obtain  the 

temporal  iuheritance  of  his  huraan  fathcr,  a  man  raust  be 

born  of  the  worab  of  his  niother ;  to  obtain  the  eternal  in- 

heritance  of  his  heavenly  Father,  he  must  be  born  of  the 

womb  of  the  Ciiurch.     And  siuce  man  consists  of  two  parts, 

body  and  soul,  the  raode  even  of  this  latter  birth  is  twofold ; 

water  the  visible  part  cleansing  the  body ;  tlie  Spirit  by  His 

Ciirys.       invisible  co-opcration,  chauging  the  iuvisible  souk      Chrys. 

"'"j^       If  any  one  asks  how  a  raan  is  born  of  watcr,  I  ask  in  return, 

how  Adam  was  born  from  the  ground.     For  as  iu  the  be- 

ginuing  though  the  element  of  earth  was  tlie  subject-matter, 

tlie  raan  was  the  work  of  the  fashioner;  so  uow  too,  though 

the  element  of  water  is  the  subject-raatter,  the  whole  work 

^  So  S,  Clirys.  and  liow  He  remained  impassible,  Aq. 


XXV 


VER.  4' 8.  ST.  JOHN.  107 

is  done  by  the  Spirit  of  grace.     He  then  gave  Paradise  for 
a  place  to  dAvell  in  ;    now  Ile  hath  opened  heaven  to  us. 
But  what  need  is  there  of  water,  to  those  who  receive  the  c.  2. 
Holy  Ghost?     It  carries  out  the  divine  symbols  of  burial, 
mortification,  resurrection,  and  life.     For  by  the  immersion 
of  our  heads  in  the  water,  the  old  man  disappears  and  is 
buried  as  it  were  in  a  sepulchre,  whence  he  ascends  a  new 
man.     Tlius  shouldcst   thou    lcarn,   that   tiie  virtue  of  the 
Father,  and  of  the  Son,  and  of  the  lloly  Ghost,  filleth  all 
things.     For    which   reason  also   Christ   lay   three   days  in 
the  grave  before  His  resurrection.     Tliat   thcn    vvhich  the  Hom. 
womb  is  to  the  offspring,  Mater  is  to  the  bcliever ;  he  is  " ' 
fashioned   and   formed    iu    the  water.     But    that    which  is 
fasiiioned  in  the  womb  needeth  time;  wliereas  the  water  all 
is  done  in  an  instant.     For  the  nature  of  the  body  is  such 
as  to  require  time  for  its  completion;  but  spiritual  creatious 
are  perfect  from   the  beginning.     From  the  time  that  our 
Lord  ascended  out  of  the  Jordan,  water  produces  no  longer 
rcptiles,  i.  c.    living  souls;    but   souls  rational   and    eudued 
witli  the  Spirit.     Aug.   Because   He   does  not  say,   Except  Aii}i;.  lib. i. 
a  man  be  born   again  '  of  water  and  of  the  Spirit,  he  shall  ^l^  ^^\^q 
not  liave   salvation,  or  etcrnal   lifc  ;   but,  /le  shdll  not  enter  i  vuig. 
iiilo  the  kingdom  of  God ;  from  tliis,  some  infer  that  childrcu 
are  to  be  baptized  in  order  to  be  witli  Christ  in  the  kingdom 
of  God,  where  they  would  not  be,  were  they  not  baptized; 
but  that  they  will  obtain  salvation  and  eternal  hfe  even  if 
they  die  without  baptism,  not  being  bound  with  any  chain  of 
sin.     But  wliy  is  a  man  born  again,  except  to  be  changed 
from  his  old  into  a  uew  state?     Or  why  doth  the  image  of 
God  not  entcr  into  the  kingdora  of  God,  if  it  be  not  by 
reason   of.sin?     IIaymo.    But  Nicodemus  bcing  unable  to  Haymo. 
take   in  so  great  and  deep  mystcries,  our  Lord  helps   him  Qj.t  pj.j,t^ 
by  the  analogy   of  our  carnal  birth,  saying,   That  which  is 
burn  of  the  flesh  is  flesh,  and  that  ivhich  is  born  of  the  Spirit 
is  sjjirit.     For  as  flcsh   generatcs    flcsh,  so  also  doth    spirit 
spirit.     Chkys.  Do  not  look  then  for  any  material  produc-  Chrys. 
tion,  or  think  that  the  Spirit  gcnerates  flcsh ;   for  even  the  xx"'!'  in 
L  rd's  flcsli  is   gcneratcd  not   by  the  Spirit  only,  but   also  •'"'"'•  ^* 
by  the  flcsh.     Tliat  which  is  born  of  tlie  Spirit  is  spiritual. 
The  birth  hcrc  spokcu  of  takes  place  not  according  to  our 


108  GOSPEL   ACCORDING   TO  CHAP.  III, 

suhstance^  but  according  to  honour  and  grace.  But  the 
birth  of  the  Son  of  God  is  otherwise ;  for  else  what  would 
He  have  been  more  than  all  who  are  born  again  ?  And  He 
would  be  proved  too  inferior  to  the  Spirit,  inasmuch  as  His 
birth  woukl  be  by  the  grace  of  the  Spirit.  How  does  this 
differ  from  the  Jewish  doctrine  ? — But  mark  next  the  part 
c  1,  13.  of  the  Holy  Spirit,  in  the  divine  work.  For  whereas  above 
some  are  said  to  be  born  of  God,  here,  we  find,  the  Spirit 
generates  them. — The  wonder  of  Nicodemus  being  roused 
again  by  the  words,  He  who  is  born  of  the  Spirit,  is  spirit, 
Christ  meets  him  again  with  an  instance  from  nature ; 
Marvel  not  that  I  said  unto  thee,  Ye  must  he  born  again. 
The  expression,  Marvel  not,  shews  that  Nicodemus  was  sur- 
prised  at  His  doctrine.  He  takes  for  this  instance  some- 
thing,  not  of  the  grossncss  of  other  bodily  things,  but  still 
removed  from  the  incorporeal  nature,  the  wnnd  ;  The  ivind 
bloweth  where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh,  and  whither  it  gocth ;  so 
is  evcry  one  that  is  born  of  the  Spirit.  That  is  to  say,  if  no 
one  cau  restrain  the  wind  from  going  where  it  will ;  much 
less  can  tlie  laws  of  nature,  whether  thc  condition  of  our 
natural  birth,  or  any  other,  restrain  the  action  of  the  Spirit. 
That  He  speaks  of  the  wind  here  is  plain,  from  His  saying, 
Thou  hearest  the  sound  thereof  i.e.  its  noise  when  it  strikes 
objects.  He  would  not  in  talking  to  an  unbeliever  and 
ignorant  person,  so  describe  the  action  of  the  Spirit.  He 
says,  Bloweth  where  it  listeth  "^ ;  not  meaning  any  power  of 
choice  in  the  wind,  but  only  its  natural  movements,  in  their 
uncontrolled  power.  But  cayist  not  tell  whence  it  cometh  or 
whither  it  goeth  ;  i.e.  If  thou  canst  not  explain  the  action  of 
tliis  wind  which  comcs  uiider  the  cognizance  both  of  thy 
feeling  and  hearing,  why  examine  into  the  operation  of  the 
Divine  Spirit  ?  He  adds,  So  is  every  one  that  is  born  of  the 
Auf?.  Tr.  Spirit.  AuG.  But  who  of  us  does  not  see,  for  example,  that 
xii.  c.  7.  tijg  south  wind  blows  from  south  to  uorth,  another  wind  frora 
the  east,  another  from  the  west?   Aud  how  then  do  we  not 

•^   S.  Chrys.  adds,  §  2,  that  tlie  whole  borne  wbither  it  will,  mucb  more  shall 

applies   d  Jortiori  to  the  Holy    Spirit;  iiot  the  laws  of  nature  or  the  rules  of 

"  It  bloweth  where  It  listeth"  is  spoken  eartlily  birth,  or  anything  of  tbis  sort, 

also  to  express  the  power  of  the  Spirit.  bold  tlie  might  of  the  Spirit. 
If  no  oiie  restraineth  the  wiiul,  butitis 


VER.  9 — 12.  ST.  JOHN.  109 

know  whence  the  wind  coraeth,  and  whither  it  goeth  ?    Bede.  Bede. 
It  is  the  Holy  Spirit  thcrefore,  Who  bloweth  where  He  listeth.  j"  "^°|J^ 
It  is  in  Ilis  owu  power  to  choose,  whose  heart  to  visit  with  invent. 
His  enhghtening  grace.     And  thou  hearest  the  sound  thereof.  Ed.  Nic. 
When  one  filled  with  the  Holy  Spirit  is  present  with  thee 
and  speaks  to  thee.     Auo.  The  Psalm  soundeth,  the  Gospel  Aug.  Tr. 
soundeth,  the  Divine  Word  soundtth ;   it  is  the  sound  of  '"'■  ^"  "^' 
the  Spirit.    This  raeans  that  the  Holy  Spirit  is  invisibly  pre- 
sent  in  the  Word  and  Sacrament,  to  accompUsh  our  birth. 
Alcuin.   Therefore,  Thou  knowest  not  lohence  it  cometh,  or 
whither  it  goeth ;    for,  although    the    Spirit   should    possess 
a  person  in  thy  presence  at  a  particular  time,  it  could  not 
be  seen  how  He  entered  into  him,  or  how  He  went  away 
again,  because  He  is  invisible,      Haymo.  Or,  Thou  canst  not  Haymo. 
tell  whence  it  cometh ;  i.e.  thou  knowest  not  how  He  brings  oct"pe"nt 
believers  to  the  faith  ;  or  whither  it  goeth,  i.e.  how  He  directs 
tije  faithful  to  their  hope.     And  so  is  every  one  that  is  born 
of  the  Sjjirit  ;  as  if  He  said,  The  Holy  Spirit  is  an  invisible 
Spirit;    and  in  like  manner,  every  one  who  is  born  of  the 
Spirit  is  born  invisibly.     Aug.  Or  thus  :  If  thou  art  born  of  Ang.  Tr. 
tlic  Spirit,  thou  wilt  be  such^  that  he,  who  is  not  yct  born  of  ^"'  *^"  ^' 
the  Spirit,  will  not  know  whence  thou  comest,  or  whithcr 
thou  goest.     For  it  foUovvs,  So  is  every  one  that  is  born  of  the 
Spirit.     TiiEOPHYL.  Tliis  completely  refutes  jNIacedonius  the  in  'oc. 
impugner  of  the  Spirit,  who  asserted  tiiat   the  Holy  Ghost 
was  a  servant.     Tlie   Holy    Ghost,  we    find,  works   by  Ilia 
own  power,  where  Ile  wili,  and  what  He  vvill. 

9.  Nicodemus  answered  and  said  unto  Ilim,  Ilow 
can  these  things  be  ? 

10.  Jesus  answercd  and  said  unto  him,  Art  tbou 
a  master  of  Israel,  and  knowest  not  these  things  ? 

1 1 .  Verily,  verily,  I  say  unto  thee,  We  speak  that 
we  do  know,  and  testify  that  we  have  secn  ;  and  ye 
receive  not  our  witness. 

12.  If  I  have  told  you  earthly  things,  and  ye  bclieve 
not,  how  shall  ye  believe,  if  I  tell  you  of  heavcnly 
things  ? 

Haymo.  Nicodemus  cannot  take  iu  the  mysterics  of  the 


110  GOSPEL    ACCOEDING   TO  CHAP.  IIT. 

Divine  Majesty,  which  our  Lord  reveals,  and  therefore  asks 

hovv  it  is,  not  denying  tlie  fact,  not  meaning  any  censure, 

but  wishing  to  be  inforraed  :  Nicodemus  answered  and  said 

Ciirys.       unto  Him,,  How  can  these  things  be  ?  Chrys.  Forasmuch  then 

xxvi.  2.      ^s  ^^  ^^^^^  remains   a  Jew,  and,  after  such  clear   evidence, 

persists  in  a  low   and  carnal  system,  Christ  addresses  him 

henceforth  with  greater  severity  :   Jesus  answered  and  said 

unto  him,  Art  thou  a  master  in  Israel,  and  knowest  not  these 

Aucr.  Tr.    tJdngs?     AuG.  What  think  we  ?    that  our  Lord  wished   to 

insult  this  master  in   Israel  ?    He  wished   him   to   be  born 

of  the  Spirit :  and  no  one  is  born  of  the  Spirit  except  he  is 

made  humble  ;  for  this  very  humility  it  is,  which  makes  us 

to  be  born  of  the  Spirit.     He  however  was  inflated  with  his 

eminence  as  a  master,  and  thought  liimself  of  importance 

because  he  was  a  doctor  of  thc  Jews.     Our  Lord  then  casts 

down  his  pride,  in  order  that  he  may  be  born  of  the  Spirit. 

Ciirys.       Cfirys.    Nevcrtheless  He  does    not   charge   the    man  with 

^^'""*„      wickedness,  but  only  with  want  of  wisdom,  and  enlighten- 

XXVI.  i.  '  •>  >  a 

ment.  But  some  one  will  say,  What  connexion  hath  this 
birth,  of  which  Christ  speaks,  with  Jewish  doctrines  ?  Thus 
much.  The  first  nian  tliat  was  made,  the  woman  that  was 
made  out  of  liis  rib,  the  barren  that  bare,  the  miracles  which 
were  worked  by  means  of  water,  I  mcan,  Elijah's  bringing 
up  the  iron  from  the  river,  the  passagc  of  the  Red  Sea,  and 
Naaman  the  Syrian's  purification  in  the  Jordan,  were  all 
types  and  figures  of  the  spiritual  birth,  and  of  the  purifica- 
tion  which  vvas  to  take  place  thereby.  Many  passages  iu  the 
Prophets  too  have  a  hidden  reference  to  this  birth  :  as  that 
Pf.  102. 5.  in  the  Psalms,  Making  thee  young  and  lusty  as  an  eagle  : 
Vs.  31,  1.  and,  Blessed  is  he  whose  unrighteousness  is  forrjiven.  And 
again,  Isaac  was  a  type  of  this  birth.  Referiing  to  these 
passages,  our  Lord  says,  Art  thou  a  master  in  Israel,  and 
knowest  not  these  things?  A  second  time  however  He  con- 
descends  to  his  infirmity,  and  makes  use  of  a  common  argu- 
ver.  11.  ment  to  reuder  wliat  He  has  said  crcdible  :  Vtrily,  verily, 
I  say  unto  thee,  We  speak  that  we  do  know,  and  testify  that 
we  have  seen,  and  ye  recevpe  not  our  testimony.  Sight  we 
consider  the  most  certain  of  all  the  senses ;  so  that  when 
we  say,  we  saw  such  a  thing  with  our  eyes,  we  seera  to  com- 
pel  mea  to  believe  us.     lu   Uke  manuer  Christ,  speaking 


VER.  9 — 12.  ST.  JOHN.  111 

after  tlie  manner  of  men,  does  not  indeed  say  that  he  has 
seen  actually,   i.e.   with   the    bodily  eye,   the  mysteries  He 
reveals ;  but  it  is  clear  that  Ile  raeans  it  of  the  most  cei'taia 
absolute  knowledge.     This  then,  viz,   That  ice  do  know,  he 
asserts  of  Ilimself  alone.     IIaymo.  ^Vhy,  it  is  asked,  does  Haymo. 
He  speak  in  tlie  phiral  number,  We  speak  that  we  do  know  ?  0"^'"*^^"^, 
Because  the  speaker  being  the  Only-Begotten  Son  of  God, 
Ile  would  shew  that  the  Fatlier  was  in  the  Son,  and  the  Soa 
in  the  Father,  and  tiie  lioly  Ghost  from  both,  proceeding 
indivisibly.     ArxuiN.  Or,  the  plural  number  may  have  this 
meaning  ;  I,  and  they   who   are   born   again   of  the    Spirit, 
alone    understand    what    we    speak ;    and    having    seen    the 
Father  in  secret,  this  we  tcstify  openly  to  tlie  worhl  ;  and 
ye,  who  are  carnal  and   proud,  receive  not  our  testimony. 
TnEOPiiYL.  This  is  not  said  of  Nicodemus,  but  of  thc  Jewish 
riice,    who  to   thc  very   last  persisted   in   unbelief.     CniiYs.  Chrys. 
They  are  words   of  gcntlcness,   not   of  anger;    a  lesson   to  j^^^^y"'^^ 
us,  whcn  we  arguc  aud   canuot  converse,  not  l)y  sore  and 
angry  words,  but  by  the  absence  of  angcr  and  clamour,  (for 
clamour  is  the   material  of  anger,)  to   prove  tlic  soundness 
of  our  views.     Jesus  in  entering  upon  higii  doctrines,  ever 
checks  Ilimself  in  compassiou  to  the  weakness  of  His  hearer : 
and  docs  not  dwcli  continuousiy  on  the  most  important  trutlis, 
but  turns  to  otliers  more  humljie.     Wiience  it  follows  :   If 
1  have  told  tjou  eartlily  thinys,  and  ye  believe  not,  how  shall 
ye  believe,  if  I  tell  you  of  heavenly  things  ?     Auo.  Tliat  is :  Au{r. 
If  ve  do  not  belicve  tliat  I  can  raise  un  a  temijle,  wiiicli  you  /'■•-''"• 

J  i  1      '  «^  111  Joan. 

have  thrown  down,  liow  can  ye  beiieve  that  mcn  can  bc  re-  c.  7. 
generated   by  tiie  Iloly  Ghost?     CnRYs.  Or  tlms  :   Be  not  Chrys. 
surpriscd  at  Ilis  caiiing   Baptism  eartiiiy.     It  is  pcrformed  ^^y|j'  |^ 
upon   earth,   and   is   compared  w-itii  tiiat   stupcndous   birtli, 
wliich  is  of  the  substance  of  tlie   Fatiier,  an   eartlily  birth 
bcing  one  of  mere  grace.     And  well  hatii  Ile  said,  not,  Ye 
understand  not,  but,  Ye  beiieve  not :  for  when  tlie  under- 
standing  cannot  take   in  certaiii  truths,  we  attribute  it   to 
natural  deficicncy  or  ignorance  :  but  where  that  is  not  re- 
ceived  which  it  belongs  to  faitli  oniy  to  receivc,  the  fauit  is 
not  deficiency,  but  unbelief.     Tliese  trutha,  howcver,  wcre 
revealed  that  posterity  might  believe  and  benefit  bv  them, 
though  the  pcoplc  of  that  agc  did  uot. 


112  GOSPEL    ACCOEDING    TO  CHAP.  III. 

13.  And  no  man  hath  ascended  up  to  heaven,  but 
He  that  came  down  from  heaven,  even  the  Son  of 
man  which  is  in  heaven. 

Au?.  AuG.    After  taking  notice  of  this  lack  of  kuowledge  in 

de  Pecc.    ^  person,  who,  on  the  strength  of  his  magisterial  station,  set 
iiemiss.     himself  above  others,  and  blaming  the  unbehef  of  such  men, 
c.  XXXI.      ^^^  Lord  says,  that  if  such  as  these  do  not  beheve,  others 
will :  No  one  hath  ascended  into  heaven,  but  He  that  came 
down  from  heaven,  even  the  Son  of  Man  who  is  in  heaven. 
This  may  be  rendered  :  The  spititual  birth  shall  be  of  such 
sort,  as  that  men  from  being  earthly  shall  become  heavenly  : 
which  will  not  be  possible,  except  they  are  made  members 
of  Me ;  so  that  he  who  ascends,  becomes  one  with  Him  who 
descended.     Our  Lord  accounts  His  body,  i.e.  Ilis  Church, 
GreK.        as  Himself.     Greg.    Forasmuch  as  we  are  made  one  with 
MoVc.  8.  Him,  to  the  place  from  which  Ile  came  alone  in  Himself, 
al.  11.       thither  He  returns  alone  in  us ;    aud  He  who  is  ever  in 
Aug.         heaven,   daily  ascendeth   to   heaven.     Aug.    Although   Ile 
ut  sup.      ^^g  made   the  Son  of  man   upon  earth,  yet  Ilis  Divinity 
with  which,  remaining  in  heaven,  Ile  descended  to  earth, 
He  hath  declared  not  to  disagree  with  the  title  of  Son  of 
man,  as  He  hath  thought  His  flesh  worthy  the  name  of  Son 
of  God.     For  through  the  Unity  of  person,  by  which  both 
substances   are  one  Christ,  He  walked  upon   earth,  bciug 
Son  of  God ;  and  remained  in  heaven,  being  Son  of  man. 
And  the  behef  of  the  greater,  involves  behef  ia  the  less.     If 
then  the  Divine  substance,  which  is  so  far  more  removed 
from  us,  and  could  for  our  sake  take  up  the  substance  of 
man  so  as  to  unite  them  in  one  person ;  how  much  more 
easily  may  we  beheve,  that  the  Saints  united  with  the  maii 
Christ,  become  with  Him  one  Christ ;  so  that  while  it  is  true 
of  all,  that  they  ascend  by  grace,  it  is  at  the  same  time  true, 
that  He  alone    ascends   to   heaven,  Who  came   down  from 
Ciirys.       heaven.    Chrys.  Or  thus  :  Nicodemus  having  said,  TFe  know 
xx^vTi.  1.    ihat  Thou  art  a  teacher  sent  from  God;  our  Lord  says,  And 
no  man  hath  ascended,   ^c.   in   that   He  might  not  appear 
in  loc        to  be  a  teacher  only  hke  one  of  the  Prophets.     Theophyl. 
But  when  thou  hearest  that  the  Son  of  man  came  down 
from  heaven,  think  not   that   His    flesh   came  down   from 


VER.  14,  15.  ST.  jonN,  113 

heaven ;  for  this  is  the  doctrine  of  those  heretics,  who  held 
that   Christ  took  His  Body  frora   heaven,  and  only  passed 
through  the  Virgin.     Chrys.  By  the  title  Son  of  mau  here,  Chrys. 
He  does  not  mean  His  flesh,  but  Himself  altogether ;  the  Jfx^Jii' i 
lesser  part  of  His  nature  being  put  to  express  the  whole.     It 
is  not  unco  nmon  with  Him  to  name  Himself  wholly  from 
Ilis  humanity,  or  wholly  from  His  divinity.     Bede.  If  a  man 
of  set  purpose  descend  naked  to  the  valley,  and  there  pro- 
viding  himself  with  clothes  and  arraour,  ascend  the  mouu- 
tain  again,  he  who  ascended  raay  be  said  to  be  the  same  with 
him  wlio  descended.    Hilary.  Or,  His  descending  from  hea-  Hiiar. 
ven  is  the  source  of  His  origin  as  conceivcd  by  the  Spirit :  c^//'"' 
Mary  gave    not    His    body  its    origin,  though    the   natural 
qualities  of  her  sex  contributcd  its  birth  and  increase.     That 
IIc  is  the  Son  of  man  is  from  thc  birth  of  the  flesh  which 
was  conceived  in  the  Virgin.     That  He  is  in  heaven  is  from 
the  power  of  His  everlasting  nature,  which  did  not  contract 
the  power  of  the  Word  of  God,  which  is  infinite,  within  the 
sphere  of  a  fiuite  body.     Our  Lord  remaining  in  the  form 
of  a  servant,  far  frora  the  whole  circle,  inner  and  outer,  of 
heaven  and  the  worhl,  yet  as  Lord  of  heaven  and  the  world, 
was  not  absent  therefrom,     So  then  Ile  came  down  from 
heaven  because  He  was  the  Son  of  man ;   and  Ile  was  in 
heaven,  because  the  "Word,  which  was  raade  flesh,  had  not 
ccased  to  be  the  Word.     Auo.  But  thou  wondcrest  that  He  Aug. 
was  at  once  here,  and  in  heaven.     Yet  such  power  hath  He  ^"^3^" 
given   to  His  disciples,      Ilear  Paul,  Our  conversation  is  in  Pliil.  3, 
heaven.     If  the  raan  Paul  walked  upon  earth,  and  had  his  '^^' 
conversation  in   heaven ;  shall  not  tlie  God  of  hcaven   and 
earth  be  able  to  be  in  heaven  aud  carth  ?  Ciirys.   That  too  Chrvs. 
which  seeraeth  very  lofty  is  still  unworthy  of  His  vastness.  j.^"J|'   , 
For  He  is  not  in  hcaven  ouly,  but  everywhere,  and  fiUeth 
all  things.     But  fur  the  preseut  He   accommodates  Himself 
to  the  weakness   of  llis   hearer,  that  by  degrees  He  raay 
convert  him. 

14.  And  as  Moses  lifted  up  the  serpent   in    thc 
wilderncss,  even  so  must  the  Son  of  Man  be  lifted  up. 

15.  That  whosoever  believeth  in  Him,  should  not 
perish,  but  bave  etcrnal  life. 

VOL.  IV.  I 


114 


GOSPEL   ACCORDING   TO 


CHAP.  III. 


Chrys. 
Hom. 
xxvii.  1. 


Aup:. 

de  Pecc. 
mer.  et 
Remiss. 
c.  xxxii. 


in  loc. 


Chrys. 
Itotn. 
xxvii.  2. 


Chrys.  Having  made  mention  of  the  gift  of  baptism,  He 
proceeds  to  the  source  of  it,  i.e.  the  cross :  And  as  Moses 
lifted  up  the  serpent  in  the  ivilderness,  even  so  must  the  Son 
of  man  be   lifted  up.     Bede.  He  introduces  the  teacher  of 
the  Mosaic  law^  to  the  spiritual  sense  of  that  law ;  by  a 
passage  from  the  Old  Testaraent  history,  which  was  intended 
to  be  a  figure  of  His  Passion,  and  of  man's  salvation.     Aug. 
Many  dying  in  the  wilderness  from  the  attack  of  the  ser- 
pents,    Moses,    by   coramandraent   of  the   Lord,    lifted    up 
a  brazen  serpeut :  and  those  who  looked  upon  it  were  im- 
mediately  healed.     The  lifting  up  of  the  serpent  is  the  death 
of  Christ;    the   cause,  by  a  certain  mode  of  construction, 
being  put  for  the  effect.    The  serpent  was  the  cause  of  death 
inasrauch  as  he  persuaded  raan  into  that  sin,  by  which  he 
merited  death.     Our  Lord,  however,  did  not  transfer  sin, 
i.e.  the  poison  of  the  serpent,  to  His  flesh,  but  death ;  in 
order  that  in  the  likeness  of  sinful   flesh,  tliere  might  be 
punishraent    without    sin,   by   virtue   of   which    sinful    flesh 
might  be  dclivered  both  frora  punishraent  and   from  sin. 
Theophyl.  See  then  the  aptness  of  the  figure.     The  figure 
of  the  serpent  has  the  appearance  of  the  beast,  but  not  its 
poison  :  in  the  same  way  Christ  carae  in  the  likeness  of  sin- 
ful  flesh,  being  free  from  sin.     By  Christ's  being  lifted  up^ 
understand  His  being  suspended  on  high,  by  which  suspen- 
sion  He  sanctified  the  air,  even  as   Hc  had  sanctified  the 
earth  by  walking  upon  it.     Herein  too  is  typified  the  glory 
of  Christ :  for  the  height  of  the  cross  was  raade  His  glory  : 
for  in  that  He  subraitted  to  be  judged,  He  judged  the  prince 
of  this  world  ;  for  Adam  died  justly,  because  he  sinned;  our 
Lord  unjustly,  because  He  did  no  sin.     So  He  overcame  him 
who  dehvered  Hira  over  to  death,  and  thus  delivered  Adam 
from  death.    And  in  this  the  devil  found  hiraself  vanquished, 
that  he  could  not  upon  the  cross  torraent  our  Lord  into 
hating  His  raurderers :  but  only  made  Hira  love  and  pray 
for  them  the  more.     In  this  way  the  cross  of  Christ  was 
made  His  lifting  up,   and   glory.      Chrys.    Wherefore  He 
does  not  say,  '  The  Son  of  man  raust  be  suspended,'  but  lifted 
up,  a  more   honourable  terra,  but  coraing  near  the   figure. 
He  uses  the  figure  to  shew  that  the  old  dispensation  is  akin 
to  the  ncw,  and  to  shew  on  His  hearers'  account  that  He 


VER.  16 18.  ST.  JOHN.  115 

sufFered  voluntarily  :  and  that  His  deatli  issued  in  life.    Aug.  Aug. 

Tr   12. 

As  then  formerly  he  who  looked  to  the  serpent  that  was  c.  u.  * 
lifted  up,  was  healed  of  its  poison,  and  saved  from   death ; 
so  now  he  who  is  conformed  to  the  likeness  of  Chrisfs  death 
by  faith  and  the  grace  of  baptisra,  is  delivered  both  from 
sin  by  justification,  and  frora  death  by  the  resurrection  :  as 
He  Himself  saith ;   That  whosoever  beUeveth  on  Him  should 
not  perish,  but  have  everlasiing  life.    What  need  then  is  there 
that  the  child  should  be  conformed  by  baptisra  to  the  death 
of  Christ,  if  he  be  not  altogether  tainted  by  the  poisonous 
bite  of  the  serpent  ?    Chuys.  Observe;    He  alludes  to  thc  Chrys 
Passion  obscurely,  in  consideration  to  His  hearcr ;  but  thc  xxTii!  2. 
fruit  of  the  Passion  He  unfolds  plainly ;  viz.  that  they  who 
believe  in  the  Crucified  One  should  not  perish.     Aud  if  they 
who  believe  in  thc  Crucified  live,  much  more  shall  the  Cru- 
cified  One  Ilimself.    Aug.  But  there  is  this  diff^crence  be-Aiig.  Tr. 
tween  the  figure  and  the  reality,  that  the  one  recovered  from  ^"'  '^' 
teraporal  death,  the  other  from  eternah 

16.  For  God  so  loved  the  world,  that  He  gave  His 
only  begotten  Son,  tliat  whosoever  belicvcth  in  Him 
should  not  pcrisb,  but  have  everlasting  life. 

17.  For  God  scnt  not  His  Son  into  the  world  to 
condcmn  the  world ;  but  that  the  world  through  Ilim 
might  be  saved. 

18.  Ile  that  bclievcth  on  Him  is  not  condemned  : 
but  he  that  beheveth  not  is  condemned  ah'eady,  be- 
cause  he  hath  not  beUeved  in  the  name  of  the  only 
begotten  Son  of  God. 

Chrys.  Having  said,  Even  so  must  the  Son  of  man  be  lifted 
up,  alluding  to  His  death ;  lest  His  licarer  should  be  cast 
down  by  Ilis  words,  forming  sorae  human  notion  of  Him, 
and  thinking  of  His  death  as  an  evil  ^,  He  corrects  this  by  >  iw- 
saying,  that  IIc  who  was  given  up  to  death  was  the  Son  of  j°^^^^'^^^ 
God,  and  that  llis  death  would  be  the  source  of  hfe  eterual ;  tion, 
So  God   loved   the   world,  that  He  gave  His   only  begotten  ,,0,',  sa-' 
Son,  that  whosoever  believeth  in  Him  should  not  perish,  bul  l^i^i^em. 
have  everlasting  life;  as  if  He  said,  Marvel  not  that  I  must 
be  Ufted  up,  that  you  may  be  saved :  for  so  it  scemeth  good 


de  Trin 
c.  40. 


116  GOSPEL   ACCORDING   TO  CHAP.  III. 

to  the  Father,  who  hath  so  loved  you,  that  Ile  hath  givea 
His  Son  to  suffer  for  ungrateful  and  careless  servants.  The 
text,  God  so  loved  the  world,  shews  intensity  of  love.  For 
great  indeed  and  infinite  is  the  distance  between  the  two. 
He  who  is  without  end,  or  beginning  of  existence,  Infinite 
Greatness,  loved  those  who  were  of  earth  and  ashes,  crea- 
tures  laden  with  sins  innumerable.  And  the  act  which 
springs  from  the  love  is  equally  indicative  of  its  vastness. 
For  God  gave  not  a  servant,  or  an  Angel,  or  an  Archangel, 
but  His  Son.  Again,  had  He  had  many  sons,  and  given  oue, 
this  would  have  been  a  very  great  gift ;  but  now  He  hath 

Hilar.  vi.  given  His  Only  Begotten  Son.  Hilary.  If  it  were  only 
a  creature  given  up  for  the  sake  of  a  creature,  such  a  poor 
and  insignificant  loss  were  no  great  evidence  of  love.  They 
must  be  precious  things  which  prove  our  love,  great  thiugs 
must  evidence  its  greatness.  God,  in  love  to  the  world,  gave 
Ilis  Son,  not  an  adopted  Son,  but  Ilis  own,  even  His  Ouly 
Begotten.  Here  is  proper  Sonship,  birth,  truth  :  no  creation, 
no  adoption,  no  lie :  here  is  the  test  of  love  and  charity,  that 
God  sent  His  own  and  only  begotten  Son  to  save  the  world. 

in  loc.  Theophyl.  As  Hc  said  above,  that  the  Son  of  man  came 
down  from  heaven,  not  meaning  that  His  flesh  did  come 
down  from  heaven,  on  account  of  the  unity  of  person  in 
Christ,  attributing  to  man  what  belonged  to  God  :  so  now 
conversely  what  belongs  to  man,  He  assigns  to  God  the 
Word.  The  Son  of  God  was  impassible ;  but  being  one  in 
respect  of  person  with  nian,  who  was  passible,  the  Son  is 
said  to  be  given  up  to  death ;  inasmuch  as  He  truly  suffered, 
not  in  His  own  nature,  but  in  His  own  flesh.  From  this 
death  follows  an  exceeding  great  and  incoraprehensible 
benefit :  viz.  that  whosoever  believeth  in  Him  should  not  per- 
ish,  but  have  everlasting  life.  The  Old  Testament  promised 
to  those  who  obeyed  it,  length  of  days :  the  Gospel  promises 
Ed.  life  eternal,  and  imperishable.  Bede  ^,  Note  here,  that  the 
same  which  he  before  said  of  the  Son  of  man,  lifted  up  on 
the  cross,  he  repeats  of  the  only  begotten  Son  of  God :  viz. 
That  whosoever  believeth  in  Him,  ^c.  For  the  same  our 
Maker  and  Redeemer,  who  was  Son  of  God  before  the  world 
was,  was  made  at  the  end  of  the  world  the  Son  of  man ;  so 
that  He  who  by  the  power  of  His  Godhead  had  created  us 


Nicolai. 


VER.  16 — 18.  ST.  JOHN.  117 

to  enjoy  the  happiness  of  an  endless  life,  the  same  restored 
us  to  the  life  we  liave  lost  by  taking  our  human  frailty  upon 
Him.     Alcuin.   Truly  through  tlie  Son  of  God  shall  the 
world  have  life,   for  for  no  other  cause  came  He  into  the 
world,  except  to  save  the  world.      God  sent  not  His  Son  into 
the  worJd  to  condemn  the  world,  but  that  the  woild  throiigh 
Him  might  be  saved.   Aug.  For  why  is  He  called  the  Saviour  Aug.  Tr. 
of  the  world,  but  because  He  saves  the  world  ?     The  phy-  ''''■  '^'     ' 
sician,  so  far  as  his  will  is  concerned,  heals  the  sick.     If  the 
sick  despises  or  will  not  observe  the  directions  of  the  pby- 
sician,  he   destroys  himself.     Chrys.   Because  however  He  chrys. 
says  this,  slothful  men  in  the  multitude  of  their  sins,  and  ^^°'":  , 

J  '  '  xxvin.  1. 

excess  of  carelessness,  abuse  God's  mercy,  and  say,  There  is 
no  hell,  no  punishment;  God  remits  us  all  our  sins.     But 
let  us  remember,  that  there  are  two  advents  of  Christ ;  one 
past,  the  other  to  come.     The  former  was,  not  to  judge  but 
to  pardon  us :  the  latter  will  be,  not  to  pardon  but  to  judge 
us.     It  is  of  tlie  former  that  He  says,  I  liave  not  come  to 
judge  the  world.     Because  He  is  merciful,  instead  of  judg- 
ment,  He  grants  an  internal  remission  of  all  sins  by  baptism ; 
and  even  after  baptism  opens  to  us  thc  door  of  repentance, 
which  had  Ile  not  done  all  had   been  lost  ;  for  all  have  Rom.  3, 
sinned,   and  come  shori  of  the  glory  of  God.     Afterwards,  '^•^- 
however,  there  follows  something  about  the  punishment  of 
unbelievers,  to  warn  us  against  flattcring  ourselves  that  we 
can  sin  with  impunity.     Of  the  unbchever  Ue  says,  '  he  is 
judged  already.' — But  first  Ile  says,  He  that  believeth  on 
Him  is  not  judged.     Ile  who  belicvcth,  He  says,  not  who  en- 
quires.     But  what  if  his  life  be  impure?    Paul  very  strongly 
declares  that  such  are  not  believers :   They  confess,  he  says,  xit.  i.  Kj. 
that  they  know   God,  but  in  works  deny  Him.     That  is   to 
say,  Such  will  not  be  judged  for  their  behef,  but  will  receive 
a  heavy  punishraent  for  their  works,  though  unbehef  will  not 
be  charged  against  them.   Alcuin.  Ile  who  believes  on  Hira,  Aug.  Tr. 
and  cleaves  to  Him  as  a  meraber  to  the  head,  will  not  be  '^"-  ^'  ^'^- 
condemned.     Aug.  What  didst  thou  expect  Him  to  say  of 
him  who  bclieved  not,  exccpt  that  he  is  condemned  ?     Yet 
mark  Ilis  words :  He  that  belicveth  not  is  condemned  already. 
The  Judgment  hath  not  appeared,  but  it  is  already  given. 
For  the  Lord  knows  wbo  are  His ;   who  are  awaiting  the 


118  .  GOSPEL  ACCORDTNG   TO  CHAP.  ni. 

Clirys.  crown,  ancl  who  the  fire.  Chrys.  Or  the  meaning  is,  that 
xxviii  1  disbelief  itself  is  the  punishment  of  the  impcnitent;  inasmuch 
as  that  is  to  be  without  hght,  and  to  be  without  light  is  of 
itself  the  greatest  punishment.  Or  He  is  announcing  what  is 
to  be.  Though  a  murderer  be  not  yet  sentenced  by  the 
Judge,  still  his  crime  has  already  condemned  him.  lu  like 
manner,  he  who  beheves  not,  is  dead,  even  as  Adam,  on  the 
GTeg.  1.     (lay  that  he  ate  of  the  tree,  died.     Gueg.  Or  thus :  In  the 

xxvi,  IVIor, 

c.  xxvii.  last  judgment  some  perish  without  being  judged,  of  whora 
(^^•^  it  is  here  said,  He  that  beUeveth  not  is  co7iclemned  already. 
For  the  day  of  judgment  does  not  try  those  who  for  unbehef 
are  already  banished  from  the  sight  of  a  disceruing  judge, 
are  under  sentence  of  damnation  ;  but  those,  who  retaining 
the  profession  of  faith,  have  no  works  to  shew  suitable  to  that 
profession.  For  those  wlio  have  not  kept  even  the  sacraments 
of  faith,  do  not  even  hear  the  curse  of  the  Judge  at  the  last 
triah  They  have  ah'eady,  in  the  darkness  of  their  unbclief, 
received  their  sentence,  and  are  not  thought  worthy  of  being 
convicted  by  the  rebuke  of  Ilim  whom  tlicy  had  despiscd. 
Again ;  For  an  earthly  sovereign,  in  the  government  of  his 
state,  has  a  different  rule  of  punishment,  in  the  case  of  the 
disaffected  subject,  and  the  foreign  rebel.  In  the  former 
case,  he  consults  the  civil  law;  but  against  the  enemy  he 
proceeds  at  once  to  war,  and  repays  his  malice  with  the 
punishment  it  deserves,  without  regard  to  law,  inasmuch  as 
he  who  never  submitted  to  law,  has  uo  claim  to  suffer  by 
the  law.  Alcuin.  He  then  gives  the  reason  why  he  who 
believeth  not  is  condemned,  viz.  because  he  believeth  not  in 
the  name  of  the  only  begotten  Son  of  God.  For  in  this  name 
alone  is  there  salvation.  God  hath  not  many  sons  who  can 
Aug.de     save;  He  by  whom  He  saves  is  the  Onlv  Begotten.     Aug. 

Pecc.  mer.  '  ^  j  a 

et  Rem.  Wherc  thcu  do  we  place  baptized  children  ?  Amongst  those 
who  beheve.  This  is  acquired  for  them  by  the  virtue  of 
the  Sacrament,  and  the  pledges  of  the  sponsors.  And  by 
this  same  rule  \ve  reckon  those  who  are  not  baptized,  among 
those  who  believe  not. 

19.  And  tbis  is  the  condemnation,  tbat  ligbt  is 
qome  into  the  world,  and  men  loved  darkness  ratber 
tlian  ligbt,  because  their  deeds  were  evil. 


1.  i.  c.  33. 


VER.   19—21  ST.  JOHN.  119 

20.  For  every  one  that  doeth  evil  hateth  the  Hght, 
neither  cometh  to  the  light,  lest  his  deeds  should  be 
reproved. 

21.  But  he  that  doeth  truth  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God, 

Alcuin.  Here  is  the  reason  why  men  belicved  not,  and 
M'liy  they  are  justly  condemned ;   This  is  the  condemnation, 
that  light  is  come  into  the  world.     Chrys.  As  if  He  said,  So  chrys. 
far  from  their  havinor  sono;}it  for  it,  or  laboured  to  find  it,  ^""^:  „ 
liglit  itsclf  liath   come   to  tliem,  and  they  have  refused  to 
admit  it :  Men  loved  darkness  rather  than  light.     Thus  He 
leaves  tliem  no  excuse.    He  came  to  rescue  tliem  from  dark- 
ness,  and  bring  them  to  hght ;  ^vho  can  pity  liim  wlio  does 
not  choose  to  approach  the  hght  when  it  comes  unto  him  ? 
Bede.    He  calls  Ilimself  the  hght,  whereof  the  Evangehst  Bede. 
speaks,  That  was  the  true  light ;  whereas  sin  Ile  calls  dark- '"  ^°°' 
ness.     Chrys.  Then  because  it  seemed  incredible  that  man  chrys. 
sliould  prefer  darkness  to  hght,  He  gives  the  reason  of  the  xxvHi.  2. 
infatuation,  viz.,  that  their  deeds  were  evil.    And  indccd  had 
He  come  to  Judgment,  there  had  been  some  reason  for  not 
receiving  Ilim ;  for  he  who  is  conscious  of  his  crimes,  natu- 
rally  avoids  the  judge.     But  criminals  are  glad  to  meet  one 
Avho  brings  thcm  pardon.     And  thercfore  it  might  liave  been 
expected  that  men  conscious  of  thcir  sins  would  have  gone 
to  mcet  Christ,  as  many  indeed  did ;  for  the  puhlicans  and 
sinners  came  and  sat   do^vn  vvith  Jcsus.     But  thc  greater 
part  being  too  cowardly  to  undergo  the  toils  of  virtue  for 
righteousness'  sake,  persisted  iu  their  wickedness  to  the  last; 
of  whom  our  Lord  says,  Evertj  one  that  doeth  evil  hateth  the 
light.     He  speaks  of  those  who  choose  to  remain  in  their 
wickedness.     Alcuin.  Every  one  that  doeth  evil,  hateth  the 
light ;   i.  e.  he  who  is  resohed  to  sin,  who  delights  in  sin, 
hateth  the  hght,  which  detects  his  sin.     Aug.  Because  they  au^. 
dislike  being  deccivcd,  and  hke  to  deceive,  they  love  hght  for  ^^^"[',3^ . 
discovering  herself,  aud  hate  her  for  discovering  them.  Whcre- 
fore  it  shall  be  their  punisliment,  that  she  shall  manifest 
them  against  their  wih,  and  herself  not  be  manifest  unto 
thcm.     They  love  the  brightness  of  trutli,  they  hate  her  dis- 


120 


GOSPEL    ACCORDING    TO 


CIIAP.  TTI. 


Chrys. 
Hom. 
xxvii.  2. 


Clirys. 
Hom. 
xx.viii.  3. 


Au».  de 
Pecc.  mer. 
et  Remiss. 
1.  i.  c.  53. 

Aug.  Tr. 
xii.  13,  14, 


crimination;  and  therefore  it  follows,  Neither  cometh  to  the 
light,  that  his  deeds  should  be  reproved.  Chrys.  No  one  re- 
proves  a  Pagan,  because  his  own  practice  agrees  with  the 
character  of  his  gods;  his  life  is  in  accorchmce  with  his  doc- 
trines.  But  a  Christian  who  lives  in  wickedness  all  must 
condemn.  If  there  are  any  Gentiles  whose  life  is  good,  I 
know  them  not.  But  are  there  not  Gentiles?  it  may  be 
asked.  !For  do  not  tell  me  of  the  naturally  amiable  and 
honest;  this  is  not  virtue.  But  shew  me  one  who  has  strong 
passions,  and  lives  with  wisdom.  You  cannot.  For  if  the 
announcement  of  a  kingdom,  and  the  threats  of  hell,  and 
other  inducements,  hardly  keep  men  virtuous  when  they  are 
so,  such  calls  will  hardly  rouse  thera  to  the  attainment  of 
virtue  in  the  first  instance.  Pagans,  if  they  do  produce 
anything  which  looks  well,  do  it  for  vaiii-glory's  sake,  and 
will  therefore  at  the  same  time,  if  they  can  escape  notice, 
gratify  their  evil  desires  as  well.  And  what  profit  is  a  man's 
sobriety  and  decency  of  conduct,  if  he  is  the  slave  of  vain- 
glory?  The  slave  of  vain-glory  is  no  less  a  sinner  than 
a  fornicator;  nay,  sins  even  oftener,  and  more  grievously. 
However,  even  supposing  there  are  some  few  Gentiles  of 
good  lives,  the  exceptions  so  rare  do  not  afFect  my  argu- 
ment.  Bede.  Morally  too  they  love  darkness  rather  than 
light,  who  when  their  preachers  tell  them  their  duty,  assail 
them  with  calumny. 

But  he  that  doeth  truth  cometh  io  the  light,  that  his  deeds 
may  be  made  manifest,  that  they  are  wrovght  in  God.  Chrys. 
He  does  not  say  this  of  those  who  are  brought  up  under 
the  Gospel,  but  of  those  who  are  converted  to  the  true  faith 
from  Paganism  or  Judaism.  He  shews  that  no  one  will 
leave  a  false  religion  for  the  true  faith,  till  he  first  resolve 
to  follow  a  right  course  of  light.  Aug.  He  calls  the  works 
of  him  who  comes  to  the  light,  wrought  in  God ;  meaning 
that  his  justification  is  attributable  not  to  his  own  merits, 
but  to  God's  grace.  Aug.  But  if  God  hath  discovered  all 
•  men's  works  to  be  evil,  how  is  it  that  any  have  done  tlie 
truth,  and  come  to  the  light,  i.e.  to  Christ  ?  Now  what  He 
saith  is,  that  they  loved  darkness  rather  than  light ;  He  lays 
the  stress  upon  that.  Many  have  loved  their  sins,  many 
have  confessed  them.    God  accuseth  thy  sins  ;  if  thou  accuse 


VER.  22—26.  ST.  JOHN.  121 

them  too,  thou  art  joined  to  God.  Thou  must  hate  thine 
ovvn  work,  and  love  the  work  of  God  in  thee.  The  beginning 
of  good  works,  is  the  confession  of  evil  works,  and  then  thou 
doest  the  truth  :  not  soothing,  not  flattering  thyself.  And 
thou  art  corae  to  the  light,  because  this  very  sin  in  thee, 
which  displeaseth  thee,  would  not  displease  thee,  did  not 
God  shine  upon  thee,  and  Ilis  truth  shew  it  unto  thee. 
And  let  those  even  who  have  sinned  only  by  word  or 
thought,  or  who  have  only  exceeded  in  things  allowable,  do 
the  truth,  by  making  confession,  and  come  to  the  light  by 
performing  good  works.  For  httle  sins,  if  suffered  to  accu- 
mulate,  bccome  mortal.  Little  drops  swell  the  river :  little 
grains  of  sand  become  an  heap,  which  presses  and  weighs 
down.  The  sea  coming  iu  by  little  and  little,  unless  it  be 
puraped  out,  sinks  the  vesseL  And  what  is  to  pump  out, 
but  by  good  works,  mourning,  fasting,  giving  and  forgiving, 
to  provide  agaiust  our  sins  overwhehuiug  us  ? 

22.  After  these  things  came  Jesus  and  His  dis- 
ciples  into  the  hmd  of  Judeea ;  and  there  He  tarried 
with  them,  and  baptized. 

23.  And  John  also  was  baptizing  in  ^non  near  to 
Salim,  because  there  was  much  water  there  :  and  they 
came  and  were  baptized. 

24.  For  John  was  not  yet  cast  into  prison. 

25.  Then  there  arose  a  question  between  some  of 
John's  disciples  and  the  Jews  about  purifying. 

26.  And  they  came  unto  John,  and  said  unto  him, 
Rabbi,  He  that  was  with  thee  beyond  Jordan,  to  whom 
thou  barest  witncss,  behold,  the  sanic  baptizcth,  and 
all  men  come  to  Him. 

Chrys.  Nothing  is  more  open  than  truth,  nothing  bolder;  chrys. 
it  ueither  seeks  conceahnent,  or  avoids  danger,  or  fears  the  **".'"• 

'  .  XXIX.  1. 

snare,  or  cares  for  popuhirity.  It  is  subjcct  to  no  human 
wcakncss.  Our  Lord  went  up  to  Jerusalem  at  the  feasts, 
not  from  ostentation  or  love  of  honour,  but  to  teach  the 
pcople  His  doctrines,  and  shew  rairacles  of  raercy.  After 
thc  festival  He  visitcd  the  crowds  who  were  collected  at  the 


122  GOSPEL   ACCORDING  TO  CHAP.  IIT. 

Jordan.  After  tJiese  things  came  Jesus  and  His  disciples  into 
the  land  of  Judaa ;  and  there  He  tarried  wiiJi  them,  and 
haptized.  Bede.  After  these  things,  is  not  immediately  after 
His  dispute  with  Nicodemus,  whicli  took  place  at  Jeru- 
salem ;  l3ut  on  his  return  to  Jerusalem  after  some  time 
spent  in  Galilee.  Alcuin.  By  Judsea  are  meant  those  wlio 
confess,  whom  Christ  visits ;  for  wherever  there  is  confession 
of  sins,  or  the  praise  of  God,  thither  cometh  Christ  and  His 
disciples,  i.e.  His  doctrine  and  enlightenment;  and  there 
He  is  known  by  His  cleansing  men  from  sin ;  And  there  He 

f'ii'"y'''       tarried  with  them,  and  baptized.     Chrys.  As  the  Evangehst 

xxix.  ].  says  afterwards,  that  Jesus  baptized  not  but  His  disciples, 
it  is  evident  that  he  means  the  same  here,  i.  e.  that  the  dis- 

Aug.  Tr.  ciples  only  baptized.  Auo.  Our  Lord  did  not  baptize  with 
the  baptism  wherewith  He  had  been  baptized;  for  He  was 
baptized  by  a  servant,  as  a  lesson  of  humility  to  us,  and  in 
order  to  bring  us  to  the  Lord's  baptism,  i.e.  His  own ;  for 
Jesus  baptized,  as  the  Lord,  the  Son  of  God.  Bede.  John 
still  continues  baptizing,  though  Christ  has  begun ;  for  the 
shadow  remains  still,  nor  must  the  forerunner  cease,  till 
the  truth  is  manifested.  And  John  also  was  baptizing  in 
2Enon,  near  to  Salim.  iEnon  is  Hebrew  for  water;  so  that 
the  Evangelist  gives,  as  it  were,  the  derivation  of  the  name, 
when  he  adds,  For  tJiere  ivas  much  water  there.  Salim  is 
a  town  on  the  Jordan,  where  Melchisedec  once  reigned. 

Hierom.     Jerome.  It  matters  not  whether  it  is  called  Salem,  or  Salim; 

xxliil^ad     sincc  thc  Jcws  vcry  rarely  use  vowels  in  the  middle  of  words ; 

Evang.  j^jj(j  ^Ijq  samc  words  are  pronounced  with  different  vow^els 
and  accents,  by  different  readers,  and  in  different  places. 

And  they  came,  and  were  baptized.  Bede.  The  same 
kind  of  benefit  which  catechumens  receive  from  instruc- 
tion  before  they  are  baptized,  the  same  did  John's  baptism 
convey  before  Christ's.  As  John  preached  repentance,  an- 
nounced  Chrisfs  baptism,  and  drew  all  men  to  the  know- 
ledge  of  the  truth  now  made  manifest  to  the  world ;  so  the 
ministers  of  the  Church  first  instruct  those  who  come  to 
the  faith,  then  reprove  their  sins ;  and  lastly,  drawing  them 
to  the  knowledge  and  love  of  the  truth,  offer  them  remission 

Ciirys.       by  Christ's  baptism.     Chrys.   Notwithstanding  the  disciples 

X3dx.  L     of  Jesus  baptizcd,  John  did  not  leave  off  till  his  imprison- 


VER.  22 26.  ST.  JOHN.  123 

ment;  as  the  Evatigelisfs  language  intimates,  For  John  ivas 
not  yet  cast  into  prison.     Bede.  He  evidently  here  is  rela- 
ting  what  Christ  did   before   John^s  imprisonment;  a  part 
which  has  been  passed  over  by  the  rest,   who  commence 
after  John's  imprisonment.     Aug.  But  -why  did  John  bap-  Aug.  Tr. 
tize  ?     Because  it  was  necessary  that  our  Lord  should  be  ^"'*  '^-  ^' 
baptized.     And  why  was  it  necessary  that  our  Lord  should 
be  baptized  ?     That  no  one   might   ever  think  himself  at 
liberty  to  despise  baptism.     Chrys.  But  why  did  he  go  on  ciirys. 
baptizing  now ?     Because,   had   he  left   ofF,   it   might   have  ^°^^\'^ 
been  attributed  to  envy  or  anger :   whereas,  continuing  to 
baptize,  he  got  no  glory  for  himself,  but  sent  hearers  to 
Christ.     And  he  was  better  able  to  do  this  service,  than 
were  Christ's  own  disciples;    his  testimony  beiug  so  free 
from  suspicion,  and  his  reputation  with  the  people  so  much 
liigher  than  theirs.     He  therefore  continued  to  baptize,  that 
he  might  not  increase  the  envy  felt  by  his  disciples  against 
our  Lord's  baptism.    Indeed,  the  reason,  I  think,  why  John's 
death  was   permitted,   and,  in   his   room,   Christ  madc  tlie 
great  preacher,  was,  that  the  people  might  transfer  their 
.nffections  wholly  to  Christ,  and  no  longer  be  dividcd  betwecn 
tlic  two.     For  the  disciples  of  Jolin  did  become  so  cnvious 
of  Christ's  disciples,  and  even  of  Christ  Himself,  that  when 
tliey  saw  the   latter  baptizing,  they  threw  contempt   upon 
their  baptism,  as  being  inferior  to  that  of  John's;  And  there 
arose  a  question  from  some  of  John's  disciples  with  the  Jeivs 
about  purifying.     That  it  was  they  who  began  the  dispute, 
and  not   the   Jews,  the   Evangelist  implies  by  saying,  that 
there   arose   a   guestion  from   John's   disciples,  whereas   he 
might  have  said,  The  Jews  put  forth  a  question.     Aug.  The  Aug.  Tr. 
Jews  then  asserted  Christ  to  be  the  greater  person,  and  His  ^^^^'^' 
baptism  necessary  to  be  received.     But  John's  disciples  did 
not  understand  so  much,  and  defended  John's  baptism.     At 
last  they  come   to   John   to  solve   the   question :  And  they 
came  unto  John,  and  said  unto  him,  Babbi,  He  that  was  with 
thee   beyond   Jordan,   behold,   the   Same   baptizeth.     Chrys.  Chrys. 
INIeaning,  He,  Whom  thou  baptizedst,  baptizeth.     They  did  ^x1x.*2. 
not  say  expressly,  Wliom  thou  baptizedst,  for  they  did  not 
wish  to  be  reminded  of  the  voice  from  heaven,  but,  He  Who 
was  ivith  thee,  i.  e.  Who  was  in  thc  situation  of  a  disciple. 


124  GOSPEL   ACCORDING    TO  CHAP.  TII. 

who  was  notliing  more  tlian  any  of  us,  He  now  separateth 
Himself  from  thee,  and  baptizeth.  They  add,  To  Whoni  thou 
barest  witness ;  as  if  to  say,  Whom  thou  shewedst  to  the 
world,  Whom  thou  madest  renowned,  He  now  dares  to  do 
as  thou  dost.  Behold,  the  Same  baptizeth.  And  in  addition 
to  this,  they  urge  the  probabiUty  that  John^s  doctrines  would 
fall  into  discredit.  All  men  come  to  Him.  Alcuin.  Mean- 
ing,  Passing  by  thee,  all  men  run  to  the  baptism  of  Him 
Whom  thou  baptizedst. 

27.  John  answered  and  said,  A  man  can  receive 
notbing,  except  it  be  given  him  froin  hcaven. 

28.  Ye  yourselves  bear  me  witness,  that  I  said,  I 
am  not  the  Christ,  but  that  I  am  sent  before  Him. 

29.  He  that  hath  the  bride  is  the  Bridegroom  : 
but  the  friend  of  the  Bridegroom,  which  standeth 
and  hearcth  Him,  rejoiceth  greatly  because  of  the 
Bridegroom's  voice :  this  my  joy  therefore  is  ful- 
filled. 

30.  Ue  must  increase,  but  I  must  decrease. 

Chrys.  Chrys.   John,   on  this   question   being   raised,  does   not 

Hom.  rebuke  his  disciples,  for  fear  they  might  separate,  and  turn 
to  some  other  school,  but  repHes  gently,  John  answered  and 
said,  A  man  can  receive  nothing,  except  it  be  given  him  from 
heaven ;  as  if  he  said,  No  wonder  that  Christ  does  such 
excellent  works,  and  that  all  men  come  to  Him ;  when  He 
Who  doeth  it  all  is  God.  Human  efforts  are  easily  seen 
through,  are  feeble,  and  short-hved.  These  are  not  such : 
they  are  not  therefore  of  human,  but  of  divine  originating. 
He  seems  however  to  speak  somewhat  humbly  ^  of  Christ, 
which  will  not  surprise  us,  when  we  consider  that  it  was  not 
fitting  to  tell  the  whole  truth,  to  minds  prepossessed  with 
such  a  passion  as  envy.  He  only  tries  for  the  present  to 
alarm  them,  by  shewing  that  they  are  attempting  impossible 
Aug.  Tr.  things,  and  fighting  against  God.  Aug.  Or  perhaps  John 
is  speaking  here  of  himself :  I  am  a  mere  man,  and  have 

^  Referring  to,  "  A  man  can  receive  notliing,"  &c.  ver.  27. 


xiii.  c.  9. 


VER.  27 — 30.  ST.  JOHN.  125 

received  all  from  heaven,  aiid  therefore  think  not  that,  be- 
cause  it  has  been  given  me  to  be  somewhat,  I  am  so  foolish 
as  to  speak  against  the  truth.     Chrys.  And  see;  the  very  Chrys. 
argument  by  which  they  thought  to  have  overthrown  Christ,  ^""^•g 
To   Whom  thou  barest  witness,  he  turns  against  them  ;    Ye 
yourselves  hear  me  ivitness,  that  I  said,  I  am  not  the  Christ ; 
as  if  he  said,  If  ye  think  my  witness  true,  yc  must  acknow- 
ledge  Him  more  worthy  of  honour  than  myself.     He  adds, 
But  that  I  ivas  sent  before  Him ;  that  is  to  say,  I  am  a  ser- 
vant,  and  perform  the  comraission  of  the  Father  which  senfc 
me ;  my  witness  is  not  from  favour  or  partiality ;  I  say  that 
which  was  given  me  to  say.     Bede.    Wlio  art  thou  then, 
since  thou  art  not  the  Christ,  and  who  is  He  to  Whom  thou 
bearest  witness?    John  replies,  He  is  the  Bridegroom ;   I  ara 
the  friend  of  the  Bridegroom,  sent  to  prcpare  the  Bride  for 
His  approach :   Ile  that  hath  the  Bride,  is  the  Bridegroom. 
By  the  Bride  he  raeans  the  Church,  gathered  from  amongst 
all  nations  ;  a  Virgin  in  purity  of  heart,  in  perfection  of  love, 
in  the  bond  of  peace,  in  chastity  of  mind  and  body ;  in  the 
unity  of  the  CathoHc  faith;   for  in  vain  is  she  a  virgin  in 
body,  who   continueth   not   a  virgin   in   mind.     This  Bride 
hatli  Christ  joined  unto  Himself  in  marriage,  and  redeemcd 
with  the  price  of  His  own  Blood.     Theophyl.  Christ  is  tlie 
spouse  of  every  soul;  the  wedlock,  wherein  they  are  joincd, 
is  baptism ;  the  place  of  that  wedlock  is  the  Church ;  the 
plcdge  of  it,  remission  of  sins,   and   the  fellowship  of  the 
HolyGhost;    the  consumraation,  eternal  Hfe ;  which  those 
who  are  worthy  shall  receive.     Christ  alone  is  thc  Bride- 
groom :  all  other  teachers  are  but  the  friends  of  the  Bride- 
groom,  as  was  the  forerunner.     The  Lord  is  the  giver  of 
good ;  the  rest  are  the  despisers  of  His  gifts.     Bede.  His 
Bride  therefore  our  Lord  coramitted  to  His  friend,  i.e.  the 
order  of  preachers,  who  should  be  jealous  of  her,  not  for 
thcmselves,  but  for  Christ ;    The  friend  of  the  Bridegroom 
which  standeth  and  heareth  Him,  rejoiceth  greatly   because 
of  the  Bridegroom^ s  voice.     Aug.  As  if  He  said,  She  is  not  Anp.  Tr. 
My   spouse.      But  dost  thou  therefore  not   rejoicc   in   the  ^'"•'^- '-^ 
marriage?     Yea,  I  rejoice,  he  saith,  becausc  I  am  tlic  fricnd 
of  the   Bridegroom.     Chrys.   But  how   doth  he   who  said  chrys. 
above,  Whose  shoe's  latchet  I  am  not  worthy  to  unloose,  call  ^^"'!1:  „ 

'  XXVlll.   - 


126  GOSPEL   ACCORDING    TO  OHAP.  III. 

himself  a  friend?  As  an  expression  not  of  equality,  but  of 
excess  of  joy :  (for  tlie  friend  of  the  Bridegroom  is  always 
more  rejoiced  than  the  servant,)  and  also,  as  a  condescen-  • 
sion  to  the  weakness  of  his  disciples,  who  thought  that  he 
was  pained  at  Chrisfs  ascendancy.  For  he  hereby  assures 
them,  that  so  far  from  being  pained,  he  was  right  glad  that 

Aug.  Tr.    the  Bride  recognised  her  Spouse.    Aug.  But  wherefore  doth 

^"''  he  stand  ?    Because  he  falleth  not,  by  reason  of  his  humility. 

A  sure  ground  this  to  stand  upon,  Whose  shoe^s  latchet  I  am 
not  worthy  to  unloose.  Again ;  He  standeth  and  heareth 
Him.  So  then  if  he  falleth,  he  heareth  Hira  not.  There- 
fore  the  friend  of  the  Bridegroom  ought  to  stand  and  hear, 
i.e.  to  abide  in  the  grace  which  he  hath  received,  and  to 
hear  the  voice  in  which  he  rejoiceth.  I  rejoice  not,  he  saith, 
because  of  my  own  voice,  but  because  of  the  Bridegroom's 
voice.  I  rejoice ;  I  in  hearing,  He  in  speaking;  I  am  the 
ear,  He  the  Word.  For  he  who  guards  the  bride  or  wife  of 
his  friend,  takes  care  that  she  love  nonc  else;  if  he  wish 
to  be  loved  himself  in  the  stead  of  his  friend,  and  to  enjoy 
hcr  who  was  entrusted  to  him,  how  detestable  doth  he  ap- 
pear  to  the  wholc  workl !  Yet  many  are  the  adulterers  I 
see,  who  would  fain  posscss  themselves  of  the  spouse  who 
was  bought  at  so  great  a  price,  and  who  aim  by  their  words 

Chrys.       at  bcing  loved  themselves  instead  of  the  Bridegroom.    Chrys. 

xxix.S.  Or  thus;  the  expression,  which  standeth,  is  not  without  mean- 
ing,  but  indicates  that  his  part  is  now  over,  and  that  for  the 
future  he  must  stand  and  hsten.  This  is  a  transition  frora 
the  parable  to  the  real  subject.  For  having  introduced  the 
figure  of  a  bride  and  bridegroom,  he  shews  how  the  marriage 

Hom.  10,  is  consummated,  viz.  by  word  and  doctrine.  Faith  cometh  by 
hearing,  and  hearing  hy  the  word  of  God.  And  since  the 
things  he  had  hoped  for  had  come  to  pass,  he  adds,  This  nnj 
joy  therefore  is  fulfilled;  i.e.  The  work  which  I  had  to  do  is 
finished,  and  nothing  more  is  left,  that  I  can  do.  Theo- 
PHYL.  For  which  cause  I  rejoice  now,  that  all  men  follow 
Him.  For  had  the  bride,  i.e.  the  people,  not  come  forth  to 
meet  the  Bridegroom,  then  I,  as  the  friend  of  the  Bride- 

Ang.  Tr.  groom,  should  have  grieved.  Aug.  Or  thus ;  This  my  joy 
is  fulfilled,  i.e.  my  joy  at  hearing  the  Bridegroora's  voice. 
I  have  my  gift ;  I  claim  no  more,  lest  I  lose  that  whicli  I 


17. 


xiv.  c.  3. 


VER.  27 — 30.  ST.  JOHN.  127 

have  received.  He  who  would  rejoice  in  himself,  hath  sor- 
row;  but  he  who  would  rejoice  iu  the  Lord,  shall  ever  re- 
joice,  because  God  is  everlasting.  Bede.  He  rejoiceth  at 
hearing  the  Bridegroom's  voice,  who  knows  that  He  should 
not  rejoice  in  his  own  wisdom,  but  in  the  wisdom  which 
God  givcth  him.  AVhoever  in  his  good  works  secketh  not 
his  own  glory,  or  praise,  or  earthly  gain,  but  hath  his  affec- 
tions  set  on  hcavenly  things ;  this  raan  is  the  friend  of  the 
Bridcgroom.  Curys.  He  next  dismisses  the  motions  of  envy,  chrys. 
not  only  as  regards  the  present,  but  also  the  future,  saying,  ^^"'""o 
Ile  must  increase,  but  I  must  decrease :  as  if  he  said,  My 
ofTice  hath  ceased,  and  is  ended;  but  His  advanccth.  Aug.  Augr.  Tr. 
What  meaneth  this,  He  must  increase  ?  God  neither  in-  ^V  *" 
creases,  nor  decrcases.  And  John  and  Jesus,  according  to 
the  flesh,  were  of  the  sarac  age :  for  the  six  months  diflfer- 
ence  between  them  is  of  no  consequence.  This  is  a  great 
raystery.  Before  our  Lord  came,  men  gloried  in  themselves  ; 
He  came  in  no  man's  nature,  that  the  glory  of  man  raight  be 
dirainished,  and  the  glory  of  God  exalted.  For  He  carae 
to  rcmit  sins  upon  raan's  confession  :  a  man's  confcssion, 
a  man's  huraility,  is  God's  pity,  God's  exultation.  Tliis 
trutli  Ciirist  and  John  proved,  even  by  their  modes  of  suf- 
fering :  Jolin  wa8  beheaded,  Christ  was  Ufted  up  on  the 
cross.  Then  Christ  was  born,  when  the  days  begin  to  . 
lengthcn ;  John,  when  they  begin  to  shorten.  Let  God's 
glory  thcn  increase  in  us,  and  our  own  decrease,  that  ours 
also  may  increase  in  God.  But  it  is  because  thou  under- 
standest  God  raore  and  raore,  that  He  sceraeth  to  increase 
in  thee  :  for  in  His  own  nature  He  increaseth  not,  but  is 
ever  perfect :  even  as  to  a  raan  cured  of  blindness,  who 
beginneth  to  see  a  little,  and  daily  sceth  raore,  the  lij,'ht 
seemeth  to  increase,  whereas  it  is  in  reality  always  at  thc 
fall,  whethcr  he  seeth  it  or  not.  In  like  manner  the  inner 
man  maketh  advanccment  in  God,  and  it  seemeth  as  if  God 
wcre  increasing  in  him  ;  but  it  is  he  himself  that  decreaseth, 
falling  from  the  height  of  his  own  glory,  and  rising  in  the 
glory  of  God.  Theophyl.  Or  thus;  As,  on  the  sun  rising, 
thc  light  of  the  other  heavenly  bodies  seems  to  be  extin- 
guished,  though  in  reahty  it  is  only  obscured  by  the  grcater 
light :    thus  the  forcrunner  is   said  to  decrease;    as   if  hj 


128  GOSPEL   ACCORDING    TO  CHAP.  ITI. 

were  a  star  hidden  by  the  sun.  Christ  increases  in  propor- 
tion  as  He  gradually  discloses  Himself  by  miracles ;  not  in 
the  sense  of  increase,  or  advancement  in  virtue,  (the  opinion 
of  Nestorius,)  but  only  as  regards  the  mauifestation  of  His 
divinity. 

31.  He  that  cometh  from  above  is  above  all :  he 
that  is  of  the  earth  is  earthly,  and  speaketh  of  the 
earth :  he  that  cometh  from  heaven  is  above  alh 

32.  And  what  he  hath  seen  and  heard,  that  he 
testifieth ; 

Ciirys.  Chrys.  As  the  worm  gnaws  wood,  and  rusts  iron,  so  vain- 

XXX.  ]  g^o^y  destroys  the  soul  that  cherishes  it.  But  it  is  a  most 
obstinate  fault.  John  with  all  his  arguments  can  hardly 
subdue  it  in  his  disciples  :  for  after  what  he  has  said  above, 
he  saith  yet  again,  He  that  cometh  from  above,  is  above  all : 
meaning,  Ye  extol  my  testimony,  and  say  that  the  witness 
is  more  worthy  to  be  beheved,  than  Ile  to  Whom  he  bears 
witness.  Know  this,  that  He  Who  cometh  from  heaven, 
cannot  be  accredlted  by  an  earthly  witness.  He  is  above 
all ;  being  perfect  in  Himself,  and  above  comparison.  The- 
OPHYL.  Christ  cometh  from  above,  as  descending  from  the 
Father ;  and  is  above  all,  as  being  elected  in  preference  to 
alL  Alcuin.  Or,  cometh  from  above ;  i.e.  from  the  height 
of  that  human  nature  which  was  before  the  sin  of  the  first 
man.  For  it  was  that  human  nature  which  the  Word  of 
God  assumed :  He  did  not  take  upon  Him  man's  sin,  as  Ile 
did  his  punishment. 

He  that   is  of  the  earth  is  of  the  earth  ;  i.e.  is  earthly, 

Ch  ys.       and  speaketh  of  the  earth,  speakcth  earthly  things.     Chrys. 

j.jj°j!"'2  And  yet  he  was  not  altogether  of  the  earth  ;  for  he  had  a 
soul,  and  partook  of  a  spirit,  which  was  not  of  the  earth. 
What  means  he  then  by  saying  that  he  is  of  the  earth  ? 
Only  to  express  his  own  worthlessness,  that  he  is  one  born 
on  the  earth,  creeping  on  the  ground,  and  not  to  be  com- 
pared  with  Christ,  Who  cometh  from  above.  Speaketh  of 
the  earth,  does  not  mean  that  he  spoke  from  his  own  under- 
standiug ;  but  that,  in  comparison  with  Christ's  doctrine, 
he  spoke  of  the  earth :  as  if  he  said,  My  doctrine  is  mean 


VKR.  31,  32.  ST.  JOHN.  129 

and  humble,  compared  witli  Clirist's ;  as  becoraeth  an  earthly 
teacher,  compared    with   Ilim,   in   Whora    are    hid    all    the  Col.  2, 3. 
treasures  of  wisdora  and  knowledge.     Aug.  Or,  speaketh  of  Aug.  Tr. 
the  earth,  he  saith  of  the  raan,  i.  e.  of  hiraself,  so  far  as  he  ''"'  '^' 
speaks    merely  huraanly.      If   he  says  ought  divine,   he    is 
enlightened  by   God   to  say  it :    as  saith  the  Apostle  ;    Yct  i  Cor. 
not  I,  but  the  grace  of  God  which  was  with  me.     John  thcn, 
so  far  as  pertains  to  John,  is  of  the  earth,  and  speaketh  of 
the  earth  :  if  ye  hear  ought  divine  frora  him,  attribate  it  to 
the  EnHghtencr,  not  to  hira  vvho   hath  receivcd   the  light, 
CiiRYS.    Ilaving   corrected  the  bad  fecling  of  his  disciples,  Chrys. 
he    comes  to    discourse  raore   dceply  upon   Christ.     Before  xx°\"'l 
this  it  would  have  been  useless  to  revcal  the  truths  which 
could  not  yet  gain  a  place  in  their  minds.     It  follows  there- 
fore,    Ile  that  cometh  from  heaveii.     Gloss.    That    is,    from 
the  Father.     He  is  above  all  in  two  ways ;  first,  in  respect 
of  llis  humanity,  which  was  that  of  man  before  he  sinned : 
secondly,  in  respect  of  the  loftiness  of  the  Father,  to  Whora 
Ile  is  equah     Chrys.  But  after  this  high  and  solemn  men-  Chrys. 
tiou  of  Christ,  his  tone  lowers ;  And  what  Ile  hath  seen  and  xxx.  l. 
heard,  that  Ile  testifieth.    As  our  senses  are  our  surest  chan- 
ncls  of  knowledge,  and  teachers  are  most  depcndcd  on  who 
have  apprehended  by  sight  or  hearing  what  they  teach,  John 
adds  this  argument  in  favour  of  Christ,  that,  what  Ile  hath 
seen  and  heard,  that  Ile  testifieth  :  meaning  that  every  thing 
which  He  saith  is  true.     I  want,  saith  John,  to  hear  what 
things  Ile,  Who  cometh  from  above,  hath  seen  aud  heard, 
i.e.  what  Ile,  and  He  alone,  kuows  with  certainty.     Tiieo- 
PHYL.    When  ye  hear  then,  that  Christ  speaketh  what   Ile 
saw  and  heard  frora  the  Fatlier,   do  not  suppose  that  Ile 
needs  to  be  taught  by  the  Father ;  but  only  that  that  know- 
ledge,  which  lle  has  naturally,  is  from  the  Father.     For  this 
reason  He  is  said  to  have  heard,  whatever  He  knows,  frora 
the  Father.    Aug.  But  what  is  it,  which  the  Son  hath  heard  Aiig.  Tr. 
frora  the  Father  ?  Ilath  Ile  hcard  the  word  of  the  Father? 
Yea,  but  Ile  is  the  Word  of  the  Father.     Whcn  thou  con- 
ceivest  a  word,  wherevvith  to  narae   a  thing,  the  vcry  con- 
ception  of  that  thing  in  the  mind  is  a  word.     Just  then  as 
thou  hast  in  thy  mind  aud  with  thee  thy  spokeu  vvord  ;  cvcu 
so  God  uttered  the  Word,  i.e.  begat  the  Sou.     Since  theu 

VOL.  IV.  K 


130  GOSPEL   ACCORDING   TO  CHAP.  IIT. 

the  Son  is  the  Word  of  God,  and  the  Son  hath  spoken  the 
"Word  of  God  to  us,  He  hath  spoken  to  us  the  Father's  word. 
What  John  said  is  therefore  true. 

32.  — and  no  man  receiveth  His  testimony. 

33.  He  that  hath  received  His  testimony  hath  set 
to  his  seal  that  God  is  true. 

34.  For  He  whom  God  hath  sent  speaketh  the 
words  of  God  :  for  God  giveth  not  the  Spirit  by 
measure  unto  Him. 

35.  The  Father  loveth  the  Son,  and  hath  given 
all  things  into  His  hand. 

36.  He  that  believeth  on  the  Son  hath  everlasting 
life  :  and  he  that  believeth  not  the  Son  shall  not  see 
life  ;  but  the  wrath  of  God  abideth  on  him. 

Chrys.  Chrys.  Having  said,  And  what  He  hath  seen  and  heard, 

XXX.  1  ^^'^^  ^^  iestifieth,  to  prevent  any  frora  supposing,  that  what 
he  said  was  false,  because  only  a  few  for  the  present  beheved, 
he  adds,  And  no  man  receiveth  Ilis  testimony  ;  i.e.  only  a  ^eyv, 
for  He  had  disciples  who  received  Uis  testimony.  John  is 
alluding  to  the  unbehef  of  his  own  disciples,  and  to  the  in- 
sensibihty  of  the  Jews,  of  whom  we  read  in  the  beginning 
of  the  Gospel,  Ile  came  unto  His  own,  and  Ilis  own  received 
Aug.  Tr.    jj-j^^  ^Q^^     AuG.    Or  thus :    There   is  a  people  reserved  for 

XIV.  c.  8.  .  . 

the  wrath  of  God,  and  to  be  condemned  with  the  devil ;  of 
whom  none  receiveth  the  testimouy  of  Christ.  And  others 
lihere  are  ordained  to  eterual  life.  Mark  how  maukiud  are 
divided  spiritually,  though  as  human  beings  they  are  mixed 
up  together :  and  John  separated  them  by  the  thoughts  of 
their  heart,  though  as  yet  they  were  not  divided  in  respect 
of  place,  and  looked  on  them  as  two  classes,  the  unbehevers 
and  the  behevers.  Looking  to  the  unbehevers,  he  saith, 
No  man  receiveth  His  testimony.  Then  turning  to  those  on 
the  right  hand  he  saith,  Me  that  hath  received  His  testimony, 
riiiiys.  hath  set  to  his  seal.  Chrys.  i.e.  hath  shewn  tfiat  God  is 
"'"2_  true.  This  is  to  alarm  them  :  for  it  is  as  much  as  saying, 
no  one  can  disbeheve  Christ  without  convicting  God,  Who 
sent  Him,  of  falsehood  :  inasmuch  as  He  speaks  nothing  but 


XXX 


VER.  32—36.  ST.  JOHN  131 

what  is  of  the  Father.     For  He,  it  follows,  Whom  God  hath 
sent,  speuketh  the  ivorcls  of  God.     Alcuin.  Or,  Hath  put  to 
his  seal,  i.e.  hath  put  a  seal  on  his  heart,  for  a  singular  and 
special  token,  that  this  is  the  true  God,  Who  suffered  for 
the  salvation  of  maukind.     Aug.    What  is  it,  that  God  i^  Aug.  Tr. 
true,  except  that  God  is  true,  and  every  mau  a  liar  ?    For  ^'^*  ^'  ^' 
no  man  can  say  what  truth  is,  till  he  is  enlightened  by  Him   - 
Who  cannot   lie.     God  then   is  true,  and    Christ   is    God. 
AVouldest  thou  have  proof  ?    Hear  His  testimony,  and  thou 
vvilt  fiiid  it  so.     But  if  thou  dost  not  yet  understand  God, 
thou    hast    not    yet   received    His    testimony.     Christ    theu 
Himself  is  God  the  true,  and  God  hath  sent  Him ;  God  hath 
sent  God,  join  both  together ;  they  are  One  God.     For  John 
saith,  Whom  God  hath  sent,  to  distinguish  Christ  from  him- 
self.     What  then,  was  not  John  himself  sent  by  God  ?  Yes  ; 
but  mark   what  follows,  For  God  (jiveth  not  the   Sjjirit  by 
measure  unto  Him.     To  meu  He  giveth  by  measure,  to  His 
only  Son  He  giveth  not  by  measure.     To  one  mau  is  given 
by  the  Spirit  the  word  of  wisdom,  to  another  the  word  of 
knowledge  :  one  has  one  thing,  another  another  ;  for  measure 
implies  a  kind  of  division  of  gifts.     But  Christ  did  not  re- 
ceive  by  measure,  though  He  gave  by  measure.     Ciirys.  By  ciirys. 
Spirit  here  is  meant  the  operation  of  the  Holy  Spirit.     IIc  xxx!  2. 
wishes  to  shevv  that  all  of  us  have  received  the  operation  of 
tlie  Spirit  by  measure,  but  that  Christ  contaius  withiu  Him- 
self  tlie  vvhole  operatiou  of  the  Spirit.     How  then  shall  He 
be  suspected,  Who  saith  nothing,   but  what  is  from  God, 
and  the  Spirit?   For  Ile  makes  110  meution  yet  of  God  tlie 
Word,  but  rests  His  doctrine  on  the  autliority  of  the  Father 
and  the  Spirit.     For  men   knew  that   there   was  God,  and 
knew  that  there  vvas  thc  Spirit,  (although  they  had  not  right 
belief  about  His  nature;)   but  that  there  was  the  Son  they 
did  not  know.     Auo.    Having  said  of  the  Son,  God  giveth  Aui:.  Tr. 
not  the  Spirit  by  measure  unto  Him ;   he  adds,  The  Father 
loveth  the  Son,  and  farther  adds,  and  hath  given  all  things 
into  His  hand ;  in  ordcr  to  shew  that  the  Father  loveth  the 
Son,  in  a  peculiar  sense.     For  the  Father  loveth  John,  and 
Paul,  and  yet   hath  not   given  all   things  into  their  hands. 
But  the  Faiher  loveth  the  Son,  as  the  Son,  not  as  a  mastcr 
his  servant :  as  an  oiily,  not  as  an  adopted,  Son.     Where- 

K  2 


132  GOSPEL   ACCORDING    TO    ST.  JOHN.        VER.  32 — 36. 

fore  He  hath  given  all  things  into  His  hand  ;   so  that,  as 
great  as  the  Father  is,  so  great  is  the  Son ;  let  us  not  think 
then  that,  because  He  hath  deigned  to  send  the  Son,  any 
one  inferior  to  the  Father  has  been  sent.     Theophyl.  The 
Tather  then  hath  given  all  things  to  the  Son  in  respect  of 
His  divinity  ;  of  right,  not  of  grace.     Or ;  He  hath  given  all 
things  into  His  hand,  in  respect  of  His  humanity :  inasmuch 
as  He  is  made  Lord  of  all  things  that  are  in  heaven,  and 
that  are  in  earth.     Alcuin.   Aud  because  all  things  are  in 
His  hand,  the  life  everlasting  is  too :  and  therefore  it  follows, 
Ile  that  believeth  on  the  Son  hath  everlasting  life.     Bede. 
We  must  understand  here  not  a  faith  in  words  only,  but 
Chry?.       a  faith  which  is  developed  in  works.     Chrys.  He  means  not 
^x°x?  1       ^^^^'  *^^*  *°  believe  on  the  Son  is  sufficient  to  gain  ever- 
Mutt.  7.     lasting  hfe,  for  elsewhere  He  says,  Not  evenj  one  that  saith 
unto  Me,  Lord,  Lord,  shall  enter  into  the  kingdoni  qf  heaven. 
And  the  blaspheray  against  the  Holy  Ghost  is  of  itself  suffi- 
cient  to  send  into  hell.     But  we  must  not  thinlc  that  even 
a  right  behef  on  Father,  Son,  aud  Holy  Gbost,  is  sufficient 
for  salvation  ;  for  we  have  need  of  a  good  life  and  conver- 
sation.     Knowing  tlien  that  the  greater  part  are  not  raoved 
so  rauch  by  the  promise  of  good,  as  by  the  threat  of  punish- 
nient,  he  concludes,  But  he  that  believeth  not  the  Son,  shall 
not  see  life  ;  but  the  wrath  of  God  abideth  on  him.     See  how 
He  refers  to  the  Father  again,  when  He  speaketh  of  punish- 
ment.     He  saith  not,  the  wrath  of  the  Son,  though  the  Son 
is  judge;    but  malieth  the  Father  the  judge,  in  order  to 
alarm  men  more.     And  He  does  not  say,  in  him,  but  on 
him,  meaning  that  it  will  never  depart  from  him;   and  for 
the  same  reason  He  says,  shall  not  see  life,  i.e.  to  shew  that 
Aug.  Tr.    He  did  not  mean  only  a  temporary  death.     Aug.  Nor  does 
^'^'^"        He  say,  The  urath  of  God  cometh  to  him,  but,  abideth  on 
him.     For  all  who  are  born,  are  uuder  the  wrath  of  God, 
which  the  first  Adara  incurred.     The  Son  of  God  came  with- 
out  sin,  and  was  clothed  with  mortaHty :  He  died  that  thou 
mightest  hve.     Whosoever  then  will  not  believe  on  the  Son, 
on  him  abideth  the  wrath   of  God,   of  which  the  Apostle 
Epii.  2,  3.  speaks,  We  were  by  nature  the  children  of  wrath. 


CHAP.  IV. 

1 .  When  therefore  the  Lord  knew  how  the  Pharisees 
had  heard  that  Jesus  made  and  baptized  more  disciples 
than  John, 

2.  (Though  Jesus  Himself  baptized  not,  but  His 
disciples,) 

3.  He  left  Juddea,  and  departed  again  into  Galilee. 

4.  And  He  must  needs  go  through  Samaria. 

5.  Then  cometh  He  to  a  city  of  Samaria  which  is 
called  Sychar,  ncar  to  the  parcel  of  ground  that  Jacob 
gave  to  his  son  Joseph. 

6.  Now  Jacob's  well  was  there.  Jcsus  thcrefore, 
bcing  wcaried  with  His  journey,  sat  thus  on  the  wcU : 
and  it  was  about  the  sixth  hour. 

Gloss.  ^  Tlie  Evanjjelist,  after  rclating  how  John  clicclved  i  The 
the  envy  of  his  disciples,  on  the  succcss  of  Clirist's  tcacli-  "earest 

•^  i        '  _  ,  passajie 

insT,  comes  ncxt  to  tlic  cnvv  of  the  Pharisees,  and  Christ's  is  one  of 
retreat  from  them.     Whe}i  therejore  the  Lord  kneiv  tJiat  ihe  i^-^l^^ 
Pharisees  had  heard,  ^c.     Aug.  Truly  had  the  Pharisees'  xwr.  Tr. 
knowlcdge  that  our  Lord  was   niaking  more  disciples,  and  ''^-  ^-  '-^- 
baptizing  more  than  John,  bccn  such  as  to  lead  them  heartily 
to  follow  Him,  IIc  woukl  not  have  left  Judsea,  but  would 
have  rcmaincd  for  tlieir  sake  :  but  seeing,  as  He  did,  that 
this  knowledge  of  Him  was   couplcd  with  envy,  and  made 
them  not   followcrs,  but   persecutors,  He   departed   thence. 
He  could  too,  had  He  plcased,  have  staycd  amongst  them, 
and  escaped  their  hands ;  but  He  wished  to  shew  His  own 
example  to  behcvers  in  time  to  come,  that  it  was  no  sin  for 
a  servant  of  God  to  fly  from  the  fury  of  pcrsecutors.    He  did 
it  hke  a  good  teacher,  not  out  of  fear  for  Himself,  but  for  our 
instruction.     Chrys.    He  did  it  too  to  pacify  the  envy  of  chrys. 
men,  and  pcrhaps  to  avoid  bringing  the  dispensation  of  the  ^^<^™' 
incaruation  into  suspicion.     For  had  He  been  taken   aud 


134  aOSPEL    ACCORDING   TO  CHAP,  TV. 

escaped,  the  reality  of  His  flesh  would  have  been  doubted. 

Aug.  Tr.    AuG.  It  may  perplex  you,  perhaps,  to  be  told  that  Jesus 

^^'  '^*   ■     bapiized  more  than  John,  and  then  immediately  after,  Though 

Jesus  Himself  bapiized  not.     What?     Is    there  a  mistake 

Chryp.       made,  and  then  corrected  ?     Chrys.  Christ  Himself  did  not 

xxxi.  1.      baptize,  but  those  who  reported  the  fact,  in  order  to  raise  the 

envy  of  their  hearers,  so  represented  it  as  to  appear  that 

11011  occ.     Christ  Himself  baptized.     The  reason  why  He  baptized  not 

l(j/     '     Himself,  had  been  already  declared  by  John,  He  shall  bap- 

tize  you  with  the  Holy  Ghosi  and  wiih  fire.     Now  He  had 

not  yet  given  the  Holy  Spirit :  it  was  therefore  fitting  that 

He  should  not  baptize.     But  His  disciples  baptized,  as  an 

efiicacious  mode  of  instruction  -,    better  than  gathering  up 

behevers  here  and  there,  as  had  been  done  in  the  case  of 

Simon  and  his  brother.     Their  baptism,  however,  had  no 

more  virtue  than  the  baptism  of  John;  both  bcing  without 

the   grace   of  the  Spirit,  and  both  having  one  object,  viz. 

Aiig.  Tr.    that  of  bringing  raen  to  Christ.     Aug.  Or,  both  are  true; 

XV.  c.  3.     fQj.  Jesus   both   baptized,  and  baptized  not.     He   baptized, 

in  that  He  cleansed :  Ile  baptized  not,  in  that  He  dipped 

not.     The  disciples  supplied  the  ministry  of  the  body,  He 

vcr.  33.      the  aid  of  that  INIajcsty  of  which  it  was  said,  The  Same  is 

He  which  baptizeih.     Alcuin.  The  question  is  often  asked, 

whether  the  Holy  Ghost  was  given  by  the  baptisra  of  the 

c.  7.  disciples ;   when  below  it  is  said,   The  Holy  Ghost  was  not 

yet  given,  because  Jesus  was  not  yei  glorified.    We  reply,  that 

the  Spirit  was   given,  though  not  in  so  raanifest  a  way  as 

He  was  after  the  Ascension,  in  the  shape  of  fiery  tongues. 

For  as  Christ  Himself  in  His  human  nature  ever  possesscd 

the  Spirit,  and  yet    afterwards   at   Ilis    baptism   the    Spirit 

descended  visibiy  upon  Him  in  the  form  of  a  dove ;  so  be- 

fore  the  mauifest  and  visible  coming  of  the  Holy  Spirit,  ali 

Aiig.  Ad    saints  might  possess  the  Spirit  secretly.     Aug.  But  we  must 

Seieuciam  belicve  that  the  disciples  of  Christ  were  already   baptized 

themselves,  either  with  John's  baptism,  or,  as  is  raore  pro- 

bable,  with  Christ's.    For  He  who  had  stooped  to  the  humble 

service  of  washing  His  disciples'  feet,  had  not  failed  to  ad- 

minister  baptism  to  His  servants,  who  would  thus  be  en- 

Chrys.       ablcd  iu  their  turn  to   baptize  others.      Chrys.    Christ  on 

xxxi.  2.      withdrawing  from  Judsca,  joined  those  whom  He  was  with 


VER.   1 6.  ST.  JOHN.  135 

before,  as  we  read  next,  And  departed  again  into  Galilee. 
As  the  Apostles,  when  they  were  expelled  by  the  Jews,  weut 
to  the  Gentiles,  so  Christ  goes  to  the  Samaritans.  But,  to 
deprive  the  Jews  of  all  excuse,  He  does  not  go  to  stay  there, 
but  only  takes  it  on  His  road,  as  the  Evangelist  implies  by 
saying,  Aiid  He  must  needs  go  throrigh  Samaria.  Samaria 
receives  its  name  frora  Somer,  a  raountain  there,  so  called 
from  the  name  of  a  former  possessor  of  it.  The  inhabitants 
of  the  country  were  forraerly  not  Samaritans,  but  Israelites. 
But  in  process  of  tirae  they  fell  under  God's  wrath,  and  the 
king  of  Assyria  transplanted  thera  to  Babylon  and  Media  ; 
])lacing  Gentiles  frora  various  parts  in  Saraaria  in  their  room. 
Ciod  however,  to  shew  that  it  was  not  for  want  of  power  on 
His  part  that  He  delivered  up  the  Jews,  but  for  the  sins  of 
the  people  themselves,  sent  lions  to  afflict  the  barbarians. 
This  was  told  the  king,  and  he  sent  a  priest  to  instruct  them 
in  God's  law.  But  not  even  then  did  they  whoUy  cease 
from  their  iniquity,  but  only  half  changed.  For  in  process  of 
time  they  turncd  to  idols  again,  thougli  they  still  worshipped 
God,  calling  themselves  after  the  mountain,  Samaritans. 
Bede.  He  must  needs  pass  through  Saraaria ;  because  that 
country  Lay  between  Judfca  and  Galilec.  Samaria  was  the 
principal  city  of  a  province  of  Palestinc,  and  gave  its  name 
to  the  whole  district  connected  with  it.  The  particular 
place  to  which  our  Lord  went  is  next  given  ;  Then  cometh 
He  to  a  city  of  Samaria  which  is  called  Sychar.  Chrys.  chrys. 
It  was  the  pLace  where  Siraeon  and  Lcvi  made  a  great  ^"^''2 
slauffhter  for  Dinah.  Thkophyl.  But  after  the  sons  of  Ja- 
cob  had  desolated  the  city,  by  the  slaughter  of  the  Sychem- 
ites,  Jacob  annexed  it  to  the  portion  of  his  son  Joseph,  as 
we  rcad  in  Genesis,  /  have  given  to  thee  one  portion  above  q^^^ 
thy  brethren,  which  I  took  out  of  the  hand  of  the  Amorite  ^».  '^2. 
wiih  my  sivord,  and  with  my  bow.  This  is  referred  to  in 
what  follows,  Near  to  the  place  of  ground  which  Jacob  gave 
to  his  son  Joseph. 

Now  Jacob's  wcll  was  there.     Aug.  It  was  a  welh     Every  ^y^  j^. 
well  is  a  spring,  but  every  spring  is  not  a  well.     Any  water  '^v.  c.5. 
that  rises  frora  the  ground,  and  can  be  drawn  for  use,  is 
a  spring  :  but  whcre  it  is  ready  at  hand,  and  on  the  surfacc, 
H  is  called  a  spring  ouly;  whcre  it  is  deep  and  low  down,  it 


136  GOSPEL  ACCORDING   TO  CHAr.  IV. 

is  called  a  well,  not  a  spring.  Theophyl.  But  why  does  the 
Evangelist  make  mention  of  the  parcel  of  ground,  and  the 
well?  First,  to  explain  what  the  woman  says,  Our  father 
Jacob  gave  us  this  well ;  secondly,  to  remind  you  that  what 
the  Patriarchs  obtained  by  their  faith  in  God,  the  Jews  had 
lost  by  their  impiety.  They  had  been  supplanted  to  make 
room  for  Gentiles.  And  therefore  there  is  nothing  new  in 
what  has  now  taken  place,  i.e.  in  the  Gentiles  succeeding  to 

Chrys.       the  kingdom  of  heaven  in   the  place  of  the  Jews.     Chrys. 

xxxLS  Christ  prefers  labour  and  exercise  to  ease  and  luxury,  and 
therefore  travels  to  Samaria,  not  in  a  carriage,  but  on  foot ; 
until  at  last  the  exertion  of  the  journey  fatigues  Him ; 
a  lesson  to  us,  that  so  far  from  indulging  in  superfiuities, 
we  should  often  even  deprive  ourselves  of  necessaries  :  Jesus 

Aug.  Tr.    therefore  beiny  wearied  with  His  journey,  ^c.     Aug.  Jesus, 

^*  ^'  '     we  see,  is  strong  and  weak  ;  strong,  because  in  the  beginning 

was  the   Word ;    weak,  because  the   Word  was  made  fiesh. 

Jesus  thus  weak,  being  wearied  with  His  journey,  sat  on  the 

ciirys.       well.     Chiiys.  As  if  to  say,  not  on  a  seat,  or  a  couch,  but  on 

xxx' 3.  ^^^®  ^^'^^  place  He  saw — upon  tlic  ground.  He  sat  down  be- 
cause  He  was  wearied,  and  to  wait  for  the  disciples.  The 
coolness  of  the  well  would  be  refreshing  in  the  mid-day  heat : 
And  it  tvas  about  the  sixth  hour.  Theophyl.  He  mentions 
our  Lord's  sitting  and  resting  from  His  journey,  that  none 
might  blame  Him  for  going  to  Samaria  Himsclf,  after  He 
had  forbidden  the  disciples  going.  Alcuin.  Our  Lord  left 
Judaea  also  mystically,  i.e.  He  left  the  uubelief  of  those  who 
condemned  Him,  and  by  His  Apostles,  went  iuto  Galilee, 
i.  e.  into  the  fickleness  ^  of  the  world  ;  thus  teaching  His 
disciples  to  pass  from  vices  to  virtues.  The  parcel  of  ground 
I  couceive  to  have  been  left  not  so  much  to  Joseph,  as  to 
Christ,  of  whom  Joseph  was  a  type  ;  whom  the  sun,  and 
moon,  and  all  the  stars  truly  adore.  To  this  parcel  of  ground 
our  Lord  came,  that  the  Samaritans,  who  claimed  to  be  in- 
heritors  of  the  Patriarch  Israel,  might  recognise  Him,  and 

Aiig.  Tr.  be  converted  to  Clirist,  the  legal  heir  of  the  Patriarch.  Aug. 
His  journey  is  His  assumption  of  the  flesh  for  our  sake. 
For  whither  doth  Ile  go,  Who  is  every  where  present  ?  What 

"  The  Heb.  root  signifying  to  roll,  revolve,  &c.  as  applied  to  idols,  it  is  a  term 
of  sliame. 


XV.  c.  7. 


VER.  1 — 6.  ST.  JOHN.  137 

is  this,  except  that  it  was  necessary  for  Ilim,  in  order  to 
come  to  us,  to  take  upon  Him  visibly  a  form  of  flesli  ?  So 
then  His  being  wearied  with  His  journey,  what  meaneth  it, 
but  that  He  is  wearied  with  the  flesh  ?  And  wherefore  is  it 
the  sixth  hour?  Because  it  is  the  sixth  age  of  the  world. 
Reckon  severally  as  hours,  the  first  age  from  Adam  to  Noah, 
the  second  from  Noah  to  Abrahara,  the  third  from  Abrahara 
to  David,  the  fourth  frora  David  unto  tlie  carrying  away 
into  Babylon,  the  fifth  frora  thence  to  the  baptisra  of  John; 
on  this  calculation  the  prescut  age  is  the  sixth  hour.  Aug.  Aug.  lib. 
At  the  sixth  hour  then  our  Lord  coraes  to  the  well.  The  q^^^I]' 
black  abyss  of  the  well,  raetliinks,  represents  the  lowest  parts  qu.  Gk 
of  this  universe,  i.e.  the  earth,  to  which  Jesus  came  at  the 
sixth  hour,  that  is,  in  the  sixth  age  of  raankind,  the  old  age, 
as  it  were,  of  the  old  man,  which  we  are  bidden  to  put  ofl",  Col.  3,  9 
that  we  may  put  on  the  new.  For  so  do  we  reckon  the  dif- 
ferent  ages  of  man's  life :  the  first  age  is  iufaucy,  the  second 
childhood,  the  third  boyliood,  the  fourth  youth,  the  fifth 
manhood,  the  sixth  old  age.  Again,  the  sixth  hour,  being 
the  middle  of  the  day,  the  tirae  at  which  the  sun  begins  to 
descend,  signifies  that  we,  who  arc  called  by  Christ,  are  to 
check  our  plcasure  in  visible  thiugs,  that  by  the  love  of 
things  invisible  refreshing  the  inner  mau,  we  may  be  re- 
stored  to  the  inward  light  which  never  fails.  By  His  sitting 
is  signified  His  humihty,  or  perhaps  His  magisterial  cha- 
racter;  teachers  beiug  accustoraed  to  sit. 

7.  Therc  comcth  a  wonian  of  Samaria  to  draw  water: 
Jesus  saitli  unto  hcr,  Givc  Me  to  drink. 

8.  (For  His  disciples  were  gone  away  into  the  city 
to  buy  meat.) 

9.  Then  saith  tlie  woman  of  Samaria  unto  Him, 
How  is  it  tliat  Thou,  being  a  Jew,  askcst  drink  of  me, 
which  am  a  woman  of  Samaria  ?  for  the  Jews  have  no 
dealings  with  the  Samaritans. 

10.  Jcsus  answered  and  said  unto  her,  If  thou 
knewest  thc  gift  of  God,  and  Who  it  is  that  saith  to 
thee,  Give  Me  to  drink ;  tliou  wouldest  have  asked 
of  Him,  and  He  would  have  given  thee  living  water. 


Hom 
xxxi.  4 


Tr.  XV 

c.  ly 


138  GOSPEL   ACCORDING   TO  CHAP.  IV. 

11.  The  woman  saith  unto  Him,  Sir,  Thou  hast 
nothing  to  draw  with,  and  the  weil  is  deep :  from 
whence  then  hast  Thou  that  living  water  ? 

12.  ArtThou  greater  than  our  father  Jacob,  which 
gave  us  the  well,  and  drank  thereof  himself,  and  his 
children,  and  liis  cattle  ? 

Ciirys.  Chrys.  That  this  conversation  might  not  appear  a  viola- 

tion  of  His  own  injunctions  against  talking  to  the  Sama- 
ritans,  the  Evangelist  explains  how  it  arose;  viz.  for  He  did 
not  come  with  the  intention  beforehand  of  talking  with  the 
woman,  but  only  would  not  send  the  woman  awaj,  when 
she  had  come.  There  came  a  woman  of  Samaria  to  draw 
Aug.  water.  Observe,  shc  comes  quite  by  chance.  Aug.  The 
woman  here  is  the  type  of  the  Church,  not  yet  justified, 
but  just  about  to  be.  And  it  is  a  part  of  the  resemblance, 
that  she  comes  from  a  foreign  people.  The  Samaritans  were 
foreigners,  though  they  were  neighbours ;  and  in  Hke  man- 
ner  the  Church  was  to  come  from  the  Gentiles,  and  to  be 
alien  from  the  Jewish  race.  Theophyl.  The  argumcnt  with 
the  woman  arises  naturally  from  the  occasion :  Jesus  saith 
unto  her,  Give  Me  to  clrink.  As  man,  the  hibour  aud  heat 
Aiig.  lib.  Ile  had  uudergone  had  made  Hira  thirsty.  Aug.  Jesus  also 
Jxxxiu.  thirsted  after  that  woman's  faith?  He  thirsteth  for  their 
qu.  «t.  faith,  for  whom  He  shed  His  blood.  Curys.  This  shews  us 
i\om'  ^°^  ^^^  only  our  Lord's  strength  and  endurance  as  a  travel- 
xxxi,  3.  ler,  but  also  His  carelessness  about  food;  for  His  disciplcs 
did  not  carry  about  food  with  them,  since  it  follows,  His 
disciples  were  gone  away  into  the  city  to  buy  food.  Herein 
is  shewn  the  humility  of  Christ ;  He  is  left  alone.  It  was 
in  His  power,  had  He  pleased,  not  to  seud  away  all,  or,  ou 
their  going  away,  to  leave  others  in  their  place  to  wait  on 
Him.  But  He  did  not  choose  to  have  it  so :  for  in  this  way 
He  accustomed  His  disciples  to  trample  upon  pride  of  every 
kind.  However  some  one  will  say,  Is  humility  in  fishermeu 
and  tent-makers  so  great  a  matter  ?  But  these  very  men 
were  all  on  a  sudden  raised  to  the  most  lofty  situation  upoii 
earth,  that  of  friends  and  followers  of  the  Lord  of  the  whole 
earth.     Aud  men  of  humble  origin,   when  they  arrive  at 


VER.  7 — 12.  ST.  JOHN.  139 

dignity,  are  on  this  very  account  more  liable  than  others  to 
be  lifted  up  with  pride ;  the  honour  being  so  new  to  thera. 
Our  Lord  therefore  to  keep  His  disciples  humble,  taught 
them  in  all  things  to  subdue  themselves.     The  woraan  on 
being  told,  Give  Me  to  drink,  very  naturally  asks,  IIow  is  it 
that  Thou,  being  a  Jew,  askest  drink  of  me,  who  am  a  ivoman 
of  Samaria?  She  knew  Him  to  be  a  Jew  from  His  figure 
and  speech.     Here  observe  her  simpleness.     For  even  had 
our  Lord  been  bound  to  abstain  frora  dealing  with  her,  that 
was  His  concern,  not  hers;  the  Evangehst  saying  not  that 
the  Samaritans  would  have  no  dealings  with  the  Jews,  but 
that  the  Jeivs  have  no  dealinys  with  the  Samaritans.     The 
woman  howcver,  though  not  in  fault  herself,  wished  to  cor- 
rect  what  she  thought  a  fault  in  another.     The  Jews  after 
their  return  from  the  captivity  entertained  a  jealousy  of  the 
Samaritans,  whom  they  regarded  as  ahens,  and  enemies ; 
and  the  Samaritans  did  not  use  all  the  Scriptures,  but  only 
the  writings  of  Moses,  and  made  little  of  the  Prophets.  They 
claimed  to  be  of  Jewish  origin,  but  the  Jews  considered  thera 
Gentiles,  and  hated  thera,  as  they  did  the  rest  of  tlie  Gentilc 
world.     Adg.  The  Jews  would  not  even  use  their  vessels.  Antr. 
So  it  would  astonish  the  woraan  to  hcar  a  Jew  ask  to  driuk  '^^-  ^"'' 
out  of  her  vessel ;  a  thing  so  contrary  to  Jcwish  rule.    Chkys. 
But  why  did  Christ  ask  what  the  law  allowed  not  ?     It  is  no 
answer  to  say  that  He  knew  she  would  not  give  it,  for  in 
that  case  He  clearly  ought  not  to  havc  asked  for  it.     Rather 
His  very  reason  for  asking,  was  to  sliew  His  indifference  to 
sucli  observances,  and  to  abolisli  thcm  for  the  future.     Aug.  a,,^. 
He  who  asked  to  drink,  howevcr,  out  of  the  womau's  vessel,  '  •■•  "'^* 
thirsted  for  the  woman's  faith  :  Jesus  answered  and  said  unto 
her,  If  thou  kneivest  the  gift  of  God,  or  Who  it  is  that  saith  to 
thee,  Give  Me  to  drink,  thou  wouldest  have  asked  of  Uim,  and 
He  would  have  given  thee  living  water.     Origen.  For  it  is  as  OriKen. 
it  were  a  doctrine,  that  no  one  receives  a  divine  gift,  who  !"'"•  '^'^ 
seeks  not  for  it.     Even  the  Saviour  Himself  is  comraanded 
by  the  Father  to  ask,  that  He  may  give  it  Him,  as  we  read, 
Require  qf  Me,  and  I  will  give  Thee  the  heathen  for  Thine  in-  pg.  2.  8. 
heritance.     And  our  Saviour  Himself  says,  Ask,  and  it  shall  Li,]je 
be  (jiven  you.     "Wherefore  He  says  here  eraphatically,  Thou^^'^- 
wouldest  have  asked  qf  Ilim,  and  He  loould  have  given  thee. 


140 


G08PEL  ACCORDING    TO 


CHAP.  IV. 


Aun;.  lib, 

Ixxxiii. 

Qiiffst. 

qu.  ei. 


Aiig.  Tr. 

XV. 


Hirys. 
H.im. 


Clirys. 
Ilom. 
xxxi.  4. 


Aug.  Tr. 
XV.  c.  13. 


Clirys. 
linm. 
xxxi.  4. 


AuG.  He  lets  her  know  that  it  was  not  the  water,  which  she 
meant,  that  He  asked  for ;  but  that  knowing  her  faith,  He 
wished  to  satisfy  her  thirst,  by  giving  her  the  Holy  Spirit. 
For  so  must  we  interpret  the  living  water,  which  is  the  gift 
of  God  ;  as  He  saith,  If  thou  knewest  the  gift  of  God.  Aug. 
Living  water  is  that  which  comes  out  of  a  spring,  in  distinc- 
tion  to  what  is  collected  in  ponds  and  cisterns  from  the  rain. 
If  spring  water  too  becomes  stagnant,  i.e.  collects  into  sorae 
spot,  where  it  is  quite  separated  from  its  fountain  head,  it 
ceases  to  be  living  water.  Chrys.  In  Scripture  the  grace  of 
the  Holy  Spirit  is  sometimes  called  fire,  sometimes  water, 
which  shews  that  these  words  are  expressive  not  of  its  sub- 
stance,  but  of  its  action.  The  mctaphor  of  fire  conveys  the 
lively  and  siu-consuraing  property  of  grace ;  that  of  water 
the  cleansing  of  the  Spirit,  and  the  refreshing  of  the  souls 
who  receive  Him.  Theophyl.  The  grace  of  the  Holy  Spirit 
tlien  He  calls  living  water ;  i.e.  lifegiving,  refreshing,  stir- 
ring.  For  the  grace  of  the  Holy  Spirit  is  ever  stirring  him 
who  does  good  works,  directing  the  risings  of  his  heart. 
Chrys.  These  words  raised  the  woman's  notions  of  our 
Lord,  and  make  her  think  Him  no  common  person.  She 
addresses  Him  reverentially  by  the  title  of  Lord ;  The  woman 
saith  unto  Ilim,  Lord,  Thou  hast  nothing  to  draw  with,  and 
the  well  is  deep :  from  whence  then  hast  Thou  that  living 
water?  Aug.  She  understands  the  living  water  to  be  the 
water  in  the  well ;  and  therefore  says,  Thou  wishest  to  give 
me  living  water;  but  Thou  hast  nothing  to  draw  with  as 
I  have  :  Thou  canst  not  then  give  me  this  living  water;  Art 
Thou  greater  ihan  our  father  Jacob,  who  gave  us  the  well, 
and  drank  ihereof  himse/f,  and  his  children,  and  his  cattle? 
Chiiys.  As  if  she  said,  Thou  canst  not  say  that  Jacob  gave 
us  this  spring,  and  used  another  himself ;  for  he  and  they 
that  were  with  hira  drank  thereof,  which  would  not  have 
bcen  done,  had  he  had  another  better  one.  Thou  canst  not 
tlien  give  me  of  this  spring;  and  Thou  hast  not  another 
better  spring,  unless  Thou  confess  Thyself  greater  than 
Jacob.  Whence  then  hast  Thou  the  water,  which  Thou 
promisest  to  give  us?  Theophyl.  The  addition  and  his 
cattle,  shews  the  abundance  of  the  water;  as  if  she  said, 
jSIot  only  is  tlie  water  sweet,  so  that  Jacob  and  his  sons 


VER.  13 — 18.  ST.  JOHN.  141 

drank  of  it,  but  so  abundant,  that  it  satisfied  the  vast  mul- 
titude  of  the  Patriarch's  cattle.    Chrys.  See  how  she  thrusts  Chrys. 
herself  upon  the  Jewish  stock.      The  Saraaritaus  claimed  ^^'^i'^ 
Abraham  as  their  ancestor,  on  the  ground  of  his  having 
come  from  Chaldea ;  and  called  Jacob  their  father,  as  being 
Abraham's  grandson.    Bede.  Or  she  calls  Jacob  their  father, 
because  she  lived  under  the  Mosaic  law,  and  possessed  the 
farm  which  Jacob  gave  to  his  son  Joseph.     Origen.  In  the  Orig. 
mystical  sense,  Jacob's  well  is  tlie  Scriptures.     The  learned  *' '''"'  * 
tlien  drink  like  Jacob   and  his  sons;    the  simple  and  un- 
educated,  like  Jacob's  cattle. 

13.  Jesus  answered  and  said  unto  her,  Whosoever 
drinketh  of  this  water  shall  thirst  again  : 

14.  But  whosoever  drinketh  of  the  water  that  I 
shall  give  him  shall  never  thirst ;  but  the  water  that 
I  shall  give  him  shall  be  in  him  a  well  of  water 
springing  up  into  everlasting  Ufe. 

15.  The  woman  saith  unto  Him,  Sir,  give  me  this 
water,  that  I  thirst  not,  ncithcr  come  hitlier  to  draw. 

16.  Jesus  saith  unto  her,  Go,  call  thy  husband, 
and  come  hither. 

17.  The  woman  answered  and  said,  I  have  no  hus- 
band.  Jesus  said  unto  hcr,  Thou  hast  wcll  said,  I 
have  no  husband  : 

18.  For  thou  hast  had  five  husbands  ;  and  he  wliom 
thou  now  hast  is  not  thy  husband  :  in  that  saidst 
thou  truly. 

Chrys.  To  the  woman's  question,  A)^t  Thou  greater  ihan  c'i,rys. 
our  father  Jacob?    He  docs  not  reply,  I  am  greater^  lest  He  ""'|1 

should   seem  to  boast;    but   His   answer  implies   it;    Jesus 

answered  and  said  to  her,  IVhosoever  drinketh  of  this  water 
shall  thirst  again :  but  whosoever  drinketh  of  the  water  that 
I  shall  give  him  shall  never  thirst ;  as  if  He  said,  If  Jacob 
is  to  be  honoured  bccause  he  gave  you  this  water,  wliat  wilt 
thou  say,  if  I  give  thee  far  better  than  this?  Ile  makcs  the 
comparison  however,  not  to  depreciate  Jacob,  but  to  exalt 


143 


GOSPEL   ACCORDING   TO 


CHAP.  IV. 


Aug.  Tr. 
XV.  c.  l(j. 


Ps.  36,  8. 

Chrys. 
Hom. 
xxxii.  1. 


Chrys. 
IIoin. 
xxxii.  1. 


Aug. 
Tr.  XV 
c.  15- li 


Himself.  For  He  does  not  say,  that  this  water  is  vile  and 
counterfeit,  but  asserts  a  simple  fact  of  uature,  viz.  that 
whosoever  drinketh  of  this  water  shall  thirst  again.  Auo. 
Which  is  true  indeed  both  of  material  water,  and  of  that  of 
which  it  is  the  type.  For  the  water  in  the  well  is  the  plea- 
sure  of  the  world,  that  abode  of  darkness.  Men  draw  it 
with  the  waterpot  of  their  lusts;  pleasure  is  not  relished, 
except  it  be  preceded  by  lust.  And  when  a  man  has  enjoyed 
this  pleasure,  i.  e.  drunk  of  the  water,  he  thirsts  again ;  but 
if  he  have  received  water  from  Me,  he  shall  never  thirst. 
For  how  shall  they  thirst,  who  are  drunken  with  the  abund- 
ance  of  the  house  of  God?  But  He  promised  this  fulness 
of  the  Holy  Spirit.  Chrys.  The  excellence  of  this  vvater, 
viz.  that  he  that  drinketh  of  it  never  thirsts,  He  exphdns  in 
what  follows,  But  the  water  that  I  shall  give  him  shall  be  in 
him  a  well  of  water  springing  up  into  everlasting  life.  As 
a  man  who  had  a  spring  within  him,  would  never  feel  thirst, 
so  will  not  he  who  has  this  water  vvhich  I  shall  give  him. 
TiiEOPHYL.  For  the  water  which  I  give  him  is  ever  multi- 
plying.  The  saints  receive  through  grace  the  seed  and 
principle  of  good ;  but  they  themselves  make  it  grow  by 
their  own  cultivation.  Cukys.  See  how  the  woman  is  lcd 
by  degrees  to  the  highest  doctrine.  First,  she  thought  He 
was  some  lax  Jew.  Then  hearing  of  the  living  water,  she 
thought  it  meant  material  water.  Aftervvards  she  under- 
stands  it  as  spoken  spiritually,  and  believes  that  it  can  take 
away  thirst,  but  she  does  not  yet  know  what  it  is,  only 
understands  that  it  was  superior  to  material  things  :  The 
woman  saith  unto  Him,  Sir,  give  me  this  water,  that  1 
thirst  not,  neither  come  hither  to  draw.  Observe,  she  prefers 
Him  to  the  patriarch  Jacob,  for  whom  she  had  such  venera- 
tion.  AuG.  Or  thus;  The  woman  as  yet  understands  Him 
of  the  flesh  only.  She  is  delighted  to  be  rcHeved  for  ever 
from  thirst,  and  takes  this  promise  of  our  Lord's  in  a  carual 
sense.  For  God  had  once  granted  to  His  servant  Elijah, 
that  he  should  neither  hunger  nor  thirst  for  forty  days ;  and 
if  He  could  grant  this  for  forty  days,  why  not  for  ever? 
Eager  to  possess  such  a  gift,  she  asks  Him  for  the  Uving 
water ;  The  woman  saith  mito  Him,  Sir,  give  me  this  water, 
that  I  thirst  not,  neither  come  hither  to  draw.     Her  poverty 


VER.  13 — 18.  ST.  JOHN.  143 

obliged  her  to  labour  more  than    her  strength  could  well 
bear  ;    would  that  she  could  hear,  Come  unto  Me,  all  that  ^ratt.  ii, 
labour  and  are  heavy  laden,  and  I  will  refresh  you.     Jesus  "  ' 
had  said  this  very  thing,  i.  e.  that  she  need  not  labour  any 
longer;    but    she   did   not    understand  Him.     At   last  our 
Lord  was  resolved  that  she  should  understand :  Jesus  saith 
unto    heVy    Go    call   thy  husband,  and  come    hither.      What 
meaneth  this  ?     Did  Ile  wish  to  give  her  the  water  through 
her  husband  ?     Or,  because  she  did  not  understand,  did  He 
wish  to  teach  her  by  means  of  her  husband  ?     The  Apostle 
indced  saith  of  woraen,  If  they  ivill  learn  any  tldny,  let  them  i  Cor. 
ask  their  husbands  at  home.     But  this  applies   only  where     '  ""^* 
Jesus  is  not  present.     Our  Lord  Himself  was  present  here; 
what  need  then  that  He  should  speak  to  her  through  her 
husband  ?     Was  it  through  her  husband  that  He  spoke  to 
Mary,  who  sat  at  His  feet?    Chrys.  The  woman  then  being  chns. 
urgent  in  asking  for  the  promised  water,   Jesus  saith  unto  ^  ''^|'."  ^ 
her,  Go  call  tliy  husband ;  to  shew  that  he  too  ought  to  have 
a  share  in  these  things.     But  she  was  in  a  hurry  to  receive 
the   gift,   and  wished   to    conceal    her    guilt,    (for    she    stiL 
imagined  she  was  spcaking  to  a  man  :)    The  ivoman  anstvered 
and  said,  I  have   no   husband.     Christ    answers    her    with 
a  seasonable  reproof;   exposing  her  as  to  former  husbands, 
and  as  to  her  prcsent  one,  whora  she  had  concealcd  ;  Jesus 
said  unto  her,  Thou  hastwell  said,  I have  no  husband.     Auo.  Auj  '• 
Understand,  that  the  woraan  had  not  a  lawful  husband,  but  '^^*  '^* 
had  formed  an    irregular   connexion  with    some   one.     He 
tells  her,  Thou  hast  had  five  husbands,  in  order  to  shew  her 
His  miraculous  knowledge.     Origen.  May  uot  Jacol)'s  well  Ong. 
signify    mystically    the   lctter    of   Scripture;    the    water    of  !°";-^^;''- 
Jesus,   that  which  is  above  the   letter,   which    all    arc    not  c.  5, 6. 
allowed  to    penetrate    iuto  ?       That    which    is    written   was 
dictatcd   by   men,   whereas  the  things  which  tlie  eye  hath 
not  seen,  nor  ear  heard,  neither  have  entercd  into  the  heart 
of  man,  cannot  be  reduced  to  writing,   but  are  from  the 
fountain  of  water,  that  springeth  up  unto   everlasting  life, 
i.e.  the  Holy  Ghost.     These  truths  are  unfolded  to  such  as 
carrying  no  longer  a  human  heart  within  tliem,  are  able  to 
say  with  the  Apostle,  JVe  have  the  mind  of  Christ.     Human  i  Cor. 
wisdora  indeed  discovers  truths,  which  arc  handcd  down  to  ^^>^^- 


144  GOSPEL   ACCOHDING    TO  CIIAP.  IV. 

posterity ;  but  the  teaching  of  the  Spirit  is  a  well  of  water 
which  springeth  up  into  everlasting  life.  The  woman  wished 
to  attain,  like  the  angels,  to  angelic  and  super-human  truth 
without  the  use  of  Jacob's  water.  For  the  angels  have 
a  well  of  water  within  them,  springing  from  the  Word 
of  God  Himself.  She  says  therefore,  Sir,  give  me  this 
water.  But  it  is  irapossible  here  to  have  the  water  which 
is  given  by  the  Word,  without  that  which  is  drawn  from 
Jacob's  well ;  and  therefore  Jesus  seems  to  tell  the  woman 
that  He  cannot  supply  her  with  it  from  any  other  source 
than  Jacob's  well ;  If  we  are  thirsty,  we  must  first  drink 
from  Jacob's  well.  Jesus  saith  unto  her,  Go,  call  thy  hus- 
Rom.  7,1.  band,  and  come  hither.  According  to  the  Apostle,  the  Law 
Au<r.  lib.  is  the  husband  of  the  soul.  Aug.  The  five  husbands  sorae 
Quast  interpret  to  be  the  five  books  which  were  given  by  Moses. 
qu.  (j*.  And  the  words,  He  whom  thou  now  hast  is  not  thy  husband, 
thcy  understand  as  spoken  by  our  Lord  of  Hiraself;  as  if 
He  said,  Thou  hast  served  the  five  books  of  Moses,  as  five 
husbands ;  but  now  He  ivhom  thou  hast,  i.  e.  vvhom  thou 
hearest,  is  not  thy  husband:  for  thou  dost  not  yet  believe  iu 
Him.  But  if  sho  did  not  believe  in  Ciirist,  she  was  still 
united  to  those  five  husbands,  i.  e.  five  books,  and  thereforc 
why  is  it  said,  Thou  hast  had  five  husbands,  as  if  she 
no  longer  had  thera  ?  And  how  do  we  understand  that 
a  man  raust  have  these  five  books,  in  order  to  pass  over 
to  Christ,  when  he  who  beheves  in  Christ,  so  far  from 
forsaking  these  books,  embraces  thera  in  this  spiritual  raean- 
ing  the  more  strongly?  Let  us  turu  to  another  interpre- 
Aug.  Tr.  tation.  AuG.  Jesus  seeing  that  the  woman  did  not  under- 
XV.  c.  19.  g^j^jjj^  ry^^^  wishing  to  enlighten  her,  says,  Cull  thy  husband ; 
i.  e.  apply  thine  understanding.  For  when  the  hfe  is  well 
ordered,  the  understanding  governs  the  soul  itself,  per- 
taining  to  the  soul.  For  though  it  is  indeed  nothing  eise 
than  the  soul,  it  is  at  the  same  time  a  certain  part  of  the 
soul.  And  this  very  part  of  the  soul  which  is  called  the 
understanding  and  the  intellect,  is  itself  illuminated  by 
a  light  superior  to  itself.  Such  a  Light  was  talking  with 
the  womau  ;  but  in  her  there  was  not  understanding  to  be 
enlightened.  Our  Lord  then,  as  it  were,  says,  I  wish  to 
enlighten,  and  there  is  not  one  to  be  enlighteued ;   Call  thy 


A-ER.   19 — 24.  ST.  JOHN.  145 

husband,  i.  e.  apply  tliine  understanding,  through  wliicli 
thou  must  be  taught,  by  which  goverued.  The  five  forraer 
husbands  may  be  explained  as  the  five  senses,  thus  :  a  man 
before  he  has  the  use  of  his  reason,  is  entirely  under  the 
government  of  his  bodily  senses.  Then  reason  comes  into 
action ;  and  from  that  time  forward  he  is  capable  of  enter- 
taining  ideas,  and  is  either  under  the  influence  of  truth 
or  error.  The  woman  had  been  under  the  inflnence  of 
error,  which  error  was  not  her  lawfiil  husband,  but  an  adul- 
terer.  Wherefore  our  Lord  says,  Put  away  that  adulterer 
which  corrupts  thee,  and  call  thy  husband,  that  thou  mayest 
understand  Me.  Oiiigen.  And  what  more  proper  pLice  than  Origon, 
Jacob's  well,  for  exposing  the  unlawful  husband,  i.  e.  the  ^."'g' ' "'" 
perverse  law  ?  For  the  Samaritan  woman  is  meant  to  figure 
to  us  a  soul,  that  has  subjected  itself  to  a  kind  of  law  of  its 
own,  not  the  divine  law.  And  our  Saviour  wishes  to  raarry 
her  to  a  lawful  husband,  i.  e.  Himself ;  the  Word  of  truth 
which  was  to  rise  from  thc  dead,  and  never  again  to  die. 

19.  The  woman  saith  unto  Him,  Sir,  I  perceive 
that  Thou  art  a  prophet. 

20.  Ourfathers  worshipped  in  this  mountain  ;  and 
ye  say,  that  in  Jerusalem  is  the  place  where  men 
ougbt  to  worship. 

21.  Jesus  saith  unto  ber,  Woman,  believe  ]\Ie,  the 
hour  cometh,  when  ye  shall  neithcr  in  this  mountain, 
nor  yet  at  Jerusalem,  worship  the  Father. 

22.  Ye  worship  ye  know  not  what :  we  know  what 
we  worship  :  for  salvation  is  of  the  Jews. 

23.  But  the  hour  comcth,  and  now  is,  whcn  the 
true  worshippers  shall  worship  the  Father  in  spirit  and 
in  truth:  for  the  Father  seeketh  such  to  worship  Him. 

24.  God  is  a  Spirit :  and  they  that  worship  Him 
must  worship  Him  in  spirit  and  in  truth. 

Chrys.  The  -woman  is   not  offended  at  Chrisfs  rebukc.  chrys. 
She  does  not  leave  Him,  and  go  away.     Far  from  it :    her  ^'^T."  ^^ 
admiration  for  Him  is  raised :    The  ivoman  saith  unto  Him, 
Sir,  I perceive  that  Thou  art  a  Prophet :    as  if  she  said  Thy 

VOL.  IV.  L 


146  GOSPEL   ACCORDING   TO  CHAP.  IV. 

knowledge  of  rae  is  unaecountable,  Thou  must  be  a  prophet. 

Aug,         AuG.  The  husband  was  beginning  to  come  to  her,  though 

'^^2^'^'      He  had  not  yet  fully  come.     She  thought  our  Lord  a  pro- 

Matt.  13,   phet,  and  He  was  a  prophet :  for  He  says  of  Himself,  A  pro- 

^^*  phet  is  not  without  honour,  save  in  his  oivn  country.     Chrys. 

Hom.*       And  having  come  to  this  belief  she  asks  no  questions  relat- 

xxxii.  2.    jjjg  ^Q  ^j^jg  Yde,  the  health  or  sickness  of  the  body  :    she 

Aug.         is  not  troubled  about  thirst,  she  is  eager  for  doctrine.     Aug. 

■^'^•^^*      And  she  begins  enquiries  on  a  subject  that  perplexed  her; 

Our  fathers  worshipped  in  this  mountain ;  and  ye  say  that  in 

Jerusalem  is  the  place  where  men  ought  to  worship.     This 

was  a  great  dispute  between  the  Samaritans  and  the  Jews. 

The  Jews  worshipped  in  the  temple  built  by  Solomon,  and 

made  this  a  ground  of  boasting  over  the  Samaritans.     The 

Samaritans  replicd,  Why  boast  ye,  because  ye  have  a  temple 

which  we  have  not?     Did   our   fathers,  who  pleased  God, 

worship  in  that  temple  ?     Is  it  not  better  to  pray  to  God  in 

Cliry%       this  mountain,  where  our  fathers  worshipped  ?     Chrys.  By 

xxxii.  2.     our  fathers,  she  means  Abraham,  who  is  said  to  have  offered 

Origen.      up  Isaac  hcre.     Origen.  Orthus;  The  Samaritans  regarded 

^  23      '    Mount  Gerizira,  near  which  Jacob  dwelt,  as  sacred,  and  wor- 

shipped  upon  it ;    while  the  sacred  place  of  the  Jews  was 

Mount  Sion,  God's  own  choice.     The  Jews  being  the  people 

from  vvhom  salvation  came,  are  the  type  of  true  beHevers ; 

the  Samaritans  of  heretics.     Gerizim,  which  siguifies  divi- 

sion,  becomes  the  Samaritans  ;  Sion,  which  signifies  watch- 

Clirys.       tower,  becomes  the  Jews.    Chrys.  Christ,  however,  does  not 

xxxii  3      ^^^'^^  ^liis  question  immediately,   but   leads   the  woman  to 

higher  thiugs,  of  which  He  had  not  spoken  till  she  acknow- 

ledged  Him  to  be  a  prophet,  and  therefore  listened  with 

a  more  fuU  belief :  Jesus  saith  unto  her,  Woman,  believe  Me, 

the  hour  cometh,  when  ye  shall  neither  in  this  mountain,  nor 

yet  at  Jerusalem,  worship  the  Father.     He  says,  Believe  Me, 

because  we  have  need  of  faith,  the  mother  of  all  good,  the 

medicine  of  salvation,  in  order  to  obtain   any  real   good. 

They  who  eudeavour  without  it,  are  Hke  men  who  venture 

011  the  sea  without  a  boat,  and,  beiiig  able  to  swim  only 

Aug.         a  little  way,  are  drowned.     Aug.  Believe  Me,  our  Lord  says 

c.  24. '      "^^^^  fitness,  as  the  husband  is  now  present.     For  now  there 

is  one  in  thee  that  believes,  thou  hast  beguu  to  be  present 

Isa.  7,  9.   in  the  understaudiug ;  but  if  ye  will  not  believe,  surely  ye 


VER.  19 24.  ST.  JOHN.  147 

shall  not   be   established.      Alcuin.    In    saying,    the    hour 
cometh,   He  refers  to  the  Gospel   dispensation,   which  was 
now  approaching;  under  which  the  shadows  of  types  were 
to  withdraw,  and  the  pure  light  of  truth  was  to  enlighten 
the  minds  of  believers.     Chrys.  There  was  no  necessity  for  Chrys. 
Christ  to   shew  wliy  the  fathers  worshipped  in  the  moun-  ^°'":  , 
tain,  and  the  Jews  in  Jerusalem.     He  therefore  was  sileut 
on  that  question  ;    but   nevertheless   asserted  the  religious 
superiority  of  the  Jews  on  auother  ground,  the  ground  not 
of  place,  but  of  knowledge ;   Ye  worship  ye  know  not  what : 
we  knoiv  what  we   icorship  :  for  salvation   is  of  the   Jews. 
Origen.   Ye,  literally  refers  to  the  Samaritans,  but  mysti-  Origr. 
cally,  to  all  who  understand  the  Scriptures  in  an  heretical  c!'i7.^'"" 
sense.      We  agaiu  literally  means  the  Jews,  but  raystically, 
I  the  Word,  and  all  who  conformed  to  My  Image,  obtain 
salvation  from  the  Jevvish  Scriptures.     Chrys.  The  Sama-  cbrys. 
ritans   worshipped  they  knew  not  what,  a  local,  a  partial  ^^^^(:^  j 
God,  as  they  imagined,  of  whom  they  had  the  same  notion 
that  they  had  of  their  idols.     And  thereforc  they  mingled 
the  worship  of  God  with  the  worship  of  idols.    But  the  Jews 
were  free  from  this  superstition  :  indeed  they  knew  God  to 
be  the  God  of   the  whole  world ;    wherefore  lie  says,    IVe 
icorship   what   tce   knoio.     He  reckons  Himself  among  the 
Jews,  in  condcscension  to  the  woman's  idea  of  Him;  and 
says  as  if  Ile  were  a  Jewish  prophct,  IVe  worship,  though  it 
is  certain  that  Ile  is  the  Being  who  is  worshipped  by  all. 
The  words,  For  salvation  is  of  the  Jeivs,  mean  that  every- 
thing  calculated  to  save  and  amend  the  world,  the  know- 
ledge  of  God,  the  abhorrence  of  idols,  and  all  other  doc- 
trines  of  that  nature,  and  even  the  very  origin  of  our  religion, 
comes  originally  from  the  Jews.     In  salvation  too  He  in- 
cludes  His  own  prcsence,  which  Ile  says  is  of  the  Jews,  as 
we  are  told  by  the  Apostle,  Of  whom  as  concerning  the  flesh  Rom.9, 
Christ  came.     See  how  Ile  exalts  the  Old  Testament,  which 
He  shews  to  be  the  root  of  every  thing  good ;  tlms  proving 
in  every  way  that  He  Himself  is  not  opposed  to  the  Law. 
AuG.  It  is  saying  much  for  the  Jews,  to  declare  in  their  Au^. 
name,  We  worship  what  we  knoio.     But  He  does  not  speak  I|?/°  ^" 
for  the  reprobate  Jews,  but  for  that  party  from  whom  the  c.  26. 
Apostles  and  the  Prophets  came.    Such  were  all  those  saints 

l3 


148  GOSPEL    ACCORDING    TO  CHAP.  IV. 

•who  laid  the  prices  of  their  possessions    at  the  Apostles' 
Clirys.       feet.     Chrys.  The  Jewish  worship  then  was  far  higher  than 

"Hnm 

xxxiii.  1     ^^6   Samaritan ;   but  even  it   shall  be  abolished ;   The  hour 

cometh,  and  now  is,  tohen  the  true  worsMppers  shall  worship 

the  Father  in  spirit  and  in  truth.     He  says,  and  now  is,  to 

shew  that  this  was  not  a  prediction,  Uke  those  of  the  ancient 

Prophets,  to  be  fulfilled  in  the  course  of  ages.     The  event, 

Ile  says,  is  now  at  hand,  it  is  approaching  your  very  doors. 

The  words,  true  worshippers,  are  by  way  of  distinction :  for 

there  are  false  worshippers  who  pray  for  temporal  and  frail 

benefits,  or  whose  actions  are  ever  contradicting  their  prayers. 

Chrys.       Chrys.  Or  by  saying,  true,  He  excludes  the  Jews  together 

xxilili     ^ith  the  Samaritans,     For  the  Jews,  though  bettcr  than  the 

Samaritans,  were  yet  as  much  inferior  to  those  who  were  to 

succeed  them,  as  the  type  is  to  the  reahty.     The  true  wor- 

shippers  do  not  confine  the  worship  of  God  to  place,  but 

Rom.  1,9.  worship  in  the  spirit ;  as  Paul  saith,  Whom  I  serve  with  my 

toni"  xUi.    spirit.     Origen.  Twice  it  is  said,  The  hour  cometh,  and  the 

c- 14'         first  time  without  thc  addition,  and  ?ioiv  is.     The  first  secms 

to  allude  to  that  purely  spiritual  worship  which  is  suited 

only  to  a  state  of  pcrfccticm  ;  thc  second  to  earthly  worship, 

perfected  as  far  as  is  consistent  with  human  nature.     When 

that  hour  cometh,  which  our  Lord  speaks  of,  the  mountain 

of  the  Samaritans  must  be  avoided,  and  God  must  be  wor- 

shipped   in  Sion,  where    is   Jerusalem,  wldch    is   called  by 

Christ  the  city  of  the  Great  King.     And  this  is  the  Church, 

where  sacred  oblations  and  spiritual  victims  are  offered  up 

by  those  who  understand  the  spiritual  law.     So  that  when 

the  fulness  of  time  shall  have  come,  the  true  worship,  we 

raust  suppose,  will  no  longer  be  attached  to  Jerusalem,  i.  e. 

to  the  present  Church :  for  tlie  Angels  do  not  worship  the 

Father  at  Jerusalem  :  and  thus  those  who  have  obtained  the 

likeness  of  the  Jews,  worship  the  Father  better  than  they 

who  are  at  Jerusalem.     And  when  this  hour  is  come,  we 

shali  be  accounted  by  the  Father  as  sons.     Wherefore  it  is 

not  said,  Worship  God,  but,  Worship  the  Father.     But  for 

the  present  the  true  worshippers  worship  the  Father  in  spirit 

Ciirys.       g^Q^  j^  truth  ^     Chrys.    He  speaks   here   of  the  Church  ; 

V  V  Ylil       2 

»  Origen  literallj'.  The  words  the  liour      with  the  addition  and  now  is.     I  think 
cometh  are  repeated  ;  the  second  time      that  the  first  expression  signifies  the 


VER.  19 — 24.  ST.   JOHN.  149 

wherein  there  is  true  worship,  aud  such  as  becoraeth  God ; 
and  therefore  adds^  For  the  Father  seeketh  such  to  ivorship 
Uim.     For  though  formerly  He  willed  that  mankitid  should 
liuger  under  a  dispensatiou  of  types  and  figures,  this  was 
only  done  in  condescension  to  human  frailty,  aud  to  prepare 
mcn  for  tlie  reception  of  the  truth.     Origex.  But  if  the  Origen. 
Father  seeks,  He  seeks  through  Jesus,  Who  came  to  seek  c.  20. 
and  to  save  that  which  was  lost,  and  to  teach  men  what  true 
worship  was.     God  is  a  Spirit ;  i.e.  He  constitutes  our  real 
lifc,  just  as  our  breath   (spirit)  constitutes  our  bodily  life. 
Chrys.  Or  it  signifies  that  God   is  incorporeal ;    and  that  Ciirys. 
therefore  He  ought  to  be  worshipped  not  with  tlie  body,  but  ^^^^:^  ^ 
Avith  the  soul,  by  the  offering  up  a  pure  mind,  i.  c.  that  tliey 
who  worship  Him,  must  loorship  Him  in  spirit  and  in  truth. 
The  Jews  neglected  the  soul,  but  paid  grcat  attention  to  the 
body,  and  had   various   kiuds   of  purification.      Our  Lord 
seems  here  to  refer  to  this,  and  to  say,  not  by  cleansing  of 
the  body,  but  by  the  incorporeal  nature  within  us,  i.  e.  the 
understanding,   which    He    calls    the    spirit,   that    we    must 
worship  the  iucorporeal  God.     Hilary.  Or,  by  saying  that  Hiiar. 
God  being  a  Spirit  ought  to  be  worshipped  in  spirit,  He  ^\^^\^^_ 
indicates  the  frcedora   and  knowledge  of  the   worshippers,  c.  31. 
and  the  uncircumscribcd  nature  of  the  worsliip  :  according 
to  the  saying  of  the  Apostle,  fVhere  t/ie  Spirit  of  the  Lord  2Cor." 
is,  there  is  libertu.     Chrys.  And  that  we  are  to  worslup  m    ' 

'  ''  ^      .     Clirys. 

trutli,  means  that  whereas  the  fonuer  ordinances  were  typi-  Hom. 
cal ;  that  is  to  say,  circumcision,  burnt  ofFerings,  and  sacri-  ^^"' 
fices;  uow,  on  the  contrary,  evcry  thing  is  real.     Theovhvl. 
Or,  because  many  think  that  they  worsliip  God  in  the  spirit^ 
i.  e.  with  the  mind,  who  yet  held  heretical  doctrines  concern- 
ing  Him,  for  this  reason  Hc  adds,  arid  in  truth.     May  not 

most  perfect  worship  thathuman  natiire  conie,  the  true  worship  will  no  longer 

is  capable  of  iu  this  life.      So  until  the  be  pcrformed  in  Jerusalem,  tliat  is,  in 

hour  shall  have  come  which  tlie  Lord  the  present  Church.      For  tlie  Angels 

speaks  of,  the  mountain  ot  the  Sama-  do  not  worship  the  Fatherat  Jerusalcm; 

ritans  (who  represent  those  who  sepa-  and  so  those  ivho  are  like  them  worship 

rate  themselves  from  the  Church)  is  to  the  Father  better  than  those  who  are  in 

be  avoidcd  and  God  must  be  worshipped  Jerusaleni,  even  though  for  the  sake  of 

in  Sionat  Jerusalem,  which  Christcalls  the   latter   they  abide  with  them,  and 

the  city  of  the  Great  King.     "VVhat  is  become   Jews  to  the  Jews,  that    they 

tl\is   but  the    Church  where  the  holy  may  gain   the   Jews.     And  when  &c. 

ofTerings  of  spiritual  victims  are  pre-  Nicolai  has  missed  the  meaning  of  the 

sentcd  by  mcn  of  spiritual  minds  ?    But  last  sentence. 
wheu   the   luhiess  of  time  shall   have 


150 


GOSPEL   ACCORDING   TO 


CHAP.  IV. 


Rom.  8, 
14. 


the  words  too  refer  to  the  two  kinds  of  philosopliy  among 
us,  i.  e.  active  and  conteraplative  ;  the  spirit  standing  for 
action,  according  to  the  Apostle,  As  many  as  are  led  by  the 
Spirit  of  God  ;  truth,  on  the  other  hand,  for  contemplation  ? 
Or,  (to  take  another  view,)  as  the  Samaritans  thought  that 
God  was  confined  to  a  certain  place,  and  ought  to  be  wor- 
shipped  in  that  place ;  in  opposition  to  this  notion,  our 
Lord  may  mean  to  teach  them  here,  that  the  true  wor- 
shippers  worship  not  locally,  but  spiritually.  Or  again,  all 
being  a  type  and  shadow  in  the  Jewish  system,  the  meaning 
may  be  that  the  true  worshippers  will  worship  not  in  type, 
but  in  truth.  God  being  a  Spirit,  seeketh  for  spiritual 
worshippers ;  being  the  truth,  for  true  ones.  Aug.  O  for 
a  mountain  to  pray  on,  thou  criest,  high  and  inaccessible, 
that  I  may  be  nearer  to  God,  and  God  may  hear  me  better, 
for  He  dwelleth  on  high.  Yes,  God  dwelleth  on  high,  but 
He  hath  respect  unto  the  humble.  Wherefore  descend  that 
Ps.  74,  7.  thou  mayest  ascend.  "  Ways  on  high  are  in  their  heart," 
it  is  said,  "  passing  in  the  valley  of  tears,"  and  in  "  tears"  is 
humility.  Wouldest  thou  pray  in  the  temple  ?  pray  in  thy- 
self ;  but  first  do  thou  become  the  temple  of  God. 


Aug.  Tr, 
XV.  c.  25, 


25.  The  woman  saith  unto  Him,  I  know  that  Mes- 
sias  cometh,  which  is  called  Christ :  when  He  is  come, 
He  will  tell  us  all  things. 

26.  Jesus  saith  unto  her,  I  that  speak  unto  thee 
am  He. 


Clirys. 
Hoin. 
xxxii.  2, 

Aug.  Tr. 
XV.  c.  27. 


Clirys. 
Hom. 
xxxii,  2. 


CriRYS.  Tlie  woman  was  struck  with  astonishment  at  the 
loftiness  of  His  teaching,  as  her  words  shew :  The  woman 
saith  unfo  Him,  I  hnow  that  Messias  cometh,  which  is  called 
Christ.  AuG.  Uuctus  in  Latin,  Christ  in  Greek,  in  the  He- 
brew  Messias.  She  knew  then  who  could  teach  her,  but  did 
not  know  Who  was  teaching  her.  When  He  is  come,  He 
will  tell  us  all  things :  as  if  she  said,  The  Jews  now  contend 
for  the  temple,  we  for  the  mountain ;  but  He,  when  He 
comes,  will  level  the  mountain,  overthrow  the  temple,  and 
teach  us  how  to  pray  in  spirit  and  in  truth.  Chrys.  But 
what  reason  had  the  Samaritans  for  expecting  Christ's  com- 
ing?   They  acknowledged  the  books  of  Moses,  which  fore- 


VER.  25 — 30.  ST.  JOHN.  151 

told  it.     Jacob  prophesies  of  Clirist,   The  sceptre  shall  not  Gen.  49, 
departfrom  Judah,  nor  a  lawgiver  from  beneath  hisfeet,  until  ^^' 
Shiloh  come.    And  Moses  says,  The  Lord  thy  God  shall  raise  Oeut, 
up  a  Prophet  froni  the  midst  of  thee,  of  thy  brethren.    Origen.  ^^\  ^^' 
It  sliould  be  known,  tbat  as  Cbrist  rose  out  of  tbe  Jews,  not  tom  xiii. 
oulj  declaring  but  proving  Himself  to  be  Christ;  so  among  ^-  ^^* 
tbe  Samaritaus  tbere  arose  one  Dositbeus  by  name,  wbo 
asserted  tbat  be  was  tbe  Cbrist  propbesied  of.     Aug.  It  is  Aug.  lib. 
a  confirmation  to  discerning  minds  that  the  five  senses  were  'i^^^"'- 

"  Ciucest. 

what  were  signified  by  the  five  husbands,  to  find  the  woman  qu.  64. 
making  five  carnal  answers,  and  tben  raentioning  the  name 
of  Cbrist.    Chrys.  Christ  now  reveals  Himself  to  the  woman  :  chrys. 
Jesus  saith  unto  her,  I  that  speak  unto  thee  am  Ile.    Had  He  ^*^'".:  „ 

xxxni.  2. 

told  the  -woman  this  to  begin  with,  it  would  have  appeared 

vanity.    Now,  having  gradually  awakened  her  to  tbe  tbought 

of  Christ,  His  disclosure  of  Himself  is  perfectly  opportune. 

He  is  not  equally  open  to  the  Jews,  who  ask  Him,  If  Thou  john  lo, 

be  the  Christ,  tell  us  plainly ;  for  tbis  reason,  tbat  tbey  did  ^'** 

not  ask  in  order  to  learn,  but  to  do  Ilim  injury;  whereas 

she  spoke  in  the  simplicity  of  her  hcart. 

27.  And  upon  this  came  His  disciples,  and  mar- 
velled  that  Hc  talked  with  the  woman :  yct  no  man 
said,  What  seekest  Thou  ?  or,  ^Yhy  talkcst  Thou 
with  her? 

28.  The  woman  then  left  her  waterpot,  and  went 
her  way  into  the  city,  and  saith  to  the  men, 

29.  Come,  see  a  man,  which  told  me  all  things 
that  ever  I  did :  is  not  this  thc  Christ  ? 

30.  Then  they  went  out  of  the  city,  and  came 
unto  Him. 

Chrys.    Tbe  disciples  arrive  opportunely,  and  when  the  cbrys. 
teaching  is  finisbed :  And  upon  this  came  His  disciples,  and      "V. 
marvelled  that  Ile  talked  luith  the  woman.     They  marvelled  2,  3. 
at  tbe  exceeding  kindness  and  bumihty  of  Cbrist,  in  con- 
descending  to  converse  with  a  poor  woman,  and  a  Sama- 
ritan.     Aug.   Hc  who  came  to  seek   tbat  wliicb   was   lost,  Aug.  Tr. 
sought  tlie  lost  oue.     This  was  what  tliey  marvelled  at ;  ^^*  ^'  ^^' 


152 


GOSPEL   ACCORDING   TO 


CHAP.  IV. 


Chrys. 

II  0111. 

xxxiii.  3. 


Orig. 
tom.  xiii. 
in  Joan, 
c.  28. 


Aug.  Tr. 
XV.  c.  30. 
Chrys. 
Hom. 
xxxiv.  1. 


Orig. 

tom.  xiii. 
in  Joaii. 
c.  29. 


Chrys. 
II  om. 
xxxiv.  1. 


Chrys. 
Hoin. 
xxxiv.  1 


they  marvelled  at  His  goodness ;  they  did  not  suspect  evil. 
Chrys.  But  notwithstanding  their  wonder,  they  asked  Hira 
no  questions  ;  No  man  said,  What  seekest  Thou  ?  or,  Why 
talkest  Thou  with  her  ?  So  careful  were  they  to  observe  the 
rank  of  disciples,  so  great  was  their  awe  and  veneration  for 
Him.  On  subjects  indeed  which  concerned  themselves,  they 
did  not  hesitate  to  ask  Hira  questions.  But  this  was  not 
one.  Origen.  The  woman  is  almost  turned  into  an  Apostle. 
So  forcible  are  His  words,  that  she  leaves  her  waterpot  to 
go  to  the  city,  and  tell  her  townsraen  of  thera.  The  woman 
then  left  her  waterpot,  i.e.  gave  up  low  bodily  cares,  for  the 
sake  of  benefiting  others.  Let  us  do  the  same.  Let  us 
leave  off  caring  for  things  of  the  body,  and  irapart  to  others 
ofourown.  Aug.  Hydria  answers  to  our  word  aquarium; 
hydor  bcing  Greek  for  water.  Chrys,  As  the  Apostles,  on 
being  called,  left  thcir  nets,  so  does  slie  leave  her  waterpot, 
to  do  the  worlc  of  an  Evangelist,  by  calling  not  one  person, 
but  a  w^hole  city :  8he  went  her  way  into  the  city,  and  saith 
to  the  men,  Come,  see  a  man  which  told  me  all  things  that 
ever  I  did:  is  not  this  the  Christ?  Origen.  She  calls  thcm 
together  to  sce  a  man,  whose  words  werc  deepcr  than  man's. 
She  had  had  five  husbands,  and  then  was  living  with  the 
sixth,  not  a  lawful  husband.  But  now  she  gives  him  up  for 
a  seventh,  and  she  leaving  her  waterpot,  is  converted  to 
chastity.  Chrys.  She  was  not  prevented  by  shame-faced- 
ness  from  spreading  about  what  had  been  said  to  her.  For 
the  soul,  when  it  is  once  kindled  by  the  divine  flame,  regards 
neither  glory,  nor  shame,  nor  any  other  earthly  thing,  only 
the  flame  which  consumes  it.  But  she  did  not  wish  them 
to  trust  to  her  own  report  only,  but  to  come  and  judge  of 
Christ  for  themselves.  Conie,  see  a  man,  she  says.  She 
does  not  say,  Come  aud  beheve,  but,  Come  and  see ;  which 
is  an  easier  matter.  For  well  she  knew  that  if  they  only 
tasted  of  that  w^ell,  they  would  feel  as  she  did.  Alcuin.  It 
is  only  by  degrecs,  however,  that  she  comes  to  the  preaching 
of  Christ.  First  she  calls  Him  a  man,  not  Christ ;  for  fear 
those  who  heard  her  raight  be  angry,  and  refuse  to  come. 
Chrys.  She  then  neither  openly  preaches  Christ,  nor  wholly 
omits  Him,  but  says,  Is  not  this  the  Christ  ?  This  wakened 
their  attentiou,  Then  they  went  out  of  the  city,   and  came 


VER.  31 — 34  ST.  JOHN.  153 

unto  Him.     Aug.  The  circumstance  of  the  woman's  leavins: 
her  waterpot  on  going  away,  must  not  be  overlooked.     For 
the  waterpot  signifies  the  love  of  this  world,  i.e.  concupiscence, 
by  which  men  from  the  dark  depth,  of  which  the  well  is  the 
iraage,  i.e.  from  an  earthly  couversation,  draw  up  pleasure. 
It  was  right  then  for  one  who  believed  in  Christ  to  renouuce 
the  worhl,  and,  by  leaving  her  waterpot,  to  shew  that  she  had 
parted  Avith  worldly  desires.     Aug.   She  cast  away  therefore  Aug.  Tr. 
coucupiscence,   and    hastened   to  proclaim  the  truth.     Let  ^^"  ^'  ^'^' 
those  who  wish  to  preach  the  Gospel,  learn,  that  they  should 
first  leave  their  waterpots  at  the  well.     Ohigen.  The  woman  ori^. 
having  become  a  vessel  of  wholesome  discipline,  lays  aside  i""^- -'>"'• 
as  couteraptible  her  forraer  tastes  and  desires. 

31.  In  tlie  meanwhile  His  disciples  prayed  Him, 
saying,  Master,  eat. 

32.  But  He  said  unto  them,  I  have  meat  to  eat 
that  ye  know  not  of. 

33.  Therefore   said   the  disciples  one  to  another, 
Hath  any  man  brought  Him  ought  to  eat  ? 

34.  Jesus  saith  unto  them,  My  meat  is  to  do  the 
will  of  llim  that  sent  Me,  and  to  finish  His  work. 

AuG.  His  disciples  had   gone  to  buy  food,  and  had  re-  Aufr.  Tr. 
turned.     Tiiey  offcred  Christ  sorae  :  In  tlie  mean  wliile  llis^"'  ^'     ' 
disciples  prayed  Him,  saying,   Master,   eat.      Chuys.    They 
all  ask  Ilini  at  once,  Ilini  so  fatigued  with  the  journey  and 
heat.     This  is  not  irapatience  in  thera,  but  simply  lovc,  aud 
tenderness  to  their  master.     Origen.  They  think  the  pre- orie.  tom. 
sent  time  convenient  for  dining;  it  beiug  aftcr  the  dcparture  ^"'-  '^-  '^^- 
of  the  woman  to   the   city,  and.  before   the   coming  of  the 
Samaritans;  so  that  they  sit  at  meat  by  themseU'es.     This 
explains,  In  the  mean  ivhile.     Theophyl.  Our  Lord,  know- 
ing  that  the  woman  of  Saraaria  was  briuging  the  whole  towu 
out  to  Ilim,  tells  Ilis  disciples,  /  have  meat  that  ye  knoio 
not  of.     CuuYS.    The   salvation  of  men  Ile   calls  Ilis  food,  ciirys. 
sViewing  Ilis  great  desire  that  we  should  be  saved.     As  food  ^.^'™'  j 
is  an  object  of  desire  to  us,  so  was  the  salvation  of  men  to 
Him.     ObservC;  Ile  does  iiot  e.xpress  Himself  directly,  but 


154  GOSPEL   ACCORDING   TO  CHAP.  IV. 

figuratively ;   which  makes  some  trouble  necessary  for  His 

hearers,  in  order  to  comprehend  His  meaning,   and  thus 

gives   a   greater  importance   to  that   meaning  when  it   is 

understood.      Theophyl.    That  ye  know  not  of,  i.e.  know 

not  that  I  call  the  salvation  of  men  food ;  or,  know  not  that 

the  Samaritans  are  about  to  believe  and  be  saved.     The 

disciples  however  were   in  perplexity :    Therefore  said  the 

disciples  one  to  another,  Hath  any  man  brought  Him  ought 

Aw^.Tt.    to  eat?     AuG.  What  wonder  that  the  woman  did  not  un- 

XV.  c.  31.   ^gj.s^j^jj(j  about  the  water  ?     Lo,  the  disciples  do  not  under- 

ciirys.       stand  about  the  meat.     Chrys.  They  shew,   as  usual,  the 

xxxiv.  1.    honour  and  reverence  in  which  they  hold  their  Master,  by 

talking  among  themselves,  and  not  presuming  to  question 

Him.     Theophyl.  From  the  question  of  the  disciples,  Hath 

any  man  brought  Him  ought  to  eat,  we  may  infer  that  our 

Lord  was  accustomed  to  receive  food  from  others,  when  it 

Ps.  146.     \vas  ofFered  Him  :  not  that  He  who  giveth  food  to  all  flesh, 

needed  any  assistance :  but  He  received  it,  that  they  who 

gave  it  might  obtaiu  their  reward,  and  that  poverty  thence- 

forth  might  not  blush,  nor  the  support  of  others  be  esteemed 

a  disgrace.     It  is  proper  and  necessary  that  teachers  should 

depend  on  others  to  provide  them  with  food,  in  order  that, 

being  free  from  all  other  cares,  they  may  attend  the  more 

Aug.  Tr.    to  the   ministry  of  the  word.     Aug.  Our  Lord  heard  His 

XV.  c.  31.  .  .      . 

doubting  disciples,  and  answered  them  as  disciples,  i.  e. 
plaiuly  and  expressly,  not  circuitously,  as  He  answered  the 
woman ;  Jesus  saith  unto  them,  My  meat  is  to  do  the  will  of 
Orig.  tom.  Him  that  sent  Me.  Origen.  Fit  meat  for  the  Son  of  God, 
^'"'  '^'  '  who  was  so  ooedient  to  the  Father,  that  in  Him  was  the 
same  will  that  was  in  the  Father:  not  two  wills,  but  one 
will  in  both.  The  Son  is  capable  of  first  accomplishing  the 
whole  will  of  the  Father.  Other  saints  do  nothing  against 
the  rather's  will ;  He  does  that  will.  That  is  His  meat  in 
an  especial  sense.  And  what  means,  To  finish  His  work  ?  It 
would  seem  easy  to  say,  that  a  work  was  what  was  ordered 
by  him  who  set  it ;  as  where  men  are  set  to  build  or  dig. 
But  some  who  go  deeper  ask  whether  a  work  being  finished 
does  not  imply  that  it  was  before  incomplete ;  aud  whether 
God  could  originally  have  made  an  incomplete  work  ?  The 
completing  of  the  work,  is  the   completing  of  a  rational 


VER.  35—38.  ST.  JOHN.  155 

creature  :   for  it  was  to  complete  this  work,  which  was  as 

yet  imperfect,  that  the  Word  made  flesh  came.     Theophyl. 

He  finished  the  work  of  God,  i.  e.  man,  He,  the  Son  of  God, 

finished  it  by  exhibiting  our  nature  in  Himself  without  sin, 

perfect  and  uncorrupt.     He  finished  also  the  work  of  God, 

i.  e.  the  Law,  (for  Clirist  is  the  end  of  the  Law,)  by  abolish-  Rom. 

ing  it,  when  everything  in  it  had  been  fulfiUed,  and  chang-  ^^'  *' 

ing  a  carnal  into  a  spiritual  worship.     Origen.  The  matter  Orig.  tmn 

of  spiritual  drink  and  living  water  being  explained,  the  sub-  ^'"'  '^'  ^ 

ject  of  meat  follows.    Jesus  had  asked  the  woman  of  Samaria, 

and  she  could  give  Him  none  good  enougli.     Then  came 

the  disciples,  having  procured  some  humble  food  among  the 

people  of  the  country,  and  ofiFered  it  Him,  beseeching  Hira 

to  eat.     They  fear  perhaps  lest  the  "NYord  of  God,  deprived 

of  His   own  proper   nourishment,   fail  within  them ;    and 

therefore  with  such  as  they  have  found,  immediately  propose 

to  feed  Him,  that  being  confirmed  and  strcngthened,  He 

may  abide  with  His  nourishers.     Souls  require  food  as  well 

as  bodies.     And  as  bodies  require  different  kinds  of  it,  and 

m  different  quantitics,  so  is  it  in  things  which  are  above  the 

body.    Souls  dififer  in  capacity,  and  one  needs  more  nourish-  Heb.5,12 

ment,  another  less.     So  too  in  point  of  quality,  the  same 

nourishment  of  words  and  thoughts  does  not  suit  alL     In- 

fants  just  born  need  the  milk  of  the  word ;  the  grown  up, 

soHd  meat.     Our  Lord  says,  /  have  meat  to  eat.     For  one 

who  is  over  tiie  wcak  who  cannot  behold  thc  same  things 

with  the  stronger,  may  always  speak  thus  ^ 

35.  Say  not  yc,  There  are  yet  four  months,  and 
thcn  eometh  harvest?  behold,  I  say  unto  you,  Lift  up 
your  cyes,  and  look  on  the  fields ;  for  they  are  white 
already  to  harvest. 

36.  And  he  that  reapeth  receiveth  wages,  and 
gathcreth  fruit  unto  hfc  cternal :  that  both  he  that 
soweth  and  he  that  reapeth  may  rejoicc  together. 

^  i.e.    tliose    of   wcak    faith    cannot  comfort  he  had  in  adversities,  and  what 

understand  the  spiritual  gifts  and  nou-  swect   joys    Thy    Brcad    had    for    tlie 

rishnicnt  of  the  stroufi;.     It  is  "  nieat  hidden    mouth    of    his    spirit — I    nei- 

ihey  isnow  not  of."     So  S.Aug.  when  tlicr    could    conjecture     nor    bad    ex- 

unconverted,  of  S.  Ambrose  :    "  What  perienccd."     Conf.  vi.  3. 


156 


GOSPEL    ACCORDING   TO 


CHAP.  IV. 


37.  And  herein  is  that  saying  true,  One  soweth 
and  another  reapeth. 

38.  I  sent  you  to  reap  that  whereon  ye  hestowed 
no  labour :  other  men  laboured,  and  ye  are  entered 
into  their  labours. 


Chrys. 
H..m. 
xxxiv.  1. 


Clirys. 
Hom. 
xxxiv.  2. 


Aiig.  Tr. 
XV.  c.  32, 


Clirys. 
Honi. 
xxxiv.  2. 


Chrys.  "VVhat  is  the  will  of  the  Father  He  now  proceeds 
to  explain  :  8ay  ye  not,  There  are  yet  four  months,  and 
then  cometh  harvest?  Theophyl.  Now  ye  are  expecting 
a  material  harvest.  But  I  say  uuto  you,  that  a  spiritual 
harvest  is  at  hand  :  Lift  up  your  eyes,  and  look  on  the  fields ; 
for  they  are  white  already  to  harvest.  He  alludes  to  the 
Samaritans  who  are  approaching.  Chrys.  He  leads  them, 
as  his  custom  is,  from  low  things  to  high.  Fields  and 
harvest  here  express  the  great  uuraber  of  souls,  which  are 
ready  to  receive  the  word.  The  eyes  are  both  spiritual,  and 
bodily  ones,  for  they  saw  a  great  multitude  of  Samaritans 
now  approaching.  This  expectant  crowd  he  calls  very  suitably 
white  fields.  For  as  the  corn,  wheu  it  grows  white,  is  ready 
for  the  harvest;  so  were  these  ready  for  sah^ation.  But  why 
does  He  not  say  this  in  direct  language  ?  Because  by  making 
use  in  this  way  of  the  objects  around  them,  he  gave  greater 
vividness  and  power  to  His  words,  and  brought  the  truth 
home  to  them ;  and  also  that  his  discourse  might  be  more 
pleasant  and  raight  sink  deeper  into  their  memories.  Aug. 
He  was  intent  now  on  beginning  the  work,  and  hastened  to 
send  labourers  :  Aiid  he  that  reapeth  receiveth  wages,  and 
gathereth  fruit  unto  life  eternal ;  that  both  he  that  soweth 
and  he  that  reapeth  may  rejoice  together.  Chhys.  Again, 
He  distinguishes  earthly  from  heavenly  things,  for  as  above 
He  said  of  the  water,  that  he  who  drank  of  it  should  never 
thirst,  so  here  He  says,  He  that  reapeth  gathereth  fruit 
unto  life  eternat ;  adding,  tliat  both  he  that  soweth  and  he 
that  reapeth  may  rejoice  together.  The  Prophats  sowed,  the 
Apostles  reaped,  yet  are  not  the  former  deprived  of  their 
reward.  For  here  a  new  thing  is  promised ;  viz.  that  both 
sowers  and  reapers  shall  rejoice  together.  How  difFerent 
this  from  what  we  see  here.  Now  he  that  soweth  grieveth 
because    he    soweth  for  others^  aud  he  uuly  that   reapeth 


VER.  35 — 38.  ST.  JOHN.  157 

rejoiceth.     But  in  tlie  new  state,  tlie  sower  and  reaper  sliare 
tlie    sarae   wages.      Aug.  The   Apostles    and   Prophets   had  Aug.  Tr. 
different  labours,  corresponding  to  the  difference  of  times; '^^" '^"     * 
but  both  will  attain  to  like  joy,  and  receive  together  their 
wages,   even   eternal  life.      Chrys.  He   confirms  what  He  Chrys. 
says  by  a  proverb,  A?id  herein  is  that  sayiny  true,  one  sow-  ^^"J"^*  ^ 
eth  and  another  reapeth,  i.  e.  one  party  has  the  labour  and 
another  reaps  the  fruit.     The  saying  is  especially  apphc- 
able    here,  for   the    Prophcts    had   laboured,    and    the    dis- 
ciples  reaped  the  fruits  of  tlieir  labours  :  /  sent  you  to  reap       — 
that  whereon  ye  bestowed  no  labour.     Aug.  So  then  He  sent  Aug:.  Tr. 
rcapers,  no  sowers.     The  reapers  went  where  the  prophets  ^^*  '^*    "' 
had  preached.     Read   thc   account   of  their  labours ;    they 
all  contain  prophecy  of  Christ.     And  the  harvest  was  ga- 
thered  on  that  occasion  when  so  many  thousands  brought 
tlie  prices  of  thcir  possessions,  and  laid  thera  at  the  Apo- 
sties'  feet ;  relieving  their  sliouklers  frora  earthly  burdens, 
that  they  might  foilow  Christ.     Yea,  verily,  and  frora  that 
harvest  were  a  few  grains  scattered,  which  fillcd  the  whole 
world.     And   now   ariseth  another  harvest,   wliicli   will  be 
reaped   at   thc    end   of  the    worhl,    not    by    Apostles,    but 
by  Angels.     The  reaj^ers,  He  says,  are  the  AmjeU.     Chrvs.  Matt.  13. 
I  sent  you  to  rcap  that  whereon  ye  bcstowed  no  labour,  i.  e.  ciirys. 
I  have  reserved  you  for  a  favourable  time,  in  which  the  xxxiv.  2. 
hibour  is  less,  the  enjoymcnt  grcatcr.     The  more  laborious 
part  of  the  worlc  was  laid  on  the  Prophets,  viz.  the  sowing 
of  the  seed :    Other  mcn  laboured,  aud  ye  are  entered  into 
their  labours.     Clirist  here  throws  hght  on  the  meaning  of 
thc  old  prophecics.      He  shews  that  both  the  Law  and  tho 
Prophcts,  if  riglitly  interpreted,  led  raen  to  Him  ;  and  that 
the  Prophets  were  sent  in  fact  by  Himself.     Thus  tho  in- 
timate  connexion  is  established  between  the  Okl  Testament 
and  the  New.     Origen.  How  can  we  consistently  give  an  nii<r. 
allegorical  raeaning  to  the  words,  Lift  up  your  eyes,  S^c,  and  'll^lvY* 
only  a  literal  one  to  thc  woi-ds,  There  are  yet  four  months,  c.  39 — 19. 
and   then   cometh  harvest  ?     The    sarae    principle  of  inter- 
pretation  surely  must  be  applied  to  the  latter,  that  is  to  the 
fornicr.     Thc  four  raonths  rcprcsent  the  four  elements,  i.  e. 
our  natural  lifc ;  thc  liarvest,  the  end  of  the  workl,  when 
all  conflict  shall  have  ceased,  and  truth  shall  prcvail.     The 


158  GOSPEL   ACCORDING   TO  CHAP.  IV. 

disciples  then  regard  the  triith  as  incomprehensible  in  our 
natural  state,  and  look  forward  to  the  eud  of  the  world  for 
attaining  the  knowledge  of  it.  But  this  idea  our  Lord  con- 
demns :  Say  not  ye,  There  are  four  months,  and  then  cometh 
harvest?  Behold,  I  say  unto  you,  Lift  up  your  eyes.  In 
many  places  of  Holy  Scripture,  we  are  coramanded  in  the 
same  way  to  raise  the  thoughts  of  our  minds,  which  cling 
so  obstinately  to  earth.  A  difficult  task  this  for  one  who 
indulges  his  passions,  and  lives  carnally.  Such  an  one  will 
not  see  if  the  fields  be  white  to  the  harvest.  For  when  are 
the  fields  white  to  the  harvest  ?  When  the  Word  of  God 
comes  to  light  up  and  make  fruitful  the  fields  of  Scripture. 
Indeed,  all  sensible  things  are  as  it  were  fields  made  white 
for  the  harvest,  if  only  reason  be  at  hand  to  interpret  them. 
We  lift  up  our  eyes,  and  behold  the  whole  universe  over- 
spread  with  the  brightness  of  truth.  And  he  that  reapeth 
those  harvests,  has  a  double  reward  of  his  reaping ;  first,  his 
wages;  And  he  that  reapeth  receiveth  wages ;  meaning  his 
reward  in  the  life  to  come ;  secondly,  a  certain  good  state 
of  thc  uuderstanding,  which  is  the  fruit  of  conteraplation, 
And  gathereth  fruit  unto  life  eternal.  The  man  who  thinks 
out  the  first  principles  of  any  science,  is  as  it  were  the  sower 
in  that  science;  others  taking  them  up,  pursuing  them  to 
their  results,  and  engrafting  fresh  matter  upon  them,  strike 
out  new  discoveries,  from  which  posterity  reaps  a  plentiful 
harvest.  And  how  much  more  may  we  perceive  this  in  the 
art  of  arts  ?  The  seed  there  is  the  whole  dispensation  of 
the  mystery,  now  revealed,  but  formerly  hidden  iu  darkness ; 
for  while  men  were  unfit  for  the  advent  of  the  Word,  the 
fields  were  not  yet  white  to  their  eyes,  i.e.  the  legal  and 
prophetical  Scriptures  were  shut  up.  Moses  and  the  Pro- 
phets,  who  preceded  the  coming  of  Christ,  were  the  sowers 
of  this  seed ;  the  Apostles  who  came  after  Christ  and  saw 
His  glory  were  the  reapers.  They  reaped  and  gathered  into 
barns  the  deep  meaning  which  lay  hid  under  the  prophetic 
writings;  and  did  in  short  Avhat  those  do  who  succeed  to 
a  scientific  system  which  others  have  discovered,  and  who 
with  less  trouble  attain  to  clearer  results  than  they  who 
originally  sowed  the  seed.  But  they  that  sowed  and  they 
that  reaped  shall  rejoice  together  in  another  world,  in  whicU 


\ER.  39 — 43.  ST.  JOHN.  159 

all  sorrow  and  mourning  shall  be  done  away.  Nay,  and 
have  they  not  rejoiced  already  ?  Did  not  Moses  and  Elias, 
the  sowers,  rejoice  with  the  reapers  Peter,  James,  and  John, 
when  they  saw  the  glory  of  the  Son  of  God  at  the  Trans- 
figuration  ?  Perhaps  in,  one  soweth  and  another  reapeth,  one 
and  another  may  refer  simply  to  those  who  live  under  the 
Law,  and  those  who  live  under  the  Gospel.  For  these  may 
both  rejoice  together,  inasmuch  as  the  same  end  is  laid 
up  for  them  by  oue  God,  through  one  Christ,  in  oue  Holy 
Spirit. 

39.  And  many  of  the  Samaritans  of  that  city  be- 
lieved  on  Him  for  the  saying  of  the  woman,  which 
testified,  Ile  told  me  all  that  ever  I  did. 

40.  So  when  the  Samaritans  vvere  come  unto  Ilim, 
they  besought  Him  that  He  would  tarry  with  them  : 
and  He  abode  tbere  two  days. 

41.  And  many  more  beheved  because  of  His  own 
word; 

42.  And  said  unto  the  woman,  Now  we  believe, 
not  because  of  thy  saying :  for  we  have  heard  Him 
oursclves,  and  know  that  this  is  indeed  the  Christ, 
the  Saviour  of  the  world. 

Origen.  After  this  eonversatioii  with  the  disciples,  Scrip-  Orig:. 
ture  returns  to  those  who  had  believed  on  the  testiraony  of  i°"joan ' 
the  woman,  and  were  come  to  see  Jesus.     Chrys.   It  is  now,  c.  .50. 
as  it  were,  harvest  time,  when  the  coru  is  gathered,   and  j,  ^^^' 
a  whole  fioor  soon  covered  witli  sheavcs;  And  many  of  the  xxxiv.  2. 
Samaritans  of  that  city  helieved  on  Him,  for  the  saying  of  the 
woman  which  testified,  He  told  me  all  that  ever  I  did.     They 
considered  that  the  womau  would   never  of  her  own  accord 
have  conceived  such  admiration  for  one  Who  had  reproved 
her  offences,  unless  He  were  really  some  great  and  wonderful 
person.     And  thus  relying  solely  on  the  testimony  of  the  iiom. 
woman,  vvithout  any  other  evidence,  they  went  out  to  be-  ^^^'''   • 
seech  Christ  to   stay  with   them :    So  tohen  the   Samaritans 
were  come  to  Him,  ihey  besought  Him  that  He  would  tarry  with 


IGO  GOSPEL   ACCORDTNG   TO  CHAP.  IV. 

them.     The  Jews  when  they  saw  His  miracles,  so  far  from 

begging  Him  to  stay,  tried  in  every  way  to  get  rid  of  His 

presence.     Such  is  the  power  of  malice,  and  envy,  and  vain- 

glory,  that  obstinate  vice  which  poisons  even  gcodness  itself. 

Though  the  Samaritans  however  wished  to  keep  Him  with 

them,  He  would  not  consent,  but  only  tarried  there  tioo  days. 

Orig.        Origen.  It  is  natural  to  ask,  why  our  Saviour  stays  with 

cTSi.'^^"'    the  Samaritans,  when  He  had  given  a  command  to  His  dis- 

ciples  not  to  enter  into  any  city  of  the  Samaritans.     But  we 

must  explain  this  mystically.   To  go  the  way  of  the  Gentiles, 

is  to  be  imbued  with  Gentile  doctrine ;  to  go  into  a  city  of 

the  Samaritans,  is  to  admit  the  doctrines  of  those  who  be- 

lieve  the  Scriptures,  but  interpret  them  heretically.     But 

when  men  have  given  up  their  own  doctrines,  and  come  to 

Chrys.       Jesus,  it  is  lawful  to  stay  with  them.     Chrys.  The  Jews  dis- 

Hom.        beUeved  in   spite  of  miracles,   while  these  exhibited  great 

XXXV.  1.  ^  .  ,111 

faith,  beforc  even  a  miracle  was  wrought,  and  when  they 
had  only  heard  our  Lord's  words.  And  many  more  helicved 
hecause  of  His  oivn  word.  Why  then  do  not  the  Evangelists 
give  these  words?  To  shew  that  they  omit  many  iraportant 
things,  and  bccausc  the  result  sliews  what  they  were;  the 
result  being  that  the  whole  city  w^as  convinced.  On  the 
other  hand,  when  the  hearers  are  not  convinced,  the  Evan- 
gelists  are  obliged  to  give  our  Lord's  words,  that  the  failure 
may  be  seen  to  be  owing  to  the  indifference  of  the  hearers, 
not  to  any  defect  in  the  preacher.  And  now,  having  be- 
come  Chrisfs  disciples,  they  dismiss  their  first  instructor ; 
And  they  said  unto  the  icoman,  Now  ive  helieve  not  hecause  of 
thy  saying :  for  we  have  heard  Him  ourselves,  and  hioio  that 
this  is  indeed  ihe  Christ,  the  Saviour  of  the  loorld.  How  soon 
they  understand  that  He  was  come  for  the  deliverance  of 
the  whole  workl,  and  could  not  therefore  confine  His  pur- 
poses  to  the  Jews,  but  must  sow  the  Word  everywhere. 
Their  saying  too,  The  Saviour  of  the  world,  implies  that  they 
looked  on  this  world  as  miserable  and  lost ;  and  that,  whereas 
Prophets  and  Angels  had  come  to  save  it,  this  was  the  only 
real  Saviour,  the  Author  not  only  of  temporal  but  eternal 
salvation.  And,  observe,  whereas  the  woman  had  spoken 
doubtfully,  Is  not  this  the  Christ  ?  they  do  not  say,  we  sus- 
pect,  but  loe  knoio,  know,  that  tJiis  is  indeed  the  Saviour  of  tJie 


VER.  43  —  45.  ST.  JOHN.  IGl 

world,  not  one  Christ  out  of  many.     Thougli  they  had  ouly 
heard  Ilis  words,  they  said  as  much  as  they  could  have  doue, 
had  they  seen  ever  so  many  and  great  miracles.     Ortgen.  Orig. 
With  the  aid  of  our  former  observations  on  Jacob's  well,  ^°"';,''  "* 

c.  5C. 

and  the  water,  it  will  not  be  difficult  to  see,  why,  when  they 
fiud  the  true  word,  tliey  leave  other  doctrines,  i.e.  the  city,  c  51. 
for  a  sound  faith.     Observe,  they  did  not  ask  our  Saviour 
only    to    enter   Samaria,   St.  Johu    particularly   remarks,    or 
enter  that  city,  but  to  tarry  there.     Jesus  tarries  with  those 
who  ask  Him,  and  especially  with  those  who  go  out  of  the 
city  to   Him.     Origen.  They  were  not  ready  yet  for  the  Orig. 
third  day  ;  having  no  anxiety  to  see  a  miracle,  as  those  had  ««"'• '^'"- 
who  supped  with  Jesus  in  Cana  of  Galilee.     (This  supper 
was  after  He  had  been  in  Cana  three  days.)     The  womau's 
report  was  the  ground  of  their  belief.     The  enlightening 
power  of  the  Word  itsclf  was  not  yet  visible  to  them.     Aug.  Au^. 
So  then  they  knew  Christ  first  by  report  of  another,  after-  '^^'S^' 
wards  by  His  own  presence ;  which  is  still  the  case  of  those 
that  are  without  the  fold,  and  not  yet  Christians.     Christ 
is  announced  to  them  by  some  charitable  Christians,  by  the 
rcport  of  the  woman,  i.e.  tlie  Church  ;  they  come  to  Clirist, 
thcy  believe   on  Him,  through   the  instrumentality  of  that 
woman;  He  stays  with  tliem  two  days,  i.e.   gives  them  two 
precepts  of  charity.    And  thenceforth  their  belief  is  stronger. 
They  believe  that  He  is  indeed  the  Saviour  of  the  world. 
Origen.  For  it  is  impossiblc  that  tlie  same  inipression  should  Orijr. 
be  produced  by  hearing  from  one  who  has  secn,  and  seeing  ^^  52. 
one's  self;   walking   by  sight   is  different  from  walking  by 
faith.     The  Samaritans  now  do  not  believe  only  from  tes- 
tiraony,  but  from  really  seeing  the  truth. 

43.  Now  after  two  days  He  departed  thence,  and 
went  into  Galilee. 

44.  For  Jcsus  Himself  testificd,  tbat  a  prophet 
hath  no  honour  in  his  own  country. 

45.  Then  when  He  was  come  into  GaHlcc,  the 
GaUleeans  received  Him,  having  seen  all  the  things 
that  He  did  at  Jerusalem  at  the  feast :  for  they  also 
went  unto  the  feast. 

VOL.  IV.  M 


]62  GOSPEL    ACCORDING   TO  CHAP,  IV. 

Aug.  AuG.  After  staying  two  days  in  Samaria,  He  departed  into 

ir.  XVI.      Qalilee,  where  He  resided :  Now  after  two  days  He  deparled 

tlience,   and  went   into   Galilee.     Aug.    Why   then    does   the 

Evangelist    say    immediatelyj    Fur    Jesus    Himself  testi/ied, 

that  a  prophet  liatlt  no  honour  in  his  oum  country  ?    For  He 

would  seem   to  have  testified   more  to  the  truth,  had  He 

remained  in  Samaria,  and  not  gone  into  Galilee.     Not  so : 

He  stayed  two  days  in  Samaria,  and  the  Saraaritans  believed 

ou  Him  :  He  stayed  the  same  time  in  Galilee,  aud  the  Gali- 

leans  did  not  believe  on  Him,  and  therefore  He  said  that 

Chrys.       « prophet  hath  no  honour  in  his  own  country,     Chrys.    Or 

iioni.       consider  this  the  reason  that  He  went,  not  to  Caperuaum, 

XXXV.  1.  . 

but  to  Galilee  and  Cana,  as  appears  below,  His  country  being, 

I  think,  Capernaum.     As  He  did  not  obtain  houour  there, 

Matt.  11,   hcar  what  He  says  -,  And  thou,  Capernaum,  which  art  exalted 

unto  heaven,  shalt  be  brouc/ht  down  to  hell.     He  calls  it  His 

own  couutry  because  He  had  most  resided  here.    Theophyl 

Or  thus :  Our  Lord  ou  leaving  Samaria  for  Galilce,  explains 

why  He  was  not  always  in  Gahlee  :  viz.  because  of  the  httle 

honour  He  reccived  there.     A  prophet  hath  no  honour  in  his 

Orisr.         owu  country.     Origen.    The  couutry  of  the  prophets  was 

toin.^xvii.    jmjgg.^^  j^jj(j  every  one  knows  how  little  honour  thcy  received 

Waii.  23.   from  the  Jews,  as  we  read,  Whom  of  the  prophets  have  not 

your  fathers  persecuted  ?    One  cannot   but   wouder   at  the 

truth  of  this  saying,  exemplified  not  only  in  the  contcmpt 

cast  upon  the  holy  prophets  and  our  Lord  Himself,  but  also 

iu  thc  case  of  other  tcachers  of  wisdom  who  have  been  de- 

Ciirys.       spised  by  their  fellow-citizens  and  put  to  death  '^.     Ciirys. 

xxx"  2      ^^^  ^°  ^®  '^^^  ^^^  many  held  in  admiration  by  their  own 

people  ?  We  do  ;  but  we  cannot  argue  from  a  few  instances. 

If  some  are  honoured  in  their  own  country,  many  niore  are 

honoured  out  of  it,  and  familiarity  generally  subjects  mcn 

to  conterapt.     The  Galileans  however  received  our  Lord  : 

Then  when  He  was  come  into  Galilee,  the  GalilcBans  received 

Him.     Observe  how  those  who  are  spoken  ill.  of,  are  always 

the   first  to   come  to  Christ.     Of  the  Galileans  we  find  it 

said  below,  Search  and  look,  for  out  of  Nazareth  ariseih  no 

prophet.     And  He  is  reproached    with  being  a  Samaritan. 

Thou  art  a  Samaritan,  and  hast  a  devil.     And  yet  the  Sa- 

'  In  allusion  to  the  persecution  of  some  Greek  Philosophers. 


VER,  46 — 54.  ST.  JOHN.  163 

maritans  aud  Galileans  believe,  to  the  condemnation  of  the 
Jews.  The  Galileans  however  are  superior  to  the  Samari- 
tans ;  for  the  latter  believed  from  hearing  the  womau's 
words,  the  former  from  seeing  the  signs  which  He  did : 
Having  seen  all  the  things  that  He  did  at  Jerusalem  at  the 
feast.  Origen.  Our  Lord  by  ejecting  those  who  sold  sheep  Orig. 
and  oxen  fiom  the  temple,  had  impressed  the  GaHleans  with  io'^-,xvn. 
a  strong  idea  of  His  majesty,  and  they  received  Him.  His 
power  was  shewn  no  less  in  this  act,  than  in  making  the 
blind  to  see,  and  the  deaf  to  hear.  But  probably  He  had 
performed  some  other  miracles  as  well.  Bede.  They  had 
seen  Him  at  Jerusalem,  for  they  also  went  unto  the  feast. 
Our  Lord's  return  has  a  mystical  meaning,  viz.  that,  when 
the  Gentiles  have  been  coufirmed  in  the  faith  by  the 
tvvo  precepts  of  love,  i.e.  at  the  end  of  the  world,  He  vvill  re- 
turu  to  His  country,  i.  e.  Judsea.  Origen.  The  Galileans  Orig. 
were  allowed  to  keep  the  feast  at  Jerusalem,  where  they  'o»^- ^  "• 
had  seen  Jesus.  Thus  they  were  prepared  to  receive  Him, 
when  He  came  :  otherwise  they  woukl  either  have  rejected 
Him,  or  He,  knowing  their  unprepared  state,  would  not 
have  gone  near  them. 

46.  So  Jesus  came  again  into  Cana  of  Galilee, 
where  He  made  the  water  wine.  And  there  was  a 
certain  nobleman,  whose  son  was  sick  at  Capernaum. 

47.  When  he  heard  that  Jesus  was  come  out  of 
Judaea  into  Galilee,  he  went  unto  Him,  and  besought 
Him  that  He  would  come  down,  and  lieal  his  son  :  for 
he  was  at  the  point  of  death. 

48.  Then  said  Jesus  unto  him,  Except  ye  see  signs 
and  wonders,  ye  will  not  believe. 

49.  The  nobleman  saith  unto  Him,  Sir,  come  down 
ere  my  child  die. 

50.  Jesus  saith  unto  him,  Go  thy  way  ;  thy  son 
liveth.  And  the  man  believed  the  word  that  Jesus 
had  spoken  unto  him,  and  he  went  his  way. 

51.  And  as  he  was  now  gomg  dovvn,  his  servants 
met  him,  and  told  him,  saying,  Thy  son  liveth. 


164 


GOSPEL   ACCORDING   TO 


CHAP.  IV. 


Chrys. 
Hom. 
XXXV.  2. 


Aiig 
xvi. 


Tr. 

2.  3. 


Orig 

toiii.  xvii. 
C.57. 


jSafTiXiKbs 

Chrys. 
Hom. 
XXXV.  2. 
Matt.  8,  5 


52.  Then  enquired  he  of  them  the  hour  when  he 
began  to  amend.  And  they  said  unto  him,  Yesterday 
at  the  seventh  hour  the  fever  left  him. 

53.  So  the  father  knew  that  it  was  at  the  same 
hour,  in  the  which  Jesus  said  unto  him,  Thy  son 
liveth :  and  liimself  beUeved,  and  his  whole  house. 

54.  This  is  again  the  second  miracle  that  Jesus  did 
when  He  was  come  out  of  Judsea  into  GaUlee. 

Chrys.  On  a  former  occasion  our  Lord  attended  a  mar- 
riage  in  Cana  of  Galilee,  now  He  goes  there  to  convert  the 
people,  and  confirra  by  Ilis  presence  the  faith  which   His 
miracle  had  produced.     He  goes  there  in  preference  to  His 
own  country.    Aug.  There,  we  are  told,  Ilis  disciples  believed 
on  Him.     Though  the  house  was  crowded  witli  guests,  the 
only  persons  who  believed  in  consequence  of  this  great  mi- 
racle,  were  His  disciples,     He  therefore  visits  the  city  again, 
in  order  to  try  a  second  time  to  convert  them.     Theophyl. 
The  Evangchst  reminds  us  of  the  miracle  in  order  to  express 
the  praise  due  to  the  Samaritans  ^.     For  the  Galileans   in 
receiving  Him  were  influenced  as  well  by  tlie  miracle  He 
had  wrought  with  them,  as  by  those  they  had  seen  at  Jeru- 
salem.      The    nobleman    certainly   beheved   in   consequence 
of  the  miracle  performed  at  Cana,  though  he   did  not  yet 
understand  Christ's   full   greatness ;    And  there  ivas  a   cer- 
iain  nobleman  whose  son  was  sick  at  Capernaum.     Origen- 
Some  think  that  this  was  an  officer  of  King  Herod's;  others, 
that  he    was  one  of  Csesar's  household,  then  employed  on 
some  commission  in  Judaia.    It  is  not  said  that  he  was  a  Jew. 
AuG.  He  is  called  a  nobleman,  either  as  being  of  tlie  royal 
family,  or  as  liaviug   some   office   of  government.      Chrys. 
Some  think  that  he  is  the  same  centurion  who  is  mentioned 
in  Matthew.     But  that  he  is  a  difl'erent  person  is  clear  from 
this  ;    that  the  latter,  when  Christ   vvished   to  come   to   his 
house,   entreated    Him   not  ;    whereas  the   former    brought 
Christ  to  his  house,  though  he  had  received  no  promise  of 
a  cure.     And  the  latter  met  Jesus  on  His  way  from  the 

^  Sia  T?)  oi;|rj(rat  'S.afxapdTuv  rh  iyKtifiiov.     But  in  tlie  Lat.  it  is,  ut  augere'' 
Christi  prseconium. 


VER.  46 — 54.  ST.  JOHX.  165 

mountain  to  Capernaum  ;  whereas  the  former  carae  to  Jesus 
in  Cana.    And  the  latter's  servant  was  laid  up  with  the  palsy, 
the  former's  sou  with  a  fever.     Of  this  nobleraan  then  we 
read,  When  he  heard  that  Jesus  was  come  out  of  Judcea  into 
Galilee,  he  ivent  unto  Ilim,  and  besouyht  Ilim  that  Ile  would 
heal  his  son :  for  he  ivas  at  the  point  of  death.     Aug.  Did  Aup.  Tr. 
not   he   who  made   this  request   believe  ?     Mark   what   our  ^^'"  '^'    ' 
Lord  says ;    Then  said  Jesus  unto  him,  Except  ye  see  signs 
and  wondersy  ye  will  not  believe.     This  is  to  charge  the  man 
either  with  lukewarraness,  or  coldness  of  faith,  or  with  want 
of  faitli  altogether :  as  if  his  only  object  was  to  put  Christ's 
power  to  the  tcst,  and  see   who   and   what   kind  of  person 
Christ  was,  and    what    He    coiild    do.      The    word  prodigy 
(wonder)  signifies  soinething /a/'  off,  in  futurity.     Alq.  Our 
Lord  would  have  the  mind  of  the  behever  so  raised  above  all 
mutable  things,   as    not  to   seck    even    for    miracles.      For    "" 
miracles,   though    sent    from    lieaven,  are,  in   their    subject 
matter,  mutable.     Gkeg.  Ecmember  wliat  he  asked  for,  and  Greg. 
you  will  plainly  see  that  he  doubted.     He  asked   Him   to  K°a",*J" 
come  down  and  see  his  son :   The  nobleman  saith  wito  Ilim,  xxviii.  i. 
Sir,  come  down,  ere  my  child  die.     His  faith  was  deficient; 
in  that  he  thought  that  our  Lord  could  not  save,  except 
He  were  personally  present.     Chrys.  And  mark  his  earthly  Chrys. 
mind,  sliewn  in  hurrying  Christ  along  with  hira  ;  as  if  our  j.^"j!"\ 
Lord  coukl  not  raise  his  son  after  dcath.     Indced  it  is  very 
possible  tliat  he  raay  have  asked  in   unbelicf.     For  fathers 
often  are  so  carried   away  by  their  affection,  as  to  consult 
not  only  those  they  depcud  upon,  but  cvcn  tliose  tliey  do 
not  deperul  upon  at  all :    not  wisliing  to   lcavc  auy  nieans 
untried,  which  might  save  their  chihlren.     But  had  he  had 
any  strong  rcliance   upon   Christ,   he   would   have   gone   to 
Him  in  Judsea.     Gheg.   Our  Lord  in   His  answer  implies  Gregr. 
that  He  is  in  a  certain  sense  where  He  is  invited  present,  j,",'"^' '" 
even  when   He  is  absent  frora  a  place.     He  saves   by  His  x.wiii. 
coramand  simply,  even  as  by  His  will  He  created  all  things ;    ' 
Jesus  saith  unto  him,  Go  thy  way,  thy  son  liveth.     Here  is 
a  blow  to  that  pride  which  honours  human  wealth  and  great- 
ness,  and  not  that  nature  which  is  raade  after  the  iraage  of 
God.     Our  Redeeraer,  to  shew  that  things  made  much  of 
among  men,  were  to  be  despised  by  Saints,  and  things  de- 


166 


GOSPEL   ACCORDING    TO 


CHAP    IV. 


Chrys. 

HoiT). 

XX.XV.  2. 


Chrys. 
Hcnn. 
XXXV.  3. 


Anp:.  Tr. 
xvi.  c.  3. 


Aug,  Tr. 
xvi.  c.  3. 


Chrys. 
Hoin. 
xxxvi.  1. 


spised  made  mucli  of,  did  not  go  to  the  nobleraan's  son,  but 
was  ready  to  go  to  the  centurion's  servant.  Chrys.  Or 
thus;  In  the  centurion  there  was  confirmed  faith  and  true 
devotion,  and  therefore  our  Lord  was  ready  to  go.  But  the 
nobleman's  faith  was  still  imperfect,  as  he  thought  our  Lord 
could  not  heal  in  the  absence  of  the  sick  person.  But 
Chrisfs  answer  enlightened  him.  And  the  man  believed  the 
word  which  Jesus  had  spoken  to  him,  and  went  his  way.  He 
did  not  believe,  however,  wholly  or  completely.  Ouigen. 
His  rank  appears  in  the  fact  of  his  servants  meeting  him : 
And  as  he  was  now  going  down,  his  servants  met  him,  and 
told  him,  saying,  Thy  son  iiveth.  Ciirys.  They  met  him, 
to  announce  what  had  happened,  and  prcvent  Christ  from 
coming,  as  He  was  no  longer  wanted.  That  the  nobleman 
did  not  fully  believe,  is  shewn  by  what  follows  :  Then  en- 
quired  he  of  them  at  what  hour  he  hegan  to  amend.  He  wished 
to  find  out  whether  the  recovery  was  accideutal,  or  owing  to 
our  Lord's  word.  And  they  said  unto  him,  Yesterday  at  the 
seventh  hour  the  fever  left  him.  How  obvious  is  the  rairacle? 
His  recovery  did  not  take  place  in  an  ordinary  way,  but  all 
at  once ;  in  order  that  it  might  be  seen  to  be  Chrisfs  doing, 
and  not  the  result  of  nature  :  So  the  father  knew  that  it  was 
at  the  same  hour,  in  the  which  Jesus  said  unto  him,  Thy  son 
liveth ;  and  himself  believed,  and  his  whole  house.  Aug.  If 
he  only  believed  when  he  was  told  that  his  son  was  well 
again,  aud  had  compared  the  hour  according  to  his  servants' 
account,  with  the  hour  predicted  by  Christ,  he  did  not  be- 
lieve  when  he  first  made  the  petition.  Bede.  So,  we  see, 
faith,  like  the  other  virtues,  is  formed  gradually,  and  has  its 
beginning,  growth,  and  maturity.  His  faith  had  its  begin- 
ning,  when  he  asked  for  his  son's  recovery ;  its  growth, 
when  he  believed  our  Lord's  words,  Thy  son  liveth  ;  its 
maturity,  after  the  announcement  of  the  fact  by  his  ser- 
vants.  AuG.  The  Samaritans  believed  on  the  strength  of 
His  words  ouly  :  that  whcle  house  believed  ou  the  strength 
of  the  miracle  which  had  been  wrought  in  it.  The  Evan- 
gelist  adds,  T^his  is  again  the  second  miracle  which  Jesus  did, 
when  He  was  come  out  of  Judcea  into  Galiiee.  Chrys.  T/ie 
second  miracie,  he  says  markedly.  The  Jews  had  not  come 
to  the  more  perfect  faith  of  the   Saraaritans,  who  saw  no 


VER.  46 — 54.  ST.  JOHN.  167 

miracle.  Okigen.  Tlie  seatence  is  ambiguous.  Taken  one  Orig 
way,  it  means  that  Jesus  after  coraing  to  Galilee,  performed  (..'oo. 
two  miracles,  of  which  that  of  liealing  the  nobleman's  son 
was  the  second  :  taken  another,  it  means,  that  of  the  two 
miracles  which  Jesus  performed  in  Galilee,  the  second  was 
done  after  coming  frora  Juda^a  into  Galilce.  The  latter  is 
the  true  aud  received  meaning.  Mystically,  the  two  journeys  c.  56. 
of  Christ  into  Galilee  signify  His  two  advents;  at  the  first 
of  wliich  Ile  makes  us  His  guest  at  supper,  and  gives  us  - 
wine  to  drink ;  at  the  second,  He  raises  up  the  nobleman's 
son  who  was  at  the  point  of  death,  i.  e.  the  Jewisli  people, 
who,  after  the  fulness  of  the  Gentiles,  attain  themselves  to 
salvation.  For,  as  the  great  King  of  Kings  is  Ile  whora 
God  hath  seated  upon  Ilis  holy  hill  of  Sion,  so  the  lesser 
king  is  he  who  saw  His  day,  and  was  glad,  i.  e.  Abrahara  ®. 
And  therefore  his  sick  son  is  the  Jewish  people  fallen  from 
the  true  religiou,  and  throvvn  into  a  fever  iu  cousequence  by 
the  fiery  darts  of  the  enemy.  And  we  know  that  tlie  saints 
of  old,  even  when  they  had  put  ofF  the  cuvering  of  the  flesh, 
made  the  people  the  object  of  their  care :  for  we  read  in 
Maccabees,  after  the  death  of  Jeremiah,  T/iis  is  Jeremias  the  2  Macc. 
prophet  of  the  Lord,  ivho  prayeth  muchfor  the  people.  Abra- 
ham  therefore  prays  to  our  Saviour  to  succour  his  diseascd 
people.  Again,  the  word  of  power,  Thy  son  liveth,  comes 
forth  from  Cana,  i.  e.  the  work  of  the  Word,  the  healing  of 
the  nobleman'»  son,  is  done  in  Capernaum,  i.e.  the  land  of 
consolation.  The  noblemau's  sou  signifies  the  class  of  be- 
lievers  who  though  diseased  are  yet  not  altogether  destitute 
of  fruits.  The  words,  Except  ye  see  si(jns  and  ivoyiders,  ye 
will  not  believe,  are  spoken  of  the  Jewisli  people  in  general, 
or  perhaps  of  the  nobieman,  i.e.  Abraham  hirhself,  in  a  cer- 
tain  sense.  For  as  John  waited  for  a  sign ;  on  Whom  thou 
shalt  see  the  Spirit  descending  ;  so  too  the  Saints  who  died 
before  the  coming  of  Christ  in  the  flesh,  expected  Him  to 
raanifest  Hiraself  by  signs  and  wonders.  And  this  nobleraan 
too  had  servants  as  well  as  a  son  ;  which  ^^ervants  stand  for 
the  lower  and  weaker  class  of  believers.  Nor  is  it  chance 
that  the  fever  leaves  the  son  at  the  seventh  hour ;  for  seven 
is   the   nuraber   of  rest.      Alcuin.    Or  it  was   the  seventh 

*  The  same  word  as  nobleman ;  a  more  literal  trauslation. 


t.  xviii 
c.  5& 


168  GOSPEL  ACCORDING    TO    ST.    JOHN.  CHAP.  IV. 

hour,  because  all  remission  of  sins  is  througli  the  sevenfold 
Spirit ;  for  the  number  seven  divided  into  three  and  four, 
signifies  the  Holy  Trinity,  in  the  four  seasons  of  the  world, 
Orig.  in  the  four  elements.  Origen.  There  may  be  an  allusion 
in  the  two  journeys  to  the  two  advents  of  Christ  in  the  soul, 
the  first  supplying  a  spiritual  banquet  of  wine,  the  second 
taking  away  all  remains  of  weakness  and  death.  Theophyl, 
The  little  king  stands  for  man  generally ;  man  not  only  de- 
riving  his  soul  from  the  King  of  the  universe,  but  having 
Himself  dominion  over  all  tliings.  His  son,  i.  e.  his  mind, 
labours  under  a  fever  of  evil  passion  aud  desires.  He  goes  to 
Jesus  and  entreats  Him  to  come  down ;  i.  e.  to  exercise  the 
condescension  of  His  pity,  and  pardon  his  sins,  before  it  is 
too  late.  Oar  Lord  answers;  Go  thy  ivay,  i.e.  advance  in 
holiness,  and  then  thy  son  will  live  ;  but  if  thou  stop  short 
in  thy  course,  thou  M'ilt  destroy  the  power  of  understauding 
and  doing  right. 


CHAP.  V. 

1.  After  this  there  was  a  feast  of  the  Jews ;  and 
Jesus  went  up  to  Jerusalem. 

2.  Now  there  is  at  Jerusalem  by  the  sheep  market 
a  pool,  which  is  called  in  the  Hebrew  tongue  Beth- 
esda,  having  five  porches. 

3.  In  these  lay  a  great  multitude  of  impotent  folk, 
of  bhnd,  halt,  withered,  waiting  for  the  moving  of  the 
water. 

4.  For  an  angel  went  down  at  a  certain  season  into 
the  pool,  and  troubled  the  water :  whosoever  then 
first  after  the  troubHng  of  the  water  stepped  in,  was 
made  whole  of  whatsoever  disease  he  had. 

5.  And  a  certain  man  was  thcre,  which  had  an  in- 
firmity  thirty  and  eight  years. 

G.  When  Jesus  saw  him  He,  and  knew  that  hc  had 
been  now  a  long  time  in  that  case,  He  saith  unto  him, 
Wilt  thou  be  made  whole  ? 

7.  The  impotent  man  answered  Him,  Sir,  I  have 
no  man,  when  the  water  is  troubled,  to  put  me  into 
the  pool  :  but  while  I  am  coming,  another  steppeth 
down  before  me. 

8.  Jesus  saith  unto  him,  Rise,  take  up  thy  bed, 
and  walk. 

9.  And  immediately  the  man  was  made  whole,  and 
took  up  his  bed,  and  walked :  and  on  the  same  day 
was  the  sabbath. 

10.  The  Jews  therefore  said  unto  him  that  was 
cured,  It  is  the  sabbath  day  :  it  is  not  lawful  for  thee 
to  carry  thy  bed. 


170  GOSPEL   ACCORDING   TO  CHAP.  V 

11.  He  answered  them,  He  that  made  me  whole, 
the  same  said  unto  me,  Take  up  thy  bed,  and  walk. 

12.  Then  asked  they  him,  What  man  is  that  which 
said  unto  thee,  Take  up  thy  bed,  and  walk  ? 

13.  And  he  that  was  healed  wist  not  who  it  was : 
for  Jesus  had  conveyed  Himself  away,  a  multitude 
being  in  that  place. 

Aii^.  AuG.  After  the  miracle  in  Galilee,  He  returns  to  Jcru- 

de  Con.     gj^iem :  After  this  there  was  a  feast  of  the  Jeivs,  and  Jesus 

Lvaiig.  -^  ^  ./  j 

\.  iv.  c.  10.  vjent  up  to  Jerusalem.  Chrys.  The  feast  of  Pentecost.  Jesus 
Ciirys.  always  went  up  to  Jerusalem  at  the  time  of  the  feasts,  that 
xxxvi.  1.  it  might  be  seen  that  Ile  vvas  not  an  enemy  to,  but  an  ob- 
server  of,  the  Law.  And  it  gave  Ilira  the  opportunity  of 
impressing  the  siraple  multitude  by  miracles  aud  teachiug : 
as  great  numbers  used  then  to  collect  from  the  neighbour- 
ing  towns. 

Now  there  is  at  Jerusalem  by  the  sheep-marhet  a  pool, 
which  is  caUcd  in  the  Ilehrew  tongue  Bethesda,  having  five 
porches.  Alcuin.  The  pool  by  the  sheep-markct,  is  thc 
place  where  the  priest  washed  the  animals  that  were  going 
Chrys.  ^o  bc  sacrificed.  Chrys.  This  pool  was  one  araong  many 
Hom.  types  of  that  baptism,  which  was  to  purge  away  sin.  First 
God  enjoined  water  for  the  cleansing  frora  the  filth  of  the 
body,  and  from  those  defilements,  which  were  not  real,  but 
legal,  e.  g.  those  frora  death,  or  leprosy,  and  the  hke.  After- 
wards  infirmities  were  healed  by  watcr,  as  we  read :  In  these 
(the  porches)  lay  a  great  multitude  of  impotent  folk,  of  blind, 
halt,  withered,  waiting  for  the  moving  of  the  water.  This 
was  a  nearer  approximation  to  the  gift  of  baptism,  when  not 
only  defilements  are  cleansed,  but  sicknesses  healed.  Types 
are  of  various  ranks,  just  as  iu  a  court,  some  officers  are 
nearer  to  the  prince,  others  farther  off'.  The  water,  however, 
did  not  heal  by  virtue  of  its  own  natural  properties,  (for  if  so 
the  effect  would  have  followed  uniforraly,)  but  by  the  descent 
of  an  Angel :  For  an  Angel  went  down  at  a  certain  season 
into  ihe  pool,  and  troubled  the  water.  In  the  same  way,  in 
Baptism,  water  does  not  act  siraply  as  water,  but  receives 
first  the  grace  of  the  Holy  Spirit,   by  means  of  which  it 


VER.  1  — 13.  ST.  JOHN.  171 

cleanses  us  from  all  our  sins.     And  the  Angel  troubled  the 
Mater,  and  imparted  a  healing  virtue  to  it,  in  ordcr  to  pre- 
figure  to  the  Jews  that  far  greater  power  of  the  Lord  of  the 
Angels,  of  healiiig  the  diseases  of  the  soul.     But  then  their 
infirmities  preventcd  thcir  applying  the  cure ;  for  it  follows, 
Whosoever  then  first  after  the  troubling  of  the  water  stepped 
in,  was  made  whole  of  whatsoever  disease  he  had.     But  now 
every  one  may  attain  this  blcssing,  for  it  is  not  an  Angcl 
which  troubleth  the  water,  but  the  Lord  of  Angels,  which 
worketh  every  where.     Though  the  M'hole  world  come,  grace 
fails  not,  but  remains  as  fuU  as  cver ;   like  the  sun's  rays 
which  give  Ught  all  day,  and  every  day,  and  yet  are  not 
spent.     The  sun's  hght  is  not  diminished  by  this  bountiful     - 
expenditure :  no  more  is  the  influence  of  the  Iloly  Spirit  by 
the  largeness  of  its  outpouriiigs.     Not  more  thau  one  could 
be  cured  at    the   pool ;    God's  design   bcing  to   put   bcfore 
mcn's  minds,  and  oblige  thcm  to  dwcll   upon,  the  heaUng 
power  of  water;  that  from  the  effect  of  watcr  on  thc  body, 
they  might  bebcve  more  rcadily  its  powcr  on  the  soul.    Aug.  Aufr.  Tr. 
It  was  a  greater  act  in  Chris^t,  to  heal  the  diseases  of  the  ■''^""  ^-  ^' 
soul,  than  the  sickucsses  of  the  pcrishable  body.     But  as  the 
soul  itself  did  not  know  its  Restorer,  as  it  had  eyes  iu  the 
flesh  to  discern  visible  things,  but  not  in  thc  heart  where- 
with  to  know  God;  our  Lord  performed  cures  which  couhl 
be  seen,  that  He  might  aftcrwards  work  curcs  which  could 
not  be  seeu.     He  went  to  the  place,  where  lay  a  multitudc 
of  sick,  out  of  whom  Ile  chose  one  to  hcal :   And  a  certain 
man  was  there,  which  had  an  infirmity  thirty  and  eight  years. 
Chrys.   He  did  not,  however,  proceed  immediately  to  heal  ciirys. 
him,  but  first  tried  by  conversation  to  bring  hirp  into  a  be-  ^^""1: 
lieving  state  of  mind.     Not  that  Ile  rcquired  faith  ni  the  i,-2. 
first  instance,  as  He  did  from  the  bliud  raan,  saying,  Believe  M^tt.  9, 
ye  ihat  I  am  able  to  do  this  ?   for  the  lame  man  couhl  not  -^- 
well  know  who  He  was.     Persons  who  in  diftercnt  ways  had 
liad  the  means  of  knowing  Hira,  wcre  asked  this  question, 
and  properly  so.     But  there   were  sorae   who  did   not  and 
couhl  not  know  Hira  yet,  but  would  be  raade  to  know  Him 
by  His  rairacles  afterwards.     Aud  in  their  case  the  deraand 
for  faith  is  reserved  till  after  those  rairacles  had  taken  place  : 
When  Jesus  saw  hini  lie,  and  knew  that  he  had  been  a  Inng 


173 


GOSPEL   ACCOKDING  TO 


CHAP.  V. 


Aiiff.  Tr. 
xvii.  c.  7. 


Chryp. 

HOHS. 

xxxvi. 
1,2. 


Chrys. 
Hoin. 
xxxvii.  2. 


time  in  that  case,  He  saith  unto  him,  Wilt  thou  be  made 
whole  ?  He  does  not  ask  this  question  for  His  own  informa- 
tion,  (this  were  unnecessary,)  but  to  bring  to  light  the  great 
patience  of  the  man,  who  for  thirty  and  eight  years  had  sat 
year  after  year  by  the  place,  in  the  hope  of  being  cured; 
which  sufficieutly  explains  why  Christ  passed  by  the  others, 
and  went  to  hira.  And  He  does  not  say,  Dost  thou  wish  Me 
to  heal  thee  ?  for  the  man  had  not  as  yet  any  idea  that  He 
was  so  great  a  Person.  Nor  on  the  other  hand  did  the  lame 
man  suspect  any  mockery  in  the  question,  to  make  him  take 
offence,  and  say,  Hast  Thou  come  to  vex  me,  by  asking  me  if 
I  would  be  made  whole?  but  he  answered  mildly,  8ir,  Ihave 
no  man,  when  the  water  is  troubled,  to  put  me  into  the  pool ; 
but  while  I  ain  coming,  another  steppeth  down  before  me. 
He  had  no  idea  as  yet  that  the  Person  who  put  this  ques- 
tion  to  him  would  heal  him,  but  thought  that  Christ  might 
probably  be  of  use  in  putting  him  into  the  water.  But 
Christ^s  word  is  sufficient,  Jesus  saith  unto  him,  Rise,  take 
up  thy  bed,  and  ivalk.  Aug.  Three  distinct  biddings.  Rise, 
however,  is  nct  a  command,  but  the  conferring  of  the  cure. 
Two  commands  were  given  upon  his  cure,  Take  vp  thy  bed, 
and  walk.  Chrys.  Behold  the  richness  of  the  Divine  Wis- 
dora.  He  not  only  heals,  but  bids  him  carry  his  bed  also. 
This  was  to  shew  the  cure  was  really  miraculous,  and  not 
a  mere  effect  of  the  iraagination;  for  the  man's  limbs  must 
have  become  quite  sound  and  compact,  to  allow  hira  to  take 
up  his  bed.  The  impotent  man  again  did  not  deride  and 
say,  The  Angel  cometh  down,  and  troubleth  the  water,  and 
he  only  cureth  one  each  time ;  dost  Thou,  who  art  a  mere 
man,  think  that  Thou  canst  do  more  than  an  Angel  ?  On 
the  contrary,  he  heard,  believed  Him  who  bade  hira,  and 
was  made  whole :  And  immediately  the  man  was  made  ichole, 
and  took  up  his  bed,  and  walked.  Bede.  There  is  a  wide 
difference  between  our  Lord's  mode  of  heahng,  and  a  phy- 
sician's.  He  acts  by  His  word,  and  acts  immediately  :  the 
other's  requires  a  long  time  for  its  completion.  Chrys. 
This  was  wonderful,  but  what  follows  more  so.  As  yet  he 
had  no  opposition  to  face.  It  is  made  more  wonderful  when 
we  see  him  obeying  Christ  afterwards  in  spite  of  the  rage 
and  railing  of  the  Jews  :  And  on  the  same  day  was  the  sab- 


VER.  1 — 13.  ST.  JOHN.  173 

haih.     Tlie  Jeivs  therefore  said  unto  him  that  was  cured,  It 
is  the  sabbath  day,  it  is  not  lawfulfor  thee  to  carry  thy  hed. 
AuG.  They  did  not  charge  our  Lord  with  liealing  on  the  Ang.  Tr. 
sabbath,  for  He  would  have  replied  that  if  an  ox  or  an  ass  '^^""  ^'    ' 
of  theirs  had  fallen  into  a  pit,  would  not  they  have  taken  it 
out  on  the  sabbath  day  :  but  they  addressed  the  man  as  he 
was  carrying  liis  bed,  as  if  to  say,  Even  if  the  healing  could 
not  be  delayed,  why  enjoin  the  work  ?     Ile  shields  himself 
under  the  authority  of  his  Ilealer  :  Ile  that  made  me  whole, 
the  Same  said  unto  me,  Take  up  thy  bed,  and  icalk  .   meaning, 
"\Vhy  should  not  I  receive  a  command,  if  I  received  a  cure 
from  Ilim  ?     Chrys.  Had  he  been  incHned  to  deal  treacher-  ciirys. 
ously,  he  might  have  said,  If  it  is  a  crime,  accuse  Him  Who  y.^^^l\:^  ^ 
commanded  it,  and  I  will  lay  down  my  bed.     And  he  would 
have  concealed  his  cure,  knowing,  as  he  did,  that  their  real 
cause  of  offence  was  not  the  breaking  of  the  sabbath,  but 
tlic  miracle.     But   lie   neither  concealed   it,  nor   asked   for 
pardon,    but    boklly    confessed    the    cure.      They    then    ask 
spitefuUy ;    IVliat  Man  is  that  ivho  said  unto  thee,  Take  up 
thy  bed,  and  walk  ?    Thcy  do  not  say,  Who  is  it,  who  made 
thee  wliole  ?    but  only  mention  the  offence.     It  follows,  And 
he  that  tvas  healed  wist  not  ivho  it  ivas,  for  Jesus  had  con- 
veyed  Uimself  away,  a  multiiude  being  in  that  place.     This 
Ile  had  done  first,  because  the  raan  who  had  been   made 
whole,  was  the  best  witness  of  the  cure,  and  could  give  his 
testimony  with  less   suspicion  in   our  Lord's  absencc  ;   and 
secoudly,  that  the  fury  of  mcn  might  not  be  excited  more 
thau  was  necessary.     For  the   mere  siglit  of  tlie  object   of 
envy,  is  no  small  iuceutive  to  euvy.     For  these  rcasons  Ile 
departed,  and  left  them  to  exauiine  the  fact  for  themselves. 
Some  are  of  opinion,  that  this  is  the  same  with  the  one  who 
liad  the  palsy,  wliom  Matthevv  mcntions.     But  he   is   not. 
For   tlie    latter    had    many   to   wait    upon,  and   carry    him, 
whereas  this  man  had    none.      Aud   the    place   where   the 
miracle  was  performed,  is  diflferent.     Aug.  Judging  on  low  Ane.  Tr. 
and  humau  notions  of  this  miracle,  it  is  not  at  all  a  striking  ^*"''  ^*  ^' 
dispLay  of  power,  and  ouly  a  moderate  one  of  goodness.     Ot' 
so  many,  who  lay  sick,  only  one  was  hcaled ;   though,  had 
Ile  chosen,  Ile  could  have  restorcd  them  all  by   a  single 
word.     How  must  we  accouut  for  this?    By  suppcsi.ig  that 


174  GOSPEL    ACCORDTNG   TO  CHAP.  V, 

His  power  and  goodness  were  asserted  more  for  imparting 

a  knowledge  of  eternal  salvation  to  the  soul,  than  working 

a  temporal  cure  ou  the  body.     That  which  received  the  tem- 

poral  cure  was  certain  to  decay  at  last,  when  death  arrived  : 

whereas  the   soul  which  believed  passed  into  life   eternal. 

The  pool  and  the  water  seem  to  me  to  signify  the  Jewish 

Rev.  17     people  :  for  John  in  the  Apocalypse  obviously  uses  water  to 

'^'  express  people.     Bede.  It  is  fitly  described  as  a  sheep  pool. 

V.  cap.       -By  sheep  are  meant  people,  according  to  the  passage,   We 

Joan.         Q^g   j^/iy  people,  and  the  sheep  of  Thy  pasture.     Aug.    Tlie 

'   ■   water  then,  i.e.  the  people,  was  enclosed  within  five  porches, 

xvit  c.  2.   i.e.  the  five  books  of  Moses.     But  those  books  only  betrayed 

the  impotent,  and  did  not  recover  them ;  tliat  is  to  say,  the 

Law  convicted  the  siuner,  but  did  not  absolve  him.     Bede. 

Lastly,  many  kinds  of  impoteut  folk  lay  near  the  pool :  the 

blind,  i.  e.  those  who  are  without  the  light  of  knowledge ; 

the  larae,  i.  e.  those  who  have  not  strength  to  do  what  they 

are  commanded ;  the  withered,  i.  e.  those  who  have  not  the 

Anjr.  Tr.    marrow  of  heavenly  love.     Aug.    So  then   Christ  came  to 

XVII.  c.  s.  ^ijg  Jewish  people,  and  by  meaus  of  mighty  works,  and  pro- 

fitable  lessons,  troubled  the  sinners,  i.  e.  the  water,  and  the 

stirring  continued  till  He  brought  on  His  own  passion.     But 

lCor.  11.  He  troubled  the  water  unknown  to  the  world.     For   had 

they  knoivn  Him,  they  would  not  have  crucified  the  Lord  of 

glory.     But  the  troubling  of  the  water  came  on  all  at  once, 

and  it  was  not  seen  who  troubled  it.     Again,  to  go  down 

into  the  troubled  water,  is  to  believe  humbly  on  our  Lord's 

passion.     Only  one  was  healed,  to  signily  the  unity  of  the 

Church :  whoever  came  afterwards  was  not  healed,  to  signify 

that  whoever  is  out  of  this  unity  cannot  be  healed.     Wo  to 

them  who  hate  unity,  and  raise  sects.     Again,  he  who  whs 

healed  had  had  his  infirmity  thirty  and  eight  years :    this 

being  a  number  which  belongs  to  sickuess,  rather  than  to 

health.     The  number  forty  has  a  sacred  character  with  us, 

and  is  significative  of  perfection.     For  the  Law  was  given  iu 

Ten  Commandments,  and  was  to  be  preached  throughout 

the   whole   world,  which  consists   of  four  parts;    and  four 

multiplied  into  ten^  make  up  the  number  forty.     And  tlie 

Law  too  is  fulfilled  by  the  Gospel,  which  is  written  in  four 

books.     So  then  if  the  number  forty  possesses  the  perfect- 


VER.  14 — 18.  ST.  JOHN.  175 

ness  of  the  Law,  and  nothing  fulfils  the  Law,  except  the 
twofold  precept  of  love,  why  wonder  at   the  impotence  of 
him,  who  was  two  less  than  forty  ?     Some  man  was  neces- 
sary  for  his  recovery ;  but  it  was  a  man  who  was  God.     He 
found  the  man  falling  short  by  the  number  two,  and  there- 
fore  gave  two  commandments,  to  fiU  up  the  deficiency.     For 
the  two  precepts  of  our  Lord  signify  love ;  the  love  of  God 
beiug  first  in  order  of  command,  the  love  of  our  neighbour,    - 
in  order  of  performance.     Take  up  thy  bed,  our  Lord  saith, 
meaning,  Wlien  thou  wert  impotent,  thy  neighbour  carried 
thee ;  now  thou  art  made  whole,  carry  thy  neighbour.     And 
walk ;   but  whither,  except  to  the  Lord  thy  God  ?    Bede.  Bede. 
What  meau  the  words,  Arise,  and  walk ;   except  that  thou  ^*  ^*  """^ 
shouldest  raise  thysclf  from  thy  torpor  and  indolence,  and 
study  to  advance  in  good  works?     Take  up  thy  bed,  i.  e.  thy 
neighbour  by  which  thou  art  carricd,  and  bear  him  patiently 
thyself.      AuG.    Carry  him   then  with  whom   tliou  walkest,  Auar.  Tr. 
that  thou  mayest  come  to  Ilim   with  Whom  thou  desircst  ^"^"  ^'    ' 
to  abide.     As  yet  however  he  wist  not  who  Jesus  was;  just 
as  we  too  believe  in  Ilim  though  we  see  Him  not.     Jesus 
again  does  not  wish  to  be  seen,  but  conveys  Himself  out  of 
the  crowd.     It  is  in  a  kind  of  solitude  of  the  mind,  tliat  God 
is  seen  :  the  crowd  is  noisy ;  this  vision  requires  stilluess. 

14.  Afterward  Jesus  findeth  bim  in  the  temple,  and 
said  unto  him,  Behold,  thou  ai  t  made  whole  :  sin  no 
more,  lest  a  worse  thing  come  unto  thce. 

15.  The  man  departcd,  and  told  the  Jews  that  it 
was  Jesus,  which  had  made  him  whole. 

16.  And  therefore  did  the  Jcws  persecute  Jesus, 
and  sought  to  slay  Ilim,  because  He  had  done  these 
things  on  the  sabbath  day. 

1 7.  But  Jesus  answercd  them,  My  Father  w^orketh 
hitherto,  and  I  work. 

18.  Therefore  the  Jews  sought  the  more  to  kill 
Him,  because  He  not  only  had  broken  the  sabbath, 
but  said  also  that  God  was  His  Father,  making  Him- 
self  equal  with  God. 


176  GOSPEL   ACCORDING   TO  CHAP.  V. 

Clirys.  Chrys.  The  man,  when  healed,  did  not   proceed  to  the 

Hoin. 
xxxvii. 


""*        market  place,  or  give  himself  up  to  pleasure  or  vain  glory, 


XXXVlll. 


but,  wtech  was  a  great  mark  of  religion,  went  to  the  temple  : 

Aug.  Tr.    Afterward  Jesus  findeth  him  in  the  temple.     Aug.  The  Lord 

.  jg^g  g^^  Yixxa.  both  in  the  crowd,  and  in  the  temple.     The 

irapotent  man  does  not  recognise  Jesus  in  the  crowd ;  but 

in  loc.  "     in  the  temple,  being  a  sacred  piace,  he  does.     Alcuin*=.  For 

if  we  would  know  our  Maker*s  grace,  and  attain  to  the  sight 

of  Hira,  we  must  avoid  the  crowd  of  evil  thoughts  and  affec- 

tions,  convey  ourselves  out  of  the  congregation  of  the  wicked, 

and  flee  to  the  temple  ;    in  order  that  we  may  make  our- 

selves  the  temple  of  God,  souls  whom  God  wili  visit,  and  iu 

whom  He  will  deign  to  dwell. 

And  (He)  said  unto  him,  Behold,  thou  art  made  whole; 
Chrys.  sin  no  more,  lest  a  worse  thing  come  upon  thee.  Chrys. 
2.  Here  we  learn  in  the  first  place,  that  his  disease  was  the 
consequence  of  his  sins.  We  are  apt  to  bear  with  grcat  in- 
difference  the  diseases  of  our  souls ;  but,  should  the  body 
suff^er  ever  so  little  hurt,  we  have  recourse  to  the  most 
energetic  remedies.  Wherefore  God  punishes  the  body  for 
the  offences  of  the  soul.  Secondly,  we  learn,  that  there  is 
really  a  hell.  Thirdly,  that  it  is  a  place  of  lasting  and  infmite 
punishment.  Some  say  indeed,  Because  we  have  corrupted 
ourselves  for  a  short  time,  shall  we  be  tormented  eternally  ? 
But  see  how  long  this  man  was  tormented  for  his  sins. 
Sin  is  not  to  be  measured  by  length  of  time,  but  by  the 
nature  of  the  sin  itself.  And  besides  this  we  learn,  that  if, 
after  undergoing  a  heavy  punishment  for  our  sins,  we  fall 
into  thera  again,  we  shall  incur  another  and  a  heavier 
punishraent  still  :  and  justly  ;  for  one,  who  has  undergone 
punishment,  and  has  not  been  made  better  by  it,  proves  him- 
self  to  be  a  hardened  person,  and  a  despiser ;  and,  as  such, 
deserving  of  still  greater  torments.  Nor  let  it  embolden  us, 
that  we  do  not  see  all  punished  for  their  offences  here :  for 
if  men  do  not  suffer  for  their  offences  here,  it  is  only  a  sign 
that  their  punishment  will  be  the  greater  hereafter.  Our 
diseases  however  do  not  always  arise  from  sins;  but  only 
most  commonly  so.  For  some  spring  from  other  lax  habits ; 
Bome  are  sent  for  the  sake  of  trial,  as  Job's  were.     But  why 

'  Alcuin's  commentary  on  St.  Jolin's  Gospel  is  the  work  always  referred  to. 


VER.  14 — 18  ST.  JOHX.  177 

does  Christ  make  mention  of  this  palsied  man's  sins?    Some 

say,  because  he  had  been  an  accuser  of  Christ.     And  shall 

we  say  the  same  of  the  man  afflicted  with  the  palsy  ?     For 

he  too  was  told,  Thy  sins  are  forgiven  thee.    The  truth  is,  Matt.9,2. 

Christ  does  not  find  fault  with  the  man  here  for  his  past 

sins,  but  only  warns  him  against  future.     In  healing  others, 

however,  He  makes  no  mention  of  sins  at  all:  so  that  it 

would  seem  to  be  the  case  that  the  diseases  of  these  men 

had   arisen   from   their   sins ;    whereas  those   of  the   others 

had  come  from  natural  causes  only.     Or  perhaps  through 

these,  He  admonishes  all  the  rest.     Or  He  may  have  ad- 

monished  this  man,  knowing  his  great  patience  of  mind,  and 

that  he  would  bear  an  admonition.     It  is  a  disclosure  too  of 

His  divinity,  for  He  implies  in  saying,  Sin  no  more,  that  Hc 

knew  what   sins  he  had  committed.     Aug.  Now  that  the  Aug.  Tr. 

man  had  seen  Jesus,  and  knew  Him  to  be  the  author  of  his  ^^'^  "'^-^' 

recovery,  he  was  not  slow  in  preachitig  Him  to  others :  TJte 

tnan  departed,  and  told  the  Jews   that  it  was  Jesus  v)hich 

had  made  him  whole.     Chrys.  He  was  not  so  insensible  to  ciirys. 

the  benefit,  and  the  advice  he  had  received,  as  to  have  anv  ^^"'".•..  „ 

•    xxxviu.  2. 

malignant  aim  in  speaking  this  news.  Had  it  been  douc 
to  disparage  Christ,  he  could  have  concealed  the  cure,  and 
put  forward  the  off^ence.  But  he  does  not  mention  Jesus's 
saying,  Take  up  thy  bed,  which  was  an  offcnce  in  the  eyes 
of  the  Jews ;  but  told  the  Jews  that  it  ivas  Jesus  which  had 
made  him  whole.  Aug.  This  announcement  cnraged  them,  Aug.  Tr. 
And  therefore  did  the  Jcivs  pcrsecutc  Jesus,  bccause  Ile  /iof/ ^^"'•*^'  ' 
done  these  things  on  the  sabbath  day.  A  plain  bodily  work 
had  been  done  before  their  eyes,  distinct  from  the  heahng 
of  the  man's  body,  and  wliich  could  not  have  been  neces- 
sary,  even  if  heaUng  was ;  viz.  the  carrying  of  the  bed. 
"VVhcrefore  our  Lord  openly  says,  that  the  sacrament  of  the 
Sabbath,  the  sign  of  observing  one  day  out  of  seven,  was 
only  a  temporary  institution,  which  had  attained  its  fulfil- 
ment  in  Him  :  But  Jesus  ansivered  them,  My  Father  worketh 
hitherto,  and  I  work :  as  if  He  said,  Do  not  suppose  that 
My  Father  rested  on  the  sabbath  in  such  a  sense,  as  that 
from  that  time  forth,  He  has  ceased  from  working ;  for  He 
worketh  up  to  this  time,  though  without  labour,  and  so 
work  I.     God's  resting  means  only  that  He  made  no  otlicr 

VOL.  IV.  N 


178  GOSPEL    ACCORDING   TO  CHAP.  V. 

creature,  after  the  creation.  The  Scripture  calls  it  rest,  to 
remind  us  of  the  rest  we  shall  enjoy  after  a  life  of  good 
works  here.  And  as  God  only  when  He  had  made  man  in 
His  own  iraage  and  similitude,  and  finished  all  His  works, 
and  seen  that  they  were  very  good,  rested  on  the  seventh 
day :  so  do  thou  expect  no  rest,  except  thou  return  to  the 
likeness  in  which  thou  wert  made,  but  which  thou  hast  lost 
Aug.  iv.  by  sin  ;  i.e.  unless  thou  doest  good  works.  Aug.  It  may  be 
^d^^rtt^^"  said  then,  that  the  observance  of  the  sabbath  was  imposed 
ram(c.xi.)  on  the  Jcws,  as  the  shadow  of  something  to  come;  viz.  that 
spiritual  rest,  which  God,  by  the  figure  of  His  own  rest  pro- 
mised  to  all  who  should  perform  good  works.  Aug.  There 
will  be  a  sabbath  of  the  world,  when  the  six  ages,  i.e.  the  six 
days,  as  it  were,  of  the  world,  have  passed :  then  will  come 
Aug.  iv.  that  rest  which  is  promised  to  the  saints,  Aug.  The  mystery 
lit  c.  xi.  of  which  rest  the  Lord  Jesus  Himself  sealed  by  His  burial : 
for  He  rested  in  His  sepulchre  on  the  sabbath,  having  on 
the  sixth  day  finished  all  His  work,  inasmuch  as  He  said,  It 
c.  19.  is  finished.  What  wonder  then  that  God,  to  prefigure  the 
-  day  on  which  Christ  was  to  rest  in  the  grave,  rested  one 
day  from  His  works,  afterwards  to  carry  on  the  work  of 
governing  the  world.  "We  may  consider  too  that  God,  when 
He  rested,  rested  from  the  work  of  creation  simply,  i.  e.  made 
no  more  new  kinds  of  creatures  :  but  that  from  that  time 
till  now,  He  has  been  carrying  on  the  government  of  those 
creatures.  For  His  power,  as  respects  the  government  of 
heaven  and  earth,  and  all  the  things  that  He  had  made,  did 
not  cease  on  the  seventh  day :  they  would  have  perished  im- 
mediately,  without  His  government :  because  the  power  of 
the  Creator  is  that  on  which  the  existence  of  every  creature 
depends.  If  it  ceased  to  govern,  every  species  of  creation 
would  cease  to  exist :  and  all  nature  would  go  to  nothing. 
For  the  world  is  not  like  a  building,  Avhich  stands  after  the 
architect  has  left  it  j  it  could  not  stand  the  twinkling  of  an 
eye,  if  God  withdrew  His  goveruing  hand.  Therefore  when 
our  Lord  says,  My  Father  worketh  hitherto,  He  means  the 
continuation  of  the  work  ;  the  holding  together,  and  govern- 
ing  of  the  creation.  It  might  have  been  difl^erent,  had  He 
said,  Worketh  even  now.  This  would  not  have  conveyed  the 
sense  of  coutinuing.    As  it  is  we  find  it,  Until  now ;  i.  e.  frora 


VER.  14 18.  ST.  JOHN.  179 

the  time  of  the  creation  downwards.     Aug.  He  says  then,  as  Aug.  Tr. 

it  were  to  the  Jews,  Why  think  ye  that  I  should  not  work  ^^""  ^"  ^^' 

on  the  sabbath  ?     The  sabbath  day  was  instituted  as  a  type  '^ 

of  Me.   Ye  observe  the  works  of  God  :  by  Me  all  things  were 

made.     The  Father  made  light,  but  He  spoke,  that  it  might 

be  made.     If  He  spoke,  theu  He  made  it  by  the  Word ;  and 

I  ara  His  Word.     My  Father  worked  when  He  made  the 

world,  and   He  worketh   until  now,  governiug  the   world  : 

and  as  He  made  the  world  by  Me,  when  He  made  it,  so 

He  governs  it  by  Me,  now  He  governs  it.     Chrys.  Christ  Clirys. 

defended  His  disciples,  by  putting  forward  the  example  of  j^^^j^^Jjj  ^. 

their  fellow-servant  David  :  but  Ile  defends  Himself  by  a  re- 

ference  to  the  Father.     We  may  observe  too  that  Ile  does 

not  defend  Himself  as   man,  nor  yet   purely  as  God,  but 

sometimes  as   one,   soraetimes  as  the  othcr;   wishing  both 

to   be  believed,  both  the  dispensation  of  His   hurailiation, 

and  the  dignity  of  His  Godhead ;  wherefore  He  shews  His 

equality  to  the  Father,  both  by  calling  Him  His  Father  em- 

phatically,  {My  Father,)  and  by  declaring  that  He  doeth  the 

same  things  that  the  Father  doth,  [And  I  luork.)     Therefore, 

it  follows,  the  Jews  sought  the  niore  to  kill  Ilim,  because  He 

not  only  had  broken  the  sabbath,  but  said  also  that  God  was 

His  Father.     Aug.  i.  e.  not  in  the  secondary  sense  in  which  Aup.  Tr. 

it  is  true  of  all  of  us,  but  as  iraplying  equality.     For  we  all  ^^"'•''•i"- 

of  us  say  to  God,  Our  Father,  Which  art  in  heaven.   And  the  Matt.  6. 

Jews  say,  Thou  art  our  Father.     They  were  not  angry  then  isaiah 

because  He  called  God  Ilis  Father,  but  because  He  called  ^^'  ^^' 

Hira  so  in  a  sense  difFereut  from  men.     Aug.  The  words,  Aug.  <ie 

My  Father  worketh  hitherto,  and  I  work,  suppose  Him  to  ,  ""' J^^^ 

be  equal  to  the  Father.     This  being  uuderstood,  it  followed 

from  the  Father's  working,  that  thc  Son  worked  :  inasmuch 

as  the  Father  doth  nothing  without  the  Son.     Chrys.  Were  Chrys. 

He  not  the  Son  by  nature,  and  of  the  sarae  substance,  this  „""'*•• 

defence  would  be  worse  than  the  former  accusation  made.  s.  3. 

For  no  prefect  could  clear  Ilimself  from  a  transgression  of 

the  king's  law,  by  urging  that  the  king  broke  it  also.     But, 

on  the  supposition  of  the  Son's  equality  to  the  Father,  the 

defence  is  valid.     It  then  follows,  that  as  the  Father  worked 

*  Since  our  Everlasting  rest,  wliich  tlie  sabbath  foreshadowed,  is  in  Him. 
See  Conf.  fin.  de  Civ.  D,  xi.  8,  &c. 

N   2 


180  GOSPEL   ACCORDING   TO  CHAP.  V. 

on  the  sabbath  without  doing  wrong,  the  Son  could  do  so 

Aug.  Tr.    likewise.     Aug.  So,  the  Jews  understood  that  the  Arians 

xvn.  s.  16.  ^^  ^^^      -p^^  ^^^  Arians  say  that  the  Son  is  not  equal  to  the 

Father,  and  hence  sprang  up  that  heresy  which  afflicts  the 

Chrys.       Church.     Chrys.  Those  however  who  are  not  well-disposed 

™iii.3   to  this  doctrine,  do  not   admit  that  Christ  made  Himself 

equal  to  the  Father,  but  only  that  the  Jews  thought  He  did. 

But  let  us  consider  what  has  gone  before.     Tliat  the  Jews 

persecuted  Christ,  and  that  He  broke  the  sabbath,  and  said 

that  God  was  His  Father,  is  unquestionably  true.     That 

which  immediately  follows  then  from  these  premises,  viz. 

Hilar.vii.  His  making  Himself  equal  with  God,  is  true  also.     Hilary. 

deTrin.     ^pj^^  Evangelist  here  explains  why  the  Jews  wished  to  kill 

Him.   Chrys.  Aud  again,  had  it  been  that  our  Lord  Himself 

did  not  mean  this,  but  that  the  Jews  misuuderstood  Him, 

He  would  not  have  overlooked  thcir  mistake.     Nor  would 

c.  11.        the  Evangelist  have  omitted  to  remark  upon  itj  as  he  does 

Aug.  Tr.    upon  our  Lord's   speech,  Destroy  this   temple.     Aug.  The 

xvii.  s.  16.  jg^g  however  did  not  understand  from  our  Lord  that  He 

was  the  Son  of  God,  but  only  that  He  was  equal  with  God ; 

though  Christ  gave  this  as  the  result  of  His  being  the  Son  of 

God.    It  is  from  not  seeiug  this,  while  they  saw  at  the  same 

time  that  equality  was  asserted,  that  they  charged  Him  with 

making  Himself  equal  with  God :  the  truth  being,  that  He 

did  not  make  Himself  equal,  but  the  Father  had  begotten 

Him  equal. 

19.  Then  answered  Jesus  and  said  unto  tliem, 
Verily,  verily,  I  say  unto  you,  The  Son  can  do 
nothing  of  Hiniself,  but  what  He  seeth  the  Father 
do :  for  what  things  soever  He  doeth,  these  also 
doeth  the  Son  likewise. 

20.  For  the  Father  loveth  the  Son,  and  sheweth 
Him  all  things  that  Himself  doeth  :  and  He  will  shew 
Him  greater  works  than  these,  that  ye  may  marvel. 

Hilar.  vii.      HiLARY.  Hc  rcfcrs  to  thc  chargc  of  violating  the  sabbath, 

c  17""*     brought  against  Him.     My  Father  worketh  hitherto,  and  I 

work ;  meauing  that  He  had  a  precedent  for  claiming  the 


VER.  19,  20.  ST.  JOHN.  181 

right  He  did ;    and  tliat  wliat  He   did  was  iti  reality  His 
Father's  doing,   who  acted  in  the  Son.     And  to  quiet  the 
jealousy  which  had  been  raised,  because  by  the  use  of  Ilis 
Father's  name  He  had  made  Himself  equal  with  God,  and 
to  assert  the  excellency  of  His  birth  and  nature,  Ile  says, 
Verily,  verily,  I  say  unto  you,  The  Son  can  do  nothing  qf 
Ilimself,  but  ivhat  He  seeth  the  Father  do.     Aug.   Some  who  Aug.  Tr. 
would  be  thought  Christians,  tlie  Arian  heretics,  wlio  say  that  ''^"*'  ^'  ^' 
the  very  Son  of  God,  who  took  our  flesh  upon  Him,  was  in- 
ferior  to  the  Father,  take  advantage  of  these  words  to  throw 
discredit  upon  our  doctrine,  and  say,  You  see  that  when  our 
Lord  perceived  the  Jews  to  be  indignant,  because  Ile  seemed 
to  make  Himself  cqual  with  God,  He  gave  such  an  answer 
as  shewed  that  Ile  was  not  equah     For  they  say,  he  who 
can  do  nothing  but  what  he  sees  the  Father  do  is  not  cqual 
but  inferior  to  the  Father.     But  if  there  is  a  greater  God, 
and  a  less   God,  (the  "NVord  being  God,)  we  worsliip  two 
Gods,  and  not  one"^.     Hilary.  Lest  then  that  assertion  of  Hiiar.  vii 
His  equality,  which  must  belong  to  Ilim,  as  by  Name  and  jE    '^'^' 
Nature  the  Son,   might  throw  doubt  upon  His  Nativity  ^, 
Ile  says  that  the  Son  can  do  nothing  of  Himself.     Aug.  As  Aug.  Tr. 
if  Ile  said :    "VVhy  are  ye  offended  that  I  called  God  My  ^^' 
Father,  and  that  I  make  Myself  equal  with  God  ?     I  ara 
cqual,  but  equal  in  such  a  sense  as  is  consistent  with  His 
liaving  begotten  Me ;  with  My  being  from  Ilim,  not  Him 
from  Me.     With  the  Son,  being  and  power  arc  one  and  the 
same   thing.     The  Substance  of  the  Son   thcn  bcing  of  tlie 
Father,  the  power  of  the  Son  is  of  the  Fatlicr  also :  and  as 
the  Son  is  not  of  Himself,  so  He  can  not  of  Himself.    The  Son 
can  do  nothing  of  Himself,  but  what  He  seeth  the  Father  do. — 
His  seeing  and  His  being  born  of  the  Fathcr  arc  the  same.  xxi.  4. 
His  vision  is  not  distinct  from  His  Substance,  but  the  whole 

*  This  is  the  answer  of  thc  Catholic  Equality    with    the    Father,    and    yet 

to  the  Arian  arguinent,  and  is  drawn  that    Ile    was    the    Son,    "  The   Only- 

out    inore    fiilly    in    Augiistin's    text,  Begotten   God  operating  by  the  ope- 

where  the  Arian  blasphemy,  that  there  rations  of  the  power  of  the  Father,  and 

was  a  greater  and  a  lesser  God,  is  said  so  He  wrought  that,  which   He   knew 

to  savour  of  Paganisni.     Nic.  in  His  own  intrinsic    knowledge    that 

f  i.e.  left  to  thcmselves,  peoplewould  the  Nature  of  God  the  Father,  inse- 

be  vacillating  between  the  thought  our  parable  from  Himself,  Which  He  pos- 

Lord  was  not  equal  to  the  Father,  or  sessed  tlirouojh  His  true  Nativity,  could 

not  the  Son,  and   therefore   our  Lord  work."     S.  Hil.,  1.  c. 
at  once  conveys    the   doctrine  of   His 


182  GOSPEL   ACCORDING   TO  CHAP.  V. 

Hilar.  vii.  together  is  of  the  Father.      Hilary.  That  the  wholesome 
•^     '  '    order  of  our  confession,  i.e.  that  we  believe  in  the  Father 
and  the  Son,  might  remain,  He  shews  the  nature  of  His  birth ; 
viz.  that  He  derived  the  power  of  acting  uot  from  an  acces- 
sion  of  strength  supplied  for  each  work,   but  by  His  own 
knowledge  in  the  first  instance.     And  this  kuowledge  He 
derived  not  from  any  particular  visible  precedents,  as  if  what 
the  Father  had  done,  the  Son  could  do  afterwards ;  but  that 
the  Son  being  born  of  the  Father,  and  consequeutly  con- 
scious  of  the  Father's  virtue  aud  nature  withiu  Him,  could  do 
nothing  but  what  He  saw  the  Father  do  :  as  he  here  testifies  ; 
God  does  not  see  by  bodily  organs,  but  by  the  virtue  of  His 
Aug.  ii.  de  nature.    Aug.  If  we  uuderstaud  this  subordiuatiou  of  the  Son 
^'^'   '    to  arise  from  the  human  nature,  it  will  follow  that  the  Father 
walked  first  upon  the  water,  aud  did  all  the  other  things 
which  the  Son  did  in  the  flesh,  in  order  that  the  Son  might 
AugTr.    do  them.     Who  can  be  so  insane  as  to  thiuk  this^?     Aug. 
Yet  that  walking  of  the  flesh  upon  the  sea  was  done  by  the 
Father  through  the  Son.     For  when  the  flesh  walked,  and 
the  Diviuity  of  the  Son  guided,  the  Father  was  not  absent, 
c.  14.        as  the  Son  Himself  saith  below,  The  Father  that  dwelleth  in 
s.  9.  Me,  He  doeth  the  worhs.     He  guards  however  against  the 

(v.  10.)  carnal  iuterpretation  of  the  words,  The  Son  can  do  nothing 
of  Himself.  As  if  the  case  were  like  that  of  two  artificers, 
master  and  disciple,  one  of  whom  made  a  chest,  aud  the 
other  made  another  Hke  it,  by  adding,  For  whatsoever  things 
He  doethy  these  doeth  the  8on  likewise.  He  does  not  say, 
Whatsoever  the  Father  doeth,  the  Son  does  other  things  like 
them,  but  the  very  same  things.  The  Father  made  the 
world,  the  Son  made  the  world,  the  Holy  Ghost  made  the 
world.  K  the  Father,  Son,  and  Holy  Ghost  are  one,  it 
follows  that  one  and  the  same  world  was  made  by  the 
Father,  through  the  Son,  in  the  Holy  Ghost.  Thus  it  is 
the  very  same  thing  that  the  Son  doeth.  He  adds  likeivise, 
to  prevent  auother  error  arising.  For  the  body  seems  to  do 
the  same  things  with  the  mind,  but  it  does  not  do  them  in 

s  The  Son  can  do   nothing  of  Him-  eye,  each  several  act  of  His  done  be- 

self,  hut  wliat  He  seeth  the  Father  do.  forehand    by   tlie   Father.     It    follows 

If  this  arises  from  His  liunian  nature,  that  the  subordination  here  mentioned 

then  he  must  have  seen  in  His  human  arises   from  llie  Sonsliip  itself  of  the 

nature,   i.e.    visibly,  with  the   natural  Sou's,  not  from  His  human  nature. 


VER.  19,  20.  ST.  JOHN.  183 

a  like  way,  inasmucli  as  the  body  is  subject,  the  soul  govern- 
ing,  the  body  visible,  the  soul  invisible.     \Mien  a  slave  does 
a  thing  at  the  command  of  his  master,  the  same  thing  is 
done  by  both;  but  is  it  in  a  like  way?     Now  in  the  rather 
and  Son  there  is  not  this  difference;    they  do  the  same 
tliings,  and  in  a  like  way.     Father  and  Son  act  with  the 
same  power ;  so  that  the  Son  is  equal  to  the  Father.    Hilary.  Hilar.  vii. 
Or  thus ;  All  things  and  the  same,  He  says,  to  shew  the  virtue  jg^^*  °* 
of  His  nature,  its  being  the  same  with  God's.     That  is  the 
same  nature,  which  can  do  all  the  same  things.     And  as  the 
Son  does  all  the  same  things  in  a  like  way,  the  likeness  of 
the  works  excludes  the  notion  of  the  worker  existing  alone  ^ 
Thus  we  come  to  a  true  idea  of  the  Nativity,  as  our  faith  re- 
ceives  it :  the  likeness  of  the  works  bearing  witness  to  the 
Nativity,  their  sameness  to  the  Nature.     Chrys.  Or  thus ;  chrys. 
That  the  Son  can  do  nothinq  of  Himself,  must  be  understood  ^°'":..  . 
to  mean,  that  Ile  can  do  nothing  coutrary  to,  or  displeasing 
to,  the  Father.   And  therefore  He  does  not  say,  that  He  does 
iiothing  contrary,  but  that  Ile  can  do  notliing;  in  order  to 
shew  Plis  perfect  likeness,  and  absolute  equality  to  the  Father. 
Nor  is  this  a  sign  of  weakness  in  the  Son,  but  rather  of  good- 
ness.     For  as  when  we  say  that  it  is  impossible  for  God  to 
sin,  we  do  not  charge  II im  with  weakness,  but  bear  witness  to 
a  certain  ineflfable  goodness ;  so  when  the  Son  says,  I  can  do 
nothing  of  Myself,  it  only  means,  that  He  can  do  nothing  con- 
trary  to  the  Father.     Aug.  This  is  not  a  sign  of  faihug  iu  Au^. 
Him,  but  of  Ilis  abiding  in  Ilis  birth  from  the  Father.    And  %'''^'^ 
it  is  as  high  an  attribute  of  the  Almighty  that  Ile  does  not  Ariano- 
change,  as  it  is  that  He  does  not  die.     The  Son  could  do  ^j^jy') " 
what  He  had  not  seen  the  Father  doing,  if  Ile  could  do  what 
the  Father  does  not  do  through  Him ;  i.e.  if  He  could  sin : 
a  supposition  inconsistent  with  the  immutably  good  nature 
which  was  begotten  from  the  Father.     That  He  cannot  do ; 
this  then  is  to  be  understood  of  Him,  not  in  the  sense  of 
deficiency,  but  of  power.     Chrys.  And  this  is  confirmed  by  chrys. 
what  follows :  For  whatsoever  He  doeth,  these  also  doeth  the  ^""V..  . 

'  _  _  xxxviii.  4. 

Son  likewise.     For  if  the  Father  does  all  things  by  Himself, 

**  "  Similitudo  operum   solitudinem  things.   Yetthe  very  expression  "same- 

operantis  exclusit."      Bened.  and  edd.  ness"  implies  a   plurality  of  Persons. 

i.e.   as  before,  the  Son  is  equal  to  the  Nic.   reads   similitudincm,   which  does 

Father,  since  He  doelh  all  the  same  not  belong  to  the  argumeut  here. 


184  GOSPEL    ACCORDING   TO  CHAP.  V. 

so  does  the  Son  also,  if  tliis  likeivise  is  to  stand  good.  You 
see  how  high  a  meaning  these  humble  words  bear.  He  gives 
His  thoughts  a  humble  dress  purposely,  For  whenever  He 
expressed  Hiraself  loftily,  He  was  persecuted,  as  an  enemy 
Aug.  of  God.  AuG.  Having  said  that  He  did  the  same  things 
s^  2.  '  that  the  Father  did,  and  in  a  like  way,  He  adds,  For  tlie 
Father  loveth  the  Son,  and  sheiveth  Him  all  things  that  Himself 
doeth.  And  sheweth  Him  all  things  that  Himself  doetli :  this 
has  a  reference  to  the  words  above;  But  what  He  seeth  the 
Father  do.  But  again,  our  human  ideas  are  perplexed,  aud 
one  may  say,  So  then  the  Father  first  does  something,  that 
the  Son  may  see  what  He  does ;  just  as  an  artificer  teaches 
his  son  his  art,  and  shews  him  what  he  makes,  that  he  may 
be  able  to  raake  the  same  after  him.  On  this  supposition, 
when  the  Father  docs  a  thing,  the  Son  does  not  do  it ;  in 
that  the  Son  is  beholding  what  His  Father  doeth.  But  we 
hold  it  as  a  fixed  and  incontrovertible  truth,  that  the  Father 
raakes  all  things  through  the  Son,  and  thercfore  He  must 
shew  them  to  the  Son,  before  He  makes  them.  And  where 
does  the  Father  shew  the  Son  what  He  makes,  except  in  the 
Son  Himself,  by  whom  He  makes  them  ?  For  if  the  Father 
raakes  a  thing  for  a  pattern,  and  the  Son  attends  to  the 
workmanship  as  it  goes  on,  where  is  the  indivisibility  of  the 
Trinity  ?  The  Father  therefore  does  not  shew  the  Son  what 
He  doeth  by  doing  it,  but  by  shewing  doeth  it,  through  the 
Son.  The  Son  seeth,  and  the  Father  sheweth,  before  a  thing 
is  made,  and  from  the  shewing  of  the  Father,  and  the  sceing 
of  the  Son,  that  is  made  vvhich  is  made  ;  made  by  the  Father, 
through  the  Son.  But  thou  wilt  say,  I  shew  my  son  what 
I  wish  him  to  make,  and  he  makes  it,  and  I  make  it  through 
him.  True;  but  before  thou  doest  any  thing,  thou  shewest 
it  to  thy  son,  that  he  raay  do  it  for  thy  example,  and  thou 
by  him  ;  but  thou  speakest  to  thy  son  words  which  are  not 
thyself ;  whereas  the  Son  Himself  is  the  Word  of  the  Father ; 
and  could  He  speak  by  the  Word  to  the  Word  ?  Or,  because 
the  Son  vvas  the  great  Word,  were  lesser  words  to  pass  be- 
tween  the  Father  and  the  Son,  or  a  certain  sound  and  tem- 
porary  creation,  as  it  were,  to  go  out  of  the  raouth  of  the 
Father,  and  strike  the  ear  of  the  Son?  Put  away  these 
bodily  notions,  and  if  thou  art  siraple,  see  the  truth  in  sira- 


VER.  19,  20.  ST.  JOHN.  185 

plicity.     If  thou  canst  not  comprehend  what  God  is,  com- 
prehend  at  least  what  He  is  not.     Thou  wilt  have  advanced 
no  little  way,  if  thou  thinkest  nothing  that  is  untrue  of  God. 
See  what  I  am  saying  exeniplified  in  thine  own  mind.     Thou 
hast  memory,   and  thought,  thy  memory  sheweth   to  thy 
thought  Carthage :    before  thou  perceivest  what  is  in  her, 
she  sheweth  it  to  thought,  which  is  turned  toward  her :  the 
memory  then  hath  shewn,  the  thought  hath  perceived,  and 
no  words  have  passed  between  them,  no  outward  sign  been 
used.     But  whatever  is  in  thy  memory,  thou  receivest  frora 
without :    that  which  the  Father  sheweth  to  the  Son,  He 
doth  not  receive  from  without;  the  whole  goes  on  within  ; 
there  being  no  creature  existing  without,  but  what  the  Father 
hath  made  by  the  Son.     And  the  Father  maketh  by  shew- 
ing,  in  that  He  makcth  by  the  Son  who  sees.     The  Father'3 
shewing  begets  the  Son's  seeing,  as  the  Father  begets  the 
Son.     Shewiug  bcgcts  seeing,  not  seeing  shewing.     But  it 
would  be  more  correct,  and  more  spiritual,  not  to  view  the 
Father  as  distinct  from  His  shewing,  or  the  Son  from  His 
seeing.     Hilary.   It  must  not  be  supposed  that  the  Only  Hilar. 
Begotten  God  needed  such  shewingon  account  of  ignorance.  ^'rj„*^j. 
For  the  shewing  hcre  is  only  the  doctrine  of  the  Nativity  ^* ;  19. 
the  self-existing  Son,  from  the  self-existing  Father.     Aug.  Aug. 
For  to  see  the  Father  is  to  see  His  Son.     The  Father  so    ''•  ^^'* 
shews  all  His  works  to  the  Son,  that  tlie  Son  sees  them  frora 
the  Father  K     For  the  birth  of  the  Son  is  in  His  seeiug  :  lle 
sees  from  the  same  source,  from  which  He  is,  and  is  born, 
and  remains.     IIilary.  Nor  did  tlie  heavenly  discourse  lack  Hilar. 
the  caution,  to  guard  against  our  inferring  from  these  words  ^!^j,|  ^  19^ 
any  difference  in  the   nature  of  the  Son  and  the  Father. 
For  He  says  that  the  works  of  the  Father  were  shewn  to 
Him,  not  that  strength  was  suppHed  Him  for  the  doing  of 
them,  in  order  to  teach  that  this  shewing  is  substantially 
nothing  else  than  His  birth ;    for  that  simultaneously  with 
the  Son  Himself  is  born  the  Son's  knowledge  of  the  works 
the  Father  will  do  through  Ilim.     Aug.  But  now  from  Him  Aug. 
whom  we  called  coeternal  with  theFather,  who  saw  the  Father,  s/sJ""' 

^"  i.e.  implying  another  person  (who  '  i.e.  not  looking  foward  the  Fatlicr, 

shews)  who  is  the  aulhor  :  first  in  order  but  from  Him  ;  i.e.  being  in  the  Father 

of  succession,   i.e.   ihe  Father.     It  is  at  the  time. 
explained  by  the  Aug.  foUowing. 


18G  GOSPEL   ACCORDING   TO  CHAP.  V. 

and  existed  in  that  He  saw,  we  return  to  the  things  of  time, 
And  He  will  shew  Him  greater  woi'ks  tlian  these.  But  if  He 
will  shew  Him,  i.e.  is  about  to  shew  Him,  He  hath  not  yet 
shewn  Him  :  and  when  He  does  shew  Him,  others  also  will 

Tr.  xix.  see  :  for  it  follows,  Tliat  ye  may  believe.  It  is  difficult  to  see 
what  the  eternal  Father  can  shew  in  time  to  the  coeternal 
Son,  Who  knows  all  that  exists  within  the  Father^s  mind. 
For  as  the  Father  raiseth  up  the  dead,  and  quickeneth  them, 
even  so  the  8o7i  quickeneih  whom  He  will.  To  raise  the  dead 
was  a  greater  work  than  to  heal  the  sick.  But  this  is  ex- 
plained  by  considering  that  He  Who  a  little  before  spoke  as 
God,  now  begins  to  speak  as  man.  As  man,  and  therefore 
living  in  tirae,  He  will  be  shewn  greater  works  in  time. 
Bodies  will  rise  again  by  the  human  dispensation  by  which 
the  Son  of  God  assumed  manhood  in  time ;  but  souls  by 
virtue  of  the  eternity  of  the  Divine  Substance.  For  which 
reason  it  was  said  before  that  the  Father  loved  the  Son,  and 
shewed  Him  what  things  soever  He  did.  For  the  Father 
shews  the  Son  that  souls  are  raised  up  ;  for  they  are  raised 
up  by  the  Father  and  the  Son,  even  as  they  cannot  live, 

Tr.  xxi.  except  God  give  them  hfe.  Or  the  Father  is  about  to  shew 
this  to  us,  not  to  Him ;  according  to  what  follows,  That  ye 
may  believe.  This  being  the  reason  why  the  Father  would 
shew  Him  greater  things  than  these.  But  why  did  He  not 
say,  shall  shew  you,  instead  of  the  Son?  Because  we  are 
members  of  the   Son,   and  He,   as  it  were,  learns  in  His 

Matt.  25,  members,  even  as  He  suffers  in  us.     For  as  He  says,  Inas- 

^^'  much  as  ye  have  done  it  unto  one  of  the  least  of  these  My 

brethren,  ye  have  done  it  unto  Me :  so,  if  we  ask  Him,  how 
He,  the  Teacher  of  all  things,  learns,  He  replies,  When  one 
of  the  least  of  My  brethren  learns,  I  learn. 


21.  For  as  the  Father  raiseth  up  the  dead,  and 
quickeneth  them ;  even  so  the  Son  quickeneth  whom 
He  will. 

22.  For  the  Father  judgeth  no  man,  but  hath 
committed  all  judgment  unto  the  Son  : 

23.  That  all  men  should  honour  the  Son,  even  as 


VER.  21 — 23.  ST.  JOHN.  187 

they  honour  the  Father.     He  that  honoureth  not  the 
Son  honoureth  not  the  Father  which  hath  sent  Him. 


AuG.  Having  said  that  the  Father  would  shew  the  Son  Aug. 

Tr.  X 

s.  5.  6. 


greater  works  than  these,   He   proceeds  to   describe   these  ^^'  ^^^' 


greater  works :  Foj'  as  the  Father  raiseth  up  the  dead,  and 
quickeneth  them,  even  so  the  Son  quickeneth  ivhom  He  uill. 
These  are  plainly  greater  works,  for  it  is  more  of  a  miracle 
that  a  dead  man  should  rise  again,  than  that  a  sick  man 
should  recover.  We  must  not  understand  from  the  words, 
that  some  are  raised  by  the  Father,  others  by  the  Son ;  but 
that  the  Son  raises  to  hfe  the  same  whom  the  Father  raiseth. 
And  to  guard  agaiust  any  one  saying,  The  Father  raises  the 
dead  by  the  Son,  the  former  by  Ilis  own  power,  the  latter,  hke 
au  instrument,  by  another  power,  He  asserts  distinctly  the 
power  of  the  Son;  The  Son  guickeneth  whom  He  ivill.  Observe 
here  not  only  the  power  of  the  Son,  but  also  His  will.  Father 
and  Son  hare  the  same  power  and  will.  The  Father  willeth 
nothing  distinct  from  the  Son ;  but  both  have  the  same  will, 
even  as  they  have  the  same  substance.  Hila.ry.  For  to  will  llilar. 
is  the  free  power  of  a  uature,  which  by  the  act  of  choice,  ^j^j  J'"g 
resteth  in  the  blessedness  of  perfect  excellence.  Aug.  But  Aujr. 
who  are  these  dcad,  whom  the  Father  aud  Son  raise  to  Hfe?  ^  "^-^^^^ 
He  alludes  to  the  general  resurrection  which  is  to  be;  not  to 
the  resurrection  of  those  few,  who  were  raised  to  hfe,  that 
the  rest  might  believe;  as  Lazarus,  who  rose  again  to  die 
afterwards.  Haviug  said  thcn,  For  as  the  Father  raiseth  up 
the  dead,  and  quicktneth  thcm,  to  prevent  our  taking  the 
words  to  refer  to  tlie  dead  whom  Ile  raised  up  for  the  sake 
of  the  rairacle,  aud  not  to  the  resurrection  of  hfe  eterual, 
He  adds,  For  the  Father  judyeth  no  man  ;  thus  shewing  that 
He  spoke  of  that  resurrection  of  the  dead  whicli  would  take 
place  at  the  judgment.  Or  the  words,  As  the  Father  raiseth  Tr.  xxiii. 
up  the  dead,  ^c.  refer  to  the  resurrectiou  of  the  soul  ;  For  the  ^' 
Father  judydh  no  man,  but  hath  committed  all  judgment  unto 
the  Son,  to  the  resurrection  of  the  body.  For  the  resurrec- 
tion  of  the  soul  takes  place  by  the  substance  of  the  Father 
and  the  Son '',  and  therefore  it  is  the  work  of  the  Father 

^  For  the  soul  becomes  blessed  from      of  another  blessed    soul,  nor  by  par- 
paiiakiiig  of  God,  uot  from  partaking      taking   in   any   Augelic   nature.     For 


188  GOSPEL   ACCORDING   TO  CHAP.  V. 

and  the  Son  together  :    but  the  resurrection  of  the  body 

takes  place  by  a  dispensation  of  the  Son's  humanity,  which  is 

a  temporal  dispensation,  and  not  coeternal  with  the  Father. 

Tr.  xxi.     But  see  how  the  Word  of  Christ  leads  the  mind  in  difFerent 

s.  12. 

directions,  not  allowing  it  any  carnal  resting  place ;  but  by 

variety  of  motion  exercising  it,  by  exercise  purifying  it,  by 

purifying  enlarging  its  capacity,  and  after  enlarging  fiUing 

it.     He  said  just  before  that  the  Father  shewed  what  things 

soever  He  did  to  the  Son.     So  I  saw,  as  it  were,  the  Father 

working,  and  the  Son  waiting :   now  again  I  see  the  Son 

Aug.  de     working,  the  Father  resting.     Aug.  For  this,  viz.  that  the 

30."'(x1'h.')  Father  hath  given  all  judyment  unto  the  SoJi,  does  not  mean 

that  He  begat  the  Son  with  this  attribute,  as  is  meant  in  the 

words,  So  hath  Ue  given  to  the  Son  to  have  life  in  Himself. 

For  if  so,  it  would  not  be  said,  The  Father  judgeth  no  man, 

because,  in  that  the  Father  begat  the  Son  equal,  He  judgeth 

with  the  Son.     What  is  meant  is,  tbat  in  the  judgraent,  not 

the  form  of  God  but  the  form  of  the  Son  of  man  vftll  appear; 

not  because  He  will  not  judge  Who  hath  given  all  judgment 

c.  li).        to  the  Son ;  since  the  Son  says  of  Him  below,  There  is  one 

that  seeketh  and  judgeth,  but   the  Father  judgeth  no  man ; 

i.e.  no  one  will  see  Him  in  the  judgment,  but  all  will  see 

the  Son,  because  He  is  tlie  Son  of  man,  even  the  ungodly 

Ze(h.  12.    Mvh.0  tcill  looJc  on  Him  Whom  they  pierced.     Hilary.  Having 

^'If/:        said  that   the  Son   quiekenefh  u-hom  Ile  will,  in  order  tliat 

de  Irin.  ■*  ' 

vii.  c.  20.   we  might  not  lose  sight  of  the  Nativity,  and  think  that  He 

stood  upon  the  ground  of  His  own  unborn  power,  He  im- 

mediately  adds,  For  the  Father  judgeth  no  man,   but  hath 

given  all  judgment  unto  the  Son.     In  that  all  judgment  is 

given  to  Him,  both  His  nature,  and  His  Nativity  are  shewn; 

because  only  a  self-existent  nature  can  possess  all  things, 

and  nativity  cannot  have  any  thing,  except  what  is  given  it. 

Ciirys.       CiiRYS.  As  Hc  gavc  Him  life,  i.e.  begot  Hira  living;  so  He 

xxxviii.  1.  gave  Fim  judgment,  i.e.  begot  Hira  a  judge.     Gave,  it  is 

said,  that  thou  mayest  not  think  Hira  unbegotten,  and  im- 

agine  two  Fathers  :  Alljudgment,  because  He  has  the  award- 

Ililar.  vii,  ing  both  of  punishment  and  reward.   Hilary.  All  judgment  is 

delnn.  c.  gjyen  to  Him,  because  He  quickens  whom  He  will.    Nor  can 

as  the  soul  being  inferior  to  God  cannot  be  endowed  with  heavenly  life, 
gains  life  to  that  which  is  inferior  to  but  by  Him  who  is  superior  to  the 
itself,  i.e.  tlie  body ;  so  the  soul  again      soul,  even  God. 


20 


VER.  21—23.  ST.  JOHN.  189 

the  judgment  be  looked  on  as  taken  away  from  the  Father, 
iuasmuch  as  the  cause  of  His  not  judging  is,  that  the  judg- 
ment  of  the  Son  is  His.  For  all  judgment  is  given  from  the 
Father.  And  the  reason  for  which  He  gives  it,  appears  im- 
mediately  after :  That  all  men  may  honour  the  Son,  even  as 
they  honour  the  Father.  Chrys.  For,  lest  you  should  infer  Chrys. 
from  hearing  that  the  Author  of  His  power  was  the  Father,  ^°^^^  ^. 
any  difference  of  substance,  or  inequality  of  honour,  He 
connects  the  honour  of  the  Son  with  the  honour  of  the 
Fathcr,  shewing  that  both  have  the  same.  But  shall  men 
then  call  Him  tlie  Father?  God  forbid;  he  who  calls  Him 
the  Father,  does  not  honour  the  Sou  equally  with  the  Father, 
but  confounds  both.     Aug.  First  indeed,  the  Son  appeared  Aug.  xici 

s    13 

as  a  servant,  and  the  Father  was  honoured  as  God.     But 

thc  Son  will  be  seen  to  be  equal  to  the  Father,  that  all  men 

may  honour  the  Son,  even  as  they  honour  the  Father.     ^  But  '  ref.  not 

what  if  persons  are  found,  who  honour  the  Father,  and  do 

not  honour  the  Son?     It  cannot  be :  Ile  that  honoureth  not 

the  Son,  honoureth  not  the  Futher  which  hath  scnt  Ilini.     It 

is  one  thing  to  ackuowledgc  God,  as  God :   and  another  to 

acknowledge  Ilim  as  the  Father.    When  thou  acknowledgest 

God  thc  Creator,  thou  acknowledgcst  an  almighty,  supreme, 

etcrnal,  invisible,   immutable  Spirit.     When  thou  acknow- 

ledgest  the  Father,  thou  dost   in  reality  acknowledge  the 

Son ;  for  He  could  not  be  the  Father,  had  Ile  not  the  Son. 

But  if  thou  honour  the  Fathcr  as  greater,  the  Son  as  less,  so 

far  as  thou  givcst  lcss  houour  to  the  Son,  thou  takest  away 

from  tite  honour  of  the  Father.    For  thou  in  reality  thinkest 

that  the  Father  coukl  not  or  woukl  not  begct  the  Son  equal 

to  Ilimself ;  which  if  He  woidd  not  do,  Ile  was  envious,  if  He 

could  not,  He  was  weak.     Or,  That  all  men  should  honour  -pr  xxiii. 

thc  Son  even  as  they  honour  the  Father  ;  has  a  rcference  to  ^*  '*^- 

the  resurrection  of  souls,  which  is  the  work  of  the  Son,  as 

well  as  of  the  Father.     But  the  resurrection  of  thc  body  is 

meant  iu  what  coraes  after :  Ile  that  honoureth  not  the  Son, 

honoureth  not  the  Father  that  sent  Uim.     Here  is  no  as ; 

the  man  Christ  is  honoured,  but  not  as  the  Father  Who  sent 

Hira,  since  with  respect  to  His  manhood  He  Himself  saith, 

Mij  Father  is  greater  than  I.     But  some  one  will  say,  if  the  xr.  xxi. 

Sou  is  seut  by  the  Futher,  Ue  is  inferior  to  the   Fathcr.  s.  17. 


190  GOSPEL  ACCORDING  TO  CHAP.  V. 

Leave  thy  fleshly  actions,  and  understand  a  mission,  not 

a  separation.     Human  things  deceive,  divine  things  make 

clear;  although  even  human  things  give  testimony  against 

thee,  e.g.  if  a  man  offers  marriage  to  a  woman,  and  cannot 

obtain  her  by  himself,  he  sends  a  friend,  greater  than  himself, 

to  urge  his  suit  for  him.     But  see  the  difference  in  human 

things.     A  man  does  not  go  with  him  whom  he  sends ;  but 

the  Father  who  sent  the  Son,  never  ceased  to  be  with  the 

c.  21.         Son ;  as  we  read,  /  am  not  alone,  hut  the  Faiher  is  with  Me. 

Aug.  iv.    AuG.  It  is  not,  however,  as  being  born  of  the  Father,  that 

c.^28."xx.)  *^^  ^^^  ^^  ^^^^  ^°  ^^  ^Qnt,  but  from  His  appearing  in  this 

John  16,    world,  as  the  Word  made  flesh;    as  He  says,  I  went  forth 

from  the  Father,  and  am  come  into  the  world :   or  from  His 

being  received  into  our  minds  individually,  as  we  read  ^,  Send 

her,    that  she   may    be   with   me,    and   may    lahour  with   me. 

Hilar.vii,  HiLARY.    The  coiiclusion  then  stands  good  against  all  the 

J 2l'"'     f^^y  of  heretical  minds.     He  is  the  Son,  because  He  does 

nothing  of  Himself:  He  is  God,  because,  whatsoever  things 

the  Father  doeth,  He  doeth  the  same  :  They  are  one,  because 

They  are  equal  in  honour  :  He  is  not  the  Father,  because 

He  is  sent. 

24.  Verily,  verily,  I  say  unto  you,  He  that  heareth 
My  word,  and  believeth  on  Him  that  sent  Me,  hath 
everlasting  life,  and  shall  not  come  into  condemna- 
tion ;  but  is  passed  from  death  unto  life. 

Gloss.  Having  said  that  the  Son  qnickeneth  whom  He 
will,  He  next  shews  that  we  attain  to  hfe  through  the  Son : 
Verily,  verihj,  I  say  unto  you,  He  that  heareth  My  word,  and 
^l'1\  helieveth  on  Him  that  sent  Me,  hath  everlasting  life.  Aug.  If 
in  hearing  and  beUeving  is  eterual  hfe,  how  much  more  in 
understanding  ?  But  the  step  to  our  piety  is  faith,  the  fruit 
of  faith,  understanding.  It  is  not,  Beheveth  on  Me,  but  on 
Him  that  sent  Me.  Why  is  one  to  hear  His  word,  and  beheve 
another?  Is  it  not  that  He  means  to  say,  His  word  is  in 
Me  ?  And  what  is,  Heareth  My  word,  but  heareth  Me  ?  And 
it  is,  Believeth  on  Him   that  sent  Me ;    as   to   say,  He  that 

1  Wisd.  9,  10.    The  Vulgate  is :  Mitte  illam  ut  mecum  sit,  et  mecum  laboret. 


VER.  24—26.  ST.  JOHN.  191 

believeth  on  Him,  believeth  on  His  Word,  i.e.  on  Me,  because 
I  am  the  Word  of  the  Father.     Chrys.  Or,  He  did  not  say,  Chrys. 
He  that  heareth  My  words,  and  believeth  on  Me;  as  they  ^j^^JI^^^  2 
would   have  thought   this  empty  boasting   and   arrogance. 
To  say,  Believeth  on  Ilim  that  sent  Me,  was  a  better  way  of 
making  His  discourse  acceptable.     To  this  end  He  says  two 
things :  one,  that  he  who  hears  Him,  believes  on  the  Father ; 
the  other,  that  he  who  hears  and  beheves  shall  not  come  into 
condemnation.     AuG.  But  who  is  this  favoured  person?  Will  Aug.  Tr. 
there  be  any  one  better  than  the  Apostle  Paul,  who  says,  ^j^^'"  ^*   " 
We    must    all   appear    hefore    the  judgment-seat   of   Christ  ?  i  Coi.  6. 
Now  judgraent    sometimes   means   punishment,    sometimes 
trial.     In  the  sense  of  trial,  we  must  all  appear  before  the 
judgment-seat  of  Christ :  in  the  sense  of  condemnation,  we 
read,  some  shall  not  come  into  judgment ;    i.e.  shall   not  be 
condemned.     It  follows,  but  is  passed  from  death  into  life : 
not,  is  now  passing,  but  liath  passed  from  the  death  of  un- 
belief,  into  the  Hfe  of  faith ;  from  the  death  of  sin,  unto  the 
life  of  righteousness.     Or,  it  is  so  said  perhaps,  to  prevent 
our  supposing  that  faith  would  save  us  from  bodily  death, 
that  penalty  which  we  must  pay  for  Adam's  transgression. 
He,  in  whom  we  all  then  were,  heard  the  divine  sentence, 
Thou  shalt  surely  die ;   nor  can  we  evade  it.     But  when  \ve  Gen.  2. 
have  suffered  the  death  of  the  old   man,  we   shall   receive 
the  life  of  the  new,  and  by  death  make  a  passage  to  life. 
But  to  what  life  ?     To  life  everlasting :  the  dead  shall  rise  Tr.  xix. 
again  aUthe  end  of  the  world,  and  enter  into  everlasting  hfe. 
Por  this  hfe  does  not  deserve  the  name  of  hfe ;  only  that  Tr.  xxi:. 
life  is  true  which  is  eternal.     Aug.  We  see  the  lovers  of  this  Aug.  de 
present  transitory  hfe  so  intent  on  its  welfare,  that  when  j^^,^,^' 
in  danger  of  death,  they  will  take  any  means  to  delay  its  Seiin. 
approach,  though  they  can  not  hope  to  drive  it  off  altogether. 
If  so  much  cai  e  and  labour  then  is  spent  on  gaining  a  httle 
additional  length  of  life,  how  ought  we  to  strive  after  Hfe 
eternal?     And  if  they  are  thought  wise,  who  endeavour  in 
every  way  to  put  off  death,  though  they  can  live  but  a  few 
days  longer ;  how  foolish  are  they  who  so  live,  as  to  lose  the 
eternal  day ! 

25,  Verily,  verily,  I  say  unto  you,  The  hour  is 


192  GOSPEL    ACCORDING    TO  CHAP.  V. 

coming,  and  now  is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God  :  and  they  that  hear  shall 
live. 

26.  For  as  the  Father  hath  life  in  Himself ;  so  hath 
He  given  to  the  Son  to  have  life  in  Himself. 

Aug.  Tr.        AuG.  Some  one  might  ask  thee,  The  Father  quickeneth 

.  j^.^  ^j^^  beheves  on  Him;  but  what  of  thee?  dost  thou  not 

quicken?    Observe  thou  that  the  Son  also  quickens  whom 

He  will :   Verily,  verily,  I  say  unto  you,  The  hour  is  coming, 

and  now  is,  when  the  dead  shall  hear  the  voice  of  the  Son 

Chrys.       of  God ;  and  they  that  hear  shall  live.     Chrys.  After,  The 

^°'"-  o    hour  cometh,  He  adds,  and  now  is ;   to  let  us  know  that  it 
xxxix.  2.  ' 

will  not  be  long  before  it  comes.  For  as  in  the  future  resur- 
rection  we  shall  be  roused  by  hearing  His  voice  speaking  to 
us,  so  is  it  now.  Theophyl.  Here  He  speaks  with  a  refer- 
ence  to  those  whom  He  was  about  to  raise  from  the  dead : 
viz.  the  daughter  of  the  ruler  of  the  synagogue,  the  son 

Aug.  Tr.    of  the  widow,  and  Lazarus.     Aug.  Or,  He  means  to  guard 

XXII.  s.  12.  against  our  thinking,  that  the  being  passed  from  death  to 
hfe,  refers  to  the  future  resurrection  ;  its  meaning  being, 
that  he  who  believes  is  passed  :  and  therefore  He  says,  Verily, 
verily,  I  say  unto  you,  The  hour  cometh,  (what  hour  ?)  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of 
God,  and  they  that  hear  shall  live.  He  saith  not,  because 
they  Hve,  they  hear;  but  in  consequence  of  hearing,  they 
come  to  Hfe  again.  But  what  is  hearing,  but  obeying?  For 
they  who  beheve  and  do  according  to  the  true  faith,  Kve,  and 
are  not  dead ;  whereas  those  who  beheve  not,  or,  believing, 
hve  a  bad  life,  and  have  not  love,  are  rather  to  be  accounted 
dead.     And  yet  that  hour  is  still  going  on,  and  will  go  on, 

1  Jolin       the  same  hour,  to  the  end  of  the  world  :  as  John  says,  It  is 

'     '        the  last  hour.     Aug.    When  the  dead,  i.  e.  unbehevers,  shall 

hear  the  voice  of  the  Son  of  God,  i.  e.  the  Gospel :  and  they 

that  hear,  i.  e.  who  obey,  shall  live,  i.  e.  be  justified,  and  no 

Aug.  Tr.  longer  remain  in  unbehef.  Aug.  But  some  one  will  ask, 
Hath  the  Son  Hfe,  whence  those  who  believe  will  Hve  ? 
Hear  His  own  words :  As  the  Father  hath  life  in  Himself,  so 
hath  Ile  givcn  to  the  Son  to  have  life  in  Eimself.     Life  is  ori- 


VER.  25,  26.  ST.   JOHN.  193 

ginal  and  absolute  in  Ilira,  cometh  from  no  otlier  source,  de- 
pendeth  on  no  other  power.  He  is  not  as  if  Ile  were  partaker 
of  a  life,  which  is  not  Ilimself ;  but  has  life  in  Ilimself :  so 
as  that  He  Himself  is  Ilis  own  life.  Hear,  O  dead  soul,  the 
Father,  speaking  by  the  Son  :  arise,  that  thou  mayest  re- 
ceive  that  life  which  thou  hast  not  in  thyself,  and  enter  into 
the  first  resurrection.  For  this  life,  which  the  Father  and  the 
Son  are,  pertaineth  to  the  soul,  and  is  not  perceived  by  the 
body.  The  rational  mind  only  discovers  the  life  of  wisdora. 
HiLAKY.  The  heretics,  driven  hard  by  Scripture  proofs,  are 
obliged  to  attribute  to  the  Son  at  any  rate  a  likeness,  in 
respect  of  virtue,  to  the  Father.  But  they  do  not  admit 
a  likeness  of  nature,  not  being  able  to  see  that  a  likeness  of 
virtue  could  not  arise  but  frora  a  likeness  of  nature  ;  as  an 
infeinor  nature  can  never  attain  to  the  virtue  of  a  higher  and 
better  one.  And  it  cannot  be  denied  that  the  Son  of  God 
has  the  same  virtue  with  the  Father,  when  Ile  says,  IF/iat 
things  soever  [the  Father)  doethy  the  same  doeth  the  Son  like- 
wise.  But  an  express  mentiou  of  the  likeness  of  nature 
follows :  As  the  Faiher  hath  life  in  Himself,  so  hath  He  given 
to  the  Son  to  have  life  in  Himsdf.  \\\  life  are  comprchended 
nature  and  essence.  And  the  Son,  as  He  hath  it,  so  hatli 
He  it  given  to  Him.  For  the  same  which  is  lifc  in  both,  is 
essence  in  botli ;  and  the  life,  i.  e.  esscncc,  which  is  begotten 
frora  lifc,  is  born ;  though  not  boru  unlike  the  other.  For, 
being  life  frora  lifc,  it  rcmains  bke  in  nature  to  its  origin. 
AuG.  The  Father  must  he  understand  not  to  havc  given  life  Au?.  w. 
to  the  Son,  who  was  existing  without  life,  but  so  to  have  c.^47'/"" 
bcgottcn  Ilim,  indcpendently  of  tirae,  that  the  life  which  (xxvi.) 
He  gave  Ilira  iu  begctting,  was  coeternal  with  Ilis  own. 
HiLARY.  Living  born  frora  living,  hath  the  perfection  ofHilar.  vii 
nativity,  witliout  the  newness  of  nature.  For  there  is  nothing  |._  27  28. 
new  implied  in  generation  from  living  to  living,  the  life  not 
coming  at  its  birth  from  nothing.  And  the  life  which  de- 
rives  its  birth  frora  life,  raust  by  the  unity  of  nature,  and 
the  sacrament  of  a  perfect  birth,  both  be  in  the  living  being, 
and  have  the  being  who  lives  it,  in  itself.  Weak  huraan 
nature  indeed  is  made  up  of  unequal  elements,  and  brought 
to  life  out  of  inaniraate  mattcr ;  nor  does  the  human  oflF- 
spring  live  for  somo  timc  aftcr  it  is  bc^ottcii.     ^'evhcr  locs 

V(JL.  IV.  o 


194  GOSPEL    ACCORDING   TO  CHAP.  V. 

it  wholly  live  frora  life,  since  much  grows  up  in  it  iusensibly, 

and  decays  insensibly.     But  in  the  case  of  God,  the  whole 

of  what  He  is,  lives :   for  God  is  life,  and  from  life,   can 

Aug.  Tr.    nothing  be  but  what  is  living.     Aug.  Given  to  the  Son,  then, 

xxu.  s.  10.  jj^g  ^YiQ  meaning  of,  begat  the  Son ;  for  He  gave  Him  the 

life,  by  begetting.    As  He  gave  Him  being,  so  He  gave  Him 

to  have  life  in  Himself ;  so  that  the  Son  did  not  stand  in 

need  of  Hfe  to  come  to  Him  from  without;  but  was  in  Him- 

self  the   fulness  of  life,  whence  others,  i.  e.   believers,  re- 

ceived  their  life.    What  then  is  the  difference  between  Them  ? 

ciirys.       This,  that  one  gave,  the  other  received.     Chrys.  The  like- 

xx*!dx.  3.    ^^^^  ^^  perfect  in  all  but  one  respect,  viz.  that,  in  point  of 

essence,  one  is  the  Father,  the  other  the  Son.    Hilary.  For 

the  person  of  thc  receiver,  is  distinct  from  that  of  the  ffiver  • 

it  bemg  incouceivable  that  onc  and  the  same  person  shoukl 

give  to  and  receive  frora  Hiraself     Ile  who  lives  of  Ilimself 

is  one  person :   Ile  who  acknowledges  an  Author  of  His  life 

is  anothcr. 

27.  And  liath  given  Him  aiithority  to  execute  judg- 
ment  also,  because  He  is  the  Son  of  man. 

28.  Marvel  not  at  this  :  for  the  hour  is  coming,  in 
the  which  all  that  are  in  the  graves  shall  hear  His 
voice, 

29.  And  shall  come  forth  ;  they  that  have  done 
good,  unto  the  resurrection  oflife  ;  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation. 

Theophyl.  The  Father  granted  the  Son  power  not  only 

to  give  hfe,  but  also  to  execute  judgment.     And  hath  given 

Chrys        Sim  authoritij  to  execute  judgment.     Chrys.  But  why  does 

?x°xTx.        ^^  ^'^^^1  «0  constantly  on  these  subjects ;  judgment,  resur- 

S.3.  rection,   and  life  ?     Because  these   are   the  most  powerful 

arguments  for  bringing  men  over  to  the  faitli,  and  the  most 

likely  ones  to  prevail  with  obstinate  hearers.     For  one  who 

is  persuaded  that  he  shall  rise  again,  and  be  called  by  the 

Son   to   account   for  his   misdeeds,   will,  though    he    know 

nothing  more  than  this,  be  anxious  to  propitiate  his  Judge. 

It  follows,  Because  He  is  the  Son  of  man,  marvel  not  at  this. 


VER.  27 — 29.  ST.  JOHN.  195 

Paul  of  Samosata  rearls  it,  Hath  (jiven  Him  poiver  to  execiitc 
judgment  also,  bccause  He  is  the  Son  of  man.  But  this  con- 
nexion  has  no  meaning ;  for  He  does  not  receive  the  power 
to  judge  because  Ile  is  man,  (as,  on  this  supposition,  what 
would  prevent  all  men  from  being  judges  :)  but  becausc 
Ile  is  the  ineffable  Son  of  God ;  therefore  is  He  Judge.  We 
must  read  it  then,  Because  He  is  the  Son  of  man,  marvel 
not  at  tliis.  As  Chrisfs  hearers  thought  Ilim  a  mere  man, 
and  as  what  He  asserted  of  Himself  was  too  high  to  be  true 
of  men,  or  even  angels,  or  any  bcing  short  of  God  Himself, 
there  was  a  strong  obstacle  in  the  way  of  their  believing, 
which  our  Lord  notices  in  order  to  remove  it :  Marvel  not, 
Ile  says,  that  He  is  the  Son  of  man :  and  then  adds  the 
reason  why  they  should  not  raarvel  :  For  the  hour  is  coming, 
in  the  tvhich  all  that  are  in  the  graves  shall  hear  the  voice 
of  the  Son  of  God.  Aud  why  did  He  not  say,  Marvel  not 
that  Ile  is  the  Son  of  man :  because  in  truth  He  is  the  Son 
of  God.  ?  Bccause,  having  giveu  out  that  it  was  He  who 
should  raise  men  from  the  dead,  the  resurrection  being 
a  strictly  divine  work,  Ile  lcaves  Ilis  hearers  to  infer  that  Ile 
is  God,  and  the  Son  of  God.  Persons  in  argning  often  do 
tliis.  When  they  have  brought  out  grounds  amply  sufiicient 
to  prove  the  conclusion  they  want,  they  do  uot  draw  that 
conclusion  themselvcs  ;  but,  to  make  the  victory  greater,  leave 
thc  oppouent  to  draw  it.  In  referring  above  to  the  resurrcc- 
tion  of  Lazarus  and  the  rest,  He  said  nothing  about  judgment, 
for  Lazarus  did  not  rise  again  for  judgmcnt;  whereas  now, 
that  He  is  spcaking  of  the  geueral  resurrection,  Ile  briugs 
in  the  mention  of  the  judgment :  And  [theg)  shall  comeforth, 
Ile  says,  they  that  have  done  good  unto  the  resurrection  of  life, 
and  they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion.  Having  said  above,  He  that  heareth  My  words,  and 
hdievetli  on  Ilim  that  sent  Me,  hath  everlasting  life ;  that 
men  might  not  suppose  from  this,  that  belief  w^as  sufficient 
for  salvation,  IIc  proceeds  to  speak  of  works :  And  tliey  that 
have  done  good, — and  they  that  have  done  evil.  Aug.  Or  thus  :  Aug.  Tr. 
Inasmuch  as  the  Word  was  in  the  beginning  with  God,  the  j^",*,  "^ 
Father  gave  Ilim  to  have  life  in  Himself ;  but  inasmuch  as  s.  lo,  li. 
the  Word  was  made  flesh  of  the  Virgin  Mary,  being  made 
man,  He  became  thc  Son  of  man  :  aud  as  tlic  Son  of  man, 

o2 


xix.  s.  14. 


196  GOSPEL    ACCORDING    TO  CHAP.  V. 

He  received  power  to  execute  judgment  at  tlie  end  of  tlie 

world ;  at  wliich  time  the  bodies  of  the  dead  shall  rise  again. 

The  souls  then  of  the  dead  God  raises  hy  Christ  the  Son 

of  God;  their  bodies  by  the  sarae  Christ,  the  Son  of  man. 

Wherefore  Ile  adds,  Because  He  is  tlie  Son  of  man :  for,  as 

Aug.  de     to  the  Son  of  God,  He  always  liad  the  power.     Aug.  At  the 

^^^''■g^"™' judgment  will  appear  the  form  of  man,  that  form  will  judge, 

which  was  judged  ;  Ile  will  sit  a  Judge  Who  stood  before  the 

judge ;  He  will  condemn  the  guilty,  Who  was  coudemned 

innocent.     For  it  is  proper  that  the  judged  should  see  their 

Judge.     Now  the  judged  consist  of  both  good  and  bad ;  so 

that  the  form  of  the  servant  will  be  shewn  to  good  and  bad 

Matt.  5,  8.  alike  ;  the  form  of  God  to  the  good  only.     Blessed  are  the 

Aiig.  Tr.    jmre  in   heart,  for  they  shall  see  God.     AuG.  None  of  the 

founders  of  false  rehgious  sects  have  been  able  to  deny  the 

resurrection  of  the  soul,  but  many  have  deiiicd  tlie  resur- 

rection  of  the  body ;  and,  unlcss  Thou,  Lord  Jcsus,  hadst 

declared  it,  what  answer  could  we  give  the  gainsayer  ?    To 

set  forth  this  truth,  He  says,  Marvel  not  at  this  ;   (i.  e.  that 

He  hath  given  povver  to  the  Son  of  man  to  execute  judg- 

Aii^.  (le     mciit,)  for  the  liour  is  coming,  Sfc.    AuG.  He  does  not  add,  A7id 

noio  is,  herc ;  because  this  hour  woukl  be  at  the  end  of  the 

world.     ]\Iarvel  not,  i.  c.  marvcl  uot,  men  will  all  bc  judgcd 

by  a  man.     But  what  mcn?     Not  those  ouly,  whom  He  will 

find  alive,  For  the  hour  cometh,  in  which  all  tltat  are  in  their 

Anff.  Su]).  p-aves  shall  hear  Ilis  voice.     AuG.   What  can   be   plaiuer  ? 

oan.    r.   ]y/[gj^'g  bodies  arc  in  their  graves,  not  their  souls.     Above 

XIX.  s.  1/,  ®  ' 

18.  when  He   said,    The  hour  cometh,  and   added,  and  now  is ; 

He  proceeds,  AVhen  the  dead  shall  hear  the  voice  of  the 
Son  of  God.  He  does  not  say,  All  the  dead ;  for  by  the 
dead  are  meant  the  wicked,  and  the  wicked  have  not  all 
been  brought  to  obey  the  Gospel.  But  in  the  end  of  the 
world  all  that  are  in  their  graves  shall  hear  Ilis  voice,  and 
come  forth.  He  does  not  say,  Shall  live,  as  He  said  above, 
when  He  spoke  of  the  eternal  and  blessed  hfe  ;  which  all 
will  not  have,  who  shall  come  forth  from  their  graves.  This 
judgmeut  was  coramitted  to  Him  because  He  was  thc  Son 
of  man.  But  what  takes  place  in  this  judgment  ?  Thcy 
that  have  done  good  shall  go  unto  the  resurrection  of  life,  i.  e. 
to  Hve  with   the   Augels   of  God  ;    ihey  that  have  done  evil 


Ver.  Dom 
Ser.  (i-l 


Tr.  xlx. 
19. 


VER.  30.  ST.  JOHN.  197 

unto  the  resurrection  of  judgment.     Judguieut  lieie  meaning 
damnation. 

30.  I  can  of  Mine  own  self  do  nothing:  as  I  hear, 
T  judgG:  and  My  judgment  is  just ;  because  I  seek 
not  Minc  own  will,  but  the  will  of  the  Father  which 
hath  sent  Me. 

AuG.  "We  were  about  to  ask  Christj  Thou  wilt  judge,  and  Aii?. 
the  Father  not  judge  :  wilt  not  Thou  then  judge  according 
to  the  Father?    IIc  auticipates  us  by  saying,  /  can  of  Mine 
own  Self  do  nothing.     Chuys.  Tliat  is,  nothing  that  is  a  de.  Cbrys. 
parture  frora,  or  that  is  unHke  to,  what  the  Father  wishes,  ^""^*  ^ 

^  '  XXXIX.  4. 

sliall  ye  see  done   by  Me,  but  as  I  hear,  I  judge.     He  is 
only  shewing  that  it  was  impossible  He  should  cver  wish 
auy  thing  but  what  the  Father  wished.     I  judge,  His  mean- 
ing  is,  as  if  it  were  My  Father  that  judged.     Aug.  When  Aucr. 
Ile  spoke  of  the  resurrectiou  of  the  soul,  Ile  did  not  say,  ^  "^i^''^"^' 
llcar,  but,  See.     Ilear  implics  a  command  issuing  from  thc  v.  19. 
Father.     He  speaks  as  man,  who  is  iiifcrior  to  the  Father. 
AuG.  As  I  hear,  Ijudge,  is  said  with  rcfercnce  eithcr  to  His  Aug. 
liuman  subordinatiou,  as  thc  Son  of  man,  or  to  that  immu-  ^0,,',^' 
table  and  simple  nature  of  the   Sonship  derived   from  the  Arrian. 

.  .  .  c.  9.  (xiv.) 

Father ;    iu  which  nature  hearing  and   seeing  is  ideutical 
M'ith  bcing.     AVhcrcfore  as  IIc  liears,  He  judges.    The  AVord  ut  sup. 
is  bcgotten  oue  with  the  Fathcr,  and  thcrcfore  judges  ac- *^" ''^"" 
cording  to  truth.     It  follows,  And  My  judgment  is  just,  be-  c  xvii. 
cause  I  seek  not  Mine  oivn  iviU,  bitt  the  ivill  of  the  Father 
ivJdch  hath  sent  Me.     This  is  intcuded  to  take  us  back  to 
that  mau  who,  by  seeking  his  owu  will,  not  the  will  of  Ilim  sc.  Adam. 
who  made  him,  did  not  judge  himsclf  justly,  but  had  a  just 
judgment  pronouuced  upon  him.     He  did  not  bclicvc  that, 
by  doing  his  own  will,  not  God's,  he  should  die.     So  he  did 
his  own  will,  and  died;    because  the  judgment  of  God  is 
just,  wliich  judgment  the  Son  of  God  executcs,  by  not  scck- 
ing  His  own  will,  i.  e.  His  will  as  being  the  Son  of  man. 
Not  that  Ile  has  no  will  in  judging,  but  Ilis  will  is  not  His 
own   in  such   scnsc,  as  to  be  differcnt  from  the  Father's. 
AuG.  I  seek  not  thcn  Mine  own  will,  i.  e.  the  will  of  the  Anrr. 
Son  of  man,  in  oppositioa  to  God  :  for  meu  do  thcir  own  -^['^^^ 


Tr.  xxi. 


198  GOSPEL   ACCORDING   TO  CHAP.  V. 

will,  not  God^s,  when,  to  do  wliat  they  wish,  they  violate 

God's  commands.     But  when  tliey  so  do  what  they  wish,  as 

at  the  same  tirae  to  follow  the  will  of  God,  they  do  not  their 

own  will.     Or,  /  seek  not  3Iine  own  ivill :  i.  e.  because  I  am 

Chrys.       not  of  myself,  but  of  the  Father.     Chrys.  He  shews  that 

^"'T"  .     the  Father's  will  is  not  a  different  one  from  His  own,  but 
xxxix.  4. 

one  and  the  same,  as  a  grouud  of  defence.  Nor  marvel 
if  being  hitherto  thought  uo  more  than  a  mere  man,  He 
defends  Himself  in  a  somewhat  human  way,  and  shews  his 
judgment  to  be  just  on  the  same  ground  which  any  other 
person  would  have  taken ;  viz.  that  one  who  has  his  own 
ends  in  view,  may  incur  suspicion  of  injustice,  but  that  one 
Aug.  who  has  not  cannot,  Auc.  The  only  Son  says,  /  seek  not 
Mine  oivn  will :  and  yet  men  wish  to  do  their  ovvn  will.  Let 
us  do  the  will  of  the  Father,  Christ,  and  Holy  Ghost  :  for 
these  have  one  will,  power,  and  majesty. 

31.  If  I  bear  witness  of  Myself,  My  witness  is  not 
true. 

32.  There  is  another  that  beareth  witness  of  Me ; 
and  I  know  that  the  witness  which  he  witnesseth  of 
Me  is  true. 

33.  Ye  sent  unto  John,  and  he  bare  witness  unto 
the  truth. 

34.  But  I  receive  not  testimony  from  man :  but 
these  things  I  say,  that  ye  might  be  saved. 

35.  He  was  a  burning  and  a  shining  light :  and  ye 
were  wilhng  for  a  season  to  rejoice  in  his  light. 

36.  But  I  have  greater  witness  than  that  of  John : 
for  the  works  which  the  Father  hath  given  Me  to 
finish,  the  same  works  that  I  do,  bear  witness  of  Me, 
that  the  Father  hath  sent  Me. 

37.  And  the  Father  Himself,  which  hath  sent  Me, 
hath  borne  witness  of  Me.  Ye  have  neither  heard 
His  voice  at  any  time,  nor  seen  His  shape. 

38.  And  ye  have  not  His  word  abiding  in  you :  for 
Whom  He  hath  sent,  Him  ye  believe  not. 

39.  Search  the  Scriptures ;   for  in  them  ye  think 


VER.  31 — 40.  ST.  JOHN.  199 

ye  have  eternal  life  :  and  they  are  they  which  testify 
ofMe. 

40.  And  ye  will  not  come  to  Me,  that  ye  might 
have  life. 

Chrys.  He  now  brings  proof  of  those  high  deel?.rations  ciirys. 
respecting  Himself.  Ile  answers  an  objection :  If  I  bear^°^- 
witness  of  MyseJf,  My  witness  is  not  true.  These  are  Christ's 
own  words.  But  does  not  Christ  in  many  places  bear  wit- 
ness  of  Himself  ?  And  if  all  tliis  is  falsc,  where  is  our  hope 
of  salvation  ?  Whence  shall  we  obtain  truth,  when  the 
Truth  Itself  says,  3Iy  witness  is  not  true.  We  must  bcUeve 
then  that  t7'ue,  here,  is  said,  not  with  reference  to  the  in- 
trinsic  value  of  His  testimony,  but  to  their  suspicions  ;  for 
the  Jews  might  say,  We  do  not  beHeve  Thee,  because  no 
one  who  bears  witness  to  hiraself  is  to  be  depended  on.  la 
answer  then,  he  puts  forth  three  clear  and  irrefragable 
pvoofs,  three  witnesses  as  it  were,  to  the  truth  of  what  He 
had  said ;  the  works  which  He  had  done,  the  testimony  of 
the  Father,  and  the  preaching  of  John  :  putting  the  least  of 
these  foremost,  i.  e.  the  preaching  of  John  :  There  is  an- 
other  that  beareth  ivitness  oj  Me  :  and  I  know  that  the  wit- 
ness  which  he  ivitnesseth  of  Me  is  true.  Aug.  Ile  knew  Aup:. 
Himself  that  His  witness  of  Himself  was  true,  but  in  com- 1*" 

'  Dom.  s. 

passion  to  the  weak  and  unbeHeving,  the  Sun  sought  for  43. 
candles,  that  their  weak  sight  might  not  be  dazzled  by  His 
fuH  blaze.  And  therefore  John  was  brought  forward  to  give 
his  tcstimony  to  the  truth.  Not  that  there  is  such  testi- 
mony  rcaHy,  for  whatever  witnesscs  bear  witness  to  Him,  it 
is  reaHy  He  who  bears  witness  to  Himself ;  as  it  is  His  dwcH- 
ing  in  the  witnesscs,  which  moves  them  so  to  give  their 
witness  to  the  truth.  Alcuin.  Or  thus ;  Christ,  being 
both  God  and  man,  He  shews  the  proper  existence  of  both, 
by  sometimes  speaking  according  to  the  nature  He  took 
from  man,  sometimes  according  to  the  majesty  of  the  God- 
head.  If  I  bear  witness  of  Myself  My  witness  is  not  irue : 
this  is  to  be  understood  of  His  huraanity ;  the  scnse  being, 
If  I,  2i  man,  bear  witness  of  Myself  i.  e.  without  God,  My 
witness  is  not  true :  aud  then  foHows,  There  is  another  that 
beareth  witness  of  Me.     The  Father  bore  witness  of  Christ, 


200  GOSPEL   ACCORDING   TO  CHAP.  V. 

by  the  voice  wliicli  was  heard  at  the  baptism,  and  at  the 
transfiguration  on  the  mouut.  Arid  I  knoio  that  His  wit- 
ness  is  true ;  because  He  is  the  God  of  truth.  How  then 
Ciirys.  can  His  witness  be  otherwise  than  true?  Chrys.  But  ac- 
^j"^  ■  cording  to  the  former  interpretation,  they  might  say  to  Him, 
If  Thy  witness  is  not  true,  how  sayest  Thou,  I  know  that  the 
witness  of  John  is  true?  But  His  answer  meets  the  objec- 
tion :  Ye  sent  unto  John,  and  he  bare  tcitness  of  the  truth  : 
as  if  to  say  :  Ye  would  not  have  sent  to  John,  if  ye  had  not 
thought  him  worthy  of  credit.  And  what  is  more  remarkable, 
they  did  send  to  him,  not  to  ask  him  about  Christ,  but 
about  himself.  For  they  who  were  sent  out  did  not  say, 
c.  1,  22,  What  sayest  thou  of  Christ  ?  but,  Who  art  thou  ?  what  sarjcst 
thou  of  thyself?  In  so  great  admiration  did  they  hold  hira. 
Alcuin.  But  he  bore  witness  not  to  himself,  but  to  the 
truth  :  as  the  friend  of  the  truth,  he  bore  witness  to  the 
truth,  i.  e.  Christ.  Our  Lord,  on  His  part,  does  not  reject 
the  witness  of  John,  as  not  being  necessary,  but  shews  only 
that  men  ought  not  to  give  such  attention  to  John  as  to 
forget  that  Christ^s  witness  was  all  that  was  nccessary  to 
Himself.  But  I  receive  jiot,  He  says,  testimony  from  men, 
Bede.  Because  I  do  not  want  it.  John,  though  he  bore 
witness,  did  it  not  that  Christ  might  increasc,  but  that  men 
riiry<!.  might  be  brought  to  the  knowledge  of  Him.  Cuiiys.  Even  the 
xi.  2.  witness  of  John  was  the  witness  of  God  :  for  what  he  said, 
God  taught  him.  But  to  anticipate  their  asking  how  it  ap- 
peared  that  God  taught  John,  as  if  the  Jews  had  objected 
that  John's  witness  might  not  be  true,  our  Lord  anticipates 
them  by  saying,  "Ye  sought  him  yourselves  to  enquire  of 
him  j  that  is  why  I  use  his  testimony,  for  I  need  it  not."  He 
adds,  But  these  things  I  say  that  ye  mhjht  be  saved.  As  if  He 
said,  I  being  God,  needed  not  this  human  kind  of  testimony. 
But,  since  ye  attend  more  to  him,  and  think  him  more  w^orthy 
of  credit  than  any  one  else,  while  ye  do  not  believe  me,  though 
I  work  miracles ;  for  this  cause  I  remind  you  of  his  testimony. 
But  had  they  not  received  John's  testimony  ?  Before  they 
have  tirae  to  ask  this,  He  answers  it :  Ue  was  a  burning  and 
a  slnning  light,  and  ye  were  loilling  for  a  season  to  rejoice  in 
his  light.  He  says  this  to  shew,  how  lightly  they  had  held 
by  John,  and  how  soou  they  had  left  hira,  thus  preventing 


I 


VER.  31 10.  ST.  JOHN.  201 

him  from  leading  them  to  Clirist.  He  calls  him  a  candle, 
because  John  had  not  his  Hght  from  himself,  but  from  the 
grace  of  the  Holy  Spirit.  Alcuin.  John  Avas  a  candle  lighted 
by  Christ,  the  Light,  burning  with  faith  and  love,  shining  in 
word  and  deed.  He  was  sent  before,  to  confound  the  enemies 
of  Christ,  according  to  the  Psalm,  /  have  ordained  a  lantern  Ts.  131, 
for  Mine  Anointed;  asfor  His  enemies,  I  shall  clothe  them  loith 
s/iame"^.  Chrys.  I  therefore  direct  you  to  John,  not  because  Chrys. 
I  want  his  testimony,  but  that  ye  may  be  saved :  for  /  have  ^,°'"* 
(jreatcr  tcitness  than  that  of  John,  i.  e.  that  of  My  ^vorks;  Tlie 
loorks  which  the^Father  hath  given  Me  to  finish,  the  same  icorks 
that  I  do  hear  witness  of  Me,  that  the  Fatlter  hath  sent  Me. 
Alcuin.  That  He  enlightens  the  blind,  that  He  opens  the 
deaf  ear,  looses  the  mouth  of  the  dumb,  casts  out  devils, 
raises  tlie  dead  ;  these  works  bear  witness  of  Christ.  IIilarv.  Hiiar.  vi. 
The  Only-begotten  God  shcws  Ilimself  to  be  the  Son,  onc.^27." 
the  testimony  not  of  man  only,  but  of  His  own  power.  The 
works  which  Hc  does,  bear  witness  to  His  being  sent  from 
the  Father.  Therefore  tlie  obcdience  of  the  Son  and  the 
authority  of  the  Fathcr  are  set  forth  in  Ilim  who  was  sent. 
But  the  testimony  of  works  not  being  sufficient  evidence, 
it  follows,  A7id  thc  Father  Ilimself  ivhich  hath  scnt  JSIe,  hath 
horne  witness  of  Me.  Open  the  Evangelic  vohimcs,  and 
examine  their  whole  range  :  no  testimony  of  thc  Fatlier 
to  the  Son  is  givcn  in  any  of  the  books,  other  than  that  Ile 
is  the  Son.  So  what  a  calumny  is  it  in  men  now  saying 
that  this  is  only  a  name  of  adoption  :  thus  making  God 
a  har,  and  nanics  unmeaning.  Bede.  By  His  mission  we  Bede. 
nmst  understand  Ilis  iucarnation.  Lastly,  Ile  shews  that^*"^"^"" 
God  is  incorporcal,  and  cannot  be  seen  by  the  bodily  eye : 
Ye  have  neither  hcard  Ilis  voice  at  any  time,  nor  seen  Ilis  shape. 
Alcuin.  The  Jews  might  say,  \Ve  heard  the  voice  of  the 
Lord  at  Sinai,  and  saw  Ilim  under  the  appearance  of  fire. 
If  God  then  bears  witness  of  Thee,  vve  should  know  His 
voice.  To  which  He  replies,  I  have  the  witness  of  the  Father, 
though  ye  understand  it  not;  because  ye  never  hcard  Ilis 
voice,  or  saw  His  shape.      Ciirys.  How  theu  says  Moses,  ciirys. 

»"  Alcuin  litcrally,  John  borewitness  if  liglited  from  liimself,  but  ligbted  by  ^t^    3' 

of  Clirist,  like  a  candle,  not  in  order  to  Cbrist.  The  words  in  tlie  tcxt  arc  taken 

lual   bis  frieiids,  but  to  confound   bis  froin  an  iuterlineary  gloss  and  a  serinon 

eneinies. . . .  Jobn  was  not  a  caudle,  as  of  St.  Bernard  011  Jobn.     Nic. 


203  GOSPEL  ACCORDTNG  TO  CHAP.  V. 

Dent.  4,  Ask — lokethcr  tliere  hath  heen  any  such  thing  as  this  great 
thlng  is  :  did  ever  people  hear  the  voice  qf  God,  speaJdng  out 
of  the  midst  of  the  fire,  as  thou  hast  heard  and  seen  ?  Isaiah 
too,  and  many  others,  are  said  to  have  seen  Him.  So  vvhat 
does  Christ  mean  here  ?  He  means  to  impress  upon  them 
the  philosophical  doctrine,  that  God  has  neither  voice,  or 
appearance,  or  shape ;  bnt  is  snperior  to  such  modes  of 
speaking  of  Him.  For  as  in  saying,  Ye  have  never  heard  His 
voice,  He  does  not  mean  to  say  that  He  has  a  voice,  only  not 
an  audible  one  to  them ;  so  when  He  says,  Nor  have  even  seen 
His  shape,  no  tangible,  sensible,  or  visible  shape  is  implied  to 
belong  to  God  :  but  all  such  mode  of  speaking  is  pronounced 
inapplicable  to  God.  Alcuin.  For  it  is  not  by  the  carnal 
ear,  but  by  the  spiritual  understanding,  through  the  grace  of 
the  Holy  Spirit,  that  God  is  heard.  And  they  did  not  hear 
the  spiritual  voice,  because  they  did  not  love  or  obey  Him, 
nor  saw  they  His  shape;  inasmuch  as  that  is  not  to  be  seen 
Chrys.  by  thc  outward  eye,  but  by  faith  and  love.  Chrys.  But  it 
^j°g  *  was  impossible  for  them  to  declare  that  they  had  received 
and  obeyed  God's  commands :  and  thcrefore  He  adds,  Ye 
have  not  His  word  ahiding  in  xjou  ;  i.  c.  the  commandments, 
the  law,  and  the  prophets  ;  though  God  instituted  them,  ye 
have  them  not.  For  if  the  Scriptures  everywhere  tell  you 
to  beHeve  on  Me,  and  ye  believe  not,  it  is  manifest  that  His 
word  is  gone  from  you  :  For  ivhom  He  hath  sent,  Him  ye 
helieve  not.  Alcuin.  Or  thus;  they  cannot  have  abiding  in 
them  the  Word  which  was  in  the  beginning,  who  came  not  to 
keep  in  mind,  or  fulfil  in  practice,  that  word  of  God  which 
they  hear.  Having  mentioned  the  testimonies  of  John,  and 
tlie  Father,  and  of  His  works,  He  adds  now  that  of  the 
Mosaic  Law :  Search  the  Scriptures,  for  in  them  ye  tliink  ye 
have  eternal  life  ;  and  they  are  they  xvhich  testify  of  Me : 
as  if  He  said,  Ye  think  ye  have  eternal  life  in  the  Scrip- 
tures,  and  reject  Me  as  being  opposed  to  Moses :  but  you 
will  find  that  Moses  himself  testifies  to  My  being  God, 
if  you  search  the  Scripture  carefully.  AU  Scripture  indeed 
bears  witness  of  Christ,  whether  by  its  types,  or  by  pro- 
phets,  or  by  the  ministering  of  Angels.  But  the  Jews  did 
not  beheve  these  intimations  of  Christ,  and  therefore  could 
not  obtain  eternal  life  :   Ye  ivill  not  come  to  Me,  that  ye  may 


VER.  41 — 45.  ST.  JOHN.  203 

hace  life  ;    meaniug,  The   Scriptures   bear  witness  of  Me, 
but  ye  will  not  come  to  Me  notwithstanding,  i.  e.  ye  will 
not  believe  on  Me,  and  seek  for  salvation   at  My  hands. 
Chrys.  Or  the  connection  may  be  given  thus.     They  might  chrjs. 
say  to  Ilim,  How,  if  we  have  never  heard  God's  voice,  has  ^°™' 
God  borne  witness  to  you?     So  He  says,  Search  the  Scrip- 
tures ;  meaning  that  God  had  borne  witness  of  Him  by  the 
Scriptures.     He  had  borne  witness  indeed  at  the  Jordan, 
and  on  the  mount.     But  they  did  not  hear  the  voice  on  the 
mount,  and  did  not  attcnd  to  it  at  tlie  Jordan.     Wherefore 
He  sends  them  to  the  Scriptures,  when  they  wouhl  also  find 
the  Father's  testimony.     He  did  not  send  thcm  liowever  to  Hom. 
the  Scriptures  simply  to  read  them,  but  to  examine  tliem  ^  '•   ' 
attentively,  because  Scripture  ever  threw  a  shade  over  its 
own  meaning,  and  did  not  display  it  on  the  surface.     The 
treasure  was,  as  it  were,  hidden  from  their  eye.     He  does 
not  say,  For  in  thcm  ye  have  eternal  life,  but,  For  in  thera 
ye  think  ye  have  eternal  Hfe ;  meaning  that  they  did  not  reap 
much  fruit  from  the  Scriptures,  thinking,  as  thcy  dul,  that 
they  should  be  savcd  by  the  mere  reading  of  thcra,  without 
faith.     For  which  reason  He  adds,  Ye  tvill  not  come  to  Me ; 
i.  e.  yc  will  not  believe  on  Me.     Bede.  That  coraing  is  put  Bede. 
for  beheving  we  know,  Come  unto  Ilim,  and  he  li(j]itcne(V\  j"  J^ 
He  adds,    That  ye  mifjht  have  life;  For,   if  the  soul  which  ps.  33. 
sinneth  dies,  thcy  vverc  dcad  in  soul  and  miud.     And  tliere- 
fore  Ile  promiscs  the  life  of  the  soul,  i.  e.  etcrnal  happiness. 

41.  I  receive  not  honour  from  men. 

42.  But  I  know  you,  that  ye  have  not  the  love  of 
God  in  you. 

43.  I  am  comc  in  My  Father's  name,  and  ye  receive 
Me  not :  if  another  shall  come  in  his  own  name,  hini 
ye  will  receive. 

44.  How  can  ye  believe,  w^hich  receive  honour  one 
of  another,  and  seek  not  the  honour  that  cometh 
from  God  only  ? 

45.  Do  not  think  that  I  will  accuse  you  to  the 

"  Vulg.  They  had  an  cye  unto  Him,  and  werc  liglitened. 


204  GOSPEL    ACCORDING   TO  CHAP.  V. 

Father :  there  is  one  that  accuseth  you,  even  Moses, 
in  whom  ye  trust. 

46.  For  had  ye  believed  Moses,  ye  would   have 
believed  Me  :  for  he  wrote  of  Me. 

47.  But  if  ye  believe  not  his  writings,  how  shall  ye 
beheve  My  words  ? 

Chi-ys.  Chrys.  Our  Lord  havir.g  made  mention  of  Jolin,  and  the 

xli!^h  witness  of  God,  and  His  own  works,  many,  who  did  not  see 
that  Ilis  motive  was  to  induce  thera  to  beHeve,  might  suspect 
Plim  of  a  desire  for  huraan  glory,  and  therefore  Ile  says, 
I  receive  not  honour  from  men :  i.e.  I  do  not  want  it.  My 
nature  is  not  such  as  to  want  that  glory,  which  coraeth  from 
raen.  For  if  the  Sun  receives  no  addition  frora  the  hght  of 
a  candle,  rauch  raore  ara  not  I  in  want  of  huraan  glory. 
Alcuin.  Or,  /  receive  not  honoiir  from  men  :  i.  e.  I  seek 
not  huraan  praise ;  for  I  carae  not  to  receive  carnal  honour 
from  raen,  but  to  give  spiritual  honour  to  men.  I  do  not 
bring  forward  this  tcstimony  thcn,  hccause  I  scck  My  own 
glory;  but  because  I  compassionate  your  wanderings,  and 
wish  to  bring  you  hack  to  the  way  of  truth.  Ilence  what 
follows,  But  I  hnoio  you,  that  ye  have  not  the  love  of  God 
ciirys.  in  you.  Chrys.  As  if  to  say,  I  said  this  to  prove  that  it 
xii.  i'  is  not  from  your  love  of  God,  that  you  persecute  Me ;  for 
He  bears  witness  to  Me,  by  My  own  works,  and  by  the 
Scriptures.  So  that,  if  ye  loved  God,  as  ye  rejected  Me, 
thinking  Me  against  God,  so  now  ye  would  come  to  Me. 
But  ye  do  not  love  Ilim.  And  Ile  proves  this,  not  only 
from  what  they  do  now,  but  from  what  they  will  do  in 
time  to  come  :  /  am  come  in  My  Father^s  name,  and  ye 
receive  Me  not ;  if  another  shall  come  in  his  oivn  name,  him 
ye  will  reccive,  Ile  says  plainly,  /  am  come  in  the  Father^s 
name,  that  they  might  never  be  able  to  plead  ignorance  as  an 
excuse.  Alcuin.  As  if  He  said,  For  this  cause  came  I  into 
the  world,  that  through  Me  the  narae  of  the  Father  might  be 
glorified ;  for  I  attribute  all  to  Him.  As  then  they  would 
not  receive  Him,  Who  carae  to  do  His  Father^s  will ;  they 
had  not  the  love  of  God.  But  Antichrist  will  corae  not  in 
the  Father's  uame,  but  in  his  own,  to  seek,  not  the  Father's 


VER.  41 — 47.  ST.  JOHN.  205 

glory,  but  his  own.    And  the  Jews  liaving  rejected  Christ,  it 
was   a   fit   punishraent   on  them,  that   they  shoukl   receive 
Antichrist,  and  believe  a  lie,  as  they  would  not  believe  the 
Truth.     AuG.  Hear  Juhn,  As  ye  have  heard  that  Antichrist  Auo^. 
shall  comcj  evcn  noio  are  tliere   vuinij  Anticlirists.     But  wluit  y^^^^^ 
dost  tliou  dread  in  Antichrist,  exce[)t  that  he  will  exalt  his  Serra. 
owu  narae,  and  despise  the  narae  of  the  Lord  ?     And  what  \  joiin2,* 
else  does  he  do,  who  says,  "I  justify;^^    or  those  who  say,  ^'^- 
"  Unless  we  are  good,  ye  must  perish  °?"    AYIierefore  my  life 
shall  depend  on  Thee,  and  my  salvation  shall  be  fastened  to 
Thee.     Shall  I  so  forget  ray  foundation  ?     Is  not  my  rock 
Christ?    Chrys.  Here  is  the  crowning  proof  of  their  impiety.  ciirys. 
He  says,  as  it  were,  If  it  was  the  love  of  God  that  raadc  you  ^y^^^^z 
persecute  Me,  you  would  persecute  Antichrist  rauch  more : 
for  he  does  not  profess  to  bc  scnt  by  the  Father,  or  to  corae 
according  to  Ilis  wili ;  but,  on  the  contrary,  usurping  what 
does  not  belong  to  him,  will  proclaim  himself  to  be  God 
over  alh     It  is  manifest  that  your  persccution  of  ]Mc  is  from 
malice  and  hatrcd  of  God.     Then  He  givcs  the  reason  of 
thcir  unbelief :  IIow  can  ye  helieve,  ichich  rcceive  honour  one 
of  anotlter,   and  seek   not  the    honour  that  cometh  from    God 
only?    another  proof  this,  that   theirs   was  not   a  zeal   for 
God,  but  a  gratification  of  thcir  own  passions.    Alcuin.  IIow 
faulty  then  is  the  boasting  temper,  and  that  eagerness  for 
human  praise,  whicli  likcs  to  be  thouglit  to  have  what  it  has 
not,  and  would  fain  bc  thouglit  to  have  all  that  it  has,  by  its 
own  strength.     Mcn  of  such  temper  cannot  behevc;  for  in 
their  hearts,  they  are  bcut  solcly  on  gaining  praise,  and  sct- 
ting  thcrasclvcs  up  above  othcrs.     IjiiDii:.  Tlie  best  way  of 
guarding  against  this  sin,  is  to  bring  to  our  consciences  the 
rcraerabrance,  that  we  arc  dust,  and  should  ascribe  all  the 
good  that  we  have  not  to  ourselvcs,  but  to  God.     And  we 
should  endeavour  always  to  be  such,  as  we  wish  to  appear 
to  otlicrs.    Thcu,  as  thcy  raight  ask,  Wilt  thou  accuse  us  then 
to  thc  Father?     Ile  anticipates  this  qucstion :  Do  not  tliink 
tluit  Iwill  accuse  you  to  the  Father.     Chrys.  For  I  am  not  Ciirys 
come  to  condcran,  but  to  save.     Tliere  is  one  that  accuseth  xij."!* 
you,  even  Moses,  in  ivhom  you  trust.     As  He  had  said  of  the 

"  Alluding    to    tlie    Donatists,    who      denied  the  cfficacy  of  any  but  their  own 
iTiade  baptisnial  justifiiation  to  de])end       Baptisin.     Nic. 
on  the  guodncss  of  tlie  nunister,  and 


206  GOSPEL    ACCORDING    TO    ST.  JOHN.  CHAP.  V. 

Scriptures  above :  In  them  ye  think  ye  have  eternal  life.     So 

novv  of  Moses  He  says,  in  luhom  ye  trust,  alvvays  ansvvering 

them  out  of  their  authorities.     But  they  will  say,  How  will 

he  accuse  us?  What  hast  Thou  to  do  with  Moses,  Thou  who 

hast  broken  the  sabbath  ?     So  He  adds  :  For  had  ye  bclieved 

Moses,  ye  tcould  perhaps  have  believed  Me,  for  he  wrote  of 

Me.     This  is  connected  with   what  was  said  before.     For 

where  evidence  that  He  came  from  God  had  been  forced 

upon  them  by  His  words,  by  the  voice  of  John,  and  the  testi- 

mony  of  the  Father,  it  was  certain  that  Moses  would  con- 

alluding     dcmn  thcm ;  for  he  had  said,  If  any  one  shall   come,  doing 

13  j^"^'     miracles,   leading  men  to  God,   and   foretelling  the  future 

with  certainty,  you  must  obey  him.     Christ  did  all  this,  and 

they  did  not  obey  Him.     Alcuin.  Perhaps,  He  says,  in  ac- 

comraodation  to  our  way  of  speaking,  not  bccause  there  is 

really  any  doubting  in  God.     Moses  prophcsicd  of  Christ, 

Deut.        A  Prophet  shall  the  Lord  your   God  raise  up  from  among 

'     '       your  brethren  lihe  unto  me:    Him  shall  ye  hear.     Aug.    But, 
Aug.  cont.  «^  .  . 

Faust.  I.  in  fact,  the  whole  that  Moses  wrote,  was  written  of  Christ, 
i.e.  it  has  reference  to  Hira  principally  ;  whether  it  point 
to  Him  by  figurative  actions,  or  expressiou ;  or  set  forth  His 
grace  and  glory. 

But  if  ye  believe  not  his  writings,  hoio  shall  ye  believe  My 
words.  Theophyl.  As  if  He  said,  He  has  even  written, 
and  has  left  his  books  among  you,  as  a  constant  memento  to 
you,  lest  you  forget  his  words.  And  since  you  bcHeve 
not  his  writings,  how  can  ye  believe  My  unwritten  words  ? 
Alcuin.  From  this  we  may  infer  too,  that  he  who  kuows 
the  coramandracnts  against  stcaling,  and  other  criraes,  and 
neglects  them,  will  never  fulfil  the  more  perfect  and  refined 
Chrys.  precepts  of  the  Gospel.  Chrys.  Indeed  had  they  attended 
3^li_  2,  ^o  His  words,  they  ought  and  would  have  tried  to  learn  from 
Him,  what  the  things  were  which  Moses  had  written  of  Him. 
But  they  are  silent.  For  it  is  the  nature  of  wickedness  to 
defy  persuasion.  Do  what  you  will,  it  retains  its  venora  to 
the  hvst. 


CHAP.  VI. 

1.  After  tlicse  things  Jesus  went  over  the  sea  of 
Gahlee,  which  is  the  sca  of  Tiberias. 

2.  And  a  great  multitudc  foliowed  Him,  because 
they  saw  His  miracles  which  He  did  on  thcm  that 
werc  diseased. 

3.  And  Jesus  went  up  into  a  mountain,  and  there 
He  sat  with  His  disciples. 

4.  And  the  Passover,  a  feast  of  thc  Jews,  was  nigh. 

5.  When  Jesus  then  Hfted  up  His  eyes,  and  saw 
a  great  company  come  unto  Him,  He  saith  unto 
Philip,  Whence  shall  we  buy  brcad,  that  thcsc  may 
eat? 

6.  And  this  He  said  to  prove  him :  for  He  Him- 
self  knew  what  He  would  do. 

7.  Philip  answered  Him,  Two  hundred  pennyworth 
of  bread  is  not  sufficient  for  thcm,  that  every  onc  of 
them  may  take  a  little. 

8.  One  of  His  disciplcs,  Andrew,  Simon  Petcr's 
brother,  saith  unto  Him, 

9.  There  is  a  lad  here,  which  hath  five  barley 
loaves,  and  tw^o  small  fishcs :  but  what  are  they 
among  so  many  ? 

10.  And  Jesus  said,  Make  the  men  sit  down.  Nov/ 
there  was  much  grass  in  tlie  place.  So  the  men  sat 
down,  in  number  about  fiv^c  thousand. 

11.  And  Jesus  took  the  loaves ;  and  when  He  had 
given  thanks,  He  distributed  to  the  disciples,  and  the 
disciplcs  to  them  that  were  set  down ;  and  Hkcwise  of 
the  fishes  as  much  as  they  would. 


208  GOSPEL    ACCORDINO   TO  CHAP.  VI, 

12.  "VYhen  they  were  filled,  He  said  unto  His 
disciples,  Gather  up  the  fragments  that  remain,  that 
nothing  be  lost. 

13.  Therefore  they  gathered  them  together,  and 
filled  twelve  baskets  with  the  fragments  of  the  five 
barley  loaves,  which  remained  over  and  above  unto 
them  that  had  eaten. 

14.  Then  those  men,  when  they  had  secn  the 
miracle  that  Jesus  did,  said,  This  is  of  a  truth  that 
Prophet  that  should  come  into  the  world. 

Chrys.  Chkys.  As  missiles  rebound  with  great  force  from  a  hard 

^|°.'"*        body,  and  fly  ofF  in  all  dircctions,  whercas  a  softer  material 

retains  and  stops  them  ;    so  violent  men   are  only  exeited 

to  greater  rage  by  violence  on  the  side  of  their  opponents, 

whereas  gentleness  softens  thera.     Christ  quieted  the  irrita- 

tion  of  the  Jews  by  retiring  from  Jerusalem.     He  went  into 

GaUlee,  but  not  to  Cana  again,  but  beyond  the  sea :  After 

these  things  Jesus  tvent  over  the  sea  of  Galilee,  which  is  the 

sea  of  Tiberias.      Alcuin.   This  sea  hath  difFerent  names, 

from  the  difFerent  places  with  which  it  is  connected ;    the 

sea  of  Galilee,  from  the  province ;  the  sea  of  Tiberias,  from 

the  city  of  that  name.     It  is  called  a  sea,  though  it  is  not 

salt  water,  that  name  being  apphed  to  all  large  pieces  of 

water,  in  Hebrew.     This  sea  our  Lord  often  passes  ovcr,  in 

going  to  preach  to  the  people  bordering  on  it.     Tiieophyl. 

He  goes  from  place  to  place  to  try  the  dispositions  of  people, 

and   excite  a  desire  to   hear  Him  :   And  a  great  multitude 

followed  Him,  because  they  saw  Ilis  miracles  which  He  did 

on  them  that  were  diseased.     Alcuin.  viz.  His  giving  sight 

to  the  blind,  and  other  like  miracles.     And  it  should  be 

iinderstood,  that  all,  whom  He  healed  iu  body,  He  renewed 

Clirys.       likewise  in  soul.     Chrys.  Though  favoured  with  such  teach- 

^^".'":        ing,  they  were  influenced  less  by  it,  than  by  the  miracles ; 

a  sign  of  their  iow  state  of  belief:  for  Paul  says  of.tongues, 

1  Cor.        that  tJiey  ure  for  a  sign,  not  to  them  Ihat  believe,  but  to  them 

'     '       that  believe  not.     They  vvere  wiser  of  whom  it  is  said,  tbat 

Matt.  7,     they  were  astonished  at  His  docirine.     The  Evangelist  dogs 


VER.  1 — 14.  ST.  JOHN.  209 

not  say  what  miracles  He  wrought,  the  great  object  of  his 
book  being  to  give  our  Lord's  discourses.  It  follows  :  And 
Tesus  wcnt  up  into  a  mountain,  and  there  sat  with  His  disciples. 
He  went  up  into  the  mountain,  on  account  of  the  miracle 
ivhich  was  going  to  be  done.  That  the  disciples  aloue  as- 
ccnded  with  Him,  implies  that  the  people  who  stayed  be- 
hind  were  in  fault  for  not  following.  He  went  up  to  the 
mountain  too,  as  a  lesson  to  us  to  retire  from  the  tumult 
and  confusion  of  the  world,  and  leave  wisdom  iu  sohtude. 
And  the  passover,  a  feast  of  the  Jews,  was  nigh.  Observe, 
in  a  whole  year,  the  Evangelist  has  told  us  of  no  miracles 
of  Christ,  except  His  healing  the  impotent  man,  and  the 
nobleman's  son.  His  object  was  to  give  not  a  regular  his- 
tory,  but  only  a  few  of  the  principal  acts  of  our  Lord.  But 
why  did  not  our  Lord  go  up  to  the  feast?  He  was  taking 
occasion,  from  the  wickeduess  of  the  Jews,  gradually  to 
aboHsh  the  Law.  Theophyl.  The  persecutions  of  the  Jews 
gave  Him  reason  for  retiring,  and  thus  setting  aside  the 
Law.  The  truth  being  now  revealed,  types  were  at  an  end, 
and  He  was  under  no  obligation  to  keep  the  Jewish  feasts. 
Observe  the  expression,  a  feast  of  the  Jews,  not  a  feast  of  Matt.  14, 
Christ.  Bede.  If  we  compare  the  accouuts  of  the  difFerent  " 
Evangelists,  we  shall  find  very  clearly,  that  there  was  an 
interval  of  a  year  between  the  beheading  of  John,  and  our 
Lord's  Passion,  For,  since  Matthew  says  that  our  Lord,  oa 
heariug  of  the  death  of  John,  withdrew  into  a  desert  place, 
where  He  fed  the  multitude  ;  and  John  says  that  the  Pass- 
over  was  nigh,  when  He  fed  the  multitude ;  it  is  evident 
that  John  was  beheaded  shortly  before  the  Passover.  Aud 
at  the  same  feast,  the  next  year,  Christ  suflFered.  It  foUows, 
When  Jesus  then  lifted  up  Ilis  eyes,  and  saw  a  grcat  com- 
pany  come  unto  Him,  He  saith  unto  Philip,  Whence  shall  we 
huy  bread,  that  these  may  eat  ?  When  Jesus  lifted  up  His 
eyes,  this  is  to  shevv  us,  that  Jesus  was  not  generally  with 
His  eyes  lifted  up,  looking  about  Him,  but  sitting  calm  and 
attentive,  surrounded  by  His  disciples.  Chrys.  Nor  did  Chrys. 
He  only  sit  with  His  disciples,  but  conversed  with  them  j^j°."'| 
familiarly,  and  gained  possession  of  their  minds.  Then  He 
looked,  and  saw  a  crowd  advancing.  But  why  did  He  ask 
Philip  that  question?    Because  He  knew  that  His  disciples, 

VOL.  IV.  p 


210 


GOSPEL   ACCORDING   TO 


CHAP.  VI. 


c.  14.  8. 


Aug.  de 
Verb. 
Dom. 
Serm.  17. 
James 
1,  13. 
Deut 
13,3. 


Aupr. 

de  Con. 
Evang. 
].  ii.  c. 
xlvi. 


Matt, 
25,  16. 


Chrys, 
Hom. 
xlii.  s.  1. 


and  he  especially,  needed  further  teaching.  For  this  Philip 
it  was  who  said  afterwards,  Shew  us  the  Father,  and  it  sufficeth 
us.  And  if  the  miracle  had  been  performed  at  once,  with- 
out  any  introduction,  the  greatness  of  it  would  not  have  been 
seen.  The  disciples  were  made  to  confess  their  own  in- 
abihty,  that  they  might  see  the  miracle  more  clearly ;  And 
this  He  said  io  prove  him.  Aug.  One  kind  of  temptation 
leads  to  sin,  with  which  God  never  tempts  any  one  ;  and 
there  is  another  kind  by  which  faith  is  tried.  In  this  sense 
it  is  said  that  Christ  proved  His  disciple.  This  is  not  meant 
to  imply  that  He  did  not  know  what  Pliilip  would  say ;  but 
is  an  accomraodation  to  men's  way  of  speaking.  For  as  the 
expression,  Who  searcheth  the  hearts  of  men,  does  not  mean 
the  searching  of  ignorance,  but  of  absolute  knowledge ;  so 
here,  when  it  is  said  that  our  Lord  proved  PhiHp,  we  must 
understand  that  He  kuew  him  perfectly,  but  that  He  tried 
him,  in  ordcr  to  confirra  his  faith.  The  Evangelist  himself 
guards  against  the  mistake  which  this  imperfect  mode  of 
speaking  might  occasion,  by  adding,  For  lle  IlimseJf  knew 
what  He  would  do.  Alcuin.  He  asks  him  this  question,  not 
for  His  own  information,  but  in  order  to  shew  His  yet  uu- 
formed  disciple  liis  duluess  of  mind,  which  he  could  not  per- 
ceive  of  himself.  Theophyl.  Or  to  shew  others  it.  He  was 
not  ignorant  of  His  disciple's  heart  Himself.  Auo.  But  if 
our  Lord,  according  to  John's  account,  on  seeing  the  mul- 
titude,  asked  PliiHp,  tempting  him,  whence  they  could  buy 
food  for  them,  it  is  difficult  at  first  to  see  how  it  can  be  true, 
according  to  the  other  account,  that  the  disciples  first  told 
our  Lord,  to  send  away  the  multitude  ;  and  that  our  Lord 
replied,  The^  need  not  depart ;  give  ye  them  to  eat.  We 
must  understand  then  it  was  after  saying  this,  that  our 
Lord  saw  the  multitude,  and  said  to  Philip  what  John  had 
related,  which  has  been  omitted  by  the  rest.  Chrys.  Or 
they  are  two  different  occasions  altogether.  Theopiiyl. 
Thus  tried  by  our  Lord,  Phiiip  was  found  to  be  possessed 
with  human  notions,  as  appears  frora  what  follows,  Philip 
answered  Him,  Two  hundred  pennyworth  of  bread  is  not  suf- 
ficient  for  them,  that  every  one  of  them  may  take  a  litHe.  Al- 
cuiN.  Wherein  he  shews  his  dulness  :  for,  had  he  perfect 
ideas  of  his  Creator,  he  would  not  be  thus   doubting  His 


VER.  1 — 14.  ST.  JOHN.  211 

power.     AuG.   The  reply,  whicli  is  attributed  to  Philip  by  Auir. 
John,  Mark  puts  in  the  mouth  of  all  the  disciples,  either  |,-\,.,„,  * 
meaninoj  qs  to  understand  that  Philip  spoke  for  the  rest,  or  '•  ".-  °- 

.  .  .  .      xlvi. 

else  putting  the  plural  number  for  the  singular,  which  is 
often  done.     Theophyl.  Andrew  is  in  the  same  perplexity 
that  Philip  is;    only   he  has   rather  higher  notions  of  our 
Lord  :   There  is  a  lad  here  which  hath  five  harley  loaves  and 
two  small  fishcs.     Chrys.  Probably  he  had  some  reason  in  ciirys. 
his  raind  for  this  speech.     He  would  know  of  Elijah's  mi-  ,iii,"ii. 
racle,  by  which  a  hundred  men  were  fed  with  twenty  loaves. 
This  was  a  great  step ;  but  here  he  stopped.     He  did  not 
rise  any  higher.     For  his  next  words  are,  But  what  are  these 
among  so  many  ?     He  thought  that  lcss  could  produce  less 
in  a  miracle,  and  more  more  ;  a  great  mistake ;  inasmuch  as 
it  was  as  easy  for  Christ  to  feed  the  multitude  from  a  few 
fishes  as  frora  many.     He  did  not  really  want  any  material 
to  work  frora,  but  only  made  use  of  creatcd  things  for  this 
purpose  in  order  to  shew  that  no  part  of  the  creation  was 
severed  frora  His  wisdora.      Tueopiiyl.    This  passage  con- 
founds  the  Manichajans,  who  say  that  bread  and  all  such 
things  were  created  by  an  evil  Deity.     The  Son  of  the  good 
God,  Jesus  Christ,  multiplicd  the  loaves.      Thcrefore  they 
could  not  have  been  naturally  evil ;  a  good  God  would  never 
have  multipHed  what  was  evil.     Aug.  Andrew's  suggcstion  Anpr. 
about  the  five  loaves  and  two  fishes,  is  given  as  comiug  from  ^vantj.' 
the  disciples  in  gcncral,  iu  the  other  Evaugelists,  aud  the  "•  <=•  '''v'"' 
plural  number  is  used.     Ciihys.   Aud  lct  those  of  us,  who  Chrys. 
are  given   to   pleasure,  observe  the   plain  and    abstemious  xiii'"ii. 
eating  of  those  great  and  wonderful  men^     Ile  made  the 
men  sit  down  before  the  loaves  appeared,  to  teach  us  that 
with  Him,  things  that  are  not  are  as  things  that  are  ;  as  Paul 
says,   Who  calleth  those  things  that  be  not,  as  though  they  Rom. 
loere.     The  passage  proceeds  then  :  And  Jesus  said,  Make  ""*' 
the  men  sit  down.     Alcuin.  Sit  down,  i.  e.  lie  down,  as  the 
ancient  custom  was,  which  they  could  do,  as  there  was  much 
grass  in  the  place.     Theophyl.  i.e.  green  grass.     It  was  the 
time  of  the  Passover,  which    was  kept   the   first  month  of 
the   spring.     So  the  men   sat   down,   in   number   about  five 
thousand.     The  Evangelist  only  counts  the  men,  followiug 
*>  Alluding  to  the  five  loaves  and  two  fishes. 

p2 


212  GOSPEL   ACCORDING   TO  CHAP.  VI. 

the  direction  in  the  law.     Moses  numbered  the  people  from 

twenty  years  old  and  upwards,  making  no  meution  of  the 

women;   to  signify  that  the  raanly  and  juvenile  character 

is  especially  honourable  in  God's  eyes.     And  Jesus  took  the 

loaves ;    and  when   He  had  given   thanks,  He  distributed '^   to 

them  that  were  sat  doicn :   and  likewise  of  the  Jishes  as  much 

Chrys.       as  they  would.     Chrys.  But  why  when  He  is  going  to  heal 

^lH^il      ^^®  impotent,  to  raise  the  dead,  to  calm  the  sea,  does  He 

not  pray,  but  here  does  give  thanks  ?     To  teach  us  to  give 

thanks  to  God,   whenever  we  sit  down  to  eat.     And  He 

prays  more    in  lesser  matters,  in  order  to  shew  that   He 

does  not  pray  frora  any  motive  of  need.     For  had  prayer 

been   really  necessary  to   supply   His  wants,    His   praying 

would  have  been  iu  proportion  to  the  importance  of  each 

particular   work.      But   acting,    as    He   does,    ou   His   own 

authority,  it  is  evident,  He  only  prays  out  of  condescension 

to  us.     And,  as  a  great  multitude  was  collected,  it  was  au 

opportunity  of  impressing  on  them,  that  His  coming  was  in 

accordance  with  God's  will.     Accordingly,  when  a  miraclc 

was  private,  He  did  not  pray;   when  numbers  were  preseiit, 

Hilar.  iii.   He  did.     HiLARY.  Fivc  loavcs  are  then  set  before  the  multi- 

^^jg*^'"'     tude,  and  broken.     The  broken  portions  pass  througli  into 

the  hands  of  those  who  break,  that   frora  which   tliey   are 

broken  all  the  time  not  at  all  diminishing.     And  yet  there 

they  are,  the  bits  taken  frora  it,  in  the  hands  of  the  persons 

breaking  \      There   is    no   catching   by  eye   or  touch  the 

miraculous  operation :  tliat  is,  which  was  not,  that  is  seen, 

which  is  not  understood.     It  only  remains  for  us  to  believe 

Aug.  Tr.   that  God  can  do  all  things.     Aug.    He  multiplied  in   His 

XXIV.  s.  1.  }jands  the  five  loaves,  just  as  He  produces  harvest  out  of  a 

few  grains.     There  was  a  power  in  the  hands  of  Christ ;  and 

those  five  loaves  were,  as  it  were,  seeds,  not  indeed  com- 

mitted  to  the  earth,  but  raultipUed  by  Him  who  raade  the 

Chrys.       earth.     Chrys.  Observe  the  difl^erence  between  the  servant 

^°."^-        and  the  lord.     The  Prophets  received  grace,  as  it  were,  by 

'^  Vulgate  omits,  to  the  disciples,  and  not  lost  its  portion;  meantime  thfe  heap 

tlie  disciples.  of    fragnients    increases ;     those     who 

^   Hilary    literally.      The    operation  break  are  engaged  in  supplying,  those 

escapes  the    sight ;    whilst  you  follow  who  eat  in  receiving.   the   hu!igry  are 

with  your  eyes    one   hand    filled  with  satisfied  ;  twelve  haskets  are  filled  with 

tvagments,  you  see  that  Ihe  other  has  what  remains.     Nic. 


VER.  1 — 14.  ST.  JOHN.  213 

measure,  and  according  to  that  measiire  perforraed  tlieir 
miracles :  whereas  Christ,  working  this  by  His  own  absolute 
power,  produces  a  kind  of  superabundant  result.  WTien 
they  were  Jilled,  He  said  unto  His  disciples,  GatJier  up  the 
fragments  that  remaiyi,  that  notliing  he  lost.  Therefore  tlieg 
gathered  them  togetJier,  and  filled  tivelve  basJiets  loitJi  tJie  frag- 
ments.  This  was  not  done  for  needless  ostentation,  but  to 
prevent  nien  from  thinkiug  the  whole  a  delusion;  which 
was  the  reason  why  He  made  use  of  an  existing  raaterial  to 
work  frora.  But  why  did  He  give  the  fragments  to  His 
disciples  to  carry  away,  and  not  to  the  raultitude  ?  Because 
the  disciples  were  to  be  the  teachers  of  the  world,  and  there- 
fore  it  was  raost  iraportant  that  the  truth  should  be  im- 
pressed  upon  thera.  Wherefore  I  admire  not  only  the  mul- 
titude  of  the  loaves  which  were  raade,  but  the  defiuite 
quantity  of  the  fragraents ;  neither  more  nor  less  than 
tvvelve  baskets  fuU,  and  corresponding  to  the  number  of 
the  twelve  Apostles.  Theophyl.  We  learn  too  from  this 
miracle,  not  to  be  pusillanimous  in  the  greatest  straits  of 
poverty.  Bede.  When  the  multitude  saw  the  rairacle  our 
Lord  had  done,  they  marvelled ;  as  they  did  not  kuow  yet 
that  He  was  God.  TJien  tJiose  men,  the  Evangelist  adds,  i.e. 
carnal  men,  whose  understanding  was  carnal,  ivJien  tJiey  Jiad 
perceived  tJie  miracle  tJiat  Jesus  did,  said,  TJiis  is  of  a  trutJi 
tJiat  TropJiet  tJiat  sJiouhl  come  into  tJie  icorld.  Alcuin.  Thcir 
faith  being  as  yet  weak,  they  only  call  our  Lord  a  Prophet, 
not  knowing  that  He  was  God.  But  the  miracle  had  pro- 
duced  considerable  effect  upon  them,  as  it  made  them  call 
our  Lord  tJiat  PropJiet,  singling  Hira  out  from  the  rest. 
They  call  Him  a  Prophet,  because  some  of  the  Prophets 
had  worked  miracles ;  and  properly,  inasmuch  as  our  Lord 
calls  Hiraself  a  Prophet ;  It  cannot  bs  tliat  a  propJiet  perisJi  Lnke 
out  of  Jerusalem.  AuG.  Christ  is  a  Prophet,  and  the  Lord  '  '^^ 
of  Prophets  j  as  He  is  an  Angel,  and  the  Lord  of  Angels.  xxiv.  s.  7. 
In  that  He  came  to  announce  something,  He  was  an  Angel ; 
in  that  He  foretold  the  future,  He  was  a  Prophet ;  in  that 
He  «ras  the  Word  made  flesh,  He  was  Lord  both  of  Angels 
and  Prophets ;  for  none  can  be  a  Prophet  without  the  word 
of  God.  Chrys.  Their  expression,  tJiat  sJiould  come  into  tJie 
world,  shews  that  they  expected  the  arrival  of  some  great 


314  GOSPEL   ACCORDING   TO  CHAP.  VI. 

Prophet.  And  tliis  is  why  they  say,  This  is  of  a  truth  that 
Prophet :  the  article  being  put  in  the  Greek,  to  shew  that 
Angf.  He  was  distinct  from  other  Prophets.  Aug.  But  let  us  re- 
^'^j''^.'^'  fl^ct  a  little  here.  Forasmuch  as  the  Divine  Substance  is 
not  visible  to  the  eye,  and  the  miracles  of  the  divine  govern- 
ment  of  the  world,  and  ordering  of  the  whole  creation,  are 
overlooked  in  consequence  of  their  constancy  j  God  has  re- 
served  to  Himself  acts,  beside  the  estabhshed  course  and 
order  of  nature,  to  do  at  suitable  times;  in  order  that  those 
who  overlooked  the  daily  course  of  nature,  might  be  roused 
to  wonder  by  the  sight  of  what  was  different  from,  though 
not  at  all  greater,  than  what  they  were  uscd  to.  The  govern- 
ment  of  the  world  is  a  greater  miracle,  than  the  satisfying  the 
hunger  of  five  thousand  with  five  loaves;  and  yet  no  one 
wonders  at  this :  the  former  excitcd  wonder;  not  from  any 
real  superiority  in  it,  but  because  it  was  uncommon.  But 
it  would  be  wrong  to  gather  no  more  than  this  from  Chrisfs 
miracles  :  for,  the  Lord  who  is  on  the  mount  %  and  the  Word 
of  God  which  is  on  high,  the  same  is  no  humble  person  to  be 
lightly  passed  over,  but  we  must  look  up  to  Him  reverently. 
Alcuin.  Mystically,  the  sea  signifies  this  tumultuous  world. 
In  the  fulness  of  time,  when  Christ  had  entered  the  sea  of 
our  mortality  by  His  birth,  trodden  it  by  His  death,  passed 
over  it  by  His  resurrection  ^,  then  followed  Him  crowds  of 
believers,  both  from  the  Jews  and  Gentiles.  Bede.  Our 
Lord  went  up  to  the  mountain,  when  He  ascended  to  hea- 
ven,  which  is  signified  by  the  mountain.  Alcuin.  His  leav- 
ing  the  multitude  below,  and  ascending  the  heights  with 
llis  disciples,  signifies,  that  lesser  precepts  are  to  be  given 
to  beg"il>^6rsj  higher  to  the  more  matured.  His  refreshing 
the  people  snCytly  before  the  Passover  signifies  our  refresh- 
ment  by  the  bread  of  the  diviue  word ;  and  the  body  and 
blood,  i.e.  our  spiritual  passOyer,  by  which  we  pass  over  from 
vice  to  virtue.  And  the  Lord^s  {ijes  are  spiritual  gifts, 
which  He  mercifuUy  bestows  on  His  Elect  He  turns  His 
eyes  upon  them,  i.e.  has  compassionate  respect  unto  them. 
Aiicr.  lib,  AuG.  The  five  barley  loaves  signify  the  old  law ;  eitu?r  be- 
^olix^i      cause  the  law  was  given  to  men  not  as  yet  spiritual,  buL 

q.  (il.  in 

princ.  e  V.  15.  departed  into  a  mountain  '  V.  1.  Jesus  went  over  the  sea  of 

Himself  alone.  Galilee. 


VER.  1 — 14.  ST.  JOHN.  215 

carnal,  i.e.  under  the  dominion  of  the  five  senses,  (the  mul- 
titude  itself  consisted  of  five  thousand  :)  or  because  the  Law 
itself  was  given  by  Moses  in  five  books.     And  the  loaves 
being  of  barley  is  also  an  allusion  to  the  Law,  which  con- 
cealed  the  souFs  vital  nourishment,  under  carnal  ceremonies. 
For  in  barlcy  the  corn  itself  is  buried  under  the  most  tena- 
cious  husk.     Or,  it  alludes  to  the  people  who  were  not  yet 
freed  frora  the  husks  of  carnal  appetite,  which  chng  to  their 
heart.     Bede.  Barley  is  the  food  of  cattle  and  slaves :  and  Pede. 
the  old  law  was  given  to  slaves  and  cattle,  i.e.  to  carnal  men,  Lu" 'c'"vi 
AuG.  The  two  fishes  again,  that  gave  the  pleasant  taste  to  Aug.  lib. 
the  bread,  seem  to  signify  the  two  authorities  by  which  the  q^J'^^ 
people  were  governed,  the  Eoyal,  viz.  and  the  Priestly ;  both  qu.  61. 
of  which  prefigure  our  Lord,  who  sustained  both  characters. 
Bede.  Or,  by  the  two  fishes  are  meant  the  sayings  or  writings 
of  the  Prophets,  and  the  Psalmist.     And  whereas  the  num- 
ber  five  refers  to  the  five  senses,  a  thousand  stands  for  per- 
fection.     But  those  who  strive  to  obtain  the  perfect  govern- 
ment  of  their  five  senscs,  are  callcd  men,  in  consequence  of 
thcir  superior  powers :  they  have  no  womanly  wcaknesses; 
but  by  a  sober  and  chaste  Hfe,  earn  the  sweet  refreshment 
of  heavenly  wisdom.     Aug.  The  boy  wlio  had  these  is  per-  auoj.  Tr. 
haps  the  Jewish  pcople,  who,  as  it  were,  carried  the  loaves  ^^'^' ^" 
and  fishes  after  a  servile  fashion,  and  did   not  cat  thcm. 
That  which  they  carried,  while  shut  up,  was  only  a  burden 
to  them ;  when  opened  bccame  their  food.     Bede.  And  well  Bede. 
is  it   said,  But  what  are  these  among  so  many  ?     The  Law  ^^^'  ^ 
was  of  Httle  avail,  till  Ile  took  it  into  Ilis  hand,  i.e.  ful- 
fillcd  it,  and  gave  it  a  spiritual  meaning.      The  Laio  made  ileb.7,  in. 
nothing  perfect.     Aug.  By  the  act  of  breaking  He  multiplicd  Aug.  Tr. 
the  five  loaves.     The  five  books  of  Moses,  when  expounded  ^^'^'  ''*'  "^' 
by  breaking,  i.e.  unfolding  them,  raade  many  books.     Aug.  Au?.  Hb. 
Our  Lord  by  breaking,  as  it  were,  what  was  hard  in  the  '?;'"^"'- 
Law,  and  opening  what  was  shut,  that  time  when  He  opened  qu.  6i. 
the  Scriptures  to  the  disciples  after  the  resurrection,  brought 
the  Law  out  in  its  full  meaning.     Aug.  Our  Lord's  question  Aug.  Tr. 
proved  the  ignorance  of  His  disciples,  i.e.  the  people's  igno-  ^^'^"  ^'  "^' 
rance  of  the  Law.     They  lay  on  the  grass,  i.e.  were  carnally 
minded,  rested  in  carnal  things,  for  all  flesh  isgrass.   Men  are  Isa.  40, 6. 
filled  with  the  loaves^  when  what  they  hear  with  the  ear,  they 


216  GOSPEL  ACCORDING  TO  CHAP.  VI. 

Anp^.  Tr.  fulfil  in  practice.  Aug.  And  what  are  the  fragments,  but  the 
parts  which  the  people  could  not  eat  ?  An  intimation,  that 
those  deeper  truths,  which  the  multitude  cannot  take  in, 
should  be  entrusted  to  those  who  are  capable  of  receiving 
them,  and  afterwards  teaching  them  to  others ;  as  were  the 
Apostles.  For  which  reason  twelve  baskets  were  filled  with 
them.  Alcuin.  Baskets  are  used  for  servile  work.  The 
baskets  here  are  the  Apostles  and  their  followers,  who, 
though  despised  in  this  present  life,  are  within  filled  with 
the  riches  of  spiritual  sacraments.  The  Apostles  too  are 
represented  as  baskets,  because  that,  tlirough  them,  the 
doctrine  of  the  Trinity  was  to  be  preached  in  the  four  parts 
of  the  world.  His  not  making  new  loaves,  but  multiplyiug 
what  there  were,  means  that  Ile  did  not  reject  the  Old 
Testament,  but  only  developed  and  explained  it. 

15.  When  Jesus  therefore  perceived  that  they 
would  come  and  take  Him  by  force,  to  make  Ilim 
a  king,  He  departed  again  into  a  mountain  Himself 
alone. 

16.  And  when  even  was  now  come,  Ilis  disciplcs 
went  down  unto  the  sea, 

17.  And  entered  into  a  ship,  and  went  over  the  sea 
toward  Capernaum.  And  it  was  now  dark,  and  Jesus 
was  not  come  to  them. 

18.  And  the  sea  arose  by  reason  of  a  great  wind 
that  blew. 

19.  So  when  they  had  rowed  about  five  and  twenty 
or  thirty  furlongs,  they  see  Jesus  walking  on  the  sea, 
and  drawing  nigh  unto  the  ship :  and  they  were 
afraid. 

20.  But  He  saith  unto  them,  It  is  I ;  be  not  afraid. 

21.  Then  they  willingly  received  Him  into  the 
ship :  and  immediately  the  ship  was  at  the  land 
whither  they  went. 

Bede.  The  multitude  conchiding,  from  so  great  a  miracle, 
that  He  was  merciful  aud  powerful,  wished  to  make  Him 


VER.  15 21.  ST.  JOHN.  217 

a  king.  For  men  like  having  a  merciful  king  to  rule  over 
them,  and  a  powerful  one  to  protect  them.  Our  Lord 
knowing  this,  retired  to  the  mountain  :  When  Jesns  therefore 
perceived  that  they  would  come  and  tale  Him  hy  force  to 
make  Him  a  king,  He  departed  again  into  a  mountain  Him- 
self  alone.  From  this  we  gather,  that  our  Lord  went  down 
from  the  mountain  before,  where  He  was  sitting  with  His 
disciples,  when  He  saw  the  raultitude  coming,  and  had  fed 
them  on  the  plain  below.  For  how  could  He  go  up  to  tlie 
mountain  again,  unless  He  had  come  down  from  it.  Aug.  Au?.  <\e 
This  is  not  at  all  inconsistent  with  what  we  read,  that  He  .9""'  '';\'. 

'  11.  C.  XlMl. 

wcnt  up  into  a  mountain  apart  to  pray  :  the  objcct  of  escape  Matt.  1 1, 
heing  quite  compatible   with    that  of  prayer.      Indced  our  '~'^' 
Lord  teaches  us  here,  that  whenever  escape  is  necessary, 
there  is  great  necessity  for  prayer,   Aug.  Yet  He  who  feared  .Aug.  Tr. 
to  be  made  a  king,  was  a  kiug;  not  made  king  by  men,  (for  ^^^' 
He  ever  reigneth  with  the  Father,  in  that  He  is  the  Son  of 
Gorl,)  but  making  men  kings  :   which  kingdom  of  Ilis  the 
Prophets  had  foretold.     Christ  by  being  made  man,  made 
the  believers  in  Him  Christians,  i.  e.  members  of  Ilis  king- 
dom,  incorporated  and  purchased  by  His  Word.     And  this 
kingdom  will  be  made  manifest,  after  the  judgment ;  when 
the  brightness  of  His  saints   shall  be  revealcd.     Thc  dis- 
ciples  however,  and  the  multitude  who  believed  on   Him, 
thought  that  He  had  come  to  reign  now ;  and  so  would  have 
taken  Him  by  force,  to  make  Hini  a  king,  wishing  to  anti- 
cipate  His  time,  which  He  kept  secret.     Chrys.  See  what  Chrys. 
the  belly  can  do.     Tliey  care    no   more   for  the  violation  ^|||'"^ 
of  the   Sabbath;    all  their   zeal  for   God  is   fled,  now   that 
their  bellies  are  filled :  Christ  has  become  a  Prophet,  and 
they   wish   to   enthrone  Him   as   king.     But   Christ   makes 
His  escape ;    to  teach  us   to  despise   the  dignities  of  the 
world.     He  dismisses   His  disciples,  and  goes  up  into  the 
mountain. — These,  when  their  Master  had  left  them,  went  Hnm. 
down  in  the  evening  to  thc  sea ;    as  we  read ;  Atid  lolien 
even  was  now  come,  His   disciples  went   down   unto   the   sea. 
They  waited  till  evening,  thinking  He  would  come  to  them  ; 
and  then,  as  He  did  not  come,  delayed  no  longer  search- 
ing  for  Him,  but  in  the  ardour  of  love,  entered  into  a  ship, 
and  went   over  the   sea   toward   Capernaum.     They    weut  to 


218  GOSPEL    ACCORDING   TO  CHAP,  VI. 

Aug.  Tr.    Capernaum  thinking  they  should   find  Him  there.     Auo. 

XJ.V,  s.  5.    rpi^g  Evangelist  now  returns  to  explain  why  they  went,  aud 

relate  what  happened  to  them  while  they  were  crossing  the 

lake  :  And  it  loas  dark,  he  says,  and  Jesus  was  not  come  to 

ciirys.       them.     Chrys.  Tlie  raention  of  the  time  is  not  accidental, 

xiii'."i.       b"^  meant  to  shew  the  strength  of  their  love.     They  did 

not  make  excuses,  and  say,  It  is  evening  now,  and  night  is 

coming  on,  but  in  the  warmth  of  their  love  went  into  the 

ship.     And  novv  raany  things  alarra  them:  the  time,  And  it 

was  now  dark ;  and  the  weather,  as  we  read  uext,  Atid  the 

sea  arose  hy  reason  of  a  great  wind  that  hlew ;  their  distance 

from    land,   So  when  thcij  had  rowed  ahout  Jive  and   twenty 

Bede  in  v.  or   thirty  fiirlongs.     Bede.  The   way   of  speaking   we   use, 

cap.  oaii,  ^ijgjj  ^g  g^j,g  jjj  doubt ;  about  five  and  twenty,  we  say,  or 

Ciirys.       thirty.     Chrys.  And  at  last  He  appears  quite  unexpectedly: 

xhii'  1        They  see  Jesus  icalking  upon  the  sea,  drawing  nigh.      He  re- 

appears  after  His  retirement,  teaching  them  what  it  is  to  be 

forsaken,  aud  stirring  them  to  greater  love  ;  His  reappearance 

manifesting  His  power.     Thcy  were  disturbed,  luere  afraid, 

it  is  said.    Our  Lord  comforts  them  :  But  He  saith  unto  them, 

Bede         It  is  I,  he  not  afraid.     Bede.  He  does  not  say,  I  am  Jesus, 

but  only  /  am.    He  trusts  to  their  casily  rccognising  a  voice, 

which  was  so   familiar  to  them,  or,   as  is  more  probable, 

Exod.  3,    He  shews  that  He  was  the  same  who  said  to  Moses,  /  am 

^'^*  tliat  T  am.     Chrys.  He  appeared  to  them  in  this  way,  to 

iiom.        shew  His  power ;  for  He  immediately  calmed  the  tempest : 

xliu.  s.  1.    J^jigji  i]ipy  loished  to  receive  Him  into  the  ship  ;  and  immediately 

the  ship  was  at  the  land  whither  they  went.     So  great  was 

the  calra,  He  did  not  even  enter  the  ship,  in  order  to  work 

a  greater  rairacle,  and  to  shew  His  Divinity  more  clearly  §. 

Theophyl.  Observe  the  three  miracles  here;  the  first,  His 

walking  on  the  sea ;  the  second,  His  stilling  the  waves ;  the 

third,  His  putting  thera  imraediately  on  shore,  which  they 

Chrys.       werc  somc  distance  off,  when  our  Lord  appeared,     Cheys. 

xiiii.  1.      Jesus  does  not  shew  Himself  to  the  crowd  walking  on  the 

,  - .    .       sea,  such  a  miracle  beiuar  too  much  for  thera  to  bear.     Nor 

'  Mattliew,  ^  o 

iiiAquinas  even  to  thc  disciples  did  He  shew  Himself  long,  but  dis- 
De  Con?    appeared  immediately,    Aug.  Mark^s  '  accotmt  does  not  con- 

Ev.  1.  ii. 

0.  xlvii,  s  ij9f\ov  Aa0e7i>   avTov  in   the  Greek:    our  translation,  "  they  willingly  re 

Mark  ceived  Him." 

6,  id. 


Matt. 
xiv. 


VER.  15 — 21.  ST.  JOHN.  219 

tradict  this.  He  says  indeed  that  our  Lord  told  the  disciples 
first  to  enter  the  ship,  and  go  before  Him  over  the  sea,  while 
He  dismissed  the  crowds,  and  that  when  the  crowd  was 
dismissed,  He  went  up  alone  into  the  mountain  to  pray : 
Vvhile  John  places  His  going  up  alone  in  the  mountain  first, 
and  then  says,  And  ivhen  even  was  now  come,  His  disciples 
went  doivn  unto  the  sea.  But  it  is  easy  to  see  that  John 
relates  that  as  done  afterwards  by  the  disciples,  which  our 
Lord  had  ordered  before  His  departure  to  the  mountain. 
Chrys.  Or  take  another  explanation.  This  miracle  seems  chrys. 
to  me  to  be  a  diffcrent  one,  from  the  one  given  in  i\Iatthew :  'l!^".'- 
for  there  they  do  uot  receive  Him  into  the  ship  immediately, 
whereas  here  thcy  do '' :  and  there  the  storm  lasts  for  some 
time,  whereas  here  as  soon  as  He  speaks,  there  is  a  calm. 
He  often  repeats  the  same  miracle  in  order  to  impress  it  on 
men's  minds.  Auo.  There  is  a  mystical  meaning  in  our  Auff.  Tr. 
Lord's  feeding  the  multitude,  and  ascending  the  mountain  :  ^J"'-  '^-  ^- 

o  '  °  et  seq. 

for  thus  was  it  prophcsied  of  Him,  So  shall  the  congrecjation  Ps.  7. 
0/  the  ■people  come  about  Thee :  for  their  sake  therefore  lift 
up  Thyself  again :   i.e.  that  the  congregation  of  the  people 
may  come  about  Thee,  lift  up  Thyself  again.     But  why  is 
it  flcd?  for  they  could  not  have  detained  Ilim  against  Ilis 
will.      This  fleeing  has  a  meaning;   viz,  that  Ilis  flight  is 
above  our  comprehension ;  just  as,  when  you  do  not  undcr- 
stand  a  thing,  you  say,  It  escapcs  me.     He  fled  alone  unto 
the  mountain,  because  He  is  ascendcd  far  above  all  heavens. 
But  on  Ilis  ascension  aloft  a  storm  came  upon  the  disciples 
in  the  ship,  i.e.  the  Church,  and  it  became  dark,  thc  light, 
i.e.  Jesus,  having  gone.    As  the  eud  of  thc  world  draws  nigh, 
error  increases,  iniquity  abounds.     Light  again  is  love,  ac- 
cording  to  John,  He  that  hateth  his  brother  is  in  darkness.  1  .rolm 
The  waves  and  storms  and  winds  then  that  agitate  the  ship,    '   * 
are  the  clamours  of  the  evil  spcaking,  and  love  waxing  cokl. 
Howbeit  the  wind,  and  storm,  and  waves,  and  darkness  were 
not  able  to  stop,  and  sink  the  vessel ;  For  he  that  endureth  Mntt. 
to  the  end,  the  same   shall   be   saved.     As  the  nuraber  five     '   *"" 
has  reference  to  the  Law,  the  books  of  Moses  being  five,  the 

^  So   in  the  Catena.     But  Cliryso-      to  be  in  doubt  lonp;er  in  St.  Mattliew 
stom,  Why  did  not  they  at  once  receive      whether  it  was  our  Lord. 
this  ?  alluding  to  the  disciples  seeming 


220  GOSPEL   ACCORDING   TO  CHAP.  VI. 

number  five  and  twenty,  being  made  up  of  five  pieces,  has 
the  sarae  meaning.  And  this  law  was  imperfect,  before  the 
Gospel  carae.  Now  the  number  of  perfection  is  six,  so 
therefore  five  is  multiplied  by  six,  which  makes  thirty :  i.e. 
the  law  is  fulfilled  by  the  Gospel.  To  those  then  who  fulfil 
the  law  Jesus  comes  treading  on  the  waves,  i.  e.  trarapling 
under  foot  all  the  swellings  of  the  world,  all  the  loftiness  of 
raen  :  and  yet  such  tribulations  remain,  that  even  they  who 
believe  on  Jesus,  fear  lest  they  should  be  lost.  Theophyl. 
Wheu  either  men  or  devils  try  to  terrify  us,  let  us  hear 
Christ  saying,  It  is  I,  be  not  afraid,  i.  e.  I  am  ever  near  you, 
God  unchangeable,  imraoveable ;  let  not  any  false  fears 
destroy  your  faith  in  Me.  Observe  too  our  Lord  did  not 
come  when  the  danger  was  beginning,  but  when  it  was 
ending.  lie  suffers  us  to  remain  in  the  midst  of  dangers 
and  tribulations,  that  we  may  be  proved  thereby,  and  flee 
for  succour  to  Hira  Who  is  able  to  give  us  deliverance  when 
we  least  expect  it.  When  man^s  understanding  can  no 
longer  help  hira,  then  the  Divine  deliverance  coraes.  If  we 
are  willing  also  to  receive  Christ  into  the  ship,  i.  e.  to  live  in 
our  hearts,  we  shall  find  ourselves  imraediately  in  the  place 
where  we  wish  to  be,  i.  e.  heaven.  Bede.  This  ship,  how- 
ever,  does  uot  carry  an  idle  crew;  they  are  all  stout  row- 
ers;  i.  e.  in  the  Church  not  the  idle  and  effeminate,  but 
the  strenuous  and  persevering  in  good  works,  attaia  to 
the  harbour  of  everlasting  salvation. 

22.  The  day  following,  when  the  people  which 
stood  on  the  other  side  of  the  sea  saw  that  there  was 
none  other  boat  there,  save  that  one  whereinto  His 
disciples  were  entered,  and  that  Jesus  went  not  with 
His  disciples  into  the  boat,  but  that  His  disciples  were 
gone  away  alone ; 

23.  (Howbeit  there  came  other  boats  from  Tiberias 
nigh  unto  the  place  where  they  did  eat  bread,  after 
that  the  Lord  had  given  thanks :) 

24.  When  the  people  therefore  saw  that  Jesus  was 
not  there,  neither  His  disciples,  they  also  took  ship- 
ping,  and  came  to  Capernaum,  seeking  for  Jesus. 


VER.  22—27.  ST.  JOHN.  221 

25.  And  when  they  had  found  Him  on  the  other 
side  of  the  sea,  they  said  unto  Him,  Rabhi,  when 
camest  Thou  hither  ? 

26.  Jesus  answered  them  and  said,  Verily,  verily, 
1  say  unto  you,  Ye  seek  me,  not  because  ye  saw  the 
miiacles,  but  bccause  ye  did  eat  of  the  loaves,  and 
were  filled. 

27.  Labour  not  for  the  meat  which  perisheth,  but 
for  that  meat  which  endureth  unto  everlasting  Hfc, 
which  the  Son  of  man  shall  give  unto  you  :  for  Hini 
hath  God  the  Father  sealed. 

Chrys.  Our  Lord,  though  He  did  not  actually  shew  Ilim-  Cbrys. 
self  to  the  multitude  walking  on  the  sea,  yet  gave  them  the  ^iH-' ^, 
opportunity  of  iuferring   what   had  takcu  place;    The  day 
following,  the  people  which  stood  on  the  other  side  of  the  sea 
saw   that   there   was  none   other   boat   there,  save   that  one 
whereinto   Ilis  disciples  were  entered,  and  that  Jesus  went 
not  with  His  disciples  into  the  boat,  but  that  Ilis  disciples 
were  gone  away  alone.     What  was  this  but  to  suspect  that 
Ile  had  walked  across  the  sea,  on  Ilis  going  away  ?     For 
He  could  not  have  gone  over  in  a  ship,  as  there  was  only 
mie  there,  that  iu  which  Ilis  disciplcs  had  entcrcd ;  aud  He 
had   not   gone   in    with   them.      Aug.    Kuowledge   of   the  Au-.  Tr. 
miracle  was  couveyed  to  theni  iudirectly.     Othcr  ships  had  ^''^' 
come  to  the  place  where  they  had  eaten  bread  ;    iu   these 
they  weut  after  Ilim ;  Iloivbeit  there  came  other  boats  from 
Tiberias,  nigh  unto  the  place  where  they  did  eat  bread,  after 
that  the  Lord  had  given  thanks.      When  the  people  therefore 
saw  that  Jesus  was  not  there,  neither  Ilis  disciples,  they  also 
took  shippiug,  and  came  to   Capernaum,  seeking  for   Jesus. 
Chrys.  Yet  after  so  great  a  miracle,  they  did  not  ask  Him  Ciirvs. 
how  He  had  passed  over,  or  shew  any  couccrn  about  it :  as  xiiii.  i. 
appears  from  what  follows  ;  And  wlien  they  had  found  Ilim 
on  the  other  side  of  the  sea,  they  said  unto  Him,  Rabbi,  when 
camest  Thou  hither  ?     Exccpt  we  say  that  this  when  meaiit 
huiv.     And  observe  their  hghtness  of  mind.     After  sayiug, 
This  is  that  Prophet,  and  wishing  to  take  Him  by  force  to 
make  Him  king,  wheu  they  find  Him,  uothing  of  the  kiud 


222 


GOSPEL   ACCORDING   TO 


CHAP.  VI. 


Aug.  Tr. 
XXV.  8. 


Clirys. 
Hom. 
xliv.  1. 


Aug.  Tr. 
XXV.  10. 

Chrys. 
Hom, 
xliv.  1. 


Aug.  Tr. 
XXV.  10. 

Cbrys. 
II  om. 
xliv.  1. 
Ephes. 
4.28. 


is  thought  of.  AuG.  So  He  Who  had  fled  to  the  raountain, 
mixes  and  converses  with  the  multitude.  Only  just  now 
they  would  have  kept  Him,  and  made  Him  king.  But  after 
the  sacrament  of  the  miracle,  He  begins  to  discourse,  and 
fills  their  souls  with  His  word,  whose  bodies  He  had  satisfied 
with  bread.  Alcuin  \  He  who  set  an  exaraple  of  declining 
praise,  and  earthly  power,  sets  teachers  also  an  example  of 
deliverance  in  preaching.  Chrys.  Kindness  and  lenity  are 
not  alvvays  expedient.  To  the  iudolent  or  insensible  disciple 
the  spur  must  be  applied ;  and  this  the  Son  of  God  does. 
For  when  the  multitude  comes  with  soft  speeches,  Rabbi, 
when  camest  Thou  hither  ?  He  shews  thcm  that  He  did  not 
desire  the  honour  that  coraeth  from  man,  by  the  severity  of 
His  answer,  which  both  exposes  the  motive  on  which  they 
acted,  and  rcbukes  it.  Jesus  answered  them  and  said,  Verily, 
verily,  I  say  unto  you,  Ye  seek  Me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat  of  thc  loaves,  and  were  fiUed. 
AuG.  As  if  He  said,  Ye  seek  Me  to  satisfy  the  flesh,  not  the 
spirit.  CiiRYG.  After  the  rebuke,  howevcr,  He  proceeds  to 
tcach  them  :  Labour  not  for  the  meat  which  perisheth,  but  for 
that  meat  which  endureth  unto  everlasting  life ;  meaning,  Ye 
seek  for  temporal  food,  whereas  I  only  fcd  your  bodies,  that 
ye  might  seek  the  more  diligently  for  that  food,  which  is  not 
teraporary,  but  contains  eterual  life.  Alcuin.  Bodily  food 
only  supports  the  flesh  of  the  outward  man,  and  must  be 
taken  not  once  for  all,  but  daily;  whereas  spiritual  food 
remaineth  for  ever,  imparting  perpetual  fulness,  and  im- 
mortality.  Auo.  Under  the  figure  of  food  He  alludes  to 
Himself.  Ye  seek  Me,  He  saith,  for  the  sake  of  something 
else;  seek  Me  for  My  own  sake.  Chrys.  But,  inasmuch 
as  some  who  wish  to  live  in  sloth,  pervert  this  precept, 
Labour  not,  ^c.  it  is  well  to  notice  what  Paul  says,  Let 
him  that  stole  steal  no  more,  but  rather  let  him  labour,  work- 
ing  with  his  hands  the  thing  tchich  is  good,  that  he  may  have 
to  give  to  him  that  needeth.  And  he  himself  too,  when  he 
resided  with  Aquila  and  Priscilla  at  Corinth,  worked  with 
his  hand.  By  saying,  Labour  not  for  the  meat  ivhich  per- 
isheth,  our  Lord  does  not  mean  to  tell  us  to  be  idle;  but 
to  work,  and  give  alms.     This  is  that  meat  which  perisheth 

*  Not  found  in  Alcuin,  but  in  a  Gloss. 


VER.  22—27.  ST.  JOHN.  223 

not;  to  labour  for  the  meat  wliicli  perisheth,  is  to  be  devoted 
to  the  interests  of  this  life.  Our  Lord  saw  that  the  raultitude 
had  no  thought  of  believing,  and  only  wished  to  fill  their 
bellies,  without  working;  and  this  He  justly  called  the  mcat 
which  porisheth.  Aug.  As  He  told  the  woman  of  Samaria  Aug.  Tr. 
above,  If  thou  knewest  Who  it  is  that  saith  to  thee,  Give  Me  ^'"^"  ^* 
to  drinli,  thou  wouldest  have  asked  of  Him,  and  He  ivould 
have  given  thee  living  water.  So  he  says  here,  Which  the 
Son  of  man  shall  give  unto  you.  Alcuin.  "When,  through 
the  hand  of  the  priest,  thou  receivest  the  Body  of  Christ, 
think  not  of  the  priest  which  thou  seest,  but  of  the  Priest 
thou  dost  not  see.  The  pricst  is  the  dispenscr  of  this  food, 
not  the  author.  The  Son  of  man  gives  Himself  to  us,  that 
we  may  abide  in  Him,  and  He  in  us.  Do  not  couceive  that 
Son  of  man  to  be  the  same  as  other  sons  of  men  :  He 
stands  alone  in  abundance  of  grace,  separate  and  distinct 
from  all  the  rest :  for  that  Son  of  man  is  the  Son  of  God,  as 
it  follows,  For  Him  hath  God  the  Father  sealed.  To  seal  is 
to  put  a  mark  upon ;  so  the  meaning  is,  Do  not  despise  Me 
because  I  am  the  Son  of  man,  for  I  am  the  Son  of  man  in 
such  sort,  as  that  the  Father  hath  sealed  Me,  i.e.  given  Me 
something  pecuHar,  to  the  end  that  I  should  not  be  con- 
founded  with  the  human  race,  but  that  the  human  race  should 
be  delivered  by  Me.  Hilary.  A  scal  throws  out  a  pcrfect  iiiir.  viii. 
impression  of  the  stamp,  at  the  same  time  that  it  takes  in  ^^ 
that  impression.  This  is  not  a  perfect  illustration  of  the 
Divine  nativity  :  for  seaHng  supposes  mattcr,  different  kiuds 
of  matter,  the  impression  of  harder  upon  softer.  Yet  He 
who  was  God  Only-Begotten,  and  the  Son  of  man  only  by 
the  Sacrament  of  our  salvation,  makes  use  of  it  to  express 
the  rather's  fulness  as  stamped  upon  Hiraself.  He  wishes  to 
shew  the  Jews  He  has  the  power  of  giving  the  eternal  meat, 
because  He  contained  in  Himself  the  fuhiess  of  God.  Ciirys.  Chns. 
Or  sealed,  i.e.  sent  Him  for  this  purpose,  viz.  to  briug  us  xUv]  i. 
food ;  or,  sealed,  was  revealed  the  Gospel  by  means  of  His 
witness.  Alcuin.  To  take  the  passage  mystically :  on  the 
day  following,  i.e.  after  the  ascension  of  Christ,  the  multi- 
tude  standing  in  good  works,  not  lying  in  worldly  pleasurcs, 
expects  Jesus  to  come  to  them.  The  one  ship  is  the  one 
Church :  the  othcr  ships  which  come  bcsides,  are  thc  cou- 


I 


224  GOSPEL   ACCORDING   TO  CHAP.  VI. 

venticles  of  lieretics,  who  seek  their  own,  not  the  things  of 

Phii.  2,21.  Jesus  Christ.     Wherefore  He  well  says,  Ye  seek  Me,  because 

Aug.  Tr.    ye  did  eat  of  the  loaves.     Aug.  How  many  there  are  who 

seek  Jesus,  only  to  gain  some  temporary  benefit.     One  man 

has  a  matter  of  business,  in  which  he  wants  the  assistance  of 

the  clergy ;  another  is  oppressed  by  a  more  powerful  neigh- 

bour,  and  flies  to  the  Church  for  refuge :  Jesus  is  scarcely 

Orpg.        ever  sought  for  Jesus'  sake.     Greg.    In  their  persons  too 

jvjorai.       our  Lord  condemns  all  those  within  the  holy  Church,  who, 

(c.  XXV.)    when  brought  near  to  God  by  sacred  Orders,  do  not  seek 

the  recompense  of  righteousness,  but  the  interests  of  this 

present  Hfe.     To  follow  our  Lord,  when  filled  with  bread,  is 

to  use  Holy  Church  as  a  means  of  livelihood ;  and  to  seek 

our  Lord  not  for  the  miracle's  sake,  but  for  the  loaves,  is  to 

aspire  to  a  religious  office,  not  with  a  view  to  increase  of 

grace,  but  to  add  to  our  worldly  means.     Bede.  They  too 

seek  Jesus,  not  for  Jesus'  sake,  but  for  soraething  else,  who 

ask  in  their  prayers  not  for  eternal,  but  temporal  blessings. 

The  mystical  meaning  is,  that  the  conventicles  of  heretics 

are  without  the  compauy  of  Christ  and  His  disciples.     And 

other  ships  coming,  is  the  sudden  growth  of  heresies.     By 

the  crowd,  which  saw  that  Jesus  was  not  there,  or  His  dis- 

ciples,  are  designated  those  who  seeing  the  errors  of  heretics, 

leave  them  and  turn  to  the  true  faith. 

28.  Then  said  they  unto  Him,  What  shall  we  do, 
that  we  might  work  the  works  of  God  ? 

29.  Jesus  answered  and  said  unto  them,  This  is 
the  work  of  God,  that  ye  believe  on  Him  Whom  He 
hath  sent. 

30.  They  said  therefore  unto  Him,  What  sign 
shewest  Thou  then,  that  we  may  see,  and  believe 
Thee  ?   what  dost  Thou  work  ? 

31.  Our  fathers  did  eat  manna  in  the  desert;  as  it 
is  written,  He  gave  them  bread  from  heaven  to  eat. 

32.  Then  said  Jesus  unto  them,  Verily,  verily, 
I  say  unto  you,  Moses  gave  you  not  that  bread  from 
heaven ;  but  My  Father  giveth  you  the  true  bread 
from  heaven. 


VER.  28 — 34.  ST.  JOHN.  225 

33.  For  tlie  bread  of  God  is  He  which  cometh 
down  from  heaven,  and  giveth  life  unto  the  world. 

34.  Then  said  they  unto  Him,  Lord,  evermore  give 
us  this  bread. 

Alcuin.  They  understood  that  the  meat,  which  remaineth 
unto  eternal  hfe,  was  the  work  of  God :  and  therefore  they 
ask  Him  what  to  do  to  work  the  work  of  God,  i.  e.  obtain 
the  meat :  Then  said  they  unto  Him,  What  shall  ive  do  that 
we  might  work  the  works  of  God?  Bede.  i.  e.  By  keeping 
what  coramandraents  shall  we  be  able  to  fulfil  the  law  of 
God  ?  Chrys.  But  they  said  this,  not  that  they  might  chrys. 
learn,  and  do  them,  but  to  obtain  frora  Him  another  exhi-  '^'"": 

'  '  xlv.  1. 

bition  of  His  bounty.     Theophyl.  Christ,  tliough  He  saw 
it  would  not  avail,  yet  for  the  good  of  others  afterwards, 
answered  their  question ;  and  shewed  them,  or  rather  the 
whole    world,  what  was  the  work  of  God :  Jesus  answered 
and  said  unto  them,  This  is  the  work  of  God,  that  ye  believe 
on  Ilim  whoni  Ue  hath  sent.     Aug.  He  does  not  say,  That  Au?. 
ye  beheve  Him,  but,  that  ye  believe  on  Uim.     For  the  devils  .  y^^"'- 
beheved  Hira,  and  did  not  beheve  on  Hira ;  and  we  beheve 
Paul,  but  do  not  beheve  on  Paul.     To  beheve  on  Hira  is 
beheving  to  love,  beheving  to  honour  Ilim,  beheving  to  go 
unto  Hira,  and  be  made  membcrs  incorporate  of  His  Body. 
The  faith,  which  God  requires  of  us,  is  that  wliich  worketh 
by  love.     Faith  indeed  is  distinguished  frora  works  by  the 
Apostle,  who  says,  That  man  isjustified  by  faith  without  the  Rom.  3, 
deeds  of  the  law.     But  the  works  indeed  which  appear  good, 
without  faith  in  Christ,  are  not  really  so,  not  being  referred 
to  that  end,  which  raakes  them  good.     For  Christ  is  the  end  Rom. 
of  the  law  for  righteousness  to  every  one  that  believeth.     And     ' 
therefore  our  Lord  would  not  separate  faith  from  works,  but 
said  that  faith  itself  was  the  doing  the  work  of  God ;   He 
saith  not,  This  is  your  work,  but,  This  is  the  ivork  of  God, 
that  ye  believe  on  Ilim  :  in  order  that  he  that  glorieth  might 
glory  in  the  Lord.     Aug.  To  eat  then  that  meat  which  eu-  Aug. 
dureth  unto  everlasting  hfe,  is  to  believe  on   Hira.      Why  ^"^" 
dost  thou  make  ready  thy  tooth  and  thy  behy  ?     Only  be- 
heve,  and  thou  hast  eaten  already.     As  He  called  ou  them 

VOL.  IV.  Q 


226  GOSPEL    ACCORDING    TO  CHAP,  VI. 

to  believe,  tliey  still  asked  for  miracles  whereby  to  believe ; 

They  said  therefore  unto  Him,  What  sign  shewest  Thou  then, 

that  we  may  see  and  believe  Thee  ?     What  dost  Thou  work  ? 

riirys.       Chrys.  Nothing  can  be  more  unreasonable  than  their  ask- 

^°^{        ing  for  another  miracle,  as  if  none  had  been  given  already. 

And  they  do  not  even  leave  the  choice  of  the  miracle  to  our 

Lord ;  but  would  oblige  Him  to  give  them  just  that  sign, 

which  was  given  to  their  fathers  :   Our  fathers  did  eat  manna 

in  the  desert.      Alcuin.    And  to  exalt   the  miracle  of  the 

manna,  they  quote  the  Psalra,  As  it  is  written,  He  gave  them 

Chrys.       bread  from  heaven  to  eat.     Chrys,  Whereas  many  miracles 

xlv"i        ^^^^  performed  in  Egypt,  at  the  Red  Sea,  and  in  the  desert, 

they  remembered  this  one  the  best  of  any.     Such  is  the 

force  of  appetite.     They  do  not  mention  this  miracle  as  the 

work  either  of  God,  or  of  Moses,  in  order  to  avoid  raising 

Him  on  the  one  hand  to  an  equality  with  God,  or  lowering 

Him   on  the  other  by  a  comparison  with  Moses  ;   but  they 

take   a   middle    ground,    only  saying,   Our  fathers  did  eat 

Aug.  Tr.    manna  in  the  desert.     Aug.  Or  thus ;  Our  Lord  sets  Him- 

XXV.  s.  12.  ggj^  above  Moses,  who  did  not  dare  to  say  that  he  gave  the 

meat  which  perisheth  not.     The  multitude  therefore  remem- 

bering  what  Moses  had  done,  and  wishing  for  some  greater 

miracle,  say,  as  it  were,  Thou  promisest   the   meat  which 

perisheth  not,  and  doest   not   works  equal  to  those  Moses 

did.     He  gave  us  not  barley  loaves,  but  manna  from  heaven. 

Chrys.       Chrys.   Our  Lord  might  have  repHed,  that  He  had  done 

xxvTl.      mirftcles  greater  than  Moses :   but  it  was  not  the  time  for 

such  a  declaration.      One  thing  He  desired,  viz.  to  bring 

them  to  taste  the  spiritual  meat :  then  Jesus  said  unto  them, 

Verily,  verily,  I  say  unto  you,  Moses  gave  you  not  that  bread 

from  heaven ;  but  My  Father  giveth  you  the  true  bread  from 

heaven.     Did  not  the  manna  come  from  heaven  ?    True,  but 

in  what  sense  did  it  ?     The  same  in  which  the  birds  are 

called,  the  birds  of  heaven  ^ ;  and  just  as  it  is  said  in  the 

Ps.  17.      Psalm,  The  Lord  thundered  out  of  heaven.     He  calls  it  the 

true  bread,  not  because  the  miracle  of  the  manna  was  false, 

but  because  it  was  the  figure,  not  the  reahty.     He  does  not 

say  too,  Moses  gave  it  you  not,  but  I :  but  He  puts  God  for 

Aug.  Tr.    Moses,  Himself  for  the  manna.     Aug.  As  if  He  said,  That 

XXV.  31. 

^  Volucres  cceli,  Vulgate  translation  of  fowls  of  the  air. 


VER.  28 — 34.  ST.  JOHN.  227 

manna  was  the  type  of  this  food,  of  which  I  just  now  spoke  j 
and  which  all  My  miracles  refer  to.  You  like  My  miracles, 
you  despise  what  is  signified  by  them.  This  bread  which 
God  gives,  and  which  this  manna  represented,  is  the  Lord 
Jesus  Christ,  as  we  read  next,  For  the  bread  of  God  is  He 
which  cometh  down  from  heaven,  and  giveth  life  unto  the 
world.  Bede.  Not  to  the  physical  world,  but  to  men,  its 
inhabitants.  Theophyl.  He  calls  Himself  the  true  bread, 
because  the  Only-begotten  Son  of  God,  made  man,  was 
principally  signified  by  the  manna.  For  manna  means  lite- 
rally,  What  is  this  ?  The  Israehtes  were  astouished  at  first 
on  finding  it,  and  asked  one  another  what  it  was.  And  the 
Son  of  God,  made  man,  is  in  an  especial  sense  this  mys- 
terious  manna,  which  we  ask  about,  saying,  What  is  this? 
How  can  the  Son  of  God  be  the  Son  of  Man  ?  How  can 
one  person  consist  of  two  natures?  Alcuin.  Who  by  the 
humauity,  which  was  assumed,  came  down  from  heaven,  and 
by  the  divinity,  which  assumed  it,  gives  life  to  the  world. 
Theophyl.  But  this  bread,  being  essentially  life,  (for  He  is 
the  Son  of  the  living  Father,)  in  quickening  all  things,  does 
but  what  is  natural  to  Him  to  do.  For  as  natural  bread 
supports  our  weak  flesh,  so  Christ,  by  the  operations  of  the 
Spirit,  gives  hfe  to  the  soul ;  and  evcn  incorruption  to  the 
body,  (for  at  the  resurrection  the  body  will  be  made  incor- 
ruptible).  Wherefore  He  says,  that  He  yiveth  Jfe  unto  the 
world.  Chrys.  Not  only  to  the  Jews,  but  to  the  whole  world.  Chrys. 
The  multitude,  however,  still  attached  a  low  meaning  to  His  'I"'"- 
words  :  Then  said  they  unto  Him,  Lord,  evermore  give  us  this 
bread.  They  say,  Give  us  this  hread,  not,  Ask  Thy  Father 
to  give  it  us :  whereas  He  had  said  that  His  Father  gave 
this  bread.  Aug.  As  the  woman  of  Samaria,  when  our  Lord  Aug.  Tr. 
told  her,  Whosoever  drinketh  of  this  water  shall  ncver  thirst,  ^^^*  ^*^' 
thought  He  meant  natural  water,  and  said,  Sir,  give  me  this 
water,  that  she  might  never  be  in  want  of  it  again:  in  the 
same  way  these  say,  Give  us  this  bread,  which  refreshes, 
supports,  and  fails  not. 

35.  And  Jesus  said  unto  them,  I  am  the  bread  of 
life :  he  that  cometh  to  Me  shall  never  hunger ;  and 
he  that  believeth  on  Me  shall  never  thirst. 

42 


228  GOSPEL   ACCOTIDING    TO  CHAP.  VT. 

36.  But  I  said  unto  you,  That  ye  also  have  seen 
Me,  and  beUeve  not. 

37.  AU  that  the  Father  giveth  Me  shaU  come  to 
Me;  and  him  that  cometh  to  Me  I  wiU  in  no  wise 
cast  out. 

38.  For  I  came  down  from  heaven,  not  to  do  Mine 
own  wiU,  but  the  wiU  of  Ilim  that  sent  Me. 

39.  And  this  is  the  Father's  will  whicli  hath  sent 
Me,  that  of  all  which  He  hath  given  Me  I  should 
lose  nothing,  but  should  raise  it  np  again  at  the 
last  day. 

40.  And  this  is  the  will  of  Him  that  sent  Me,  that 
every  one  which  seeth  thc  Son,  and  bcUeveth  on  Ilim, 
may  have  everlasting  life  :  and  I  will  raise  him  up  at 
the  last  day. 

CJuEjs.  CnRYS.    Our  Lord  now  procceds  to  sct  forth  mysterics  ; 

xlv"2.       ^"^  ^^^^  speaks  of  Ilis  Divinity  :  And  Jesus  said  unto  them, 

I  am  the  bread  qf  life.     He  does  not  say  this  of  His  body, 

for  He  speaks  of  tliat  at  tlie  end ;  The  brcad  that  I  ivill  yive 

you  is  My  flesh.    Here  He  is  speaking  of  His  Divinity.     The 

flesh  is  bread,  by  virtuc  of  the  Word ;  this  bread  is  heavenly 

bread,  on  account  of  thc  Spirit  which  dweUeth  in  it.     Theo- 

PHYL.  He  does  not  say,  I  am  the  bread  of  nourishment,  but 

of  Ufe,  for,  whereas  aU   things  brought  death,  Christ  hath 

quickened   us  by  Hiraself.     But  thc  Hfe  here,  is  not    our 

coramon  life,  but  that  which  is  not  cut  short  by  death  :  He 

that  cometh  to  Me  shall  never  hunger ;  and  he  that  believ- 

Aug.  Tr.    eth  on  Me  shall  never  tliirst.     Aug.  He  that  cometh  to  Me, 

^^  '     '     i.  e.  tliat  believeth  on  Me,  shall  never  hunger,  has  the  sarae 

meaning  as  shaU  nevcr  thirst ;  both  signifying  that  eternal 

society,  where  there  is  no  want.     Theophyl.  Or,  shall  never 

^  non         kunger  or  thirst,  i.  e.  shaU  ncver  bc  wearicd  ^  of  hcaring  the 

feiet  ac-     word  of  God,  and  shaU  never  thirst  as  to  thc  understanding  : 

cipieucU     as  though  Hc  had  not  the  water  of  baptism,  aiid  thc  sauc- 

seniio-  ... 

nem.  tification  of  the  Spirit.     Aug.  Ye  desire  bread  frora  heavcn ; 

Aufj;  Tr.     but,  though  you  have  it  before  you,  you  eat  it  not.     This  is 

what  I  told  you  :  But  I  said  unto  you,  that  ye  also  have  seen 


VER.  35—40.  ST.  JOHN.  229 

Me,  and  believe  not.     Alcuin.  As  if  He  said,  I  did  not  say 
what  I  did  to  you  about  the  bread,  because  I  thought  you 
would  eat  it,  but  rather  to  convict  you  of  unbelief.     I  say, 
that  ye  see  Me,  and  believe  not.     Chrys.   Or,  I  said  to  yoii,  Chrys. 
refers  to  thc  testimony  of  the  Scriptures,  of  which  He  said  ^y™'^ 
above,  They  are  they  ivhich  testify  qf  Me ;  and  again,  /  am  ^^  5^ 
come  in  My  Father's  Name,  and  ye  receive  3fe  not.     That  ye 
have  seen  Me,  is  a  silent  allusion  to  His  miracles.    Aug.  But,  Auar.  Tr. 
because  ye  have    seen  Me,  and   believed  not,   I  have   not 
therefore  lost  the  people  of  God  :   All  that  the  Fatlier  giveth 
Me,  shall  come  vnto  Me ;  and  him  that  conieth  to  3Ie,  I  will  in 
no  wise  cast  out.     Bede.  AIl,  He  saith,  absolutely,  to  shcw 
the  fulness  of  the  nuraber  who  should  believe.     These  are 
they  which  the  Father  gives  the  Son,  when,  by  His  sccrct 
inspiration,  He  makes  them  believe  in  the  Son.     Alcuin. 
Whomsoever  therefore  the  Father  draweth  to  belief  in  Me, 
he,  by  faith,  shall  corae  to  Me,  that  he  may  be  joined  to  Me. 
And  tJiose,  who  in  the  steps  of  faith  and  good  works,  shall 
come  to  Me,  I  will  in  no  ivise  cast  out ;  i.  e.  in  the  secret  habi- 
tation  of  a  pure  conscience,  he  shall  dwell  with  Me,  and  at 
the  last  I  will  receive  him  to  everlasting  felicity.     Aug.  That  Aug.  Tr. 
inner  place,  whencc  there  is  no  casting  out,  is  a  great  sanc-  ^^^' 
tuary,  a  secret  charabcr,  where  is  ncithcr  weariness,  or  the 
bitterness  of  evil  thoughts,  or  the  cross  of  pain  and  tempta- 
tion  :  of  which  it  is  said,  Enter  thou  into  thejoy  of  thy  Lord.  Matt.  2,5. 
CiiRYS.  The  cxpression,  that  the  Father  rjivcth  Me,  shews  that  Chrys. 
it  is  no  accident  whether  a  man  believes  or  not,  and  that  j.iiv?2. 
bchef  is  not    the   work  of  human   cogitation,  but  rcquires 
a  revelation  from  on  high,  and  a  raind  dcvout  cnough    to 
receive  the  revelation.     Not  that  tlicy  are  free  from  blame, 
whom  the  Father  does  not  give,  for  they  are  deficieut  even  in 
that  which  lies  in  their  own  power,  the  will  to  believe.    Tliis 
is  a  virtual  rebuke  to  their  unbelief,  as  it  shews  that  who- 
ever  does  not  believe  in  Hira,  transgresses  the  Fathcr's  will. 
Paul,  however,  says,  that  He  gives  them  up  to  the  Father : 
When  Ile  shall  have  given  up  the  kingdom  to  God,  even  the  1  Cor.  5, 
Father.     But  as  the  Father,  in  giving,  does  not  take  from  ^^' 
Himself,  so  neither  does  the  Son  when  He  gives  up.     The 
Son  is  said  to  give  up  to  thc  Father,  because  we  are  brought 
to  the  Father  by  Him.    Aud  of  the  Father  at  the  same  time 


230  GOSPEL   ACCORDING   TO  CHAP.  VI. 

1  Cor.  1,    we  read,  By  Whom  ye  were  called  unto  the  fellowship  qf  Mis 

Son.     Whoever  then,  our  Lord  says,  cometh  to  Me,  shall 

be  saved,  for  to  save  such  I  took  up  flesh :  For  I  came  doion 

from  heaven  not  to  do  Mine  own  will,  but  the  will  of  Him  that 

sent  Me.    But  what?    Hast  Thou  one  will,  He  another  ?   No, 

certainly.     Mark  what  He  says  afterwards ;  And  this  is  the 

will  of  Him  that  sent  Me,  that  every  one  which  seeth  the  Son, 

and  believeth  on  Him,  should  have  everlasting  Ufe.     And  this 

c.  5,  21.     is  the  Son's  will  too  ;  For  the  Son  quickeneth  whom  He  will. 

He  says  then,  I  came  to  do  nothing  but  what  the  Father 

wills,  for  I  have  no  will  distinct  from  My  Father^s  :    all 

things  that  the  Father  hath  are  Mine.     But  this  not  now : 

He  reserves  these  higher  truths  for  the  end  of  His  ministry. 

Aug.  Tr.    AuG.  This  is  the  reason  why  He  does  not  cast  out  those  who 

■^'     come  to  Him.     For  I  came  downfrom  lieaven  not  to  do  Mine 

own  will,  but  the  will  of  Him   that  sent  Me.     The  soul  de- 

parted  from  God,  because  it  was  proud.     Pride  casts  us  out, 

humility  rcstorcs  us.     When  a  physician  in  the  treatment 

of  a  disease,  cures  certain  outward  symptoms,  but  uot  the 

cause  which  produccs  them,  his  cure  is  only  temporary.     So 

long  as  the  cause  remains,  the  diseasc  may  return.     That 

the  cause  then  of  all  diseases,  i.e.  pride,  might  be  eradicated, 

the  Son  of  God  humbled  Himself.     Why  art  thou  proud, 

O  man  ?    The  Son  of  God  humbled  Himself  for  thee.     It 

might  shame  thee,  perhaps,  to  imitate  a  humble  man;  but 

imitate  at  least  a  humble  God.    And  this  is  the  proof  of  His 

humility :  /  came  not  to  do  Mine  own  will,  but  the  will  of 

Him  that  sent  Me.     Pride  does  its  own  will ;  humility  the 

lliiar.  iii.   will  of  God.     HiLARY.  Not  that  Hc  does  what  He  does  not 

c,  9     '     wish.     He  fulfils  obediently  His  Father's  will,  wishing  also 

Aug.  Tr.    Himself  to   fulfil  that   wiU.      Auo.    For  this   very    reason 

'T''^' "L     therefore,  I  will  not  cast  out  him  that  cometh  to  Me  :  be- 

Joau    16.  '  _  _  ' 

cause  I  came  not  to  do  Mine  own  wiU.  I  came  to  teach 
humility,  by  being  humble  Myself.  He  that  cometh  to  Me, 
is  made  a  member  of  Me,  and  necessarily  humble,  because 
He  will  not  do  His  own  will,  but  the  will  of  God ;  and 
therefore  is  not  cast  out.  He  was  cast  out,  as  proud ;  he 
returns  to  Me  humble,  he  is  not  sent  away,  except  for  pride 
again;  he  who  keeps  his  humility,  falleth  not  from  the  truth. 
And  further,  that  He  does  not  cast  out  such,  because  He 


VER.  35 — 40.  ST.  JOHN.  231 

came  not  to  do  His  will,  He  shews  when  He  says,  And  this 
is  the  Father's  will  which  hath  sent  Me,  that  of  all  which 
He  hath  given  Me,  I  should  lose  nothing.     Every  one  of  an 
humble  mind  is  given  to  Him :   It  is  not  the  will  of  your  Msitt.  \8, 
Father,  that  one  of  these  little  ones  should  perish.    The  swell-  ^^' 
ing  ones  may  perish  ;  of  the  little  ones  none  can;   for  except  Matt  18, 
ye  he  as  a  little  child,  ye  shalt  not  enter  into  the  kingdom  of 
heaven.     Aug.  They  thercfore  who  by  God's  unerring  pro-  Aug.  de 
vidence  are   foreknown,   and   predestined,  called,  justified,  Gratia' 
glorified,   even  before  their  new  birth,  or  before  they  are  c-  '^ 
born  at  all,  are  already  the  sons  of  God,  and  cannot  possibly 
perish;  these  are  they  who  truly  come  to  Christ.     By  Him 
there  is  given  also  perseverance  in  good  unto  the  end  ;  which 
is  given  only  to  those  who  will  not  perish.     Tliose  who  do 
not  persevere  will  perish.    Chrys.  I  should  lose  nothing ;  He  Chrys, 
lets  them  know,  He  does  not  desire  His  own  honour,  but  ^y^^'^ 
their  salvation.     After  these  declarations,  /  will  in  no  wise 
cast  out,  and  /  should  lose  nothing,  He  adds,  But  should  raise 
it  up  at  the  last  day.    In  the  general  rcsurrection  the  wicked 
will  be  cast  out,  according  to  Matthew,  Take  him,  and  cast  Matt.  22, 
him  into  outer  darkness.     And,  Who  is  able  to  cast  hoth  soul  ^^' 
and  body  into  hell.     He  often  brings  in  mention  of  the  re-  ^g.        ' 
surrection  for  this  purpose  :  viz.  to  warn  men  not  to  judge  of 
God's  providence  from  present  events,  but  to  carry  on  their 
ideas  to  another  world.     Aug.  See  how  the  twofold  resur-  Aug.  Tr. 
rection  is  expressed  here.    He  who  cometh  to  Me,  shall  forth-  ^^^*  ^^' 
with  rise  again  ;  by  becomiug  humble,  and  a  member  of  Me. 
But  then  Hc  proceeds ;  But  I  will  raise  him  up  at  the  last 
day.     To  explain  the  words,  AII  that  the  Father  hath  given 
Me,  and,  /  should  lose  nothing,  He  adds ;  And  this  is  the  will 
of  Him  that  hath  sent  Me,  that  every  one  ichich  seeth  the  Son, 
and  believeth  on  Him,  may  have  everlasting  life ;  and  I  will 
raise  him  up  at  the  last  day.     Above  He  said,  Whoso  heareth  c.  5,  24. 
My  word,  and  believeth  on  Ilim  that  sent  Me :  now  it  is,  Every 
one  which  seeth  the  Son,  and  believeth  on  Him.     He  does  not 
say,  beheve  on  the  Father,  because  it  is  the  same  thing  to 
beUeve  on  the  Father,  and  on  the  Son ;  for  as  the  Father 
hath  life  in  Himself,  evcn  so  hath  Ile  given  io  the  Son  to  have 
life  in  Himself ;  and  again,   That  whoso  secth  the  Son  and 
believeth  on  Him,  should  have  everlasting  life ;    i.  e.  by  be- 


233  GOSPEL   ACCORDING   TO  CHAP.  VI. 

lieving,  by  passing  over  to  life,  as  at  the  first  resurrection. 
But  this  is  only  the  first  resurrection,  He  alludes  to  the 
second  when  He  says,  And  I  will  raise  him  up  at  the 
last  day. 

41.  The  Jews  then  murmured  at  Him,  because  He 
said,  I  am  the  bread  which  came  down  from  heaven. 

42.  And  they  said,  Is  not  this  Jesus,  the  Son  of 
Joseph,  whose  father  and  mother  we  know  ?  how  is 
it  then  that  He  saith,  I  came  down  from  heaven  ? 

43.  Jesus  therefore  answered  and  said  unto  them, 
Murmur  not  among  yourselves. 

44.  No  man  can  come  to  Me,  except  the  Father 
which  hath  sent  Me  draw  him :  and  I  will  raise  him 
up  at  the  last  day. 

45.  It  is  written  in  the  prophets,  And  they  shall 
be  all  taught  of  God.  Every  man  therefore  that 
hath  heard,  and  hath  lcarned  of  the  Fathcr,  cometh 
unto  Me. 

46.  Not  that  any  man  hath  seen  the  Father,  save 
He  whicli  is  of  God,  He  hath  seen  the  Father. 

chrys.  Chrys.  Thc  Jcws,  so  long  as  they  thought  to  get  food  for 

y.\J\'\       their  carnal  eating,  had  no  misgivings ;  but  when  this  hope 

was  taken  away,  then,  we  read,  the  Jeivs  murmured  at  Ilim 

because  Ile  said,  I  am  the  hread  which  came  doivnfrom  heaven. 

This  was  only  a  pretence.     The  real  cause  of  their  complaint 

was  that  they  were  disappointed  in  their  expectation  of  a 

bodily  feast.     As  yet  however  they  reverenced  Him,  for  His 

miracle;    and  only  expressed  their  discontent  by  murmurs. 

What  these  were  we  read  next:  Jnd  they  said,  Is  not  this 

JesuSy  the  Son  qf  Joseph,  whose  father  and  mother  we  know  ? 

how  is  it   then  that  He  saith,  I  came  down  from  heaven? 

Aiip:.  Tr.    AuG.    But  they  were  far  from  being  fit  for  that  heavenly 

bread,  and  did  not  hunger  for  it.     For  they  had  not  that 

Ciirys.       hunger  of  the  inuer  man.     Chrys.  It  is  evident  that  they 

xlvi.  1.      did  not  yet  know  of  His  miraculous  birth  :  for  they  call  Him 

the  Son  of  Joseph.     Nor  are  they  blamed  for  this.     Our 


VER.  41 46.  ST.  JOHN.  233 

Lord  does  not  reply,  I  am  not  the  Son  of  JosepTi :  for  the 
mh'acle  of  His  birth  would  have  overpowered  them.     And 
if  the  birth  according  to  the  flesh  were  above  their  behef, 
how  much  more  that  higher  and  ineffable  birth.     Aug.  He  Aug. 
took  man's  flesh  upon  Him,  but  not  after  the  manner  of    ^'  ^^"^' 
menj  for,  His  Father  being  ia  heaven,  He  chose  a  mother 
upon  earth,  and   was  born  of  her  without  a  father.     The 
answer  to  the  raurmurers  next  foUows :  Jesus  tlierefore  an- 
swered  and  said  unto  them,  Murmur  not  among  yourselves ; 
as  if  to  say,  I  know  why  ye  hunger  not  after  this  bread,  and 
80  cannot  understand  it,  and  do  not  seek  it :   No  man  can 
come  to  Me  except  the  Father  who  hath  sent  Me  draw  Jiim. 
This  is  the  doctrine  of  grace  :    none  cometh,  except  he  be 
drawn.     But  whom  the  Father  draws,  and  whom  not,  and 
why  He  draws  one,  and  not  another,  presumc  not  to  decide, 
if  thou  wouhlest  avoid  falling  into  error.     Take  the  doctrine 
as  it  is  given  thee :   and,  if  thou  art  not  drawn,  pray  that 
thou  maycst  be.     Chrys.    But  hcre  the  Manichees  attack  chrys. 
us,  asserting  that  nothinof  is  in  our  own  power.     Our  Lord's  M"'"- 
words  however  do  not  destroy  our  free  agency,  but  only 
shcw  that  we  nced  Divine  assistance.     For  He  is  speaking 
not  of  one  who  comes  without  the  concurrence  of  his  own 
will,  but  one  who  has  many  hindrances  in  the  way  of  his 
coming.     Aug.  Now  if  wc  are  drawn  to  Christ  without  our  Aug. 
own  will,  we  beheve  without  our  own  will :  the  will  is  not  J'"*  ^^"^" 

2.  et  sq. 

exercised,  but  compulsion  is  apphed.  But,  though  a  man  can 
enter  the  Church  involuntarily,  he  cannot  believe  other  than 
voluntarily ;  for  with  the  heart  man  believeth  imto  rir/hteous- 
ness.  Therefore  if  he  who  is  drawn,  comes  without  his  will, 
he  does  not  beheve;  if  he  does  not  believe,  he  does  not  come. 
For  we  do  not  come  to  Christ,  by  running,  or  walking,  but 
by  beheving,  not  by  the  motion  of  the  body,  but  the  will  of 
the  mind.  Thou  art  drawn  by  thy  wilh  But  what  is  it  to 
be  drawn  by  the  will  ?  Belight  thou  in  the  Lord,  and  He  vnll  Ps.  sg. 
give  thee  thy  hcarfs  desire.  There  is  a  certain  craving  of 
the  heart,  to  which  that  heavenly  bread  is  pleasant.  If  the 
Poet  could  say,  "  Trahit  sua  quemque  vohiptas,"  how  much 
more  strongly  may  we  speak  of  a  man  being  drawn  to  Christ, 
i.e.  being  delighted  with  truth,  happiness,  justice,  etcrnal  hfe, 
all  which  is  Cln-ist  ?  Havc  thc  bodily  senses  their  pleasures, 


234  GOSPEL  ACCORDING  TO  CHAP.  VT. 

and  has  not  tlie  soul  liers  ?    Give  me  one  who  loves,  who 

longs,  who  burns,  who  sighs  for  the  source  of  his  beiug  and 

his  eternal  home ;    and  he  will  know  what  I  mean.     But 

why  did  He  say,  Except  My  Father  draw  him  ?    If  we  are 

to  be  drawn,  let  us  be  drawn  by  Him  to  whom  His  love 

Cant.  1, 4.  saith,  Draw  me,  we  will  run  after  Thee.     But  let  us  see  what 

is  meant  by  it.     The  Father  draws  to  the  Son  those  who 

believe  on  the  Son,  as  thinking  that  He  has  God  for  His 

Father,     For  the  Father  begat  the  Son  equal  to  Himself; 

and  whoso  thinks  and  believes  really  and  seriously  that  He 

on  Wliom  he  believes  is  equal  to  the  Father,  him  the  Father 

draws  to  the  Son.     Arius  bcHeved  Hira  to  be  a  creature  ; 

the  Father  drew  not  him.     Thomas  says,  Christ  is  only  a 

man.     Because  he  so  believes,  the  Father  draws  him  not. 

Matt,  16,    He  drew  Peter  who  said,  Thou  art  the  Christ,  the  Son  of  the 

living  God;  to  whom  accordingly  it  was  told,  For  flesh  and 

blood  hath  not  revealed  it  unto  thee,  but  My  Father  which  is 

in  heaven.     That  revelation  is  the  drawing.     For  if  earthly 

objects,  when  put  before  us,  draw  us ;  how  much  more  shall 

Christ,  when  revealed  by  the  Father?     For  what  doth  the 

soul  more  long  after  than  truth  ?     But  here  men  hunger, 

there  they  will  be  fiUed.     Whereforc  He  adds,  And  I  will 

raise  him  up  at  the  last  day :  as  if  He  said,  He  shall  be  filled 

with  that,  for  which  he  now  thirsts,  at  the  resurrection  of 

Aug.  de     the  dead ;    for  I  will  raise  him  up.     Aug.    Or  the  Father 

et  Vet.°^    draws  to  the  Son,  by  the  works  which  He  did  by  Him. 

Chrys.       Chrys.  Grcat  indeed  is  the  Son's  dignity  ;  the  Father  draws 

^"!"'        men,  and  the  Son  raises  thera  up.     This  is  no  division  of 

works,  but  an  equality  of  power.     He  then  shews  the  way 

in  which  the  Father  draws.     //  is  written  in  the  Prophets, 

And  they  shall  all  be  taught  of  God.     You  see  the  excellence 

of  faith ;  that  it  cannot  be  learnt  from  men,  or  by  the  teach- 

ing  of  man,  but  only  from  God  Himself,     The  Master  sits, 

dispensing  His  truth  to  all,  pouring  out  His  doctrine  to  all. 

But  if  all  are  to  be  taught  of  God,  how  is  it  that  some  be- 

lieve  not  ?   Because  all  here  only  means  the  generahty,  or, 

Aug.  de     fill  that  have  the  will.    Aug.  Or  thus  ;  When  a  schoolmaster 

SaiTcto-^     is  the  only  one  iu  a  town,  we  say  loosely,  This  man  teaches 

rum,         all  here  to  read ;   not  that  all  learn  of  hira,  but  that  he 

teaches  all  who  do  learn.     And  in  the  same  way  we  say  that 


C.   Vlll. 


VER.  41 — 46.  ST.  JOHN.  235 

God  teaches  all  men  to  come  to  Christ :    not  that  all  do 
come,  but  that  no  one  comes  in  any  other  way.     Aug.  AU  Au^. 
the  men  of  that  kingdom  shall  be  taught  of  God  ;  they  shall  j"P^' 
hear  nothing  from  men  :  for,  though  in  this  world  what  they  Tr.  xav.  7. 
hear  with  the  outward  ear  is  from  men,  yet  what  they  un- 
derstand  is  given  them  from  within ;    from  within  is  light 
and  revelatiou,     I  force  certain  sounds  into  your  ears,  but 
unless  He  is  within  to  reveal  their  meaning,  how,  O  ye  Jews, 
can  ye  acknowledge  Me,  ye  whom   the  Father   hath  not 
taught  ?  Bede.  He  uses  the  plural,  In  the  Prophets,  because 
all  the  Prophets  being  filled  with  one  and  the  same  spirit, 
their  prophecies,  though  diiferent,  all  tcnded  to  the  same 
end  ;  and  with  whatever  any  onc  of  them  says,  all  the  rest 
agree;  as  with  the  prophecy  of  Joel,  All  shall  be  taught  o/Joel  2,  23. 
God.     Gloss.  These  words  are  not  found  iu  Joel,  but  somc-  ^^^^^ \'^],l^ 
thing  like  them  ;  Be  glad  then  ye  children  of  Sion,  and  rejoice  ^orem 
in  the  Lord  your  God,  for  Jle  hath  given  you  a  Teacher.  vuig. 
And  more  expressly  in  Isaiah,  And  all  thy  children  shall  be  J^^'  ^*» 
taught  of  the  Lord.     Chkys.  An  important  distinction.     All  chrys. 
men  before  learut  the  things  of  God  through  men ;  now  they  i^"'"- 
learn  them  through  the  Only  Son  of  God,  and  the  Holy  Aug.  de 
Spirit.     AuG.  AU  that  are  taught  of  God  come  to  the  Sou,  s^^^[q'^'' 
bccause  thcy  have  heard  and  learnt  from  the  Father  of  the  rum, 
Son:    wherefore  Ile  procecds,  Every  man  that  hath  ^e«^^*etseq! 
and  hath  learned  of  the  FatJier,  cometh  to  Me.     But  if  every 
one  that  hath  heard  and  learnt  of  the  Father  cometh,  every 
one  that  hath  not  heard  of  the  Father  hath  not  learnt.     For 
beyond   the  rcach  of  thc   bodily  senses  is  this  school,  in 
which  the  Father  is  heard,  and  men  taught  to  come  to  the 
Son.     Here  we  have  not  to  do  with  the  carnal  ear,  but  the 
ear  of  the  heart ;  for  here  is  the  Son  Himsclf,  the  Word  by 
which  the  Father  teacheth,  and  together  with  Hira  the  Holy 
Spirit :    the  operations  of  the  three  Persons  being  insepa- 
rable  from  each  othcr.     This  is  attributed  however  princi- 
pally  to  the  Father,  because  from  Him  proceeds  the  Son, 
and  the  Holy  Spirit.     Therefore  the  grace  which  the  Di- 
vine  bounty  imparts  in  secret  to  men's  hearts,  is  rejccted 
by  none  from  hardness  of  heart  :    seeing  it  is  given  in  the 
first  instance,  iu  order  to  take  away  hard-hearteduess.    Why 
then  does  Ile  not  teach  all  to  come  to  Christ?     Because 


236  GOSPEL   ACCORDING   TO  CIIAP.  VI. 

tliose  whora  He  teaches,  He  teaches  in  mercy ;  and  those 
whom  He  teaches  not,  He  teaches  not  in  judgment.  But 
if  we  say,  that  those,  whom  He  teaches  not,  wish  to  learn, 
Ps.  84,  6.  we  shall  be  answered,  Why  then  is  it  said,  Wilt  Thou  not 
turn  again,  and  quicken  us  ?  If  God  does  not  make  willing 
minds  out  of  unwilling,  why  prayeth  the  Church,  according 
to  our  Lord's  command,  for  her  persecutors?  For  no  one 
can  say,  I  believed,  and  therefore  He  called  me :  rather  the 
preventing  mercy  of  God  called  him,  that  he  might  believe. 
Au^.  Tr.  AuG.  Behold  then  how  the  Father  draweth  ;  not  by  laying 
etle  ^  necessity  on  man,  but  by  teaching  the  truth.  To  draw, 
belongeth  to  God  :  Every  one  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  to  Me.  What  then  ?  Hath 
Christ  taught  nothing  ?  Not  so.  What  if  men  saw  not  the 
Father  tcaching,  but  saw  the  Son.  So  then  the  Fathcr 
taught,  the  Son  spoke.  As  I  teach  you  by  My  word,  so 
the  Father  teaches  by  His  Word.  But  He  Himself  explains 
the  matter,  if  we  read  on  :  Not  that  any  man  hath  seen  the 
Father,  save  He  ivhich  is  of  God,  Ue  hath  seen  the  Father ; 
as  if  He  said,  Do  not  when  I  tell  you,  Every  man  that  hath 
heard  and  learnt  of  the  Father,  say  to  yourselves,  We  have 
never  seen  the  Father,  and  how  then  can  we  have  learnt 
from  Him  ?  Hear  Him  then  in  Me.  I  know  the  Father, 
and  am  from  Him,  just  as  a  word  is  from  him  who  speaks 
it ;  i.e.  not  the  mere  passing  sound,  but  that  which  remain- 
Chrys.  cth  with  tlic  speaker,  and  draweth  the  hearer.  Chrys.  We 
^l^^^s  1  ^^^  ^^  from  God.  That  which  belongs  pecuharly  and  prin- 
cipally  to  the  Son,  He  omits  the  mention  of,  as  being  un- 
suitable  to  the  weakness  of  His  hearers. 

47.  Verily,  verily,  I  say  unto  you,  He  that  believ- 
eth  on  Me  hath  everlasting  life. 

48.  I  am  that  bread  of  life. 

49.  Your  fathers  did  eat  manna  in  the  wilderness, 
and  are  dead. 

50.  This  is  the  bread  which  cometh  down  from 
heaven,  that  a  man  may  eat  thereof,  and  not  die. 

51.  I  am  the  living  bread  which  came  down  from 
heaven :  if  any  man  eat  of  this  bread,  he  shall  live 
for  evei'. 


YER.  47 — 51.  ST.  JOHN.  237 

AuG.    Our  Lord  wishes  to  reveal  what  He  is ;    Verily,  Aug.  Tr. 
verily,  I  say  unto  you,  He  that  believeth  on  Me,  hath  ever-  ^^^'•^•i"* 
lasting  life.     As  if  He  said;  He  that  believeth  on  Me  hath 
Me :  but  what  is  it  to  have  Me  ?     It  is  to  have  eterual  hfe  : 
for  the  Word  which  was  in  the  beginning  with  God  is  hfe 
eternal,  and  the  life  was  the  hght  of  luen.     Life  uuderwent 
death,  that  hfe  might  kill  death.     Chrys.   The  multitude  ciirys. 
being  urgent  for  bodily  food,  and  rerainding  Him  of  that  Ij^!^  J^^^^j^ 
which  was  given  to  their  fathers,   He  tells  them  that  the 
manna  was  only  a  type  of  that  spiritual  food  which  was  now 
to  be  tasted  in  reahty,  I  am  that  bread  ofUfe.     Chkys.  He  Chns. 
calls  Himself  the  bread  of  hfe,  because  He  constitutes  one  ^,'J'"j 
life,  both  present  and  to  come.     Aug.    And  because   they  au<j-  Tr. 
had  taunted  Him  with  the  manna,  He  adds,  Your  fathers  ■''^^'*  ^'* 
did  eat  manna  in  the  ivilderness,  and  are  dead.     Your  fathers 
they  are,  for  ye  are  like  them  ;  murmuring  sons  of  raurmur- 
ing  fathers.     For  in  nothing  did  that  people  offend   God 
more,  than  by  their  raurmurs  against  Hira.     And  thcrefore 
are  they  dead,  because  what  they  saw  they  beHeved,  what 
they  did  not  see  they  believed  not,  nor  understood.     Chrys.  ciirys. 
Tlie  addition,  In  the  ivilderness,  is  not  put  in  without  mcan-  xivu-j. 
ing,  but  to  remind  thcm  how  short  a  time  the  raanna  lasted ; 
only  till  the  entrance  into  tlic  land  of  proraise.     And  be- 
cause  the  bread  which  Clirist  gave  seemcd  inferior  to  the 
manna,  in  that  the  latter  had  come  down  from  heaven,  while 
the  former  was  of  this  world,  He  adds,   This  is  the  bread 
ivhich  cometh  doivn  from  heaven.     Aug.  Tliis  was  the  bread  Anp;.  Tr. 
the  manna  typified,  this  was  the  bread   the  altar  typificd.  ^*^'*  ^" 
Both  the  one  and  the  other  were  sacraments,  differing  in 
symbol,   alike   in   the    thing  signified,     Hear  the  Apostle, 
They  did  all  eat  the  same  spiritual  meat.     Chrys.  He  then  i  Cor.  lo. 
gives  them  a  strong  reason  for  believing  that  they   were  Cinys. 
given  for  higher  privileges  than  their  fathers.     Their  fathers  xhi.  '2. 
eat  manna  and  were  dead ;  whereas  of  this  bread  He  says, 
tliat  a  man  may  eat  thereof,  and  not  die.     The  difference  of 
the  two  is  cvident  from  the  difiference  of  their  ends.     By 
bread  here  is  meant  wholesome  doctrine,  and  faith  in   Him, 
or   His  body :  for  thcse  are  the  preservatives  of  the  souh 
AuG.  But  are  we,  who  eat  the  bread  that  coraeth  down  from  Au^-.  Tr. 
heaven,  reUeved  frorn  deatli?  Frora  visible  and  carnal  death,  ''^^'"    '* 


238  GOSPEL  ACCOBDING  TO  CHAP.  VI, 

the  death  of  tlie  body,  we  are  not :  we  shall  die,  even  as 

they  died.     But  frora  spiritual  death  which  their  fathers 

suffered,  we  are  delivered.     Moses  and  many  acceptable  of 

God,  eat  the  manna,  and  died  not,  because  they  understood 

that  visible  food  in  a  spiritual  sense,  spiritually  tasted  it, 

and  were  spiritually  filled  with  it.     And  we  too  at  this  day 

receive  the  visible  food;  but  the  Sacrament  is  one  thing, 

the  virtue  of  the  Sacrament  another.     Many  a  one  receiveth 

1  Cor.  11,  from  the  Altar,  and  perisheth  in  receiving;  eating  and  drhik- 

^^*  ing  his  own  damnation,  as  saith  the  Apostle.     To  eat  thea 

the  heavenJy  bread  spiritually,  is  to  bring  to  the  Altar  an 

innocent  mind.     Sins,  though  they  be  daily,  are  not  deadly. 

Before  you  go  to  the  Altar,  attend  to  the  prayer  you  repeat : 

Matt.  6,     Forgive  us  our  debts,  as  we  forgive  our  debtors.     If  thou  for- 

*^'  givest,  thou  art  forgiven  :  approach  confidently ;  it  is  bread, 

not  poison.     None  then  that  eatcth  of  this  bread,  shall  die. 

But  we  speak  of  the  virtue  of  the  Sacrament,  not  the  visible 

Sacrament  itself;  of  the  inward,  not  of  the  outward  eater. 

Alcuin.  Therefore  I  say,  He  that  eateth  this  bread,  dieth 

not :  /  am  the  living  bread  which  came  down  from  heaven. 

Theoph.     Theophyl.  By  becoming  incarnate,  He  was  not  then  first 

in  V.  83.     man,  and  afterwards  assumed  Divinity,  as  Nestorius  fables. 

Aug.  Tr.    AuG.   The  manna  too  came  down  from  heaven ;    but  the 

XXVI.  13.    manna  was  shadow,  this  is  substance.     Alcuin.   But  men 

must  be  quickened  by  My  life  :   If  any  man  eat  of  this  bread, 

he  shall  live,  not  only  now  by  faith  and  righteousness,  but 

for  ever. 

51.  — And  the  bread  that  I  will  give  is  My  flesh, 
which  I  will  give  for  the  life  of  the  world. 

Qiogg  AuG.  Our  Lord  pronounces  Himself  to  be  bread,  not  only 

(Nic.)  in  respect  of  that  Divinity,  which  feeds  all  things,  but  also 
in  respect  of  that  human  nature,  which  was  assumed  by  the 
Word  of  God :  A?id  the  bread,  He  says,  that  I  will  give  is 
My  flesh,  which  I  will  give  for  the  life  of  the  world.  Bede. 
This  bread  our  Lord  then  gave,  when  He  dehvered  to  His 
disciple  the  mystery  of  His  Body  and  Blood,  and  offcred 
Himself  to  God  the  Father  on  the  altar  of  the  cross.  For 
the  life  of  the  world,  i.  e.  not  for  the  elements,  but  for  man- 


VER.  47—51.  ST.  JOHN.  239 

kind,  who  are  called  tlie  world.     Theophyl.   Which  I  shall 

give :  this  shews  His  power ;  for  it  shews  that  He  was  not 

crucified  as  a  servant,  in  subjection  to  the  Father,  but  of  His 

own  accord ;  for  though  He  is  said  to  have  been  given  xip  by 

the  Father,  yet  He  delivered  Hiraself  up  also.    And  observe, 

the  bread  which  is  taken  by  us  in  the  mysteries,  is  not  only 

the   sign  of  Christ's  flesh,  but    is  itself  the  very  flesh  of 

Christ;  for  He  does  not  say,  The  bread  which  I  will  give, 

is  the  sign  of  My  flesh,  but,  is  My  flesh.     The  bread  is  by 

a  mystical  benediction  conveyed  in  unutterable  words,  and 

by  the  indwelling  of  the  Holy  Ghost,  trausmuted  into  the 

flesh  of  Christ.     But  why  see  we  not  the  flesh?    Because, 

if  the  flesh  were  seen,  it  would  revolt  us  to  such  a  degree, 

that  we  should  be  unable  to  partake  of  it.     And  therefore 

in  condescension  to  our  infirmity,  the  mystical  food  is  given 

to  us  under  an  appearance  suitable  to  our  minds.     He  gave 

His  flesh  for  the  life  of  the  world,  in  that,  by  dying,  He 

dcstroyed  death,     By  the  hfe  of  the  workl  too,  I  understand 

the  resurrection ;    our  Lord's  death  having  brought  about 

the  resurrection  of  the  whole  human  race.     It  may  mean 

too  the  sanctified,  beatified,   spiritual  life ;    for  though  all 

have  not  attained  to  this  life,  yet  our  Lord  gave  Himself 

for  the  world,  and,  as  far  as  lies  in  Him,  the  whole  world 

is  sanctificd.     Aug.  But  when  does  flesh  receive  the  bread  Au<r.  Tr. 

which  He  calls  His  flesh  ?     The  faithful  know  aud  rcceive  '"' 

the  Body  of  Christ,  if  they  labour  to  be  the  body  of  Christ. 

And  they  become  the  body  of  Christ,  if  they  study  to  live 

by  the  Spirit  of  Christ :  for  that  which  lives  by  the  Spirit 

of  Christ,  is  the  body  of  Christ.     This  bread  the  Apostle 

sets  forth,   where  he  says,    IVe  being  many  are  one   body.  \.^°^' 

O  sacrament  of  mercy,  O  sign  of  unity,  O  boud  of  love ! 

Whoso  wishes  to  live,  let  him  draw  nigh,  believe,  be  iucor- 

porated,  that  he  may  be  quickened. 

52.  The  Jews  therefore  strove  among  themselves, 
saying,  How  can  this  man  give  us  His  flesh  to  cat  ? 

53.  Then  Jesus  said  unto  them,  Verily,  verily,  1 
say  unto  you,  Except  ye  eat  the  flesh  of  the  Son  of 
man,  and  drink  His  blood,  ye  have  no  Ufe  in  you. 


240 


GOSPEL   ACCORDING    TO 


CHAP.  VI. 


Aiis'.  Tr. 
xxvi.  s.  H 


Chrys. 
Hom. 
xlvii.  1, 


Au^.  Tr. 
xxvi,  15. 


Aug.  Tr. 
xxvi.  15. 


Theoph. 
in  V.  52. 

Aug.  de 
Civ.  Dei, 
Ixxi.  c.  25. 


Gal.  5,  19, 
et  seq. 


54.  Whoso  eateth  My  flesh,  and  drinketh  My 
blood,  hath  eternal  life;  and  I  will  raise  him  up 
at  the  last  day. 

AuG.  The  Jews  not  understanding  what  was  the  bread  of 
peace,  strove  among  themselves,  saying,  How  can  this  man 
give  us  His  flesh  to  eat  ?  Whereas  they  who  eat  the  bread 
strive  not  among  themselves,  for  God  makes  them  to  dwell 
together  in  unity.  Bede.  The  Jews  thought  that  our  Lord 
would  divide  His  flesh  into  pieces,  and  give  it  thera  to  eat : 
and  so  raistaking  Hira,  strove.  Chrys.  As  they  thought  it 
irapossible  that  He  should  do  as  He  said,  i.  e.  give  thcra  His 
flesh  to  eat,  He  shews  thera  that  it  was  not  only  possible, 
but  necessary  :  Then  said  Jesus  unto  them,  Verily,  verily, 
I  say  unto  you,  Except  ye  eat  the  flesh  of  the  Son  of  man, 
and  drink  IIis  blood,  ye  have  no  life  in  you.  Aug.  As  if  He 
said,  The  sense  in  which  that  bread  is  eaten,  and  the  mode 
of  eating  it,  ye  know  not ;  but,  Except  ye  eat  the  flesh  of 
the  Son  of  man,  and  drink  His  blood,  ye  have  no  life  in  you. 
Be.de.  And  that  this  raight  not  sccra  addressed  to  thcra 
alone,  He  declares  universally,  Whoso  eateth  My  flesh,  and 
drinketh  My  blood,  hath  eternal  life.  Aug.  And  that  they 
might  not  understand  Hira  to  speak  of  this  hfe,  and  make 
that  an  occasion  of  striving,  He  adds,  Ilath  eternal  life. 
This  then  he  hath  not  who  eateth  not  that  flesh,  nor  drink- 
eth  that  blood.  The  temporal  hfe  raen  may  have  without 
Hira,  the  eternal  they  cannot.  This  is  not  true  of  raaterial 
food.  If  we  do  not  take  that  indeed,  we  shall  not  live, 
neither  do  we  hve,  if  we  take  it :  for  either  disease,  or  old 
age,  or  sorae  accident  kills  us  after  all.  Whereas  this  meat 
and  drink,  i.  e.  the  Body  and  Blood  of  Christ,  is  such  that 
he  that  taketh  it  not  hath  not  Kfe,  and  he  that  taketh  it  hath 
life,  even  hfe  eternal.  Theophyl.  For  it  is  not  the  flesh  of 
man  siraply,  but  of  God  :  and  it  makes  man  divine,  by  in- 
ebriating  him,  as  it  were.  with  divinity.  Aug.  There  are 
sorae  who  proraise  men  dehverance  from  eternal  punishment, 
if  they  are  washed  in  Baptism  and  partake  of  Christ's  Body, 
whatever  hves  they  Hve.  Tlie  Apostle  however  contradicts 
them,  where  he  says,  The  works  of  the  flesh  are  manifest, 
which  are  these;  adultery,  fornication,  uncleanness,  lasciviouS' 


VER.  52 — 54.  ST.  JOHN.  241 

ness,  idolatry,  ivitchcraft,  hatred,  variance,  emulatio7is,  tvrath, 
strife,  seditions,  heresies,  envyings,  murders,  drunkenness,  re- 
vellings,  and  such  like ;  of  the  which  I  tell  you  before,  as  I 
have  also  told  you  in  time  past,  that  they  ivhich  do  such  things 
shall  not  inherit  the  kingdom  of  God.  Let  us  examine  what 
is  meant  here.  He  who  is  in  the  unity  of  His  body,  (i.  e.  one 
ofthe  Christian  members,)  the  Sacrament  of  which  body  the 
faithful  receive  when  they  comraunicate  at  thc  Altar ;  he  is 
truly  said  to  eat  the  body,  and  drink  the  blood  of  Christ. 
And  heretics  and  schismatics,  who  are  cut  ofF  from  thc  unity 
of  the  body,  may  receive  the  same  Sacrament ;  but  it  does 
not  profit  them,  nay,  rather  is  hurtful,  as  tending  to  make 
their  judgment  heavier,  or  their  forgiveness  later.  Nor  ought 
they  to  feel  secure  in  their  abandoned  and  damnable  ways, 
who,  by  the  iniquity  of  their  lives,  desert  righteousness, 
i.  e.  Christ ;  either  by  fornication,  or  other  sins  of  the  like 
kind.  Such  are  not  to  be  said  to  eat  the  body  of  Christ ; 
forasmuch  as  they  are  not  to  be  counted  among  the  members 
of  Christ.  For,  not  to  mention  other  things,  men  cannot  be 
members  of  Christ,  and  at  the  same  time  members  of  an 
harlot.  AuG.  By  this  meat  and  drink  then,  He  would  liave  Ancr. 
us  understand  the  society  of  His  body,  aud  His  raembers,  t"'"^"^ 

_    •'  ^ '  '  .Toan.  c. 

which  is  the  Church,  in  the  prcdcstined,  and  called,  and  xxvi  ].'>. 
justified,  and  glorificd  saints  and  behevers.  The  Sacrament 
whereof,  i.  e.  of  the  unity  of  the  body  and  blood  of  Christ,  is 
adrainistcred,  in  some  placcs  daily,  in  others  on  such  and 
such  days  from  the  Lord's  Table :  and  frora  the  Lord'a 
Table  it  is  received  by  some  to  their  salvation,  by  others  to 
their  condemnation.  But  the  thing  itself  of  which  this  is 
the  Sacrament,  is  for  our  salvation  to  every  one  who  par- 
takes  of  it,  for  conderanation  to  none.  To  prevent  us  sup- 
posing  that  those  who,  by  virtue  of  that  meat  and  drink, 
were  promised  eternal  life,  would  not  dic  in  the  body,  Hc 
adds,  And  I  will  raise  him  up  at  the  last  day ;  i.  e.  to  that 
eternal  life,  a  spiritual  rest,  which  the  spirits  of  the  Saints 
enter  into.  But  neither  sliall  the  body  be  defrauded  of 
eternal  Hfe,  but  shall  be  endowed  with  it  at  the  resurrection 
of  the  dead  in  the  last  day. 


VOL.    IV. 


242  GOSPEL  ACCORDING   TO  CHAP.  VI, 

55.  For  My  flesh  is  meat  indeed,  and  My  blood  is 
drink  indeed. 

56.  He  that  eateth  My  flesh,  and  drinketh  My 
blood,  dwelleth  in  Me,  and  I  in  him. 

57.  As  the  Uving  Father  hath  sent  Me,  and  I  Uve 
by  the  Father :  so  he  that  eateth  Me,  even  he  shall 
Hve  by  Me. 

58.  This  is  that  bread  which  came  down  from 
heaven :  not  as  your  fathers  did  eat  manna,  and  are 
dead :   he  that  eateth  of  this  bread  shall  hve  for  ever. 

59.  Tliese  things  said  He  in  the  synagogue,  as  He 
taught  in  Capernaum. 

Bede.  He   had   said   above,   Whoso  eateth   Mtj  flesh  and 

drinketh  My  hlood,  hath  eternal  life :  and  now  to  shew  the 

great   difference    between   bodily  meat   and   driuk,  and   the 

spiritual  mystery  of  His  body  and  blood,  He  adds,  For  My 

Chrys.      flesh  is  meat  indeed,  and  My  blood  is  drink  indeed.     Chrys. 

^°I"'        i.  e.  this  is  no  enigraa,  or  parable,  but  ye  raust  really  eat  the 

body  of  Christ;  or  He  means  to  say  that  the  true  meat 

Ang.  Tr.    was  He  who  saved  the  soul.     Aug.  Or  thus  :  Whereas  men 

XXVI,  17.    (Jesire  meat  and   drink  to  satisfy   hunger   and   thirst,   this 

effect  is  only  really  produced  by  that  meat  and  driuk,  which 

makes  the  receivers  of  it  immortal  and  incorruptible ;  i.  e. 

the  society  of  Saints,  where  is  peace  and   unity,  full  and 

perfect.     On  which  account  our  Lord  has  chosen  for  the 

types  of  His  body  and  blood,  things  which  become  one  out 

of  many.     Bread  is  a  quantity  of  grains  united  into  one 

mass,  wine  a  quantity  of  grapes  squeezed  together.     Then 

He  explains  what  it  is  to  eat  His  body  and  drink  His  blood : 

He  that  eateth  My  flesh,  and  drinketh  My  blood,  dwelleth  in 

Me,  and  I  in  him.     So  then  to  partake  of  that  meat  and 

that  drink,  is  to  dwell  in  Christ  and  Ciirist  in  thee.     He 

that  dwelleth  not  in  Christ,  and  in  whom  Christ  dwelleth 

not,  neither  eateth  His  flesh,  nor  drinketh  His  blood :  but 

rather  eateth  and  drinketh  the  sacrament  of  it  to  his  own 

Chiys.       damnation.     Chrys.  Or,  having  given  a  promise  of  eternal 

xlvi"'l       ^^^^  ^^  those  that  eat  Him,  He  says  this  to  confirm  it :  He 

that  eateth  My  flesh,  and  drinketh  My  blood,  dwelleth  in  Me, 


VER.  55 — 59.  ST.  JOHN.  243 

and  I  in  him.     Aug.  As  for  tliose,  as  indeed  there  are  many,  Anor.  de 
who  either  eat  that  flesh  and  drink  that  blood  hypocritically,  ^^^,1' 
or,  who  having  eaten,  become  apostates,  do  they  dwell  in 
Christ,  and  Christ  in  them?     Nay,  but  there  is  a  certain 
mode  of  eating  that  flesh,  aud  drinking  that  blood,  in  the 
which  he  that  eateth  and  drinketh,  dwelleth  in  Christ,  and 
Christ  in  him.     Aug.  That  is  to  say,  such  an  one  eateth  the  Aug.  de 
body  and  drinketh  the  blood  of  Christ  not  in  the  sacra-  j  'i^^.  ^^^^ 
mental  sense,  but  in  reality.     C"hrys.  And  because  I  hve,  it  Chrjs. 
is  manifest  that  he  will  Hve  also :  As  the  living  Father  hath  ^jyj'"* 
sent  Me,  and  I  live  by  the  Father,  even  so  he  that  eateth  Me, 
even  he  shall  live  by  Me.     Aug.  As  if  He  said,  As  the  Father  Auor.  de 
liveth,  so  do  I  Hve;  adding,  lest  you  should  tliink  him  unbe-  ^^"u,' 
gotten,  By  the  Father,  meaning  that  He  has  His  source  in  (Nic.) 
the  Father.    He  that  eateth  Me,  even  he  shall  live  by  Me;  the 
life  here  raeant  is  not  hfe  simply,  but  the  justified  Ufe :  for 
even  unbelievers  live,  who  never  eat  of  that  flesh  at  alh     Nor 
is  it  of  the  general  resurrection  He  speaks,  (for  all  will  rise 
again,)  but  of  the  resurrcction  to  glory,  and  rcward.     Aug.  Ahc.  Tr, 
He  saith  not,  As  I  eat  the  Father,  and  live  by  the  Father,  ''^^'•^'     • 
so  he  that  eateth  Me,  even  he  shall  Uve  by  Me.     For  the 
Son  does  not  grow  bctter  by  partaking  of  the  Father,  as  we 
do  by  partaking  of  the  Son,  i.  e.  of  His  one  body  and  blood, 
which  this  eating  and  drinking  signifies.     So  that  His  say- 
ing,  I  live  by  the  Father,  bccause  He  is  from  Him,  must  not 
be  understood  as  detractiug  from  His  equality.     Nor  do  the 
words,  Even  he  that  eateth  Me,  the  same  shall  live  by  Me, 
give  us  the  equahty  that  He  has.     He  does  not  equahze, 
but  only  mediates  between  God  aud  man.     If,  however,  we 
understand  the  words,  /  live  by  the  Father,  in  the  sense  of 
those  below,  My  Father  is  greater  than  I,  then  it  is  as  if  He  c.  14,  28. 
said,  That  I  hve  by  the  Father,  i.  e.  refer  My  life  to  Him, 
as  My  superior,  My  humihation '  in  My  incarnation  is  the  '  exin- 
cause ;  but  He  who  hves  by  Me,  lives  by  Me  by  virtue  of 
partaking  of  My  flcsh. 

HiLARY.  Of  the   truth  then  of  the  body  and  blood  of  Fiilar.  vii. 
Christ,  no  room  for  doubting  remaius :  for,  by  the  declara- (.^14" 
tion  of  our  Lord  Himself,  aud  by  the  teaching  of  our  own 
faith,  the  flesh  is  really  flesh,  and  the  blood  really  blood. 
This  then  is  our  principle  of  hfe.    While  we  are  in  the  flesh, 

K  2 


244  GOSPEL   ACCORDING    TO  CHAP.  VI. 

c.  14, 19.   Christ  dwelletli  in  us  by  His  flesh.     And  we  shall  live  by 

Him,  according  as  He  liveth,     If  then  we  live  naturally  by 

partaking  of  Him   according  to  the  flesh,   He  also  liveth 

naturally  by  the  in-dwelling  of  the  Father  according  to  the 

Spirit.     His  birth  did  not  give  Hira  an  alien  or  differeut 

Aug.  Tr.    nature  frora  the  Father.     Auo.  That  we  who  cannot  obtain 

XXVI.  c.     .  g|.gj.jjr^}  }jfg  Qf  ourselves,  might  live  by  the  eating  that  bread, 

He  descended  from  heaven  :   This  is  the  bread  which  cometh 

Hilar.       down  from  heaven.     Hilary.  He  calls  Hiraself  the  bread, 

c^is""      because  He  is   the   origin   of  His   own  body.     And  lest  it 

should  be  thought  that  the  virtue  and  nature  of  the  Word 

had  given  way  to  the  flesh,  He  calls  the  bread  His  flesh, 

that,   inasmuch    as  the    bread   came   down   from   heaven,  it 

might  be  seen  that  His  body  was  not  of  human  couception, 

but  a  heavenly  body.     To  say  that  the  bread  is  His  own, 

is  to  declare  that  the  Word  assumed  His  body  Himself. 

Theophyl.  For  we  do  not  eat  God  simply,  God  being  impal- 

pable  and  incorporeal ;  nor  again,  the  flesh  of  man  simply, 

which   would   not   profit   us.     Eut  God   having   taken  flesh 

into   union    with    Hiraself,  that    flesh   is   quickening.     Not 

that  it  has  clianged  its  own  for  thc  Divine  nature ;  but,  just 

as  heated  iron  reraains  iron,  with  the  actiou  of  the  heat  in 

it ;  so  our  Lord^s  flesh  is  quickening,  as  being  the  flesh  of 

the  Word  of  God.     Bede.  And  to  shew  the  wide  interval 

between  the  shadow  and  the  light,  the  type  aud  the  reality, 

He  adds,  Not  as  your  fathers  did  eat  manna,  and  are  dead : 

Aug.  Tr.  he  that  eateih  of  this  bread  shall  live  for  ever.     Aug.  The 

XXVI.  20.    jjgjj^jj  here  meant  is  death  eternal.     Tor  even  those  who  eat 

Christ  are  subject  to  natural  death ;  but  they  live  for  ever, 

Clirys.       because    Christ   is  everlasting  life.     Chrys.  For  if  it    w^as 

xivii  1      possible  without  harvest  or  fruit  of  the  earth,  or  any  such 

thing,  to  preserve  the  lives  of  the  IsraeHtes  of  old  for  forty 

years,  much  more  will  He  be  able  to  do  this  with  that  spiri- 

tual  food,  of  which  the  manna  is  the  type.     He  knew  how 

precious  a  thiug  life  was  in  men's  eyes,  and  therefore  re- 

^o^\2       P^^ts  His  promise  of  life  often;  ji.st  as  tlie  Old  Testament 

Deut.        had  done:  only  that  it  only  ofl^ered  length  of  life,  He  life 

99     7 

1  kiiigs     without   end.     This   promise  was  an  abolition  of  that  sen- 

3.  14.        tence   of  death,  which   sin   had   brought  upon  us.     These 

91. 16.'    '  things  said  He  in  the  synagoguCy  as  He  taught  in  Capernaum ; 
Prov.  3, 2. 


VER.  60 — 71.  ST.  JOHx.  245 

where  many  displays  of  His  power  took  place.  Tle  taught 
in  the  synagogue  and  in  the  temple,  with  the  view  of  attract- 
ing  the  multitude,  and  as  a  sign  that  He  was  not  acting  in 
opposition  to  the  Father,  Bede,  Mystically,  Capernaum, 
which  means  beautiful  town,  stands  for  the  world :  the 
synagogue,  for  the  Jewish  people,  The  meaning  is,  that 
our  Lord  hath,  by  the  mystery  of  the  incarnation,  mani- 
fested  Himself  to  the  world,  and  also  taught  the  Jewish 
people  His  doctrines. 


60.  Many  therefore  of  His  disciples,  when  they  had 
heard  this,  said,  This  is  an  hard  saying ;  who  can 
hear  it  ? 

61.  When  Jesus  knew  in  Himself  that  His  dis- 
ciples  murmured  at  it,  He  said  unto  them,  Doth  this 
offend  you  ? 

62.  What  and  if  ye  shall  see  the  Son  of  man  ascend 
up  where  He  was  before  ? 

63.  It  is  the  spirit  that  quickencth  ;  the  flesh  pro- 
fiteth  nothing :  the  words  that  I  spcak  unto  you,  they 
are  spirit,  and  they  are  Hfe. 

64.  But  there  are  some  of  you  that  believe  not. 
For  Jesus  knew  from  the  beginning  who  they  were 
that  bclieved  not,  and  who  should  betray  Him. 

65.  And  Ile  said,  Thercfore  said  I  unto  you,  that 
no  man  can  come  unto  Me,  except  it  were  given  unto 
him  of  My  Father. 

66.  From  that  time  many  of  His  disciples  went 
back,  and  walked  no  more  with  Him. 

67.  Then  said  Jesus  unto  the  twelve,  Will  ye  also 
go  away  ? 

68.  Then  Simon  Pcter  answered  Him,  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal 
life. 

69.  And  we  beheve  and  are  sure  that  Thou  art  that 
Christ,  the  Son  of  the  living  God. 


24G  GOSPEL   ACCORDING   TO  CHAP.  VT. 

70.  Jesus  answered  them,  Have  not  I  chosen  you 
twelve,  and  one  of  you  is  a  devil  ? 

71.  He  spake  of  Judas  Tscariot  the  son  of  Simon  : 
for  he  it  was  that  should  betray  Him,  being  one  of 
the  twelve. 


Aug.  Tr.       AuG.  Such  is  oui'  Lord's  discourse.     The  people  did  not 

^^^'^'  '  perceive  that  it  had  a  deep  meaning,  or,  that  grace  went 
along  with  it :  but  receiving  the  matter  in  their  own  way, 
and  taking  IJis  words  in  a  human  sense,  understood  Him  as 
if  He  spoke  of  cutting  of  the  flesh  of  the  Word  into  pieces, 
for  distribution  to  those  who  believed  on  Him :  Many  there- 
fore,  not  of  His  enemies,  but  even  of  His  disciples,  when  they 
heard  tJiis,  said,  This  is  an  hard  saying,  loho  can  Jiear  it  ? 

cinys.       Chrys.  i.c.  difiicult  to  receive,  too  much  for  their  wcakness. 

xlvii.  2.  They  thought  He  spoke  above  Himself,  and  more  loftily  than 
He  had  a  right  to  do :  and  so  said  tliey,  Who  can  hear  it  ? 
which  was  answering  in  fact  for  themselves,  that  they  could 

Au£^.  Tr.    not.     AuG.   And  if  His  disciples  thought  that  saying  hard, 

xxvii    2 

what  would  His  enemies  thiuk?  Yet  it  was  necessary  to  de- 
clare  a  thing,  which  would  be  unintelligible  to  men.  God's 
mysteries  should  draw  men's  attention,  not  enmity.  Theo- 
PHYL.  When  you  hear,  however,  of  His  disciples  murmur- 
ing,  understand  not  those  really  such,  but  rather  some  who, 
as  far  as  their  air  and  behaviour  went,  seemed  to  be  receiv- 
ing  instruction  from  Him.  For  among  His  disciples  were 
some  of  the  people,  who  were  called  such,  because  they 
AuK.  Tr.  stayed  some  time  with  His  disciples.  Aug.  They  spoke, 
however,  so  as  not  to  be  heard  by  Him.  But  He,  who  knew 
what  was  in  them,  heard  within  Himself :  JFhen  Jesus  hiew 
within  Himself  that  His  disciples  murmured  at  it,  He  said 
unto  them,  Doth  this  offend  you?  Alcuin.  i.e.  that  I  said, 
ciirys.  you  should  eat  My  flesh,  and  drink  My  blood,  Chrys.  The 
xivii!  2.  revelation  however  of  these  hidden  things  was  a  mark  of 
His  Divinity :  hence  the  meaning  of  what  follows ;  And  if 
ye  shall  see  the  Son  of  man  ascend  up  where  He  was  before ; 
supply,  What  will  ye  say  ?  He  said  the  same  to  Nathanael, 
Because  I  said  to  thee,  I  saw  thee  under  the  fig  tree,  believest 
thou?     Thou  shalt  see  greater  things  than  these.     He  does 


VER.  60—71.  ST.  JOHN.  247 

not  add  difficulty  to  difficulty,  but  to  convince  them  by  the 
number  and  greatness  of  His  doctrines.  For  if  Ile  had 
merely  said  that  He  came  down  from  heaven,  without  addiug 
any  thing  further,  He  would  have  offended  His  hearers 
more ;  but  by  saying  that  His  flesh  is  the  hfe  of  the  world, 
and  that  as  He  was  sent  by  the  Hving  Father,  so  He  Uveth  by 
the  Father ;  and  at  last  by  adding  that  He  came  down  from 
heaven,  He  removed  all  doubt.  Nor  does  He  mean  to  scan- 
dahze  His  disciples,  but  rather  to  remove  their  scandah  For 
so  long  as  they  thought  Hira  the  Son  of  Joseph,  they  could 
not  receive  His  doctrines  ;  but  if  they  once  beheved  that  He 
had  come  down  from  heaven,  and  would  ascend  thither,  they 
would  be  much  more  williug  and  able  to  admit  them.  Auo. 
Or,  these  words  are  an  answer  to  their  mistake.  They  sup- 
posed  that  He  was  going  to  distribute  His  body  in  bits  : 
whereas  He  tells  thcm  now,  that  He  should  ascend  to  heaven 
whole  and  entire :  IVhat  and  if  ye  shall  see  the  Son  of  man 
ascend  vp  ivhere  He  was  before  ?  ye  will  then  see  that  He 
does  not  disti'ibute  Ilis  body  in  the  way  ye  think.  Again; 
Christ  .became  the  Son  of  man,  of  the  Virgin  Mary  here 
upon  earth,  and  took  flesh  upon  Him :  He  says  then,  What 
and  if  ye  shall  see  the  Son  of  man  ascend  up  where  lle  ivas 
before  ?  to  let  us  know  that  Christ,  God  and  man,  is  one 
person,  not  two ;  and  the  object  of  one  faith,  not  a  qua- 
ternity,  but  a  Trinity.  He  was  the  Son  of  man  in  heaven, 
as  Ile  was  Son  of  God  upon  earth ;  the  Son  of  God  upon 
earth  by  assumption  of  the  flesh,  the  Son  of  man  in  heaven, 
by  the  unity  of  thc  person.  Theophyl.  Do  not  suppose 
from  this  that  the  body  of  Christ  came  down  from  heaven, 
as  the  heretics  Marcion  and  ApolHnarius  say ;  but  only  that 
the  Son  of  God  aud  the  Son  of  man  are  one  and  the  same. 
Chrys.  He  tries  to  remove  their  difficulties  in  another  way,  ciirys. 
as  follows,  //  is  the  spirit  that  quickeneth,  the  flesh  profiteth  ^°.'"- 
nothing :  that  is  to  say,  You  ought  to  understand  !My  words 
in  a  spiritual  sense :  he  who  undcrstauds  them  carnally  is 
profited  nothing.  To  interpret  carnally  is  to  take  a  propo- 
sition  in  its  bare  literal  meaning,  and  allow  no  other.  But 
we  should  not  judge  of  mysteries  in  this  way ;  but  examine 
them  with  the  inward  eye;  i.e.  understand  them  spiritually. 
It  was  carnal  to  doubt  how  our  Lord  could  give  His  flesh 


248  GOSPEL  ACCORDING  TO  CHAP.  VI. 

to  eat.     What  then  ?     Ts  it  not  real  flesh  ?     Yea,  verily.     In 

saying  then  that  the  fiesh  profiteth  nothing,  He  does  not 

speak  of  His  own  flesh,  but  that  of  the  carnal  hearer  of  His 

Aug.  Tr.    word.     AuG.  Or  ihus,  the  flesh  profiteth  nothinff.     They  had 

■  understood  by  His  flesh,  as  it  were,  of  a  carcase,  that  was  to 
be  cut  up,  and  sold  in  the  shambles,  not  of  a  body  animated 
by  the  spirit.  Join  the  spirit  to  the  flesh,  and  it  profiteth 
much  :  for  if  the  flesh  profited  not,  the  Word  would  not 
have  become  flesh,  and  dwelt  among  us.  The  Spirit  hath 
done  much  for  our  saivation,  by  means  of  the  flesh.  Aug. 
For  the  flesh  does  not  cleanse  of  itself,  but  by  the  Word 
who  assumed  it :  which  Word,  being  the  principle  of  life  in 
all  things,  having  taken  up  soul  and  body,  cleanseth  the 

\      souls  and  bodies  of  those  that  believe.     It  is  the  spirit,  then, 

rj        that  quickeneth :   the  fiesh  profiteth  nothing ;   i.  e.  the  flesh 

1     as  they  understood  it.     I  do  not,  He  seems  to  say,  give  My 

body  to  be  eaten  in  this  sense.     He  ought  not  to  think  of 

the  flesh  carnally :    The  ivords  that  I  speak  unto  you,  they 

Chrys.       o?'e  spirit,  and  they  are  life.     Chrys.  i.  e.  are  spiritual,  have 

^lvT  2      "othing  carnal  in  them,  produce  no  eff^ects  of  the  natural 

sort ;  not  being  under  the  dominion  of  that  law  of  necessity, 

Aug.  Tr.    and  order  of  nature  established   on   earth.     Aug.    If  then 

''^^"'        thou  understandest  them  spiritually,  they  are  life  and  spirit 

to  thee :  if  carnally,  even  then  they  are  life  and  spirit,  but 

not  to  thee.    Our  Lord  declares  that  in  eating  His  body,  and 

drinking  His  blood,  we  dwell  in  Him,  and  He  in  us.     But 

Rom.5,  .'j.  what  has  the  power  to  effect  this,  except  love?     The  love  of 

God  is  shed  abroad  in  our  hearts  by  the  Holy  Spi7'it,  which 

cinys.  Tr.  is  givcn  to  us.     Chrys.  Ilaving  spoken  of  His  words  being 

^  ^"'   '      taken  carnally,  He  adds,  But  there  are  some  of  you  that 

believe  not.     Some,  He  says,  not  including  Ilis  disciples  in 

Au^.  Ti,    the  number.    This  insight  shews  His  high  nature.    Auo.  He 

■  says  not,  There  are  some  among  you  who  understand  not ; 
but  gives  the  reason  why  they  do  not  understand.     The 

la.  7,9.  Propket  said,  Except  ye  believe,  ye  shall  not  understand^. 
For  how  can  he  who  opposes  be  quickened  ?  An  adversary, 
though  he  avert  not  his  face,  yet  closes  his  mind  to  the  ray 
of  light  which  should  penetrate  him.     But  let  men  believe, 

ciirys.  Tr.  aud  opcu  their  eyes,  and  they  will  be  enlightened.     Chrys. 

'  Be  establisheJ.     Non  permanebilis,  Vulg, 


VER.  60 — 71.  ST.  JOHN.  249 

To  let  you  know  that  it  was  before  these  words,  and  not 
after,  that  the  people  murmured  and   were    ofFended,  the 
EvangeHst  adds,  For  Jesus  knew  from   ihe  beginning,  who 
they  were   that  believed  not,  and  who   shoidd   betray   Him. 
Theophyl.    The  Evangelist   wishes   to    shew   us,   that   He 
knew  all  things  before  the  foundation  of  the  world  :  which 
was  a  proof  of  His  divinity.     Auo.  And  after  distinguishing  Aug.  Tr. 
those  who  believed  from  those  who  did  not  believe,  our  ^^^"'  ^' 
Lord  gives  the  reason  of  the  unbelief  of  the  latter,  And  Ile 
said,  Therefore  said  I  unto  you,  tJtat  no  man  can  come  unto 
Me,  except  it  were  given  him  of  My  Father.     Chrys.  As  if  Chrys. 
He  said,  Men's  unbelief  does  not  disturb  or  astonish  Me :  xivh2. 
I  know  to  whom  the  Father  hath  given  to  come  to  Me.     He 
mentions  the  Father,  to  shew  first  that  He  had  no  eye  to 
Ilis  own  glory ;  secondly,  that  God  was  His  Father,  and  not 
Joseph.     AuG.   So  then  (our)  faith  is  given  to  us :  and  no  Aug.  Tr. 
small  gift  it  is.     Whercfore  rejoice  if  thou  behevest ;  but  be  ^qq^  ^'y 
not  lifted  up,  for  what  hast  thou  which  thou  didst  not  re- 
ceive?     And  that  this  grace  is  given  to  some,  and  not  to 
others,  no  one  can  doubt,  without  going  agaiust  the  plainest 
declarations  of  Scripture.     As  for  the  question,  why  it  is  not 
given  to  all,  this  cannot  disquict  the  believer,  who  knows 
tliat  iu  consequence  of  the  sin  of  one  man,  all  are  justly 
liable  to  condemnation;  and  that  no  blame  could  attach  to 
God,  even  if  none   were  pardoned;    it  being  of  His   great 
mercy  only  that  so  many  are.     Aud  why  He  pardons  one 
rather  than  another,  rests  with  Him,  whose  judgments  are 
unsearchable,  and  His  ways  past  finding  out. 

And  from  that  time  many  of  the  disciples  went  back,  and 
walked  no  more  with  Him.     Chrys.  He  does  not  say,  with-  ciirys, 
drcvv '',  but  went  back,  i.e.  from  bcing  good  hearers,  from  the  ^^°!"'- 

ii>/ii*«  xlvii.  3« 

behef  which  they  once  had.     Aug.  Being  cut  off  from  the  au"^.  Tr. 
body,  their  life  vvas  goue.    They  were  no  longer  in  the  body  .  ^^vii.  8. 
they  were  created  amoug  the  unbeheving.     There  went  back 
not  a  few,  but  many  after  Satan,  not  after  Christ;  as  the 
Apostle  says  of  some  women,  For  some  had  already  turned  \  Tim.  5, 
aside  after  Sutan.     Our  Lord  says  to  Peter,  Get  thee  behind  ^^- 
Me.     He  does  not  tell  Peter  to  go  after  Satan.     Chrys.  But  chrys. 
it  may  be  asked,  what  reason  vvas  there  for  speakiug  words  ^V"."* 

,  ,       „  ,      ,  ,  xlvi.  2. 

ovK  &j'€;^£ip7jaaf,  hKK'  hitriKQop  eis  ra  oirLaw. 


250  GOSPEL  ACCORDING  TO  CHAP.  \1. 

to  them  wliich  did  not  edify,  but  might  rather  have  injured 
them  ?  It  was  very  useful  and  necessary ;  for  this  reason, 
they  had  been  just  now  urgent  in  petitioning  for  bodily 
food,  and  reminding  Him  of  that  which  had  been  given  to 
their  fathers.  So  He  reminds  them  here  of  spiritual  food ; 
to  shew  that  all  those  miracles  were  typical.  They  ought 
not  then  to  have  been  ofFended,  but  should  have  enquired 
of  Him  further.  The  scandal  was  owing  to  their  fatuity, 
not  to  the  difficulty  of  the  truths  declared  by  our  Lord. 
A"g.  Tr.  AuG.  And  perhaps  this  took  place  for  our  consolation ;  since 
xxvn.  8.  ^^  sometimes  happens  that  a  man  says  what  is  true,  and 
what  He  says  is  not  uuderstood,  and  they  which  hear  are 
offended  and  go.  Then  thc  man  is  sorry  he  spoke  what 
was  true ;  for  he  says  to  himsclf,  I  ought  not  to  have  spoken 
it;  and  yet  our  Lord  was  in  the  same  case.  He  spoke  the 
truth,  and  dcstroyed  many.  But  He  is  not  disturbed  at  it, 
because  He  knew  from  the  beginning  which  would  believe. 
We,  if  this  happens  to  us,  are  disturbcd.  Let  us  desire  con- 
solation  then  from  our  Lord's  example ;  and  withal  use  cau- 
tion  in  our  specch.  Bede.  Our  Lord  knew  well  the  inten- 
tions  of  the  other  disciples  which  stayed,  as  to  staying  or 
going;  but  yet  Ile  put  the  question  to  them,  in  order  to 
prove  their  faith,  and  hold  it  up  to  iraitation :  Then  said 
Chrys.  Jesus  unto  the  twelve,  JFill  ye  also  go  away  ?  Chrys.  This 
xlvi^s  ^^^  ^^^  right  way  to  retain  them.  Had  He  praised  them, 
they  would  naturally,  as  men  do,  have  thought  that  they 
were  conferring  a  favour  upon  Christ,  by  not  leaving  Him : 
by  shewing,  as  He  did,  that  He  did  not  need  their  company, 
He  made  them  hold  the  more  closely  by  Him.  He  does  not 
say,  however,  Go  away,  as  this  would  have  been  to  cast  them 
off,  but  asks  whether  they  wished  to  go  away;  thus  pre- 
ventiug  their  staying  with  Him  from  any  feeling  of  shame 
or  necessity :  for  to  stay  from  necessity  would  be  the  same 
as  going  away.  Peter,  who  loved  his  bretbren,  replies  for 
Aug.  Tr.  the  whole  number,  Lord,  to  whom  shall  we  go  ?  Aug.  As 
xxvn.  s.  9.  jf  ijg  %2ddi,  Tliou  castcst  us  from  Thee :  give  us  another  to 
ciirys.  whom  we  shall  go,  if  we  leave  Thee.  Chrys.  A  speech  of 
xivii!  3.  ^^^®  greatest  love :  proving  that  Christ  was  more  precious  to 
them  than  father  or  mother.  And  that  it  might  not  seem 
to  be  said,  from   thinking   that   there  was  no  one  whose 


VER.  60 — 71.  ST.  JOHN,  251 

guidance  they  could  look  to,  he  adds,  Thou  hast  the  words  cf 
eternal  life :  which  shewed  that  he  remerabered  his  ]Master's 
words,  7  will  raise  Him  up,  and,  hath  eternal  life.     The  Jews 
said,  Is  not  this  the  Son  of  Joseph  ?   how  differently  Peter : 
We  believe  and  are  sure,  that  Thou  art  that  Christ,  the  Son 
of  the  living  God.     Auo.  For  we  beheved,  in  order  to  know.  An^.  Tr. 
Had  we  wished  first  to  know,  and  then  to  believe,  we  could  '''^^"*  ^' " " 
never  have  been  able  to  believe.     This  we  believe,  and  know, 
that  Thou  art  the  Christ  the  Son  of  God ;  i.e.  that  thou  art 
eternal  life,  and  that  in  Thy  flesh  and  blood  Thou  givest 
what  Thou  art  Thyself.     Chrys.  Peter  howcver  having  said,  Chrys. 
We  believe,  our  Lord  excepts  Judas   from  the  number  of  j^jyj^^g^ 
those  who  believed  :  Jesus  answered  them,  Have  not  I  chosen 
you  twelve,  and  one  of  you  is  a  devil?   i.e.  Do  not  suppose 
that,  because  you  have  followed  Me,  I  shall  not  reprove  the 
wicked  among  you.    It  is  worth  enquiring,  why  the  disciples 
say  nothing  here,  whereas  afterwards  they  ask  in  fear,  Lord,  Matt. 
is  it  I?     But  Peter  had  not  yet  been  told,  Get  thee  behind'^^'^^' 
Me,  Satan ;  and  therefore  had  as  yet  no  fear  of  this  sort.  16,  23. 
Our  Lord  however  does  not  say  here,  One  of  you  shall  be- 
tray  Me,  but,  is  a  devil :  so  that  they  did  not  know  what  the 
speech  meant,  and  thought  that  it  was  only  a  case  of  wicked- 
ness  in  general,  that  Ile  was  reproving.     The  Gentiles  on 
the  subjcct  of  elcction  blame  Christ  foolishly.      Ilis  election 
does  not  impose  any  necessity  upon  the  person  with  respect 
to  the  future,  but  leaves  it  iu  the  power  of  His  will  to  be 
saved  or  pcrish.     Bfde.  Or  we  must  say,  that  Ile  elected 
the  eleven  for  onc  purpose,  the  twelfth  for  anothcr :   the 
eleven  to  fiU  the  place  of  Apostles,  and  persevere  in  it  unto 
the  end ;  the  twelfth  to  the  service  of  betraying  Him,  which 
was  the  means  of  saving  the  human  race.     Aug.  Ile  was  Ausr.  Tr. 
elected  to  be  an  involuntary  and  unconscious  iustrument  of  s.  lo* 
produciug  the  greatest  good.     For  as  the  wicked  turn  the 
good  works  of  God  to  an  evil  usc,  so  reversely  God  turns 
the  evil  works  of  man  to  good.     What  can  be  worse  than 
what  Judas  did?     Yet  our  Lord  made  a  good   use  of  his 
wickedness  ;  allowing  Himself  to  be  betrayed,  that  He  might 
redeem  us.     In,  Have  I  not  chosen  you  twelve,  twelve  seems 
to  be  a  sacred  number  used  in  the  case  of  those,  who  were 
to  spread  the  doctrine  of  the  Trinity  through  the  four  quar- 


252  GOSPEL   ACCORDING  TO   ST.  JOHN.  CHAP.  VI. 

ters  of  the  world.     Nor  was  the  virtue  of  that  number  im- 

paired,  by  one  perishing;  inasrauch  as  another  was  substi- 

Grep:.        tuted  in  his  room.     Greg.   One  of  you  is  a  devil:  the  body  ^' 

,  "^:'.'       is  here  named  after  its  head.     Chrys.  Mark  the  wisdora  of 

J.  Xlll.  c. 

xxxiv.  Christ :  He  neither,  by  exposing  hira,  makes  him  shameless 
Y[Qm'  ^^^  contentious ;  nor  again  emboldens  him,  by  allowiug  him 
xlvii.  4.     to  think  himself  concealed. 

•>  i.e.  the  whole  body  of  wicked.     Judas,  as  being  one  of  that  body,  is  named 
after  its  head,  the  devil. 


CHAP.  VII. 

1 .  After  these  things  Jesus  walked  in  Galilee : 
for  He  would  not  walk  in  Jewry,  because  the  Jews 
sought  to  kill  Him. 

2.  Now  the  Jews'  feast  of  tabernacles  was  at  hand. 

3.  His  brethren  therefore  said  unto  Him,  Depart 
hence,  and  go  into  Judtea,  that  Thy  disciples  also 
may  see  the  works  that  Thou  doest. 

4.  For  there  is  no  man  that  doeth  any  thing  in 
secret,  and  he  himself  seeketh  to  be  known  openly. 
If  Thou  do  these  things,  shew  Thyself  to  the  world. 

5.  For  neither  did  His  brethren  believe  in  Him. 

6.  Then  Jesus  said  unto  them,  My  time  is  not  yet 
come :  but  your  time  is  alway  ready. 

7.  The  world  cannot  hate  you :  but  Me  it  hateth, 
bccause  I  testify  of  it,  that  the  works  thereof  are  eviL 

8.  Go  ye  up  unto  this  fcast :  I  go  not  up  yet  unto 
this  feast ;  for  My  time  is  not  yet  fully  come. 

AuG.  As  the  believer  in  Christ  would  have  in  time  to  Aup.  Tr. 
come  to  hidc  himself  from  persecution,  that  no  guilt  might  ^^^^^^'  '^- 
attach  to  such  concealment,  the  Head  began  with  doing 
Himself,  what  He  sanctioned  in  the  member;  After  these 
things  Jesus  walked  in  Galilee :  for  Ile  would  not  walk  in 
Jewry,  because  the  Jews  sought  to  kill  Ilim,  Bede.  The 
connexion  of  this  passage  admits  of  much  taking  place  in 
the  interval  previously.  Judsea  and  Galilec  are  divisious  of 
the  province  of  Palestine.  Juda^a  has  its  name  from  the 
tribe  of  Judah ;  but  it  embraces  not  only  the  territories  of 
Judah,  but  of  Benjamin,  all  of  which  were  called  Judsea,  be- 
cause  Judah  was  the  royal  tribe.     Gahlee  has  its  name,  from 


254  GOSPEL    ACCORDING   TO  CHAP.  VII, 

the  railky,  i.e.  white,  colour  of  its  inhabitants ;  Galilee  being 
Aug;.  Tr.  Greeli  for  milk.  Aug.  It  is  not  meant  that  our  Lord  could 
not  walk  among  the  Jews,  and  escape  being  killed ;  for  He 
had  this  power,  whenever  He  chose  to  shew  it :  but  He  set 
the  example  of  so  doing,  as  an  accommodation  to  our  weak- 
ness.  He  had  not  lost  His  power,  but  He  indulged  our 
Chrys.  frailty.  Chrys.  That  is  to  say,  He  displayed  the  attribute 
xlviii  1  both  of  divdnity  and  humanity.  He  fled  from  His  perse- 
cutors  as  man,  He  remained  and  appeared  amongst  them  as 
God ;  being  really  both.  Theophyl.  He  withdrew  too  now 
to  Galilee,  because  the  hour  of  His  passion  was  not  yet 
come ;  and  He  thought  it  useless  to  stay  in  the  midst  of  His 
enemies,  when  the  effect  would  only  have  been  to  irritate 
them  the  more.  The  tirae  at  which  this  happened  is  then 
given;  Now  the  Jews'  feast  of  tubernacles  was  at  hand. 
Aug.  Tr.  AuG.  What  the  feast  of  tabernacles  is,  we  read  iu  the  Scrip- 
xxvm.  3.  |.^^gg_  They  used  to  raake  tents  on  the  festival,  hke  those 
in  which  they  lived  during  their  journey  in  the  desert,  after 
their  departure  from  Egypt.  They  celebrated  this  feast  in 
commemoration  of  the  good  things  the  Lord  had  done  for 
them ;  though  they  were  the  very  people  who  were  about  to 
slay  the  Lord.  It  is  called  the  day  of  the  feast  %  though  it 
Chrys.  lastcd  many  days.  Chrys.  It  appears  here,  that  a  consider- 
xlviii*.  1,  able  time  had  passed  since  the  last  events.  For  when  our 
Lord  sat  upon  the  mount,  it  was  near  the  feast  of  the 
Passover,  and  now  it  is  the  feast  of  tabernacles :  so  that  in 
the  five  intermediate  months  the  Evangelist  has  related 
nothing  but  the  rairacle  of  the  loaves,  and  the  conversation 
with  those  who  ate  of  thera.  As  our  Lord  was  unceasingly 
working  miracles,  and  holding  disputes  with  people,  the 
EvangeHsts  could  not  relate  all ;  but  ouly  aimed  at  giving 
those,  in  which  complaint  or  opposition  had  followed  on  the 
part  of  the  Jews,  as  was  the  case  here.  Theophyl.  His 
brethren  saw  that  He  was  not  preparing  to  go  to  the  feast : 
Ilis  brethren  therefore  said  unto  Him,  Depart  hence,  and  go 
into  Judcea.  Bede,  Meaning  to  say,  Thou  doest  miracles, 
and  only  a  few  see  them  :  go  to  the  royal  city,  where  the 
rulers  are,  that  they  may  see  Thy  miracles,  and  so  Tliou 
obtain  praise.     And  as  our  Lord  had  uot  brought  all  His 

*  St.  Augustine  goes  by  the  Vulgate,  dies  festus. 


VER.   1 — 8.  ST.  JOHN.  255 

disciples  with  Him,  but  left  many  behind  in  Judsea,  they 
add,  That  Thy  disciples  ako  may  see  the  ivorhs  that  Thou 
doest.  Theophyl.  i.  e.  the  multitudes  that  follow  Thee. 
They  do  not  mean  the  twelve,  but  the  others  that  had  com- 
munication  with  Ilim.  Aug.  When  you  hear  of  our  Lord's  Aug.  Tr. 
brethren,  you  must  understand  the  kindred  of  Mary,  not  ^''^"'" 
her  offspring  after  our  Lord's  birth.  For  as  the  body  of  our 
Lord  once  only  lay  in  the  sepulchre,  and  neither  before, 
nor  after  that  once;  so  could  not  the  womb  of  Mary  have 
possibly  conceived  any  other  mortal  offspring.  Our  Lord's 
works  did  not  escape  His  disciples,  but  they  escaped  His 
brethren;  hence  their  suggestion,  That  Thy  disciples  may 
see  the  works  that  Thoii  doest.  They  speak  according  to  the 
wisdom  of  the  flesh,  to  the  Word  that  was  made  flesh,  and 
add,  For  there  is  no  man  that  doeth  any  tJdng  in  secret,  and 
he  himself  seeketh  to  be  known  openly.  If  Thou  do  these 
things,  shew  Thyself  to  the  world ;  as  if  to  say,  Thou  docst 
miracles,  do  them  in  the  eyes  of  the  world,  that  the  world 
may  honour  Thee,  Their  admonitions  aim  at  procuring 
glory  for  Him ;  and  this  very  thing,  viz.  aiming  at  human 
glory,  proved  that  thcy  did  not  beUeve  in  Ilim,  as  we  next 
read,  For  neither  did  His  brethren  believe  on  Him.  They 
were  Christ^s  kindred,  but  they  werc  on  that  very  account 
above  beheving  in  Him.  Chrys.  It  is  striking  to  observe  ciirys, 
the  great  sincerity  of  the  Evangelists;  that  they  are  not  ^|"!"j' 
ashamed  to  mention  things  which  appcar  to  be  to  our  Lord's  i.  ^- 
disadvantage,  but  take  particular  care  to  tell  us  of  thera. 
It  is  a  considerable  reflexion  on  our  Lord,  that  His  brethren 
do  not  beheve  on  Him.  The  beginning  of  their  speech  has 
a  friendly  appearance  about  it :  but  there  is  much  bitternesa 
in  it,  thus  charging  Him  with  the  motives  of  fear  and  vain 
glory;  No  man,  say  they,  doeth  any  thing  in  secret :  this 
was  reproaching  Him  tacitly  with  fear ;  and  was  an  in- 
sinuation  too  that  His  miracles  had  not  been  real  and  soHd 
ones.  In  what  follows,  And  Jie  himseJf  seeketh  to  be  known 
openJy,  they  taunt  Him  with  the  love  of  glory.  Christ 
however  answers  thera  miklly,  teaching  us  not  to  take  the 
advice  of  people  ever  so  infcrior  to  ourselves  angrily;  Then 
Jesus  said  unto  tJiem,  My  time  is  not  yet  come :  but  your 
time   is   aJway  ready.     Bede.  This  is  no   contradiction  to 


256  GOSPEL   ACCORDING    TO  CHAP.  VII. 

Gal.  4,  4.  what  the  Apostle  says,  But  when  the  fulness  of  thne  was 
come,  God  sent  forth  His  Son.  Our  Lord  referring  here  to 
Aug.  Tr.  the  time  not  of  His  nativity,  but  of  His  glorification,  Aug. 
They  gave  Him  advice  to  pursue  glory,  and  not  allow  Hira- 
self  to  remain  in  concealment  and  obscurity ;  appealing 
altogether  to  worldly  and  secular  motives.  But  our  Lord 
was  laying  down  another  road  to  that  very  exaltation,  viz. 
huraility  :  My  time,  He  says,  i.  e.  the  tirae  of  My  glory, 
when  I  shall  come  to  judge  on  high,  is  not  yet  come  ;  but 
your  time,  i.  e.  the  glory  of  the  world,  is  always  ready.  And 
let  us,  who  are  the  Lord's  body,  when  insulted  by  the 
lovers  of  this  world,  say,  Your  tirae  is  ready :  ours  is  not 
yet  come.  Our  country  is  a  lofty  one,  the  way  to  it  is  low. 
Whoso  rejccteth  the  way,  why  seeketh  he  the  country  ? 
Chrys,  Chrys.  Or  therc  seems  to  be  another  meaning  concealcd 
xlviii!  2.  in  the  words ;  perhaps  they  intended  to  betray  Him  to  the 
Jews ;  and  therefore  He  says,  My  time  is  not  yet  come, 
i.  e.  the  time  of  My  cross  and  death  :  but  your  time  is 
always  ready ;  for  though  you  are  always  with  the  Jews, 
they  will  not  kill  you,  because  you  are  of  the  sarae  mind 
with  them  :  Tlie  world  cannot  hate  you ;  but  Me  it  hateth, 
because  I  testify  of  it,  that  the  works  thereof  are  evil :  as  if 
He  said,  How  can  the  world  hate  thera  who  have  the  sarae 
wishes  and  airas  with  itself  ?  It  hateth  Me,  because  I  re- 
prove  it.  I  seek  not  then  glory  from  men ;  inasmuch  as  I 
hesitate  not  to  reprove  thera,  though  I  know  that  I  ara 
hated  in  consequence,  and  that  My  life  is  airaed  at.  Here 
we  see  that  the  hatred  of  the  Jews  was  owing  to  His  re- 
proofs,  not  to  His  breaking  the  sabbath.  Theophyl.  Our 
Lord  brings  two  arguraents  in  answer  to  their  two  charges. 
To  the  charge  of  fear  He  answers,  that  He  reproves  the 
deeds  of  the  world,  i.  e.  of  those  who  love  worldly  things ; 
which  He  would  not  do,  if  He  were  under  the  influence  of 
fear;  and  He  replies  to  the  charge  of  vain  glory,  by  sending 
thera  to  the  feast,  Go  ye  up  unto  this  feast.  Had  He  been 
possessed  at  all  with  the  desire  for  glory,  He  would  have 
kept  them  with  Him :  for  the  vain  glorious  like  to  have 
Chrys.  many  followers,  Chrys.  This  is  to  shew  too,  that,  while 
xlviii!  2.  He  does  not  wish  to  humour  them,  He  still  allows  thera 
Aug.  Tr.    to  observe  the  Jewish  ordinances.     Aug.    Or  He  seems  to 

xxviii.5.8. 


l 


VEK.  9 — 13.  ST.  JOHN.  257 

say,  Go  ye  up  to  fhis  feast,  aud  seek  for  huraan  glory,  aud 
eularge  your  carnal  pleasures,  and  forget  heavcnly  things. 

I  go  not  up  unto  this  feast ;    Chiiys.   i.  e.   not  with  you,  ciirvs. 
for  My  time  is  not  yet  full  come.     Tt  was  at  the  next  pass-  'l"ll'.- 

^  xlvui.  2. 

over  that  He  was  to  be  crucified.     Aug.  Or  My  time,  i.  e.  au»^.  Tr. 
the  time  of  My  gloiy,  is  not  yet  come.     That  will  be  My  ^*^^"'-  ^- 
feast  day;  not  a  day  which  passeth  and  is  gone,  like  holi- 
days  here :    but  one  which  reraaineth  for  ever.     Then  will 
be  festivity ;  joy  without  eud,  etcrnity  without  stain,  sun- 
shine  without  a  cloud. 

9.  When  He  bad  said  these  words  unto  them,  He 
abode  still  in  Galilee. 

10.  But  wben  His  brethren  were  gone  up,  then 
went  He  also  up  unto  the  feast,  not  opcnly,  but  as 
it  were  in  secret. 

1 1 .  Tben  tbe  Jews  sought  Him  at  the  feast,  and 
said,  Where  is  He  ? 

12.  And  there  was  much  murmuring  among  the 
people  concerning  Him :  for  some  said,  Ile  is  a 
good  man :  others  said,  Nay :  but  He  deceiveth 
the  people. 

13.  Howbeit  no  man  spake  openly  of  Him  for 
fear  of  the  Jews. 

Theophyl.   Our  Lord  at  first  declares  that  He  will  not 
go  up  to  tlie  feast,  (/  go  not  up  with  you,)  in  order  not  to 
expose  Hiraself  to  the  rage  of  the  Jews ;  and  therefore  we 
read,  that,    When  Ile  had  said  these  ivords  unto  them,  He 
abode  still  m  Galilee.     Afterwards,  however,  He   goes   up ; 
But  ivhen  Ilis  brethren  were  gone  up,  tJien  went  He  also  up 
unto   the  feast.     Aug.    He  went  up,   however,   not   to   get  Au».  Tr. 
teraporary    glory,    but    to    teach    wholesorae    doctrine,    and  ''■''^'"-    • 
remiud  raen  of  the  eternal  feast.     Chrys.  He  goes  up,  not  chrys. 
to  suffer,  but  to  teach.     And  He  goes  up  secretly ;  because,  ^"!",- 
though  Ile  could  have  gone  openly,  and  kept  the  violence 
and  irapetuosity  of  the  Jews  in  check,  as  He  had  often  done 
before;  yet  to  do  this  every  time,  would  have  disclosed  His 
diviuity ;  and  He  wished  to  estabUsh  the  fact  of  His  iucar- 

VOL.  IV.  s 


258 


GOSPEL   ACCORDING   TO 


CHAP.  VII, 


Ps.45,  14, 
ITim.  1,5, 
Ang.  Tr. 
xxviii.  9. 


Chrys. 
Hoin. 
xlix.  1. 


Aug.  Tr. 
xxviii. 
s.  11. 


nation,  and  to  teach  us  the  way  of  life.  And  He  went  up 
privately  too,  to  shew  us  what  we  ought  to  do,  who  cannot 
check  our  persecutors.  It  is  not  said,  however,  in  secret, 
but,  as  it  were  in  secret ;  to  shew  that  it  was  doiie  as  a  kiud 
of  economy.  For  had  He  doue  all  things  as  God,  how 
should  we  of  this  world  kiiow  what  to  do,  when  we  fell  into 
danger?  Alcuin.  Oi',  He  went  up  in  secret,  because  He 
did  not  seek  the  favour  of  men,  and  took  no  pleasure  in 
pomp,  and  being  followed  about  with  crowds.  Bede.  The 
mystical  meaning  is,  that  to  all  those  carnal  persons  who 
seek  huraan  glory,  the  Lord  remains  in  Galilee ;  the  mean- 
ing  of  which  name  is,  "passing  over;"  applying  to  those 
his  members  who  pass  from  vice  to  virtue,  and  muke  pro- 
gress  in  the  latter.  And  our  Lord  Himself  delayed  to  go 
up,  signifying  that  Christ's  members  seek  not  temporal  but 
otcrnal  glory.  And  He  went  up  sccrctly,  because  all''  glory 
is  frora  within  :  that  is,  from  a  pure  heart  and  good  con- 
science,  and  faith  unfeigned.  Aug.  Or  the  meaning  is,  that 
all  the  ccrcraonial  of  the  ancicnt  pcople  was  the  figure  of 
what  was  to  be ;  such  as  tlie  feast  of  tabernacles.  Which 
figure  is  now  unvciled  to  us.  Our  Lord  went  up  in  secret, 
to  represent  the  figurative  system.  He  conccalcd  Himself 
at  the  feast  itself,  because  the  feast  itself  signified,  that  the 
members  of  Christ  were  in  a  strange  country.  For  he 
dwells  iu  the  tents,  who  regards  himself  as  a  stranger  in 
the  world.  The  word  scenopegia  here  means  the  feast  of 
tabernacles.  Chrys.  Then  the  Jews  sought  Him  at  the  feast, 
and  said,  Where  is  He  ?  out  of  hatred  and  enraity ;  for  they 
would  not  call  Hira  by  His  name.  Tliere  was  not  much 
reverence  or  rehgion  in  this  observance  of  the  feast,  when 
they  wanted  to  make  it  an  opportuuity  of  seizing  Christ. 
AuG.  And  there  was  much  murmuring  in  the  people  con- 
cerning  Hini.  A  murmuring  arising  from  disagreement. 
For  some  said,  He  is  a  good  man  :  others  said,  Nay ;  but  He 
seduceth  the  people.  "Whoever  had  any  spark  of  grace,  said, 
He  is  a  good  man ;  the  rest,  Nay,  hut  He  seduceth  the  people. 
That  such  was  said  of  Hira,  Who  was  God,  is  a  consolation 
to  auy  Christian,  of  whora  the  same  may  be  said.  If  to 
seduce  be  to  decide,  Christ  was  not  a  seducer,  nor  can  any 

^  The  king's  daughter  is  all  glorious  within. 


VER.  14— 18.  ST.  JOHN.  259 

Christian  be.     But  if  by  seducing  be  meant  bringing  a  per- 
son  by  persuasion  out  of  one  way  of  thinking  into  another, 
then  we   must   enquire  from  what,  and  to  what.      If  from 
good  to  evil,  the  seducer  is  an  evil  man ;  if  from  evil  to 
good,  a  good  one.     Aud  would  that  we  were  all  called,  and 
really  were,  sucli  seducers.     Chrys.  The  former,  I  think,  ciuys. 
was  the  opinion  of  the  multitude,  the   one,  viz.   who   pro-  ^i|'^'''i 
nounced  Him  a  good  man  ;    the  hitter  the  opinion  of  the 
priests  and  rulers ;  as  is  shewn  by  their  saying,  Ue  deceiveth 
the  people,   not,    He   deceiveth   us.     Aug.   Uowbeit  no  man  .\iisr.  Tr. 
spake  openly  of  Hini,  for  fear  of  the  Jews ;  none,  that  is,  ' 
of  those  who  said,  He  is  a  yood  nuui.     They  who  said,  Ue 
deceiveth  the  people,  proclainied  their  opinion  openly  enough ; 
while  the  former  only  dared  whisper  theirs.     Chrys.   Ob-  cinys. 
serve,  the  corruption  is  in  the  rulers ;  thc  common  people  xUx.  i. 
are  sound  in  their  judgiuent,  but  have  not  liberty  of  speech, 
as  is  geuerally  their  case. 

14.  Now  about  the  midst  of  the  feast  Jesus  went 
up  into  the  temple,  and  taught. 

15.  And  the  Jews  marvelled,  saying,  How  knoweth 
this  Man  letters,  having  never  learned  ? 

1 6.  Jesus  answered  them,  and  said,  My  doetrine  is 
not  Mine,  but  Ilis  that  sent  Me. 

17.  If  any  man  will  do  Ilis  will,  he  shall  know  of 
the  doctrine,  whether  it  be  of  God,  or  whether  I 
speak  of  Myself. 

18.  He  that  speaketh  of  himself  secketh  his  own 
glory  :  but  He  that  seeketh  II is  glory  that  sent  nim, 
the  same  is  true,  and  no  unrighteousness  is  m  Him. 

Chrys.  Our  Lord  delays  His  visit,  in  order  to  excite  Chrys. 
raen's  attention,  and  goes  up  not  the  first  day,  but  about  xiix" i. 
the  middle  of  the  feast :  Now  about  the  midst  of-  the  feast 
Jesus  wcnt  up  into  the  tempk,  and  taught.  Those  who  had 
been  searching  for  Him,  when  they  saw  Him  thus  suddenly 
appear,  would  be  more  attentive  to  His  teaching,  both  fa- 
vourers  and  enemies;  the  one  to  admire  and  profit  by  it; 
thc  other  to  fiud  au  opportunity  of  iayiug  hands  ou  Him. 


2G0  GOSPEL   ACCORDING    TO  CHAP.  VII. 

Theophyl.  At  the  comraencement  of  tlie  feast,  men  would 

be  attending  more  to  tlie  preachings  of  the  festival  itself; 

and    afterwards   would   be  better   disposed   to    hear   Christ. 

Aug.  Tr.    AuG.  Tlie  feast  seems,  as  far  as  we  can  judge,  to  have  lasted 

s.  60.         several  days.     And  therefore  it  is  said,  "  about  the  middle 

of  the  feast  day  '^ :"    i.  e.   when  as  many  days  of  that  feast 

had  passed,  as  were  to  come,     So  that  His  assertion,  /  (/o 

not  up  yet  to  this  feast  day,  (i.  e.  to  the  first  or  second  day, 

as  you  would  wish  Me,)  was  strictly  fulfilled,     For  Ile  went 

Au^.  de     up   afterwardsj    about    the   middle   of  the   feast.     Aug.    In 

Nov.Vt      go^"g  there   too,  He  went  up,   not   to   the    feast   day,   but 

Vet.  Test.  to  the  Hght.     They  had  gone  to  enjoy  the  pleasures  of  the 

festival,  but  Chrisfs  feast  day  was  that  on  which   by  Ilis 

Aug.         Passion  He  redeemed  the  world.     Aug.  He  who  had  before 

Joam         concealed  Himself,  taught  and  spoke  openly,  and   was   not 

Jract,        laid  hold  on.     The  one  was  intended  for  an  example  to  us, 

xxix.  2.  .  r  ' 

Chrys        ^^'^  othcr  to  tcstify  His  power.     Chrys,  What  Ilis  teachiiig 

Hom,  is,  the  Evangebst  does  not  say;  but  that  it  was  very  won- 
derful  is  shewn  by  its  efFect  evcn  upon  those  who  had 
accused  Him  of  deceiving  the  people,  who  turned  round 
and  began  to  admire  Him  :  And  the  Jews  marvelled,  saying, 
Ilow  knoweth  this  Man  letters,  having  never  learned?  See 
how  perverse  they  are  even  in  their  admiration.  It  is  not 
His   doctrine  they   admire,    but    another  thing    altogether. 

Aug,  Tr.  Aug.  All,  it  would  appear,  admired,  but  all  were  uot  con- 
verted.  Whence  then  the  admiration?  Many  knevv  where 
He  was  born,  and  how  He  had  been  educated ;  but  had 
never  seen  Him  learning  letters,  Yet  now  they  heard  Ilira 
disputing  on  the  law,  and  bringing  forvvard  its  testimonies. 
No  one  could  do  this,  who  had  not  read  the  law ;  no  one 
could  read  who  had  not  learnt  letters ;  and  this  raised  their 

Chrys.       wondcr.     Chrys.    Their    wonder   might    have   led   them   to 

Hom.  .  ... 

xlix.  1.  infer,  that  our  Lord  became  possessed  of  this  learning  in 
sorae  divine  way,  and  not  by  any  human  process.  But  they 
would  not  acknowledge  this,  and  contented  themselves  with 
wondering.  So  our  Lord  repeated  it  to  thera  :  Jesus  an- 
swered  them  and  said,  My  docfrine  is  not  Mine,  but  His  that 

Auo;.  Tr.  gQyii  Mq^  Aug.  Mi7ie  is  not  Mine,  appears  a  contradiction ; 
wliy  did  He  not  say,  This  doctrine  is  not  Mine  ?     Because 

'  Vulgate  takeu  as  above  literally. 


VER.  11 — 18.  ST.  JOHN.  261 

the  doctrine  of  the  Father  being  the  Word  of  the  Father, 
and  Christ  Himself  being  that  Word,  Christ  Himself  is  the 
doctrine  of  the  Father.  And  therefore  He  calls  the  doc- 
trine  both  His  own,  and  the  Father's.  A  word  must  be 
a  word  of  sorae  one's.  What  is  so  much  Thine  as  Thou, 
and  what  is  so  rauch  not  Thine  as  Thou,  if  what  Thou  art, 
Thou  art  of  another.  His  saying  then,  My  doctrine  is  not 
Mine  own,  seeras  briefly  to  exprcss  the  truth,  that  He  is 
not  frora  Himself;  it  refutes  the  Sabellian  heresy,  which 
dares  to  assert  that  the  Son  is  the  same  as  the  Father, 
there  being  only  two  names  for  one  thing.  Chrys.  Or  He  ^^^^ 
calls  it  His  owu,  inasrauch  as  He  taught  it ;  not  His  own,  Hcm. 
inasrauch  as  the  doctrine  was  of  the  Father.  If  all  thingrs  '  '"  • 
however  which  the  Father  hath  are  His,  the  doctrine  for 
this  very  reason  is  His;  i.  e.  because  it  is  the  Father's. 
llather  that  He  says,  Is  not  Mine  own,  shews  very  strongly, 
that  His  doctrine  and  the  Father's  are  one :  as  if  He  said, 
I  differ  nothing  frora  Him ;  but  so  act,  that  it  may  be 
thought  I  say  and  do  nothing  else  than  doth  the  Father. 
AuG.  Or  thus :  In  one  sense  He  calls  it  His,  in  another  ^  ^^ 
sense  not  His ;  according  to  the  forra  of  the  Godhcad  Ilis,  'I''''"/  '• 

c,  xi. 

according  to  the  form  of  the  servant  not  His.     Aug.   Should  ^      Tr, 
any   one   however  not   understand   this,   let   hira   hear    the '^^'''- ^- ^- 
advice  which  iraraediately  follows  from   our  Lord  :    If  any 
man  vnll  do  Ilis  will,  he  shall  knoiv  of  the  doctrine,  whether 
it  be  of  God,  or  whether  I  speak  of  Myself.     What  racaneth 
this,  If  any  man  will  do  Ilis  will?     To  do  His  will  is  to 
])elieve  on   Hini,  as   He  Himself  says,    T]ns  is  the  work  of  ^  q  ^d. 
God,  that  ye  believe  on  Ilim  whom  He  hath  sent.     And  who 
does  not  know,  that  to  work  the  work  of  God,  is  to  do  His 
will?     To   know   is   to   understand.     Do   not   then  seek   to 
understand   in    order  to  believe,    but  believe   in   order   to 
understand,  for,  Except  ye  believe,  ye  shall  not  understand.  j,  ^  g 
Chrys.    This  is  as  much  as  to  say,  Put  away  the  anger,  ^^ulg- 
envy,  and  hatred  which  you   have   towards  Me,  and   there  ^^^^' 
will  be  nothing  to  prevent  your  knowing,   that  the  words  xiix.  l. 
which  I  speak  are  from  God.     Then  He  brings  in  an  irre- 
sistible  arguraent  taken  from  huraan  experience :    Ile  that 
speaketh  of  himself,  seeketh  his  own  glory :  as  if  to  say,  Ile 
who  aims  at  establishing  sorae  doctrine  of  his  own,  does  so 


xxix.  s.  8. 


lloin. 
xlix.  2 


263  GOSPEL    ACCORDING    TO  CIIAP.  VII. 

for  no  purpose,  but  to  get  glory.  But  I  seek  the  glory  of 
Him  tliat  sent  Me,  and  wish  to  teach  you  for  Ilis,  i.  e,  an- 
other's  sake :  and  then  it  follows,  But  he  that  seeketh  His 
glory  that  sent  Him,  the  same  is  true,  and  there  is  no  un- 
righteousness  in  Him.  Theophyl.  As  if  Ile  said,  I  speak 
the  truth,  because  My  doctrine  containeth  the  truth :  there 
is  no  unrighteousness  in  Me,  because  I  usurp  not  another's 

Aug.  Tr.  glory.  AuG.  He  who  seeketh  his  own  glory  is  Antichrist. 
But  our  Lord  set  us  an  example  of  humility,  in  that  beiug 
found  in  fashion  as  a  man,  He  sought  His  Father's  glory, 
not  His  own.     Thou,  when  thou  doest  good,  takest  glory  to 

Chrys.  thysclf ;  when  thou  doest  evil,  upbraidest  God.  Chrys.  Ob- 
serve,  the  reason  why  He  spake  so  humbly  of  Ilimself,  is  to 
let  men  know,  that  He  does  not  aim  at  glory,  or  powcr; 
and  to  accommodate  nimsclf  to  thcir  weakncss,  and  to  tcach 
thera  moderation,  and  a  humble,  as  distinguished  from  an 
assuming,  way  of  speaking  of  themselves. 

19.  Did  not  Moses  give  you  the  law,  and  yet 
none  of  you  keepetli  the  law?  Why  go  ye  about 
to  kill  Me  ? 

20.  The  people  answered  and  said,  Thou  hast  a 
devil :  who  goeth  about  to  kill  Thec  ? 

21.  Jesus  answered  and  said  unto  them,  I  have 
done  one  work,  and  ye  all  marvel. 

22.  Moses  therefore  gave  unto  you  circumcision : 
(not  because  it  is  of  Moses,  but  of  the  fathers :)  and 
ye  on  the  sabbath  day  circumcise  a  man. 

23.  If  a  man  on  the  sabbath  day  receive  circum- 
cision,  that  the  law  of  Moses  should  not  be  broken  ; 
are  ye  angry  at  Me,  because  I  have  made  a  raan  every 
whit  whole  on  the  sabbath  day  ? 

24.  Judge  not  according  to  the  appearance,  but 
judge  righteous  judgment. 

Chrys.  Chiiys.    Thc  Jews  brought  two  charges  against  Christ ; 

xi°x"*2.      ^"^'  *^^*  H^  broke  the  sabbath  ;  the  other,  that  Ile  said 

God  was  His  Father,  makiug  Himself  equal  with  God.     The 


VER.   19 24.  ST.   JOHN.  263 

latter  He  confirmed  first  by  shewing,  that  He  did  nothing 
in  opposition  to  God,  but  that  both  taught  the  same.  Then 
turning  to  the  charge  of  breaking  the  sabbath,  He  says,  Did 
not  Moses  give  you  a  laio,  and  none  of  you  keepeth  the  law  ? 
as  much  as  to  say,  The  law  says,  Thou  shalt  not  kill,  where- 
as  ye  kill.  And  then,  Why  go  ye  about  to  kill  Me  ?  As  if 
to  say,  If  I  broke  a  law  to  heal  a  raan,  it  was  a  transgression, 
but  a  beneficial  one  ;  whereas  ye  transgress  for  an  evil  end ; 
so  you  have  no  right  to  judge  I\Ie  for  breaking  the  law. 
He  rebukes  them  then  for  two  things ;  first,  bccause  they 
went  about  to  kill  Hira ;  secondly,  because  thcy  were  going 
about  to  kill  another,  when  they  had  uot  eveu  any  right  to 
judge  Him.  Aug.  Or  He  means  to  say,  that  if  they  kept  Aug.  Tr. 
the  law,  they  would  see  Hira  pointed  to  in  every  part  of  it,  ^'"'^*  ^" 
and  would  not  seek  to  kill  Ilim,  when  He  carae.  The 
people  return  an  answer  quite  away  from  the  subject,  and 
only  shewing  their  angry  fecUngs  :  Tlie  people  ansivered  and 
said,  Thou  hast  a  devil :  who  goeth  about  to  kill  Thee  ?  Ile 
who  cast  out  devils,  was  told  that  He  had  a  devil.  Our 
Lord  hovvever,  in  no  way  disturbed,  but  retaining  all  the 
serenity  of  truth,  returned  not  evil  for  evil,  or  railing  for 
railing.  Bede.  Wherein  He  left  us  an  example  to  take  it 
patiently,  whenever  wrong  censures  are  passed  upon  us,  and 
not  answcr  thera  by  asscrting  the  truth,  though  able  to  do 
so,  but  rather  by  some  wholesome  advice  to  the  persons  ;  as 
doth  our  Lord :  Jesus  answered  and  said  unto  them,  I  have 
done  one  work,  and  ye  all  marvel.  Aug.  As  if  Ile  said,  Wliat  Aug.  Tr. 
if  ye  saw  all  My  works  ?  For  all  that  they  saw  going  on  iu  ^^^'  ^' 
the  world.  was  of  His  working,  but  they  saw  not  Hira  Who 
made  all  things.  But  He  did  one  thing,  made  a  man  whole 
on  the  sabbath  day,  and  they  were  in  commotion  :  as  if, 
when  any  one  of  them  recovered  from  a  disease  on  the  sab- 
bath,  he  who  made  him  whole  were  any  other  than  He, 
who  liad  offended  them  by  making  one  man  whole  on  the 
sabbath.  Chrys.  Ye  m,arvel,  i.e.  are  disturbed,  are  in  com-  ciirys. 
motion.  Observe  how  well  He  argues  with  thera  frora  tlie  j.["^"'  3 
law.  He  wishes  to  prove  that  this  work  was  not  a  violation 
of  the  law ;  aud  shews  accordingly  that  there  are  many 
things  more  important  than  the  law  for  the  observance  of 
the  sabbath,  by  the  observance  ot  which  that  law  is   not 


XXX.  s.  4. 


264  GOSPEL   ACCORDING   TO  CHAP.  VII. 

broken  but  fulfilled.  Moses  therefore,  He  says,  gave  unto 
you  circumcision,  not  because  it  is  of  Moses,  but  of  the  fathers, 

Aiifr.  Tr.  and  ye  on  the  sabbath  day  circumcise  a  man.  Aug.  As  if 
He  said,  Ye  have  done  well  to  receive  circumcision  frora 
Moses,  not  because  it  is  of  Moses,  but  of  the  fathers ;  for 
Abrahara  first  received  circuracision  frora  the  Lord.  And 
ye  circumcise  on  the  sabbath.  Moses  has  convicted  you  :  ye 
received  a  law  to  circuracise  on  the  eighth  day ;  and  ye  re- 
ceived  a  law  to  rest  on.  the  seventh  day.  If  the  eighth  day 
after  a  child  is  born  happen  to  be  the  sabbath,  ye  circuracise 
the  child ;  because  circumcision  appertaineth  to,  is  a  kind 
of  sign  of,  salvation ;  and  raen  ought  not  to  rest  frora  the 
work  of  salvation  on  the  sabbath.  Alcuin.  Circumcision 
was  given  for  three  reasons  ;  first,  as  a  sign  of  Abraham's 
great  faith  ;  secondly,  to  distinguish  the  Jews  frora  other 
nations ;  thirdly,  tliat  the  receiving  of  it  on  the  organ  ot 
viriHty,  might  admonish  us  to  observe  chastity  both  of  body 
and  mind.  And  circumcision  then  possessed  the  sarae  virtue 
that  baptisra  do3S  now;  only  that  the  gate  was  not  yet  open. 
Our  Lord  concludes  ;  If  a  man  on  the  sabbath  day  receive 
circumcision,  that  the  laio  of  Moses  should  not  be  broken ; 
are  ye  anrjry  at  Me  because  I  have  made  a  man  every  whit 

Ciirys.  whole  on  the  sabbath  day  ?  Chrys.  Which  is  as  rauch  as  to 
tell  them,  The  breaking  of  the  sabbath  in  circuracision  is 
a  keeping  of  the  law ;  and  in  the  sarae  way  I  by  healing  on 
the  sabbath  have  kept  the  law.  Ye,  who  are  not  the  legis- 
lators,  enforce  the  law  beyond  its  proper  bounds  ;  whereas 
Moses  made  the  law  give  way  to  the  observance  of  a  com- 
mandment,  which  did  not  corae  frora  the  law,  but  frora  the 
fathers.  His  saying,  /  have  made  a  man  every  whit  whole 
on  the  sabbath  day,  implies  that  circumcision  was  a  partial 

A  p.  Tr.    recovering.     Aug.  Circuracision  also  was  perhaps  a  type  of 

XXX.  0.  Q^j.  Lqj.(J  Hiraself.  For  what  is  circuracision  but  a  robbing 
of  the  flesh,  to  signify  the  robbing  the  heart  of  its  carnal 
lusts.  And  therefore  it  was  not  without  reason  that  it  was 
applied  to  that  member  by  which  the  raortal  creature  is 

Rtnii.  5,  propagated  :  for  by  one  man  sin  entered  into  the  world.  And 
therefore  every  oue  is  born  with  the  foreskin,  because  every 

vite  pro-     t>ne  is  born  with  the  fault  of  his   propagation.     And   God 

pageius      j^Qgg  jjq|.  ciiange  us  either  from  the  corruption  of  our  birth, 


Hom. 
xlix.  3. 


VER.  19 — .24.  ST.  JOHN.  265 

or  frora  that  we  have  contracted  ourselves  by  a  bad  life,  ex- 
cept  by  Christ :  and  therefore  they  circumcised  with  knives 
of  stone,  to  prefigure  Christ,  who  is  the  stone ;  and  on  the 
eighth  day,  because  our  Lord's  resurrection  took  place  ou  the 
day  after  the  seventh  day  ;  which  resurrection  circumcises 
us,  i.  e.  destroys  our  carnal  appetites.  Regard  this,  saith 
our  Lorrl,  as  a  type  of  My  good  work  in  making  a  raan  every 
whit  whole  on  the  sabbath  day :  for  he  was  healed,  that  he 
raight  be  whole  in  body,  and  he  believed,  that  he  might  be 
whole  in  mind.  Ye  are  forbidden  indeed  to  do  servile  work 
on  the  sabbatli ;  but  is  it  a  servile  work  to  heal  on  the 
sabbath?  Ye  eat  and  drink  ou  the  sabbath,  because  it  is 
necessary  for  your  hcalth  :  which  shews  that  works  of  heal- 
ing  are  by  no  mcans  to  be  omitted  on  the  sabbath.  Chrys.  Chrys. 
Ile  does  not  say,  however,  I  have  done  a  greater  work  thau  xHx?3 
circumcision  ;  but  only  states  the  matter  of  fact,  aud  leaves 
the  judgmcnt  to  them,  saying,  Judge  not  according  to  the 
appearance,  but  judge  righteous  judgment :  as  if  to  say,  Do 
not,  because  Moses  has  a  greater  narae  with  you  than  I, 
decide  by  degrce  of  personal  erainence ;  but  decide  by  the 
nature  of  the  tiiing  itself,  for  this  is  to  judge  righteously. 
No  one  however  has  blaraed  ]\loses  for  raaking  the  sabbath 
give  place  to  the  coraraandment  of  circumcision,  which  was 
not  derived  frora  the  law,  but  from  another  source.  ]Moses 
then  commands  thc  law  to  be  broken  to  give  effect  to  a  com- 
mandment  not  of  the  law  :  and  he  is  more  worthy  of  credit 
than  you.  AuG.  What  our  Lord  here  tcUs  us  to  avoid,  in  Au».  Tr. 
judging  by  the  person,  is  very  dilHcult  in  this  worid  not  to  ^^^  *" '' 
do.  His  admonition  to  the  Jews  is  an  admonition  to  us  as 
well ;  for  every  sentence  which  our  Lord  uttered,  was  written 
for  us,  and  is  prcservcd  to  us,  and  is  read  for  our  profit. 
Our  Lord  is  above  ;  but  our  Lord,  as  the  truth,  is  here  as 
well.  The  body  with  which  He  rose  can  be  only  in  onc 
place,  but  His  truth  is  diftused  every  where.  Who  thcn  is 
he  who  judges  not  by  the  pcrson?  He  who  lovcs  all  ahke. 
For  it  is  not  the  paying  raen  difi^erent  degrees  of  hoaour 
according  to  their  situation,  that  will  raake  us  chargeable 
with  acccptiug  pcrsons.  Tliere  raay  be  a  case  to  decide 
between  father  and  son :  we  should  not  put  the  son  on  an 
equality  with  the  father  in  poiut  of  houour;   but,  iu  respcct 


266  GOSPEL   ACCORDING   TO  CIIAP.  VII. 

of  truth,  if  he  have  the  better  cause,  we  should  give  him  the 
preference;  and  so  give  to  each  their  due,  that  justice  do 
not  destroy  desert  ^. 

25.  Then  said  some  of  tbem  of  Jerusalem,  Is  nof 
this  He,  whom  they  seek  to  kill  ? 

26.  But,  lo,  He  speaketh  boldly,  and  tbey  say 
notbing  unto  Him.  Do  the  rulers  know  indeed  tbat 
tbis  is  tbe  very  Cbrist  ? 

27.  Howbeit  we  know  tbis  man  wbence  He  is  :  but 
when  Cbrist  cometb,  no  man  knowetb  wbence  He  is. 

28.  Tben  cried  Jesus  in  tbe  temple  as  He  taugbt, 
saying,  Ye  botb  know  Me,  and  ye  know  wbence  I 
am :  and  I  am  not  come  of  Myself,  but  He  tbat  sent 
Me  is  true,  wbom  ye  know  not. 

29.  But  I  know  Him  :  for  I  am  from  Him,  and 
He  hatb  scnt  Me, 

30.  Tben  they  sougbt  to  take  Him :  but  no  man 
laid  bands  on  Hiin,  because  His  bour  was  not  yet 
come. 

Aug.  Tr.  AuG.  It  was  said  above  that  our  Lord  went  up  to  the 
XXXI.  1.  fgast  secretly,  not  because  He  feared  being  taken,  (for  He 
had  povver  to  prevent  it,)  but  to  shew  figuratively,  that  even 
in  the  very  feast  which  the  Jews  celebrated,  He  was  hid,  and 
that  it  was  His  mystery.  Now  however  the  power  appears, 
which  was  thought  timidity  :  He  spoke  pubhcly  at  the  feast, 
in  so  much  that  the  multitude  marvelled  :  Then  said  some 
of  them  at  Jerusalem,  Is  not  this  Ile,  ivhom  therj  seek  to  kill  ? 
buty  lo,  Ile  speaketh  bolcUy,  and  they  say  nothivg  to  Him. 
They  knew  the  fierceness  with  which  He  had  been  sought 
for;  they  marvelled  at  the  power  by  which  He  was  not 
ciirjs.  taken.  Chrys.  The  Evangehst  adds,  from  Jerusalem :  for 
Hom.  1. 1.  ^|-^gj,g  ^.^^  j^gg^  j.jjg  greatest  display  of  miracles,  and  there 
the  people  were  in  the  worst  state,  seeing  the  strongest 
proofs  of  His  divinity,  and  yet  wilHng  to  give  up  all  to  the 
judgraeut  of  their  corrupt  rulers.  Was  it  not  a  great  mira- 
cle,  that  those  who  raged  for  His  hfe,  now  that  they  had 

'^  ut  uou  perdat  equitas  meritum. 


VER.  25—30.  ST.  JOHN.  2G7 

Him  in  their  grasp,  becarae  on  a  sudden  quiet  ?  Aug.  So,  ^^i[  x. ' 
iiot  fuUy  uuderstaudiug  Christ's  power,  they  supposed  that 
it  was  owing  to  the  knowledge  of  the  rulers  that  He  was 
spared  :  Do  the  rulers  kuoiv  indeed  that  this  is  the  very  Christ? 
Chrys.  But  they  do  uot  follow  the  opinion  of  the  rulers,  but  Hom!  i.  l. 
put  forth  another  most  perverse  and  absurd  one ;  Hoivbeit 
we  know  this  Man,  whence  He  is ;  but  ivhen  Ckrist  cometh, 
no  man  knoiveth  ivhence  He  is.  Aug.  This  notion  did  not  ^xxi!  s.  "2. 
arise  without  foundation.  We  find  indeed  that  the  Scrip- 
tures  said  of  Christ,  He  shall  be  called  a  Nazarene,  and  thus  ^a, 
predicted  whence  He  would  come.  Aud  the  Jews  again  told 
Hcrod,  when  he  enquircd,  that  Christ  would  be  born  in 
Bethlchem  of  Judah,  aud  adduced  the  testiraony  of  the 
Prophet.  *  How  then  did  this  notion  of  the  Jews  arise,  that, 
when  Christ  carae,  no  one  would  know  whcnce  He  was? 
Frora  this  rcason,  viz.  that  the  Scriptures  asserted  both. 
As  man,  they  foretold  whence  Christ  would  be ;  as  God,  He 
was  hid  from  the  profane,  but  revealed  Ilirasclf  to  thc  godly. 
This  uotion  they  had  taken  from  Isaiah,  Who  shall  declare  Isa.  53. 
His  generation  ?  Our  Lord  rcplies,  that  they  both  knew  Him, 
and  knew  Ilim  not :  TJien  cried  Jesus  in  the  temple  as  He 
tauyht,  saying,  Ye  both  knoiv  Jle,  and  knoiv  whence  I  am  : 
that  is  to  say,  Ye  both  know  whence  I  am,  and  do  not  know 
whence  I  am  :  ye  know  whcnce  I  am,  that  I  am  Jesus  of 
Nazarcth,  whose  parents  ye  know.  The  birth  from  the 
Virgiu  was  the  only  part  of  the  raatter  unknown  to  them  : 
with  this  cxception,  thcy  knew  all  that  pcrtaiued  to  Jesus 
as  man.  So  He  well  says,  Ye  both  knou)  2Ie,  and  know 
ichence  I  am :  i.e.  according  to  the  flesh,  and  the  likeness  of 
raan.  But  in  respect  of  Ilis  divinity,  He  says,  /  am  not 
come  of  Myself,  but  He  that  sent  Me  is  true.     Chrys.  By  Chrys. 

1-1TT1'T  1  •!•  -T  T  J_TT  Hoin.    1.    1. 

which  tle  discioses  what  was  in  thcu*  mmds.     1  am  not,  He 

seems  to  say,  of  the  nuraber  of  those  who  have  corae  without 

reason,  but  He  is  true  tliat  sent  jNIc  ;  and  if  Ile  is  true,  Ile 

hath  sent  Me  in  truth;  and  thcrefore  He  who  is  sent  must 

needs  speak  the  truth.     He  then  convicts  them  from  thcir 

OAvn  asscrtions.     For  whercas   they  had  said,    When  Christ 

cometh,  no  man  knoweth  whence  He  is,  He  shews  that  Chri^t 

did  come  from  one  whom  they  knew  not,  i.e.  thc  Father. 

Wherefore  He  adds,   Whom  ye  knoiv  not.     Hilary.  Every  ^^  Trin. 

ult.  med. 


Hom.  1.  1 
Tit.  1,  16. 


2G8  GOSPEL   ACCORDING   TO  CHAP.  VII. 

man,  ever  born  in  the  flesh,  is  in  a  certain  sense  frora  God. 

IIow  then  could  He  say  that  they  were  iguorant   who  He 

was,  and  whence  He  was^?    Because  our  Lord  is  here  re- 

ferring  to  His  own  pecuhar  birth  from  God,  which  they  were 

ignorant  of,  because  they  did  not  know  tliat  He  was  the 

Son  of  God.     His  very  saying  then  that  they  did  not  knovv 

whence  He  was,  was  telling  them  whence  He  was.     If  they 

did  not  kijow  whence  He  was,  He  could  not  be  from  nothing  ; 

for  then  there  would  be  no  whence  to  be  ignorant  of.     He 

must  therefore  be  from  God.    And  then  not  knowing  whence 

He  is,  was  the  reason  that  they  did  not  know  ivho  Ile  is. 

He  does  not  know  the  Son  who  does  not  know  Ilis  birth 

Ciirys.       from  the  Father.     Cniivs.  Or  thc  ignorance,  Ile  here  speaks 

of,  is  the  ignorance  of  a  bad  life ;  as  Paul  s;iith,  They  profess 

that    they  know    God,   but  in  ivorks  they  deny    Hini.     Our 

Lord's  reproof  is  twofold  :  Ile  first  publish(;d  what  they  were 

speaking  secretly,  crying  out,  in  ordcr  to  put  thcm  to  shame. 

Aug.  Tr.    AuG.  Lastly,  to  shew  whence  they  could  get  to  know   Him 

XXXI.  4.      ^\yi,o  had  sent  liim),  He  adds,  I  knoiv  llim  :  so  if  you  would 

c.  8,  55.     kiiow  Ilim,  enquire  of  Me.     No  one  knoweth  the  Father,  save 

the   Son,   and  he  to  whom   the  Son  ivill  reveal  Him.     And 

if  I  should  say,  I  know  Him  not,  I  should  be  a  liar  like  iinto 

Ciirys.       you.     CiiKYs.  Which  is  irapossible:  for  He  that  seut  Me  is 

iium.  1.  1.  ^mg^  and  therefore  Ile  that  is  sent  must  be  true  likewise. 

He  every  where  attributes  the  knowledge  of  the  Father  to 

Himself,  as  being  frora  the  Father :  thus  here,  But  I  know 

Hilar.  vi.   IUm,  for  I  am  from  Him.     Hilary.  I  ask  however,  does 

ultra  med.  ^^^  bcing  frora  Hira  express  a  work  of  creation,  or  a  birth 

by   generation  ?    If  a  work    of  creation,  then   every   thing 

which  is  created  is  from  Him.     And  how  then  does  not  all 

crcation  know  the  Father,  if  the  Son  knows  Ilira,  because 

He  is  frora  Hira  ?  But  if  the  knowledge  of  the  Father  is  pe- 

uliar  to  Hira,  as  being  from  Him,  then  the  being  frora  Him 

is  pecuhar  to  Ilim  also  ;  i.e.  the  being  the  true  Son  of  God 

by  nature.     So  you  have  then  a  peculiar  knowledge  spring- 

ing  from  a  peculiar  generation.     To   prevent   however   any 

heresy  applying  the   being  from  Ilira,  to   the   time  of  His 

advent,  He  adds,  And  He  hath  sent  Me :  thus  preserving  the 

"  Because  even   considering  Him   man,   He    would  be   boru   of  God  in  tlie 

common  sense. 


VER.  31 36.  ST.  JOHN.  2fi9 

order  of  the   gospel    sacraraent;    first    announcing    Hiraself 
born,  and  then  sent.     Aug.  I  am  Jrom  Him,  He  says,  i.e.  Au^.  Tr. 
as  the  Son  from  the  Father :   but  tliat  you  see  Me  iu  the '^^'^•- *• 
flesh  is  because  Ile  hath  sent  Jle.     Wherein  understand  not 
a  difference  of  nature,  but  the  authority  of  a  father.     Ciiryj.  rhrys. 
His  saying  however,  Wliom  ye  know  not,  irritated  the  Jews,  "'"'•!•  2- 
who  professed  to  have  knowledge ;  and  they  sought  to  take 
Ilim,  but  no  man  iaid  hands  on  Him.     ]\Iark  the  invisible 
check  which  is  kept  upou  their  fury  :  though  the  Evangelist 
does  not  mention  it,  but  preserves  purposely  a  humble  and 
humau  way  of  speaking,  in  order  to  irapress  us  with  Christ's 
humanity;  and  therefore  only  adds,  Because  Ilis  hour  was 
not  yet  come.     Aug.  That  is,  because  He  was  uot  so  pleased,  Aug.  Tr. 
for  our  Lord  was  not  born  subject  to  fate.     Thou  niust  not  ^'^-'^'-  ^-  ^- 
bclieve   this  even  of  thyself,  much  less   of  Iliiu   by   Whom 
thou  wert  made.     And  if  thine  hour  is  in  Ilis  will,  is  not 
His  liour  in  His  own  will?     His  hour  then  here  does  not 
mean  the  tinie  that  Ile  was  obliged  to  die,  but  the  time  that 
Ile  deigned  to  be  put  to  death. 


31.  And  many  of  the  people  believed  on  Him,  and 
said,  When  Christ  cometh,  will  Ile  do  more  miracles 
than  these  which  this  man  hath  donc  ? 

32.  The  Piiarisees  heard  that  tlie  people  murmured 
sucli  things  concerning  Him ;  and  the  Pharisees  and 
the  chief  priests  sent  officers  to  take  Him. 

33.  Then  said  Jesus  unto  them,  Yet  a  little  while 
am  I  witli  you,  and  tben  I  go  unto  Him  tliat  sent  Me. 

34.  Ye  shall  seek  Me,  and  shall  not  find  Me :  and 
where  I  am,  thither  ye  cannot  come. 

35.  Then  said  the  Jews  among  themselves,  Whither 
will  He  go,  that  we  shall  not  find  Ilim?  will  Ile  go 
unto  the  dispersed  among  the  Gentiles,  and  teach  the 
Gentiles  ? 

36.  What  manner  of  saying  is  this  that  He  said, 
Ye  shall  seek  Me,  and  shall  not  find  Me :  and  where 
I  am,  thithcr  ye  cannot  come  ? 


270  GOSPEL   ACCORDING    TO  CHAP.  VII. 

Au<r.  Ti-.        AuG.  And  many  of  the  people  believed  on  Him.     Our  Lord 

XXXI.  7.      broiiglit  the  poor  and  hurable  to  be  saved.     The  common 

people,  who   soon   saw   their  own    infirmities,  received   His 

Chrys.       medicine    without    hesitation.      Chrys.    Neither   had    these 

Hom.  1.  2.  Iiowever  a  sound  faith ;  but  took  up  a  low  way  of  speaking, 

after  the   manner  of  tlie   multitude :    When   Christ  cometli, 

will  He  do  more  miracJes  than  this  Man  hath  done  ?     Their 

sayiug,  When  CJirist  cometh,  shews  tliat  they  were  not  steady 

in  believing  that  He  was  the  Christ :  or  rather,  that  they  did 

not  believe  He  was  the  Christ  at  all ;  for  it  is  the  same  as  if 

they  said,  that  Christ,  when  He  came,  Avould  be  a  superior 

person,  and  do  more  miracles.     ISIinds  of  the  grosser  sort 

Aufr.  Tr.    are  influenced  not  by  doctrine,  but  by  miracles.     Auo.  Or 

XXXI.  7.     ^i^gy  mean,  If  there  are  not  to  be  two  Christs,  this  is  He. 

Ihc  rulers  however,  possessed  with  madness,  not  only  refused 

to  acknowlcdgc  thc  physician,  but  cven  wishcd  to  kill  llim. 

The  Pharisees  heard  that  the  people  murmured  such  things 

concerniny  Uim,   ayid  the  Pharisees   and  chief  priests  sent 

officers  to  take  Ilim.     Chrys.  He  had  discoursed  often  be- 

fore,  but  they  had  never  so  treated  Him.     The  praises  of  tlie 

multitude  however  now  irritated  them  ;   though  the  trans- 

gression  of  the  Sabbath  still  continued  to  be  the  reason  put 

forward.     Nevertheless,  they  were  afraid  of  taking  this  step 

Aug.Tr.    themselves,  and  sent  officers  instead.     Aug.  Not  being  ablc 

XXXI.  s.  8.  ^Q  i^^Q  Him  against  His  will,  they  sent  men  to  hear  Hira 

teach.    Teach  what?     TJien  said  Jesus  unto  tJiem,  Yet  a  little 

Chrys.       ivJiile  I  am  witJi  you.     Chrys.  He  speaks  with  the  greatest 

Hom.  1.  2.  humility :  as  if  to  say,  Why  do  ye  make  such  haste  to  kill 

Auff.  Tr.    Me?     Only  wait  a  little  time.     Aug.  That  which  ye  wish  to 

XXXI.  8.     jJq  uow,  ye  sliall  do  sometime,  but  not  now :  because  it  is 

not  My  wilL     For  I  wish  to  fulfil  My  mission  in  due  course, 

Cbrys.       and  so  to  come  to  My  passion.     Chrys.   In  this  way  He 

Hom.  1.  2.  astonished  the  bolder  part  of  the  multitude,  and  made  the 

earnest  among  them  more  eager  to  hear  Ilim ,  so  little  time 

being  uow  left,  during  which  they  could  have  the  benefit  of 

His  teaching.     He  does  not  say,  I  am  here,  simply ;  but,  / 

am  witJi  you ;   meaning,  Though  you  persecute  Me,  I  will 

not  cease  fulfiUing  my  part  towards  you,  teaching  you  the 

way  to  salvation,  and  admonishing  you.     What  follows,  And 

I go  unto  Him  ihat  sent  Me,  was  enough  to  excite  some  fcar. 


VER.  31 — 3G.  ST.  JOHN.  271 

Theophyl.  As  if  He  were  jjoing  to  complain  of  them  to  the 
Father :  for  if  they  reviled  Ilim  who  was  seut,  no  doubt  they 
did  an  injury  to  Him  that  sent.     Bede.  /  go  to  Him  tliat 
sent  3Ie :  i.e.  I  return  to  My  Father,  at  whose  command  I 
became  incarnate.     He  is  spealdng  of  that  departure,  froni 
which  He  has  never  returned.     Cniiys.   That  they  wanted  Chrys. 
His  presence,   appears  from  His  saying,   Ye  seek  Me,  and  '^"^"^  ''  ^' 
shall  not  find  Me.    But  when  did  the  Jews  seek  Him?    Luke 
relates  that  the  womeu  lamented  over  Him :  and  it  is  pro- 
bable  that  many  otliers  did  the  same.     And  especially,  when 
the  city  was  taken,  would  they  call  Christ  and  Ilis  miraclcs 
to  remembrance,  and  desire  His  presence.     Aug.  Here  Hc  Aug.  Tr. 
foretels  His  resurrection :    for  the  search  for  Hira  was  to  ^''^'" 
take  place  after  His  resurrection,  when  mcn  were  conscicnce- 
stricken.     They  would  not  acknowledge  Him,  when  present ; 
afterward  they  sought  Him,  when  they  saw  the  multitude 
believing  on  Him ;  and  many  pricked  in  their  hearts  said, 
What  shall  we  do  ?     They  perceived  that  Christ^s  death  was 
owing  to  their  sin,  and  believed  in  Chrisfs  pardon  to  sin- 
ners ;  and  so  despaired  of  salvation,  until  tliey  drank  of  that 
blood  which  they  shed.     Chrvs.  Then  lest  any  should  think  Ciirys. 
that  His  death  woukl  take  place  in  the  common  way,  He  ^i|'"'*3 
adds,  Jnd  where  I  am,  thitlier  ije  cannot  come.     If  He  con- 
tinued  in  dcath,  they  would  be  able  to  go  to  Him :  for  we 
all  are  going  tliitherwards.     Auo.  Ile  docs  not  say,  Where  Aus:.  Tr. 

I  shall  be,  but  Where  I  am.     For  Christ  was  always  there 

in  that  place  whither  He  was  about  to  rcturn  :  He  returncd 
in  such  a  way,  as  that  Ile  did  not  forsake  us.  A^isibl}'  and 
according  to  the  flesh,  He  was  upon  earth;  according  to  His 
invisible  majesty,  He  was  in  heaven  and  earth.  Nor  agaia 
is  it,  Ye  will  not  be  al)le,  but,  Ye  are  not  able  to  come :  for 
they  were  not  such  at  the  time,  as  to  be  able.  That  this  is 
not  meant  to  drive  men  to  despair,  is  shewn  by  His  say- 
ing  the  very  same  thing  to  His  disciples;  Whither  I  go,  ye 
cannot  come ;  and  by  Ilis  explanation  last  of  all  to  Peter, 
Whither  I  go,  ye  cannot  foUow  Me  now,  but  ye  shall  follow 
Me  afterwards.  Chrys.  He  wauts  them  to  think  seriously  chrys. 
how  little  tirae  longor  He  should  be  with  them,  and  what  i  l./ 
regret  they  will  feel  when  He  is  gone,  and  they  are  not  able 
to  find  Him.     I go  unto  Ilim  that  sent  Me ;  this  shews  that 


272  GOSPEL    ACCOUDING    TO  CHAP.  VII. 

no  injury  was  done  Him  by  their  plots,  and  tliat  His  passion 
was  voluntary.  The  words  had  some  efifect  upon  the  Jews, 
who  asked  each  other,  where  they  were  to  go,  which  was 
like  persons  desiiing  to  be  quit  of  Him  :  Then  said  the  Jews 
among  themselves,  Whither  will  He  go,  that  we  shall  not  find 
Ilini  ?  Will  He  go  to  the  dispersed  among  the  Gentiles,  ana 
teach  the  Gentiles  ?  Tn  the  fulness  of  their  self-satisfaction, 
they  call  them  Gentiles,  as  a  term  of  reproach ;  the  Gen- 
tiles  being  dispersed  everywhere;  a  reproach  which  they 
themselves  underwent  afterwards.  Of  old  all  the  nation 
was  united  together  :  but  now  that  the  Jews  were  raixed 
with  the  Gentiles  in  eveiy  part  of  the  world,  our  Lord  would 
not  have  said,  Whither  I  go,  ye  cannot  come,  in  the  sense 
Au^.  Tr.  of  going  to  thc  Gentiles.  Aug.  IfldtJier  I  go,  i.  e.  to  the 
^''^''  ■  bosom  of  the  Father.  This  they  did  not  at  all  understand : 
and  yet  even  their  mistake  is  an  unwitting  prophecy  of  our 
salvation  ;  i.  e.  that  our  Lord  would  go  to  the  Gentiles,  not 
in  His  own  person,  but  by  His  feet,  i.e.  His  members.  He 
sent  to  ns  tho^e  whom  He  had  made  His  members,  and  so 
Clirys.  made  us  His  merabers.  Chrys.  They  did  not  mean,  that 
Hom.  1.  3.  Q^j,  Lord  was  going  to  the  Genliles  for  their  hurt,  but  to 
teach  them.  Their  anger  had  subsided,  and  they  believed 
what  He  had  said.  Else  they  would  not  have  thought  of 
asking  each  other,  What  manner  of  saying  is  this  that  He 
said,  Ye  shall  seek  Me  and  shall  not  find  Me :  and  whither 
I  am,  ye  cannot  come. 

37.  In  the  last  day,  that  great  day  of  the  feast, 
Jesus  stood  and  cried,  saying,  If  any  man  thirst,  let 
him  come  unto  Me,  and  drink. 

38.  He  that  believeth  on  Me,  as  the  Scripture  hath 
said,  out  of  his  belly  shall  flow  rivers  of  Uving  water. 

39.  (But  this  spake  He  of  the  Spirit,  which  they 
that  beUeve  on  Him  should  receive :  for  the  Holy 
Ghost  was  not  yet  given ;  because  that  Jesus  was  not 
yet  glorified.) 

Chrys.  Chrys.  The  feast  being  over,  and  the  people  abont  to  re- 

om.  .    .  i^Y^^  home,  our  Lord  gives  them  provisious  for  the  way :  In 


VER.  37 — 39.  ST.  JOHN.  273 

tke  last  day,  that  great  day  of  the  feast,  Jesus  stood  and 
cried,  saying,  If  any  man  thirst,  let  him  come  unto  Me,  and 
drink.     Aug.  The  feast  was  then  going  on,  which  is  called  Aus.  Tr. 
scenopegia,  i.  e.   building  of  tents.     Chrys.    Which   lasted  ^■^''"" 
seven  days.     The  first  and  last  days  were  the  niost  import- 
ant;   In  the  last  day,  that  great  day  of  the  feast,  says  the 
Evangelist.     Those  between   were  given  chiefly   to  amuse- 
ments.     Ile  did  not  then  make  the  ofl^er  on  the  first  day,  or 
the  second,  or  the  third,  lest  araidst  the  excitements  that 
were  going  on,  people  should  lct  it  slip  from  their  minds. 
He  cried  out,  on  account  of  the  great  multitude  of  people 
present.     Theophyl.  To  makc  Ilimself  audible,  inspire  con- 
fidence  in  others,  and  shew  an  absence  of  all  fear  in  Ilimself. 
Chrys.  If  any  thirsteth :  as  if  to  say,  I  use  no  compulsion  riirys. 
or  violence :  but  if  any  have  the  desire  strong  enough,  let     ""'" 
him  come.     Aug.  For  there  is  an  inner  thirst,  because  there  Aujr.  Tr. 
is  an  inner  man :  and  the  inner  man  of  a  certainty  loves  ^  '    ' 
more  than  the  outer.     So  then  if  we  thirst,  let  us  go  not  on 
our  feet,  but  on  our  affections,  not  by  change  of  place,  but 
by  love.     Chrys.  He  is  speaking  of  spiritual  drink,  as  His  ci.rvs. 
next  words  shew :  Ile  that  helieveth  on  Jle,  as  the  Scripture  '''""•"-  • 
hath  said,  out  of  his  belly  shall  Jlow  rivers  of  living  water. 
But  where  does  the  Scripture  say  this?     No  vvhere.     What 
then?     We  should  read,  He  that  believeth  in  Me,  as  saith 
the  Scripture,  putting  the  stop  here ;  and  then,  out  of  his 
belly  shall  flow  rivers  of  living  water :   the  meaning  being, 
that  that  was  a  right  kind  of  bclicf,  which  was  formcd  on 
the  evidence  of  Scripture,  not  of  miracles.     Search  the  Scrip- 
tures,  He  had  said  before.     Jerome.  Or  this  testimony  is  Hierom. 
taken  from  the  Proverbs,  where  it  is  said,  Let  thy  fountains  "ISJcQn, 
be  dispersed  abroad,  and  rivers  of  waters  in  the  streets.    Aug.  Prov,5.i6. 
The  belly  of  the  inner  mau,  is  the  lieart's  conscience.     Let  '^"^:'^'"' 
him  drink  frora  that  water,  and  his  conscience  is  quickened 
and  purificd ;  he  drinks  in  the  whole  fountain,  nay,  becoraes 
the  very  fountain  itself.    But  what  is  that  fountaiu,  and  what 
is  that  river,  which  flows  frora  the  belly  of  the  inner  man  ? 
The  love  of  his  neighbour.     If  any  one,  who  drinks  of  the 
water,  thinks  that  it  is  meant  to  satisfy  himself  alone,  out  of 
his  belly  there  doth  not  flow  living  water,     But  if  he  does 
good  to  his  neighbour,  the  stream  is  not  dried  up,  but  flows. 

VOL.  IV.  T 


274  '  GOSPEL   ACCORDING    TO  CHAP.  VII. 

Greg.        Greg.  When  sacred  preaching  floweth  from  the  soul  of  the 

Ezedi.      faithful,  rivers  of  living  water,  as  it  were,  run  dowu  from  the 

Hom.  X.  hellies  of  believers.  For  what  are  the  entrails  of  the  belly 
but  the  inner  part  of  the  mind;  i.e.  a  right  intention,  a  holy 

Chrys.       desire,  humihty  towards  God,  mercy  toward  man.     Chrys. 

Hom.  li.  1.  jjg  says,  rivers,  not  river,  to  shew  the  copious  and  overflow- 
ing  power  of  grace  :  and  living  loater,  i.  e.  always  moving; 
for  when  the  grace  of  the  Spirit  has  cntered  into  and  settlcd 
in  the  mind,  it  flows  freer  than  any  fountain,  and  neither 
fails,  nor  empties,  nor  stagnates.  Thc  wisdom  of  Stephen, 
the  tongue  of  Peter,  the  strength  of  Paul,  are  evidences  of 
this.    Nothing  hindered  them  ;  but,  like  impetuous  torrents, 

Aug.  Tr.    they  went  on,  carrying  every  thing  along  with  them.     Aug. 

xxxu.  5.  What  kind  of  drink  it  vvas,  to  which  our  Lord  invited  them, 
the  Evangelist  next  explains  ;  Bul  ihis  He  spahe  of  tlie  Spirit, 
wJiich  they  tliat  believe  on  Uim  should  receive.  Whom  does 
the  Spirit  mean,  but  the  Iloly  Spirit?  For  every  man  has 
within  him  his  own  spirit.  Alcuin.  He  promised  the  Holy 
Spirit  to  the  Apostles  before  the  Ascension;  Ile  gave  it  to 
them  in  ficry  tongues,  after  the  Ascension.  The  Evangelist's 
words,  PFhich  they  ihat  helieve  on  Ilim  shouJd  receive,  refer 

Au?.  Tr.    to  this.     AuG.  The  Spirit  of  God  was,  i.  e.  was  with  God, 

xxxii.  6.  |3gfQj.g  jiow;  but  was  not  yct  given  to  those  who  believed  on 
Jesus ;  for  our  Lord  had  dctcrmincd  not  to  give  them  the 
Spirit,  till  Ile  was  risen  again :   The  lloly  Ghost  was  not  yet 

Chrys.  given,  because  that  Jesus  was  not  yet  glorified.  Chrys.  The 
"'"■  '■  ■  Apostles  indeed  cast  out  devils  by  the  Spirit  before,  but  only 
by  the  power  which  they  had  from  Christ.  For  when  Ile 
sent  thcm,  it  is  not  said,  He  gave  them  the  Holy  Spirit,  but, 
He  gave  unto  them  poiver.  With  respect  to  the  Prophets, 
however,  all  agree  that  the  Iloly  Spirit  was  given  to  them : 

Aug.  iv.     but  this  grace  had  been  withdrawn  from  the  world.     Aug. 

de  Trin.     yet  wc  rcad  of  Johu  the  Baptist,  He  shall  be  fiiled  tcith  the 

Lukei,i5.  Holy  Ghost  even  from  his  mot?ier's  womb.  And  Zacharias 
was  filled  with  the  Iloly  Ghost,  and  prophesied.  Mary  was 
filled  with  the  Holy  Ghost,  and  prophesied  of  our  Lord. 
And  so  were  Simeon  and  Anna,  that  they  might  acknow- 
ledge  the  greatness  of  the  infant  Christ.  We  are  to  under- 
stand  then  that  the  giving  of  the  Holy  Spirit  was  to  be 
certain,  after  Christ's  exaltation,  in  a  way  in  which  it  never 


I 


VER.  37 — 39.  ST.  JOHN.  275 

was  befure.  It  was  to  have  a  peculiarity  at  His  coming, 
which  it  had  not  before.  For  we  no  where  read  of  nien 
under  the  influence  of  the  Holy  Spirit,  speaking  with  tongues 
which  they  had  never  knowu,  as  then  took  pLice,  when  it 
was  necessary  to  evidence  Ilis  comiug  by  sensible  miracles. 
AuG.  If  the  Iloly  Spirit  then  is  received  now,  why  is  there 
no  one  who  speaks  the  tongues  of  all  nations?  Because 
now  ihe  Church  herself  speaks  the  tongues  of  all  nations. 
Whoso  is  not  in  her,  ncither  doth  he  now  receive  tiie  Iluly 
Spirit.  But  if  only  thou  lovest  uuity,  whoever  hath  any 
thing  in  her,  hath  it  for  thee.  Put  away  envy,  and  that 
which  I  have  is  thine.  Euvy  separateth,  luve  unites  :  have 
it,  and  thou  hast  all  tliings :  whereas  without  it  nothing  that 
thou  canst  have,  will  profit  thee.  The  love  of  God  is  shed  Rom.  r»,  o. 
abroad  in  our  hearts  by  the  Holy  Spirit  which  is  given  to  us. 
But  why  did  our  Lord  give  the  lloly  Spirit  after  Ilis  resur- 
rection?  That  the  flame  of  love  might  mount  upwards  to 
our  own  resurrection  :  scparatiug  us  from  the  world,  and 
devoting  us  wlioUy  to  God.  Ile  who  said,  Ue  that  believeth 
in  Me,  out  of  his  belly  shall  floio  rivers  of  liviny  water,  hath 
promised  life  eterual,  free  frora  all  fear,  and  change,  and 
death.  Such  then  bcing  the  gifts  which  He  promiscd  to 
those  in  whom  the  Holy  Spirit  kindlcd  thc  flamc  of  love,  Ile 
would  not  give  that  Spirit  till  He  was  glorified :  in  order 
that  in  His  own  person  Ile  might  shcw  us  that  life,  which 
we  hope  to  attain  to  iu  the  resurrection.  Aug.  If  this  then  An<T.  cont. 
is  the  cause  why  tlie  Iloly  Spirit  was  not  yet  given;  viz.  be-  j/^xVii. 
cause  Jesus  was  not  yet  glorified;  doubtless,  the  glorification  '^-  17. 
of  Jesus  when  it  took  place,  was  the  cause  immediately  of  its 
being  given.  The  Cataphryges,  however,  said  that  tliey  first 
received  the  promised  Paraclete,  and  thus  strayed  from  the 
Catholic  faith.  The  Mauichaiaus  too  apply  all  the  promises 
made  respecting  the  Iloly  Spirit  to  Manichaeus,  as  if  there 
were  no  Holy  Spirit  given  before.  Chrys.  Or  thusj  By  the  Chrys. 
glory  of  Christ,  Ile  means  the  cross.  Por,  whereas  we  were  ""^"  ''  " 
enemies,  and  gifts  are  not  made  to  enemies,  but  to  frieuds, 
it  was  necessary  that  the  victim  should  be  first  offered  up, 
and  the  enmity  of  the  flesli  removed  ;  that,  being  made 
friends  of  God,  we  might  be  capable  of  receiving  the  gift. 


276  GOSPEL   ACCORDING   TO  CIIAP.  VII. 

40.  Many  of  the  people  therefore,  when  they  heard 
this  saying,  said,  Of  a  truth  this  is  the  Prophet. 

41.  Others  said,This  is  the  Christ.  But  some  said, 
Shall  Christ  come  out  of  GaUlee  ? 

42.  Hath  not  the  Scripture  said,  That  Christ  cometh 
of  the  seed  of  David,  and  out  of  the  town  of  Beth- 
lehem,  where  David  was  ? 

43.  So  tliere  was  a  division  among  the  people  be- 
cause  of  nim. 

44.  And  some  of  them  would  have  taken  Ilim ; 
but  no  man  laid  hands  on  Ilim. 

45.  Then  came  the  officers  to  the  chief  priests  and 
Pharisees ;  and  they  said  unto  them,  Why  have  ye 
not  brought  Him  ? 

46.  The  officers  answered,  Never  man  spake  hke 
this  Man. 

47.  Then  answered  them  the  Pharisees,  Are  ye  also 
deceived  ? 

48.  Have  any  of  the  rulcrs  or  of  the  Pharisces  be- 
lieved  on  Him  ? 

49.  But  this  people  who  knoweth  not  the  law  are 
cursed. 

50.  Nicodemus  saith  unto  them,  (he  that  came  to 
Jesus  by  night,  being  one  of  them,) 

51.  Dotli  our  law  judge  any  man,  before  it  hear 
him,  and  knovv  what  he  doeth  ? 

52.  They  answered  and  said  unto  him,  Art  thou 
also  of  Galilee?  Search,  and  look  :  for  out  of  Galiiee 
arisetli  no  prophet. 

53.  And  every  man  went  unto  his  own  house. 

Aug.  Tr.        AuG.    Our  Lord  having   invitcd   tliose,  wlio  believed  in 

xxxiii.  1.    Yi\Ya,  to  drink  of  the  Holy  Spirit,  a  dissension  arose  among 

the  multitude  :  Many  of  the  people  therefore,  when  they  heard 

this  saying,  said,  Of  a  truth  this  is  the  Prophet.     Theophyl. 

The  one,  that  is,  who  was  expected.     Others,  i.  e.  the  people, 


VER.  40 — 53.  ST.  JOHN.  277 

said,  This  is  the  Christ.  Alcuin.  These  had  now  begun  to 
drink  in  that  sjjiritual  thirst^  and  had  laid  aside  the  unbe-  '  Nic. 
lieving  thirst.  But  otliers  still  remained  dried  up  in  their 
unbelief :  But  some  said,  Shall  Christ  come  out  of  Galilee  ? 
Tlath  not  the  Scripture  said,  That  Clirist  cometh  of  the  seed 
of  David,  and  out  of  the  toion  of  Bethlehem,  where  Bavid 
was?  They  knew  what  were  the  predictions  of  the  Prophets 
respecting  Christ,  but  knew  not  that  they  all  were  fulfilled 
in  Him.  They  knew  that  He  had  been  brought  up  at  Naza- 
reth,  but  thc  place  of  His  birth  they  did  not  know ;  and 
did  not  beHeve  that  it  answered  to  the  prophecies.  Chrys.  Clirys. 
But  be  it  so,  they  knew  not  His  birth-place  :  were  they  jj  "| 'J' 
ignorant  also  of  His  extraction  ?  that  He  was  of  the  house 
and  faraily  of  David?  Why  did  they  ask,  Ilath  not  ihe 
Scripture  said,  that  Christ  cometh  of  the  seed  of  David? 
They  wished  to  conceal  His  extraction,  and  therefore  put 
forward  where  He  had  been  educated.  For  this  reason,  they 
do  not  go  to  Ciirist  and  ask,  How  say  thc  Scripturcs  that 
Christ  raust  come  from  Bcthlehera,  whereas  Thou  comest 
frora  Galilee  ?  purposely  and  of  malice  prepense  they  do 
not  do  this.  And  because  they  were  thus  inattentive,  and 
indifferent  about  knowing  the  truth,  Christ  did  not  answer 
them  :  though  He  had  lauded  Nathanael,  when  He  said,  Can 
any  good  thing  come  out  of  Nazareth  ?  and  called  Hira  an 
Israelite  indeed,  as  being  a  lover  of  truth,  and  well  learned 
in  the  ancient  Scriptures. 

So  there  was  a  division  among  the  people  concerning  Him. 
Theopuyl.  Not  among  tlie  rulers;  for  thc}'  were  resolved 
one  way,  viz.  not  to  acknowledge  Hira  as  Christ.  The  raore 
raoderate  of  thera  only  used  raahcious  words,  in  ordcr  to  op- 
pose  Christ's  path  to  glory  ;  but  the  raore  mahgnant  wished 
to  lay  hands  on  Him  :  And  some  of  them  would  Jiave  taken 
Him.  Chrys.  The  Evangehst  says  this  to  shew,  that  they  Chrys. 
had  no  concern  for,  and  no  anxiety  to  learn,  the  truth.  Hom.  I1.2. 

But  no  man  laid  hands  on  Him.    Alcuin.  That  is,  because 
He  Who  had  the  power  to  control  their  designs,  did  not 
permit  it.     Chrys.  This  were  sufficient  to  have  raised  sorae  Chrys. 
corapunction  in  thera ;  but  no,  such  malignity  believes  no-  f^°'"-''-2- 
thing;  it  looks  only  to  one  thing,  blood.     Aug.  They  how.  Aii<;.  Tr. 
ever  who  were  seut  to  take  Hira,  returned  guiUless  of  thc  ^^'""'  ^* 


278  GOSPEL   ACCORDING   TO  CIIAP.  VII. 

ofFence,  and  full  of  admiration :    Then  came  the  officers  to 
the  chief  priests  and  Pharisees ;    and  they  said  nnto   them, 
Why  have  ye  not  brought  Him?     Alcuin.  They  who  wished 
to  take  and  stone  Him,  reprove  the  officers  for  not  bringing 
Chrys.       Him.     Chrys.  The  Pharisees  and  Scribes  profited  nothing 
^?.""^'        bv  seeinsc  the  miracles,  and  reading  the  Scriptures;  but  their 
officers,  who  had  done  neither,  were  captivated  with  once 
hearing  Him  ;  and  they  who  went  to  take  hold  of  Hira,  were 
themselves  taken  hold  of  by  the  rairacle.    Nor  did  they  say, 
We  could  not  because  of  the  multitude :   but  made  them- 
selves  proclaimers  of  Chrisfs  wisdora  :   The  officers  answered, 
Aug.Tr.    Never  man  spake  like  this  3Ian,     Aug.  He  spoke  thus,  bc- 
xxxiii.  1.    gj^ygg  jjg  ^yj^s  both  God  and  man.     Ciirys.  Not  only  is  thcir 
Hom!        wisdora  to  be  admired,  for  not  wanting  miracles,  but  bcing 
'ii-  i-        convinced  by  His  teacliing  only,  (for  they  do  not  say,  Never 
man  did  such  rairacles  as  this  Man,  but,  Never  man  spake 
Uke  this  3Ian,)  but  also  their  boldness,  in  saying  this  to  the 
Pharisees,  who  were  such  enemies  of  Christ.     Tliey  had  not 
hcard  a  long  discourse,  but  minds  unprepossessed  against 
\uff.  Tr.    Him  did  not  require  one.     Auo.  The  Pharisces  however  re- 
xxxiii  i.   jected  their  testiraony :   Then  answered  them  the  Pharisees, 
Arc  ye  also  led  away  ?     As  if  to  say,  We  see  that  you  are 
charraed  by  His  discourse.     Alcuin.  And  so  they  were  lcd 
away;  and  laudably  too,  for  they  had  left  the  evil  of  un- 
Chrys.       bclief,  and  were  gone  over  to  the  faith.     Chrys.  They  make 
l'j'"'j^'        use  of  the  raost  foolish  arguraent  against  thcra  :  Have  any 
of  the  riders  or  of  the  Pharisees  helieved  on  Him  ?  but  this 
people  ivho  knoiveth  not  the  law  are  cursed  ?     This  then  was 
their  ground  of  accusation,  that  the  people  believed,  but 
Aiit;.  Tr.    they  themselves  did  not.     Aug.  They  who  knew  not  the 
xxxiii.  1.    1^^^  believed  on  Him  who  had  given  the  law,  and  they  who 
taught  the  law  condemned  Hira ;  thus  fulfilHng  our  Lord's 
c.  19,  39.   words,  I  am  come,  that  thcy  ivhich  see  not  miyht  see,  and  that 
ciirys,       they  which  see  might  be  made  blind.     Chrys.  How  then  are 
Hom.        ^i^gy  cursed,  who  are  convinced  by  the  law?      Rather  are 
ye  cursed,   who  have  not  observed   the   law.      Theophyl. 
The  Pharisees  answer  the  officers  courteously  and  gentlyj 
because  they  are  afraid  of  their  forthwith  separating  from 
Chrys.       thcm,  and  joining  Christ.     Chrys.  As  they  said  that  none 
j^."'"'        of  the  rulers  beUeved  on  Him,  the  Evangelist  contradicts 


VER.  40 — 53.  ST.  JOHN.  279 

thera  :  Nicodemus  saith  unto  them,  {he  that  came  to  Jesus  by 
night,  being  one  of  them.)     Aug.   He  was   not   unbelieving,  Aug.  Tr. 
but  fearful;  and  therefore  carae  by  night  to  the  light,  wish-  ^^^^^^-  ^- 
ing  to  be  enlightened,  but  afraid  of  being  known  to  go.    He 
replies,  Doth  our  laiv  judge  any  man  before  it  hear  him,  and 
know  what  he  doeth  ?     He  thought  that,  if  they  would  only 
hear  Him  patiently,  they  would  be  overcorae,  as  the  oflEicers 
had  been.     But  thcy  prcferred  obstinately  condemning  Him, 
to  knowing  the  truth.     Aug.  He  calls  the  law  of  God,  our 
law ;   because  it  was   given  to  men.      Chrys.    Nicodcmus  Chrys. 
shews  that  they  knew  the  law,  and  did  not  act  according  to  i^*","'^ 
the  law.     They,  instead  of  disproving  this,  take  to  rude  and 
angry  contradiction  :   27iey  answered  and  said  unto  him,  Art 
thou  also  of  Galilee  ?     Aug.    i.  e.   led  away  by  a  Galilean.  Aup.  Tr. 
Our  Lord  was  called  a  Galilean,  because  His  parents  were       '""   ' 
of  the  town  of  Nazareth;  I  mean  by  parents,  Mary.    Chrvs.  Chrys, 
Then,  by  way  of  insult,  they  direct  him  to  the  Scriptures,  ^^"^'i 
as  if  hc  were  ignorant  of  thera ;  Search  and  look,  for  out  of 
Galilee  ariseth  no  prophet :  as  if  to  say,  Go,  learn  what  the 
Scriptures  say.     Alcuin.  They  knew  the  place   where  He 
had  resided,  but  never  thought  of  enquiriug  where  He  was 
born ;  and  therefore  they  not  only  dcnicd  that  He  was  the 
Messiah,  but  even  that  He  was  a  prophet.     Aug.  No  pro-  Auj?.  Tr. 
phet  indeed  ariseth  out  of  Galilee,  but  the  Lord  of  prophets  ^^'"-  ^^ 
arose  thence. 

And  every  man  went  unto  his  own  house.  Alcuin.  Having 
effected  nothing,  devoid  of  faith,  and  therefore  incapable  of 
being  bencfited,  they  returned  to  their  home  of  unbclief 
and  ungodliuess. 


CHAP.  VIII. 

1.  Jesus  went  unto  the  mount  of  Olives. 

2.  And  early  in  the  morning  He  came  again  into 
the  temple,  and  all  the  people  came  unto  Ilim ;  and 
He  sat  down,  and  taught  them. 

3.  And  the  Scribes  and  Pharisees  brought  unto 
Him  a  woman  taken  in  adultery  ;  and  whcn  they  had 
set  her  in  the  midst, 

4.  They  say  unto  Him,  Mastcr,  this  woman  was 
taken  in  adultcry,  in  the  very  act. 

5.  Now  Moscs  in  the  law  commanded  us,  that  such 
should  bc  stoned  :  but  what  sayest  Thou  ? 

6.  Tliis  thcy  said,  tempting  Ilim,  that  they  might 
have  to  accuse  Him.  But  Jesus  stooped  down,  and 
with  His  finger  wrote  on  the  ground,  as  though  Ile 
heard  them  not. 

7.  So  when  they  continued  asking  Ilim,  He  lifted 
up  Himself,  and  said  unto  them,  Ile  that  is  without 
sin  among  you,  lct  him  first  cast  a  stone  at  lier. 

8.  And  again  He  stooped  down,  and  wrote  on  the 
ground. 

9.  And  they  which  heard  it,  being  convicted  by 
their  own  conscience,  went  out  one  by  one,  beginning 
at  the  eldest,  even  unto  the  last :  and  Jesus  was  left 
alone,  and  the  woman  standing  in  the  midst. 

10.  When  Jesus  had  Hfted  up  liimself,  and  saw 
none  but  the  woman,  He  said  unto  her,  Woman, 
where  are  those  thine  accusers  ?  hath  no  man  con- 
demned  thee  ? 

11.  She  said,  No  man,  Lord.  And  Jesus  said 
unto  her,  Neither  do  I  condenm  thee :  go,  and  sin 
no  more. 


VER.   1 11.  GOSPEL    ACCORDIXG    TO    ST.  JOHN.  281 

Alcuin.  Our  Lord  at  the  time  of  His  passion  usod  to 
spend  the  day  in  Jerusalem,  preaching  in  the  temple,  and 
perforraing  miracles,  and  return  in  the  evening  to  Bethany, 
where  He  lodged  with  the  sisters  of  Lazarus.  Thus  on 
the  last  day  of  the  feast,  having,  according  to  His  wont, 
preached  the  whole  day  in  the  temple,  in  the  evening  He 
ivent  to  the  mount  of  OHves.  Aug.  And  where  ouglit  Christ  Anp.  Tr. 
to  toach,  except  on  the  mount  of  OUvcs ;  on  the  rnount  of  ''''■'""•  **• 
ointment,  on  the  mount  of  chrism  ?  For  tlie  name  Christ  is 
from  chrism,  chrisra  being  the  Greck  word  for  unction.  He 
has  anointed  us,  for  wrestling  with  the  devil.  Alcuin.  The 
anointing  with  oil  is  a  relief  to  the  limbs,  when  wearied  and 
in  pain.  The  mount  of  OHves  also  denotes  the  hcight  of 
our  Lord's  pity,  olive  in  the  Greek  signifying  pity.  The 
qualities  of  oil  are  such  as  to  fit  in  to  this  mystical  meaning. 
For  it  floats  above  all  othcr  liquids  :  and  the  Psalmist  says, 
Thy  mercy  is  over  all  Thy  works.  And  early  in  the  morninrf,  Ps.  I4i-. 
He  came  again  into  the  temple :  i.  e.  to  denote  the  giving  and 
unfolding  of  His  mercy,  i.  e.  the  now  dawning  light  of  the 
New  Testament  in  the  faitliful,  that  is,  in  Ilis  templc.  Ilis 
returning  early  in  the  morinng,  signifies  the  new  rise  of 
gracc.  Bede.  And  next  it  is  signified,  that  aftcr  Ile  bcgan 
to  dwell  by  grace  in  Ilis  teraple,  i.  e.  in  tlie  Church,  raen 
from  all  nations  would  believe  in  Him :  And  all  the  people 
came  to  Him,  and  He  sat  doicn  and  taiight  them.  Alcuin. 
The  sitting  down,  rcpresents  the  humility  of  Ilis  incarnation. 
And  the  people  carae  to  Ilim,  when  He  sat  down,  i.  e.  after 
taking  up  human  nature,  and  thereby  becoraing  visible, 
many  began  to  hear  and  bclieve  on  Him,  only  knowing 
Hira  as  their  friend  and  neighbour.  But  while  these  kind 
and  simple  persons  are  full  of  adrairation  at  our  Lord's 
discourse,  the  Scribes  and  Pliarisces  put  questions  to  Hini, 
not  for  tlie  sake  of  instruction,  but  only  to  cntangle  tlie 
truth  in  their  nets  :  And  the  8cribes  and  Pharisees  brought 
unto  Him  a  ivoman  takfii  in  adultery ;  and  ivhen  thcy  had  set 
her  in  the  midst,  they  say  unto  Hini,  Master,  ihis  ivoman  was 
taken  in  adultery,  in  the  very  act.  Aug.  They  had  reraarked  Aufi. Tr. 
upon  Ilira  already,  as  being  over  lenient.  Of  Him  indeed  ^^^"'* 
it  Iiad  been  prophesied,  Ride  on  because  of  the  word  of  trulh,  i's-  44- 
of  meekness,  and  of  righteousness.     So  as  a  teacher  He  ex- 


282  GOSPEL   ACCORDING   TO  CIIAP.  VTIl, 

hibited  truth,  as  a  deliverer  meekness,  as  a  judge  righteous- 
ness.  When  He  spoke,  His  truth  was  acknowledged  ;  when 
against  His  enemies  He  used  no  violence,  His  meekness  was 
praised.  So  they  raised  the  scandal  on  the  score  of  justice. 
For  they  said  among  themselves,  If  He  decide  to  let  her  go, 
He  will  not  do  justice;  for  the  law  cannot  command  what 
is  unjust :  Noio  Moses  in  the  laio  commanded  us,  that  such 
should  he  stoned :  but  to  maintain  His  meekness,  which  has 
made  Him  already  so  acceptable  to  the  people,  He  must 
decide  to  let  her  go.  Wherefore  they  demand  His  opinion : 
And  what  sayest  Thou?  hoping  to  find  an  occasion  to  ac- 
cuse  Him,  as  a  transgressor  of  the  law :  And  this  they  said 
temjUing  Ilim,  that  they  might  have  to  accuse  Him,  But  our 
Lord  iu  His  answer  both  maintained  His  justice,  and  de- 
parted  not  from  meckncss.  Jesus  stooped  doivn,  and  with 
Aug.  Ilis  finger  wrote  on  the  ground.  Aug.  As  if  to  signify  that 
Evang.'  such  pcrsous  wcre  to  be  written  in  earth,  not  in  heaven, 
iib.  11,  where  He  told  His  disciples  they  should  rejoice  they  were 
written.  Or  His  bowing  His  head  (to  write  on  the  ground), 
is  an  exprcssion  of  humility ;  the  writing  on  the  ground 
signifying  that  His  law  was  written  on  the  earth  which 
bore  fruit,  not  on  the  barren  stone,  as  before.  Alcuin.  The 
ground  denotes  the  human  heart,  which  yiekleth  the  fruit 
either  of  good  or  of  bad  actions  :  the  finger  jointed  and 
flexible,  discretion.  He  instructs  us  then,  when  we  see  any 
faults  in  our  neighbours,  not  immediately  and  rashly  to  con- 
demn  them,  but  after  searching  our  own  hearts  to  begin 
with,  to  exaraine  them  attentively  with  the  finger  of  dis- 
cretion.  Bede.  His  writing  with  His  finger  on  the  ground 
perhaps  shevved,  that  it  was  He  who  had  written  the  law  on 
stone. 

So  when  they  continued  asking  Uim,  He  lifted  Himself  up. 
Aug.  Tr.  AuG.  He  did  not  say,  Stone  her  not,  lest  He  should  seem 
to  speak  contrary  to  the  law.  But  God  forbid  that  He 
should  say,  Stone  her;  for  He  cffftie  not  to  destroy  that 
which  He  found,  but  to  seek  that  which  was  lost.  What 
then  did  He  answer  ?  He  that  is  without  sin  among  you,  let 
him  first  cast  a  stone  at  her.  This  is  the  voice  of  justice. 
Let  the  sinner  be  punished,  but  not  by  sinners;  the  law 
carried   into   efiFect,  but  not   by  transgressors   of  the   law. 


xxxiii.  5. 


VER.    1  — 11.  ST.  JOHN.  283 

Greg.    For  he  who  judges  not  himself  first,  cannot  know 
how  to  judge  correctly  in  the  case  of  another.     For  though 
he  know  what  the  offence  is,  frora  being  told,  yet  he  can- 
not  judge  of  another's  deserts,  who  supposing  himself  in- 
nocent,  will  not  apply  the  rule  of  justice  to  himself.     Aug.  Au^.  Tr. 
Having  with  the  weapon  of  justice  smitten  them,  He  deigned  ' 
not  even  to  look  on  the  fallen,  but  avcrted  Ilis  eyes :  And 
again  He  stooped  down,  and  wrote  on  the  ground.     Alcuin. 
This  is  like  our  Lord ;  while  His  eyes  are  fixcd,  and  He 
seems  attending  to  somethiug  else,  He  gives  the  bystanders 
an  opportunity  of  retiring :  a  tacit  admonition  to  us  to  con- 
sider  aiways  both  before  we  condemn  a  brother  for  a  sin, 
and  after  we  have  punished  him,  whether  we  are  not  guilty 
ourselves  of  the  same  fault,  or  others  as  bad.     Aug.  Thus  Aug.Tr. 
sraitten  then  with  the  voice  of  justice,  as  with   a  weapon,  g  5^ 
they  examine  themselves,  find  themselves  guilty,  and  one 
by  one  retire  :    And  they  which  heard  it,  went  out  one  by 
one,  beginning  at  the  eldest^.     Gloss.    The  more  guilty  of 
thcm,  perhaps,  or  those  wlio  were  more  conscious  of  their 
faults.      AuG.    There  were   lcft  however  two,  the  pitiable  ^  Aiifj.  Tr. 
and  the  pitiful,  And  Jesus  was  left  alone,  and  the  woman  5'^  'g. 
standing   in   the   midst :    tlie  woman,  you    may  suppose,  in  '  "nse"* 
great   alarm,  expectiug   punishment  from   one  in  whom  no  ricordia. 
sin    could    be    found.     But   He  who  had  repelled  her  ad- 
versaries  with  the  word  of  justice,  lifted  on  her  the  eyes  of 
mcrcy,  and  asked ;   When  Jesus  had  lifted  Himself  up,  and 
saw  none  but  the  woman,  He  said  unto  her,   Woman,  where 
are  these  thine  accusers  ?  hath  no  man  condemned  thee  ?  She 
said,  No  man,  Lord.     We  heard  above  the  voice  of  justice ; 
let  us  hear  now  that  of  mercy  :   Jesus  said  unto  her,  Neither 
do  I  condemn  thee ;    I,  who   thou   fearedst  would  condemn 
thee,  because  thou  foundest  no  fault  in  Me.     "VVhat  theu, 
Lord  ?   Dost  Thou  favour  sm  ?   No,  surely.     Listen  to  what 
follows,  Go,  and  sin  no  more.     So  then  our  Lord  condemned 
sin,  but  not  the  sinner.     For  did  He  favour  sin,  He  would 
have  said,  Go,  and   live  as  thou  wilt :   depend  on  My  de- 
liverance :    howsoever  great  thy  sins  be,  it  matters  not :    I 
will  delivcr  thee  from  hell,   and   its  tormeutors.     But  He 
did  not  say  this.      Let  those  atteud   who  love  the  Lord's 

"  Vulgate  oinits  xnrh  t^s  cvveiZi^aius  iK^yx^/Jieyoi  eu?  rwv  iaxoiToov. 


284  GOSPEL    ACCOT^DING    TO  CHAP.  VII I. 

Ps.  35,  7.  mercy,  and  fear  His  truth.     Truly,   Gracious  and  righteous 
is  the  Lord. 

12.  Then  spake  Jesus  again  unto  them,  saying,  I 
am  the  hght  of  the  world :  he  that  followeth  Me  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life. 

Alcuin.  Having  absoh'ed  the  woman  from  her  sin,  lest 

some    should    doubt,  seeing  tbat  lie  was  really  man,  His 

power  to  forgive  sins,  He  deigns  to  give  furtber  disclosure  of 

His  divine  nature  ;  Then  spake  Jesus  again  unio  them,  saying, 

I  am  the  Light  of  the  world.     Bede.  Wbere  it  is  to  be  ob- 

served,  Ile  docs  not  say,  L  am  tbe  ligbt  of  Angels,  or  of 

heavcn,  but  the  Light  of  the  world,  i.  e.  of  manUind  who  hve 

Luke         in  darkncss,  as  wc  read,   To  give  light  to  them  that  sit  in 

pj^*^         darhncss,  and  in  the  shadoiv  of  death.     Chkys.  As  tbey  bad 

Hoin.         brougbt  Galilee  as  an  objection  against  Him,  and  doubted 

'"•  ^'         His  being  one  of  tbe  Propbets,  as  if  tbat  was  all  He  cL-iimed 

to   be,  He  wisbed    to   sbcw  tliat   Hc  was   not  one  of  tbc 

Propbets,  but   tlie    Lord  of  tbe  wbole    eartb  :    Then  spake 

Jesus  again  unto  them,  saying,  L  am  the  Light  of  the  world : 

Aug.  Tr.    not  of  Gahlee,  or   of  Palcstine,  or  of  Judsea.     Auo.   The 

xxxiv.  2     Mfinicbffians    supposc    tbe    sun  of  tbe  natural  world  to  be 

our  Lord  Cbrist;  but  tbe  Catbohc  Cburch  reprobates  such 

a  notion :   for  our  Lord  Cbrist  was  not  made  tbe  sun,  but 

c.  1,  3.       tbe   sun  Mas   made  by  Him  :    inasmuch   as   al/  things  were 

made  by  Him.     And  for  our  sake  did  Hc  come  to  be  under 

tbe  sun,  being  tbe  hgbt  Avbicb  made  the  sun  :  He  bid  Him- 

self  under  tbe  cloud  of  the  flesb,  not  to  obscure,  but  to 

temper  His  hgbt.     Speaking  tben  through  tbe  cloud  of  tbe 

flesb,  tbe  Ligbt  unfaiHng,  tbe  Light  of  wisdom  says  to  raen, 

/  am  the  Light  of  the  world.     Theophyl.    You  may  bring 

tbese  words  against  Nestorius  :   for  our  Lord  does  not  say, 

In  Me  is  tbe  hgbt  of  tbe  world,  but,  /  am  the  Light  of  the 

world :  He  wbo  appeared  man,  was  both  tbe  Son  of  God, 

and  the  Ligbt  of  tbe  world ;   not,  as  Nestorius  fondly  boids, 

Aug.  Tr.    tbe  Son  of  God  dwelhng  in  a  mere  man.     Auo.   He  witb- 

^^5^'        draws  you  bowever  from  tbe  eyes  of  tbe  flcsb,  to  tbose  of 

tbe  heart,  in  tbat  He  adds,  Lle  that  followeth  Me  shall  not 

walk  in  darkness,  but  shall  have  the  light  of  life.     He  tbinks  it 


VER.  13 — 18.  ST.  JOHN.  285 

uot  enough  to  say,  shall  have  light,  but  adds,  of  life.  These 
words  of  our  Lord  agree  with  those  of  the  Ps:Um,  In  Thij  Ps.  35. 
Ihjht  shall  rve  see  liyht ;  for  with  Thee  is  the  well  of  life.  For 
bodily  uses,  light  is  one  thing,  and  a  well  another ;  and  a 
wcll  ministers  to  the  mouth,  light  to  the  eyes.  With  God 
the  light  and  the  well  are  the  same.  He  who  shines  upon 
tliee,  that  thou  mayest  see  Him,  the  Same  flows  unto  thee, 
tliat  thou  mayest  drink  Him.  What  He  promises  is  put  in 
the  future  tcnse ;  what  we  ought  to  do  in  the  present.  He 
ihat  followeth  Afe,  Ile  says,  shall  have ,-  i.  e.  by  faith  uow,  in 
sight  hereafter.  The  visible  sun  accompanieth  thee,  only  if 
thou  goest  westward,  whither  it  goeth  also;  and  cven  if  thou 
follow  it,  it  will  forsakc  thcc,  at  its  setting.  Thy  God  is 
every  where  wliolly;  He  will  not  fall  from  thec,  if  thou  fall 
not  from  Ilim.  Darkucss  is  to  be  fcarcd,  not  that  of  the 
eyes,  but  that  of  the  mind ;  and  if  of  the  eyes,  of  the  inncr 
not  the  outcr  cycs;  not  those  by  which  white  and  black, 
but  those  by  which  just  and  unjust,  are  discerned.  Ciirvs.  ciirvs. 
IVulketh  not  in  darkness,  i.  e.  spiritually  abidcth  not  in  error.  |.^".','' 
llere  Ile  tacitly  praiscs  Nicodemus  and  the  officcrs,  and  cen- 
sures  those  who  had  plotted  against  Him  ;  as  beiug  iu  dark- 
ness  aud  crror,  aud  unablc  to  comc  to  the  hght. 

13.  The  Pharisces  thcrefore  said  unto  Him,  Thou 
bearest  record  of  Thyself;   Thy  record  is  not  truc. 

14.  Jcsus  answercd  and  said  unto  thcm,  Tliough 
I  bear  record  of  Myself,  yet  My  rccord  is  truc  ;  for  I 
know  whence  1  came,  and  whithcr  I  go  ;  but  ye  can- 
not  tell  whcnce  1  come,  and  whither  I  go. 

15.  Ye  judge  after  the  flcsh  ;  I  judge  no  man. 

IG.  And  yet  if  I  judge,  My  judgment  is  true:  for 
I  am  not  alone,  but  I  and  the  Father  that  sent  Me. 

17.  It  is  also  written  in  your  law,  that  the  testi- 
mony  of  two  men  is  true. 

18.  I  am  one  that  bear  witness  of  Myself,  and  thc 
Father  that  sent  Me  beareth  witness  of  Me. 

Chrys.  Our  Lord  having  said,  I  am  the  Lif/ht  of  the  world,  rbrys. 
and,  he  that  followeth  Me,  walketh  not  in  darkness,  the  Jews  jf!"'^'- 


286 


GOSPEL   ACCORDING    TO 


CHAP.  VHT. 


Chrys. 
Hom. 
lii.  2. 


Aug.  Tr. 
XXXV.  6. 


8.5. 


Tract. 
xxxvi.  3, 


Aug.  Tr. 
xxxvi.  3. 
iu  Joan. 


wish  to  overthrow  what  He  has  said :  The  Pharisees  there- 
fore  said  unto  Him,  Thou  bearest  record  of  Thyself,  Thy 
record  is  not  true.  Alcuin.  As  if  our  Lord  Himself  were 
the  only  (one  that  bore)  witness  to  Himself ;  whereas  the 
truth  was  that  He  had,  before  His  incarnation,  sent  maiiy 
witnesses  to  prophesy  of  His  Sacraments.  Chrys.  Our 
Lord  however  overthrew  their  argument :  Jesus  answered 
and  said,  Though  I  bear  record  of  Myself,  yet  My  record  is 
true.  This  is  an  accommodation  to  those  who  thought  Hira 
no  more  than  a  mere  raan.  He  adds  the  reason,  For  1 
know  whence  I  come,  and  whither  I go ;  i.e.  I  ara  God,  frora 
God,  and  the  Son  of  God :  though  this  He  does  not  say 
expressly,  frora  His  habit  of  rainghng  lofty  and  lowly  words 
togethcr.  Now  God  is  surely  a  competent  witness  to  Hira- 
self.  AuG.  The  witness  of  hght  is  true,  whether  the  light 
shew  itself,  or  other  things.  The  Prophet  spake  the  trutli, 
but  whence  had  he  it,  but  by  drawing  frora  the  fouut  of 
truth  ?  Jesus  then  is  a  competent  witness  to  Hiinself. 
For  1  know  ivhence  I  come,  and  xchither  I  go  :  tliis  has  refe- 
rence  to  the  Fathcr  ;  for  the  Son  gave  glory  to  the  Father 
who  sent  Him.  How  greatly  then  should  man  glorify  the 
Creator,  who  made  Him.  He  did  not  separate  from  His 
Father,  however,  when  He  came,  or  desert  us  when  He  re- 
turned :  unlike  that  sun  which  in  going  to  the  west,  leaves 
the  east.  Aud  as  that  sun  throws  its  hght  on  the  faces  both 
of  him  who  sees,  and  him  who  sees  not ;  only  the  one  sees 
with  the  light,  the  other  sees  not :  so  the  Wisdom  of  God, 
the  Word,  is  everywhere  present,  even  to  the  minds  of  un- 
believers  ;  but  they  have  not  the  eyes  of  the  understanding, 
wherewith  to  see.  To  distinguish  then  between  beUevers 
and  enemies  among  the  Jews,  as  between  light  and  darkness, 
He  adds,  But  ye  cannot  tell  whence  I  come,  and  whither  I go. 
Tliese  Jews  saw  the  man,  and  did  not  beUeve  in  the  God, 
and  therefore  our  Lord  says,  Ye  judge  after  ihe  flesh,  i.e.  in 
sayiiig,  Thou  bearest  record  of  Thyself,  Thy  record  is  not  true. 
Theophyl.  As  if  to  say  ;  Ye  judge  untruly,  according  to  the 
flesh,  thinking,  because  I  am  iu  the  flesh,  that  I  am  flesh 
ouly,  and  not  God.  Aug.  Understanding  Me  not  as  God, 
and  seeing  Me  as  man,  ye  thiuk  Me  arrogant  in  beariug 
witness  of  Myself.     For  any  man  who  bears  high  testimony 


VER.  13 18.  ST.   JOHN.  287 

to  himself,  is  thought  proud  and  arrogant.  But  men  are 
frail,  and  may  either  speak  the  truth,  or  lie  :  tlie  Light  can- 
not  lie.     CniiYs.  As  to  live  according:  to  the  flcsh  is  to  Hve  r-i 

•^  Cnrys, 

amiss ;  so  to  judge  according  to  the  flesh,  is  to  judge  uu-  Hom. 

justly.     They  might  say,  however,  If  we  judge  wrongly,  why 

dost  Thou  not  convict  us,  why  dost  Tliou  not  condemn  us? 

So  He  adds,  Ijudge  no  man.     Aug.  Which  may  be  under-  ^„„  -j.^ 

stood  in  two  ways  ;  Ijndfje  no  mayi,  i.e.  not  now  :  as  He  says  xxwi.  s.  4. 

elsevvhere,  God  sent  not  Ilis  Son-  into  the  world  to  condemn 

the  world,  but  that  the  world  through  Him  might  be  saved : 

not  that   He  abandons,  but   only  defers,   His  justice.     Or 

having  said,  Yejudge  according  to  the  flesh,  He  says  imme- 

diately,  I  judge  no  man,  to  let  you  know  that  Christ  does 

not  judge  according  to  the  flesh,  as  men  judged  Hitn.     For 

that  Christ  is  a  judgc  appears  from  the  next  words,  And  yet 

if  I  judge,  Mij  judgment  is  true.     Chrys.  As  if  to  say ;   In  (1,,.^^ 

saying,  I  judge  no  man,  1   meant  that  I  did   not  anticipate  Ho"'- 

judgment.     If  I  judge  justly,   I  should    condemn  you,  but 

now  is  not  the  timc  for  judging.     He  alkides  however  to  the 

future  judgment,  in  what  follows  ;  For  I  am  not  alone,  but 

I  and  the  FatJter  that  sent  Jle ;   which  mcans  that  He  will 

not  condcmn  thcm  alone,  but  Ile  and  the  Father  together. 

This  is  iutended  too  to  quiet  suspicion,  as  men  did  not  think 

the  Son  worthy  to  bc  beUcved,  unless  Ile  had  the  testimony 

of  the  Fatlier  also.     Aug.  But  if  the  Father  is  with  Thee,  Au<r.  Tr. 

how  did  He  send  Thce?    O  Lord,  Thy  mission  is  Thy  iu- xxxvi.  7. 

carnation.     Christ  was  here  according  to  the  flcsh  without 

withdrawing  from  the  Fathcr,  bccause  the   Father  and  the 

Son   are   cvery   whcrc.     Blusli,    thou   Sabcllian ;    our    Lord 

doth  not  say,  I  am  the  Fathcr,  and  I  tlie  self-same  person 

am  the  Son ;  but,  /  am  not  alone,  because  the  Father  is  with 

Me.     Make  a  distinction  thcn  of  persons,  and  distinction  of 

intelligences :    acknowledge  that  the  Father  is  the  Father, 

the  Son  the  Son :  but  beware  of  saying,  that  the  Father  is 

grcater,  the  Son  lcss.     Theirs  is  one  substance,  one  coeter- 

nity,  perfect  equality.     Therefore  He  says,  My  judgment  is 

true,  bccause  I  am  the  Son  of  God.     But  that  thou  mayest 

understand  how  that  the  Father  is  with  Me,  it  is  not  for  the 

Son  evcr  to  leave  the  Father.     I  have  taken  up  the  form  of 

a  scrvant ;  but  I  have  not  lost  the  form  of  God.     IIc  had 


288  GOSPEL   ACCORDING    TO  CIIAP.  VIII. 

spoken  of  judgment :  now  He  speaks  of  witness  :  It  is  also 
written  in  your  law,  that  the  testimony  of  two  mcn  is  true. 
AuG.  Is  this  raade  a  bad  use  of  by  the  Manichoeans,  that  our 
Lord  does  not  say,  in  the  law  of  God,  but,  in  your  law? 
Who  does  not  recognise  here  a  manner  of  speaking  cus- 
tomary  in  Scripture  ?  In  your  law,  i.e.  the  law  given  to  you. 
The  Apostle  speaks  of  his  Gospel  in  the  same  way,  though 
he  testifies  to  having  received  it  not  from  men,  but  by  the 
Au?.  Tr.  revelation  of  Jesus  Christ.  Aug.  There  is  much  difficulty, 
^^^^''  '  and  a  great  mystery  seems  to  be  contained,  in  Gud's  words, 
Deut.  10.  In  the  mouth  of  two  or  three  witnesses  let  every  word  he  es- 
tabllshed.  It  is  possible  that  two  may  speak  false.  The 
chaste  Susannah  was  arraigned  by  two  false  witnesses  :  the 
whole  people  spake  against  Christ  falsely.  How  then  must 
we  understand  the  word,  By  the  mouth  of  two  or  three 
witnesses,  shali  every  ivord  be  estahlished :  except  as  an  inti- 
mation  of  the  mystery  of  the  Triuity,  in  which  is  per- 
petual  stability  of  truth  ?  Receive  then  our  tcstimony,  lest 
ye  feel  our  judgment.  I  dclay  My  judgment :  I  delay  not 
My  testimony :  /  am  one  that  beareth  witness  of  Myself, 
And  the  Father  that  sent  Me  beareth  witness  of  Me.  Bede. 
In  many  places  the  Father  bears  witness  of  thc  Son ;  as, 
r'"-  2.  This  day  have  I  begotten  Thee ;  also,  This  is  My  beloved  Son. 
3  ^J7  Chrys.  It  is  written  in  your  law,  that  the  testimony  of  two 
Chrys.  meu  is  true.  If  this  is  to  be  taken  literally,  in  what  respect 
lii."™'  does  our  Lord  difFer  from  men  ?  The  rule  has  been  laid 
down  for  men,  on  the  ground  that  one  man  alone  is  not 
to  be  relied  on  :  but  how  can  this  be  applicable  to  God  ? 
These  words  are  quoted  then  with  another  meaning.  When 
two  men  bear  witness,  both  to  an  indifferent  matter,  their 
witness  is  true :  this  constitutes  the  testimony  of  two  raen. 
But  if  one  of  them  bear  witness  to  himself,  then  they  are 
no  longer  two  witnesses.  Thus  our  Lord  means  to  shew 
that  He  is  consubstantial  with  the  Father,  and  does  not 
need  another  witness,  i.  e.  besides  the  Father's.  /  and  the 
Father  that  sent  Me.  Again,  on  human  principles,  when  a 
man  bears  witness,  his  honesty  is  supposed  ;  he  is  not  borne 
witness  to  ;  and  a  man  is  admitted  as  a  fair  and  competeut 
witness  in  au  indifferent  matter,  but  not  in  one  relating  to 
himself,   uuless   he  is  supported  by  other  testiraony.     But 


VER.  19,  20.  ST.  JOHN.  289 

here  it  is  quite  otherwise.  Our  Lord,  though  giviug  testi- 
raony  in  Ilis  own  case,  aud  though  saying  that  Ile  is  borne 
witness  to  by  auother,  pronounces  Ilimself  worthy  of  belief ,- 
thus  shewing  His  all-sufficiency.  He  says  He  deserves  to 
be  bcHeved.  Alcuin.  Or  it  is  as  if  He  said,  If  your  law  ad- 
mits  the  testimony  of  two  men  who  may  be  deceived,  and 
testify  to  more  than  is  true ;  on  what  grouuds  can  you 
reject  Mine  and  My  Father's  testimony,  the  highcst  and 
most  sure  of  all  ? 

19.  Then  said  they  unto  Him,  Where  is  Thy 
Father?  Jesus  answered,  Ye  neither  know  Me,  nor 
My  Father :  if  ye  had  known  Me,  ye  should  have 
known  My  Father  also. 

20.  These  words  spake  Jesus  in  the  treasury,  as 
He  taught  in  the  temple  :  and  no  man  laid  hands 
on  Him ;  for  His  hour  was  not  yet  come. 

AuG.  Those  who  had  heard  our  Lord  say,  Ye  judge  after  Au?.  Tr. 
the  flesh,  shewed  that  they  did  so ;  for  they  understood  ^^^^"" '• 
what  He  said  of  His  Father  in  a  carnal  sense :  Then  said 
they  unto  Ilim,  Where  is  Thy  Father  ?  meaning,  We  have 
heard  Thee  say,  /  am  not  alone,  but  I  and  the  Father  that 
sent  Me.  We  see  Thce  alone;  prove  to  us  then  that  Tliy 
Father  is  with  Thee.  Theopiiyl.  Some  remark  that  this  is 
said  in  contumely  and  contempt;  to  insinuate  either  that 
He  is  borii  of  fornication,  and  knows  not  who  His  Father  is; 
or  as  a  slur  on  the  low  situation  of  Ilis  Father,  i.e.  Joseph ; 
as  if  to  say,  Thy  father  is  an  obscure,  ignoble  person ;  why 
dost  Thou  so  often  mention  hira?  So  because  they  asked 
the  question,  to  terapt  Him,  not  to  get  at  the  truth,  Jesus 
answered,  Ye  neither  Imow  Me,  nor  My  Father.  Aug.  As  Aug.  Tr. 
if  He  said,  Ye  ask  where  is  Thy  Father?  As  if  ye  knew ''•^'^^^'- ^^ 
Me  ah*cady,  and  I  were  nothing  else  but  what  ye  see.  But 
ye  know  me  not,  and  therefore  I  tell  you  nothing  of  My 
Father.  Ye  think  rae  indeed  a  mere  raan,  and  therefore 
araong  raen  look  for  My  Father.  But,  forasrauch  as  I  am 
diflferent  altogcther,  according  to  My  seen  and  unseen  na- 
tures,  and  speak  of  My  Fatiier  in  the  hidden  sense  accord- 

VOL.  IV.  u 


290  GOSPEL    ACCORDING   TO  CHAP.  VIII. 

ing  to  My  hidden  natare ;  it  is  plain  that  ye  must  first  know 
Me,  and  then  ye  will  know  My  Father;  If  ye  had  known 
CTirys.  Me,  ye  woulcl  liave  known  My  Father  also.  Chrys.  He  tells 
[.^°'"'  them,  it  is  of  no  avail  for  them  to  say  they  know  the  Father, 
Orig*  if  they  do  not  know  the  Son.  Origen.  Ye  neither  knoiv  Me, 
tom.  XIX.    ^Q^  jj^  Father :  this  seems  inconsistent  with  what  was  said 

1.  in  Joan.  *' 

in  princ.  above,  Ye  both  know  Me,  and  knoiv  whence  I  am.  But  the 
latter  is  spoken  in  reply  to  some  from  Jerusalemj  who  asked, 
Do  the  rulers  know  indeed  that  this  is  the  very  Christ  ?  Ye 
neither  know  Me,  is  addresscd  to  the  Pharisees.  To  the 
former  persons  from  Jerusalem  however  He  said,  He  that 
sent  Me  is  true,  Whom  ye  know  not.  You  will  ask  then, 
How  is  that  true,  If  V^  knoio  Me,  ye  ivould  know  My  Father 
also  ?  wheu  they  of  Jerusalem,  to  whom  He  said,  Ye  knoio 
Me,  did  not  know  the  Father.  To  this  vve  raust  rcply,  tliat 
our  Saviour  sometimes  speaks  of  Hiraself  as  man,  and  some- 
times  as  God.     Ye  both  know  Me,   He  says  as  man :    ye 

Aug.  Tr.    neither  know  Me,  as  God.     Aug.  What  does  this  mean :  JJ 

xxxvii.  7.  yf,  Jcntw  Me,  ye  would  know  My  Father  also,  but,  /  and  My 
Father  are  one  ?  It  is  a  comraon  expression,  when  you  see 
one  man  very  like  another,  If  you  have  seen  him,  you  have 
seen  the  other.  You  say  this,  because  they  are  so  like.  And 
thus  our  Lord  says,  If  ye  had  knoivn  Me,  ye  had  knoivn  My 
Father  also :  not  that  the  Father  is  the  Son,  but  that  the 
Son  is  hke  the  Father.  Theopiiyl.  Let  the  Arian  bhish :  for 
if,  as  He  says,  the  Son  be  a  creature,  how  does  it  follow  that 
he  who  knows  the  creature  knows  God?  For  not  even  by 
knowing  the  substance  of  Angels,  does  one  know  the  Divine 
Substance?  Forasrauch  therefore  as  he  who  knows  the  Son, 
knows  the  Father,  it  is  certain  that  the  Son  is  consubstantial 

Aug.  Tr.  with  the  Father.  Aug.  This  word  perhaps "  is  used  only  by 
way  of  rebuke,  though  it  seems  to  express  doubt.  As  used 
by  men  indeed  it  is  the  expression  of  doubt,  but  He  who 
kuew  all  things  could  only  mean  by  that  doubt  to  rebuke 
unbelief.  Nay,  even  we  sometiraes  say  perhaps,  when  we 
are  certain  of  a  thing,  e.g.  when  you  are  angry  with  your 
slave,  and  say,  Do  not  you  heed  rae?  Consider,  perhaps 
I  am  your  master.     So  our  Lord's  doubt  is  a  reproof  to  the 

e  forsitan  in  Vulgate,  before  ^Sejre  a.u. 


XXXV 111 

s.  3. 


VER.  19,  20.  ST.  JOHN,  291 

unbelievers,  when  He  says,  Ye  should  have  hiown  perhapst 

My  Father  also.     Origen.  It  is  proper  to  observe,  that  the  Ori? 

followers  of  other  sects  think  this  text  proves  clearly,  that  '"".'•  ^'^- 

the  God,  whom  the  Jews  worshipped,  was  not  the  Father  of  n  princ. 

Christ.     For  if,  say  they,  our  Saviour  said  this  to  the  Phari- 

sees,  who  worshipped  God  as  the  Governor  of  the  world,  it 

is  evideut  that  the  Father  of  Jesus,   whora  thc  Pharisees 

knew  not,  was  a  different  person  from  the  Creator.     But 

they  do  not  observe  that  this  is  a  usual  manner  of  speaking 

in  Scripture.     Though  a  man  may  know  the  existcnce  of 

God,  and  have  learned  from  the  Father  that  He  only  must 

be  vvorshipped,  yet  if  his  life  is  not  good,  he  is  said  not  to 

have  the  knowledge  of  God.     Thus  the  sons  of  Eli,  on  ac. 

count  of  their  wickedness,  are  said  not  to  have  known  God. 

And  thus  again  the  Pharisees  did  not  know  the  Fathcr; 

because  they  did  not  live  according  to  their  Creator's  com- 

mand.     And  there  is  another  tliing  meant  too  by  knowing 

God,  diffcrent  from  merely  believing  in  Him.     It  is  said,  Be  Ps.  t5,  lo. 

still  then,  and  know  that  I  am  God.     And  this,  it  is  certain, 

was  written  for  a  people  that  believed  in  the  Creator.     But 

to   know  by   believing,    and    believe    simply,   are    different 

things.     To  the  Pharisees,  to  whom  He    says,    Ye   neither 

know  Me,  nor  My  Father,  He  could  with  right  have  said, 

Ye  do  not  even  beheve  in  My  Father;    for  he  who  denies 

the  Son,  has  not  the  Father,  either  by  faith  or  knowlcdge. 

But  Scripture  givcs  us  another  sense  of  knowing  a  thing, 

viz.  being  joined  to  that  thing.     Adam  knew  his  wife,  when 

he  was  joined  to  her.     And  if  he  who  is  joined  to  a  woman 

knovvs  that  woman,  he  who  is  joined  to  the  Lord  is  one 

spirit,  and  knows  the  Lord.     And  in  this  sense  the  Phari- 

sees  neither  knew  the  Father,  nor  the  Son.     But  may  not 

a  man  know  God,   and  yet   not  know  the  Father?     Yes; 

these  are  two  different  conceptions.     And  thercfore  among 

an  infinite  number  of  prayers  offered  up  in  the  Law,  we  do 

not  find  any  one  addressed  to  God  the  Father.     They  only 

pray  to  Him  as  God  and  Lord;  in  order  not  to  anticipate 

the  grace  shed  by  Jesus  over  the  whole  world,  calling  all 

men  to  the  Sonship,  accordiug  to  the  Psalm,  /  will  declare 

Thy  Name  unto  my  brethren. 

These  words  spake  Jcsus  in  the  treasury,  as  Ile  taught  in 

u2 


liom 
liii.  1, 


292  GOSPEL  ACCORDING    TO  CIIAP.  VIIT. 

the  temple.     Alcuin.    Treasury  (Gazophylacium)  :    Gaza  is 

the  Persian  for  wealth :    phylattein  is   to  keep.     It  was  a 

Chrys.       place  in  the  temple,  where  the  money  was  kept.    Chrys.  He 

spake  in  the  temple  magisterially,  and  now  He  was  speaking 

to  those  who  railed  at  and  accused  Him,  for  making  Himself 

Aug.  Tr.    equal  to  the  Father.     Aug.  Great  however  is  His  confideuce 

xxxvii.  .   ^ij^  fearlessness :  it  not  being  possible  that  He  should  un- 

dergo  any  sufFering,   but  that  which   he  voluntarily  under- 

took.     Wherefore  it  follows,  And  no  man  laid  hands  on  Him, 

for  Uis  hour  was  not  yet  come.     SomCj  when  they  hear  this, 

think  Christ  to  have  been  under  the  control  of  fate.     But  if 

fate  comes  from  the  verb  '  fari,'  to  speak,  as  sonie  derivc  it, 

how  can  the  Word  of  God  be  under  the  control  of  fate  ? 

Where  are  the  fates  ?      In  the  heavens,  you   say,  in  the 

courses  and  revolutions  of  the  stars.     How  then  can  fate 

have  power  over  Him,  by  Whom  the  heavens  and  stars  wcre 

made;  when  cven  thy  will,  if  thou  cxcrt  it  aright,  transcends 

the  stars  ?     Dost  thou  think  that  because  the  fiesh  of  Christ 

was  placed  beueath  thc  heavens,  tliat  tliercfore  Ilis  power 

was  subjected  to  thc  heavens  ?     Uis  hour  tlien  had  not  yct 

come ;  i.e.  the  hour,  not  on  which  Ile  should  be  obhged  to 

die,  but   on   which   He   should   dcign   to  bc   put   to  death. 

Orig.         Origen.  Whenever  it  is  added,  Jesus  spoke  tliese  words  in 

tom.  XIX.    gygjj  j^  place,  you  will,  if  you  attend,  discovcr  a  meaning  in 

in  Joan.  V  )  J  >         J  '  o 

•ya^o(pv-  the  addition.  The  treasury  was  a  place  for  keeping  the 
XaKiifi  money,  which  was  given  for  tlie  honour  of  God,  and  the 
support  of  the  poor.  The  coins  are  the  divine  words, 
stamped  with  the  likeness  of  the  great  King.  In  this 
sense  then  let  every  one  contribute  to  the  edification  of 
the  Church,  carrying  into  that  spiritual  treasury  all  that 
he  can  collect,  to  the  honour  of  God,  and  the  comraon 
good.  But  while  all  were  thus  contributing  to  the  treasury 
of  the  temple,  it  was  especially  the  office  of  Jews  to  con- 
tribute  His  gifts,  which  were  the  words  of  eternal  life.  While 
Jesus  therefore  was  speaking  in  the  treasury,  no  one  laid 
hands  on  Him ;  His  discourse  being  stronger  than  those 
■who  wished  to  take  Him ;  for  there  is  no  weakness  in  that 
■which  the  Word  of  God  utters.  Bede.  Or  thus;  Christ 
speaks  in  the  treasury;  i.e.  He  had  spoken  in  parables  to 
the  Jews;    but  now  that  He  unfolded  heavenly  things  to 


VER.  21 — 24.  ST.  JOHN.  293 

His  disciples,  His  treasury  began  to  be  openecl,  which  was 
the  meaning  of  the  treasury  being  joined  to  the  temple;  all 
that  the  Law  and  the  Prophets  had  furetold  in  figure,  ap- 
pertained  to  our  Lord. 

21.  Then  said  Jesus  agnin  unto  thcm,  I  go  ]\[y 
way,  and  ye  shall  seek  Me,  and  shall  die  in  your 
sins :  whither  I  go,  ye  cannot  come. 

22.  Then  said  the  Jevvs,  Will  He  kill  Himself? 
because  He  saith,  Whither  I  go,  ye  cannot  come. 

23.  And  Ue  said  unto  them,  Ye  are  from  beneath  ; 
I  am  from  above :  ye  are  of  this  world,  I  am  not  of 
this  world. 

24.  I  said  thercfore  unto  you,  that  ye  shall  die  in 
your  sins :  for  if  ye  beUeve  not  that  I  am  Hc,  ye  shall 
die  in  your  sins. 

AuG.  In  accordance  with  what  was  just,  He  said  that  no  Anp.  Tr. 
man  laid  hands  on  Him,  because  Ilis  hour  ivas  not  yet  come  ;  ^■''^v*"-  ^- 
He  now  speaks  to  the  Jews  of  His  passion,  as  a  free,  and  not 
a  compulsory  sacrifice  on  His  part :   Then  said  Jesus  again 
unto  them,  I go  My  way.     Death  to  our  Lord  was  a  return 
to  the  place  whence  He  had  corae.     Bede.  The  conncxion 
of  these  words  is  such,  that  they  might  have  bccn  spokcn  at 
one  place  and  one  time,  or  at  anothcr  placc  and  another 
time:  as  either  nothing  at  all,  or  some  things,  or  many  may 
have  intcrvcned.     Orige.v.   But  some  one   wili  object:   If  orlg. 
this  was  spoken  to  men  who  persisted  in  unbelief,  how  is  it  !°"V  ^"^- 

^  *■  in  Joaii. 

He  says,  Ye  shall  seeh  Me  ?     For  to  seek  Jesus  is  to  seelc  s.  3. 
truth  and  wisdom.     You  will  answer  that  it  was  said  of  His 
persecutors,  that  they  sought  to  take  Him.     Tliere  are  dif- 
ferent  ways  of  seeking  Jesus.     AU  do  not  seek  Him  for  their 
health  and  profit :  and  only  they  who  seek  Him  aright,  find 
peace.     And  they  are  said  to  seek  Him  aright,  who  seek 
the  Word  which  was  in  the  beginning  with  God,  in  order 
tliat  He  may  lead  them  to  the  Father.     Aug.   Ye  shall  seek  ^  „.  jp 
Me,  then,  He  says,  not  from  compassionate  regret,  but  frora  x.x.wiH.  2. 
hatred  :   for  after  He  had  departed  frora  the  eyes  of  men, 
Ile  was  sought  for  both  by  those  who  hated,  and  those  who 


294  GOSPEL    ACCORDING   TO  CIIAP.  VIII. 

loved  Him :  the  one  wanting  to  persecute,  tlie  other  to  have 

His  presence.    And  that  ye  may  not  thiuk  that  ye  shall  seek 

apapTia     ^^G  in  a  good  sense,  I  tell  you,  Ye  shall  die  in  your  sin.    This 

pmtai        -g  ^Q  gggi^  Christ  amiss,  to  die  in  one's  siu  :  this  is  to  hate 

111  our  _ 

Transi.      Him,  from  Whom  alone  cometh  salvation.     He  pronounces 

sentence  on  them  prophetically,  that  they  shall  die  in  their 

sins.     Bede.  Note :  sin  is  in  the  singular  number,  your  in 

the  plural ;  to  express  one  and  the  same  wickedness  in  alh 

Orig.        Origen.  But  I  ask,  as  it  is  said  below  that  many  believed 

tom.  XIX.    Qjj  Hira,  whether  He  speaks  to  all  present,  when  He  savs, 

in  Joan.  '  '^  r  '  j    j 

p.  3.  Ye  shall  die  in  your  sins  ?     No  :  He  speaks  to  those  only 

whom  He  knew  would  not  believe,  and  would  therefore  die 

in  their  sins,  not  being  able  to  follow  Him.      IFhither  I go, 

He  says,  ye  cannot  come ;  i.  e.  thcre  whcre  truth  aud  wis- 

dom  are,  for  with  them  Jesus  dwells.    They  cannot,  He  says, 

because  they  will  not :  for  had  they  wished,  He  could  not 

An?.  Tr.    rcasonably  have  said,  Ye  shall  die  in  your  sin.     Auo.  This 

.  y^  ^gji^  jjj^  disciplcs  in  another  place  ;  without  saying  to 

them,  however,  Ye  shall  die  in  your  sin,  He  only  says,  JFhi- 

ther  I  go,  yc  cannot  foUow  Me  noiv ;   not  preventing,   but 

Ori-T.  tom.  ouly  deLaying  their  comiug.     Ouigen.  The  Word,  while  still 

present,  yet  threatens  to  depart,     So  long  as   we  preserve 

the  seeds  of  truth  implanted  in  our  minds,  the  Word  of  God 

does  not  depart  from  us.     But  if  we  fall  into  wickedness, 

then  He  says  to  us,  I go  away ;  and  when  we  seek  Him,  we 

shall  not  find  Him,  but  shall  die  in  our  sin,  die  caught  in 

our  sin.    But  we  should  not  pass  over  without  notice  the  ex- 

pression  itself :   Ye  shall  die  in  your  sins.     If  ye  shall  die  be 

understood  in  the  ordinary  sense,  it  is  manifest  that  sinners 

die  in  their  sins,  the  righteous  in  their  righteousness.     But 

if  we  understand  it  of  death  in  the  sense  of  sin ;  then  the 

meaning  is,  that  not  their  bodies,  but  their  souls  were  sick 

unto  death.      The  Physician  seeing  them  thus  grievously 

sick,  says,  Ye  shall  die  in  your  si?is.     And  this  is  evidently 

the  meaning  of  the  words,  Whither  I  go  ye  cannot  come. 

For  when  a  man  dies  in  his  sin,  he  cannot  go  where  Jesus 

Ps.  113.     goes:  no  dead  man  can  follow  Jesus :   The  dead  praise  noi 

Aug.  Tr.     Thee,  0  Lord.     Aug.  They  take  these  words,  as  they  gene- 

xxxviii.     j,g^jjy  ^Q^  -j^  ^  carnal  sense,  and  ask,  Will  He  kill  Himself, 

because  Ue  saith,  Whilher  I  go,  ye  cannot  come?     A  foolish 


VER.  21 — 24.  ST.  JOHN.  295 

question.     For  why?     Could  they  not  go  where  He  went, 
if  He  killed  Himself?     Were  they  never  to  die  themselves? 
Whither  I  go,  then,  He  says ;  meaning  not  His  departure 
at  death,  but  where  He  went  after  death.     Theophyl.  He 
shews  here  that  He  will  rise  again  in  glory,  and  sit  at  the 
right  hand  of  God.     Origen.  May  they  not  however  have  Orig. 
a  hifjher  meaning  in  saving  this  ?     For  thev  had  opportu-  !°'""  ^"  ^' 
nities  of  knowing  many  things  from  their  apocryphal  books  s.  4. 
or  from  tradition.     As  then   there   was   a  prophetical   tra- 
dition,  that  Christ  was  to  be  born  at  Bethlehera,  so  there 
may  have  been  a  tradition  also  respecting  His  death,  viz. 
that  He  would  depart  from  this  life  in  the  way  which  He 
declares,  No  man  taketh  it  from  3fe,  but  I  hiy  it  down  of  My-  c.  lo,  is. 
self     So  then  the  question,  IFill  He  kill  Himself,  is  not  to 
be  taken  in  its  obvious  sense,  but  as  referring  to  some  Jew- 
ish  tradition  about  Christ.     For  His  saying,  I  go  3Iy  way, 
shews  that  He  had  power  over  His  own  death,  and  dcparture 
from  the  body;  so  that  these  were  voluntary  on  His  part. 
But  I  think  that  thcy  bring  forward  this  tradition  whieh  had 
come  down  to  thcm,  on  thc  dcath  of  Christ,  contemptuously, 
and  not  with  any  view  to  give  Him  glory.    Will  He  kilt  Him- 
self?  say  they :  whercas,  thcy  ouglit  to  have  used  a  loftier 
way  of  spcaking,  and  have  said,  "Will  His  soul  wait  His  plca- 
sure,  to  depart  frora  His  body  ?     Our  Lord  answers,  Ye  are 
from  beneath,  i.e.  ye  love  carth;  your  hearts  are  not  raiscd 
upwards.      He  speaks   to  them   as  earthly  men,   for  their 
thoughts  were  earthly.     Chrys.   As  if  to  say,  No  wondcr  chrys. 
that  ye  think  as  ye  do,  seeing  ye  are  carnal,  and  understand  Hp'"- 
nothing  spiritually.      I  am  from  above.     Aug.  Frora  whom  Aug. Tr. 
above?     From  the  Fathcr  Himself,  Who  is  above  all.      yv  xxxvm.  4. 
are  of  this  world,  I  am  not  of  this  world.     How  could  He  be 
of  the  world,  by  Whom  the  world  was  made.     Bede.  And 
Who  was  before  the  world,  whcreas  they  were  of  the  world, 
having  been  created   after  the  world  had  beguu  to  exist. 
Chrys.  Or  He  says,  I  am  not  of  this  ivorld,  with  reference  ciirys, 
to  worldlv  and  vain  thoushts.     Theophyl.  I  afFect  nothiug  ,^.?"V 
worldly,  nothing  earthly :  I  could  never  come  to  such  mad- 
ness  as  to  kill  Myself.     Apollinarius,  however,  falsely  infers 
from  thcse  words,  that  our  Lord's  body  was  not  of  this  world, 
but  came  down  Irom  heaven.     Did  the  Apostles  then,  to 


296  GOSPEL    ACCOBDING    TO  CIIAP,  VIIT. 

c.  15,  19.   whom  our  Lord  says  below,  Ye  are  not  of  this  world,  derive 

all  of  them  their  bodies  from  heaven  ?    In  saying  then,  /  am 

not  of  this  world,  He  must  be  understood  to  mean,  I  am  not 

f^ripr.         of  the  number  of  you,  who  mind  earthly  things,     Origen, 

in  Joaii.     Beneath,  and,  of  this  world,  are  difFerent  things.     Beneath, 

^^'         refers  to  a  particular  place;    this  material  workl  embraces 

different  tracts^,  which  all  are  beneath,  as  compared  with 

things  immaterial  and  invisible,  but,  as  compared  with  one 

another,  sorae  beneath,  some  above.     Where  the  treasure  of 

each  is,  there  is  his  heart  also.     If  a  man  then  lay  up  trea- 

sure  upon  earth,  he  is  beneath :  if  any  man  lay  up  treasure 

in  heaven,  he  is  above;  yea,  ascends  above  all  hearers,  attains 

to  a  rnost  blissful  end.     And  again,  the  love  of  this  world 

makes  a  man  of  this  world :  whereas  he  who  loveth  not  the 

world,  neither  the  things  that  are  in  the  world,  is  not  of 

the  world.     Yet  is  there  bcyond  this  world  of  sensc,  another 

workl,  in   which  are  things  invisible,  tlie  beauty  of  which 

shall  the  pure  in  heart  behold,  yea,  the  First-born  of  every 

creature  may  be  callcd  the  workl,  insomuch  as  He  is  abso- 

lute  wisdom,  and  in  wisdom  all  things  were  made.     In  Him 

therefore  was  the  whole  world,  diflTcring  frora  the  material 

'  ratio       world,  in  so  far  as  the  ^  scheme  divested  of  the  matter,  differs 

from  the  subject  matter  itself.    The  soul  of  Christ  then  says, 

I  am  not  of  this  world ;  i.e.  because  it  has  not  its  conver- 

Ana:.  Tr.    sation  in  this  world.     Aug.  Our  Lord  expresses  His  raean- 

).  .^^  .^  ^j^^  words,  Ye  ure  of  this  world,  i.e.  ye  are  sinners. 

All  of  us  are  born  in  sin ;  all  have  added  by  our  actions  to 

the  sin  in  which  we  were  born.   The  raisery  of  the  Jews  then 

vvas,  not  that  they  had  sin,  but  that  they  would  die  in  their 

sin :  /  said  therefore  unto  you,  that  ye  shall  die  in  your  sin. 

Araongst  the  raultitude,  however,  who  heard  our  Lord,  there 

were  some  who  were  about  to  believe;   whereas  this  most 

severe  sentence  had  gone  forth  against  all :   Ye  shalt  die  in 

your  sin ;  to  the  destruction  of  all  hope  even  in  those  who 

should  hereafter  believe.    So  His  next  words  recall  the  latter 

to  hope  :  For  if  ye  believe  not  that  I  am  Ile,  ye  shall  die  in 

your  sin :  therefore  if  ye  believe  that  I  am  He,  ye  shall  not 

Ciirys.       ^^g  ^j^  your  sin.     Chrys.  For  if  He  came  in  order  to  take 

liii.  1.        away  sin,  and  a  man  cannot  put  that  off,  except  by  washing, 

^  e.g.  eanh  beneath,  sky  above. 


vER.  25—27.  ST.  JOHN.  297 

and  cannot  be  baptized  except  he  believe  ;  it  follows,  that  he 
who  believes  not  must  pass  out  of  this  life,  with  the  old  man, 
i.e.  sin,  within  hira :  not  only  because  he  believes  not,  but 
because  he  departs  hence,  with  his  former  sins  upon  hira. 
AuG.  His  saying,  If  ye  believe  not  that  I  am,  without  adding  Aup:.  Tr. 
any  thing,  proves  a  great  deal.  For  thus  it  was  that  God 
spoke  to  jNIoses,  I  am  that  I  am.  But  how  do  I  undcrstand, 
/  am  that  I  am,  and,  If  ye  believe  not  that  I  am  ?  lu  this  Exod.  s. 
way.  All  excellence,  of  whatever  kind,  if  it  be  mutable, 
cannot  be  said  really  to  be,  for  there  is  no  real  to  be,  whcre 
there  is  a  not  to  be.  Analyze  the  idea  of  mutabihty,  and  you 
will  find,  was  and  will  be ;  contemplate  God,  and  you  will 
find,  is,  without  possibility  of  a  past.  In  order  to  be,  thou 
must  leave  him  behind  thee.  So  then,  If  ye  believe  not  that 
I  am,  means  in  fact,  If  ye  beHeve  not  that  I  ara  God ;  this 
bcing  the  condition,  on  which  wc  shall  not  die  in  our  sins. 
God  be  thaukcd  that  Ile  says,  If  ye  believe  not,  not,  If  ye 
understand  not ;  for  who  could  understand  this  ?  Origen.  Oripr. 
It  is  manifcst,  that  he,  who  dies  in  his  sins,  though  he  say  ]„' joun." 
that  he  bclicves  in  Christ,  does  not  really  belicve.  For  he 
who  beheves  in  His  justicc  does  not  do  injustice ;  lie  who 
beheves  in  His  wisdom,  docs  not  act  or  spcak  foohshly ;  in 
like  manner  with  respcct  to  the  otlicr  attributcs  of  Ciirist, 
you  will  find  that  he  who  docs  not  bclievc  in  Christ,  dics  in 
his  sins :  inasmucli  as  he  comcs  to  bc  the  very  contrary  of 
what  is  secn  in  Christ. 

25.  Then  said  tbey  unto  Ilim,  Who  art  Thou  ? 
And  Jesus  saitli  unto  them,  Even  the  same  that  I 
said  unto  you  from  the  beginning. 

26.  I  have  many  things  to  say  and  tojudge  of  you: 
but  lie  that  sent  Me  is  true ;  and  I  speak  to  tiie 
vvorld  those  things  which  I  have  heard  of  Him. 

27.  They  understood  not  that  He  spake  to  them 
of  the  Father. 

AuG.  Our  Lord  having  said,  If  ye  believe  not  that  I  am,  A"p.  Tr. 
ye  shall  die  in  your  sins ;  they  enquire  of  Ilim,  as  if  wishing  s.  ][. 
to  know  in  whora  they  are  to  beheve,  that  they  miglit  uot 
dic  in  their  siu :    Then  said  they  unto  Him,  Who  art  TJlou  ? 


1 


298 


GOSPEL    ACCORDING   TO 


CHAP.  VIIT. 


Tracl. 
xxnI.x. 
1,2. 


Tract, 

xxxviii. 

11. 


Clirvs. 

ilolll. 

liii.  1. 


An».  Tr. 
xxxix. 


For  when  Thou  saidst,  If  ye  believe  not  that  I  am^  Thou 
didst  not  add,  who  Thou  art.  But  our  Lord  knew  that 
there  were  some  who  would  believe,  and  therefore  after 
being  asked,  Who  art  Thou  ?  that  such  raight  know  what 
they  should  believe  Him  to  be,  Jesus  saith  unto  them,  The 
beginning,  who  also  speak  to  you ;  not  as  if  to  say,  /  am  the 
beginning,  but,  Beheve  Me  to  be  the  beginning ;  as  is  evi- 
dent  from  the  Greek,  where  beginning  is  ferainine.  Believe 
Me  then  to  be  the  beginning,  lest  ye  die  in  your  sins  :  for 
the  beginning  cannot  be  changed ;  it  remains  fixed  in  itself, 
and  is  the  source  of  change  to  all  things.  But  it  is  absxn'd 
to  call  the  Son  the  beginning,  and  not  the  Father  also.  And 
yet  there  are  not  two  beginnings,  even  as  there  are  not  two 
Gods.  The  Holy  Spirit  is  the  Spirit  of  the  Father  and  the 
Son  ;  not  being  either  the  Father,  or  the  Son.  Yet  Father, 
Son,  and  Holy  Spirit  are  one  God,  one  Light,  one  Begin- 
ning.  He  adds,  JVho  also  speak  to  you,  i.e.  Who  humbled 
Myself  for  your  sakes,  and  condescended  to  those  words. 
Therefore  beheve  Me  to  be  the  beginning;  because  that  ye 
may  beheve  this,  not  only  ara  I  the  beginning,  but  I  also 
speak  with  you,  that  ye  may  beheve  that  I  ara.  For  if  the 
Beginning  had  reraained  with  the  Father  in  its  original 
nature,  and  not  taken  upon  it  the  forra  of  a  servant,  how 
could  raen  have  believed  in  it?  Would  their  weakly  rainds 
have  taken  iu  the  spiritual  Word,  without  the  medium  of 
sensible  sound?  Bede.  In  sorae  copies  we  find,  Who  also 
speah  to  you;  but  it  is  raore  consistent  to  read  for  (quia), 
not  ivho  (qui) :  in  which  case  the  meaning  is :  Believe  Me  to 
be  the  beginning,  for  for  your  sakes  have  I  condescended  to 
these  words.  Chrys.  See  here  the  madness  of  the  Jews; 
asking  after  so  long  time,  and  after  all  His  miracles  and 
teaching,  Who  art  Thou  ?  What  is  Chrisfs  answer  ?  From 
the  beginniug  I  speak  with  you  ;  as  if  to  say,  Ye  do  not 
deserve  to  hear  any  thing  frora  Me,  much  less  this  thing, 
Who  I  am.  For  ye  speak  always,  to  tempt  Me.  But  I 
could,  if  I  would,  confound  and  punish  you :  I  have  many 
things  to  say,  and  to  judye  of  you.  Aug.  Above  He  said, 
I  judge  no  man ;  but,  I  judge  not,  is  one  thing,  /  have  to 
judge,  another.  Ijudge  not,  He  says,  with  reference  to  the 
present  time.     But  the  other,  I  liave  many  things  to  say,  and 


VER.  28—30.  ST.  JOHN.  299 

to  judge  of  you,  refers  to  a  future  judgment.     And  I  shall 
be   true  in  My  judgment,  because   I   am   truth,  the   Son 
of  the  true  One.     He  that  scnt  3Ie  is  true.     My  Father  is 
true,  not  by  partaking  of,  but  begetting  truth.     Shall  we 
say  that  truth  is  greater  than  one  who  is  true  ?   If  we  say 
this,  we  shall  begin  to  call  the  Son  greater  than  the  Father. 
Chrys.  Ile  says  this,  that  they  may  not  think  that  He  allows  Clirys. 
them  to  talk  against  Ilim  with  impunity,  frora  inabihty  to  lii^'}' 
punish  them  ;  or  that  Ile  is  not  alive  to  their  coutemptuous 
designs.     Theopuyl.  Or  having  said,  I  fiave  manij  things  to 
say,  and  to  judge  of  you,  thus  reserving  Ilis  judgment  for 
a  future  time,  He  adds,  But  He  that  sent  Me  is  true :  as  if 
to  say,  Though  ye  are  unbeKevers,  My  Father  is  true,  Wlio 
hath  appointed  a  day  of  retribution   for  you.     Chrys.   Or  Chrys. 
thus:  As  My  Father  hath  sent  Me  not  to  judge  the  world,  but  "-"'"i'. 
to  save  the  world,  and  ]\Iy  Fatlier  is  true,  I  accordiugly  judge 
no  mau  now  -,  but  speak  thus  for  your  salvation,  not  your 
condemnation :    And  I  speak  to  the  world  those  things  that 
I  have  heard  of  Him.    Alcuin.  Aud  to  hear  from  the  Father 
is  the  same  as  to  bc  from  the  Father;  He  has  the  heariug 
from  the  same  sense  that  Ile  has  the  being.      Aug.    The  Aufr.  Tr, 
coequal  Son  gives  glory  to  the  Father :  as  if  to  say,  I  give  s'^^.''^* 
glory  to  Him  whose  Son  I  am  :  how  proudly  thou  dctractcst 
from  llim,  whose  scrvaut  thou  art.     Alcuin.  Thcy  did  not 
understand  howcver  what  He  meant  by  saying,  He  is  true 
that   sent  Afe  :    they  understood  not  that  Ue  spahe  to  them 
of  the  Father.     For  thcy  had  uot   the  eyes  of  thcir   miud 
yet  opened  to  understaud  the  equality  of  the  Father  with 
the  Son. 

28.  Thcn  said  Jcsus  unto  thcm,  Whcn  yc  have 
lifted  up  the  Son  of  JNIan,  then  shall  ye  know  that 
I  am  Ile,  and  tliat  I  do  nothing  of  Myself;  but  as 
My  Father  hath  taught  Me,  I  speak  thcsc  things. 

29.  And  He  that  sent  Me  is  with  Me :  the  Father 
hath  not  left  Me  alone ;  for  I  do  always  those  things 
that  please  Him. 

30.  As  He  spake  these  words,  many  believ^cd  on 
Him. 


300  GOSPEL   ACCORDING   TO  CIIAP.  VI IT, 

Aug;.  Tr.  AuG,  When  our  Lord  said,  He  is  true  that  sent  Me,  the 
Jews  did  not  understand  that  He  spake  to  them  of  the 
Father,  But  He  saw  sorae  there,  who,  He  knew,  would  be- 
lieve  on  Him  after  His  passion.  Then  said  Jesus  unto  them, 
When  ye  have  lifted  up  the  Son  of  Man,  then  ye  shall  know 
Exod,  that  I  am.  Recollect  the  words,  /  am  that  I  am,  and  ye  will 
•  '  know  why  I  say,  /  am.  I  pass  over  your  knowledg^e,  in 
order  that  I  may  fulfil  My  passion,  In  your  appointed 
time  ye  will  know  who  I  am ;  when  ye  have  lifted  up  the 
Son  of  Man.  He  meaus  the  lifting  up  of  the  cross ;  for  He 
was  lifted  up  on  the  cross,  when  He  hung  thereon.  This 
was  to  be  accomplished  by  the  hands  of  those  who  should 
afterwards  beheve,  whom  He  is  now  speaking  to ;  with  what 
inteut,  but  that  no  one,  however  great  his  wickedness  and 
consciousness  of  guilt,  might  despair,  seeing  even  the  mur- 
Chrys,  dercrs  of  our  Lord  forgiven,  Chrys.  Or  the  connection  is 
liii.  1*,  2.  this  :  When  His  miracles  and  teaching  had  failcd  to  convert 
men,  He  spoke  of  the  cross;  When  ye  have  lifted  up  the 
Son  of  man,  then  shall  ye  hiow  that  I  am  He :  as  if  to  say, 
Ye  think  that  ye  have  killed  Me ;  but  I  say  that  ye  shall 
then,  by  the  evidence  of  miracles,  of  My  rcsurrection,  and 
your  captivity,  know  most  especially,  that  I  am  Christ  the 
Son  of  God,  and  that  I  do  not  act  in  opposition  to  God; 
But  that  as  My  Father  hath  taught  Me,  I  speak  these  things. 
Here  He  shews  the  likeness  of  His  substance  to  the  Father's; 
and  that  He  says  nothing  beyond  the  Paternal  intelHgence. 
If  I  were  contrary  to  God,  I  should  not  have  moved  His 
Aug.  Tr.  anger  so  much  against  those  who  did  uot  hear  Me.  Aug 
etseq,'  O^'  thus  :  having  said,  Then  shall  ye  knov)  that  I  am,  and  in 
this,  I  am,  implied  the  whole  Trinity  :  lest  the  Sabellian  error 
should  creep  in,  He  immediately  adds,  And  I  do  nothing  of 
Myself;  as  if  to  say,  I  am  not  of  Myself ;  the  Sou  is  God 
from  the  Father,  Let  not  what  follows,  as  the  Father  hath 
taught  Me,  I  speak  these  things,  suggest  a  carnal  thought  to 
any  of  you.  Do  not  place  as  it  were  two  men  before  your 
eyes,  a  Father  speaking  to  his  son,  as  you  do  when  you 
speak  to  your  sons.  For  what  words  could  be  spoken  to  the 
only  Word?  If  the  Father  speaks  in  your  hearts  without 
sound,  how  does  He  speak  to  the  Son  ?  The  Father  speaks 
to  the  Son  incorporeally,  because  He  begat  the  Son  iucor- 


VER.  28 — 30.  ST.   JOHN.  301 

poreally :  nor  did  He  teach  Hira,  as  having  begotten  Him 
untaught ;  rather  the  teaching  Him,  was  the  begetting  Hira 
knowing.    For  if  the  nature  of  truth  be  simple,  to  be,  in  the 
Son,  is  the  same  as  to  know.     As  then  the  Father  gave  the 
Son  existence  by  begetting,  so  He  gave  Him  knowledge  also. 
Chrys.  He  gives  now  a  humbler  turu  to  the  discourse :  And  ciirys. 
He  that  sent  Me.     That  this  might  not  be  thought  however  H^l^^ 
to  imply  inferiority,   He  says,  Is  ivith  Me.     The  former  is 
His  dispensation,  the  latter  His  divinity.    Aug.  And  though  Au,r.  Tr. 
both  are  together,  yet  one  is  sent,  the  other  sends.     For  tlie  '^ '  ''* 
mission  is  the  incarnation ;    and  the  incarnation  is  of  the  - 
Son  only,  not  of  the  Father.     He  says  then,  He  that  sent 
Me,  meaning,  By  whose  Fatherly  authority  I  am  madc  in- 
carnate.     The  Father  however,  though  He  sent  the  Son,  did 
aot  withdraw  from  Him,  as  He  proceeds  to  say  :   77^6  Father 
hath  not  left  Me  alone.     For  it  could  not  be  that  where  He 
sent  the  Son,  there  the  Father  was  not ;  He  who  says,  I fill  Jtr.  33, 
heaven  and  earth.     And  He  adds  thc  reason  why  He  did 
not  leave   Him ;   For  I  do  always  those  thinys  that  ^^^ease 
Uim  ;  always,  i.  e.  not  from  any  particular  beginning,  but 
without  bcginning   and  without  end.     For  the  generation 
from  the  Father  hath  no  beginning  in  time.    Chrys.  Or,  He  (Mnys. 
means  it  as  an  answer  to  thosc  who  were  constantly  saying  1;,""^ 
that  He  was  not  from  God,  and  that  because  He  did  not 
keep  the  sabbath  ;  I  do  always,  Hc  says,  do  those  things  that 
please  Ilim ;   shewing  tliat  the  breaking  the  sabbatli   even 
was  pleasing  to  Him.     He  takes  care  in  every  way  to  shew 
that  He  does  nothing  contrary  to  the  Father.     And  as  this 
was  speaking  more  after  a  human  fashion,  the  Evangehst 
adds,  As  He  spake  these  words,  many  believed  on  Him  ;  as  if 
to  say,  Do  not  be  disturbed  at  hearing  so  humble  a  specch 
from  Christ;  for  those  who  had  hcard  the  grcatest  doctriucs 
from  Him,  and  were  not  persuaded,  were  persuaded  by  these 
words  of  humiHty.     These  then  bcHeved  on  Him,  yet  not  as 
they  ought ;    but  only  out  of  joy,  and  approbation  of  His 
humble   way  of  speaking.     And  this  the  EvangeHst  sliews 
in  his  subsequent  narration,  which  relates  their  unjust  pro- 
ceedings  towards  Him. 

31.  Then  said  Jesus  to  those  Jews  which  believed 


303  "   GOSPEL    ACCORDING    TO  CHAP.    VI 11. 

on  Him,  If  ye  continue  in  My  word,  tlien  are  ye  My 
disciples  indeed ; 

32.  And  ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free. 

33.  They  answered  Him,  We  be  Abraham's  seed, 
and  were  never  in  bondage  to  any  man :  how  sayest 
Thou,  Ye  shall  be  made  free  ? 

34.  Jesus  answered  them,  Verily,  verily,  I  say  unto 
you,  Whosoever  committeth  sin  is  the  servant  of  sin. 

35.  And  the  servant  abidetli  not  in  tlie  house  for 
ever :  but  the  Son  abideth  ever. 

36.  If  the  Son  therefore  shall  make  you  free,  ye 
shall  be  free  indeed. 

A,,^.  Chrys.   Our  Lord  wished  to  try  the  faith  of  those  who  be- 

(Chrys.      Heved,  that  it  mij^ht  not  be  only  a  superficial  behef :    Then 

Hom.        said  Jesus  to  those  Jews  which  believed  on  Uim,  If  ye  con- 

^'^'  *'        tinue  iti  My  word,  then  are  ye  My  disciples  indeed.     Ilis 

saying,  if  ye  continue,  made  it  manifest  what  was  in  their 

hearts.     He  knew  that  sorae  beheved,  and  would  not  con- 

tinue.    And  He  makes  them  a  magnificent  promise,  viz.  tliat 

they  shall  become  Ilis  disciples  indeed :   which  words  are  a 

tacit  rebuke  to  some  who  had  beheved  and  afterwards  with- 

Aug.  de     drawn.     Aug.  We  have  all  one  Master,  and  are  fellow  dis- 

Verb.        ciples  undcr  Ilim.     Nor  because  we  speak  with  authority, 

6.  xlvii.     are  we  therefore  masters;  but  Ile  is  the  Master  of  all,  Who 

dwells  in  the  hearts  of  aU.     It  is  a  sraall  thing  for  the  dis- 

ciple  to  corae  to  Him  in  the  first  instance ;  he  raust  continue 

in  Hira :  if  we  continue  not  in  Him,  we  shall  falL     A  httle 

sentence  this,  but  a  great  work;  if  ye  continue.     For  what  is 

it  to  continue  in  God's  word,  but  to  yield  to  no  teraptations? 

Without  labour,  the  reward  would  be  gratisj    if  with,  then 

a  great  reward  indeed. 

Aug.  Tr.        And  ye  shall  know  the  truth.     Aug.  As  if  to  say :  Whereas 

xh.  1.        yg  j^g^yg  jjq^  bchef,  5^  contiuuing,  ye  shall  have  sight.     For 

xl.  9.         it  was  not  their  knowledge  which  made  them  beUeve,  but 

rather  their  behef  which  gave  thera  knowledge.     Faith  is 

to  beheve  that  which  you  see  not :   truth  to  see  that  which 

you  beheve.     By  continuing  theu  to  beheve  a  thing,  you 


VER.   31 — 38.  ST.   JOHN.  303 

come  at  last  to  see  the  tliing ;   i.  e.  to  the  conteraplation  of 
the  very  truth  as  it  is ;  not  conveyed  in  words,  but  revealed 
by  light.     The  truth  is  unchangeable ;    it  is  the   bread   of 
the   soul,  refreshing   others,  without   diminution  to   itself; 
changing  him  who  eats  into  itsclf,  itself  not  changed.     This 
truth  is  the  Word  of  God,  which  put  on  flesh  for  our  sakes, 
and  lay  hid ;  not  meaning  to  bury  itself,  but  only  to  defer 
its  manifestation,  till  its  suffering  in  the  body,  for  the  ran- 
soming  of  the  body  of  sin,  had  taken  place.     Curys.  Or,  ije  ciiryg. 
sJiall  hiow  the  truthy  i.  e.  Me:    for  I  am  the  truth.     Thc  '^  ""• 
Jewish  was  a  typical  dispensation;  the  reality  ye  can  only 
know  from  Me.     Aug.    Some  one  might  say  perhaps,  And  ^„„  ^e 
what  does  it  profit  me  to  know  the  truth  ?  So  our  Lord  adds,  ^^■'^- 
And  the  truth  shall  free  you ;  as  if  to  say,  If  the  truth  doth  Senn. 
not  delight  you,  liberty  will.    To  be  freed  is  to  be  made  free,  ^[^"fl'^. 
as  to  be  healed  is  to  be  made  whole.     This  is  plaincr  in  the  p'^"^« 
Greek ;    in  the  Latin  we  use  the  word  free  chiefly  in  the 
sense  of  escape  of  danger,  rclief  from  care,  and  the  like. 
Theopuyl.  As  IIc  said  to  the  unbelievers  alone,  Ye  shall  die 
in  your  sin,  so  now  to  tliem  who  continue  in  the  faith  Ile 
proclaims  absolution.     Aug.   From  what  sliall  the  truth  free  Aut.  iv. 
us,  but  from  death,  corruption,  mutabiUty,  itself  bcing  im-  ^l^^/j."'"* 
raortal,  uncorrupt,  immutable?     Absolute  immutability  is  in 
itself  eternity.     Chrys.  Men  who  really  believed  could  have  chrys, 
borne  to  be  rebuked.     But  these  men  began  immediately  to  ^""^ 
shew  anger.    Indccd  if  they  had  been  disturbed  at  Ilis  forraer 
saying,  they  had  much  more   reason  to  be   so  now.      For 
they  might  argue ;   If  Ile  says  we  shall  know  the  truth,  Ile 
must  mean  that  we  do  not  know  it  now :   so  then  the  law  is 
a  lie,  our  knowledge  a  delusion.     But  their  thoughts  took  no 
such  direction :  their  grief  is  wholly  worldly  ;  they  know  of 
no  other  servitude,  but  that  of  this  world  :    They  answered 
Him,   JFe  be  Abraham^s  seed,  and  were  never  in  bondage  to 
any  man.     How  sayest  Thou  then,  ive  shall  be  made  free? 
As  if  to  say,  They  of  Abraham's  stock  are  free,  and  ought 
not  to  be  called  slaves:   we  have  never  been  in  bondajre  to 
any  one.     Aug.   Or  it  was  not  those  who  believed,  but  the  Anp.  Tr. 
unbelieving   multitude   that   made   this    answer.     But  how  ^'^-  '^' 
coukl  they  say  with  truth,  taking  only  secular  bondage  into 
account,  that  we  have  never  been  in  bondage  to  any  man  ? 


304  GOSPEL    ACCORDING   TO  CIIAP,    VIII. 

Was  not  Josepli  sold?   were  not  the  holy  prophets  carried 
into  captivity  ?   Ungrateful  people !   Why  does  God  reinind 
you  so  continually  of  Ilis  having  taken  you  out  of  the  house 
of  bondage  if  you   never  were  in  bondage?    Why  do  you 
who  are  now  talking,  pay  tribute  to  the  Romans,  if  you 
Chrys.      never  were  in  bondage?     Chrys.   Christ  then,  who  speaks 
Honi.        ^Qj,  their  good,  not  to  gratify  their  vainglory,  explains  Ilis 
meaning  to  have  been  that  they  were  the  servants  not  of 
men,  but  of  sin,  the  hardest  Ivind  of  servitude,  from  which 
God  only  can  rescue :  Jesus  answered  thein,  Verily,  verily,  I 
say  unto  you,    Whosoever  committeth  sin  is  the  servant  q/ 
Aug.  Tr.    sin.     AuG.  This  asseveration  is  important :   it  is,  if  one  may 
^'''  ^*        say  so,  His  oath.     Amen  means  true,  but  is  not  translated. 
Neither  the  Greek  nor  the  Latin  Translator  have  dared  to 
translate  it.     It  is  a  Hebrew  word ;  and  men  have  abstained 
from  trauslating  it,  in  ordcr  to  throw  a  revcrential  veil  over 
so  mysterious  a  word :   not  that  they  wished  to  lock  it  up, 
but  only  to  prevent  it  from  becoming  despised  by  being  ex- 
posed.     Hovv  important  the  word  is,  you  may  see  from  its 
being  repeated.      Verily  I  say  unto  you,  says  Verity  itsclf; 
^  which  could  not  be,  even  though  it  said  not  verily.     Our 
Lord  however  has   rccourse   to  this  mode  of  enforcing  His 
words,  in  order  to  rouse  men  from  their  state  of  sleep  and 
indifFerence.      Whosoever,  He  saith,  committeth  sin,  whether 
Jew  or  Greek,  rich  or  poor,  king  or  beggar,  is  the  servant  of 
Greg.        sin.     Greg.   Because  whoever  yields  to  wrong  desires,  puts 
r  4^°*^      his  hitherto  free  soul  under  the  yoke  of  the  evil  one,  and 
in  Nov.      takes  him  for  his  master.     But  we  oppose  this  master,  whea 
we  struggle  against  the  wickedness  which  has  laid  hold  upon 
us,  wheu  we  strongly  resist  habit,  when  we  pierce  sin  with 
repentance,  and    wash   away  the    spots  of  filth  with   tears. 
Greg,        Greg.    And  the  more  freely  men  follow  their  perverse  de- 
^j^J^;  j        sires,  the  more  closely  are  they  in  bondage  to  them.     Aug, 
c.  20.        O  miserable  bondage  !   The  slave  of  a  human  master  wheu 
l^lov.         wearied  with  the  hardness  of  his  tasks,  sometimes  takes  re- 
lix.  14.     fuge  iQ  flight.     But  whither  does  the  slave  ofsin  flee  ?     He 
takes  it  along  with  him,  wherever  he  goes ;    for  his  sin  is 
within  him.     The  pleasure  passes  away,  but  the  sin  does  not 
pass  away  :   its  delight  goes,  its  sting  remains  bchind.     Ile 
alone  can  free  from  sin,  who  came  without  siu,  and  was 


VER.   31 36.  ST.    JOTIN.  305 

made  a  sacrifice  for  sin.     And  thus  it  follows :   The  servant 
abideth  not  in  the  house  for  ever.     The  Church  is  the  house  : 
the  servant  is  the  sinner;  and  many  sinners  enter  into  the 
Church.     So  He  does  not  say,   The  servant  is  not  in  the 
house;  but,  The  servant  abideth  not  in  the  housefor  ever.     If 
a  time  then  is  to  come,  whcn  there  shall  be  no  servant  in  the 
house^  "who  will  there  be  there  ?     Who  will  boast  that  he  is 
pure  from  sin?    Christ^s  are  fearful  words.     But  He  adds, 
The  Son  abideth  for  ever.     So  then  Christ  will  live  alone  in 
His  house.     Or  does  not  the  word  Son  imply  both  the  body 
and  the  head  ?    Christ  purposely  alarms  us  first,  and  then 
gives  us  hope.     He  alarms  us,  that  we  may  not  love  sin ;  He 
gives  us  hope,  that  we  may  not  despair  of  the  absolution  of 
our  sin.     Our  hope  then  is  this,  that  we  shall  be  frccd  by 
Him  who  is  free.     He  hath  paid  the  price  for  us,  not  in 
money,  but  in  His  own  blood  :    If  the  Son  therefore  shall 
make  you  free,  ye  shall  be  free  indeed.     Aug.  Not  frora  the  Aup.  de 
barbarians,  but  from  the  devil ;  not  from  the  captivity  of  the  ^^^^ 
body,  but  from  the  wickedness  of  the  soul.     Aug.  The  first  Ser. 
stage  of  freedom  is,  the  abstaining  from  sin.     But  that  is  '.     ' 
only  incipient,  it  is  not  perfect  freedom :   for  the  flesh  still  super 
lusteth  against  the  spirit,  so  that  ye  do  not  do  the  things  Tr.  xi. 
that  ye  would.     Full  and  perfect  frccdom  will  only  be,  when  ^^-  ^* 

.  *■  .  seq. 

the  coutest  is  over,  and  the  last  enemy,  death,  is  destroyed. 
Chrys.  Or  thus  :  Having  said  that  whosoever  committeth  sin,  Chrj^s. 
is  the  servant  of  sin,  He  anticipates  the  answcr  that  their  ^jy°'"'  ^ 
sacrifices  saved  thcm,  by  sayiug,  The  servant  abideth  not  in 
the  house  for  ever,  but  the  Son  abideth  ever.  The  house,  He 
says,  meaning  thc  Father's  house  on  high ;  in  which,  to 
draw  a  comparison  from  the  world,  Hc  Hiraself  had  all  the 
power,  just  as  a  man  has  all  the  powcr  in  his  own  house. 
Abideth  not,  means,  has  not  the  power  of  giving ;  which  the 
Sou,  who  is  the  master  of  the  house,  has.  The  priestS  of 
the  old  law  had  not  the  power  of  remitting  sins  by  the  sa- 
craraents  of  the  law  ;  for  all  were  sinners.  Even  the  priests, 
who,  as  the  Apostle  says,  were  obligcd  to  oflfer  up  sacrifices 
for  themselves.  But  the  Son  has  this  power ;  and  therefore 
our  Lord  concludes  :  If  the  Son  shall  make  youfree,  ye  shall 
be  free  indeed ;  implying  that  that  earthly  freedora,  of  which 
men  boasted  so  much,  was  not  true  frecdom.  Auo.  Do  not  Aug.  Tr, 
VOL.   IV.  X  *^''*  *** 


306  GOSPEL   ACCORDTNG   TO  CIIAP,    VI 11. 

then  abuse  your  freedora,  for  the  purpose  of  sinning  freely ; 
but  use  it  in  order  not  to  sin  at  all.  Your  will  will  be  free, 
if  it  be  merciful :  you  will  be  free,  if  you  become  the  servant 
of  righteousness. 

37.  I  know  that  ye  are  Abraham's  seed  ;  but  ye 
seek  to  kill  Me,  because  My  word  hath  no  place  in 
you. 

38.  I  speak  that  which  I  have  seen  with  My  Father  : 
and  ye  do  that  which  ye  have  seen  with  your  father. 

39.  They  answercd  and  said  unto  Him,  Abraham  is 
our  father.  Jesus  saith  unto  them,  If  ye  were  Abra- 
ham's  children,  ye  would  do  the  works  of  Abraliam. 

40.  But  now  ye  seek  to  kill  Me,  a  man  that  hath 
told  you  the  truth,  which  I  have  heard  of  God :  this 
did  not  Abraham. 

41.  Ye  do  the  deeds  of  your  father. 

Aug.  Tr.        AuG.  The  Jews  had  asserted  they  were  free,  because  they 

^  "■  were   Abraham's   seed.     Our   Lord   replics,  /  knoiv  that  ye 

are  Abrahams  seed;  as  if  to  saj^,  I  kuow  that  ye  are  the 
sons  of  Abraham,  but  according  to  the  flesh,  not  spiritually 

Chrys.       aud  by  faith.     So  He  adds,  But  ye  seck  to  kill  Me.     Chrys. 

liy^  2  H^  says  this,  that  they  might  not  attempt  to  answer,  that 
they  had  no  sin.  Ile  reminds  them  of  a  present  sin ;  a  sin 
which  they  had  been  meditating  for  some  time  past,  and  which 
was  actually  at  this  moment  iu  their  thoughts  :  putting  out 
of  the  question  their  general  course  of  hfe.  Ile  thus  removes 
them  by  degrees  out  of  their  relationship  to  Abraham,  teach- 
ing  them  not  to  pride  themselves  so  much  upon  it :  for  that, 
as  bondage  and  freedom  were  the  consequences  of  works,  so 
was  relationship.  And  that  they  might  not  say,  We  do  so 
justly,  He  adds  the  reason  why  they  did  so  ;   Because  My 

Aii^.  Tr.  word  hath  no  place  in  you.  Auo.  That  is,  hath  not  place  in 
your  heart%  because  your  heart  does  not  take  it  in.  The 
word  of  God  to  the  beheving,  is  hke  the  hook  to  the  fish  ; 
it  takes  when  it  is  taken :  and  that  not  to  the  injury  of 
those  who  are  caught  by  it.      They   are  caught  for   their 

Ciiryi-.       salvation,  not  for  their  destruction.     Chrys.    He  does  not 

Hom.  ' 

liv.  2.  *  capit.  Vulg.  for  x^^P*'  «*'•     Aug.  goes  offupon  the  Latin  word. 


VER.    37 — 41.  ST.   JOHN.  307 

say,  Ye  do  not  take  ia  My  word,  but  My  tvord  has  not  room 
in   you;    shewing   the   depth   of  His  doctrines,     But  they 
might   say;    What  if  Thou  speakest  of  Thyself?      So   He 
adds,  /  speak  that  which  I  have  seen  of  My  Father ;   for  I 
have  not  only  the  Father's  substance,  but  His  truth.     Aug.  Aug.  Tr. 
Our  Lord  by  His  Father  wishes  us  to  understand  God :  as*"*^^' 
if  to  say,  I  have  seen  the  truth,  I  speak  the  truth,  because  I 
ara  the  truth.     If  our  Lord  theu  speaks  the  truth  which  He 
saw  with  the  Father,  it  is  Himself  that  He*  saw,  of  Himself 
that  He  speaks ;   Oe  being  Himself  the  truth  of  the  Father. 
Origen.  Tliis  is  proof  that  our  Saviour  was  witness  to  what  Orig. 
was  done  with  the  Father  :  whereas  men,  to  whom  the  reve-  '*"",*  '^^' 
lation  is  made,  were  not  witnesses.     Tiieophyl.  But  when  s.  7. 
you  hear,  /  speak  that  which  I  have  seen,  do  not  think  it 
iDeans   bodily  vision,  but  innate   knowledge,  sure,   and  ap- 
proved.     For  as  the  eyes  when  they  see   an  object,  see  it 
wholly   and   corrcctly ;    so  I  speak  with  certainty  what  I 
know  from  My  Fathcr. 

And  ye   do   that  which   ye   have  seen  ivith  your  father. 
Origen.  As  yet  He  has  not  namcd  their  father ;  He  men-  Orig, 
tioned  Abraham  indeed  a  little  above,  but  uow  He  is  going  ^"g""  ^^' 
to  mention  another  father,  viz.  the  devil :   whose  sons  they 
were,  in  so  far  as  they  were  wicked,  not  as  being  men.     Our 
Lord   is   reproaching   them    for   thcir    evil    deeds.      Curys. 
Another  reading  has,  And^  do  ye  do  that  ivhich  ye  have  seen  >  fl-oi(?Te, 
with  your  father ;  as  if  to  say,  As  I  both  in  word  and  deed  J^  f^' 
decLare  unto  you  the  Father,  so  do  ye  by  your  works  shew 
forth  Abraham.     Origen.   Also  another  readiug  has ;   A7id  Orig. 
do  ye  do  what  ye  have  heardfrom  the  Father.     All  that  was  l"'"*  ^^' 
written  in  the  Law  and  the  Prophets  they  had  heard  from 
the  Father.     He  who  takes  this  rcading,  may  use  it  to  prove 
against  them  who  hold  otherwise,  that  the  God  who  gave  the 
Law  and  the  Prophets,  was  none  other  than  Christ's  Father. 
^  And  we  use  it  too  as  an  answer  to  those  who  maintain  two 
original  natures  in  men,  and  explain  the  words,  Mywordc.8. 
hath  no  place  in  you,  to  mean  that  these  were  by  nature 
incapable  of  receiving  the  word.     How  could  those  be  of  an 
incapable  nature,  who  had  heard  from  the  Father  ^  ?     And 

'  Thisis  the  meaning  of  tlieoriginal;  «    The  reading  in   Origen  for,  have 

it  is  sligiitly  altcrcd  in  the  Catena.  sccn  with  tjour  Jathvr. 

V  2 


308  GOSPEL    ACCORDING   TO  CHAP.  VIIT. 

how  again  could  they  be  of  a  blessed  nature,  who  sought  to 
kill  our  Saviour,  and  would  not  receive  His  words.  They 
answered  and  said  unto  Ilim,  Abraham  is  our  father.  This 
answer  of  the  Jews  is  a  great  falHng  off  from  our  Lord's 
meaning.  He  had  referred  to  God,  but  they  take  Father  in 
Aug.  Tr.  the  sense  of  the  father  of  their  nature,  Abraham.  Aug.  As  if 
to  say,  What  art  thou  going  to  say  against  Abraham  ?  They 
seem  to  be  inviting  Him  to  say  soraethiug  in  disparagement 
of  Abraham ;  and  so  to  give  them  an  opportunity  of  executing 
Orig.  their  purpose.  Origen.  Our  Saviour  denies  that  Abraham 
Q,  '  is  their  father  :  Jesus  saith  unto  them,  If  ije  were  Abraham^s 
Aug.  Tr.  children,  ye  would  do  the  works  of  Ahraham,  Aug.  And 
^  "■  '  yet  He  says  above,  /  hiow  that  ye  are  Abraham^s  seed. 
So  He  does  not  dcny  thcir  origin,  but  condemns  their  deeds. 
Orig.  Their  flesh  was  from  him  ;  their  Hfe  was  not.  Origen.  Or 
2.  et  sq.  we  may  explain  the  difficulty  thus.  Above  it  is  in  the  Greek, 
/  know  that  ye  are  Abraham's  seed.  So  let  us  examine 
whether  there  is  not  a  diflerence  bctween  a  bodily  sccd  and 
a  child,  It  is  evident  that  a  seed  contains  in  itsclf  all  the 
proportions  of  him  whose  seed  it  is,  as  yet  however  dormant, 
and  waiting  to  be  developcd;  whcn  thc  sccd  first  has  changed 
and  moulded  the  material  it  meets  with  in  the  woman,  de- 
rived  nourishment  from  thence  and  gone  througli  a  process 
in  the  womb,  it  becomcs  a  child,  the  likeness  of  its  begetter. 
So  then  a  chikl  is  formed  from  the  seed :  but  tlie  sced  is  not 
necessarily  a  child.  Now  with  reference  to  those  who  are 
from  their  works  judgcd  to  be  the  seed  of  Abraham,  may  we 
not  conceive  that  they  are  so  from  certain  seminal  propor- 
tions  implanted  in  their  souls?  All  men  are  not  the  seed  of 
Abraham,  for  all  have  not  these  proportions  implanted  in 
their  souls.  But  he  who  is  the  seed  of  Abraham,  has  yet 
to  becorae  his  child  by  hkencss.  And  it  is  possible  for  hira 
by  neghgence  and  indolence  even  to  cease  to  be  the  seed. 
But  those  to  whom  thesc  words  were  addressed,  were  not  yet 
cut  03"  from  hope :  and  therefore  Jesus  acknowledged  that 
they  were  as  yet  the  seed  of  Abraham,  and  had  still  the 
power  of  becoraing  children  of  Abraham.  So  He  says,  Ifye 
are  the  children  of  Abraham,  do  the  works  of  Abraham,  If 
as  the  seed  of  Abraham,  they  had  attained  to  thcir  proper 
sign  and  growth,  they  would  have  taken  in  our  Lord's  words. 


VER.    37 41.  ST.   JOHN.  309 

But  iiot  having  grown  to  be  cliildren,  tliey  cared  not;  but 
wish  to  kill  the  Word,  and  as  it  were  break  it  in  pieces,  since    . 
it  was  too  great  for  them  to  take  in.     If  any  of  you  then  be 
the  seed  of  Abraham,  and  as  yet  do  not  take  in  the  word  of    . 
God,  let  him  not  seek  to  kill  the  Word ;  but  rather  change 
hiraself  into  being  a  son  of  Abrahara,  and  then  he  will  be 
able  to  take  in  the  Son  of  God.     Some  select  one  of  the 
works  of  Abraham,  viz.  that  in  Genesis,  And  Abraham  be-  Gen, 
lieved    God,   and  it  was   counted  to  him  for   righteousness.     ' 
But  even  granting  to  them  that  faith  is  a  work,  if  this  were 
so,  why  was  it  not,  Do  the  work  of  Abraham :    using  the 
singular  number,  instead  of  the  plural?     The  expression  as 
it  stands  is,  I  think,  equivalent  to  saying,  Do  all  the  works 
of  Abraham :  i.  e.  in  the  spiritual  sense,  interpreting  Abra- 
ham's   history  allegorically.     For  it   is  not   incurabent   on 
one,  who  would  be  a  son  of  Abraham,  to  marry  his  maid- 
servants,  or  after  his  wife's  death,  to  marry  another  in  his 
old  age. 

But  now  ye  seek  to  kill  Me,  a  man  that  hath  told  you  the 
truth.     Chrys.    This  truth,  that  is,   that  He  was  equal  to  Chrys. 
the  Father:  for  it  was  this  that  moved  the  Jews  to  kill  Ilim.  J'°'"' 

liv.  2. 

To  shew,  however,  tliat  this  doctrine  is  not  opposed  to  thc 
Father,  He  ^dds,  Wfdch  I  have  heard  from  God.  Alcuin. 
Because  He  Himsclf,  VVho  is  the  truth,  was  begottcn  of 
God  the  Father,  to  hear,  bcing  in  fact  the  same  with  to  bc 
frora  the  Father.  Origen.  To  kill  Me,  He  says,  a  man.  Ori{r. 
I  say  nothing  now  of  the  Son  of  God,  nothing  of  the  Word,  ^"^^-^^- 
because  the  Word  cannot  die ;  I  speak  only  of  that  which 
ye  see.  It  is  in  your  power  to  kill  that  which  you  see,  and 
offend  Hira  Whom  ye  see  not. 

This  did  not  Abraham.  Alcuin.  As  if  to  say,  By  this 
you  prove  that  you  are  not  the  sons  of  Abraham  ;  that  you 
do  works  contrary  to  those  of  Abraham.  Origen.  It  might  Orig. 
seem  to  some,  that  it  were  superfluous  to  say  that  Abraham  j^. " 
did  not  this ;  for  it  were  irapossible  that  it  should  be;  Christ 
was  Bot  born  at  that  tirae.  But  we  may  remind  thera,  that 
in  Abrahara's  time  there  was  a  raan  born  who  spoke  the 
truth,  which  he  heard  from  God,  and  that  this  man's  life 
was  not  sought  for  by  Abraham.  Know  too  that  the  saints 
were  never  without  the  spiritual  advent  of  Christ.     I  under- 


310  GOSPEL   ACCORDING   TO  CHAP.  Vlll 

stand  then  from  tliis  passage,  that  every  one  who,  after  re- 

generation,  and   other  divine   graces   bestowed    upon   him, 

commits  sin,  does  by  this  return  to  evil  incur  the  guilt  of 

crucifying  the  Son  of  God,  which  Abraham  did  not  do. 

Aug.  Tr.        Ye  do  the  works  of  your  father.     Aug.  He  does  not  say 

q"'   ■       as  yet  who  is  their  father.     Chrys.  Our  Lord  says  this  with 

Hom.        a  view  to  put  down  their  vain  boasting  of  their  descent ;  and 

^'  persuade  them  to  rest  their  hopes  of  salvation  no  longer  on 

the  natural  relationship,  but  on  the  adoption.     For  this  it 

was  which  prevented  them  from  coming  to  Christ ;  viz.  their 

thinking  that  their  relationship  to  Abraham  was  sufficient  for 

their  salvation. 

41.  Then  said  they  to  Him,  We  be  not  born  of  for- 
nication  ;  we  have  onc  Father,  even  God. 

42.  Jesus  said  unto  thcm,  If  God  were  your  Father, 
ye  would  love  Me :  for  I  proceeded  forth  and  came 
from  God  ;  neither  came  I  of  Myself,  but  He  sent  Me. 

43.  Why  do  ye  not  understand  My  speech  ?  even 
because  ye  cannot  hear  My  word. 

Aug.  Tr.  AuG.  The  Jews  had  bcgun  to  undcrstand  that  our  Lord 
was  not  speaking  of  sonship  according  to  the  flesh,  but  of 
raanner  of  Hfe.  Scripture  often  speaks  of  spiritual  forni- 
cation,  with  many  gods,  and  of  the  soul  beiug  prostituted, 
as  it  were,  by  paying  worship  to  false  gods.  This  explains 
what  follows :  Then  said  they  to  Hlm,  We  be  not  born  of 
fornication  ;  we  have  one  Father,  even  God.  Theophyl. 
As   if   their   motive  against  Him  was  a   desire  to  avenge 

Oiio:.         God's  honour.  Origen.  Or  their  sonship  to  Abraham  haviug 

\<^m.  XX.  i^ggjj  disproved,  they  reply  by  bitterly  insinuating,  thaj;  our 
Saviour  was  the  ofl^spring  of  adultery.  But  perhaps  the 
tone  of  the  answer  is  disputatious,  raore  than  anything  else. 
For  whereas  they  have  said  shortly  before,  We  have  Abraham 
for  ourfather,  and  had  been  told  in  reply,  Ifye  are  Abraham's 
children,  do  the  works  of  Abraham ;  they  declare  in  return 
that  they  have  a  greater  Father  than  Abraham,  i.e.  God; 
and  that  they  were  not  derived  from  fornication.     For  the 

qui  nihil    devil,  who  has  no  power  of  creating  any  thing  from  himself, 


VER.  41 — 43.  ST.  JOHN.  311 

begets  not  frora  a  spouse,  but  a  barlot,  i.e.  matter,  tbose 

who  give  themselves  up  to  carnal  things,  that  is,  cleave  to 

matter.     Chrys.    But  what  say  ye?     Ilave  ye  God  for  your  Chrys, 

Fatber,  and  do  ye  blame  Christ  for  speaking  thus?    Yet  true  ^°"q' 

it  was,  that  many  of  them  were  born  of  fornication,  for  people 

then  used  to  form  unlawful  connexions.    But  this  is  not  the 

thing  our  Lord  has  in  view.     He  is  bent  on  proving  that 

tbey  are  not  from  God.     Jesus  said  unto  them,  If  God  were 

your  Father,  ye  ivould  love  Me :  for  I  proceeded  forth  and 

came  from  God.     Hilary.  It  was  not  that  the  Son  of  God  Hilar.  vi. 

condemned  tlie  assumption  of  so  religious  a  name  ;  that  is,  ^,^3^ 

condemned  them  for  professing  to  be  the  sons  of  God,  and 

calhng  God  their  Father ;  but  that  Ile  blamed  tlie  rash  pre- 

sumption  of  the  Jews  in  claiming  God  for  their  Father,  wheu 

they  did  not  love  tbe  Son.     For  I proceeded  forth,  and  came 

from  God.     To  proceed  forth,  is  not  the  same  with  to  come. 

When  our  Lord  says  that  those  who  called  God  their  Father, 

ought  to  love  Him,  because  He  came  forth  from  God,  He 

means  that  His  being  born  of  God  was  the  reason  why  He 

should  be  lovcd :  the  proceeding  forth,  having  reference  to 

His  incorporeal  birth.     Tiieir  claim  to  be  tbe  sons  of  God, 

was  to  be  madc  good  by  tbeir  loving  Christ,  ^Vbo  was  be- 

gotten  from  God.     For  a  true  worshipper  of  God  the  Father 

must  love  the  Son,  as  being  from  God  ^.  And  he  only  can  love 

the  Father,  who  believes  that  the  Son  is  from  Him.     Aug.  Au^.  Tr. 

This  then  is  the  eternal  procession,  the  proceeding  forth  of  '^^"-  ^* 

the  Word  from  God  :  from  Him  It  procceded  as  the  Word 

of  the  Father,  and  came  to  us :  The  Word  was  made  flesh.  c.  1, 14. 

His  advent  is  Ilis  humanity  :  His  staying,  His  divinity.    Ye 

call   God   your    Fathcr ;    acknowledge   Mc   at   least  to  be 

a   brother.      IIilary.    In    wbat   follows,    Ile   teaches    that  Hilar. 

Ilis  origin  is  not  in  Ilimself;  Neither  came  I  of  Myself,  f^ut  ■^^■^^' 

He  sent  Me.     Origen.    This  was  said,  I  thiuk,  in  allusion  orig.  tom. 

to  some  who  came  without  being  sent  by  the  Father,  of  ^^'  ^^' 

whora  it  is  said  in  Jeremiah,  I  have  not  sent  these  projihefs,  Jer.23, 21. 

yet  they  ran.     Somc,  however,  use  this  passage  ^  to  prove  the  M.e.ifGod 

existence  of  two  natures  K     To  these  we  may  reply,  Paul  Father 

&c. 
•"  The  Son  isfrom  Ood  not  by  reason      men  were  of  a  good  nature,  being  the 
of  His  advent,  but  His  nativity.  creation    of    God,    others    evil,    being 

'  Alluding  to  the  belief  that  sonie      made  by  the  devil. 


312  GOSPEL   ACCORDING   TO  CIIAP.  VIII. 

hated  Jesus  when  he  persecuted  the  Church  of  God,  at  the 

Acts9, 4.   time,  viz.  that  our  Lord  said,   Why  persecutest  thou  Me  ? 

Now  if  it  is  true,  as  is  here  said,  If  God  were  your  Father, 

ye  would  love  Me ;  the  converse  is  true,  If  ye  do  not  love  Me, 

God  is  not  your  Father.     And  Paul  for  sorae  time  did  not 

love  Jesus.      There  was  a  time  when  God  was  not  PauFs 

father.     Paul  therefore  was  not  by  nature  tbe  son  of  God, 

but  afterwards  was  made  so.     And  when  does  God  becorae 

any  one's  father,  except  when  he  keeps  Ilis  comraandments? 

Chrys.       Chrys.   And  becausc  they  were  ever  enquiring,  IVhat  is  this 

\\y^3         which  He  saith,   Whither  I  go  ye  cannot  come ?     He  adds 

here,  Why  do  ye  not  uyiderstand  My  speech  :  even  because  ye 

Aug.  Tr.    cannot  hear   Mij  word.     Aug.    And   they  could    not  hear, 

because   they  would   not   believe,    and    amend   their   lives. 

Orig.  tom.  Origen.     First    thcn,    that   virtue    must    be   sought    after, 

(Nic)        'which  hears  the  divine  word  ;  that  by  degrees  we  raay  be 

strong  enough  to  embrace  the  whole  teaching  of  Jesus.    For 

so  long  as  a  man  has  not  had  his  hearing  restored  by  the 

Mark  7,     Word,  which  says  to  the  deaf  ear,  Be  opened ;  so  long  he 

caunot  hear. 


44.  Ye  are  of  your  father  the  devil,  and  the  lusts 
of  your  father  ye  will  do.  He  was  a  murderer  from 
the  beginning,  and  abode  not  in  the  truth,  because 
there  is  no  truth  in  him.  When  he  speaketh  a  lie,  he 
speaketh  of  his  own  :  for  he  is  a  liar,  and  the  father 
ofit. 

45.  And  because  I  tell  you  the  truth,  ye  believe 
Me  not. 

46.  Which  of  you  convinceth  Me  of  sin  ?  And  if 
I  say  the  truth,  why  do  ye  not  believe  Me  ? 

47.  He  that  is  of  God  heareth  God's  words  :  ye 
therefore  hear  them  not,  because  ye  are  not  of  God. 

Chrys.  Chrys.  Our  Lord,  having  already  cut  off  the  Jews  from 

liv.  s!        relationship  to  Abraham,  overthrows  now  thrs  far  greater 

claim,  to  call  God  their  Father,   Ye  are  of  your  father  the 

^xltio'    ^^^^^-     -^^^'  Here  we  must  guard  agaiust  the  heresy  of  the 


VER.  44 — 47.  ST.  JOHN.  313 

Manichaeans,  who  hold  a  certain  original  nature  of  evil,  and 
a  nation  of  darkness  "with  princes  at  their  head,  whence  the 
devil  derives  his  existence.     And  thence  they  say  our  flesh 
is  produced  ;  and  in  this  way  intcrpret  our  Lord's  speech, 
Ye  are  of  your  father  the  devil :  viz.  to  mean  that  they  were 
by  nature  evil,  drawing  their  origin  from  the  opposite  seed 
of  darkness.     Origen.  And  this  seems  to  be  the  same  mis-  Orig. 
take  as  if  one  said,  that  an  eye  which  saw  right  was  different  '°™*  ^^* 
in  kind  from  an  eye  which  saw  wrong.     For  just  as  in  these 
there  is  no  difference  of  kind,  only  one  of  them  for  some 
reason  sees  wrong;   so,  in  the  other  case,  whether  a  maa 
receives  a  doctrinc,  or  whcther  he  does  not,  he  is  of  the  sarae 
nature.     Aug.  The  Jews  then  were  children  of  the  devil  by  Aug.  Tr. 
iraitation,  not  by  birth  :  And  the  lusts  of  your father  ye  will^^^' 
do,  our  Lord  says.     Ye  are  his  children  then,  because  ye 
have  such  lusts,  not  because  ye  are  born  of  him :  for  ye  seek 
to  kill  Me,  a  man  that  hath  told  you  the  truth  :  and  he  envied 
man,  and  killed  him  :  he  was  a  murderer  from  the  beginning ; 
i.  e.  of  the  first  man  on  whom  a  murder  could  be  coramitted: 
man  could  not  be  shiin,  before  man  was  created.     The  devil 
did  not  go,  girt  with  a  sword,  against  man :   he  sowed  an 
evil  word,  and  slew  him.     Do  not  suppose  tlierefore  that  you 
are  not  guilty  of  murdcr,  when  you  suggest  evil  thoughts  to 
your  brother.     The  very  reason  why  ye  rage  against  the 
flesh,  is  that  ye  cannot  assault  the  soul.     Origen.  Consider  orig.  tom. 
too ;  it  was  not  one  man  only  that  he  killed,  but  the  whole  ^^'  ^-^* 
human  race,  inasrauch  as  in  Adam  all  die  ;  so  that  he  is  truly 
called  a  murdererfrom  the  beginning.     Chrys.  Ile  does  not  Chrys. 
say,  his  works,  but  his  lusts  ye  will  do,  meaning  that  both  y^y^  ^] 
the  dcvil  and  the  Jews  were  bent  on  murder,  to  satisfy  their 
envy.    And  stood  not  in  tlie  truth.     He  shews  whence  sprang 
their  continual  objection  to  Ilim,  that  Ile  was  not  frora  God. 
AuG.  But  it  will  be  objected  perhaps,  that  if  frora  the  bc-  Aug.  xi. 
ginning  of  his  existence,  the  devil  stood  not  in  the  truth,  pg^'^*j3 
he  was  never  in  a  state  of  blessedness  with  the  holy  angels, 
refusing,  as  he  did,  to  be  subject  to  his  Creator,  and  there- 
fore  false  and  deceitful;  unwilling  at  the  cost  of  pious  sub- 
jcction  to  hoid  that  which  by  nature  he  was ;  and  attempting 
iii  his  pride  and  loftiness  to  simulate  that  which  he  was  not. 
This  opiuioii  is  not  the  Siime  with  that  of  thc  Manichjcaus, 


314  GOSPEL   ACCORDING    TO  CHAP.  VIII. 

that  the  devil  has  his  own  peculiar  nature,  derived  as  it  were 
from  the  opposite  principle  of  evil.  This  foohsh  sect  does 
not  see  that  our  Lord  says  not,  Was  ahen  from  the  truth,  but 
Stood  not  in  the  truth,  meaning,  fell  from  the  truth.     And 

1  Jolin      thus  they  interpret  John,   The  devil  sinneth  from  the  be- 

^'  ^-  ginning,  not  seeing  that  if  sin  is  natural,  it  is  no  sin.  But 
what  do  the  testimonies  of  the  prophets  reply?  Isaiah, 
setting  forth  tlie  devil  under  the  figure  of  the  prince  of 
Babylon,  says,  How  art  thou  fallen  from  heaven,  O  Lucifer, 

Ezek.  28,  sou  of  the  moming !  Ezekiel  says,  Thou  hast  been  in  Eden, 
the  garden  of  God.  Which  passages,  as  they  cannot  be  in- 
terpreted  in  any  other  way,  shew  that  we  must  take  the 
word,  Ile  stood  not  in  the  truth,  to  mean,  that  he  was  in 
truth,  but  did  not  remain  in  it ;  and  the  other,  that  tlie 
devil  sinneth  from  the  beginning,  to  mean,  that  he  was 
a  sinner  not  from  the  beginning  of  his  creation,  but  from 
the  beginning  of  sin.     For  sin  bcgan  in  him,  and  he  was 

Orig.  tom.  the  bcginning  of  sin.  Origen.  There  is  ouly  one  way  of 
standiug  in  the  trutli ;  many  and  various  of  not  standing  in 
it.  Some  try  to  stand  in  the  truth,  but  tlicir  fect  tremble 
and  shake  so,  they  cannot.     Others  are  not  come  to  that 

Ps.  72.  pass,  but  are  in  danger  of  it,  as  we  read  in  the  Psalms,  Mg 
feet  ivere  almost  gone :  othcrs  fall  from  it.  Because  the  truth 
is  not  in  him,  is  the  reason  why  the  devil  did  not  stand  in 
the  truth.  Ile  imagined  vain  things,  and  deceived  himself ; 
wherein  lie  was  so  far  worse  than  others,  in  that,  while 
others  are  deceived  by  him,  he  was  the  author  of  his  own 
deception.  But  farther ;  does  the  truth  is  not  in  him,  mean 
that  he  holds  no  true  doctrine,  and  that  every  thing  he 
thinks  is  false ;  or  that  he  is  not  a  member  of  Christ,  who 

c.  it,  6.  says,  /  am  the  truth  ?  Now  it  is  impossible  that  any  ra- 
tional  being  should  think  falsely  on  every  subject  and  never 
be  even  ever  so  slightly  right  in  opinion.  The  devil  there- 
fore  may  hold  a  true  doctrine,  by  the  mere  law  of  his 
rational  nature :  and  therefore  his  nature  is  not  contrary  to 
truth,  i.  e.  does  not  consist  of  simple  error  and  iguorance  ; 

Au<r.  xi.de  otherwise  he  could  never  have  known  the  truth.     Aug.    Or 

c  xiv.  ^'  ^^^"^  our  Lord  says,  The  truth  is  not  in  him,  He  intends  it 
as  an  index:  as  if  wc  had  asked  Him,  how  it  appeared  that 
the  devil  stood  not  iu  the  truth;    and  He  said,  Because  the 


VER.  44 — 47.  ST.  JOHN.  315 

truth  is  not  in  hiin.     For  it  would  be  in  him,  if  he  stood 
in  it. 

When  he  speaketh  a  lie,  he  speaJceth  of  his  oivn :  for  he  is 
a  liar,  and  the  father  of  it.     Auo.  Some  have  thought  frora  Aiig;.  Tr. 
these  words  that  the  devil  had  a  father,  and  asked  who  was  j^  13. 
the  father  of  the  devil.    This  is  the  error  of  the  jSIanichaeans. 
But  our  Lord  calls  the  devil  the  father  of  a  lie  for  this 
reason :  Every  one  who  lies  is  not  the  father  of  his  own  lie ; 
for  you  may  tell  a  he,  which  you  have  received  from  an- 
other;  in  which  case  you  liave  lied,  but  are  not  the  father 
of  the  lie.     But  the  lie  wherewith,  as  with  a  serpent's  bite, 
the  devil  slew  raan,  had  no  source  but  himsclf :  and  there- 
fore  he  is  the  father  of  a  lie,  as  God  is  the  Fatlier  of  the 
truth.     Theophyl.  For  he  accused  God  to  man,  saying  to 
Eve,  But  of  envy  He  hath  forbidden  you  the  tree :  and  to 
God  he  accused   man,  as  in  Job,  Doth  Job  serve  God  for  Job  l,  9. 
nouyht?     Ouigen.  Note  however;  this  word,  liar,  is  applied  Orip.  tom. 
to  man,  as  well  as  to  the  devil,  who  begat  a  lie,  as  we  read  ^^'  ^^" 
in  the  Psalm,  All  men  are  liars.     If  a  man  is  not  a  liar,  he  Ps.  111. 
is  not  an  ordinary  man,  but  one  of  those,  to  whom  it  is  said, 
I  have  said,  Ye  are  Gods.     When  a  man  speaketh  a  lie,  hePs,  81. 
speaketh  of  his  own ;  but  the  Iloly  Spirit  spcaketh  the  word 
of  truth  and  wisdom ;  as  he  said  bclow,  Ile  shall  receive  ofc.  16,  15. 
Mine,  and  shall  sJiew  it  unto  you.     Aug.  Or  thus  :  The  devil  Aug.  de 

.  ,  ,  _  ,  ,       Quast, 

is  not  a  singular,  but  a  common  name.     In  whomsoever  the  Nov.  et 
works  of  the  devil  are  found,  hc  is  to  be  called  the  devil.    It  ^^V^"^' 
is  tlie  name  of  a  work,  not  of  a  nature.     Ilere  thcn  our  Lord    ^ 
means  by  the  fatlier  of  tlie  Jews,  Cain :  whom  they  wished 
to  iraitate,  by  killing  the  Saviour :  for  hc  it  was  who  set  the 
first  example  of  murdering  a  brother.    That  he  spoke  a  lie  of 
his  own,  means  that  no  one  sins  but  by  his  own  will.     And 
inasmuch  as  Cain  imitated  the  devil,  and  followed  his  works, 
tlie  devilis  said  to  be  his  father.     Alcuin.  Our  Lord  being 
the  truth,  and  the  Son  of  the  true  God,  spoke  the  truth ; 
but  the  Jews,  being  the  sons  of  the  devil,  were  averse  to  the 
truth  ;  atid  this  is  why  our  Lord  says,  Because  I  tell  you  the 
trutJi,  ye  believe  not.     Origen.  But  how  is  this  said  to  the  Orip.  tom. 
Jews  who  believed  on  Him?     Consider  :  a  man  may  believe  ^^'  ^^^' 
in  one  scnse,  not  beheve  in  another;  e.g.  that  our  Lord  was 
crucificd  by  Pontius  Pilate,  but  uot  that  Ile  was  boru  of  the 


316  GOSPEL    ACCORDING    TO  CHAP.  VIII. 

Virgin  Mary.     In  this  same  way,  those  whom  He  is  speak- 

ing  to,  believed  in  Him  as  a  worker  of  miracles,  which  they 

saw  Him  to  be ;  but  did  not  believe  in  His  doctrines,  which 

Ciirys.       were  too  deep  for  them.     Chrys.  Ye  wish  to  kill  Me  then 

liv.  s.'  3.     because  ye  are  eneraies  of  the  truth,  not  that  ye  have  any 

fault  to  find  in  Me  :  for,  which  of  you  convinceih  3Ie  of  sin  ? 

Theophyl.  As  if  to  say  :  If  ye  are  the  sons  of  God,  ye  ought 

to  hold  sinners  in  hatred.     If  ye  hate  Me,  when  ye  cannot 

convince  Me  of  sin,  it  is  evident  that  ye  hate  Me  because  of 

Orig.         the  truth  :  i.e.  because  I  said  I  was  the  Son  of  God.    Origen. 

inJoan.'    ^  ^"^^  speech  this :   which  none  could  have  had  the  con- 

s.  25.         fidence  to  utter,  but  Ile  who  did  no  sin ;  even  our  Lord. 

Greg.        Greg.   Obscrve  here  the  condescension  of  God.     He  who 

xviii.in     ^Y  virtue  of  His  Divinity  could  justify  sinners,  deigns  to 

Evang.      shew  from  reason,  that  He  is  not  a  sinner.     It  follows :  He 

that  is  of  God  heareth  God's  words ;  ye  iherefore  hear  them 

Ang.  Tr,    not,  because  ye  are  not  of  God.      Aug.    Apply  this  not  to 

xiii.  16.     tj^gjr  nature,  but  to  their  faults.     They  both  are  from  God, 

aud  are  not  from  God  at  the  same  time ;  their  nature  is  from 

God,  their  fault  is  not  from  God.     This  was  spoken  too  to 

those,  who  were  not  only  faulty,  by  reason  of  sin,  in  the  way 

in  which  all  are :   but  who  it  was  foreknovvn  would  never 

possess  such  faith  as  would  free  them  from  the  bonds  of  sin. 

Greg.        Greg.  Let  him  then,  who  would  understand  God^s  words, 

utsup.       j^g]^  himself  whether  he  hears  them  with  the  ears  of  his 

heart.     For  there  are  some  who  do  not  deign  to  hear  God's 

commands  even  with  their  bodily  ears ;  and  there  are  others 

who  do  this,  but  do  not  embrace  them  with  their  hearfs 

desire :  and  there  are  others  again  who  receive  God's  words 

readily,  yea  and  are  touched,  even  to  tears :  but  who  after- 

wards  go  back  to  their  sins  again :   and  therefore  cannot 

be  said  to  hear  the  Word  of  God,  because  they  neglect  to 

practise  it. 

48.  Then  answered  the  Jews,  and  said  unto  Iliin, 
Say  we  not  well  that  Thou  art  a  Samaritan,  and  hast 
a  devil  ? 

49.  Jesus  answered,  I  have  not  a  devil;  but  I 
honour  My  Father,  and  ye  do  dishonour  Me. 


VER.  48—51.  ST.  JOHN.  317 

50.  And  I  seek  not  Mine  own  glory ;  there  is  One 
that  seeketh  and  judgeth. 

51.  Verily,  verily,  I  say  unto  you,  If  a  man  keep 
My  saying,  he  shall  never  see  death. 

Chrys.  "VVhenever  our  Lord  said  any  thing  of  lofty  mean-  ciirys. 
ing,  the  Jews  in  their  insensibility  set  it  down  raadness :  ^^"'"•'^•^* 
The7i  answered  the  Jews  and  said  unto  ITini,  Say  we  not 
well  that  Thou  art  a  Samaritan,  and  hast  a  devil?     Origen.  Orifr.  tom. 
But  how,  we  may  ask,  when  the  Samaritans  denied  a  future  ^"^*     ' 
life,  and  the  immortality  of  the  soul,  could  they  dare  to  call 
our  Saviour,  Who  had  preached  so  much  on  the  resurrection 
and  the  judgment,  a  Samaritan?     Perhaps  they  only  mean 
a  gencral  rebuke  to  Ilim  for  tcaching,  what  they  did  not  ap- 
prove  of.    Alcuin.  The  Samaritans  werc  hated  by  the  Jewsj 
they  lived  in  the  land  that  formerly  belonged  to  the  ten 
tribes,  who  liad  been  carried  away.     Origen.  It  is  not  un-  Ori^.  tom. 
likely  too,  some  may  have  thought  that  Ile  hcld  the  Sama-  ^^*  ^^' 
rilan  opinion  of  thcre  bcing  no  future  state  really,  and  only 
put  forth  the  doctriue  of  a  resurrection  and  eternal  life,  in 
ordcr  to  gain  the  favour  of  the  Jcws.   They  said  that  Ile  had 
a  dcvil,  bccause  His  discourscs  were  above  human  capacity, 
those,  viz.  in  which  He  asserted  that  God  was  His  Father, 
and  that  Ile  had  come  down  from  hcavcn,  and  others  of 
a  like  kind  :  or  perhaps  from  a  suspicion  which  raany  had, 
that  He  cast  out  devils  by  Beelzebub,  the  prince  of  the 
devils.     Theophyl.  Or  they  called  Hira  a   Samaritan,  be- 
cause  He  transgresscd  the  Ilebrcw  ordinanccs,  as  that  of  the 
Sabbath :  the  Samaritans  not  being  corrcct  observers  of  the 
law.     And  thcy  suspected  Ilim  of  having  a  devil,  because 
Ile  could  disclosc  what  was  in  thcir  thoughts.    When  it  was 
that  they  called  Him  a  Samaritan,  the  Evangelist  no  where 
says :    a  proof  that  the  Evangelists  left  out  many  things. 
Greg.  Sce ;  when  God  suffers  a  wrong,  He  does  not  reply  Ore^. 
reproachfully :  Jesus  ansivered,  I  have  not  a  devil.     An  inti-  ^.^'.'1."*.^^ 
mation  this  to  us,  that  when  rcproached  by  our  neighbours  Evang. 
falsely,  we  should  not  retort  upon  them  by  bringing  forward 
their  evil  deeds,  howevcr  true  such  charges  might  bc ;  Icst 
the  vchicle  of  a  just  rebuke  turn  into  a  weapon  of  rage. 


318  GOSPEL   ACCORDING   TO  CHAP.  VIII. 

Cbrys.       Chrys.  And  observe,  when  He  had  to  teach  them,  and  pull 

Hom.lv.  1.  ^^j^jj  ^yjg-j,  prifie,  He  used  roughness;  but  now  that  He  has 

to  suffer  rebuke,  He  treats  them  with  the  utmost  mildness : 

a  lesson  to  us  to  be  severe  in  what  concerns  God,  but  care- 

Aug.  Tr.    less  of  ourselves.     Aug,  And  to  imitate  His  patience  first, 

^'^^"  '•  ^'  if  we  would  attain  to  His  power.     But  though  being  reviled, 

He  reviled  not  again,  it  was  iucumbent  on  Him  to  deny  the 

charge.     Two  charges  had  beeu  made  against  Him:   Thou 

art  a  Samaritan,  and  hast  a  devil.     In  reply  He  does  not 

say,  /  am  not  a  Samaritun :  for  Samaritan  means  keeper ; 

and  He  knew  He  was  a  keeper :   He  could  not  redeem  us, 

without  at  the  same  time  preserving  us.     Lastly,  He  is  the 

Samaritan,  who  went   up   to  the   wounded,  and  had   com- 

Orig.  tom.  passiou  ou  him.     Origen.  Our  Lord,  even  more  than  Paul, 

XX.  s.  28.   wished  to  become  all  things  to  all  men,  that  He  might  gain 

some :  and  therefore  He  did  not  deny  being  a  Samaritan. 

B.  29.        /  have  not  a  devil,  is  what  Jesus  alone  can  say ;  as  He  alone 

c.  14,  30.   can  say,  The  prince  of  this  world  cometh,  and  hath  nothing 

in  Me.     None  of  us  are  quite  free  from  having  a  devil.     For 

Aug.  Tr.    even  lesser  faults  come  from  him.     Aug.  Then  after  being 

^  "''  •      so  reviled,  all  that  He  says  to  vindicate  His  glory,  is,  But  1 

honour  My  Father :  as  if  to  say,  That  you  may  not  think 

Me   arrogaut,   I   tell   you,   I   have   One,  Whom   I   honour. 

Theophyl.   He  honoured  the  Father,   by  revenging  Him, 

and  not  suffering  murderers  or  hars  to  call  tliemselves  the 

Orig:.  tom.  true  sons   of  God.      Origen,    Christ   alone   honoured   the 

Father  perfectly.     No  one,  who  honours  any  thing  which  is 

Greg.        not  honoured  by  God,  honours  God.     Greg.   As  all  who 

xliii.s.      have  zeal  toward  God  are  liable   to  meet  with  dishonour 

from  wicked  men,  our  Lord  has  Hiraself  set  us  an  example 

Aug.  Tr.    of  patience  under  this  trial ;  And  ye  do  dishonour  Me.    Aug. 

OH    tom  ^^  ^^  ^^  ^^^'  ■^  ^^  ™^  ^^^^  ■  y®  ^^  "^^^  ^^  yours.     Origen. 

XX.  29.  And  this  was  not  addressed  to  them  only,  but  to  all  who  bv 
unrighteous  deeds  inflict  injury  upon  Christ,  who  is  righte- 
ousness;  cr  by  scoffing  at  wisdom  wrong  Him  who  is  wis- 

ut  sup.  dom  :  and  the  like.  Greg,  How  we  are  to  take  injuries,  He 
shews  us  by  His  own  example,  when  He  adds,  /  seek  not 

Chrys.       Mine  own  glory,  there  is  one  that  seeketh  and  judneth.    Chrys. 

JtlOlUa  1 V,  1  .  t/  t/ 

'  As  if  to  say,  1  have  told  you  this''  ou  account  of  the  honour 


k 


i.e.  that  they  had  no  right  to  call  God  thoir  Father. 


VER.  48 — 51.  ST.  JOHN-.  319 

which  I  have  for  My  Father ;  and  for  this  ye  dishonour  Me. 

But  I  concern  not  rayself  for  your  reviling:  ye  are  account- 

able  to  Him,  for  whose  sake  I  undergo  it.     Origen.  God  Orig.  tnm. 

seeks  Christ's  glory,  in  every  one  of  those  who  receive  Hini :  ^^'  ^'  ^^' 

vvhich  glory  He  finds  in  those  who  cultivate   the  seeds  of 

virtue  implanted  in  them.     And  those  in   whora  He  finds 

not  His  Son's  glory,  He  punishes :   There  is  one  that  seeketh 

and  judgeth.     Aug.    Meaning  of  course  the  Father.     But  Au?.  Tr. 

how  is  it  then  that  He  says  in  another  place,   The  Father  ^  '^''  ^^ 

judgeth  no  man,  but  hath  committed  all  judgment  unto  the 

Son.    Judgraent  is  sometiraes  put  for  conderanation,  whereas 

here  it  only  stands  for  trial :  as  if  to  say,  There  is  one,  even 

My  Fatlier,  wlio   distinguishes   My  glory  frora   yours;    ye 

glory  after  this  world,  I  not  after  this  world.     The  Father 

distinguishes  the  glory  of  the  Son,  frora  that  of  all  men :  for 

that  He  has  been  made  raan,  does  not  bring  us  to  a  com- 

parison  with  Him.     We  raen  have  siu  :  He  was  without  sin, 

even  when  He  was  in  the  forra  of  a  servant ;    for,  as  the 

Word  which  was  in  the  beginning,  who  can  speak  worthily 

of  Him?      Origen.    Or  thus;    If  that   is   true   which   ourO"g-<o"i- 

XX.  31 

Saviour  says  belovv,  All  men  are  thine,  it  is  manifest  that  the  (Nic.)' 
judgraent  itself  of  the  Son,  is  the  Father's.     Greg.  As  the  '^-  '^'  '^- 
perversity  of  thc  wicked   increases,  preaching  so  far  from  Hom. 
giving  way,  ought  even  to  become  more  active.     Thus  our  '^7'"' '" 
Lord,  aftcr  He  had  been  accused  of  having  a  dcvil,  imparts 
the  treasurcs  of  prcaching  in  a  still  hirger  degree :    Verily, 
verily,  I  say  unto  you,  If  a  man  keep  My  saying,  hc  shall 
nevcr  see  death.     Aug.  See  is  put  for  experience.    But  since,  ^ug:-  Tr. 
about  to  die  Iliraself,  He  spoke   with  those  about  to   die,  n.  ' 
what  means  this,  If  a  man  keep  My  sayitig,  he  shall  never  see 
death  ?     What,  but  that  Ile  saw  another  death  from  which 
Ile  came  to  free  us,  death  eternal,  the  death  of  the  daraned, 
which  is  shared  with  the  devil  and  his  angels  !     That  is  the 
true  death  :  the  other  is  a  passage  only.     Origen.  We  must  0"g.  tom. 
understand  Hira,  as  it  were,  to  say,  If  a  raan  keep  My  light, 
he  shall  not  see  darkness  for  ever ;  for  ever  being  takeu  as 
common  to  both  clauses,  as  if  the  sentence  were,  If  a  man 
keep  My  saying  for  ever,  he  shall  not  see  dcath  for  ever : 
meaning  that  a  man  does  not  see  death*,  so  long  as  he  keeps 
Chrisfs  word.     But  whcn  a  man,  by  becoming  sluggish  in 


.     320  GOSPEL    ACCORDING    TO  CHAP.    VIII. 

the  observance  ofHis  words,  and  negligent  in  the  keeping  of 

his  own  heart,  ceases  to  keep  them,  he  then  sees  death ;  he 

brings  it  upon  himself.     Thus  taught  then  by  our  Saviour, 

Ps.  88.      to  the  prophet  who  asks,  What  man  is  he  that  liveth,  and 

shall  not  see  death  ?  we  are  able  to  answer,  He  who  keepeth 

ciirys.       Christ's  word.     Chrys.  He  says,  keep,  i.e.  not  by  faith,  but 

Hom.lv.l.  i^y  purity  of  life.     And  at  the  sarae  time  too  He  raeans  it  as 

a  tacit  intiraation  that  they  can  do  nothing  to  Him.     For  if 

whoever  keepeth  His  word,  shall  never  die,  much  less  is  it 

possible  that  He  Himself  should  die. 

52.  Then  said  the  Jews  unto  Him,  Now  we  know 
that  Thou  hast  a  devil.  Abraham  is  dead,  and  the 
prophets  ;  and  Thou  sayest,  If  a  man  keep  My  saying, 
he  shall  never  taste  of  death. 

53.  Art  Thou  greater  than  our  father  Abraham, 
which  is  dead  ?  and  the  prophets  are  dcad  ;  whom 
makest  Thou  Thyself  ? 

54.  Jesus  answered,  K I  honour  Myself,  My  honour 
is  nothing  ;  it  is  My  Father  that  honoureth  Me ;  of 
whom  ye  say,  that  He  is  your  God  : 

55.  Yet  ye  have  not  known  Him ;  but  I  know 
Him :  and  if  I  should  say,  I  know  Him  not,  I  shall 
be  a  liar  like  unto  you :  but  I  know  Him,  and  keep 
His  saying. 

bQ.  Your  father  Abraham  rejoiced  to  see  My  day  : 
and  he  saw  it,  and  was  glad. 

ut  sup.  Greg.  As  it  is  necessary  that  the  good  should  grow  better 

by  conturaely,  so  are  the  reprobate  raade  worse  by  kind- 
ness.  On  hearing  our  Lord's  words,  the  Jews  again  blas- 
pherae :  Then  said  the  Jews  unto  Him,  Now  we  know  Thou 
Orig.  toin.  hast  a  devil.  Origen.  Those  who  beheve  the  Holy  Scrip- 
XX.  3-,  3  .  ^uj-gg^  understand  that  what  raen  do  contrary  to  right  reason, 
is  not  done  without  the  operation  of  devils.  Thus  the  Jevvs 
thought  tliat  Jesus  had  spoken  by  the  influence  of  the  devil, 
when  He  said,  Tf  a  man  heep  My  saying,  he  shall  never  see 
death.     And  this  idea  they  laboured  under,  bccause  they  did 


VER.  52 — 56.  ST.  JOHN.  321 

not  know  the  power  of  God,     For  liere  He  was  speaking  of 
that  death  of  enmity  to  reason,  by  which  sinners  perish  :  ix^pov  ry 
whereas  they  understand  Him  of  that  death  which  is  com-  ^  ^*^ 
mou  to  all ;  and  therefore  blame  Him  for  so  speaking,  wheu 
it  was  certain  that  Abraham  and  the  Prophets  were  dead : 
AhraJiam  is  dead,  and  the  Prophets  ;    and  Thou  sayest,  If 
a  man  keep  My  saying,  he  shall  never  taste  of  death.     ShaH 
never  taste  of  death,  they  say,  instead  of,  shall  not  see  death ; 
though  between  tasting  and  seeing  death  there  is  a  dif- 
ference.     Like  careless  hearers,  they  mistake  what  our  Lord 
said.     For  as  our  Lord,  in  that  He  is  the  true  bread,  is 
good  to  taste ;    iu  that  He  is  wisdom,  is  beautiful  to  be- 
hold;    in  like  manner  His  adversary  death  is  both  to  be 
tasted  and  seen.      When  then  a   man    stands    by  Christ's  ^;,  ri;  5f<. 
help  in  the  spiritual  place  pointed  out  to  him,  he  shall  not  •'"'"•V'"' 
taste  of  death  if  he  preserves  that  state  :  according  to  Mat-  T6iT(f. 
thew,  There  he  those  standing  here,  which  shalt  not  taste  Matt.  IG, 
of  death.     But  when  a  man  hears  Christ's  words  and  keeps  ^  * 
them,  he  shall  not  see  death.     Chrys.  Again,  they  have  re-  Chrys. 
course  to  the  vainglorious  argument  of  tlieir  descent  :    Art  i^°i' 
Thou  greater  than  our  fatJier  Ahraham,  which  is  dead  ?  They 
might  have  said,  Art  Thou  greater  than  God,  whose  words 
they  are  dead  who  heard  ?     But  they  do  not  say  this,  be- 
cause  they  thought  Him  iuferior  even  to  Abraham.  Origen.  Orig. 
For  they  do  not  see  that  not  Abraham  ouly,  but  cvery  one  ^^33 
born  of  vvoman,  is  less  than  Hc  who  was  born  of  a  Virgin. 
Now  werc  the  Jews  right  in  saying  that  Abraham  was  dead  ? 
for  he  heard  the  word  of  Christ,  and  kept  it,  as  did  also  the 
Prophets,  who,  they  say,  were  dead,     For  they  kept    the 
word  of  the  Son  of  God,  when  the  word  of  the  Lord  carae 
to  Hosea,  Isaiah,  or  Jercmiah  ;    if  any  one  else  kept  the 
word,  surely  those  Prophets  did.    They  utter  a  lie  then  when 
they  say,  We  know  that  Thou  hast  a  devil ;  and  when  they 
say,  Abraham  is  dead,  and  the  Prophets.     Greg.   For  being  ut  sup. 
given   over  to   eternal   death,  which   death    they  saw  not, 
aud  thinking  only,  as  they  did,  of  the  death  of  the  body, 
thcir  minds  were  darkencd,  even  while  the  Truth  Himself 
was  speaking.     They  add  :    Whom  makcst  Thou  Thyself  ? 
Theophyl.    As   if  to  say,   Thou  a  persou  of  no   account, 
a   carpenter's   son   of    GaUlee,  to  take   glory    to   Thyself ! 

VOL.  IV.  Y 


323  GOSPEL    ACCORDING  TO  CHAP.  VIIT. 

Ijede.   Whom  malest  Thou  Thyself?  i.  e.  Of  wliat  merit,  of 
wliat  dignity  wouldest  Thou  be  accounted?     Nevertheless, 
Abraham  only  died  in  the  body ;  his  soul  lived.     And  the 
death  of  the  soul  which  is  to  live  for  ever,  is  greater  thaa 
Origr.  tom.  the  death  of  the  body  that  must  die  some  time.     Origen. 
This  was  the  speech  of  persons  spiritually  blind.     For  Jesus 
did  not  make  Himself  what  Ile  was,  but  received  it  from  the 
Father :    Jesus  answered  and  said,  If  I  honour  Myself,  My 
Chrys.       honour  is  nothing.     Chrys.    This   is   to   answer  their  sus- 
liv  l'  2.     picions ;   as  above,  If  I  bear  uitness  of  Myself,  My  witness  is 
c-  5.  not  true.     Bede.   He  shews  in  these  words  that  the  glory  of 

Augr.  Tr.  this  present  Hfe  is  nothing.  Aug.  This  is  to  answer  those 
who  said,  Whom  makest  Thou  Thyself  ?  He  refers  His  glory 
to  the  Father,  from  Whom  He  is :  It  is  My  Father  that 
honoureth  Me.  The  Arians  take  occasion  frora  those  words 
to  calumniate  our  faith,  and  say,  Lo,  the  Father  is  greater, 
for  He  glorifieth  the  Son.  Herctics,  have  ye  not  read  that 
the  Son  also  glorifieth  the  Father?  Alcuin.  The  Father 
glorified  the  Son,  at  His  baptism,  on  the  mount,  at  the  time 
of  His  passion,  when  a  voice  came  to  Ilim,  in  the  midst  of 
the  crovvd,  when  He  raised  Him  up  again  after  His  passion, 
Chrys,  and  placed  Ilim  at  the  right  hand  of  Ilis  Majesty.  Chrys. 
jy°I^'  Ile  adds,  Of  whom  ye  say  that  Ile  is  your  God  ;  mcaning  to 
tell  them  that  they  were  not  only  ignorant  of  the  Father, 
but  even  of  God.  Theophyl.  For  had  they  known  the 
Father  really,  they  would  have  reverenced  the  Son.  But 
they  even  despise  God,  who  in  the  law  forbad  murder,  by 
their  clamours  against  Christ.  Wherefore  Ile  says,  Ye  have 
not  hiown  Ilim.  Alcuin.  As  if  to  say,  Ye  call  Him  your 
God,  after  a  carnal  manner,  serving  Ilim  for  temporal  re- 
wards.  Ye  have  not  known  Him,  as  He  should  be  known ; 
Aug.  Tr.  ye  arc  not  able  to  serve  Him  spiritually.  Aug.  Some  here- 
tics  say  that  the  God  proclaimed  in  the  Old  Testaraent  is 
not  the  Father  of  Christ,  but  a  kind  of  prince  of  bad  angels- 
These  He  contradicts  when  He  calls  Him  Ilis  Father,  vvhom 
the  Jews  called  their  God,  and  knew  not.  For  had  they 
known  Him,  they  would  have  leceived  His  Son.  Of  Him- 
self  however  He  adds,  But  I  know  Hlm.  And  here  too,  to 
men  judging  after  the  flesh,  He  might  appear  arrogant. 
But  let  not  arrogance  be  so  guarded  against,  as  that  trulh 


VER.  52 — 56.  ST.  JOHN.  3r23 

be  deserted.     Therefore  our  Lord  says,  And  if  I  sJiould  say 
I  know  Him  not,  I  should  be  a  liar  like  unto  you.    Chrys.  As  Chrys. 
if  to  say,  As  ye,  saying  that  ye  know  Him,  lie ;  so  were  I  ?^"'"' 
a  liar,   did  I  say  I  knew  Hira  not.     It  follows,  however, 
(which  is  the  greatest  proof  of  all  that  He  was  sent  from 
God,)   But  I  know  Him.     Theophyl.    Having  that  know- 
ledge  by  nature ;  for  as  I  am,  so  is  the  Father  also  ;   I  know 
Myself,  and  therefore  I  know  Him.     And  He  gives  the  proof 
that  He  knows  Hira:   And  I  keep  His  saying,  i.  e.  His  com- 
mandments.     Some  understand,  /  keep  His  saying,  to  mean, 
I  keep  the  nature  of  His  substance    unchanged ;    for  the 
substance  of  the  Father  and  the  Son  is  the  sarae,  as  their 
nature  is  the  same  ;  and  therefore  I  know  the  Father.     And 
here  has  the  force  of  because :   I  know  Him  because  /  keep 
His  saying.     Aug.  He  spoke  the  saying  of  the  Father  too,  Au£;.  Tr. 
as  being  the  Son;  and  He  was  Himself  that  Word  of  the  x'"'  15. 
Father,  which  He  spoke  to  men.     Chrys.    In  answer  then  chrys. 
to  their  question,  Art  Thou  greater  than  ourfather  Abraham,  ^"'"' 
He  shews  them  that  He  is  greater  than  Abraham ;    Your 
father  Abraham  rejoiced  to  see  My  day  :  he  saw  it  and  was 
glad;  he  must  have  rejoiced,  because  My  day  would  benefit 
him,  which  is  to  acknowledge   Me    grcater  than    himself. 
Theophyl.    As  if  to  say,  He  regarded  My  day  as  a  day  to 
be  desired,  and  fuU  of  joy ;  not  as  if  I  was  an  unimportant 
or  common  person.     Aug.    He  did  not  fear,  but  rejoiced  to  Au{r.  Tr, 
see :  he  rejoiced  in  hope,  behering,  and  so  by  faith  saw.     It  xlm.  16. 
admits  of  doubt  whether  Ile  is  speaking  here  of  the  tem- 
poral  day  of  the  Lord,  that,  viz.  of  His  coming  in  the  flesh, 
or  of  that  day  which  knows  neither  rising  or  setting.     I 
doubt   not   however   that   our   father    Abraham    knew   the 
whole :  as  he  says  to  his  servant  whom  he  sent,  Put  thy  Gen. 
hand  under  my  thigh,  and  sivear  to  me  by  the  God  of  heaven.  2*.  2. 
What  did  that  oath  signify,  but  that  the  God  of  heaveu  was 
to  come  in  the  flesh,  out  of  the  stock  of  Abraham.     Greg.  creg. 
Abraham  saw  the  day  of  the   Lord   even   then,  when   he  .^'''"-  ^''- 

''  '  in  hvang. 

entertained  the  three  Angels,  a  figure  of  the  Trinity.  Chrys.  chrys. 
They  are  aliens  from  Abraham  if  they  grieve  over  what  he  |.^°'"' 
rejoiced  in.     By  this  day  perhaps  he  means  the  day  of  the 
cross,  which  Abraham  prefigured  by  the  oflfering  up  of  Isaac 
aud  the  ram  :   intimating  hereby  that  He  did  uot  come  to 

Y  2 


824  GOSPEL   ACCORDING  TO  CHAP.  VIIT. 

Aug.  Tr     His  passion  imwillingly.    Aug.  If  they  rejoiced  to  whom  the 
^  '"■  Word  appeared  in  the  flesh,  what  was  his  joy,  who  beheld  in 

spiritual  vision  the  light  ineff*able,  the  abiding  Word,  the 
bright  illumination  of  pious  souls,  the  indefectible  wisdoni, 
still  abiding  with  God  the  Father,  and  sometime  to  come  in 
the  flesh,  but  not  to  leave  the  Father^s  bosom  ? 

57.  Then  said  the  Jews  unto  Him,  Thou  art  not 
yet  fifty  years  old,  and  hast  Thou  seen  Abraham  ? 

58.  Jesus  said  unto  them,  Verily,  verily,  I  say 
unto  you,  Before  Abraham  was,  I  am. 

59.  Then  took  they  up  stones  to  cast  at  Him :  but 
Jesus  hid  Himself,  and  went  out  of  the  temple,  going 
through  the  midst  of  them,  and  so  passed  by. 

Greg.  Greg.  Thc  camal  minds  of  the  Jews  are  intent  on  the 

^°11'".       flesh  only;  they  think  only  of  Ilis  age  in  the  flesh :  Tlien 

Evang.      said  the  Jews  unto  Him,  Thou  art  not  fifty  years  old,  and 

hast  Thou  seen  Abrahani  ?  that  is  to  say,  Many  ages  have 

passed  since  Abraham  died  ;    and  how  then  could  he  see 

Thy  day?      For  they  took  His  words  in   a  carnal  sense. 

Theophyl.    Christ  was  then  thirty-three  years  old.     Why 

then  do  they  not  say,  Thou   art  not  yet  forty  years  old, 

instead  of  fifty  ?     A  needless  question  this :    they  simply 

spoke  as  chance  led  them  at  the  time.     Sorae  however  say 

that  they  mentioned  the  fiftieth  year  on  account  of  its  sacred 

character,  as   being  the  year  of  jubilee,  in  which  they  rc- 

deemed  their  captives,  and   gave  up  the  possessions  they 

ut  sup.      had  bought.     Greg.  Our  Saviour  mildly  draws  them  away 

frora  their  carnal  view,  to  the  contemplation  of  His  Divinity  ; 

Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you,  Before 

Abraham  was,  I  am.     Before  is  a  particle  of  past  time,  am, 

of  present.     Divinity  has  no  past  or  future,  but  alvvays  the 

present;  and  therefore  He  does  not  say,  Before  Abraham 

Exod.  3,    was,  I  was :    but,  Before  Abraham  was,  I  am :   as  it  is  in 

Exodus,  /  am  that  I  am.     Before  and  after  might  be  said  of 

Abraham  with  reference  to  diff^erent  periods  of  his  hfe ;  to 

be,  in  the  present,  is  said  of  the  truth  only. 

Aug.  Tr.        AuG.  Abraham  being  a  creature,  He  did  not  say  hefore 

Abraham  was,  but,  before  Abraham  was  made.     Nor  does 


xliii.  18. 


VER,  57 — 59.  ST.  JOHX.  325 

ITe  say,  I  am  raade :  because  that,  iji  the  beginning  was  the 
Word.     Greg.  Their  unbelieving  minds,  however,  were  un-  ut  sup. 
able  to  support  these  indications  of  eternity ;  and  not  un- 
derstanding  Ilim,  they  sought  to  destroy  Him :   Then  they 
took  up  stones  to  cast  at  Him.   Aug.  Such  hardness  of  heart,  Auo;.  Tr. 
whither  was  it  to  run,  but  to  its  truest  likeness,  even  the  ^  "'"     ' 
stones?     But  now  that  He  had  done  all  that  Ile  could  do 
as  a  teacher,  and  they  in  return  wished  to  stone  Him,  since 
they  could  not  bear  corrcction,  He  leaves  thera ;  Jesus  hid 
Himself,  and  went  out  of  the  temple.     He  did  not  hide  Ilim- 
self  in  a  corner  of  the  temple,  as  if  He  was  afraid,  or  take 
refuge  in  a  house,  or  run  behind  a  wall,  or  a  pillar ;  but  by 
His  heavenly  power,  making  Himself  invisible  to  His  ene- 
mies,  went  through  the  midst  of  them :  Jesus  hid  Himself 
and  went  out  of  the  temple.     Greg.  Who,  had  Ile  chosen  to 
exert  the  power  of  His  Divinity,  could,  without  a  word,  by 
His  mere  nod,  have  seized  them  with  the  very  stones  iu 
their  hands,  and  delivered  them  to  immediate  death.     But 
He  who  came  to  suffcr,  was  slow  to  execute  judgment.    Auo.  Ang.  Tr. 
For  His  part  was  morc  to  exhibit  patience  than  exercise  ^''"-  ^^* 
power.      Alcuin.    He  fled  because  His  hour  was  not  yet 
come ;   and  because  He  had  not  chosen  this  kind  of  death. 
AuG.  So  then,  as  a  man,  Ile  flies  from  thc  stones ;  but  woe  to  Aug,  Tr. 
thera,  from  whose  stony  hearts  God  flies.    Bede.  Mystically,  '^'"'-  ^^- 
a  raan  throws  a  stone  at  JesuSj  as  often  as  he  harbours  an 
evil  thought;  and  if  he  follows  it  up,  so  far  as  lies  in  hira 
lie  kills  Jesus.     Greg.  What  does  our  Lord  raean  by  hiding  ut  sup. 
Himself,  but  that  the  truth  is  hidden  to  them  who  despise 
His  words.     The  truth  flies  the  company  of  an  unhumblcd 
soul.     Ilis  example  shews  us,  that  we  should  in  all  humiUty 
rather  retreat  from  the  wrath  of  the  proud,  when  it  rises, 
than  resist  it,  even  though  we  might  be  able. 


CHAP.  IX. 

1.  And  as  Jesus  passed  by,  He  saw  a  man  which 
was  bhnd  from  his  birth. 

2.  And  His  disciples  asked  Him,  saying,  Master, 
who  did  sin,  this  man,  or  his  parents,  that  he  was 
born  blind  ? 

3.  Jesus  answered,  Neither  hath  this  man  sinned, 
nor  his  parents :  but  that  the  works  of  God  should  be 
made  manifest  in  him. 

4.  I  must  work  the  works  of  Him  that  sent  Me, 
vhile  it  is  day :  the  night  cometh,  when  no  man  can 

work. 

5.  As  long  as  I  am  in  the  world,  I  am  the  light  of 
the  world. 

6.  When  He  had  thus  spoken,  He  spat  on  the 
ground,  and  made  clay  of  the  spittle,  and  He  an- 
ointed  the  eyes  of  tlie  bHnd  man  with  the  clay, 

7.  And  said  unto  him,  Go,  wash  in  the  pool  of 
Siloam,  (which  is  by  interpretation,  Sent.)  He  went 
his  way  therefore,  and  washed,  and  came  seeing. 

Ciirys,  Chrys,  The  Jews  having  rejccted  Chrisfs  words,  because 

Hoin.  Qf  ti^gjj.  depth,  He  went  out  of  the  temple,  and  healed  the 
bhnd  man ;  that  His  absence  might  appease  their  fury,  and 
the  miracle  soften  their  hard  hearts,  and  convince  their  un- 
behef.  And  as  Jesus  passed  bt/,  He  saw  a  man  which  was 
blind  from  his  birth.  It  is  to  be  remarked  here,  that,  on 
going  out  of  the  temple,  He  betook  Himself  intently  to  this 
manifestation  of  His  power.  He  first  saw  the  bHnd  man, 
not  the  blind  man  Him  :  and  so  intently  did  He  fix  His  eye 
upon  him,  that  His  disciples  were  struck,  and  asked,  Rabbi, 
who  did  sin,  this  nian  or  his  parents,  t/iat  he  was  horn  blind? 
Bede.  Mystically,  our  Lord,  after  being  banished  from  the 


VER.  1 — 7.  GOSPEL   ACCORDING    TO   ST.  JOHN.  327 

minds  of  the  Jews,  passed  over  to  tlie  Gentiles.     The  pas-  non  occ. 

sage  or  journey  here  is  His  descent  from  heaven  to  earth, 

where  He  saw  the  blind  man,  i.  e.  looked  with  compassion 

on  the  human  race.     Aug.  For  the  blind  man  here  is  the  Au^.  Tr. 

human  race.     Blindness  came  upon  the  first  man  by  reason  ^  ^^*   •   ' 

of  sin  ;   and  from  hiai  we  all  derive  it :   i.  e.  man  is  blind 

frora   his  birth.      Aug.  Rabbi  is   Master.     They  call  Hira  Aug.  Tr. 

Master,  because  tliey  wislied  to  learn :  they  put  their  ques-  ^  '^'    '   ' 

tion  to  our  Lord,  as  to  a  ]\Iaster.     Theophyl.  Tliis  question 

does  not  seera  a  proper  one.     For  the  Apostles   had  not 

bcen  taught  the  fond  notion  of  the  Gentiles,  that  the  soul 

has  sinned  in  a  previous  state  of  existence.     It  is  difhcult 

to  account  for  their  putting  it.     Chhys.  They  were  led  to  Chrya 

ask  this  question,  by  our  Lord  having  said  above,  on  healing  iiy°"J* 

the  man  sick  of  the  palsy,  Lo,  thou  art  made  whole ;  sin  no  c.  5. 

more.     Thinking  from  this  that  the  man  had  been  struck 

with  the  palsy  for  his  sins,  they  ask  our  Lord  of  the  bliud 

man  here,  whether  he  did  sin,  or  his  parents ;    neither  of 

which  could  have  been   the   reason  of  his  blindness ;    the 

former,  because   he   had    been    bliud  from  his  birth ;    the 

latter,  because  the  son  does  not  sufFer  for  the  father. 

Jesus   ansivered,  Neitlier   hath  this   man   siyined,  nor   his 

parents.     Aug.  Was  he  then  born  without  original  sin,  or  Aug. 

had  he  never  added  to  it  by  actual  sin  ?    Both  this  mau  and  xUvTs. 

his  parents  had  sinned,  but  that  sin  was  not  the  reason  why 

he  was  born  blind.     Our  Lord  gives  the  reason ;  viz.  That 

the  ivorks  of  God  should  be  made  manifest  in  him.     Chrys.  chrys. 

He  is  not  to   be  understood  as  meaninor  that  others  had  ^°"\-  „ 

.  °  .  Ivi.  J,  2. 

become  bhnd,  m  consequence  of  their  parents'  sins :  for  one 
man  cannot  be  punishcd  for  the  sin  of  another.  But  had 
the  man  therefore  suffered  unjustly?  Rather  I  should  say 
that  that  blindness  was  a  benefit  to  hira :  for  by  it  he  waa 
brought  to  see  with  the  inward  eye.  At  any  rate  He  who 
brought  hira  into  being  out  of  nothing,  had  the  power  to 
make  him  in  the  event  no  loser  by  it.  Some  too  say,  that 
the  that  here,  is  expressive  not  of  the  cause,  but  of  the  event, 
as  in  the  passage  in  Romans,  The  law  entered  that  sin  might  Rom.  5, 
abound ;  the  effect  in  this  case  being,  that  our  Lord  by  ^^' 
opening  the  closed  eye,  and  healing  other  natural  infirmities, 
demonstrated  His  own  power.     Greg.  Oue  stroke  falls  on 


Ilom 
liv.  2 


328  GOSPEL    ACCORDING   TO  CHAP.  IX. 

^•■pR-        the  sinner,  for  punishment  only,   not  conversion ;    another 

in  PrEef.       .  .  ,  „  •  p  i      •         ^     l 

Morai.       lor  correction :  another  not  lor  correction  oi  past  sins,  but 

^'  ^'  prevention  of  future ;    another  neither  for  correcting  past, 

nor  preventing  future  sins,  but  by  the  unexpected  deliver- 
ance  following  the  blow,  to  excite  more  ardent  love  of  the 

Chrys.  Saviour's  goodness.  Chrys.  That  the  glory  of  God  should 
be  made  manifest,  He  saith  of  Hiraself,  not  of  the  Fatlier  ; 
the  rather's  glory  was  raanifest  already.  /  must  work  the 
works  of  Him  that  sent  Me ;  i.e.  I  must  manifest  Myself,  and 
shew  that  I  do  the  same  that  My  Father  doeth.  Bede.  For 
when  the  Son  declared  that  He  worked  the  works  of  the 
Father,  He  provcd  that  His  and  His  Father's  works  were 
the  same :    wliich  are  to  heal    the  sick,  to  strengthen  the 

Anp.  Tr.    wcak,  aud  enhghten  man.     Auo.  By  His  saying,   JFho  sent 

''•'''•  *•  Me,  He  gives  all  the  glory  to  Him  from  Whom  He  is.  The 
Father  hath  a  Son  Who  is  frora  Hira,  but  hath  none  from 

Chrys.       whom  Hc  HimseH'  is.     Chrys.    While  it  is  day,  He  adds  ; 

lyl"^'  i.e.  while  men  have  the  opportunity  of  believing  in  Me ; 
while  this  life  lasts ;   The  night  cometh  when  none  can  work. 

Matt.  22,  Night  here  means  that  spoken  of  iu  Matthew,  cast  him  into 

13 

outer  darkness,     Then  will   there   be  night,   wherein  none 

can  work,  but  only  receive  for  that  which   he  has  worked. 

While  thou  livest,  do  that  which  thou  wilt  do :  for  beyond 

Aiig.  Tr.    it  is  neither  faith,  nor  labour,  nor  repentance.     Aug.  But  if 

^  '^^   •      we  work  now,  now  is  the  day  tirae,  now  is  Christ  present ;  as 

He  says,  As  long  as  I  am  in  the  world,  I  am  the  light  of  the 

world.     This  then  is  the  day.     The  natural  day  is  completed 

by  the  circuit  of  the  sun,  and  contains  only  a  few  hours  : 

the  day  of  Christ's  presence  will  last  to  the  end  of  the  world  : 

Matt.  28,    for  He  Himself  has  said,  Lo,  I  am  with  you  alway,  even  unto 

the  end  of  the  world.     Chrys.  He  then  confirms  His  words 

Clirvs. 

iicin.  by  deeds  :  When  He  had  thus  spoken,  He  spat  on  the  ground, 
^^'-  '^-  and  made  clay  of  the  spittle,  and  anointed  the  eyes  of  the  blind 
man  with  the  clay.  He  who  had  brought  gieater  substances 
into  being  out  of  nothing,  could  much  more  have  given  sight 
without  the  use  of  any  material :  but  He  wished  to  shew 
that  He  was  the  Creator,  Who  iu  the  beginning  used  clay 
Hom.  for  the  formation  of  man.  He  makes  the  clay  with  spittle, 
and  not  with  water,  to  make  it  evident  that  it  was  not  the 
pool  of  Siloam,  whither  He  was  about  to  send  him,  but  the 


VER.  1 — 7.  ST.  JOHN.  329 

virtue  proceeding  from  His  mouth,  which  restored  the  maii*s 
sight,  And  then,  that  the  cure  might  not  seem  to  be  the 
effect  of  the  clay,  He  ordered  the  man  to  wash  :  Ajid  He 
said  unto  him,  Go,  wash  in  the  pool  of  Siloam.  Tlie  Evau- 
gelist  gives  the  meaning  of  Siloam,  which  is  by  interpreta- 
tion,  Sent,  to  intimate  that  it  was  Christ's  power  that  cured 
him  even  there.  As  the  Apostle  says  of  the  rock  in  the 
wilderness,  that  that  Rock  was  Christ,  so  Siloam  had  a  spiri-  1  Cor. 
tual  character:  the  sudden  rise  of  its  water  being  a  silent  ^^*  ^*' 
figure  of  Christ's  unexpected  manifestatiou  in  the  flesh. 
But  why  did  He  not  tell  him  to  wash  immediately,  instead 
of  sending  him  to  Siloam?  That  the  obstiuacy  of  the  Jews 
might  be  overcome,  when  they  saw  him  going  there  with  the 
clay  on  his  eyes.  Besides  which,  it  proved  that  He  was 
not  averse  to  tlie  Law,  and  the  Old  Testaraent.  And  there 
was  no  fear  of  thc  glory  of  the  case  being  given  to  Siloam : 
as  many  had  washed  their  eyes  there,  aud  received  no  such 
benefit.  And  to  shew  the  faith  of  the  blind  man,  who  made 
no  opposition,  never  argued  with  himself,  that  it  was  the 
quality  of  clay  rather  to  darken,  than  give  light,  that  he 
liad  often  washed  in  Siloam,  and  had  never  been  benefited; 
that  if  our  Lord  had  the  powcr,  He  might  have  cured  him 
by  His  word;  but  simply  obcycd  :  he  went  his  way  therefore, 
and  washed,  and  came  seeing.  Thus  our  Lord  manifested  Hom. 
His  glory :  and  no  small  glory  it  was,  to  be  proved  the  '^'*  ^* 
Creator  of  the  workl,  as  He  was  proved  to  be  by  this  miracle. 
For  on  the  priuciple  tiuit  thc  greatcr  contains  the  less,  this 
act  of  creatiou  inchided  in  it  every  other.  Man  is  the  most 
honourable  of  all  creatures ;  the  eye  the  most  honourable 
member  of  man,  dirccting  the  movcments,  and  giving  him 
sight.  The  eye  is  to  the  body,  what  the  suu  is  to  the  uni- 
verse ;  and  therefore  it  is  placed  aloft,  as  it  were,  upoa 
a  royal  eminence.  Theophyl.  Some  thiuk  that  the  clay 
was  not  laid  upon  the  eyes,  but  made  into  eyes.  Aug.  Our  Aug.  Tr. 
Lord  spat  upon  the  ground,  and  made  clay  of  the  spittle,  ^  "'  ' 
becausc  He  was  the  word  made  flesh.  The  man  did  not 
see  immediately  as  he  was  anointed ;  i.  e.  was,  as  it  were, 
only  made  a  catechumen.  But  he  was  sent  to  the  pool 
which  is  callcd  Siloam,  i.  e.  he  was  baptized  in  Christ;  and 
thcn  he  was  cnlightcued.     The  EvaugeUst  then  explaius  to 


330  GOSPEL   ACCORDING   TO  CHAP.  IX. 

us  the  name  of  tliis  pool :  which  is  by  interpretation,  Sent : 

for,  if  He  had  not  been  sent,  none  of  us  would  have  been 

GrefT.  viii.  deliverod  from   our  sins.     Greg.   Or  thus :  By  His  spittle 

c.^xx^x!       understand  the  savour  of  inward  contemplation.     It  runs 

(49-)         down  from  the  head  iuto  the  mouth,  and  gives  us  the  taste 

of  revelation  from  the  Divine  splendour  even  in  this  life. 

The    mixture    of  His  spittle  with   clay  is   the  mixture   of 

supernatural  grace,  even  the  contemplation  of  Himself  with 

our   carnal  knowledge,    to   the   souVs    enlightenment,   and 

restoration  of  the  human  understanding  from  its  original 

blindness. 

8.  The  neighbours  therefore,  and  they  which  before 
had  seen  him  that  he  was  blind,  said,  Is  not  this  he 
that  sat  and  begged  ? 

9.  Some  said,  This  is  he :  others  said,  He  is  like 
him :  but  he  said,  I  am  he. 

10.  Therefore  said  they  unto  him,  How  were  thine 
eyes  opened? 

11.  He  answered  and  said,  A  man  that  is  callcd 
Jesus  made  clay,  and  anointed  mine  eyes,  and  said 
unto  me,  Go  to  the  pool  of  Siloam,  and  wash ;  and 
I  went  and  washed,  and  I  received  sight. 

12.  Then  said  they  unto  him,  Where  is  He  ?  He 
said,  I  know  not. 

13.  They  brought  to  the  Pharisees  him  that  afore- 
time  was  blind. 

14.  And  it  was  the  sabbath  day  when  Jesus  made 
the  clay,  and  opened  his  eyes. 

15.  Then  again  the  Pharisees  also  asked  him  how 
he  had  received  his  sight.  He  said  unto  them,  He 
put  clay  upon  mine  eyes,  and  I  washed,  and  do  see. 

16.  Therefore  said  some  of  the  Pharisees,  This 
man  is  not  of  God,  because  He  keepeth  not  the 
sabbath  day.  Others  said,  How  can  a  man  that 
is  a  sinner  do  such  miracles  ?  And  there  was  a  divi- 
sion  among  them. 


VER.  8 — 17.  ST.  JOHN.  831 

17.  They  say  unto  the  blind  man  again,  What 
sayest  thou  of  Him,  that  He  hath  opened  thine  eyes  ? 
He  said,  He  is  a  prophet. 

Chrys.  The  suddenness  of  the  miracle  made  men  incre-  Chrys. 
dulous :    The  neighbours  therefore,  and  they  which  had  seen  ^?.^'  , 
hini  that  Jie  ivas  blind,  said,  Is  not  this  he  that  sat  and 
begged?     Wonderful  clemency  and  condescension  of  God  ! 
Even  the  beggars  Ile  heals  with  so  great  considerateness : 
thus  stopping  the  mouths  of  the  Jews ;  in  that  Ile  made  not 
the  great,  illustrious,  and  noble,  but  the  poorcst  and  mean- 
est,  the  objects  of  His  providence.     Indeed  He  had  come 
for  the  salvation  of  all.     Some  said,  This  is  he.     The  bhnd 
man  having  been  clearly  recognised  in  the  course  of  his  long 
walk  to  the  pool ;    the  more  so,  as  people's  attention  was 
drawn  by  the  strangeness  of  the  event;  men  could  no  longer 
say,  This  is  not  he;    Others  said,  Nay,  but  he  is  like  him. 
AuG.  His  eyes  being  opcned  had  altcred  his  look.     But  he  Au^.  Tr. 
said,  I  am  he.     Ile  spoke  gratefuUy  ;  a  denial  would  have  ^^^^-  ^* 
convicted  him  of  ingratitude.     Chrys.  He  was  not  ashamed  chrys. 
of  his  former  bhndness,  nor  afraid  of  the  fury  of  the  pcople,  ."."."^"  „ 
nor  averse  to  shew  hirasclf,  and  proclaim  his  Bcnefactor. 
Therefore  said  they  unto  him,  How  were  thine  eyes  opened? 
IIow  thcy  were,  neithcr  he  nor  any  one  kuew  :  he  only  knew 
the  fact ;  he  could  not  explain  it.     Ile  answered  a7id  said, 
A  man  that  is  called  Jesus  made  clay,  and  anointed  mine  eyes. 
Mark  his  exactness.      Ile  docs   not  say  how  the   clay  was 
made  ;    for  he  could   not  see  that   our  Lord  spat  on  the 
ground ;  he  does  not  say  what  he  does  not  know ;  but  that 
He  anointed  him  he  coukl  feeh     And  said  unto  me,  Go  to 
the  pool  of  Siloam,  and  wash.    This  too  he  could  declare  from 
his  own  hearing ;  for  he  had  heard  our  Lord  converse  with 
His  disciples,  and  so  knew  His  voice.     Lastly,  he  shews  how 
strictly  he  had  obeyed  our  Lord.     He  adds,  And  I  went,  and 
washed,  and  received  sight.     Aug.  Lo,  he  is  becorae  a  pro-  Aufr.  Tr. 
claimer  of  grace,  an  evangcHst,  and  testifies  to  the  Jews.  ^''^*  ^-  ^* 
That  bhnd  man  testified,  and  the  ungodly  were  vexed  at  the 
heart,  because  they  had  not  in  their  heart  what  appeared  upon 
his  countenance.     Then  said  they  unto  him,  Where  is  Re  ? 


xliv,  8. 


H 

Ivii.  2. 


332  GOSPEL   ACCORDING   TO  CHAP.  IX. 

Chrys.       Chrys.   Tliis  they  said,  because  they  were  meditating  His 

Ivil"^  deatb,  baving  already  begun  to  conspire  against  Him. 
Cbrist  did  not  appear  in  company  witb  those  wbom  He 
cured;  having  no  desire  for  glory  or  display.  He  always 
witbdrew,  after  bealing  any  one ;  in  order  tbat  no  suspicion 
migbt  attacb  to  the  miracle.  His  witbdrawal  proved  tbe 
absence  of  all  connexion  between  Him  and  tbe  healed;  and 
therefore  tbat  tbe  latter  did  not  pubhsb  a  false  cure  out  of 

Aug.  Tr.  favour  to  Him.  Ile  said,  I  knoiv  not.  Aug.  Here  he  is 
bke  one  anointed,  but  unable  yet  to  see :  be  preacbes,  and 
knows  not  wbat  be  preaches.  Bede.  Tbus  be  represents 
tbe  state  of  tbe  catccbumen,  wbo  bclieves  in  Jesus,  but  does 
not,  strictly  speaking,  know  Him,  not  being  yet  wasbed.     It 

ciirys.       fcU  to  tbc  Pbarisces  to  confirm  or  deny  tbe  rairacle.    Chrys. 

Tbc  Jews,  wbom  thcy  asked,   Where  is  Ile?  were  desirous 

of  finding  Him,  in  order  to  bring  Him  to  tbe  Pbarisees ; 

but,  as  tbey  could  not  find  Him,  tbey  bring  tbe  bbnd  man. 

They  bronght  to  the  Fharisecs  him  that  aforetime  was  hlind ; 

i.  e.  tbat  tbcy  migbt  examine  bim  still  more  closely.     Tbe 

Evangelist  adds,   And  it  loas  the  sabbath  day  when  Jesus 

made  the  clay,  ayid  opcned  his  eyes ;  in  order  to  expose  tbeir 

real  design,  wbicb  was  to  accuse  Him  of  a  departure  from 

the  law,  and  thus  detract  from  the  miracle  :  as  appears  from 

wbat  follows,  Then  again  the  Pharisees  also  asked  him  how  he 

had  received  his  sight.     But  mark  tbe  firmness  of  tbe  bbnd 

man.     To  tell  tbe  truth  to  the  multitude  before,  from  whom 

he  was  in  no  dangcr,  was  not  so  great  a  matter :  but  it  is 

remarkable,  now  tbat  tbe  danger  is  so  much  greater,  to  find 

him   disavowing  notbing,  and  not  contradicting  any  tbing 

tbat  be  said  before :  He  said  unto  them,  He  put  clay  upon 

mine  eyes,  and  I  washed,  and  do  see.     He  is  more  brief  this 

time,   as   his   interrogators  were    already  informed   of  the 

matter :  not  mentioning  the  name  of  Jesus,  nor  His  saying, 

Go,  and  wash ;  but  simply,  He  put  clay  upon  mine  eyes,  and 

I  washed,  and  do  see ;    the  very  contrary  answer  to  what 

they  wanted.     Tbey  wanted  a  disavowal,  and  they  receive 

a  confirmation  of  tbe  story. 

Aujr.  Tr.        Therefore  said  some  of  the  Pharisees.     Aug.    Some,  not 
xliv  9,  .  . 

all :  for  some  were  already  anointed.     But  tbey,  wbo  neitber 

saw,  nor  were  anointed,  said,  This  man  is  not  of  God,  because 


VER,  8 — 17.  ST.  JOHN.  333 

he  keepeth  not  the  sabbath  day.     Rather  Re  kept  it,  in  that 
He  was  without  sin ;  for  to  observc  the  sabbath  spiritually, 
is  to  have  no  sin.     And  this  God  admonislies  us  of,  when 
He  enjoins  the  sabbath,  saying,  In  it  thou  shalt  do  no  servile  Exod.  20, 
work.     What  servile  work  is  our  Lord  tells  us  above,  Who- 
soever  cojnmitteth  sin,  is  the  servant  of  sin.     They  observed  c.  8,  31. 
the   sabbath   carnally,    transgressed   it   spiritually.     Chrys.  ciirys. 
Passing  over  the  rairacle  in  silence,  they  give  all  the  pro-  ^^^^^ 
minence  they  can  to  the  supposed  transgression  ;  not  charg- 
ing  Him  with  healing  on  the  sabbath,  but  with  not  keeping 
the  sabbath.      Others  said,  How  can  a  man  that  is  a  sinner 
do  such  miracles?     They  Averc  inipressed  by  His  miracles, 
but  only  in  a  weak  and  unsettled  way.     For  whereas  such 
might  have  shewn  tliera,  that  the  sabbath  was  not  broken ; 
they  had  not  yet  any  idca  that  He  was  God,  and  therefore 
did  not  know  that  it  was  the  Lord  of  thc  sabbath  who  had 
worked  the  miracle.    Nor  did  any  of  them  dare  to  say  openly 
what  his  scntiments  were,  but  spoke  ambiguously ;  one,  be- 
cause  he  thought  the  fact  itsclf  improbable ;  another,  from 
his  love  of  station.     It  follows,  And  there  was  a   division 
among  them.    That  is,  the  people  were  dividcd  first,  and  then 
the  rulcrs.     Aug.  It  was  Christ,  who  dividcd  the  day  into  Aug. 
light  and  darkness.     Curys.    Those   who  said,  Can  a  man  4.  5  ' 
that   is  a  sinncr  do  such   miracles  ?    wishing  to  stop  the  ciirys. 
othcrs'   mouths,    niakc   the    objcct   of  our   Lord's  goodness  lyiji  j^ 
again  corac   forward  ;    but  without  appcaring  to   take   part 
with  Ilira  themselves  :    They  say  unto  the  blind  man  again, 
What  sayest  thou  of  IJim,  that  He  hath  opened  thine  eyes  ? 
TiiEOPHYL.  Sce  with  what  good  intent  thcy  put  the  question. 
They  do  not  say,  What  saycst  thou  of  Ilim  that  keepcth  not 
the  sabbath,  but  mention  the  miracle,  that  Ile  hath  opened 
thine  eyes ;  meaning,  it  would  seem,  to  draw  out  the  healed 
man  himself;    Ile  hath  benefited  thera,  they  seera  to  say, 
and  thou  oughtest  to  preach  Ilira.    Aug.  Or  they  sought  how  Aug.  Tr. 
they  could  throw  reproach  upon  the  raan,  and  cast  hira  out  of 
their  synagogue.   Ile  dcclarcs  however  opeuly  what  he  thinks: 
He  said,  He  is  a  Prophet,  Not  being  anointed  yet  in  heart,  he 
could  not  confess  the  Sou  of  God ;  nevertheless,  he  is  not 
wrong  in  what  he  says  :   for  our  Lord  Ilimself  says  of  Him- 
self,  A  prophet  is  not  without  honour,  save  in  his  own  country.  i^uke  4, 


334  GOSPEL   ACCORDING   TO  CHAP.  IX 

18.  But  the  Jews  did  not  believe  concerning  him, 
that  he  had  been  blind,  and  received  his  sight,  until 
they  called  the  parents  of  him  that  had  received  his 
sight. 

19.  And  they  asked  them,  saying,  Is  this  your  son, 
who  ye  say  was  born  blind  ?  how  then  doth  he  now 
see  ? 

20.  His  parents  answered  them  and  said,  We  know 
that  this  is  our  son,  and  that  he  was  born  blind  : 

21.  But  by  what  means  he  now  seeth,  we  know 
not ;  or  who  hath  opened  his  eyes,  we  know  not :  he 
is  of  age  ;  ask  him  :  he  shall  speak  for  himself. 

22.  These  words  spake  his  parents,  because  they 
feared  the  Jews :  for  the  Jews  had  agreed  already, 
that  if  any  man  did  confess  that  He  was  Christ,  he 
should  be  put  out  of  the  synagogue. 

23.  Therefore  said  his  parents,  He  is  of  age  :  ask 
him. 

Chrys.  Chrys.  The  Pharisees  being  unable,  by  intiraidation,  to 

deter  the  blind  man  from  publicly  proclaiming  his  Bene- 
factor,  try  to  nulHfy  the  rairacle  through  the  parents :  But 
the  Jews  did  not  believe  concerning  him  that  he  had  heen 
blind,  and  received  his  sight,  until  they  had  called  the  parents 
Aug.  Tr.  of  him  that  had  received  his  sight.  Aug.  i.  e.  had  been 
xiiv.  s.  10.  ijijmj  ^jj(j  jjQ^  gQ^^     Chrys.  But  it  is  the  nature  of  truth, 

Chrys.  .  . 

Hom.  to  be  strengthened  by  the  very  snares  that  are  laid  against 
^'"*  it.  A  lie  is  its  own  antagonist,  and  by  its  atterapts  to  injure 
the  truth,  sets  it  off  to  greater  advantage :  as  is  the  case 
now.  For  the  arguraent  which  might  otherwise  have  been 
urged,  that  the  neighbours  knew  nothing  for  certain,  but 
spoke  from  a  mere  resemblance,  is  cut  off  by  introduction 
of  the  parents,  who  could  of  course  testify  to  their  own 
son.  Having  brought  these  before  the  asserably,  they  in- 
terrogate  them  with  great  sharpness,  saying,  Is  this  your  son, 
(they  say  not,  who  was  born  bhnd,  but)  who  ye  say  was 
born  blind?  Say.  Why  what  father  is  there,  that  would 
say  such  things  of  a  son,  if  they  were  not  true?     Why  not 


Hom 
Iviii.  1 


VER.  18 — 23.  ST.  JOHN.  335 

say  at  once,  Whom  ye  made  blind  ?  They  try  two  ways  of 
making  them  deny  the  miracle  :  by  saying,  Who  ye  say  was 
born  blind,  and  by  adding,  Hoio  then  doth  he  noiv  see  ? 
Theophyl.  Either,  say  they,  it  is  not  true  that  he  now  sees, 
or  it  is  untrue  that  he  was  blind  before  :  but  it  is  evident 
that  he  now  sees ;  therefore  it  is  not  true  that  he  was  born 
bHnd.  Chrys.  Three  tliings  then  being  asked, — if  he  were  Chrys. 
their  son,  if  he  had  been    bhnd,  and  how  he  saw, — thev  J^"'."- 

'    Iviu.  2, 

acknowledge  two  of  them :    llis  parents  answered  them  and 
said,   We  know  that  this  is  our  son,  and  that  he  was  born 
blind.     But  the  third  they  refuse  to  speak  to  :  But  bi/  what 
means  he  now  seeth,  we  know  not.     The  enquiry  in  this  way 
euds  in  confirraing  the  truth  of  tlie  miracle,  by  making  it 
rest  upon  the  incontrovertible  cvidcnce  of  tlie  confession  of 
the  healed  person  himself;  Ile  is  of  af/e,  they  say,  ask  him ; 
he  can  speak  for  himself.     Aug.    As  if  to  say,  We  might  Aug.  Tr. 
justly  be  compelled  to  speak  for  an  infaut,  that  could  not  ^^"'*  ^^' 
speak  for  itself:  but  he,  though  blind  from  his  birth,  has 
been  always  able  to  speak.     Chrys.  What  sort  of  gratitude  chrys. 
is  this  in  the  parents ;  concealing  what  they  knew,  from  fear  [^?.""» 
of  the  Jews  ?  as  we  are  next  told ;    These  words  spake  his 
parents,  because  they  feared  the  Jeios.     And  then  the  Evan- 
gehst  mentions  again  what  the  intentions  and  dispositions 
of  the  Jews  were  :    For  the  Jews  had  ayreed  already,  that 
if  any  man  did  confess   that    Ile  ivas  Christ,  he  sJiould  be 
put  out  of  thc  synagogue.     Aug.  It  was  no  disadvantage  to  auct.  Tr. 
be  put  out  of  the  synagogue :  whom  they  cast  out,  Christ  ^^'*^-  ^^* 
took  in. 

Therefore  said  his  parents,  Ue  is  of  age,  ask  him.  Alcuin. 
The  Evangelist  shews  that  it  was  not  from  igiiorance,  but 
fear,  that  thcy  gave  this  answer.  Theophyl.  For  they  were 
fainthearted ;  not  Hke  their  son,  that  intrepid  witness  to 
the  truth,  the  eyes  of  whose  understanding  had  becn  en- 
lightened  by  God. 

24.  Then  again  called  tbey  the  man  that  was  blind, 
and  said  unto  him,  Give  God  the  praise :  we  know 
that  this  man  is  a  sinner. 

25.  He  answered  and  said,  Whcther  He  be  a  sinner 


336  GOSPEL   ACCORDING    TO  CHAP.  IX. 

or  no,  I  know  not :  one  thing  I  know,  tliat  whereas  I 
was  bhnd,  now  I  see. 

26.  Then  said  they  to  him  again,  What  did  He  to 
thee  ?  how  opened  He  thine  eyes  ? 

27.  He  answered  them,  I  have  told  you  already, 
and  ye  did  not  hear  :  wherefore  would  ye  hear  it 
again  ?  will  ye  also  be  Ilis  disciples  ? 

28.  Then  they  reviled  him,  and  said,  Thou  art  His 
disciple ;  but  we  are  Moses'  disciples. 

29.  We  know  that  God  spakc  unto  Moses :  as  for 
this  fellow,  we  know  not  from  whence  he  is. 

30.  The  man  answered  and  said  unto  them,  Why 
herein  is  a  marvellous  thing,  that  ye  know  not  from 
whence  He  is,  and  yet  He  hath  opened  mine  eyes. 

31.  Now  we  know  that  God  heareth  not  sinners : 
but  if  any  nian  be  a  worshipper  of  God,  and  doetb 
His  will,  him  He  heareth. 

32.  Since  the  world  began  was  it  not  heard  that 
any  man  opened  the  eyes  of  one  that  was  born  bhnd. 

33.  If  this  man  were  not  of  God,  he  could  do 
nothing. 

34.  They  answered  and  said  unto  him,  Thou  wast 
altogether  born  in  sins,  and  dost  thou  teach  us  ?  And 
they  cast  him  out. 

Chjyg  Chrys.  The  parents  having  referred  the  Pharisees  to  the 

Hom.        healed    raan    hiraself,  they    sumraon    him    a    second    time : 

Iviii.  2.  ^  J 

Then  again  called  tUey  the  man  that  was  blind.     They  do 

not  opeuly  say  now,  Deny  that  Christ  has  healed  thee,  but 

conceal  their  object  under  the  pretence  of  religion  :    Give 

God  the  praise,  i.e.  confess  that  this  man  has  had  nothing 

Aug.  Tr.    to  do  with  the  work.     Aug.  Deny  that  thou  hast  received 

^  "■  *■     '  the  benefit.    This  is  not  to  give  God  the  glory,  but  rather  to 

blaspheme  Him.     Alcuin.  They  wished  Him  to  give  glory 

to  God,  by  calling  Christ  a  siniier,  as  they  did  :    We  knoiv 

Clirys.       that  this  man  is  a  sinner.     Chrys.  Why   then  did  ye  not 

kiir^       convict  Him,  when  He  said  above,  Which  ofyou  couvincefh 

c.  8, 46. 


VER.  24 — 34.  ST.  JOHN.  337 

Me  of  sin  ?     Alcuin.  The  man,  tliat  he  might  neither  ex- 
pose  himself  to  calumny,  nor  at  the  same  time  conceal  the 
truth,  answers  not  that  he  knew  Him  to  be  righteous,  but, 
Whether  He  be  a  sinner  or  no,  I  knoio  not.     Chrys.    But  chrys. 
how  comes  this,  whether  He  be  a  sinner,  I  know  not,  from  ,^.°™'„ 
one  who  had  said,  He  is  a  Prophet  ?     Did  the  blind  fear? 
far  from  it :  he  only  thought  that  our  Lord's  defence  lay  in 
the  witness  of  the  fact,  more  than  in   another's  pleading. 
And  he  gives  weight  to    his  reply  by  the  mention  of  the 
benefit  he  had  received :   One  thing  I  know,  that,  whereas 
I  was  blind,  now  I  see :  as  if  to  say,  I  say  nothing  as  to 
whether  He  is  a  sinner ;  but  only  repeat  what  I  know  for 
certain.     So  being  unable  to  overturn  the  fact  itself  of  the 
miracle,  they  fall  back  upon  former  arguments,  and  enquire 
the  manner  of  the  cure :   just  as  dogs  in  huntiug  pursue 
wherever  the  scent  takes  them  :   Then  said  they  to  him  again, 
What  did  He  do  to  thee  ?  Hoiv  opened  He  thine  eyes  ?  i.e. 
was  it  by  any  charm  ?     For  they  do  not  say,  How  didst 
thou  see  ?  but,  How  opened  He  thine  eyes  ?  to  give  the  man 
an  opportunity  of  detracting  from  tlie  operation.     So  long 
now  as  the  matter  wanted  examining,  the  bliud  raan  answcrs 
gently  and  quietly ;  but,  the  victory  being  gained,  he  grows 
bolder;  He  answered  them,  I  have  iold  you  already,  and  ye 
did  not  hear :  wherefore  ivould  ye  hear  it  again  ?  i.e.  Ye  do 
not  attend  to  what  is  said,  and  therefore  I  will  no  longcr 
answer  you  vain  questions,  put  for  thc  sake  of  cavil,  not  to 
gain  knowledge  :    Will  ye  also  be  His  disciples?     Aug.    Wi/l  Aug.  Tt. 
ye  also  ?  i.e.  I  am  already,  do  ye  wish  to  be?     I  see  now,  ^^'^*  ^"  ^'* 
but  do  not  envy.     He  says  this  in  indignation  at  the  ob- 
stinacy  of  the  Jews ;  not  tolerating  blinduess,  now  that  he  is  video,  non 
uo  longer  bUnd  himself.     Chrys.  As  then  truth  is  strength,  i"video. 
so  falsehood  is  weakness  :  truth  elevates  and  ennobles  whom-  jjq^^" 
evcr  it  takes  up,   however  mean  before :    falsehood  brings  Iviii,  2. 
even  the  strong  to  weakness  and  contempt. 

Then  they  reviled  him  and  said,  Thou  art  His  disciple. 
Aug.  A  malediction  only  in  the  intention  of  the  speakers,  Aug.  Tr. 
not  in  the  words  themselves.     May  such  a  malediction  be  (^oi56- 
upon  us,  and  upon  our  children !     It  follows :  But  we  are  miAtiVwe' 
Moses'  disciples.      We  know  that  God  spake  unto  Moses.    But  runt.Vuig. 
ye  should  have  known,  that  our  Lord  was  prophcsied  of  by 

VOL.  IV.  z 


338  GOSPEL    ACCORDING    TO  CHAP.  IX. 

c.  5,  46.     Moses,  after  hearing  what  He  said,  Had  ye  believed  Moses, 

ye  would  have  helieved  Me,  for  he  wrote  of  Me.     Do  ye  follow 

then  a  servant,  and  turn  your  back  on  the  Lord?     Even 

so,  for  it  follows  :  As  for  this  felloiv,  we  loiow  not  whence  He 

Clirys.       is.     Chrys.  Yc  thiuk  sight  less  evidence  tlian  hearing ;  for 

jy-°|"g  3     what  ye  say,  ye  know,   is  what  ye  have  heard  from  your 

fathers.      But  is  uot  He  more  worthy  of  beUef,  who   has 

certified  that  He  comes  from  God,  by  miracles,  which  ye 

have  uot  heard  only,  but  seen  ?     So  argues  the  bliud  man  : 

The  man  answered  and  said,   Why  herein  is  a  niarvellous 

thing,   that   ye  know  not   whence  He  is,   and  yet  Ile   huth 

opened  mine  eyes.     He  brings  in  the  miracle  every  where, 

as  evidence  which  they  could  not  invalidate:  and,  iuasmuch 

as  they  had  said  that  a  man  that  was  a  sinner  could  not  do 

such  miracles,  he  turns  their  own  words  against  them ;  Now 

we  know  that  God  heareth  not  siniiers ;  as  if  to  say,  I  quite 

Aug.  Tr.    agree  with  you  in  this  opinion.     Auo.  As  yet  however  He 

;  ' ,' '■     ■  speaks  as  one  but  iust  auointed',  for  God  hcars  sinners  too. 

iiiunctus    Else  in  vain  vvould  the  pubUcan  cry,  God  be  nierciful  to  me 

oi|ui  ur.    ^  sinner.     By  that  confession  he  obtained^  justification,  as 

18,  13.       the   bUnd  man   had  his   sight.      Theophyl.    Or,   that   God 

ineruit     }ieai'eth  not  sinners,  means,  that  God  does  not  enable  sinners 

to  work  miracles.     When  sinuers  however  implure  pardou 

for  their  offences,  they  are  translated  from  the  rauk  of  siuuers 

Chrys.       to  that  of  peuiteuts.     Chrys.  Observe  then,  vvhen  he  said 

Iviii.  3.       above,  Whether  He  be  a  sinner,  I  hiow  not,  it  was  not  that 

he  spoke  in  doubt ;  for  here  he  not  ouly  acquits  Him  of  aU 

sin,  but  holds  him  up  as  one  well  pleasiug  to  God  :  But  if 

any  man  be  a  norshijjper  of  God,  and  doeth  His  will,  him 

IJe  heareth.     It  is  not  enough  to  know  God,  we  must  do 

His  wiU.     Then  He  extols  His  deed  ;  Since  the  world  be- 

gan,  was  it  not  heard  that  any  man  opened  the  eyes  of  one 

that  was  born  hlind :  as  if  to  say,  If  ye  confess  that  God 

heareth  not  sinners;  and  this  Man  has  worked  a  miracle, 

such  an  one,  as  no  other  man  has :  it  is  manifest  that  the 

Tirtue  whereby  He  has  wrought  it,  is  more  than  human  : 

Am,^  Tr.    7/  this  man  were  not  of  God,  He  could  do  nothing.     Aug. 

Freely,    stedfastly,  truly.      For  how  could    what   our  Lord 

did,  be  done  by  any  otiier  thau  God,  or  by  disciples  eveu, 

iioin.        except  when  tlieir  Lord  dwelt  in  them  ?     Chrys.  So  theii 

viii.  3. 


xliv.  13 
Chrvs 


VER.  35 — 41.  ST.  JOHN.  339 

because  speaking  the  truth  he  was  in  nothing  confounded, 
when  they  should  most  have  admired,  they  condemned  him : 
Thou  wast  altogether  horn  in  sins,  and  dost  thou  teach   us? 
AuG.  What  meaueth  altogether  ?     That  he  was  quite  blind.  Aug.  Tr. 
Yet  He  who  opened  his  eyes,  also   saves   him   altogether.      ^'     ' 
Chrys.  Or,  altogether,  that  is  to  say,  from  thy  birth  thou  art  Chrys. 
in  sins.     They  reproach  his  blindness,  and  pronounce  his  ^^yu.  3. 
sins  to  be  the  cause  of  it;  most  unreasonably.     So  long  as 
they  expected  him  to  dei)y  the  miracle,  they  were  willing  to 
believe  him,  but  now  they  cast  him  out.     Aug.  It  was  they  Aug.  Tr. 
themselves  who  had  made  hira  teacher;    themselves,  who  ^ '^'     ' 
had  asked  him  so  many  questions;  and  now  they  ungrate- 
fully  cast  him  out  for  teaching.     Bede.  It  is  commonly  the 
way  with  great  persons  to  disdain  learning  any  thing  from 
their  inferiors. 

35.  Jesus  heard  that  they  had  cast  him  out ;  and 
when  He  had  found  him,  He  said  unto  him,  Dost  thou 
believe  on  the  Son  of  God  ? 

36.  He  answered  and  said,  Who  is  He,  Lord,  that 
I  might  believe  on  Him  ? 

37.  And  Jesus  said  unto  him,  Thou  hast  both  seen 
Him,  and  it  is  He  that  talketh  with  thee. 

38.  And  he  said,  Lord,  I  believe.  And  he  wor- 
shippcd  Him. 

39.  And  Jesus  said,  For  judgment  I  am  come  into 
this  world,  that  they  which  see  not  might  see ;  and 
that  they  which  see  might  be  made  blind. 

40.  And  some  of  the  Pharisees  which  were  with 
Uim  heard  these  words,  and  said  unto  Ilim,  Are  we 
blind  also  ? 

41.  Jesus  said  unto  them,  If  ye  were  blind,  ye 
should  have  no  sin :  but  now  ye  say,  We  see :  there- 
fore  your  sin  remaineth. 

Chrys.  Those  who  suffer  for  the  truth's  sake,  and  con-  Chrys. 
fession  of  Christ,  come  to  greatest  honour;  as  we  see  in  the  y^^"\\ 
instance  of  the  bUnd  man.     For  the  Jews  cast  him  out  of 

z2 


de  Triii 
circa  fin. 


340  GOSPEL    ACCORDING    TO  CHAP.  IX. 

the  temple,  and  the  Lord  of  the  temple  found  hira ;  aiid  re- 
ceived  him  as  the  judge  doth  the  wrestler  after  his  labours, 
and  crowned  hira  :  Jesus  heard  that  they  had  cast  him  out; 
and  when  He  had  found  him,  He  saith  unto  him,  Dost  thou  he- 
lieve  on  the  Son  of  God  ?     The  Evangelist  makes  it  plain  that 
Jesus  carae  in  order  to  say  this  to  hira.     He  asks  him,  how- 
ever,  not  in  ignorance,  but  wishing  to  reveal  Himself  to  him, 
and  to  shew  that  He  appreciated  his  faithj  as  if  He  said, 
The  people  have  cast  reproaches  on  Me,  but  I  care  not  for 
thera ;  one  thing  only  I  care  for,  that  thou  mayest  bcHeve. 
Better  is  he  that  doeth  the  will  of  God,  than  ten  thousand 
Hilar.  vi.   of  thc  wickcd.     HiLARY.  If  any  mcre  confcssion  whatsocver 
of  Clirist  were  the  perfection  of  faith,  it  would  have  been 
said,  Dost  thou  believe  in  Christ  ?     But  inasrauch  as  all  here- 
tics  would  have  had  this  narae  in  their  mouths,  confessing 
Christ,  and  yet  denying  the  Son,  that  wliich  is  true  of  Christ 
alone,  is  required  of  our  faith,  viz.  that  we  should  believe  in 
the  Son  of  God.     But  what  availeth  it  to  believe  on  the  Son 
of  God  as  being  a  creature,  when  we  are  required  to  have 
faith  in  Christ,  not  as  a  creature  of  God,  but  as  the  Son  of 
Chrys.       God.     Chrys.  But  the  blind  raan  did  not  yet  know  Christ, 
nx."i'.        for  before  he  went  to  Christ  he  was  blind,  and  after  his  cure, 
he  was  taken  hold  of  by  the  Jews :  He  ansivered  and  said, 
Who  is  He,  Lord,  that  I  might  helieve  on  Him  ?     The  speech 
this  of  a  longing  and  enquiring  mind.     He  knows  not  who 
He  is  for  whom  he  had  contended  so  much ;  a  proof  to  thee 
of  his  love  of  truth.     The  Lord  however  says  not  to  him,  I 
am  He  who  healed  thee ;  but  uses  a  middle  way  of  speaking, 
Thou  hast  hoth  seen  Him.     Theophyl.  This  He  says  to  re- 
mind  him  of  his  cure,  which  had  given  him  the  power  to  see. 
And  observe,  He  that  speaks  is  born  of  Mary,  and  the  Son 
is  the  Son  of  God,  not  two  different  Persons,  according  to 
the  error  of  Nestorius  :  And  it  is  He  that  talketh  with  thee. 
Aufr  Tr    AuG.    First,  He  washes  tlie  face  of  his  heart.     Then,   his 
xliv.  15.     ]^gj^^,^'g  face  being  washed,  and  his  conscience  cleansed,  he 
acknowledges  Him  as  not  only  the  Son  of  raan,  which  he 
believed  before,  but  as  the  Son  of  God,  Who  had  taken  flesh 
upon  Hira  :  And  he  said,  Lord,  I  helieve.     L  helieve,  is  a  small 
thing.     Wouldest  thou  see  what  he  beheves  of  Him?  And 
Vulgate.   falling  down,  he  ivorshipped  Hini.     Bede.  An  example  to  u^, 


VER.  35 41.  ST.  JOIIN.  341 

not  to  pray  to  God  with  uplifted  nect,  but  prostrate  upoii 
earth,  suppliantly  to  implore  His  mercy.     Chrys.   He  adds  Chrys. 
the  deed  to  the  word,  as  a  clear  ackuowledgraent  of  His  y^^™{ 
divine  power.     The  Lord  replies  iu  a  way  to  confirm  His 
faith,  and  at  the  same  time  stirs  up  the  minds  of  His  fol- 
lowers  :  And  Jesus  said,  For  judgment  have  I  come  into  tJiis 
world.     AuG.  The  day  then  was  divided  between  light  and  Aug.  Tr. 
darkness.     So  it  is  rightly  added,  that  they  which  see  not,  '         '    ' 
may  see ;  for  He  relievcd  men  from  darkness.     But  what  is 
that  which  follows :  And  that  they  which  see  might  be  made 
blind.     Hear  what  comes  next.     Some  of  the  Pharisees  were 
moved  by  these  words :  And  some  of  the  Pliarisees  which 
were  with  Him  heard  these  words,  and  said  unto  Him,  Are 
ive  blind  also  ?     What  had  moved  them  were  the  words,  And 
that  they  which  see  mifjht  be  made  blind.     It  follows;   Jesus 
saith  unto  them,  If  ye  were  blind,  ye  should  have  no  sin ;  i.e. 
If  ye  called  yourselves  bhnd,  aud  ran  to  the  physician.     Bui 
now  ye  say,  JFe  see ;  therefore  your  sin  remaineth  :  for  in  that 
saying,  JFe  see,  ye  seek  uot  a  pliysician,  ye  shall  reniain  iii 
your  blindness.     This  then  which  He  has  just  before  said,  / 
came,  that  they  that  see  not  migJit  see ;  i.e.  they  who  confess 
tliey  cannot  see,  and  scek  a  physician,  in  order  that  they 
raay  see :  and  that  they  which  see  not  may  be  made  bHud ; 
i.e.  they  which  think  they  can  see,  aud  seek  not  a  physician, 
may  remain  in  their  bhuduess.    This  act  of  division  Ile  calls 
judgment,  saying,  For  judgment  have  I  come  into  tJiis  world : 
not  that  judgment  by  which  IIc  will  judge  quick  and  dead 
at  the  eud  of  the  world,    Ciirys.  Ov,  for  judgment,  Ile  saith  ;  Chrys. 
i.  e.   for   greatcr  punisliment,   shewing  that  they  who   con-  j   ""• 
demned  Him,  were  the  very  ones   who  were  condemned. 
Respecting  what  He  says,  tJiat  thcy  wJiicJi  see  not  migJit  see, 
and  tJiat  they  wJiicJi  see  migJtt  be  made  blind;  it  is  the  same 
wiiich  St.  Paul  says,   The  Gentiles  wJiicJi  follotced  not  after  Rom.  9, 
riuhteousness,  Jiave  attained  to  righteousness,  even  tJie  rigJite-  ' 

ousness  wJiicJi  is  of  faitJi.  But  Israel,  ichicJi  foUowed  after 
the  law  of  righteousness,  JiatJi  not  attained  to  tJie  law  ofrightC' 
ousness.  Tiieophyl.  As  if  to  say,  Lo,  he  that  saw  not  from 
his  birth,  now  sees  both  in  body  and  soul;  whereas  thcy 
who  seem  to  see,  have  had  their  understanding  darkened. 
Chrys.  For  there  is  a  twofold  vision,  and  a  twofold  blind-  jj',^,^^" 

lis.  I. 


342  GOSPEL   ACCORDING   TO   ST.  JOHN,  CIIAP.  IX. 

ness ;  viz.  tliat  of  sense,  and  that  of  the  understanding.  But 
they  were  intent  only  on  sensible  things,  and  were  asharaed 
only  of  sensible  blindness ;  wherefore  He  shews  them  that 
it  would  be  better  for  them  to  be  blind,  than  seeing  so :  IJ 
ye  were  blind,  ye  should  have  no  sin;  your  punishment  woukl 
be  easier;  But  now  ye  say,  We  see.  Theophyl.  Overlook- 
ing  the  miracle  wrought  on  the  blind  man,  ye  deserve  no 
pardon ;  since  even  visible  miracles  make  no  impression  on 
Chrys.  you.  Chrys.  What  theu  they  thought  their  great  praise, 
Yix^l,  2.  -^0  shews  would  turn  to  their  punishment ;  and  at  the  same 
time  consoles  him  who  had  been  afflicted  with  bodily  blind- 
ness  from  his  birth.  For  it  is  not  without  reason  that  the 
Evangelist  says,  And  some  of  the  Pharisees  which  were  with 
him  heard  these  words ;  but  that  he  may  remind  us  that 
those  were  the  very  persons  who  had  first  withstood  Christ, 
and  then  wished  to  stone  Hira.  For  therc  were  some  who 
only  followed  in  appearance,  and  were  easily  changed  to  the 
contrary  side.  Theophyl.  Or,  if  ye  were  bhnd,  i.e.  igno- 
rant  of  the  Scriptures,  your  offence  would  be  by  no  raeans 
so  heavy  a  one,  as  erring  out  of  ignorancc :  but  now,  seeing 
ye  call  yourselves  wise  and  understauding  in  the  law,  your 
own  selves  condemn  you. 


CHAP.  X. 

1.  Verily,  verily,  I  say  unto  you,  He  that  entercth 
not  by  the  door  into  the  sheepfold,  but  cHmbeth  up 
some  other  way,  the  same  is  a  thief  and  a  robber. 

2.  But  He  that  entereth  in  by  the  door  is  the 
shepherd  of  the  sheep. 

3.  To  Oim  the  porter  openeth  ;  and  the  sheep  hear 
His  voice :  and  He  calleth  His  own  sheep  by  name, 
and  lcadcth  them  out. 

4.  And  when  He  putteth  forth  His  own  sheep,  He 
goeth  before  them,  and  the  sheep  follow  Him :  for 
they  know  His  voice. 

5.  And  a  strangcr  will  they  not  follow,  but  will  fiee 
from  him  :  for  they  know  not  the  voice  of  strangers. 

CiiiiYS.   Our  Lord  having  rcproached  the  Jews  with  blind-  Chrys, 
ness,  they  might  have  said,  We  are  not  bhnd,  but  we  avoid  ,  ""i 
Thee  as  a  deceiver.     Our  Lord  therefore  gives  the  marks 
which  distinguish  a  robbcr  and  deceiver  from  a  true  sliep- 
berd.     First  conie  those  of  tiie  dcceiver  and  robber  :    Verily, 
verily,  I  say  unto  you,  He  that  entereth  not  by  the  door  into 
the  sheepfold,   but  climbeth  up  some  other  way,  the  same  is 
a  thief  and  a  robber.    Thcre  is  an  allusion  hcre  to  Antichrist, 
and  to  certain  faise  Ciirists,  who  had  been,  and  were  to  be. 
The  Scriptures  He  calls   the  door.     They  adrait  us  to  the 
knowlcdge  of  God,  they  protect  the  sheep,  they  shut  out 
the  wolves,   they  bar  the  entrance  to  heretics.      He   that 
useth  not  the  Scriptures,  but  climbcth  up  some  other  way, 
i.e.  some  sclf-cliosen ',  some  unlawful  way,  is  a  thief.   Climbctli  i  ^Tfpay 
up,  Ile  says,  not  enters,  as  if  it  were  a  thief  getting  over  a  *°"'^'if 
wall,  and  runniug  all  risks.     Soine  other  way,  may  refer  too 


344  GOSPEL   ACCORDING   TO  CHAP.  X. 

to  the  commandments  and  traditious  of  men  which  the 
Scribes  taught,  to  the  neglect  of  the  Law.  When  our 
Lord  further  on  calls  Himself  the  Door,  we  need  not  be 
surprised.  According  to  the  office  wliich  Ile  bears,  He  is 
in  one  place  the  Shepherd,  in  anothcr  the  Sheep.  In  that 
He  introduces  us  to  the  Father,  Ile  is  the  Door ;  in  that 
Aug.  Tr.  He  takes  care  of  us,  He  is  the  Shepherd.  Aug.  Or  thus : 
e/seq*.  Many  go  under  the  name  of  good  men  according  to  the 
standard  of  the  world,  and  observe  in  some  sort  the  cora- 
raandments  of  the  Law,  who  yet  are  not  Christians.  And 
these  generally  boast  of  themselves,  as  the  Pharisees  did ; 
Are  we  hlind  also  ?  But  inasmuch  as  all  that  they  do  thcy 
do  foolishly,  without  knowing  to  what  end  it  tends,  our 
Lord  saith  of  them,  Verily,  verily,  I  say  unto  you^  Ile  tfiat 
entereth  not  by  the  door  into  the  sheepfold,  but  cUmbeth  up 
some  other  way,  the  same  is  a  thicf  and  a  robber.  Let  the 
Pagans  then,  the  Jews,  the  Heretics,  say,  "  We  lead  a  good 
life  ;"  if  they  enter  not  by  the  door,  what  availeth  it  ?  A  good 
life  only  profiteth,  as  leading  to  life  eternal.  Indeed  those 
cannot  be  said  to  lead  a  good  life,  who  are  either  blindly 
ignorant  of,  or  wilfully  despise,  the  end  of  good  living.  No 
one  can  hope  for  eternal  life,  who  knows  not  Christ,  who  is 
the  life,  and  by  that  door  entcrs  into  the  fold.  Whoso 
wisheth  to  enter  into  the  sheepfold,  let  hira  enter  by  the 
door;  let  him  preach  Christ;  let  him  seek  Christ's  glory, 
not  his  own.  Christ  is  a  lowly  door,  and  he  who  enters  by 
this  door  must  be  lowly,  if  he  would  enter  with  his  head 
whole.  He  that  doth  not  humble,  but  exalt  himself,  who 
wishes  to  cHmb  up  over  the  wall,  is  exalted  that  he  may  falh 
Such  men  generally  try  to  persuade  others  that  they  may  live 
well,  and  not  be  Christians.  Thus  they  chmb  up  by  some 
other  way,  that  they  may  rob  and  kill.  They  are  thieves, 
because  they  call  that  their  own,  which  is  not ;  robbers,  be- 
f''"")"'.  cause  that  which  they  have  stolen,  they  kill.  Chrys.  You 
lix.  2*.  have  seen  His  description  of  a  robber,  now  see  that  of  the 
Shepherd :  But  Ile  that  entereth  in  by  the  door  is  the  shep- 
Aup,  herd  of  the  sheep.  Aug.  He  enters  by  the  door,  who  enters 
Dom.  by  Christ,  who  imitates  the  suffering  of  Christ,  who  is  ac- 
^jY'"*  quainted  with  the  humility  of  Christ,  so  as  to  feel  and  know, 
that  if  God  became  man  for  us,  man  should  not  thiuk  him- 


VER.  1 5.  ST.  JOHN.  345 

self  God,  but  man.  He  who  being  man  wishes  to  appear 
God,  does  not  iraitate  Him,  who  being  God,  became  man. 
Thou  art  bid  to  think  less  of  thyself  than  thou  art,  but  to 
know  what  thou  art. 

To  Ilim  the  porter  openetJi.     Chrys.  The  porter  perhaps  Cbrys, 
is  Moses:  for  to  him  the  oracles  of  God  were  coraraitted.    ,°"'„ 

'  xhx.  2. 

Theophyl.  Or,  the  Holy  Spirit  is  the  porter,  by  whom  the 
Scriptures  are  unlocked,  and  reveal  tlie  truth  to  us.     Aug.  Aupr.  Tr. 
Or,  the  porter  is  our  Lord  Himself;  for  there  is  much  less  ^  ^'    ' 
difference  between  a  door  and  a  porter,  than  between  a  door 
and  a  shepherd.     And  He  has  called  Himself  both  the  door 
and  the  shepherd.     Why  then  not  the  door  and  the  porter  ? 
He  opens  Himself,  i.e.  reveals^  Himself.     If  thou  seek  an- i  cxponit 
other  person  for  portcr,  take  the  Holy  Spirit,  of  whom  our 
Lord  below   saith,  He  will  guide  you  into   all  truth.     The  c.  16,  13. 
door  is  Christ,  tlieTruth;    who  openeth  the  door,  but  He 
that   will  yuide   you   into   all   Truth  ?      AVhomsoever   thou 
understand   here,  beware  that  thou  esteera  not  tlie  porter 
greater  than  the  door ;  for  in  our  houses  the  porter  ranks 
above  the  door,  not  the  door  above  the  porter.     Chrys.  As  Chrys. 
they  had  called  Him  a  dcceiver,  and  appealcd  to  their  own  jj^""^ 
unbelief  as  thc  proof  of  it;  [JJliich  of  the  rulers  believeth  c.Jt^iS. 
on  Him  ?)   He  shews  here  that  it  was  because  they  refused 
to  hear  llim,   that  they  were   put  out  of  His  flock.     The 
sheep  hear  Ilis  voice.     The  Shcphcrd  cnters  by  the  lawful 
door;   and  they  who  follow  Him  are  His  sheep ;   they  who 
do  not,  vohmtarily  put  themselves  out  of  His  flock. 

And  Ile  calleth  Ilis  oivn  shecp  by  name.     Aug.  He  knew  Aug.  Tr. 
the  uatiies  of  the  predestinated;  as  llc  saith  to  His  disciplcs,  "'^*  ^"^- 
Rejoice  that  your  names  are  written  in  heaven.  Luke 

And  leadeth  them  out.     Chrys.    Ile  led  out  the  shecp,     '     ' 

'     Lhrys. 

•when  Ile  scnt  them  not  out  of  the  reach  of,  but  into  the  Hom. 
midst  of,  the  wolves.     Therc  seems  to  be  a  secret  allusion  to  '^*  * 
the  blind  man.    He  called  him  out  of  the  midst  of  the  Jews ; 
and  hc  hcard  His  voicc.     Aug.  And  who  is  He  who  leads  Ang.  Tr. 
them  out,  but  the  Same  who  looscns  the  chain  of  their  sins,  ^  ^'     ' 
that  they  may  follow  Him  with  free  unfettered  step?    Gloss. 
And  ivhen  Ile  putteth  forth  His  oivn  sheep,  Ile  goeth  before 
them,    He    leudeth    them    out    frora    the   darkucss   of  igiio- 
rauce  iuto  light,  while  Ile  goeth  before  in  the  pillar  of  cloud, 


34G  GOSPEL  ACCORDING   TO  CHAP.  X. 

Chrys.  and  fire.  Chrys.  Shepherds  always  go  behind  their  sheep  ; 
lix  '•)  ^^^  ^^>  ^^  ^^^  contrary,  goes  before,  to  shew  that  He  would 
Auj;.  Tr.  lead  all  to  the  truth.  Aug.  And  who  is  this  that  goeth 
xiv.  c.  14.  |3gfQj.g  ^^Q  sheep,  but  He  who  being  raised  from  the  dead^ 
iiifra  '  dieth  no  more ;  and  who  said,  Father,  I  will  also  that  they, 
^^'  ^*"       whom  Thou  hast  given  Me,  be  with  Me  where  I  am  ? 

And  the  shecp  follow  Him,  for  they  knoio  His  voice.     And 

a  stranger  will  they  not  follow,  but  will  flee  from  him  ;  for 

Chrys.       thcy  know  not  the  voice  of  strangers.     Chrys.  The  strangers 

^Hx'3       ^^^  Tlieudas,  and  Judas,  and   the  false  apostles,  who  carae 

after  Christ.    That  He  might  not  appear  one  of  this  nuraber, 

He  gives  raany  raarks  of  difference  between  Hira  and  them. 

First,  Christ  brought  raen  to   Hira  by  teaching  thera  out 

of  the    Scriptures ;    they  drew  raen   from   the   Scriptures. 

Secondly,   the  obedience  of  the   sheep  ;    for  men  believed 

on  Him,  not  only  during  His  life,  but  after  death  :    their 

followers  ceased,  as   soon  as  they  were  gone.     Theophyl. 

He  alludes  to  Antichrist,  who  shall  deceive  for  a  time,  but 

Aiig.  Tr.    lose  all  his  followers  when  he  dies.     Aug.  But  here  is  a  dif- 

xiv.  jo,      ficulty.     Sometiracs  thcy  who  are  not  sheep  hear  Christ'8 

ei  seq.  j  j  1 

voice;    for  Judas  heard,  who  was  a  wolf.     And  soraetimes 

the   sheep   hear   llira   not ;    for  they  who  crucified  Christ 

heard  not ;    yet  sorae  of  thera  wcre  His  sheep.     You  will 

say,  While  they  did  not  hear,  they  were  not  sheep;    tlie 

voice,  when  they  heard  it,  changed  thera  frora  wolves  to 

sheep,     Still  I  ara  disturbed  by  the  Lord's  rebuke  to  the 

Eztk.        shepherds  in  Ezekiel,  Neither  have  ye  brought  again  that 

^''  '^-        which  strayed.     He  calls  it  a  stray  sheep,  but  yet  a  sheep 

all  the  while ;  though,  if  it  strayed,  it  could  not  have  heard 

the  voice  of  the   Shepherd,   but   the  voice  of  a    stranger. 

2  Tim.       What  I  say  then  is  this ;    The  Lord  knoweth  them  that  are 

2    19.  . 

His.  He  knoweth  the  foreknown,  He  knoweth  the  pre- 
destinated.  They  are  the  sheep :  for  a  tirae  they  know  not 
themselves,  but  the  Shepherd  knows  them ;  for  many  sheep 
are  without  the  fold,  many  wolves  within.  He  speaks  then 
of  the  predestiuated.  And  now  the  difficulty  is  solved.  Tlie 
sheep  do  hear  the  Shepherd's  voice,  and  they  only.  When 
Matt.  10,  is  that?  It  is  when  that  voice  saith,  He  that  endureth  to  the 
end  shall  be  saved.  This  speech  His  owu  hear,  the  alieu 
hear  not. 


VER.  6 10.  ST.  JOHN.  347 

6.  This  parable  spake  Jesus  unto  them  :  but  they 
understood  not  what  things  they  were  which  He  spake 
unto  them. 

AuG.  Our  Lord  feedeth  by  plain  words,  exerciseth  by  ob-  ut  sup. 
scure.  For  when  two  persons,  one  godly,  the  other  ungodly, 
hear  the  words  of  the  Gospel,  and  they  happen  to  be  such 
that  neither  can  understand  them  ;  one  says,  What  He  saith 
is  true  and  good,  but  we  do  not  understand  it :  the  other 
says,  It  is  not  worth  attending  to.  The  forraer,  in  faith, 
knocks,  yea,  and,  if  he  continue  to  knock,  it  shall  be  opened 
unto  him.  The  latter  shall  hear  the  words  in  Isaiah,  If  ye 
will  not  believe,  surely  ye  shall  not  be  established '.  Isa.  7.  f). 

^  non  in- 

7.  Then  said  Jesus  unto  them  again,  Verily,  verily,  ^11^^"^ 
I  say  unto  you,  I  am  the  door  of  the  sheep.  u°an?buis 

8.  AU  that  ever  came  before  Me  are  thieves  and  Vuig. 
robbers :   but  the  sheep  did  not  hear  them. 

9.  I  am  the  door :  by  Me  if  any  man  enter  in,  he 
shall  be  saved,  and  shall  go  in  and  out,  and  find 
pasture. 

10.  The  thief  comcth  not,  but  for  to  steal,  and  to 
kill,  and  to  destroy  :  I  am  come  that  they  might  have 
life,  and  that  they  might  have  it  more  abundantly. 

Chrys.    Our  Lord,  to  waken  the  attention  of  the  Jews,  Chrys, 
unfolds  the  meaning  of  what  Ile  has  said;    Then  said  Jesus  y^^^  g' 
unto  them  again,  Verily,  verily,  I  say  unto  you,  I  am  the  door 
of  the  sheep.     Aug.  Lo,  the  very  door  which  He  had  shut  Aug.  Tr. 
up,  He  openeth ;  He  is  the  Door :  let  us  enter,  and  let  us  ^  ^"   ' 
euter  with  joy. 

All  that  ever  came  before   Me  are   thieves   and  robbers. 
CnRYS.  He  saith  not  this  of  the  Prophets,  as  the  heretics  ciirys. 
think,  but  of  Theudas,  and  Judas,  and  other  agitators.     So  ,^"'"' 

'  _  _  '  '  °  lix.  3. 

He  adds  in  praise  of  the  sheep,  The  sheep  heard  them  not ; 
but  Ile  no  where  praises  those  who  disobeyed  the  prophets, 
but  condemns  them  severely.     Aug.   Uuderstand,  All  that  Aupr.  Tr. 
ever  Cc.ne  at  variance  with  Me.     The  Prophets  were  not  at  "^ "'  ^* 
variance^  with  Him.     They  came  w^ith  Ilim,  who  came  with  -praeter 


348  GOSPEL   ACCORDING   TC  CHAP.  X. 

the  Word  of  God,  vvho  spake  the  truth.  He,  the  Word,  the 
Truth,  sent  heralds  before  Him,  but  the  hearts  of  those 
whom  He  sent  were  His  own.  They  came  with  Hira,  inas- 
much  as  He  is  always,  though  He  assuraed  the  flesh  in  time : 
In  the  beginning  tcas  the  Word,  His  humble  advent  in  the 
flesh  was  preceded  by  just  men,  who  believed  on  Him  as 
about  to  come,  as  we  believe  ou  Him  corae.  The  times  are 
different,  the  faith  is  the  same.  Our  faith  knitteth  together 
both  those  who  beKeved  that  He  was  about  to  come,  and 
those  who  beheve  that  He  has  come.  AU  that  ever  came 
at  variance  with  Him  were  thieves  and  robbers ;  i.  e.  they 
came  to  steal  and  to  kill ;  but  the  sheep  did  not  hear  them. 
They  had  not  Christ's  voice;  but  vvere  wanderers,  dreamers, 
deceivers.  "Why  He  is  the  Door,  He  next  explains,  /  am  the 
Door ;  by  Me  if  any  man  enter  in  he  shail  be  saved.  Al- 
cuiN.  As  if  to  say,  The  sheep  hear  not  them,  but  Me  they 
hear;  for  I  am  the  Door,  and  whoever  cnteretli  by  Me  not 
falsely  but  in  siucerity,  shall  by  perseverance  be  saved. 
Theopiiyl,  The  door  admits  the  shecp  into  the  pasture; 
And  shall  go  in  and  out,  and  Jind  pasture.  What  is  this 
pasture,  but  the  happiness  to  come,  the  rest  to  which  our 

Anp:.  Tr.    Lord  brings  us?     Aug.  What  is  this,  shall  go  i7i  and  out  ? 

■  To  enter  into  the  Church  by  Christ  the  Door,  is  a  very  good 

thing,  but  to  go  out  of  the  Church  is  not.     Going  in  must 

refer  to  inward  cogitation  ;  going  out  to  outward  action ;  as 

rs.103,24.  in  the  Psalm,  Man  goeth  forth  to  his  work.     Theophyl.  Or, 

Colos.  3.  to  go  in  is  to  watch  over  the  inner  man ;  to  go  out,  to  mor- 
tify  the  outward  man,  i.e.  our  members  which  are  upon  the 
earth.     He  that  doth  this  shall  find  pasture  in  the  life  to 

ciirys.       come.     Chuys.  Or,  He  refers  to  the  Apostles  who  went  in 

?ix  "3  ^'^^  ^^*"  ^^°^^b'  i  ^OJ^  they  became  the  raasters  of  the  world, 
none  could  turn  them  out  of  their  kingdom,  and  they  found 

Aug.  Tr.    pasture.     Aug.  Dut  He  Himself  exphuus  it  more  satisfac- 

xiv.  \o.  torily  to  me  in  what  follows  :  The  thief  cometh  not,  but  for  to 
steal,  and  for  to  Jdll :  I  am  come  that  they  might  have  life, 
and  that  they  might  have  it  more  abundantly.  By  going  in 
they  have  life ;    i.  e.  by  faith,  which  worketh  by  love ;    by 

'vivit        which  faith  they  go  into  the  fold.     The  just  liveth^  by  faith. 

Heb^  10     "^^^  ^^  going  out  they  will  have  it  nwre  abundantly :  i.  e. 

38.  when  true  believers  die,  they  have  life  more  abundantly, 


VER.  11 13.  ST.  JOHN.  349 

even  a  life  which  never  ends.     Though  in  this  fold  there  is 
not  wanting  pasture,  then  they  will  find   pasture,  such  as 
will  satisfy  them.     To-day  shalt  thou  be  tvith  Me  in  paradise.  Lake  23, 
Greg.  Shall  go  in,  i. e.  to  faith :  shall  go  out,  i.e.  to  siglit :  ^-^' 
and  find  pasture,  i.e.  in  eternal  fulness.     Alcuin.   The  ^//«V/super 
cometh  not  hut  for  to  steal,  and  to  kill.     As  if  He  said,  And  Hom!  xiii. 
well  may  the  sheep  not  hcar  the  voice  of  the  thief ;  for  he 
cometh  not  but  for  to  steal :    he  usurpeth  another's  ofiice, 
forming  his  followers  not  on  Christ's  preccpts,  but  on  his 
own.     And  therefore  it  follows,  and  to  kill,  i.e.  by  drawing 
them  from  the  faith;   and  to  destroy,  i.e.  by  their  eternal 
damnation.     CaRYS.   The  thief  cometh  not  hut  for  to  steal,  Chrys. 
and  to  kill,  and  io  destroy ;  this  was  literally  fulfiiled  in  the  ,j^"J' 
case  of  those  movers  of  scdition  %  whose  followers  were  ncarly 
all  destroyed  ;  deprived  by  the  thief  even  of  this  present  lifc. 
But  came,  Ile  saitli,  for  the  salvation  of  the  sheep;   That 
they    might    have    li/e,    and   that    they  might    have   it    more 
ahundantiy,  in  thc  kingdom  of  heaven.      Tliis  is  thc  tliird 
mark  of  difl^erencc  bctwecn  Ilimself,  and  the  false  prophcts. 
Theophyl.  Mystically,  tlic  thief  is  the  devil,  stcals  by  wicked 
thoughts,  kills  by  the  asscut  of  the  niind  to  tliem,  aud  de- 
stroys  by  acts. 

1 1 .  I  am  the  good  sbepherd  :  thc  good  shephcrd 
giveth  his  life  for  the  shecp. 

12.  But  he  that  is  an  hireHng,  and  not  thc  shep- 
hcrd,  whose  own  the  sheep  are  not,  seeth  the  wolf 
coming,  and  leaveth  the  shecp,  and  ficcth  :  and  the 
vvolf  eatcheth  them,  and  scaltcrcth  tlic  shcep. 

13.  The  hireling  flecth,  beeause  he  is  an  hireUng, 
and  careth  not  for  the  sheep. 

AuG.  Our  Lord  has  acquainted  us  with  two  things  which  Aug.  Tr. 
were  obscure  before ;  first,  tliat  Ile  is  the  Door ;  and  now 
again,  that  Hc  is  the  Shcphcrd  :  /  am  the  good  Shepherd. 
Above  Ile  said  that  the  shepherd  entered  by  the  door.  If  c.  xlvii,  1. 
Ile  is  the  Door,  how  doth  Ile  enter  by  Ilimself  ?  Just  as 
Ile  knows  the  Fatbcr  by  Ilimself,  and  we  by  Ilim ;  so  Ile 
entcrs  into  the  fold  by  Ilimsclf,  and  we  by  Ilim.     We  enter 

"  Tlieudcis,  Judas,  ineiitioncd  above. 


350  GOSPEL    ACCORDING   TO  CHAP.   X. 

by  the  door,  because  we  preacli  Christ ;  Christ  preaches 
Himself.     A  light  shews  both  other  things,  aad  itself  too. 

Tr.  xliv.  5.  There  is  but  one  Shepherd.  For  though  the  rulers  of  the 
Church,  those  who  are  her  sons,  and  not  hirelings,  are  shep- 

Tr.xlvii.3.  hcrds,  thcy  are  all  members  of  that  one  Shepherd.  His  office 
of  Shepherd  He  had  permitted  His  members  to  bear.  Peter 
is  a  shepherd,  and  all  the  other  Apostles :  all  good  Bishops 
are  shepherds.  But  none  of  us  calleth  himself  the  door. 
He  could  not  have  added  good,  if  there  were  not  bad  shep- 
herds  as  well.     Tliey  are  thieves  and  robbers ;   or  at  least 

forma        mercenaries.     Greg.  And  He  adds  what  that  goodness  is, 

Gtcs.  '^    ^^^  ^^^"  iniitation :    The  good  Shepherd  giveth  His   life  for 

Hom.  xiv.  the  sheep.  He  did  what  He  bade,  He  set  the  example  of 
what  He  comraanded :  He  laid  down  His  life  for  the  sheep, 
that  He  raight  convert  His  body  and  blood  in  our  Sacra- 
ment,  and  feed  with  His  flesh  the  sheep  He  had  redeeraed. 
A  path  is  shewn  us  wherein  to  walk,  dcspisiug  death ;  a  starap 
is  applied  to  us,  and  we  raust  submit  to  the  impression. 
Our  first  duty  is  to  spend  our  outward  possessions  upon  the 
sheep ;  our  hist,  if  it  be  necessary,  is  to  sacrifice  our  life  for 
the  sarae  sheep.     Whoso  dotli  not  give  his  substance  to  the 

Aii^.  Tr.  sheep,  how  can  he  lay  dovvn  his  life  for  thera  ?  Aug.  Christ 
was  not  the  only  one  who  did  this.  And  yet  if  they  who 
did  it  are  raembers  of  Him,  one  aud  the  same  Christ  did  it 
always.     He  was  able  to  do  it  without  thera  ;  they  were  not 

Au?.         without  Him.     Aug.    All  these  however  were  good  sheu- 

de  Verb.  . 

Dom.    *    herds,  not  because  they  shed  their  blood,  but  because  they 

Serm.  1.  ^[^  [^  foj.  ^j^g  shecp.  For  they  shed  it  not  in  pride,  but  in 
love.  Should  any  among  the  heretics  sufi^er  trouble  in  con- 
sequence  of  their  errors  and  iniquities,  they  forthwith  boast 
of  their  martyrdom  ;  that  they  may  be  the  better  able  to  steal 
under  so  fair  a  cloak  :  for  they  are  in  reality  wolves.  But  not 
all  who  give  their  bodies  to  be  burned,  are  to  be  thought  to 
shed  their  blood  for  the  sheep  ;  rather  against  the  sheep ;  for 

lCor.13,3.  the  Apostle  saith,  Though  I  give  my  body  to  be  burned,  and 
have  not  charity,  it  profiteth  me  nothing.     Aud  how  hath  he 

convictus  even  the  smallest  charity,  who  does  not  love  connexion  with 
Christians?  to  coramand  which,  our  Lord  did  not  raention 

Chrys.       mauy  shepherds,  but  one,  /  flA/i /Ae  oooof /S/jewAer^.     Chrys. 

Ix.  5.         Our  Lord  shews  here  that  He  did  not  undergo  His  passiou 


VER.    11 — 13.  ST.  JOHN,  351 

uuwillingly ;  but  for  the  salvatioa  of  the  world.     Ile  then 
gives  the  difFerence  between  the  shepherd  and  the  hireling : 
But  he  that  is  an  Idreling,  and  not  the  shepherd,  whose  own 
the  sheep  are  not,  seeth  the  wolf  coming,   and  leaveth   the 
sheej),  and  fleeth.     Greg.  Some  there  are  who  love  earthly  Gre». 
possessions   more   thau   the  sheep,  and  do  not  deserve  the  j,]"™' '" 
name  of  a  shepherd.     Ile  who  feeds  the  Lord's  flock  for  the  xiv. 
sake  of  temporal  hire,  and  not  for  h)ve,  is  an  hirchng,  not 
a  shepherd.     An  hirehug  is  he  who  holds  the  place  of  shep- 
herd,  but  seeketh  not  the  gaiu  of  souls,  who  panteth  afler 
the  good  things  of  earth,  and  rejoiccs  iu  the  pride  of  station.  , 

AuG.   He  seeketh   therefore    in   the  Church,  not  God,  but  Ausr. 
something  else.     If  he  sought  God  he  would  be  chaste;  for  j)^,„„_ 
the  soul  hath  but  one  lawful  husband,  God.     Whoever  seek-  Senn.xlix 
eth  from  God   any  thing  beside  God,  seeketh  unchastely. 
GiiEG.  But   whcther  a  mau  be  a  shcphcrd   or  au  hirehng,  Greg;. 
cannot  be  told  for  certain,  e.xcept  in  a  time   of  triah     lu  pvang. 
tranquil  times,  the  hirehng  generally  staiids  watch  like  the  ^'v- 
shepherd.     But  when  the  wolf  comes,  then  every  one  shews 
with  what  spirit  he  stood  watch  over  the  flock.     Aug.  The  Aug. 
wolf  is  the  devil,  and  they  that  follow  him ;    accordiug  to  ^^^^^ 
Matthew,  Which  conie  to  you  in  sheep^s  clothing,  but  inwardly  Si nn.xiix, 
they  are  ravening  wolves.     Aug.   Lo,  the  wolf  hath  seized     ^  '*  '  ^" 
a  sheep  by  the  throat,  the  devil  hath  enticed  a  man  into  xivT  8. 
adultery.     Tlie  sinner  must  be  excoramunicated.     But  if  he 
is  excommunicatcd,  he  will  be  an  enemy,  lie  will  plot,  he 
will  do  as  much  harm  as  he  can.    Wherefore  thou  art  silent, 
thou  dost  uot  censure,  thou  hast  seen  the  wolf  coming,  and 
flcd.     Thy  body  has  stood,  thy  miud  has  fled.     For  as  juy 
is  relaxation,  sorrow  coutraction,  desire  a  reaching  forward 
of  the  mind ;  so  fear  is  the  flight  of  the  mind.     Greg.  Tiie  Greg. 
wolf  too  comcth  upon  the  shcep,  whenever  any  spoiler  aud  j^y"),' '" 
unjust  persou  oppresses  the  hurable  belicvers.     And  he  who  xiv. 
seems  to  be  shepherd,  but  leaves  the  sheep  and  flees,  is  he 
who  darcs  not  to  resist  liis  violence,  from  fear  of  dauger  to 
himself.     Ile  flees  not  by  changing  place,  but  by  withhold- 
ing   consolatiou   frora   his   flock.     The   hireling   is   inflanied 
with  no  zcal  against  this  injustice.     He  only  looks  to  out- 
ward  comforts,  and  overlouks  the  internal  suffcring  of  his 
flock.      Thc   hireliiig  Jlccth,   becaasc   he   is   an  hircling,   and 


352  GOSPEL    ACCORDING    TO  CHAP.  X. 

careth  notfor  the  sheep.     The  only  reason  that  the  hireling 

fleeth,  is  because  he  is  an  hireling ;  as  if  to  say,  He  cannot 

stand  at  the  approach  of  danger,  who  doth  not  love  the 

sheep  that  he  is  set  over,  but  seeketh  earthly  gain.     Such 

an  one  dares  not  face  danger,  for  fear  he  should  lose  what 

Auf;.  Tr.    hc  so  uiuch  loves.     AuG.   But  if  the  Apostles  were  shep- 

^  ^'"   '      herds,  not  hirelings,  why  did  they  flee  in  persecution  ?    And 

Matt.  10,    why  did  our  Lord  say,  fVheti  they  persecute  you  in  this  city, 

flee  ye  into  another  ?     Let  us  knock,  then  will  come  one, 

Aug.  ad     who  will  explain.     Aug.  A  servant  of  Christ,  and  minister 

Ep"clxxx.  ^^  ^^^  Word  and  Sacraments,  may  flee  from  city  to  city, 

when  he  is  specially  aimed  at  by  the  persecutors,  apart  from 

his  brethren;  so  that  his  flight  does  not  leave  the  Ciiurch 

destitute.     But  when  all,  i.  e.  Bishops,  Clerics,  and  Laics, 

are  in  danger  in  common,  let  uot  those  who  need  assistance 

be  deserted  by  those  who  should  give  it.     Let  all  flee  toge- 

ther  if  they  can,  to  some  place  of  security ;  but,  if  any  are 

obliged  to  stay,  let  them  not  be  forsaken  by  those  who  are 

bound  to  minister  to  their  spiritual   wants.     Then,  under 

pressiug  persecution,  may  Christ's  rainisters  flee  frora  the 

place  where  tliey  are,  when  none  of  Christ's  people  remain 

to  be  ministered  to,  or  when  that  ministry  may  be  fulfilled 

by  others  who  have  not  the  same  cause  for  flight.    But  wheu 

the  people  stay,  and  the  ministers  flee,  and  the  miuistry 

ceases,  what  is  this  but  a  damnable  flight  of  hirelings,  who 

Au^.Tr.    care  not  for  the  sheep?     Aug.   Ou  the  good  side  are  the 

door,  the  porter,  the  shepherd,  and  the  sheep ;  on  the  bad, 

Aug.         the  thieves,  the  robbers,  the  hirelings,  the  wolf.     Aug.  We 

de  Verb.  ° 

Dom.        raust  love  the  shepherd,  beware  of  the  wolf,  tolerate  the 

s.  xhx.      hirehng.     For  the  hireling  is  useful  so  long  as  he  sees  not 

the  wolf,  the  thief,  and  the  robber.     When  he  sees  them,  he 

Aug,  Tr.    flees.     AuG.  Indeed  he  would  not  be  an  hireling,  did  he  not 

^^  g'  *      receive  wages  from  the  hirer.     Sons  wait  patiently  for  the 

eternal  inheritance  of  their  father ;  the  hirelir.g  looks  eagerly 

for  the  temporal  wages  from  his  hirer ;  and  yet  the  tongues 

of  both  speak  abroad  the  glory  of  Christ.      The   hireling 

hurteth,  in  that  he  doeth  wrong,  not  in  that  he  speaketh 

rigiit:   the  grape   bunch  hangeth   amid  thorns;    pluck  tlie 

grape,  avoid  tlie  thorn.    Many  that  seek  temporal  advantages 

in  the  Church,  preach  Christ,  and  through   them   Christ's 


VER.  14 — 21,  ST.  JonN,  353 

voice  is  heard ;  and  the  sheep  follow  not  the  hireling,  but 
the  voice  of  the  Shepherd  heai  i  through  the  hireling. 

14.  I  am  the  good  shepherd,  and  know  My  sheep, 
and  am  knovvn  of  Mine. 

15.  As  the  Father  knoweth  Me,  even  so  know  I  the 
Father  :   and  I  lay  down  My  life  for  the  sheep. 

16.  And  other  sheep  I  have,  which  are  not  of  this 
fold  :  them  also  I  must  bring,  and  they  shall  hear 
My  voice ;  and  there  shall  be  one  fold,  and  one 
shepherd. 

1 7.  Therefore  doth  My  Father  love  Me,  because 
I  lay  down  My  life,  that  I  might  take  it  again. 

18.  No  man  taketh  it  from  Me,  but  I  lay  it  down 
of  Myself.  I  liave  power  to  lay  it  down,  and  I  have 
power  to  take  it  again.  This  commandiiient  have 
I  received  of  My  Father. 

19.  There  was  a  division  therefore  again  among  the 
Jews  for  these  sayings. 

20.  And  many  of  them  said,  He  hath  a  devil,  and 
is  mad  ;  why  hear  ye  Him  ? 

21.  Others  said,  These  are  not  the  words  of  him 
that  hath  a  dcviL  Can  a  dcvil  o])en  the  eyes  of  the 
blind  ? 


CiiRYs,  Two  evil  persons  have  been  mentioned,  one  that  ciirys. 

Ilom, 
Ix.  1. 


kills,  and  robs  the  sheep,  another  that  doth  not  hinder :  the      '"' 


one  standing  for  those  movers  of  seditions  ;  the  other  for  the 
rulers  of  the  Jevvs,  vvho  did  not  take  care  of  the  shecp  com- 
mitted  to  them.  Christ  distinguishes  Himself  from  both  ; 
from  the  one  who  came  to  do  hurt  bj  saving,  /  am  come  that 
they  might  have  Ufe ;  from  those  who  overlook  the  rapine  of 
the  wolves,  by  saying  that  He  giveth  His  hfe  for  the  sheep. 
Wherefore  He  saith  again,  as  He  said  before,  I  am  the  good 
Shepherd.  And  as  He  had  said  above  that  the  sheep  heard 
the  voice  of  the  Shepherd  and  followed  Him,  that  no  one 
might  have  occasion  to  ask,  What  sayest  Thou  then  of  those 
that  believe  not  ?    He  adds,  And  I  knoiv  My  sheep,  and  am 

VOL.  IV.  A  a 


354  GOSPEL   ACCORDING    TO  CHAP.  X. 

Rom.        known  of  Mine,     As  Paul  too  saitli,  God  hath  not  cast  away 

11,  12.       His  people,  whom  He  forekneiv.     Gkeg.  As  if  He  saiJ,  I  love 

Hom'  in    ^^J  slieep,  and  they  love  and  follow  Me.     For  he  who  loves 

Evang.      jjq{;  ^ijg  truth,  is  as  vet  very  far  from  knowinoj  it.     Theo- 

PHYL.  Ilence  the  difFerence  of  the  hireling  and  the  Shepherd. 

The  hireling  does  not  know  his  sheep,  because  he  sees  thera 

so  little.     The  Shepherd  knows  Ilis  sheep,  because  He  is  so 

Chrys.       attractive  to  them.      Chrys.    Then  that  thou  mayest   not 

lx°T         attribute  to  the  Shepherd  and  the  sheep  the  sarae  measure 

of  knowledge,  Ile  adds,  As  the  Father  knowcth  Me,  even  so 

know  I  the  Father :   i.  e.  I  know   Him  as  certainly  as  He 

knoweth  Me.     This  then  is  a  case  of  like  knowledge,  the 

Luke  10,    other  is  not;  as  He  saith,  No  man  knoiveth  wlio  the  Son  is, 

2^*  but  the  Father.     Greg.    And  I  lay  down  My  life  for  My 

Hom.  in     sheep.    As  if  to  saj',  This  is  why  I  know  My  Father,  and  ara 

Evang.      known  by  the  Fatlier,  because  I  hiy  dowa  My  life  for  My 

shecp ;  i.  e.  by  My  love  for  My  sheep,  I  shew  how  much 

Chrys.       I  lovc  My  Fathcr.     Chkys.  He  gives  it  too  as  a  proof  of 

Hom.         jjjg  authority.     In  the  same  way  the  Apostle  maintains  his 

own  commission  in  opposition  to  the  false  Apostles,  by  enu- 

merating  his  dangers  and  sufferings.     Theophyl.   For  the 

deceivers  did  not  expose  their  livcs  for  the  sheep,  but,  like 

infr.  18,  8.  hirelings,  descrtcd  their  followers.     Our  Lord,  on  the  other 

Greg.        hand,  protected  His  disciples  :  Let  these  go  their  way.    Greg. 

j^jy'"'        But  as  He  came  to  redeera  not  only  the  Jews,  but  the  Gen- 

tiles,  Ile  adds,  And  other  sheep  I  have,  which  are  not  of  this 

Aug.        fold.     AuG.  The  sheep  hitherto  spoken  of  are  those  of  the 

Dom^si   stock  of  Israel  according  to  the  flesh.    But  there  were  others 

of  the  stock  of  Israel,  according  to  faith,  Gentiles,  who  were 

as  yet  out  of  the  fold ;  predestinated,  but  not  yet  gathered 

together.     They  are  not  of  this  fold,  because  they  are  not  of 

the  race  of  Israel,  but  they  will  be  of  this  fold  :   Them  also 

Chrys.       /  niust  hrhig.     Chkys.  What  wonder  that  these  should  hear 

J^"'""        My  voice,  and  foUow  Me,  when  others  are  waiting  to  do  the 

sarae.     Both  these  flocks  are  dispersed,  and  without  shep- 

herds ;   for  it  follows,  And  they  shall  hear  My  voice.     And 

then  He  foretells  their  future  union  :  And  there  shall  be  one 

Greg.       fold  and  one  Shepherd.     Greg.   Of  two  flocks  He  maketh 

Evlno'.      ^^^   ^°^^'   uiiiting   the   Jews    and    Gentiles   in   His    faith. 

xiv.  Theophyl.   For  there  is  one  sign  of  baptism  for  all,  and  one 


VER,  14  —  21.  ST.  JOIIN.  355 

Shepherd,  even  the   "Word  of  God.      Let   the   Manichean 
niark  :    there  is  but  one  fold  aud  one   Shepherd   set  forth 
both  in  the  Old  and  New  Testaments.     Aug.    What  does  Aupr.  Tr. 
He  mean  then  when  He  savs,  /  ani  not  sent  but  unto  the  lost  "^/"'    " 

•  Mat.  15, 

sheep  of  the  house  of  Israel  ?    Only,  that  whereas  He  mani-  24. 
festcd  Ilimself  personally  to  the  Jews,  Ile  did  not  go  Him- 
self  to  the  Gentilcs,  but  sent  others.    Chrys.  The  word  must  Chrys. 
here  {I  must  bring)  does  not  signify  necessity,  but  only  that  j^"'"' 
the  thing  woukl  take  place.     Therefore  doth  ATi/  Father  love 
Me,  because  I  lay  down  My  life,  that  I  might  take  it  again. 
They  had  called  Ilim  an  alien  from  His  Father.     Aug.  i.  e.  Au?.  Tr. 
Eecause  I  die,  to  rise  again.     Tliere  is  great  force  in,  /  lay  ^  ^"' 
down.    Let  not  the  Jews,  Ile  says,  boast ;  rage  they  may,  but 
if  I  should  not  choose  to  lay  down  My  life,  what  will  they  do 
by  raging?     Theophyl.   Tlie  Father  does  not  bestow  Ilis 
love  on  the  Son  as  a  reward  for  the  death  He  suifered  in 
our  behalf ;  but  He  loves  Him,  as  beholding  in  the  Begotten 
Ilis  own  essence,  whence  proceeded  such  love  for  mankind. 
Chrys.    Or   Ile   says,    in    condcscension   to   our    weakness,  Clirys. 
Though  there  were  nothing  else  which  made  Me  love  you,  j^^"^ 
this  would,  that  ye  are  so  loved  by  My  Father,  that,  by 
dying  for  you,  I  shall  win  Ilis  love.     Not  that  Ile  was  not 
loved  by  the  Fathcr  before,  or  that  we  are  the  cause  of  such 
love.     For  the  same  purpose  He  shews  that  He  does  not 
come  to  Ilis  Passion  unwilHngly  :   No  man  taketh  it  from 
Me,  but  Ilay  it  down  of  Mysclf     Aug.  "Wlierein  Ile  shewed  Aug. 
that  His  natural  death  was  not  the  consequence  of  sin  in  Trjn^c. 
Him,  but  of  Ilis  own  simple  will,  which  was  the  why,  the  xxxviii. 
when,  and  the  how  :  /  Jtave  power  to  lay  it  cloion.     Chrys.  chrys. 
As  they  had  often  plotted  to  kill  Hira,  He  tells  them  their  j'^"'^* 
efforts  will  be  useless,  unlcss  Ile  is  willing.     I  have  such 
power  over  My  own  Ufe,  that  no  one  can  take  it  from  Me, 
against  My  will.     This  is  not  true  of  men.     We  have  not  the 
power  of  laying  down  our  own  Hves,  except  wc  put  ourselves 
to  death.     Our  Lord  alone  has  this  power.     Aud  this  being 
true,  it  is  true  also  that   He  can  take  it  again  when  He 
pleases :   And  I  have  power  to  take  it  again :   which  words 
declare  beyond  a  doubt  a  resurrection.    That  they  might  not 
think  His  death  a  sign    that  God  had  forsaken  Him   Ile 
adds,  This  commandment  have  I  received  from  My  Father ; 

A  a  2 


356  GOSPEL   ACCORDING   TO  CHAP.  X. 

i.  e.  to  lay  down  My  life,  and  take  it  again.  By  which  we 
must  not  understand  that  He  first  waited  to  hear  this  com- 
mandment,  and  had  to  learn  His  work ;  He  only  shews  that 
that  work  which  He  voluntarily  undertook,  was  not  against 
the  Father's  wiU.  Theophyl.  He  only  means  His  perfect 
as:reetnent  with  His  Father.  Alcuin.  For  the  Word  doth 
not  receive  a  command  by  word,  but  containeth  in  Himself 
all  the  Father's  commandments.  When  the  Son  is  said  to 
receive  what  He  possesseth  of  Himself  His  power  is  not 
lessened,  but  only  His  generation  declared.  The  Father 
gave  the  Son  every  thing  in  begetting  Him.  He  begat  Him 
perfect.  Theophyl.  After  declaring  Himself  the  Master  of 
His  own  Hfe  and  death,  which  was  a  lofty  assumption,  He 
makes  a  more  humble  confession  ;  thus  wonderfully  uniting 
both  characters ;  shewing  that  He  was  neither  inferior  to  or 
a  slave  of  the  Father  on  the  one  hand,  nor  an  antagonist  on 
Ausr.  Tr.  the  other;  but  of  the  same  power  and  wilh  Aug.  How  doth 
our  Lord  lay  down  His  own  life  ?  Christ  is  the  Word,  and 
maUj  i.  e.  in  soul  and  body.  Doth  the  Word  lay  down  His 
life,  and  take  it  again  ?  or  doth  the  human  soul,  or  doth 
the  flesh  ?  If  it  was  the  Word  of  God  that  laid  down  His 
^vxii,  soul  ^  and  took  it  again,  that  soul  was  at  one  time  separated 
from  the  Word.  But,  though  death  separated  the  soul  and 
body,  death  could  not  separate  the  word  and  the  soul.  It  is 
still  more  absurd  to  say  that  the  soul  laid  down  itself;  if  it 
could  not  be  separated  from  the  Word,  how  could  it  be  from 
itself  ?  The  flesh  therefore  layeth  down  its  life  and  taketh  it 
again,  not  by  its  own  power,  but  by  the  power  of  the  Word 
which  dwelleth  in  it.  This  refutes  the  Apolhnarians,  who 
say  that  Christ  had  not  a  human,  rational  soul.  Alcuin. 
But  the  light  shined  in  darkness,  and  the  darkness  compre- 
hended  it  not.  There  was  a  division  among  ihe  Jews  for 
these  sayings.  And  many  of  them  said,  He  hath  a  devil,  and 
Chrys.  is  mad.  Chkys.  Because  He  spoke  as  one  greater  than  man, 
Ix.  3.  they  said  He  had  a  devil.  But  that  He  had  not  a  devil, 
others  proved  from  His  works :  Others  said,  These  are  not 
the  vjords  of  him  that  hath  a  devil.  Can  a  devil  open  the  eyes 
of  the  blind  ?  As  if  to  say,  Not  even  the  words  themselves 
are  those  of  one  that  hath  a  devil ;  but  if  the  M'ords  do  not 
convince  you,  be  persuaded  by  the  works.     Our  Lord  having 


life, 


VER.  22 — 30.  ST.  JOHN.  357 

already  given  proof  who  He  was  by  His  works,  was  silent. 
They  were  unworthy  of  an  answer.  Indeed,  as  they  dis- 
agreed  araongst  theraselves,  an  answer  was  unnecessary. 
Their  opposition  only  brought  out,  for  our  iraitation,  our 
Lord's  geutleness,  and  long  suffering.  Alcuin.  We  have 
heard  of  the  patience  of  God,  and  of  salvation  preached 
araid  revilings.  They  obstiuately  preferred  tempting  Him 
to  obeying  Him. 

22.  And  it  was  at  Jerusalem  the  feast  of  the  dedi- 
cation,  and  it  was  winter. 

23.  And  Jesus  walked  in  the  temple  in  Solomon's 
porch. 

24.  Then  came  the  Jews  round  about  Him,  and  said 
unto  Him,  How  long  dost  Thou  make  us  to  doubt  ? 
If  Thou  be  the  Christ,  tell  us  plainly. 

25.  Jesus  answered  them,  I  told  you,  and  ye  be- 
lieved  not :  the  w^orks  that  I  do  in  j\Iy  Father's  name, 
they  bear  witness  of  Me. 

26.  But  ye  believe  not,  because  ye  are  not  of  j\Iy 
sheep,  as  I  said  unto  you. 

27.  My  sheep  hear  My  voice,  and  I  know  them, 
and  they  follow  IVIe. 

28.  And  1  give  unto  them  eternal  life ;  and  they 
shall  never  perish,  neither  shall  any  man  pluck  them 
out  of  My  hand. 

29.  My  Father,  which  gave  them  ]\Ie,  is  greater 
than  all ;  and  no  man  is  able  to  pluck  them  out  of 
My  Father's  hand. 

30.  I  and  My  Father  are  one. 

AuG.  And  it  was  at  Jerusalem  the  feast  of  the  dedication.  Ausr.  Tr. 
Encsenia  is  the  feast  of  the  dedication  of  the  temple;  from  ^^^'"'  -^- 
the  Greek  word  Kaivov,  signifying  new.     The  dedication  of 
anything  new  was  called  encsenia.     Chrys.  It  was  the  feast  Chrys. 
of  the  dedication  of  the  temple,  after  the  return  from  the  j  |"'j' 
Babylonish   captivity.     Alcuin.    Or,   it   was  in   memory  of 
the  dedication   uuder   Judas   Maccabeus.     The    first    dcdi- 


358 


GOSPEL   ACCORDING   TO 


CHAP.  X. 


Gre^. 
i.  Mor. 
c.  11. 

Chrys. 
Hoin. 
Ixi.  1. 

iirixoo- 


Tri  rrKfnrj 
avTov 


Ancr.  Tr. 
xlviii.  3. 


rhrys. 
Iloin.  Ixi. 


*  irap^ricria 
openly 
'before  all 
5  V.  toUis 
aipus 


cation  was  that  of  Solomon  in  the  autumn ;  the  second  that 
of  Zorobabel,  aud  the  priest  Jesus  in  the  spring.  This  was 
in  winter  time.  Bede.  Judas  Maccabeus  instituted  an  an- 
nual  comraemoration  of  this  dedication.  Theophyl.  The 
Evangelist  mentions  the  time  of  winter,  to  shew  that  it  «vas 
near  His  passion.  He  suffered  in  the  following  spring ;  for 
which  reason  He  took  up  His  abode  at  Jerusalem.  Greg. 
Or  because  the  season  of  cold  was  in  keeping  with  the  cold 
malicious  hearts  of  the  Jews.  Chrys.  Christ  was  present 
with  rauch  zeal  at  this  feast,  and  thenceforth  stayed  '  in 
Judsea  ;  His  passion  being  now  at  hand.  And  Jesus  walked 
in  the  temple  in  Solomon's  porch.  Alcuin.  It  is  called  Solo- 
raon's  porch,  bccause  Soloraon  went  to  pray  there.  The 
porches  of  a  temple  are  usually  named  after  the  teraple.  If 
the  Son  of  God  walked  in  a  teraple  where  the  flesh  of  brute 
aniraals  was  offered  up,  how  much  raore  will  He  dehght  to 
visit  our  house  of  prayer,  in  whicli  Ilis  own  flesh  and  blood 
are  consecrated  ?  Theophyl.  Be  thou  also  careful,  in  the 
winter  time,  i.e.  while  yet  in  this  stormy  wicked  world,  to 
celcbrate  the  dedication  of  thy  spiritual  temple,  by  ever 
renewing  thyself,  cver  rising  upward  in  heart.  Then  will 
Jesus  be  present  with  thee  in  Soloraon's  porch,  and  give 
thee  safety  uuder  His  coveriug.  But  in  another  life  no  raan 
will  be  able  to  dedicate  Himself.  Aug.  The  Jews  cold  iu 
love,  buruing  in  their  malevolence,  approached  Him  not  to 
honour,  but  persecute.  Then  came  the  Jeivs  round  about 
Him,  and  said  unto  Him,  How  long  dost  Thou  make  us  to 
doubt  ?  Jf  Thou  be  the  Christ,  tell  us  pJainly.  They  did  not 
want  to  know  the  truth,  but  only  to  find  ground  of  accusa- 
tion.  Chrys.  Being  able  to  fiud  no  fault  with  His  works, 
they  try  to  catch  Him  iu  His  words.  And  mark  their  per- 
versity.  When  Hc  instructs  by  His  discourse,  they  say, 
What  sign  shewest  Thou  ?  When  He  deraonstrates  by  His 
works,  they  say,  If  Thou  be  the  Christ,  tell  us  plainly.  Either 
way  they  are  deterrained  to  oppose  Him.  There  is  great 
raahce  in  that  speech,  Tell  us  plainly.  He  had  sj^joken 
plainly  ',  when  up  at  the  feasts,  and  had  hid  nothing.  They 
preface  however  with  flattery :  How  long  dost  Thou  make 
us^  to  doubt  ?  as  if  they  were  anxious  to  know  the  truth, 
but  really  only  meaniug  to  provoke  Hira  to  say  somethiug 


I 


VER.  22—30  ST.  JOHN.  359 

that  they  might  lay  hold  of.     Alcuin.  They  accuse  Ilim  of 
keeping  their  minds  in  suspense   and  uucertainty,  who  had 
come  to  save  their  souls  ^.     Aug.  They  wanted  our  Lord  to  Au^.  Tr. 
say,  I  am  the  Christ.     Perliaps,  as  they  had  human  notions  ^  ^"'' 
of  the  Messiah,  having  failed  to  discern  His  diviuity  iu  the 
Prophets,  they  wanted  Christ  to  confess  Ilimself  the  ^Mcs- 
siah,  of  the  seed  of  David ;  that  they  might  accuse  Hira  of 
aspiring  to  the  regal  power.     Alcutx.    Aud  thus  they  ia- 
tended  to  give  Him  into  the  hands  of  the   Proconsul  for 
punishment,  as  an  usurper  against  the  eraperor.     Our  Lord 
so  managed  His  rcply  as  to  stop  the  mouths  of  Ilis  calum- 
niators,  open  those  of  the  bchevers  ;  and  to  those  wlio  en- 
quired  of  Him  as  a  man,  reveal  the  mysteries  of  His  divinity: 
Jesus  ansivered  them,  I  told  you,  and  ye  belicved  not :   the 
works  tliat  I  do  in  My  Father's  name,  they  bear  witness  of 
Me.     Chhys.  He  reproves  their  raalice,  for  pretending  that  Chrys. 
a  single  word  would  convince  them,  whom  so  many  words  ]j^'j*  2*. 
had  not.     If  you  do  not  believe  ^ly  works,  He  says,  how 
will  you  belicve  My  words?    And  Ile  adds  why  they  do  not 
believe  :  But  ye  believe  not,  because  ye  are  not  of  j\[y  sJieep. 
AuG.  He  saw  that  they  wcre  persons  prcdestinated  to  eterual  Ansr.  Tr. 
dcath,  and  not  those  for  whom  He  had  bought  eternal  life,  ^'^'"•^•' 
at  the  pricc  of  Ilis  blood,     The  sheep  believe,  and  follow  the 
Sliephcrd.     TuEOPvnL.    After  Ile   had  said,  Ye  are  not  of 
My  shecj),  Ile  exhorts  them  to  bccome  such :  My  shecp  hear 
My  voice.     Alcuin.  i.e.  Obey  My  precepts  from  the  heart. 
Jnd  I  know  them,  and  thcy  foUow  Me,  here  by  walking  iu 
gentleness  and  iunoccnce,  hcrcafter  by  enteriug  the  joys  of 
eternal  life :  And  I  give  unto  thcm  eternal  life.     Aug.  This  Aug.  Tr. 
is  the  pasture  of  which  Ile   spoke  before :  Jnd  shall  find  ^  ^^^^'  '^' 
pasturc.     Eternal  life  is  callcd  a  goodly  pasture :  the  grass 
thereof  withereth  not,  all  is  spread  with  verdure.     But  these 
cavillers  thought  ouly  of  this  present  life.     And  they  shall  oh  ^i,) 
not  perish  etcrnally  ;  as  if  to  say,  Ye  shall  pcrish  eterually,  '^xwTa.i. 
bccause  ye  are  not  of  My  sheep.     Tiieopuyl.  But  how  tiieu  «'/  ^^" 
did  Judas  perish  ?  Because  he  did  not  continue  to  tlie  eud. 
Cluist  speaks  of  tliem  who  persevere.     If  any  sheep  is  scpa- 

^  Alc.  literallj',  Clirist  did  not  come      temptin.G;     Cljrist,    not     believing     Ie 
to  make  tliem  doubt,  but  to  give  thein       Him. 
life  :   they  made  lliemselves  to  doubt, 


atojfa 


360  GOSPEL    ACCORDING   TO  CHAP.  X. 

rated  from  the  flock,  and  wanders  from  the  Shepherd,  it 
Aug.  Tr.    incurs  danger  immediately.     Aug.  And  He  adds  why  they 

do  not  perish  :  Neither  shall  any  man  pluck  them  out  of  My 
2  Tim.       hand.     Of  those  sheep  of  which  it  is  said,  The  Lord  knoweth 

2    19 

'     ■        them  that  are  Ilis,  the  wolf  robbeth  uone,  the  thief  taketh 

none,  the  robber  killeth  none.     Christ  is  confident  of  their 

Hilar.        safcty  ;  and  He  knows  what  He  gave  up  for  them.     Hilary. 

de  Trin.  ...  i         <>  •  -it-  i  i 

vii.  c.  22.  This  is  the  speech  oi  conscious  power.  let  to  shew,  that 
though  of  the  Divine  nature  He  hath  His  nativity  from  God, 
He  adds,  My  Father  ivhich  gave  Me  them,  is  greater  than 
all.  He  does  not  conceal  His  birth  from  the  Father,  but 
proclaims  it.  For  that  which  He  received  from  the  Father, 
He  received  in  that  He  was  born  from  Him.  He  received 
it    in   the   birth  itself,   not  aftcr  it ;   though  He   was  born 

Au^.  Tr.    when  He  received  it.     Aug.  The  Son,  born  from  everlasting 

^  ^^  ^'  of  the  Father,  God  from  God,  has  not  equality  with  the 
Father  by  growth,  but  by  birth.  This  is  that  greater  than 
all  which  the  Father  gave  Him*';  viz.  to  be  His  Word,  to 
be  His  Ouly-Begotten  Son,  to  be  the  brightness  of  His 
light.  Wherefoi'e  no  man  taketh  His  shcep  out  of  His 
hand,  any  more  than  from  His  Father's  hand  :  And  no  man 
is  able  to  pluck  them  out  of  My  Father's  hand.  If  by  hand 
we  understand  power,  the  power  of  the  Father  and  the  Son 
is  one,  even  as  Their  divinity  is  one.  If  we  understand  the 
Sou,  the  Son  is  the  hand  of  the  Father,  not  in  a  bodily 
seuse,  as  if  God  the  Father  had  limbs,  but  as  being  He  by 
Whom  all  things  were  made.  Men  often  call  other  men 
hands,  when  they  make  use  of  them  for  any  purpose.  And 
sQmetimes  a  man's  work  is  itself  called  his  hand,  because 
made  by  his  haud ;  as  when  a  man  is  said  to  know  his  own 
hand,  when  he  recognises  his  own  handwriting.  In  this 
place,  however,  hand  signifies  power.  If  we  take  it  for  Son, 
we  shall  be  in  danger  of  imagining  that  if  the  Father  has 
a  haud,  and  that  hand  is  His  Son,  the  Son  must  have  a  Son 

Hilar.  vii.  too.     HiLARY.  Tlie  haiid  of  thc  Son  is  spoken  of  as  the 

de  Trin 

c^  22.        hand  of  the  Father,  to  let  thee  see,  by  a  bodily  repr^stn- 

tation,  that  both  have  the  same  nature,  that  the  nature  and 

Chrys.       virtue  of  the  Father  is  in  the  Son  also.     Ciirys.  Then  that 

Honi.  Ixi. 

'  Pater  meus  quod  dedit  mihi  majus  omiiibus  est.  V. 


I 


VER.  31 — 38.  ST.  JOHN.  361 

thou  mayest  not  suppose  that  the  Father's  power  protects 
the  sheep,  while  He  is  Himself  too  weak  to  do  so,  He  adds, 
/  and  My  Father  are  one.     Aug.   Mark  both  those  words,  Aug.  Tr. 
one   and  are,  and   thou  wilt   be  delivered  frora   Scylla  and  ^"''■'^^'- 
Charybdis.     la  that  He  says  one,  the  Arian,  in  ive  are  the  non  occ. 
Sabellian,  is  answered.      There  are  both  Father  and  Son. 
And  if  one,  then  there  is  no  difference  of  persons  between 
them.     AuG.  We   are   one.     What   He   is,   that  am  I,   in  Aug. 
respect  of  essence,  not  of  relation.     Hilary.    The  heretics,  j^^^'® 
since   they  cannot   gainsay   these   words,   endeavour  by   an  c.  2. 
impious  lie  to  explaiu  them  away.     They  raaintain  that  this  ^'.'.''''^ 
uiiity  is  unanimity  only ;  a  unity   of  will,   not  of  nature  ;  Trin. 
i.e.  that  the  two  are  one,  not  in  that  they  are  the  same,  '^'   ' 
but  in  that  they  will  the  same.     But  they  are  one,  not  by 
any  economy  merely  but  by  the  nativity  of  the  Son's  nature, 
since  there  is  no  falling  off  of  the  Father^s  divinity  in  be- 
getting  Him.     They  are  one  whilst  the  sheep  that  are  not 
plucked  out  of  the  Son's  hand,  are  not  plucked  out  of  the 
Father's  hand  :  whilst  in  Him  working,  the  Father  worketh  ; 
whilst  He  is  in  the  Father,  and  the  Father  in  Hira.     This 
unity,  not   creation    but   nativity,  not  will   but    power,  uot 
unanimity    but    nature    accompiisheth.      But  we   deny   not 
therefore   the   unanimity  of  the  Father   and    Son ;    for  the 
heretics,  bccause  we  refuse  to  admit  concord  in  the  place  of 
unity,  accuse    us   of   making   a   disagrcement   between    the 
Father  and  Son.     We  deny  not  unaniraity,  but  wc  pLice  it 
on  the  ground  of  unity.     The  Father  and  Sou  are  one  in 
respect  of  nature,  honour,  and  virtue :   and  tiie  sanie  nature 
cannot  will  different  things. 

31.  Theii  the  Jews  took  up  stoiies  again  to  stone 
Him. 

32.  Jesus  answered  them,  Many  good  works  have 
I  shewed  you  from  My  Father;  for  which  of  those 
works  do  ye  stone  ]\Ie  ? 

33.  The  Jews  answered  Him,  saying,  For  a  good 
work  we  stone  Thee  not ;  but  for  blasphemy ;  and 
because  that  Thou,  being  a  man,  makest  Thyself 
God. 


363  GOSPEL   ACCORDING    TO  CIIAP.  X. 

34.  Jesus  answered  them,  Is  it  not  written  in  your 
law,  I  said,  Ye  are  gods  ? 

35.  If  he  called  them  gods,  unto  whom  the  w^ord 
of  God  eame,  and  the  scripture  cannot  be  broken ; 

36.  Say  ye  of  Him,  Whom  the  Father  hath  sancti- 
fied,  and  sent  into  the  world,  Thou  biasphemest ;  be- 
cause  I  said,  I  am  the  Son  of  God  ? 

37.  If  I  do  not  the  works  of  My  Fatlier,  beUeve 
Me  not. 

38.  But  if  I  do,  though  ye  believe  not  Me,  beheve 
the  works  :  that  ye  may  know,  and  believe,  that  the 
Father  is  in  Me,  and  I  in  Ilim. 


Aug.Tr.        AuG.   At  this  speech,  I  and  My  Father  are  one,  the  Jews 

could  not  restrain  their  rage,  but  ran  to  take  up  stones,  after 

their  hardheartcd  way :    Then  the  Jews  took  up  stones  again 

Hilar.        to  stone  Him.     IIilaiiy.    The  heretics  now,  as  unbcheving 

.pj.j„  and  rebeUious  against  our  Lord  in  heaven,  shew  their  im- 

c.  23.         pious  hatred  by  the  stones,  i.e.  the  words  they  cast  at  Him; 

as  if  they  would  drag  Ilim  down  again  from  Ilis  throne  to 

the  cross,     Theophyl.   Our  Lord  remonstrates  with  them ; 

Many   good  worhs   have   I  sheived   you  from   My   Father, 

shewing   that    they    had    no   just    reason    for   their    anger, 

Alcuin.     Ileahug    of    the    sick,    teachiug,    miracles.      He 

shewed  them  of  the  Father,  because  lle  sought  His  Father^s 

glory  in  all  of  them.     For  which  of  these  loorks  do  ye  stone 

Me?     They  confess,  though  reluctantly,  the  benefit  they 

have  received  from  Him,  but  charge  Him  at  the  same  time 

with  blasphemy,  for  assertiug  His  equahty  with  the  Father ; 

For  a  good  work  we  stone  Thee  not,  but  for  blasphemy ;  and 

Aug,  Tr.    because  that  Thou,  being  a  man,  makest  Thyself  God.     Aug. 

This  is  their  auswer  to  the  speech,  I  and  My  Father  are  one. 

Lo,  the  Jews  uuderstood  what  the  Arians  understand  not. 

For  they  are  angry  for  this  very  reason,  that  they  could  not 

conccive  but  that  by  saying,  I  and  My  Father  are  one,  He 

Hiiar.        meaut   the  equahty  of  the  Father  and  the  Son.     Hilary, 

Tiin,         1'^^^  "Isw  saith,  Thou  being  a  man,  the  Arian,  Thou  being  a 

c-  '^3.        creature :    but  both  say,  Thou  makest    Thyself  God.      The 


VER.  31—38.  ST.  JOHN.  363 

Arian  supposes  a  God  of  a  new  and  different  substance,  a 

God  of  another  kiud,  or  not  a  God  at  all.     He  saitb,  Thou 

art  not  Son  by  birth,  Thou  art  not  God  of  truth;  Thou  art 

a  superior  creature.     Chhys.  Our  Lord  did  not  correct  the  Chrj-s. 

Jews,  as  if  they  misuuderstood  His  speech,  but  confinned  j^!"^' 

aud  defended  it,  in  the  very  sense  in  which  they  had  taken 

it.     Jesus  answered  them,  Is  it  not  ivritten  in  your  law,  Aug.  Au^.  Tr. 

i.e.  the  Law  given  to  you,  /  have  said,  Ye  are  Gods  ?     God  '"^  ^"'' 

saith  this  by  the  Prophet  in  the  Psalm.     Our  Lord  calls  all  Ps.  82,  6. 

those  Scriptures  the  Law  generally,  though  elsewhere  He 

spiritually   distinguishes   the   Law  from  the  Prophets.      On  Matt 

these  two  commandments  hang  all  the  Law  and  the  Prophets.     » *^* 

In  another  place  He  makes  a  threefokl  division  of  the  Scrip- 

tures ;  All  things  must  be  fuJfiUed  which  were  written  in  the  Luke 

Law  of  Moses,  and  in  the  Prophets,  and  in  the  Psalms  con-     ' 

ceryiing  Me.     Now  He  calls  the  Psalms  the  Law,  and  thus 

argues  from  thcm;    If  he  called  them  gods  unto  whom  the 

word  of  God  came,  and  the  scripture  cannot  be  broken,  say 

ye   of  Him  ivhom  the  Father  hath  sanctified,  and  sent  into 

the  world,  Thou  blasphemest,  because  I  said,  I  am  the  Son 

of  God?     HiLARY.  Before  proving  that  He  and  His  Father  iiilar. 

are  one,  He  answers  the  absurd  aud  foolish  charge  brouirht  l?:   ® 

against  Him,  that  He  being  raan  made  Hiniself  God.     When  c.  24. 

the  Law  applied  this  title  to  holy  raen,  and  the  indclible 

word  of  God  sanctioned  this  use  of  the   incommunicable 

narae,  it  could  not  be  a  crimc  in  Ilira,  even  though  He  wcre 

man,  to  raake  Hiraself  God.     The   Law  called  those  who 

were  mere  men,  gods ;  and  if  any  man  could  bear  the  name 

religiously,  aud  without  arrogance,  surely  that  man  could, 

who  was  sanctified  by  the  Father,  in  a  sense  in  which  none 

else  is  sanctified  to  the  Sonship  ;  as  the  blcssed  Paul  saith, 

Declared^  to  be  the  Son  of  God  loith power,  according  to  the  V^e- 

Spirit  of  holiness.     For  all  this  reply  refers  to  Himself  as  ^^g  y.  ' 

raan ;  the  Son  of  God  beinor  also  the  Son  of  man.     Aug.   Or  l^o'"* 
,         .        .  .  .  .  .       1,  4. 

sanctified,  i.e.  in  begetting,  gave  Hira  holiness,  begat  Him  ^ujj  ti, 

holy.     If  men  to  whora  the  word  of  God  came  were  called  ^'^''^- 

gods,  much  raore  the  Word  of  God  Himself  is  God.     If  men 

by  partaking  of  the  Word  of  God  were  made  gods,  rauch 

more  is  the  Word  of  which  they  partake,  God.     Theophyl. 

Or,  sanctified,  i.e.  sct  apart  to  be  sacrificed  for  the  workl ;  a 


364  GOSPEL    ACCORDING   TO  CHAP.  X. 

proof  that  He  was  God  in  a  higher  sense  than  the  rest.     To 

save  the  world  is  a  divine  work,  not  that  of  a  man  made 

Chrys.       divine  by  grace.     Chrys.  Or,  we  must  consider  this  a  speech 

^?'"'        of  humility,  made  to  couciliate  men.     After  it  He  leads  them 

to  higher  things ;  If  I  do  not  the  works  of  My  Father,  believe 

Me  not ;  which  is  as  much  as  to  say,  that  He  is  not  inferior 

to  the  Father.     As  they  could  not  see  His  substance,  He 

directs  them  to  His  works,  as  being  hke  and  equal  to  the 

rather's.     For  the  equahty  of  their  works,  proved  the  c quality 

Hilar.       of  their  power.     Hilary.  AYhat  place  hath  adoption,  or  the 

)S".  *  ^o,-    mere  conception  of  a  narae  then,  that  we  should  uot  beUeve 

j.riii.  2b.  ^  ' 

Hira  to  be  the  Son  of  God  by  nature,  when  He  tells  us  to 
bcHeve  Him  to  be  the  Son  of  God,  bccause  the  Father's 
nature  shewed  itself  in  Him  by  His  works?  A  creature  is 
not  equal  and  like  to  God :  no  other  nature  has  power  com- 
paral)le  to  the  divine.  He  declares  that  He  is  carrying  on 
iiot  His  own  work,  but  the  Fathcr's,  lest  in  the  greatness  of 
the  works,  the  uativity  of  His  nature  be  forgotten.  And  as 
»sacra-  uuder  the  sacrament^  of  the  assumption  of  a  human  body  in 
corporis  ^he  womb  of  JNIary,  the  Son  of  God  was  not  discerned,  this 
must  be  gathered  from  His  work ;  But  if  I  do,  though  ye 
belicve  not  Me,  believe  the  ivorks.  Why  doth  the  sacraraent 
of  a  huraan  birtli  hinder  the  understanding  of  the  divine, 
when  the  divine  birth  accompHshes  all  its  work  by  aid  of 
the  human  ?  Then  He  tells  them  what  thcy  shoukl  gather 
from  His  works;  That  ye  may  know  and  believe,  that  the 
Father  is  iti  Me  and  1  in  Him.  The  same  declaration  again, 
Au^.Tr.  I  am  the  Son  of  God :  I  and  the  Father  are  one.  Aug.  The 
10.  *  Soa  doth  not  say,  The  Father  is  in  Me,  aiid  I  in  Ilim,  in  the 
sense  in  which  meu  who  think  and  act  aright  may  say  the 
Hke  ;  raeaning  that  they  partake  of  God's  grace,  and  are  en- 
Hghtened  by  His  Spirit.  The  Only-begotten  Son  of  God  is  in 
the  Father,  and  the  Father  in  Him,  as  au  equal  in  an  equah 

39.  Therefore  they  sought  again  to  take  Him ;  but 
He  eseaped  out  of  their  hand. 

40.  And  went  a\vay  again  beyond  Jordan  into  thc 
place  where  John  at  first  baptized  ;  and  there  He 
abode. 


VER.  39 — 43.  ST.  joii:^.  3G5 

41.  And  many  resorted  unto  Him,  and  said,  Jobn 
did  no  miracle  :  but  all  things  tbat  Jobn  spake  of  tbis 
Man  were  true. 

42.  And  many  believed  on  Him  there. 

Bede.  The  Jews  still  persist  in  their  madness ;   Therefore 
they  sought  ayain  to  take  Him.     Aug.  To  lay  hold  of  Him,  Au»  Tr. 
not  by  faith  and  the  understanding,  but  with  bloodthirsty  ^'^"''  ^^' 
violeucc.     Do  thou  so  lay  hold  of  Ilim,  that  thou  mayest 
have  sure  hold;    they  would   fain  have  hiid  hold  on  Him, 
but  they  could  not :    for  it  follows,  But  Ile  escaped  out  of 
their  hand.     They  did  not  lay  hold  of  Hira  with  the  hand  of 
faith.     It  was  no  great  matter  for  the  Word  to  rescue  His 
flesh  from   the   hands   of  flesh.     Chrys.    Clirist,    after   dis-  Chrys. 
coursing  on  some  high  truth,  commonly  retires  immediately,  ixi*.™. 
to  give  time  to  the  fury  of  people  to  abate,   during  His 
absence.     Thus  IIc  did  now  :  Ile  icent  away  again  beyond 
Jordan,  into  the  place  where  John   at  first   baptized.     He 
went  there  that  Ile  might  recall  to  people's  minds,  what 
had    gone    on  there ;    John's    preacliing  and  testimony  to 
Himself.      Bede.    He  was  followed  tliere  by  mauy :    Aiid  T^onocc, 
niany   resorted  unto  Him,   and  said,  John  did  no  miracle. 
AuG.    Did  not  cast  out  devils,   did  not  give  siglit   to  the  Aug.  Tr. 
bhnd,  did  not  raise  the  dcad.     Chrys.  INIark  their  reason-  ^ /j^. 
ing,  John  did  no  miracle,  but  this  Man  did ;  wherefore  Ile  Ciirys. 
is  the   superior.     But  lest  the  absence  of  miracles   should  i^i.  3'. 
lessen  the  weij,dit  of  John's  testimony,  they  add,  But  all 
things  that   John   spake   of  this  Man  ivere  true.      Though 
he  did  no  miracle,  yet  evcry  thing  he  said  of  Christ  was 
true,   wheiice  they  conclude,   if  John  was  to  be   bebeved, 
much  more  this  Man,  who  has  the  evidence  of  miracles. 
Thus  it  follows,  And  many  believed  on  Ilim.     Aug.   These  Aug.  Tr. 
laid  hold  of  Ilini  while  abiding,  not,  bke  the  Jews,  when  ^  ^j'.^' 
departing.    Let  us  approach  by  the  candle  to  the  day.    John 
is  the  candle,  and  gave  testimony  to  the  day.     Theophyl. 
We  may  observe  that  our  Lord  often  brings  out  the  people 
into    soHtary  places,  thus   ridding  them  of  the    society   of 
the  unbeUeving,  for  their  furtherance  in  the  faith :  just  as 


306  GOSPEL   ACCORDING   TO    ST.  JOHN.  CHAP.   X. 

He  led  the  people  into  the  wilderness,  when  He  gave  them 
the  old  Law.  Mystically,  Christ  departs  from  Jerusalem, 
i.e.  from  the  Jewish  people  ;  aud  goes  to  a  place  where 
are  springs  of  water,  i.e.  to  the  Gentile  Church,  that  hath 
the  waters  of  baptism.  And  many  resort  unto  Him,  passing 
over  the  Jordan,  i.e.  through  baptism. 


CHAP.  XI. 

1.  Now  a  certain  man  was  sick,  named  Lazarus,  of 
Bethany,  the  town  of  Mary  and  hcr  sister  Martha. 

2.  (It  was  that  Mary  which  anointed  the  Lord  with 
ointment,  and  wiped  His  feet  with  her  hair,  whose 
brother  Lazarus  was  sick.) 

3.  Therefore  his  sisters  sent  unto  Him,  saying, 
Lord,  behold,  he  ^vhom  Thou  lovest  is  sick. 

4.  When  Jesus  heard  that,  He  said,  This  sickness 
is  not  unto  death,  but  for  the  glory  of  God,  that  the 
Son  of  God  might  be  glorified  thereby. 

5.  Now  Jcsus  loved  Martha,  and  her  sister,  and 
Lazarus. 

Bede.  Aftcr  our  Lord  had  departed  to  the  other  side  of  non  occ. 
Jordan,  it  happened  that  Lazarus  fell  sick  :  A  certain  man 
was  sick,  named  Lazarus,  of  Bethany.     Iii  sorae  copics  the  ^v  u  ns, 
copulative   conjunction   precedes,   to   mark  the    connection  ""."'  '^  ^^^' 
with  the  words  preceding.     Lazarus  signifies  helped.     Of 
all  the  dead  which  our  Lord  raised,  he  was  most   helped, 
for  he  had  lain  dead  four  days,  when  our  Lord  raised  him 
to  Hfe.     AuG.  The  resurrection  of  Lazarus  is  more  spoken  Aug.  Tr. 
of  than  any  of  our  Lord's  miracles.     But  if  we  bear  in  mind  ^  ^^'   ' 
who  He  was  who  wrought  this  miracle,  we  shall  feel  not  so 
much  of  wonder,  as  of  deliglit.      Ile  who  made  the  man, 
raised  the  man ;  and  it  is  a  greater  thing  to  create  a  man, 
than  to  revive  him.     Lazarus  was  sick  at  Bethany,  the  toivn 
of  Mary  and  her  sister  Martha.     The  place  was  near  Jeru- 
salem.     Alcuin.  And  as  there  were  many  women  of  this 
}iame,  He  distinguishes  her  by  her  well-known  act :  //  was 
ihat   Mary   ivhich   anointed   the   Lord  loith    ointment,    and 
iviped  Ilis  feet  with  her  hair,   ichose  brother  Lazarus  was 


368  GOSPEL   ACCORDING   TO  CHAP.  XT, 

Greg.  sick.     Chrys.  First  we  are  to  observe  tliat  this  was  not  the 

^°™;  harlot    mentioned   in    Luke,    but    an    honest    woman,    who 

Aug.  de  treated  our  Lord  with  raarked  reverence.     Aug.  John  here 

Con.  Ev.  confirms  the  passaare  in  Luke,  where  this  is  said  to  have 

II.  Ixxix.  . 

Luke        taken  place  in  the  house  of  one  Simon  a  Pharisee :  ]\Iary 

'  had  done  this  act  therefore  on  a  former  occasion.     That 

she  did  it  again  at  Bethany  is  not  mentioned  in  the  nar- 

Auff.         rative  of  Luke,  but  is  in  the  other  three  Gospels.     Aug. 

Dom"       ^  cruel  sickness  had  seized  Lazarus ;    a  wasting  fever  was 

s.  lii.        eating  away  the  body  of  the  wretched  man  day  by  day : 

his   two   sisters   sat    sorrowful    at   his  bedside,   grieving  for 

the  sick  youth  continually.     They  sent  to  Jesus :   Therefore 

his  sisters  sent  unto  Uim,  saying,  Lord,   beJiold  he  whom 

Aug.  Tr.    Thou  lovest  is  sick.     Aug.    They  did  not  say,  Come  aud 

xhx.  5.      YiQal ;    they  dared  not  say,  Speak  the  word   there,  and  it 

shall  be  donc  here;  but  only,  Behold,  he  whom  Thou  lovest 

is  sick.     As  if  to  say,  It  is  enough  that  Thou  know  it,  Thou 

art  not  one  to  love,  and  then  to  desert  whom  Thou  lovest. 

Chrys       Chrys.  Thcy  hope  to  excite  Chrisfs  pity  by  these  words, 

lxii"i        Whom  as  yet  they  thought  to  be  a  mau  only.     Like  the 

centurion   and   nobleman,   they   sent,   not  wcnt,   to  Christ ; 

partly  from  thcir  great  faith  in  llim,  for  they  knew  Him 

intimately,  partly  because  their  sorrow  kept  them  at  home. 

Theophyl.  And  because  tliey  were  women,  and  it  did  not 

become  them   to    leave  their  home   if  they  could   help  it. 

Great  devotion  and  faith  is  expressed  in  these  words,  Be- 

hold,  hc  whom  Thou  lovest  is  sick.     Such  was  their  idea  of 

our  Lord's  power,  that  they  were  surprised  that  one  whom 

Aug.  Tr.    He  loved  could  be  seized  with  sickness.     Aug.   When  Jesus 

*""^'   '      heard  that,  He  said,  This  sickness  is  not  unto  death.     For  this 

death  itself  was   not  unto  death,  but  to  give  occasion  for 

a  miracle;    whereby  men  might  be  brought  to  believe  in 

Christ,  and  so  escape  real  death.     It  was  for  the  glory  of 

God,  wherein  observe  that  our  Lord  calls  Himself  God  by 

implication,  thus  confounding  those  heretics  who  say  that 

the  Son  of  God  is  not  God.     For  the  glory  of  what  God? 

Hear  what  foUows,  That  the  Son  of  God  might  he  glorified 

Chrys.       thereby,  i.e.  by  that  sickness.     Chrys.   That  here  signifies 

lxii'"i.       "^^  *''®  cause,  but   the  event.     The  sickness  sprang  from 

natural  causes,  but  He  turned  it  to  the  glory  of  God. 


VER.  6 — 10.  ST.  JOHN.  3G9 

Noiv  Jesus  loved  Martha,   and  her  sister,   and  Lazarus. 
AuG.  He  is  sick,  they  sorrowful,  all  beloved.    Wlierefore  they  Aua:.  Tr. 
had  hope,  for  tliey  were  beloved  by  Him  Who  is  the  Com-  '"^- ' • 
forter  of  the  sorrowful,  aud  the  healer  of  the  sick,     Chrys.  Chns. 
Wherciu  the  Evangclist  instructs  us  not  to  be  sad  if  sickness  Ixh'"* 
ever  falls  upon  good  raen,  and  friends  of  God.  "on  occ. 

V.  Ixii.  3. 

6.  When  He  had  heard  therefore  that  he  was 
sick,  He  abode  two  days  still  in  the  same  place 
where  He  was. 

7.  Then  after  that  saith  He  to  His  disciples,  Let  us 
go  into  Judeea  again. 

8.  His  disciples  say  unto  Him,  Master,  the  Jews 
of  late  sought  to  stone  Tiiee  ;  and  goest  Thou  thitlier 
again  ? 

9.  Jcsus  answered,  Are  there  not  twclve  hours  in 
the  day  ?  If  any  man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of  this  world. 

10.  But  if  a  man  walk  in  the  niglit,  he  stumbleth, 
because  there  is  no  liglit  in  him. 

Alcuin.  Our  Lord  heard  of  the  sickness  of  Lazarus,  but 
suffered  four  days  to  pass  before  Ile  cured  it ;  that  tlie  re- 
covery  might  be  a  more  wonderful  one.  When  He  had 
heard  therefore  that  he  was  sick,  Ile  abode  two  days  still  in 
the  place  where  Ile  ivas.  Chrvs.  To  give  tinie  for  his  death  cbrys. 
and  burial,  that  they  might  say,  lie  stinketh,  and  none  doubt ..''.'": 
tliat  it  was  dcath,  and  not  a  trance,  from  which  he  vvas 
raised. 

Then  after  that  saith  He  to  Ilis  disciples,  Let  us  go  into 
Jud<ea    again.      Aug.   Where  lle    had   just    escaped    being  k\\<y.  Tr. 
stoned ;    for  this   was   the   cause   of  His  leaving.     He   left  ^  '^' 
indeed  as  man :    He  left  in  weakness,  but  He  returns  in 
power.     CuRYs.  He  had  not  as  yet  told  His  disciples  where  Clirys. 
He  was  going  ;  but  now  He  tells  them  in  order  to  prepare  \^^^f\ 
them  beforeliand,  for  they  are  in  great  alarm,  when  they  hear 
of  it :  Ilis  discipJes  say  unto  Ilim,  Master,  the  Jeivs  souglit  to 
stone  Thee,  and goest  Thou  thither  again?     Thcy  feared  both 

VOL.  i\,  B  b 


370  GOSPEL    ACCORUING    TO  CHAP.  XI. 

for  Him,  and  for  themselves;  for  they  were  not  yet  con- 
Aug.  Tr.  firmed  in  faith.  Aug.  When  raen  presumed  to  give  advice 
^^^'  '  to  God,  disciples  to  their  Master,  our  Lord  rebuked  them  : 
Jesus  answered,  Are  there  not  tivelve  Jiours  in  the  day  ?  He 
shewed  Himself  to  be  the  day,  by  appointing  twelve  disciples  : 
i.e.  reckoning  Matthias  iu  the  place  of  Judas,  and  passing 
over  the  latter  altogether.  The  hours  are  lightened  by  the 
day;  that  by  the  preaching  of  the  hours,  the  world  raay  be- 
lieve  on  the  day.  Follow  Me  then,  saith  our  Lord,  if  ye  wish 
not  to  stumble :  If  any  man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of  this  loorld.  But  if  a  man 
walk  in  the  night  he  stumbleth,  because  there  is  no  light  in 
CTirys.  /lim.  Chrys.  As  if  to  say,  The  upright  need  fear  no  evil : 
ixii.  1.  the  wicked  only  have  cause  to  fear.  We  have  done  notliing 
worthy  of  death,  and  tlierefore  are  in  no  danger.  Or,  If  auy 
one  sceth  this  world's  hght,  he  is  safe;  much  more  he  who  is 
with  Me.  Theophyl.  Some  understand  the  day  to  be  the 
time  prcceding  the  Passion,  the  niglit  to  be  the  Passion.  In 
this  sense,  while  it  is  day,  would  mcan,  before  My  Passion  ; 
Ye  will  not  stumble  before  My  Passion,  because  the  Jews 
will  not  persecute  you;  but  when  thc  night,  i.e.  My  Passion, 
cometh,  then  shall  ye  be  beset  with  darkness  and  difficulties. 

IL  These  things  said  He :  and  after  that  He  saith 
unto  them,  Our  friend  Lazarus  sleepeth  ;  but  I  go 
that  I  may  awake  him  out  of  sleep. 

12.  Then  said  His  disciples,  Lord,  if  he  sleep,  he 
shall  do  welL 

13.  Howbeit  Jesus  spake  of  his  death  :  but  they 
thought  that  he  had  spoken  of  taking  of  rest  in  sleep. 

14.  Tiien  said  Jesus  unto  them  plainly,  Lazarus  is 
dead. 

1 5.  And  I  am  glad  for  your  sakes  I  was  not  there, 
to  the  intent  ye  may  believe ;  nevertheless  let  us  go 
unto  him. 

1 6.  Then  said  Thomas,  which  is  called  Didymus, 
unto  his  fellow-disciples,  Let  us  also  go,  that  we  may 
die  with  him. 


VER.   11— IG.  ST.  JOHN.  371 

Chrys.  After  He  has  comforted  Ilis  disciples  in  otie  way,  ciirys. 

Hom. 
Ixii.  1. 


He  comforts  them  in  anotlier,  by  telling  thera  that  they  were  ^'""'- 


not  going  to  Jerusalem,  but  to  Bethany  :  These  things  saith 
JEe  :  and  after  that  He  saith  unto  them,  Our  friend  Lazarus 
sleepeth;  but  I go  that  I  may  aivake  him  out  of  sleep :  as  if 
to  say,  I  am  not  going  to  dispnte  again  with  the  Jews,  but 
to  awaken  our  fricnd.  Our  friend,  He  says,  to  shew  how 
strongly  they  were  bound  to  go.  Aug.  It  was  really  true  Ang.  Tr. 
that  he  was  sleeping.  To  our  Lord  he  was  sleeping  ;  to  men  ^  '^*''* 
who  could  not  raise  him  again,  he  was  dcad.  Our  Lord 
awoke  him  with  as  much  ease  from  liis  grave,  as  thou  awakest 
a  sleeper  frora  his  bed.  He  calls  him  then  asleep,  with 
reference  to  II  is  own  power,  as  the  Apostle  saith,  But  / 1  Thess. 
would  not  have  you  to  be  ignorant,  concerning  them  which 
are  asleep.  Asleep,  He  says,  because  He  is  speaking  of 
their  resurrection  which  was  to  be.  But  as  it  mattcrs  to 
those  who  sleep  and  wake  again  daily,  what  they  see  in 
their  sleep,  some  having  pleasant  dreams,  others  painful 
ones,  so  it  is  in  death ;  every  one  sleeps  and  rises  again 
with  his  own  account". 

Chrys.    The  disciples   however  wished   to   prevent  Him  Chrys. 
going  to  Judaea :   Then  said  Ilis  disciples,  Lord,  if  he  sleep,  j^.".'"j 
he  shall  do  well.     Sleep  is  a  good  sign  in  sickness.     And 
therefore  if  he  sleep,  say  they,  what  need  to  go  and  awake 
him  ?     AuG.  The  disciples  replied,  as  they  understood  llim  :  .\ii.£r.  Tr. 
Hoiobeit  Jesus  spake  of  his   death ;    but  they   thought  that 
He  had  spoken  of  taking  rest  in  sleep.     Chrys.  But  if  any  Chrys. 
one  say,  that  the  disciples  could  not  but  have  known  that  jj^jj["jj_ 
our  Lord  meaut  Lazarus's  death,  when  He  saiJ,  that  I  may 
awake  him  ;  because  it  would  have  been  absurd  to  have  gone 
such  a  distance  merely  to  awake  Lazarus  out  of  sleep ;  we 
answer,  that  our  Lord's  words  were  a  kind  of  enigma  to  the 
disciples,  here  as  elsewhere  often.     Aug.  He  then  declares  Au<t.  Tr. 
His   meaning  openly :    Then  said  Jesus  unto  them  plainly,  ^  '^'     ' 
Luzarus  is  dead.     Chrys.  But  He  does  not  add  here,  I go  Chrys. 
that  I may  aicake  him.     He  did  not  wish  to  anticipate  the  i^i"\ 
miracle  by  talking  of  it ;  a  hint  to  us  to  shun  vain  glory,  and 
abstain  from  empty  promises. 

AuG.  He  had  been  sent  for  to  restore  Lazarus  frora  sick-  Aug.  Tr. 

xli.\.  11 
'  cum  cau&a  ma  dormit,  cum  causa  sua  surgit. 

15  b  2 


372  GOSPEL   ACCORDING    TO  CHAP.  XI. 

ness,  not  from  death.     But  how  could  the  death  be  hid  frora 
Him,  into  whose  hands  the  soul  of  the  dead  had  flown? 

And  I  am  gladfor  your  sakes  that  I  was  not  there,  that  ye 
might  believe ;  i.e.  seeing  My  marvellous  power  of  knowing 
a  thing  I  have  never  seen  nor  heard.  Tlie  disciples  ah-eady 
believed  in  Him,  in  consequence  of  His  miracles;  so  that 
their  faith  had  not  now  to  begin,  but  only  to  increase.  That 
ye  might  believe,  means,  believe  more  deeply,  more  firmly. 
Theophyl.  Some  have  understood  this  place  thus.  I  re- 
joice,  He  says,  for  your  sakes;  for  if  I  had  been  there,  I 
should  have  only  cured  a  sick  man ;  which  is  bnt  an  inferior 
sign  of  power.  But  since  in  My  absence  he  has  died,  ye 
will  now  see  that  I  can  raise  even  the  dead  putrefying  body ; 
ciirys.  {^n(j  your  faith  will  be  strengthened.  Chrys.  Tlie  disciples 
Ixii.  2.  all  drcaded  tlie  Jews;  and  especially  Thoraas;  Then  said 
Thomas,  ivhich  is  called  Didymus,  unto  his  felloiv-disciples, 
Let  us  aJso  go,  that  ive  may  die  with  him.  But  lie  wlio  was 
now  the  most  weak  and  unbelieving  of  all  the  disciples, 
afterwards  became  stronger  than  any.  And  he  who  dared 
not  go  to  Bethany,  afterwards  weiit  over  the  whole  carth,  in 
the  midst  of  those  who  wished  his  death,  with  a  spirit 
indomitable.  Bede.  The  disciples,  checked  by  our  Lord's 
answer  to  them,  dared  no  longer  oppose ;  and  Thomas,  more 
forward  than  the  rest,  says,  Let  us  also  go,  that  we  may  die 
ivith  him.  What  an  appearance  of  firmness !  He  spcaks  as 
if  he  could  really  do  what  he  said ;  unmiudful,  like  Peter,  of 
his  frailty. 

17.  Then  when  Jesus  came,  He  found  that  he  had 
lain  in  the  grave  four  days  already. 

18.  Now  Bethany  was  nigh  unto  Jerusalem,  about 
fifteen  furlongs  ofF: 

19.  And  many  of  the  Jews  came  to  Martha  and 
Mary,  to  comfort  them  concerning  their  brother. 

20.  Then  Martha,  as  soon  as  she  heard  that  Jesus 
was  coming,  went  and  met  Him :  but  Mary  sat  still 
in  the  house. 

21.  Then  said  Martha  unto  Jesus,  Lord,  if  Thou 
hadst  been  here,  my  brother  had  not  died. 


J 


VER.  17 27.  ST.  JOHN.  373 

22.  But  I  know,  that  even  now,  whatsoever  Thou 
wilt  ask  of  God,  God  will  give  it  Thee. 

23.  Jesus  saith  unto  her,  Thy  brother  shall  rise 
again. 

24.  Martha  said  unto  Him,  I  know  that  he  shall 
rise  again  in  the  resurrcction  at  the  last  day. 

25.  Jesus  said  unto  her,  I  am  the  resurrection,  and 
the  life :  he  that  bcHcveth  in  Me,  though  he  were 
dead,  yet  shall  he  live  : 

26.  And  whosocver  liveth  and  believeth  in  INIe, 
shall  never  die.     Believcst  thou  this  ? 

27.  She  saith  unto  Him,  Yea,  Lord  :  I  bclieve  that 
Thou  art  the  Christ,  the  Son  of  God,  which  should 
come  into  the  world. 

Alcuin.  Our  Lord  delayed  His  coraing  for  four  days,  that 
tlie  resurrection  of  Lazarus  raight  be  the  more  glorious  :  Then 
ivhen  Jesus  came,  Jle  found  that  he  had  lain  in  the  grave 
jrtur  days  already.     Chiiys.  Our  Lord  had  stayed  two  days,  Chrys. 
and  the  messenger  had  conie  tlic  day  before ;  the  very  day  ix-j'"^ 
on  which  Lazarus  died.     This  brings  us  to  the  fourth  day. 
AuG.    Of  the   four  days   raauj^  tliiugs   may  be   said.     Tliey  Aug. 
refcr  to  one  thiug,  but  one  thing  viewed  in  diflFerent  ways.  xi^x^i^ 
There  is  one  day  of  death  which  the  law  of  our  birth  brings 
upon  us.     Meu  transgrcss  the  natural  hiw,  and  this  is  an- 
other  day  of  death.     The  writteu  law  is  given  to  nien  by  the 
hands  of  Moses,  and  that  is  despised — a  third  day  of  death. 
The  Gospel  comes,  and  raen  transgress  it — a  fourth  day  of 
dcath.     J3ut  Christ  doth  not  disdaiu  to  awaken  even  these. 
Alcuin.  The  first  sin  was  elation  of  heart,  the  second  asscnt, 
the  third  act,  the  fourth  habit. 

Noiv  Bethany  ivas  niyh  unto  Jerusalem,  about  ffteen  fur- 

longs   off.     Chrys.    Two   u;iles.     This   is   mentioned  to  ac-  Chrys. 

count  for  so  manv  comino;  from  Jerusalem  :  And  many  of^^^' 

°  ''     -'   1x11.  2. 

the  Jews  came  to  Martha  and  Mary,  to  comfort  them  con- 
cerning  their  brother.  But  how  could  the  Jews  be  consohng 
the  beloved  of  Christ,  whon  they  had  resolved  that  who- 
evcr  confcssed  Christ  sliould  bc  put  out  of  thc  synagoguc? 


374  ■  GOSPEL   ACCORDING  TO  CIIAP.  XI. 

Perhaps  the  extreme  affliction  of  the  sisters  excited  their 
sympathy  ;  or  they  wished  to  shew  respect  for  their  rank. 
Or  perhaps  they  who  came  were  of  the  better  sort ;  as  we 
find  many  of  them  believed.  Their  presence  is  mentioned 
to  do  away  with  all  doubt  of  the  real  death  of  Lazarus. 
Bede.  Our  Lord  had  not  yet  entered  the  town,  when  Martha 
met  Him  :  Then  Martha,  as  soon  as  she  heard  that  Jesus  was 
coming,  went  and  met  Ilim :  but  Mary  sat  still  in  the  house. 
Chrys.  Chrys.  Martha  does  not  take  her  sister  with  her,  because 
xii.  2.  s^^  wants  to  speak  with  Christ  alone,  and  tell  Him  what  has 
happened.  When  her  hopes  had  been  raised  by  Him,  then 
she  went  her  ivay,  and  called  Mary.  Theophyl.  At  first 
she  does  not  tell  her  sister,  for  fear,  if  she  came,  the  Jews 
present  might  accompany  her.  And  she  did  not  wish  thcm 
to  know  of  our  Lord's  coming. 

Then  saith  Martha  unto  Jesus,  Lord,  if  Thou  hadst  been 

ciirys.       here,  my  brother  had  not  died.      Chrys.    She  believed  in 

ixiTs        Christ,  but  she  beheved  not  as  she  ought.     She  did  not 

speak   as  if  He  were  God  :    If  Thou  hadst   been  here,  my 

brother  had  not  died.     Theophyl.  She  did  not  know  that  fle 

could  have  restored  her  brother  as  well  absent  as  present. 

Chrys.        Chrys.    Nor  did  she  know  that  He  wrought  His  miracles 

Hoin.        ]^^,  jj-g  Q^j^  independent  power:  But  Iknow,  that  even  now, 

ivhatsoever  Thou   ivilt   ask  of  God,   God  ivill  give   it  Thee. 

Ancr.  Tr.    Shc   only  thiuks  Him   sorae  very  gifted   man.      Auo.    She 

does  not  say  to  Him,  Bring  my  brother  to  life  agaiu ;   for 

how  could  she  know  that  it  wouhl  be  good  for  him  to  come 

to  life  again ;  she  says,  I  know  that  Thou  canst  do  so,  if 

Thou  wilt ;    but  what  Thou  wilt  do^  is  for  Thy  judgment, 

Chrys.       not  for  my  presumption  to  determine.      Chrys.    But  our 

ixii"'^        Lord  taught  her  the  truths  w  liich  she  did  not  know  :  Jesus 

saith  unto  her,   Thy  brother  shall  rise  ayain.     Observe,  He 

does  not  say,  I  will  ask  God,  that  he  may  rise  again,  nor  on 

the  otlier  hand  does  He  say,  I  want  no  help,  I  do  all  things 

ofMyself;  a  declaration  which  would  have  been  too  much 

for  the  woman;  but  somethiiig  between  the  two,  He  shall 

Auo:.  Tr.    yigQ  again.     Auo.    8hall  rise  again,  is   ambiguous :   for  He 

(loes  not  say,  now.     And  therefore  it  follows :  Martha  saith 

unto  Him,  1  hnoiv  that  he  shall  rise  again  in  the  resurrection 

ut  the  last  day  :  ot  that  resurrection  I  am  certain ;   of  tliis 


VER.  28 — 32.  ST.  joHN.  375 

I  am  doubtful.     Chrys.  Slie  had  often  heard  Christ  speak  chrys. 
of  the   resurrection.     Jesus   now  declares  His   power   more  ,^""^' 

1X11. 

plainly  :  Jesus  said  unto  Jier,  I  am  the  resitrrection  and  the  life. 
He  needed  therefore  uone  to  hclp  Him  ;  for  if  He  did,  how 
could  He  be  the  resurrection.     And  if  He  is  the  life,  He  is 
not  confined  by  place,  but  is  every  where,  and  can  heal  every 
where.     Alcuin.  I  am  the  resurrection,  because  I  am  the 
life ;  as  through  Me  lie  will  rise  at  the  general  resurrection, 
through  Me  he  may  rise  now.     Chrys.  To  Martha's  Wliatso-  Chrys. 
ever  Tltou  shalt  ask,  He  repHes,  Ile  tJiut  believetJi  in  Me,  tJtough  ixii." 
Jie  were  dead,  ijet  sJiall  Jie  live :  shewing  her  that  He  is  the 
Giver  of  all  good,  and  that  we  must  ask  of  Him.     Thus  He 
leads  her  to  the  knowledge  of  high  truths;  and  whereas  she 
had  been  enquiring  only  about  the  resurrection  of  Lazarus,tells 
her  of  a  resurrcction  in  whicli  both  she  and  all  present  would 
share.     Aug.   He  tJiat  believeth  in  3Ie,  tJiougJi  he  loere  dead:  An^.  Tr. 
i.e.  though  his  flesh  die,  his  soul  shall  live  till  the  flesh  rise      ^*   "^' 
again,  never  to  die  more.     For  faith  is  the  life  of  the  soul. 

And  zcJiosoever  livctJi,   in   the    flesh,   and  believetJt    in  Me, 
though  he  die  for  a  time  in  the  flcsh,  sJiall  not  die  eternaUg. 
Alcuin.  Bccause  He  hath  attained  to  the  life  of  the  Spirit, 
and  to  an  immortal  resurrection.     Our  Lord,  from  Whom 
notliing  was  hid,  knew  that  she  believed,  but  sought  from 
her   a   confession   unto   salvatiou  :    Believest  tJiou   tJiis  ■    SJie 
saith  unto  Him,  Yea,  Lord,  I  believe  tJiat  TJtou  art  tJte  CJtrist 
tlte  Son  of  God,  u-JticJt  sJtouId  corne  into  tJte  wurld.    Chrys.  Siie  Ciirys. 
sccms  not  to  have  understood  His  words ;  i.e.  she  saw  that  jj^||'"3 
He  meant  soniething  great,  but  did  not  see  what  that  was. 
She  is  asked  one  thing,  and  answers  another.      Aug.  When  Au?.  Tr. 
1  believcd  that  Thou  Mcrt  tlie  Sou  of  God,  I  believed  that  ^ ''""■ 
Thou  wert  the  lesurrection,  that  Thou  wert  hfe'';   aud  that 
he  that  believeth  in  Tliee,  though  he  were  dcad,  shall  live. 

28.  And  when  she  had  so  said,  she  wcnt  hcr  way, 
and  callcd  Mary  her  sister  secretly,  saying,  The  Master 
is  come,  and  callcth  for  thee. 

29.  And  as  soon  as  she  heard  that,  she  arose 
quickly,  and  came  unto  Him. 

••  Tlnis  tliis  is  an   answpr  to  Clirisfs  question,  JSt'//efe*<  thoti  this?   i.e.  tliat 
I  ain  tlie  rcsurrectioi)  aiid  tlie  lile. 


376  OOSPF.L    ACCORniNG    TO  CHAP.  XT. 

30.  Now  Jesus  was  not  yet  eome  into  the  tovvn, 
but  was  in  that  place  where  Martha  met  Ilim. 

31.  The  Jews  then  which  were  with  her  in  the 
house,  and  comforted  her,  when  they  saw  Mary,  that 
she  rose  up  hastily  and  went  out,  foUowed  her,  saying, 
She  goeth  unto  the  grave  to  weep  there. 

32.  Then  when  Mary  was  come  where  Jesus  was, 
and  saw  Him,  she  fell  down  at  His  feet,  saying  unto 
Ilim,  Lord,  if  Thou  hadst  been  here,  my  brother  had 
not  died. 

Chrys.  Chrys.  Christ's  words  had  the  effcct  of  stopping  Martha's 

Ixii.  3.       grief.     In  licr  devotion  to  her  INIaster  she  had   no  time  to 

think  of  her  afllictions  :  And  whcn  sfie  hud  so  said,  she  ivent 

Aug.  Tr.    her  ivay,  and  ca/led  Mary  lier  sister  secreily.    Aug.  Silently  ^, 

i'  Aciepo      ^'  ^-  speaking  in  a   low  voice.     For   she  did   speak,   sayiny, 

siientio  V.  Thc  Muster  is  come,  and  calleth  for  thee.     Chrys.  She  calls 

Hom^^ixii.  ^^^"  sistcF  secrctly,  in  order  iiot  to  let  the  Jews  know  that 

noii  occ.     Christ  was  coraing.     For  had  they  known,  they  would  have 

Aug.  Tr.    gone,  and  not  been  witnesses  of  the  miracle.    Aug.  We  may 

observe  that  the  EvangeHst  has  not  said,  where,  or  when,  or 

how,  the  Lord  called  Mary,  but  for  brevity's  sake  has  left  it 

to  be  gathered  from  Martha's  words.     Theophyl.  Perhaps 

she  thought  the  presence  of  Christ  in  itself  a  call,  as  if  it 

were  inexcusable,  when  Clirist  came,  that  she  should  not  go 

Chrys.       out  to  mcct  Him.     Chrys.  "VVhile  the  rest  sat  around  her  in 

ixiii.  L      ^'6''  sorrow,  she  did  not  wait  for  the  Master  to  come  to  lier, 

l)ut,  not  lettiug  her  grief  detain  her,  rose  immediately  to  meet 

Him  ;  As  soon  as  she  heard  that,  she  arose  guickly,  and  canie 

Aug.  Tr.    unto  Him.     Aug.  So  we  see,  if  she  had  known  of  His  arrival 

11011  occ.     before,  she  would  not  have  let  Martha  go  without  her. 

Noiv  Jesus  ivas  not  yet  come  into  the  town,  but  was  in  that 
Chrys.       place  wherc  Martha  rnet  Him.      Chrys.    He   went    slowlv, 

Hom.  I  TT  •    1  1  •  p  1  •  * 

Jxi  i.  1.  that  He  might  not  seem  to  catch  at  an  occasion  of  workmg 
a  miracle,  but  to  have  it  forced  upon  Him  by  others  asking. 
Mary,  it  is  said,  arose  quickly,  and  thus  anticipated  His 
coming.  The  Jew^s  accompanied  her  :  Tlie  Jews  then  which 
ivere  ivith  her  in  the  house,  and  comforted  her,  ivhen  they 
saw  Mary  that  sJie  arose  up  hastily  and  went  out,  foHowed 


VER.  33 — 41.  ST.  JOHN.  377 

her,  sayinfj,  She  goeth  unto  the  grave  to  iveep  there.     Aug.  Aug.  Tr. 
The  Evaugelist  meutions  this  to  shew  how  it  was  that  so  ^^^^'  ^'^' 
many  were  preseut  at  Lazarus'  resurrectioUj  and  witness  of 
that  great  miracle. 

Then  ivhen  Mary  ivas  come   where   Jesus   was,  and  saiv 
Him,  shefell  down  at  His  feet.     Chrys.  She  is  more  fervent  chrys, 
than  her  sister.     Forgetful  of  the  crowd  around  her,  and  of  /'^!"'', 
the  Jcws,  some  of  whora  were  eneraies  to  Christ,  she  threw 
herself  at  her  ]\Iaster's  feet.     In   His  presence  all  earthly 
things  were   uought  to  her;    she   thought  of  nothing    but 
giving  Him  honour.     Theophyl.  But  her  faith  seems  as  yet 
imperfect :  Lord,  if  Thou  hadst  been  here,  mij  brother  had  not 
died.     Alcuin.  As  if  to  say,  Lord,  wliile  Thou  wert  with  us, 
no  disease,  no  sickncss  dared  to  shew  itself,  amongst  those 
with  wliom  tlic  Life  deigncd  to  take  up  His  abode.     Aug.  Au»  de 
O  faithless  assembly?    Whilst  Tliou  art  vet  in  the  world,  X^'^^- 
Lazarus  Thy  friend  dieth  !     If  the  fricnd  dics,  what  will  the  s.  lii. 
enemy  suppose?    Is  it  a  small  thing  that  they  will  not  serve 
Thee  upon  earth?  lo,  hell  hath  taken  Thy  beloved.     Bede. 
Mary  did  not  say  so  much  as  ]\Iartha,  she  could  not  bring 
out  what  she  wanted  for  wecping,  as  is  usual  with  persons 
overvvhelmcd  with  sorrow. 

33.  When  Jesus  thcrefore  saw  bcr  wecping,  and 
tlie  Jews  also  weeping  which  came  with  hcr,  lle 
groaned  in  the  spirit,  and  was  troubled, 

34.  And  said,  Where  have  ye  hiid  him  ?  They 
said  unto  Hhxi,  Lord,  come  and  see. 

35.  Jesus  wept. 

36.  Then  said  the  Jews,  Behold  how  He  loved  him  ! 

37.  And  some  of  them  said,  Could  not  this  Man, 
which  opened  the  eyes  of  the  bhnd,  have  caused  that 
even  this  man  should  not  have  died  ? 

38.  Jesus  therefore  again  groaning  in  Himself 
comcth  to  the  grave.  It  was  a  cave,  and  a  stone  lay 
upon  it, 

39.  Jesus  said,  Take  ye  away  the  stone.  Martha, 
thc  sistcr  of  him  that  was  dead,  saith  unto  Him,  Lord, 


378  GOSPEL    ACCORDING    TO  CHAP.  XI. 

by  this    time   he    stinketh  :    for  he  hath  been  dead 
four  days. 

40.  Jesus  saith  unto  her,  Said  I  not  unto  thee, 
that,  if  thou  wouldest  believe,  thou  shouldest  see  the 
glory  of  God  ? 

41.  Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid. 

Chrys.  Chrys.    Clirist   did   not   answer   Mary,   as   Ile   had  her 

Ixiii"  1       sister,  on  acconnt  of  tlie  people  present.     In  condescension 

to  thcra   He  liumbled  Iliraself,  and  let  Ilis  huraan  nature 

be  seen,  in  order  to  gain  them  as  witnesses  to  the  miracle  : 

When  Jesus  therefore  saw  her  iveeping,   ancl  the  Jews   also 

weeping  which  came  with  her,  Ile  groaned  in  Ilis  spirit,  and 

Aug.  Tr.    was  troubled.     Aug.    For  who  but  Hiraself  coukl  trouble 

Ilim?    Christ  was  troubled,  bccause  it  pleased  Ilira  to  be 

troubled  ;  lle  huugered,  because  it  pleased  Him  to  hunger. 

It  was  in  His  own  power  to  be  aflected  in  this  or  that  way, 

or  not.     The  Word  took  up  soul  and  flesh,  and  whole  man, 

and  fitted  it  to  Himself  in  unity  of  person.     And  thus  ac- 

cording  to  the  nod  and  will  of  that  liighcr  nature  in  Him, 

iu  which  the    sovereign   power  resides,  Ile   becomes  weak 

and  troublcd.     Theophyl.  To  prove  Ilis  hunian  nature  Ile 

sometimes  gives  it  free  vent,  while  at  other  tiraes  Ile  cora- 

mands,  and  restrains   it  by  the  power  of  the  Holy  Ghost. 

Our  Lord  alloMS  His  nature  to  be  affected  in  these  ways, 

both  to  prove  tliat  Ile  is  very  Man,  not  Man  in  appearance 

only;    and  also  to  teach  us  by  His  own  exaraple  the   due 

raeasures  of  joy  and  grief.     For  the   absence  altogether  of 

sjrapathy    aud    sorrow   is   brutal,    the   excess    of   thera    is 

womanly. 

^u^  AuG.  And  said,  Where  have  ye  laid  him  ?   Ile  knew  where, 

de  Ver.      but  He  askcd  to  trv  the  faith  of  the  people.     Chrys.  Ile 

s.  lii.          did  not  VA  ish  to  thrust  the  miracle  upon  tbem,  but  to  make 

^'"■ys-       thera  ask  for  it,  and  thus  do  away  with  all  suspicions.     Aug. 

ixiii.  L      The   question    has   an  allusion   too  to  our   hidden    calling. 

Aug^         That  predestination  bv  which  we  are  called,  is  hidden:  and 

lib.  83.  f-  ... 

Quaest.      the   sign   of  its  being  so  is  our  Lord  asking  the  question  : 
qu.  XV.      y\q  being  as  it  were  ia  ignorauce,  so  loug  as  we  are  ignorant 


VER,  33 — 41.  ST.  JOHN.  379 

ourselves.     Or  because  our  Lord  elsewhere  shews  that  Ile 
knows  not  sinners,  saying,  I  hnow  you  not,  because  iu  keep-  ^Nfatt.  7, 
ing  His  commandmeuts  there  is  uo  sin.  ^"^* 

Thei/  said  nnto  Him,  Lord,  come  a?id  see.     Ciirys.   He  had  Chrys. 
not  yet  raised  any  one  frora  the  dead ;  and  seemed  as  if  Ile  ,^°'."', 

•^  "^  '  Ixiu.  1. 

came  to  weep,  not  to  raise  to  life.     Wherefore  they  say  to 
Him,  Come  and  see.     AuG.  Tlie  Lord  sees  when  Ile  pities,  Aug.  Tr. 
as  we  read,  Look  iipon  mij  adversiti/  and  misery,  and  forgive  ^  '^'      ^ 
me  all  my  sin. 

Jesns  wept.      Alcuin.    Because  He   was   the  fountain  of 
pity.     He  wept  in  His  human  nature  for  him  whora  Ile  was 
able  to  raise  again  by  His  divine.      Aug.  Wherefore  did  Aug.  Tr. 
Christ  weep,  but  to  teach  men  to  weep?     Bede.   It  is  cus-  ■'^'"'' 

*  '  '  non  occ. 

tomary  to   mourn  over  the  deatli  of  fricnds;   aud  thus  the 
Jews   explaiued   our   Lord's   weeping :    Thcn  said  the  Jeics, 
BeJtold   hoiv  He  loved   him.      Aug.    Loved  him.     Our    LordAiig.  Tr. 
came  not  to  call  the  rirjhteous  hut  sinners  to  repentance.     And^^^' 
some  of  them   said,  Coidd  not  this  Jlan   ichich  opened  ihe  eyes 
of  the  blind,  have  caused  that  even  this  man  should  not  liave 
died  ?     He  was   about   to  do  raore  than  this,  to  raise   him 
from   death.      Curys.    It   was    Ilis   enemies  who   said  this.  ciirys. 
The  very  works,  which  should  have  evidenced  His  power,  |'.".'"' 
tliey  turu  against  Him,  as  if  He  had  not  really  done  them. 
This  is  the  way  that  they  speak  of  tlie  miracle  of  opening 
the  eyes  of  the  man  that  was  boru  blind.     They  even   pre- 
judge  Christ,  before  He  has  come  to  the  grave,  aud  have 
not  the  paticnce  to  wait  for  tlie  issuc  of  the  mattcr.      Jcsus 
therefore  again  groaning  in  Himsclf,  cometli  to  the  gravc.     Tiiat 
He  wept,   aud  He  groaned,  are  mentioued  to  shcw  us  the 
reality  of  His  human  nature.      John  who  euters  into  higher 
stateraents  as  to  Ilis  uature  than  any  of  the  other  Evan- 
gelists,    also    desceuds    lower    thau    any    in    describing  His 
bodily  affectious.     Aug.  And  do  thou  too  groan  in  thyself,  Aii<r.  Tr, 
if  thou  wouldest  rise  to  new  life.     To  every  man  is  this  said,  ^''^- 
who  is  weighed  dowu  by  any  vicious  habit.     It  ivas  a  cave, 
and  a  stone  lay  upon  it.     The  dead  uuder  the  stoue,  is  tlie 
guiltj'^  under  tlie  Law.    For  the  Law,  which  was  giveu  to  the 
Jews,  was  graven  on  stone.    And  all  the  guilty  are  under  the 
Law,  for  the  Law  was  uot  made  for  a  righteous  raau.    Bede. 


380  GOSPEL    ACCORDING    TO  CHAP.  XI. 

A  cave  is  a  hollow  in  a  rock.     It  is  called  a  monument, 

because  it  reminds  us  of  the  dead. 

Chrys.  Jesus  said,  Take  ye  away   the  stone.      Chrys.    But  why 

Ixiii.  2.      f^id  He  not  raise  him  without  taking  away  the  stone  ?   Coukl 

not  He  who  moved  a  dead  body  by  His  voice,  much  more 

have  moved  a  stone  ?   He  purposely  did  not  do  so,  iu  order 

tliat  the  miracle  might  take   place  in  the   sight  of  all;  to 

jiive  no  room  for  saying,  as  they  had  said  in  the  case  of  the 

bhnd  man,  This  is  not  He.     Now  they  might  go  into  the 

Aug.  Tr.    grave,  and  feel  aud  see  that  thisVas  the  man.     Aug.  Take 

"  ye  away  the  stone ;  mystically,  Take  away  the  burden  of  the 

Aug.  lib.    law,  proclaim  grace.     Auc.   Perhaps  those  are  siguified  who 

(lu.  61.      wished  to  impose  the  rigiit  of  circumcision  on  the  Gentile 

converts ;  or  men  in  the  Church  of  corrupt  life,  who  offend 

Aug.  de     behevers.     Auo.  Mary  and  Martha,  the  sisters  of  Lazarus, 

]jj  ■  though  they  had  often  sceu  Christ  raise  the  dead,  did  not 


serm. 


fully  believe  that  He  could  raise  their  brother;  Martha,  the 

sister  of  him  that  was  dead,  saith  unto  Him,  Lord,  by  this 

time  he  stinketh,  for  he  hath   heen  dead  four  days.     The- 

OPHYL.    JMartha  said  this  from  weakness  of  faith,  thinking 

it   impossible  that  Christ  could   raise   her  brother,  so  long 

Bede.        aftcr  death.     Bede.  Ov,  tliese  are  uot  words  of  despair,  but 

(Nic^r      ^^^   wonder.      Chrys.    Thus   every   thing   tends   to   stop   the 

Clirys.       mouths  of  thc   unbelieving.      Tlieir  hands   take   away   the 

IxHi"  2       stone,  their  ears  hear  Christ's  voice,  their  eyes  see  Lazarus 

come  forth,  they  perceive  the  smell  of  the  dead  body.     The- 

ophyl.  Christ  reminds  INIartha  of  what  He  had  told  her  be- 

fore,  which  she  had  forgotten :   Jesus  saith  unto  her,  Suid  I 

not  unto   thee,  that,  if  thou  wouldest  believe,  thou  shouldest 

Chrys,      sce  the  glory  of  God?     Chrys.  She  did  not  remember,  what 

lj."j'"*        He   said   above,   He  that   believeth  in  Me,    though  he   were 

dead,    yet   shall   he    live.      To    the    disciples    He    had    said, 

That  the  Son  of  God  might  be  glorified  tkereby  ,•   here  it  is 

the   glory  of  the  Father  He   speaks   of.     The  difference  is 

made   to   suit   the   different   hearers.     Our  Lord   could   not 

rebuke  her  before  such  a  nuniber,  but  only  says,  Thou  shalt 

Aug.  Tr.    see  the  glory  of  God.     Aug.    Hereiu  is  the  glory  of  God, 

^^^"  that  He  that   stiuketh  and  hath   beeu  dead  four  days,   is 

brought  to  life  agaiu. 


VKR.  41 -1j.  ST,  JOTIN.  381 

Then  they  took  away  the  stone.  Origen.  The  delay  m  Ori^.  tom. 
takiiior  awav  the  stone  was  caused  bv  the  sister  of  the  dead,  *"  ".^''^' 
who  said,  By  this  time  he  stinketh,  for  he  hath  been  deadfour 
daijs.  If  she  had  not  said  this,  it  would  not  be  said,  Jesus 
said,  Take  away  the  stone.  Some  delay  had  ariseu ;  it  is 
best  to  let  iiothing  come  between  the  commands  of  Jesus 
and  doiug  them. 

41.  And  Jesus  lifted  up  His  eyes,  and  said,  Father, 
I  thank  Thee  that  Thou  hast  heard  Me. 

42.  And  I  knew  that  Thou  hearest  Me  always : 
but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  Thou  hast  sent  Me. 

43.  And  when  He  thus  had  spoken,  He  cried  with 
a  loud  voice,  Lazarus,  come  forth. 

44.  And  he  that  was  dead  came  forth,  bound  hand 
and  foot  with  jrraveclotlies :  and  his  face  was  bound 

o 

about  with  a  napkin.     Jesus  saith  unto  them,  Loose 
him,  and  let  him  go. 

45.  Then  many  of  the  Jews  which  came  to  Mary, 
atid  had  secn  the  things  which  Jcsus  did,  beheved 
on  Him. 

46.  But  some  of  them  went  their  ways  to  the  Pha- 
risees,  and  told  them  what  things  Jesus  had  done. 

Alcuin.  Christ,  as  man,  bcing  infcrior  to  the  Father,  prays 
to  Him  for  Lazarus^s  resurrection ;  and  declares  that  He  is 
heard  :   And  Jesus  lijted  up  His  eyes,   and  said,  Fatlier,  I 
i.hank   Thee  that  Thou  hast  heard  Me.     Origen.    He  lifted  0ri<T.  tom. 
iip  His  eyes ;  mystically,  He  hfted  up  the  human  mind  by  ^■'^^'"* 
prayer  to  the  Father  above.     We  shoukl  pray  after  Chrisfs 
pattern,  Lift  up  the  eyes  of  our  heart,  aud  raise  thera  above 
present  things   in   memory,    in   thought,    in    intention.     If 
to  them  who  pray  worthily  after  this  fashion  is  given  the 
promise  in  Isaiah,  Thou  shalt  cry,   and  He  shall  say,  Here  isa.  5S,  9. 
I  am ;  what  answer,  think  we,  our  Lord  and  Saviour  would 
rcceive  ?      He   was    about   to   pray   for  the   resurrection   of 
Lazarus.     He  was  heard  by  the  Father  before  He  prayed; 


382  GOSPEL   ACCORDING    TO  CHAP.  XT. 

His  request  was  granted  before  made.     And  therefore  He 

begins  with  giving  thanks ;  /  thank  Thee,  Father,  that  Thou 

Chrys.       jidgi  Jieard  Me.     Chrys.  i.e.  There  is  no  diflFerence  of  will 

Ixiv.  2.      between  Me  and  Thee.     Thou  hast  heard  Me,  does  not  shew 

any  lack  of  power  in  Hiuij   or  that  He  is  inferior  to  the 

Father.     It  is  a  phrase  that  is  used  between  friends   and 

equals.     That  the  prayer  is  not  really  necessary  for  Him, 

appears  from  the  words  that  follow,  And  I  knew  that  Thou 

heardest  Me  always :  as  if  He  said,  I  need  not  prayer  to 

persuade  Thee ;  for  Ours  is  one  will.    He  hides  Plis  meaning 

on  account  of  the  weak  faith  of  His  hearers.     For  God  re- 

gards  not  so  much  His  own  dignity,  as  our  salvation  ;   and 

therefore  seldom  speaks  loftily  of  Himself,  and,  eveu  whcn 

He  does,  speaks  in  an  obscure  way ;  whereas  humble  expres- 

Hilar.        sions  abouud  in  His  discourses.     Hilary.   He  did  not  there- 

lib  X.        ^Qj.g  need  to  pray  :    He  prayed  for  our  sakes,  that  we  rnight 

know  Him  to  be  the  Son :  But  because  of  the  people  which 

stand  by  I  said  it,   that   tJiey  may  believe   that    Thou  hast 

sent  Me.     His  prayer  did  not  benefit  Himself,  but  benefited 

our  faith.     He  did  not  want  help,  but  we  want  instruction. 

Chrys.       Chrys.  Hc  did  uot  say,  That  they  may  believe  that  I  am  in- 

ixiv?2.      ferior  to  Thee,  in  that  1  cannot  do  this  without  prayer,  but, 

that  Thou  hast  sent  Me.     He  saith  not,  hast  sent  Me  weak, 

acknowledging    subjection,    doing    nothing    of  Myself,    but 

hast  sent  Me  in  such  sense,  as  that  man  may  see  that  I  am 

from  God,  not  contrary  to  God  ;   and  that  I  do  this  miracle  in 

Aup:.  de     accordance  with  His  will.     Aug.  Christ  went  to  the  grave 

j)"^^'         in  which  Lazarus  slept,  as  if  He  were  not  dead,  but  alive  and 

Serm.  lii.    ablc  to  hcar,  for  He  forthwith  called  him  out  of  his  grave : 

And  when  He  had  thus  spoken,  He  cried  with  a  loud  voice, 

Lazarus,  come  forth.     He  calls  him  by  name,  that  He  may 

Chrys.       not  bring  out  all  the  dead.     Chrys.  He  does  not  say,  Arise, 

I  ?'"■        but,  Come  forth,  speaking  to  the  dead  as  if  he  were  alive. 

For  which  reason  also  He  does  not  say,  Come  forth  in  My 

Father^s  name,  or,  Father,  raise  him,  but  throwing  ofF  the 

whole   appearance   of  one   praying,   proceeds   to   shew   His 

power  by  acts.     This  is  His  general  way.     His  words  shew 

humiUty,    His   acts   power.      Theophyl.    The   voice    which 

roused  Lazarus,  is  the  symbol  of  that  trumpet  which  will 

sound   at   the    general    resurrection.     (He    spoke   loud,    to 


VER.  41— IG.  ST.  JOHN.  383 

contradict  the  Gentile  fable,  that  the  soul  remained  in  the 
tomb.     The  soul  of  Lazarus  is  called  to  as  if  it  were  absent, 
and  a  loud  voice  were  necessary  to  summon  it.)     And  as  thc 
general  resurrection  is  to  take  place  in  the  twinkling  of  an 
eye,  so   did   tliis   single  one  :    And  he  that  was  dead  came 
forth,  bound  hand  and  foot  with  grave  clothes,  and  his  face 
was  bound  about  ivith  a  napkin.     Now  is  accomplislied  what 
was   said   above,  The  hour  is  coming,  ivhen  the  dead  shall  v.  25. 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear  shall 
live.     Origen.  His  cry  and  loud  voice  it  Mas  which  awoke  Orig.  tom. 
him,  as  Christ  had  said,  /  go  to  aivake  him.     The  resurrec-  ^^^"'- 
tion  of  Lazarus  is  the  work  of  the  Father  also,  in  that  Ile 
heard  the  prayer  of  the  Son.     It  is  the  joint  work  of  Father 
and  Son,  one  praying,  the  other  hearing ;  for  as  the  Father  v.  21. 
raiseth  up  the  dead  and  quickeneth  them,  even  so  the  Son 
quickeneth  whom  He  will.     Chrys.    He  came  forth  bound,  Chrys. 
that  none  raight  suspect  that  he  was  a  mere  pliantom.     Be-  ixhr" 
sides,  that  this  vcry  fact,  viz.  of  coming  forth  bound,  was 
itself  a  miracle,  as  great  as  the  resurrection.     Jesus  saith  unto 
them,  Loose  him,  that  by  going  near  and  touching  him  they 
might  be  certain  he  was  the  very  person.     And  let  him  go. 
Ilis  humility  is  shewn  here  :  Ile  does  not  take  Lazarus  about 
with  Him  for  the  sake  of  display.     Origen.  Our  Lord  had  Origr.  tom. 
said  above,  Because  of  the  people  that  stand  bij  I  said  it,  that 
they  may  believe  that  Thou  hast  sent  Jle.     It  would  have  been 
ignorance  of  the  future,  if  Ile  had  said  this,  and  none  be- 
lieved,   after  alh     Therefore  it  foUows  :    Then  many  of  the 
Jews  which  came  to  Mary,  and  had  seen  ihe  things  which 
Jesus  did,  believed  on  Him.     Dut  some  of  them  went  their 
ivay  to  the  Pharisees,  and  told  them  what  things  Jesus  had 
done.     It  is  doubtful  from  these  words,  whether  tliose  who 
went  to  the  Pharisees,  were  of  those  many  who  believed,  and 
meant  to  conciliate  the  opponents  of  Christ ;  or  whether  they 
were  of  the  unbelieving  party,  and  wished  to  inflame  the  euvy 
of  the  Pharisees  against  Him.     The  latter  seems  to  me  the 
true  supposition ;  especially  as  the  Evangelist  describes  those 
who  beheved  as  the  larger  party.     Many  believed ;  whereas  it 
is  only  a  few  who  go  to  the  Pharisees :  Some  of  them  went 
to  the  Pharisees,  and  told  them  what  things  Jesus  had  done.  Aus;.  lib. 
AvG.  Although  according  to  the  Gospel  history,  we  hold  that  q|^!bsu 

q.  05. 


Moral. 
c.  xxix 


384  GOSPEL    ACCORDING    TO  CHAP.   XI. 

Lazarus  was  really  raised  to  life,  yet  I  doubt  not  that  his 

resurrection  is  an  allegory  as  well.     We  do  not,  because  we 

Aug.  Tr.     allegorize  facts,  lose  ourbelief  in  thera  as  facts.    Aug.  Every 

t"'^*^'^         one  that  sinneth,  dies:  but  God,  of  His  great  mercv,  raises 

xlix.  3.       the  soul  to  life  agaiu,  and  does  not  suffer  it  to  die  eternally. 

The  three  miraculous  resurrections  iu  the  Gospels,  I  uuder- 

Greg.  iv.    stand  to  tcstify  the  resurrection  of  the  soul.      Greg.    The 

maiden  is  restored  to  life  in  the  house,  the  young  man  out- 

side  the  gate,  Lazarus  in  his  grave.      She  tliat  lies  dead  in 

the  house,  is  the  sinner  lying  in  sin  :  he  that  is  carried  out 

Aii<r.  Tr.    by  the  gate  is  the  openly  aud  notoriously  wicked.     Aug.  Or, 

xlix.  3.       -^  ^g  death  within ;  when  the  evil  thought  has  not  come  out 

into  action.     But  if  thou  actually  do  the  evil  thing,  thou  hast 

Grpg.  V.     as  it  were  carried  the  dead  outside  tlie  gate.     Greg.  And 

"'^  ■       one  there  is  who  lies  dead  in  his  grave,  with  a  load  of  earth 

upon  hira ;  i.e.  wlio  is  weighed  down  by  habits  of  sin.     But 

the  Divine  grace  has  regard  even  unto  such,  and  enliglitens 

Aue;.  lib.    thcra.     Au&.  Or  we  may  take  Lazarus  in  the  grave  as  the 

n^^^^t       soul  laden  with  earthly  sins.     Aug.  And  yet  our  Lord  loved 

wuaest.  .  «^ 

q.  ixv.       Lazarus.     For  had  Ile  not  loved  sinners,  He  would  never 
T  "*^'  ^J      liave  corae  down  frora  hcavcn  to  save  thera.     Well  is  it  said 

Joai).  ir. 

xlix,  of  one  of  sinful  habits,  that  Ile.  stinkcth.     He  hath  a  bad  re- 

1  pessi-      port  ^  already,  as  it  were  the  foulest  odour.     Aug.  Well  may 
"^'*"^         she  sav,  He  hath  been  dead  four  davs.     For  the  earth  is  the 

laniam  "  .        .  "         . 

Auo.  lib,    l^st  of  the  elemcnts.     It  signifies  the  pit  of  earthly  sins,  i.e. 
ixxxiii.      carnal  lusts.     Aug.   The  Lord  groaned,  wept,  cried  with  a 

Ciuffist.  '  1    ' 

q.  05.        loud  voice.     It  is  hard  for  Ilim  to  arise,  who  is  bowed  down 

Aug.         with  the  weight  of  evil  habits.     Christ  troubleth  Iliraself,  to 

in  Joan.     siguify  to  thce  that  thou  shouldest  be  troubled,  when  thou 

xhx.  19.     f^i-t  pressed  and  weighed  down  with  such  a  raass  of  sin.     Faith 

groaneth,  he  that  is  displeased  Avith  himself  groaneth,  and  ac- 

cuseth  his  own  evil  deeds ;  that  so  the  habit  of  sin  may  yield 

to  the  violence  of  repentance.     When  thou  sayest,  I  have 

done  such  a  thing,  and  God  has  spared  me;    I  have  heard 

the  Gospel,  and  dcspised  it;  what  shall  I  do?    then  Christ 

groaneth,  because  faith  groaneth ;   and  in  the  voice  of  thy 

Greg.         groaning   appeareth   the  hope  of  thy  rising  again.      Greg. 

Jloral.       Lazarus  is  bid  to  come  forth,  i.e.  to  come  forth  and  condemn 

himself  with  his  own  mouth,  without  excuse  or  reservation  : 

that  so  he  that  lies  buried  in  a  guilty  conscience,  may  corae 


VER.  47 — 53.  ST.  JOHN.  385 

forth  out  of  himself  by  confession.     AuG.  That  Lazarus  came  Au^.  ]\h. 
forth   from  the  grave,  signifies  the  souFs  deUverance  froin  q,^^"[' 
carnal  sins.    That  he  came  bound  up  in  grave  clothes  means,  q-  65. 
that  even  we  who  are  dehvered  from  carnal  things,  and  serve 
with  the  mind  the  law  of  God,  yet  cannot,  so  long  as  we  are 
in  the  body,  be  free  from  the  besetments  of  the  flesh,     That 
his  face  was  bound  about  with  a  napkin  means,  that  we  do 
not  attain  to  fuU  knowledge  in  this  life.      Aud  when  our 
Lord    says,  Loose   him,  and  let  him  go,  we  learn  that   in 
another  world  all  veils  will  be  removed,  and  that  we  shall 
see  face  to  face.     Aug.  Or  thus  :  Wlien  thou  despisest,  thou  Au^.  Tr. 
liest  dead;   when  thou  confessest,  thou  comest  forth..    For  ^^'^' 
what  is  to  come  forth,  but  to  go  out,  as  it  were,  of  thy  hiding 
pla.ce,  and  shew  thyself  ?     But  thou  canst  not  make  this  con- 
fession,  exccpt  God  move  thee  to  it,  by  crying  with  a  loud 
voice,  i.e.  calhng  thee  with  great  grace.     But  even  after  thc 
dead  man  has  come  forth,  he  remains  bound  for  some  time, 
i.e.  is  as  yet  only  a  peuitent.     Then  our  Lord  says  to  His 
ministers,  Loose  him,  and  let  him  yo,  i.  e.  rcmit   his  sins : 
Whatsoever  ye  shall  bind  on  earlh  shall  be  bound  in  heaven,  Matt.  is, 
and  whatsoever  ye  shall  loose  on  earlh  shall  be  loosed  in  heaven.  ^^" 
Alcuin.  Christ  awakes,  because  His  power  it  is  which  quick- 
ens  us  inwardly :  the  disciples  loose,  because  by  tlie  ministry 
of  the   priesthood,  they  who   are    quickened    are  absolved. 
Bede.  By  those  who  went  and  told  the  Pharisees,  are  mcaut 
those  who   seeing  the  good  works  of  God's  servants,  hate 
them  on  that  very  account,  pcrsecute,  and  calumniate  them. 

47.  Then  gathercd  the  chief  priests  and  the  Phari- 
sees  a  council,  and  said,  What  do  we  ?  for  this  Man 
doeth  many  miracles. 

48.  If  we  let  Hini  thus  alone,  all  men  will  beheve 
on  nim  :  and  the  Romans  shall  come  and  take  away 
both  our  place  and  nation. 

49.  And  one  of  thera,  named  Caiaphas,  being  the 
high  priest  that  same  year,  said  unto  them,  Ye  knovv 
nothing  at  all, 

50.  Nor  consider  that  it  is  expedient  for  us,  that 

VUL.  IV.  (^  c, 


386  GOSPEL  ACCORDING  TO  CHAP.  XI. 

one  man  should  die  for  the  people,  and  that  the  whole 
nation  perish  not. 

51.  And  this  spake  he  not  of  himself :  but  being 
high  priest  that  year,  he  prophesied  that  Jesus  should 
die  for  that  nation  ; 

52.  And  not  for  that  nation  only,  but  that  also  He 
should  gather  together  in  onc  the  children  of  God  that 
were  scattercd  abroad. 

53.  Then  from  that  day  forth  thcy  took  counsel 
together  for  to  put  Him  to  death. 

TiiEOPnYL.    Such  a  miracle  as  this  should  have  drawn 

forth  wonder  and  praise.     But  they  make  it  a  reason  of 

plotting  against  His  hfe :    Then  gathered  the  chief  pi^iests 

Aug,  Tr.    and  Pharisees  a  council,  and  said,  What  do  we  ?     Aug.  But 

xhx.  C.26.  ^i^gy  j^j^^  jjQ  thought  of  beheving.     The  miserable  men  only 

consulted  how  they  might  hurt  and  kill  nira,  not  how  them- 

selves  raight  be  saved  from  death.      What  do  we  ?  for  this 

CTirys.       Man  doeth  mamj  miracJes.     Ciirys.   Ilim  of  whose  divinity 

ixiv!^c.  3.  ^^^^y  ^'^^  received  such  certain  proofs,  they  call  only  a  man. 

Orig.         Origen.  This  speech  is  an  evidence  of  their  audacity  and 

t.  xxvni.    ijijn^ngss :  of  their  audacity,  because  they  testified  that  II e 

had  done  many  miracles,  and  yet  thought  that  they  could 

contend  successfuUy  against  Him,  and  that  He  would  have 

no  power  of  withstanding  their  plots ;  of  their  blindness,  be- 

cause  they  did  not  reflect  that  He  who  had  wrought  such 

miracles  could  easily  escape  out  of  their  hands;   unless  in- 

deed  they  denied  that  these  miracles  were  done  by  Divine 

power.     They   resolved  then  not  to  let  Hira  go ;    thinking 

that  they  should  thus  pkce  an  impediment  in  the  way  of 

those  who  wished  to  believe  in  Him,  and  also  prevent  the 

E-omans  from  taking  away  their  place  and  nation.     If  we  let 

Eim  thus  alone,  all  men  ivill  believe  on  Ilim,  and  the  Romans 

Chrys.       shall  come  and  take  away  both  our  place  and  nation.     Chrys. 

Ixiv.  3,       They  say  this  to  alarm  the  people;  as  if  they  were  incurring 

the  suspicion  of  setting  up  an  usurper.     If,  say  they,  the 

Romans  in  crowds  follow  Him,  they  will  suspect  us  of  set- 

ting  up  a  tyranny,  and  will  destroy  our  state.     But  this  was 

wholly  a  fiction  of  their  own.     For  what  was  the  fact  ?     Did 


1 


VER.  47—53.  ST.  JOHN.  387 

He  take  armed  men  about  with  Ilim,  did  Ile  go  with  horse- 

men  in  Ilis  train  ?     Did  Ile  not  rather  choose  desert  places 

to  go  to  ?     However,  that  they  might  not  be  suspected  of 

consulting  only  their  own  interestSj  they  declare  the  whole 

state  is  in  danger.     Aug.    Or,  they  were  afraid  that,  if  all  Aug.  Tr. 

believed  in  Christ,  none  would  remain  to  defend  the  city  of  ^''■''"  '^^' 

God  and  the  temple  against  the  Romans  :  since  they  thought 

that  Christ's  teaching  was  directed  against  the  temple,  and 

their  laws.     They  were  afraid  of  losing  temporal  things,  and 

thought  not  of  eternal  life ;   and  thus  they  lost  both,     For 

tlie  Romans,  after  our  Lord  had  suffered  and  was  glorified, 

did  come  and  take  away  their  place  and  nation,  reducing  the 

one  by  siege,  and  dispersing  the  other.     Origen.  Mystically  :  Origr.  tom. 

It  was  fit  that  the  Gentiles  should  occupy  the  place  of  them  ^^^'"'- 

of  the  circumcision ;  because  by  their  fall  salvation  came  to  non  occ. 

the  Gentiles.     The   Romans  represent  the  Gentiles,  being 

tiie  rulers  of  the   Gentile  world.     Their  nation  again  was 

taken  away,  because  they  who  had  been  the  people  of  God, 

were  made  not  a  people.     Chrys.   When  they  hesitated,  and  Cbrys. 

asked,  What  do  we  ?  one  of  them  gave  most  cruel  and  shame-  jxiv. 

less  advice,  viz.  Caiaphas,  who  ivas  ^  ITujh  Priest  that  same  \  being 

year.     Aug.   How  is  it  that  he  is  called  the  Iligh  Priest  of  Aug.  Tr. 

that  year,  when  God  appointed  one  hereditary  High  Priest  ? 

This  was  owing  to  the  ambition  and  contention  of  parties 

amongst  the  Jews  themselvcs,  which  had  ended  in  the  ap- 

pointment  of  several  High  Priests,  who  took  the  ofhce  in 

turn,  year  by  year.    And  sometimes  even  there  seems  to  have 

been  more  than  one  in  office.     Alcuin.    Of  this  Caiaphas 

Josephus  relates,  that  he  bought  the  priesthood  for  a  year, 

for  a  certain  sum.     Origen.    ^  The  character  of  Caiaphas  is  Orio:.  tom, 

shewn  by  his  being  called  the  High  Priest  of  that  same  year ;  ^^^-^ 

the  year,  viz.  in  which  our  Saviour  suffered.     Being  the  High 

Priest  that  same  year,  he  said  unto  them,  Ye  know  nothing 

at  all,  nor  consider  that  it  is  expedient  for  us  that  one  man 

should  diefor  the  people,  and  that  the  whole  nation  perish  not. 

i.e.  Ye  sit  still,  and  give  no  attention.     Attend  to  me.     So  non  occ. 

insignificant  a  thing  as  the  life  of  one  man  may  surely  be 

made  a  sacrifice  for  the  safety  of  the  state.     Theopiiyl.  He 

»  Orip;en's  words  are,  All  tbe  Evan-      pbas,  who  was  High  Priest  of  the  year 
gelists  describe  the  wickedness  of  Caia-      in  which  our  Saviour  suftered. 

c  c2 


tom. 

xxviu. 


30(5  GOSPEL    ACCORDING    TO  CHAP.  XT. 

said  this  with  a  bad  intention,  yet  the  Holy  Spirit  used  his 

mouth  as  the  vehicle  of  a  prophecy :   And  this  spake  he  not 

of  himself:  but  being  high  priest  that  year,  he  prophesied  that 

Orig.        Jesus  should  die  for  that  nation.     Origen.    Not  every  one 

that  prophesieth  is  a  prophet ;  as  not  every  one  that  does  a 

12.        just  action  is  just,  he,  for  exaraple,  that  does  one  for  vain- 

glory.     Caiaphas  prophesied  without  being  a  prophet,  as  did 

Balaam.     Perhaps  some  will  deny  that  Caiaphas  prophesied 

by  the  Holy  Spirit,  on  the  ground  that  evil  spirits  may  bear 

Luke  4,     witness  to  Christ,  as  the  one  in  Luke,  who  says,  /  knnw  Thee 

^*'  who  Thou  art,  the  IloJy  One  of  God ;   the  intention  of  Caia- 

phas  too  being  not  to  induce  his  hearers  to  believe  on  Him, 

c.  14.        but  to  excite  them  to  kill  Him.     It  is  expedient  for  us.     Is 

this  part  of  his  prophecy  true  or  false?     If  it  is  true,  then 

those  who   contended   against   Jesus  in  the  council,  since 

Jesus  died  for  the  people,  and  they  participate  in  the  ad- 

vautage  of  His  death,  are  saved.     This  you  say  is  absurd ; 

and  theuce  argue  that  the  prophecy  is  false,  and,  if  false,  not 

dictated  by  thc  Holy  Spirit,  siucc  the  Iloly  Spirit  does  not 

lie.     On  the  other  side  it  is  argued,  for  the  truth  of  the  pro- 

Heb.  2,  9.  phecy,  that  these  words  only  meant  that  Ile  by  the  grace  of 

1  Tim.       God  should  taste  deathfor  all  men  ;  that  Ile  is  the  Saviour  of 

*'  '*'•        ull  men,  specially  of  them  that  believe.     And  in  the  same  way 

the  former  part  of  the  speech,   Ye  know  nothing  at  all,  is 

made  out  to  be  an  assertion  of  the  truth.     They  knew  no- 

thing   of  Jesus/  who    did    uot    know    that    He  was    truth, 

wisdom,  justice,  and   peace.      And    again,  Tliat   one    man 

should  die  for  the  people.     It  was  as  nian  that  He  died  for 

the  people :  in  so  far  as  He  is  the  image  of  the  invisible  God, 

He  was  incapable  of  death.     And  He  died /or  tJie  people,  in 

that  He  took  upon  Hiraself,  made  away  with,  blotted  out  the 

c.  15.        sius  of  the  whole  world.     And  this  spake  he  not  of  himself. 

Hence  we  see,  what  men  say  sometimes  proceeds  from  them- 

selves,  soraetimes  from   the  influence  of  some  povver  upon 

them.     In  the  latter  case  though  they  may  not  be  taken 

quite  out  of  themselves,  and  in  a  certain  sense  go  along  with 

their  ovvn  words,  yet  they  do  not  go  along  with  the  meaning 

of  them.    Thus  Caiaphas  says  nothing  of  himself;  and  there- 

fore  does  not  interpret  his  own  prophecy,  because  he  does 

iTim.  1,7.  uot  understand  it.     Thus  Paul  too    ipeaks  of  some  teach- 


VEU.  54—57.  ST.  joHN  389 

ers  of  the  law,  who  understand  neither  what  they  say,  nor 
whereof  they  affirm.     Aug.    We  learn  hence  that  eveu  bad  Aug.  Tr. 
men  may  foretell  things  to  come  by  the  spirit  of  prophecy,  ^^'^'  ^*"- 
which  power  the  Evangelist  ascribes  to  a  divine  sacrament, 
he  being  Pontifex,  i.  e.  Iligh  Priest.     Chrys.   See  the  great  Chrys. 
virtue  of  the  Holy  Spirit,  in  drawing  forth  a  prophecy  froni  ,^J^'"| 
a  wicked   man.     And    see  too  the  virtue  of  the   pontifical 
office,  which  made  him,  though  an  unworthy  Iligh  Priest, 
unconsciously  prophesy.    Divine  grace  only  used  his  mouth ; 
it  touched  not  his  corrupt  heart.    Aug.  Caiaphas  propliesied  Au».  Tr, 
of  the  Jewish  nation  aloue ;  in  which  natiou  were  the  sheep,  ^  "^" 
of  which  our  Lord  says,  /  am  not  sent  but  unto  the  lost  sheep  Jfatt. 
qf  the  house  of  Israel.     But  the  Evangelist  knew  that  there    ^' 
were  other  sheep,  not  of  this  fold,  which  were  to  be  brought 
in,  and  therefore  adds,  And  not  for   that  nation  onhj,  but 
also  that  Ile  should  gather  together  in  one  the  children  of 
God  that  ivere  scattered  abroad ;   i.  e,  those  who  were  pre- 
destined  to  be  so :  for  as  yet  there  were  neither  sheep,  nor 
childreu  of  God.     Greg.  His  persecutors  accomplished  this  Greg.  vi. 
wicked   purpose,   and   put   liim   to   death,   thinking  to   ex-     "''' ' 
tinguish  the  devotion  of  His  followers ;  but  faith  grew  from 
the   very   tliing    which    these   cruel   and    unbelieviug   men 
thought  would  destroy  it.     That  which  huraan  cruelty  had 
exccuted  against  Him,   Ile  turncd  to  tlie  purposes  of  His 
mercy.     Origen,   Inflamcd  by  the  speech  of  Caiaphas,  they  Orig. 
determined  on  killiug  our  Lord  :    Then  froni  that  dxiy  furth^^^^l\-^^ 
they  luok  counsel  together  to  pnt  Ilini  to  death.     Was  tliis  c.  17, 
then  thc  work  of  the  lloly  Spirit,  as  well  as  the  former,  or 
was  it  auother  spirit  which  did  both  first  speak  by  the  mouth 
of  a  wicked  man,  aud  then  excite   others  like  hiui  to  kill 
Christ?     Auswer :  It  is  not  necessary  that  both  should  be 
the  work  of  the  same  spirit.     As  some  turn  the  Scriptures 
themselves,  which  were  given  for  our  good,  to  the  support  of 
bad  doctrines  ;  so  this  true  prophecy  respecting  our  Saviour 
was  understood  in  a  wrong  sense,  as  if  it  were  a  call  to  put 
Him  to  death.      Chrys.   They  sought  before  to  kill  llim ;  Chrys. 
now  their  resolution  was  confirmed.  Hom 

Ixv.  1. 

54.  Jesus  therefore  walked  no  more  openly  among 
the  Jews ;  but  went  thence  unto  a  country  near  to  the 


390  GOSPEL    ACCORDIKG    TO  CHAP.    XI. 

wilderness,  into  a  city  called  Ephraim,  and  there  con- 
tinued  vvith  His  disciples. 

55.  And  the  Jews'  passover  vvas  nigh  at  hand  :  and 
many  went  out  of  the  country  up  to  Jerusalem  before 
the  passover,  to  purify  themselves. 

56.  Then  sought  they  for  Jesus,  and  spake  among 
themselves,  as  they  stood  in  the  temple,  What  think 
ye,  that  He  will  not  come  to  the  feast  ? 

57.  Now  both  the  chief  priests  and  the  Pharisees 
had  given  a  commandment,  that,  if  any  man  knew 
wherc  He  were,  he  should  shew  it,  that  thcy  might 
take  Him. 

Ori^.  tom.      Origen.    After  this  resolution  of  the  Chief  Priests   and 

xxvm.    .  pjjj^yjgggs^    Jesus   was   more   cautious   in   shewing    Himself 

among  tbe  Jews,  and  retired  to  remote  parts,  and  avoided 

populous   places  -.    Jesus   therefore   walked   no   more   openly 

among  the  Jews ;    but  went  thence  into   a   countnj  near  to 

Auo;.  Tr.    the  ivilderness,  into  a  city  called  Ephraim.     Aug.  Not  that 

xhx.  28.     jj-g  pQ^ygj.  i^j^(j  failed  Him;  for,  had  He  pleased,  He  might 

still   liave  walked  openly  amoug  the  Jews,   and  they  done 

nothing  to  Him.      But   He  wished  to  shew  the  disciplcs, 

by  His  own  example,  that  behevers  did  not  sin  by  retiring 

out  of  the  sight  of  their  persecutors,  and  hiding  themselves 

from  the  fury  of  the  wicked,  rather  than  inflame  that  fury  by 

Oripr.  tom.  thcir  prcsence.     Origen.  It  is  praiseworthy,  when  struggles 

are  at  hand,   not  to  avoid  confession,  or  refuse  to  suffer 

death  for  the  truth's  sake.     And  it  is  no  less  praiseworthy 

now  to  avoid  giving  occasion  for  such  trial.   Which  we  should 

take  care  to  do,  not  only  on  account  of  the  uncertainty  of 

the  event  of  a  trial  in  our  own  case,  but  also  not  to  be  the 

occasion  of  increasing  the  impiety  and  guilt  of  others.     For 

he  who  is  the  cause  of  sin  in  another,  shall  be  punished.     If 

we  do  not  avoid  our  persecutor,  when  we  have  the  oppor- 

tunity,  we  make  ourselves  responsible  for  his  offence.     But 

our  Lord  not  only  retired  Himself,  but  to  remove  all  occa- 

sion  of  offence  from  His  persecutors,  took  His  disciples  with 

Chrys.       Him :    And  there  stayed  with  His  disciples.     Chrys.    How 

ixv.  2.       must  it  have  troubled  the  disciples  to  see  Him  save  Himself 


VER.  54 57.  ST.  JOHN.  391 

by  merely   humaa  meaus  ?     "While  all  were  rejoicing  and 
keeping  the  feast,  they  remaiued  hid,  aiid  in  dauger.     Yet 
they  coutinued  with  Ilim ;  as  we  read  in  Luke,  Ye  are  they  Luke  22, 
which  have  continued  with  Me  in  My  temptations.     Origen.  ^^- 
Mystically,  Jesus  tvalked  openly  among  the  Jews,  wheu  the  xx'v?ii.*°'"' 
Word  of  God  used  to  come  to  them  by  the  Prophets.     But  ^-  ^^- 
this  Word  ceased,  i.e.  Jesus  loent  thence.     And  He  went  to 
that  town  near  the  wilderness,  whereof  Isaiah  says,  More  are  isa.  54, 1. 
the  children  of  the  desolate,  than  the  children  of  the  married 
wife.     Ephraira  signifies  fertility.    Ephraira  was  the  younger 
brother  of  Manasses :  Manasses  stands  for  the  elder  people 
forgotten;  the  word  Manasses  meaning  forgotten.    When  the 
elder  people  were    forgotten    and  passed  over,  there   came 
an  abundant  harvest  from  the  Gentiles.     Our  Lord  left  the 
Jews,  and  went  forth  into  a  country — the  whole  world — 
near  the  wilderness,  the  deserted  Church  ^,  to  Ephraim,  the  1  4^y{,^ 
fruitful  city;   and  there  continues  with  Ilis  disciples  up  to  V'^ 'P''^"'" 

4.1  •       1  'a  TT  1  /•  1  (KK\T}aias. 

ttiis  day.     AuG.  lle  who  came  frora  heaveu  to  sutier,  wished  ^^,,  r^^ 
to  draw  near  the  place  of  Ilis  Passion,  His  hour  being  now  l-  2. 
at  hand :   And  the  Jeivs'  passover  ivas  nigh  at  hand.     That 
passover  they   had   resolvcd   to   celebrate   by   shedding   our 
Lord^s  blood ;  the  blood  which  consecrated  the  Passover,  the 
blood  of  the  Lamb.     The  Law  oblijied  every  one  to  go  up  to 
the  feast :  And  many  xvent  out  of  ihe  country  up  to  Jerusatcm 
before  the  passover  to  purify  them.     But  ours  is  the  true 
Passover;    the  Jewish  one  was  a  shadow.     The  Jews  held 
their  passover  in  the  dark,  we  in  the  light :  their  posts  were 
staiued  with  the  blood  of  a  slaiu  animal,  our  foreheads  are 
signed  with  the  blood  of  Christ.     Tueophyl.  They  went  up 
before  the  passover,  to  be  purificd.     For  whocvcr  had  sinned 
williugly  or  uuwilliugly  could   not  kecp  the  passover,  unless 
they  were  first  purified  by  washings,  fastings,  and  shaving  of 
the  head,  and  also  offering  ccrtain  stated  oljlations.     While 
engaged  in  thcse  purificatious,  they  were  plottiiig  our  Lord's 
death  :   Then  souyht  they  for  Jesus,  and  spake  among  them- 
selves,  as  they  stood  in  the  temple,  What  think  ye,  thut  lle 
will  not  come  to  the  feast?     Chrys.   They  lay  iu  wait  for  ciirys. 
Him  at  the  passover,  and  made  the  feast  time  the  time  of  ^°'"- ^■''^- 
His  death.      Origen.    Wherefore  the  Evangelist   does  not  oHg.  tom. 
call  it  thc  Lord's  passover,  but  the  Jews^  passover.    For  then  xxviii. 


392  GOSPEL    ACCORDTNG    TO    ST.  JOHN.  CHAP.  XI. 

it  was  that  they  plotted  our  Lord's  death.  Alcuin.  They 
sought  Jesus  with  bad  intent.  We  seek  Hira,  standing  in 
God's  temple,  rautually  encouraging  one  another,  and  pray- 
ing  Hira  to  come  to  our  feast,  and  sanctify  us  by  His  pre- 
sence.  Theophyl.  If  the  common  people  only  had  done 
these  things,  the  Passion  would  have  seemed  owing  to  raen's 
ignorance ;  but  the  Pharisees  it  is,  who  order  Hira  to  be 
taken :  Now  both  the  chief  priests  and  the  Pharisees  hacl 
given  a  commandment,  that,  if  auy  man  knew  vjhere  He  were, 

Orig.  tom.  ke  should  shew  it,  that  they  might  take  Him.  Origen.  Ob- 
serve,  they  did  not  know  where  He  was ;  they  knew  that 
He  had  gone  away.  Mystically,  they  did  not  know  where 
He  was,  because,  in  the  place  of  the  divine  commandments, 

Aug.  they  taught  the  doctrines  and  comraandments  of  raen.  Aug. 
^'  '  '  Let  us  at  least  shew  the  Jews  where  He  is;  O  that  they 
would  hear,  that  they  would  come  to  the  Church,  aud  take 
hold  of  Him  for  themselves  I 


I 


CHAP.  XII. 

1.  Then  Jesus  six  days  before  the  passover  carue 
to  Bethany,  where  Lazarus  was  which  liad  been  dead, 
whom  He  raised  from  the  dead. 

2.  There  they  made  Him  a  supper  :  and  Martha 
served  :  but  Lazarus  was  one  of  them  that  sat  at  the 
table  with  Him. 

3.  Then  took  Mary  a  pound  of  ointment  of  spike- 
nard,  very  costly,  and  anointed  the  feet  of  Jesus,  and 
wiped  His  feet  with  her  hair  :  and  the  house  was  filled 
with  the  odour  of  the  ointment. 

4.  Then  saith  one  of  His  disciples,  Judas  Iscariot, 
Simon's  son,  which  should  betray  Him, 

5.  Why  was  not  this  ointment  sold  for  three  hun- 
dred  pence,  and  given  to  the  poor  ? 

6.  This  he  said,  not  that  he  cared  for  the  poor ; 
but  because  he  was  a  thief,  and  had  the  bag,  and  bare 
what  was  put  therein. 

7.  Then  said  Jesus,  Let  her  alone  :  against  the  day 
of  My  burying  hath  she  kept  this. 

8.  For  the  poor  always  ye  have  with  you  :  but  Me 
ye  have  not  always. 

9.  Much  people  of  the  Jews  therefore  knew  that 
He  was  there :  and  they  came  not  for  Jesus'  sake 
only,  but  that  they  might  see  Lazarus  also,  \vhom  He 
had  raised  from  the  dead. 

10.  But  the  chief  priests  consulted  that  they  might 
put  Lazarus  also  to  death  : 

n.  Because  that  by  reason  of  him  many  of  the 
Jews  went  away,  and  believed  on  Jesus. 


o94  GOSPEL    ACCORDTNG   TO  CHAP.  XII. 

Alcuin.    As   the    time   approached    in    which   our  Lord 

had  resolved  to  suffer,  He  approached  the  place  which  He 

had  chosen  for  the  scene  of  His  suffering :  Then  Jesus  six 

days  before  the  passover  came  to  Bethany.     First,  He  went 

to  Bethany,  then  to  Jerusalem ;    to  Jerusalem  to  suffer,  to 

Bethany  to  keep  alive  the  recollection  of  the  recent  resurrec- 

tion  of  Lazarus ;   Wliere  Lazarus  was,  which  had  been  dead, 

whom  He  raised  from  the  dead.     Theophyl.  Ou  the  tenth 

day  of  the   month   they  took  the  larab  which  was  to  be 

sacrificed  on  the  passover,  and  from  that  time  began  the 

preparation  for  the  feast.     Or  rather  the  ninth  day  of  the 

month,  i.  e.  six  days  before  the  passover,  was  the  coramence- 

ment  of  the  feast.     They  feasted   abundantly  on  that  day. 

Thus  we  find  Jesus  partook  of  a  banquet  at  Betliany :   There 

they  made  Him  a  supper,  and  Martha  served.     That  Martha 

served,  shews  that  the  entertainment  was  in  her  house.     See 

the  fidelity  of  the  woman  :   she  does  not  leave  the  task  of 

serviug  to  the  domestics,  but  takcs  it  upou  herself.     Ti>e 

Evangclist  adds,  in  order,  it  would  seem,  to  settlc  Lazarus' 

resurrection  beyond  dispute,  But  Lazarus  was  one  of  them 

Aug.  Tr,    that  sat  at  the  table  with   Ilim.     Aug.    He   lived,  talked, 

feasted;  the  truth  was  established,  the  unbelief  of  the  Jcws 

Chrys.       confoundcd.     Chrys.  Mary  did  not  take  part  in  serving  tiie 

Ixv.  guests  generally,  but   gave  all  her  attention   to  our  Lord, 

treating  Hira  not  as  raere  raan,  but  as  God  :  Then  took  Mary 

a  pound  of  spikenard,  very  costly,  and  anointed  the  feet  of 

Aug.  Tr.    Jesus,  and  wiped  His  feet  witJi  her  hair.     Aug.  The  word 

pistici  seeras  to  be  the  name  of  some  place,  from  wliicli  this 

precious  ointment  carae.    Alcuin.  Or  pistici  raeans  genuine, 

non-adulterated.     She  is  the  woman  that  was  a  sinner,  who 

came  to  our  Lord  in  Simon's  house  with  the  box  of  ointment. 

A"s-         AuG.  That  she  did  this  on  auother  occasion  in  Bethany  is 

EvHiif^.      not  mentioned  in  Luke^s  Gospel,  but  is  in  the  other  three. 

ji.  Ixxix.     Matthew  and  Mark  say  that  the  ointraent  was  poured  on  the 

head,  John  says,  on  the  feet.     Why  not  suppose  that  it  was 

c.  ixxviii.  poured  both  on  tlie  head,  and  on  the  feet  ?    Matthew  and 

,,^  ,    '  ■  Mark  introduce  the  supper  and  the  ointraeut  out  of  place  in 

Mark  14,  .  ^^  ... 

3.  the  order  of  tirae.    When  they  are  some  way  farther  on  in  their 

narration  %  they  go  back  to  the  sixth  day  before  the  passover. 

*  within  two  days  of  the  crucifixion. 


VER.   1 — 11.  ST.  JOHN.  395 

And  the  house  ivas  filled  uith  the  odour  of  the  ointment. 
AuG.  Remember  the  Apostle's  words :   To  the  one  we  are  the  An<T. 
savour  of  death  unto  death  ;   and  to  the  other  the  savour  of  .^^^^'^ 
life  unto  life.     Aug.   Then  saith  one  of  His  disciples,  Judas  u.\6. 
Jscariot,  Simon's  son,  which  sJiould  betray  Him,   Why  was  '^"g' 
not  this  ointment  sold  for  three  hundred  pence,  and  given  to  Evanpj. 
tJie  poor  ?     In   the    other    Gospels  it  is  the  disciples  who  m^^^)'^' 
murmured   at  the  waste  of  the  ointment.     I  thiuk  myself 
that    Judas   is   put   for  the    whole   body  of  disciples ;    the 
singular  for  the  plural.     But  at  any  rate  we  may  supply  for 
ourselves,  that  the  other  disciples  said  it,  or  thought  it,  or 
were  persuaded  by  this  very  speech  of  Judas.     The  only 
difference  is,  that  Matthew  and  Mark  expressly  mention  the 
concurrence  of  the  others,  whereas  John  only  mentions  Ju- 
das,  whose  habit  of  thieving  he  takes  occasiou  to  notice  :  This 
he  said,  not  that  he  cared  for  the  poor,  but  because  he  was  a 
thief,  and  had  the  bacj,  and  bare  what  ivas  put  therein.     Al- 
cuiN.  Ile  carried  it  as  a  servant,  he  took  it  out  as  a  thief. 

AuG.  Judas  dld  not  perish  at  the  time  whcn  he  received  Aus:.  Tr. 
money  from  the  Jews  to  betray  our  Lord.  He  was  already  ■ 
a  thief,  already  lost,  and  followed  our  Lord  in  body,  uot  in 
heart ;  wherein  we  are  taught  the  duty  of  tolerating  wicked 
men,  lcst  we  divide  the  body  of  Christ.  He  who  robs  the 
Church  of  any  thing  may  be  coraparcd  to  the  lost  Judas. 
Tolerate  the  wicked,  thou  that  art  good,  that  thou  mayest 
receive  the  reward  of  the  good,  and  not  fall  into  the  punish- 
ment  of  the  wicked.  Follow  the  example  of  our  Lord's  con- 
versation  upon  earth.  "Wherefore  had  He  bags,  to  "NYhom 
the  Angels  ministered,  except  because  His  Church  should 
afterwards  have  bags?  Why  did  He  admit  thieves,  but  to 
shew  that  Ilis  Church  should  tolerate  thieves,  while  it 
sufFered  from  them.  It  is  not  surprising  that  Judas,  who 
was  accustomed  to  steal  money  frora  the  bags,  should  betray 
our  Lord  for  money.  Chrys.  But  why  was  a  thicf  entrusted  Chrys. 
with  the  bags  of  the  poor  ?  Perhaps  it  was  to  give  him  no  jxv.  2. 
excuse  of  wanting  money,  for  of  this  he  had  enough  in  Ihe 
bag  for  all  his  dcsires.  Theophyl.  Some  suppose  that 
Judas  had  the  keeping  of  the  money,  as  being  the  lowest 
kind  of  service.  For  that  the  ministry  of  money  matters 
ranks  below  the  ministry  of  doctrine,  we  know  from  what 


396  COSPEL    ACCORDING    TO  CHAP.  XII. 

Acts  6,  2,  tlie  Apostle  says  in  the  Acts,  It  is  not  reason  that  we  should 

Ci.rys.       lcave  the  word  of  God,  and  serve  tables.    Chrys.  Christ,  with 

ixv"^        great  forbearance,  does  not  rebuke  Judas  for  his  thieving, 

in  order  to  deprive  him  of  all  excuse  for  betrayiug  Him. 

Alcuin.   Then  said  Jesus,  Let  her  alone :  against  the  day  qf 

My  burying  hath  she  kept  this  :  meaning  that  He  was  about 

to  die,  and  that  this  ointment  was  suitable  for  His  burial. 

So  to  Mary  who  was  not  able  to  be  present,  though  much 

wishing,  at  the  anointing  of  the  dead  body,  was  it  given  to 

do  Him  tliis  office  in  His  lifetime, 

Chrys.  Chrys.  Agaiu,  as  if  to  remind  His  betrayer,  He  alludes  to 

ixv.  2.       ^-^'^  burial ;  For  the  j)oor  ye  have  always  with  yoii,  but  Me  ye 

have  not  always :   as  if  He  said,  I  am  a  burden,  a  trouble 

Aug.  Tr.    to  thee;  but  wait  a  little,  and  I  shall  be  gone.     Aug.   He 

was  speaking  of  His  bodily  presence;  for  in  rcspect  of  His 

majesty,    providence,    incffable    and    invisible    grace,    those 

Matt.  28,    M  ords  are  fulfilled,  Lo,  I  ani  with  you  alway,  even  unto  the 

^  ,2         end  of  the  world.     Or  thus  :    In  the  person  of  Judas  are 

represented  the  wicked  in  the  Church ;  for  if  thou  art  a  good 

man,  thou  hast  Christ  now  by  faith,  and  the  Sacrament,  and 

thou  shalt  have  Him  always,  for  when  Tliou  hast  departed 

Luke  23,    hencc,  thou  shalt  go  to  Him  who  said  to  the  thief,  To-day 

shalt  thou  be  with  Me  in  paradise.     But  if  thou  art  wicked, 

thou  seeraest  to  have  Christ  because  thou  art  baptized  with 

the    baptism  of   Christ,   because    thou    approachest    to   the 

altar  of  Christ :  but  by  reason  of  thy  wicked  life,  thou  shalt 

not  have  Him  alway.     It  is  not  *thou  hast,'  but  ye  have, 

the  whole  body  of  wicked  men  being  addressed  in  Judas. 

c.  i*.         Much  people  of  the  Jetcs  iherefore  knew  that  He  was  there, 

and  they  came  not  for  Jesus'  sake  only,  but  that  they  might 

see   Lazarus   also,   ivhom   He    had    raised  from   the    dead. 

Curiosity  brought  them,  not  love.     Theophyl.  They  wished 

to  see  with  their  own  eyes  him  who  had  been  raised  from  the 

dead,  and  thought  that  Lazarus  might  bring  back  a  report 

Au<j.  Tr.    of  the  reo-ions  below.     Aug.  When  the  news  of  this   great 

1    14  •  1 

miracle  had  spread  every  where,  and  was  supported  by  such 
clear  evidence,  that  they  could  neither  suppress  or  deny  the 
fact,  then,  The  chlef  priests  consulted  that  they  nnght  put 
Lazarus  to  death.  O  blind  rage  !  as  if  the  Lord  could  raise 
the  dead,  and  not  raise  the  slain.     Lo,  the  Lord  hath  done 


VER.   1- — 11.  ST.  JOHN.  397 

both.  He  raised  Lnzarus,  and  He  raised  Himself.  Chrys.  Ctirj-s. 
No  other  miracle  of  Christ  excited  such  rage  as  this.  It  ixvi''i 
was  so  pubhc,  aud  so  wonderful,  to  see  a  man  walking  and 
talking  after  he  had  bcen  dead  four  days.  And  the  fact  was 
so  undeniable.  In  the  case  of  some  other  miracles  they  had 
charged  Him  with  breaking  the  sabbath,  and  so  diverted 
people's  minds  :  but  here  there  was  uothing  to  find  fault 
with,  and  therefore  they  vent  their  anger  upon  Lazarus. 
They  would  have  done  the  same  to  the  blind  man,  liad  they 
not  had  the  charge  to  make  of  breaking  the  sabbath.  Theu 
again  the  latter  was  a  poor  man,  and  they  cast  him  out  of 
the  temple ;  but  Lazarus  was  a  man  of  rank,  as  is  plain 
fr 'm  the  uumber  who  came  to  comfort  his  sisters.  It  vexed 
them  to  see  all  leaving  the  feast,  which  was  now  coming  ou, 
and  going  to  Beihany.  Alcuin.  Mystically,  that  He  came 
to  Bethany  six  days  before  the  passover,  means,  that  He 
Who  raade  all  things  in  six  days,  Who  created  man  on  the 
sixth,  in  the  sixth  age  of  the  world,  the  sixth  day,  the  sixth 
hour,  came  to  redcem  mankind.  The  Lord's  Supper  is  the 
faith  of  the  Church,  working  by  love.  Martha  serveth, 
whenever  a  belicviug  soul  dcvotes  itself  to  the  worship  of 
the  Lord.  Lazarus  is  one  of  them  that  sit  at  table,  when 
those  who  have  been  raised  from  the  death  of  sin,  rejoice 
togethcr  with  the  ri^^litcous,  who  have  bcen  ever  such,  in 
the  presence  of  trutli,  and  are  fed  with  the  gifts  of  heavenly 
grace.  The  banquet  is  given  in  Bethany,  which  means, 
house  of  obcdience,  i.e.  in  the  Church :  for  the  Cliurch  is 
the  house  of  obedience.  Aug.  The  ointment  with  which  ah<?. 
Mary  anointed  the  fcet  of  Jesus  was  justice.  It  was  there-  Tr.  li.6. 
foie  a  poiind.  It  was  ointment  of  spikenard  (pistici)  too, 
very  precious.  n/crTt9  is  Greek  for  faith.  Dost  thou  seek 
todojustice?  The  just  liveth  by  faith.  Anoint  the  feet  of  Heb.  lo, 
Jesus  by  good  hving,  follow  the  Lord's  footsteps :  if  thou  ' 
hast  a  superfluity,  give  to  the  poor,  and  thou  hast  wiped  the 
Lord's  fcet  j  for  the  hair  is  a  superfluous  part  of  the  body. 
Alcuin.  And  observe,  on  the  first  occasion  of  her  anoint- 
ing,  she  anointed  His  feet  ouly,  but  now  she  anoints  both 
His  feet  aud  head.  The  former  denotes  the  beginnings  of 
peuitence,  the  latter  the  righteousness  of  souls  perfccted. 
By  the  head  of  our  Lord  the  loftiness  of  His  Divine  nature, 


398  GOSPEL   ACCORDING    TO  CHAP,  XIT. 

by  His  feet  the  lowliness  of  His  incarnation  arc  signified  ; 

or  by  the  head,  Christ  Hiraself,  by  the  feet,  the  poor  who 
Aus.  Tr.  are  His  members.  Aug.  The  house  was  fiUed  with  the 
^^-  ^-         odour ;  the  world  was  filled  with  the  good  fame. 

12.  On  the  next  day  much  people  that  were  come 
to  the  feast,  when  they  heard  that  Jesus  was  coming 
to  Jerusalem, 

13.  Took  branches  of  palm  trees,  and  went  forth  to 
meet  Him,  and  cried,  Hosanna  :  Blessed  is  the  King 
of  Israel  that  cometh  in  the  name  of  the  Lord. 

14.  And  Jesus,  when  He  had  found  a  young  ass, 
sat  thereon  ;  as  it  is  written, 

15.  Fear  not,  daughter  of  Sion  :  behold,  thy  King 
cometh,  sitting  on  an  ass's  colt. 

16.  These  things  understood  not  His  disciples  at 
the  first :  but  when  Jesus  was  glorified,  then  remem- 
bered  they  that  these  things  were  written  of  Him,  and 
that  they  had  done  these  things  unto  Him. 

17.  The  people  therefore  that  was  with  Him  when 
He  called  Lazarus  out  of  his  grave,  and  raised  him 
from  the  dead,  bare  record. 

18.  For  this  cause  the  people  also  met  Him,  for 
that  they  heard  that  He  had  done  this  miracle. 

19.  The  Pharisees  therefore  said  among  them- 
selves,  Perceive  ye  how  ye  prevail  nothing?  behold, 
the  world  is  gone  after  Him. 

Chrys.  Chrys.  Thc  Law  enjoined,  that  on  the  tenth  day  of  the 

Hom.        fii.st  month  a  hT,rab  or  a  kid  should  be  shut  up  in  the  house, 

^'^'  and  be  kept  to  the  fourteenth  day  of  the  same  month,  on 

the  evening  of  which  day  it  was  sacrificed.     In  accordance 

with  this  law,  the  Elect  Lamb,  the  Lamb  without  spot,  when 

He  went  up  to  Jemsalem  to  be  immolated  for  the  sanctifi- 

cation  of  the  people,  went  up  five  days  before,  i.e.  on  the 

Aug.Tr.    tenth  day.    Aug.  See  how  great  was  the  fruit  of  His  preach- 

li-  ing,  and  how  large  a  flock  of  the  lost  sheep  of  the  house  of 

Israel  heard  the  voice  of  their  Shepherd  :  On  the  next  day 


VER.  12 — 19.  ST.  JOHN.  399 

niuch  people  that  were  come  to  thefeast,  ivhen  they  heard  that 
Jesus  was  coming  to  Jerusalem,  took  branches  of  palm  trees. 
The  branches  of  palms  are  songs  of  praise,  for  the  victory 
vvhich  our  Lord  was  about  to  obtain  by  His  death  over  death, 
and  Ilis  triumph  over  the  devil,  the  prince  of  death,  by  the 
trophy  of  the  cross.     Chrys.  They  shewed  now  at  last  that  Chrys. 
they  thought  Him  greater  tlian  a  prophet :  And  ivent  forth  .^T* 
to  meet  Him,  and  cried,  Hosanna  !   Blessed  is  the  King  of 
Israel,  that  cometh  in  the  name  of  the  Lord.     Aug.  Hosanna  Aug.  Tr. 
is  a  siraple  exclamation,  rather  indicating  some  excitement  ^*"  ^" 
of  tlie  miud,  thau  haviug  auy  particular  meaning  ;  like  many 
interjectious  that  we  have   in  Latiu.     Bede.    It  is  a  com- 
pound  of  two  words ;  Hosi  is  shortened  into  save ;  Anna  a 
mere  exchxmation,  complete.     Blessed  is  He  that  cometh  in 
the  name  of  the  Lord.     The  name  of  the  Lord  here  is  the 
name  of  God  the  Father;  though  we  raay  understand  it  as 
His  own  Name  ;  inasmuch  as  He  also  is  the  Lord.     But  the 
former  sense  agrees  better  with  the  text  above,  7  am  come  in  v.  43. 
My  Father's  Name.     Ile  does  not  lose  His  diviuity,  when 
He  teaches  us  humility.     Chrys.    This  is  what  more  than  Chrys. 
any  thing  made  meu  believe  iu  Christ,  viz.  the  assurance  that ,    !"•, 
Ile  was  not  opposed  to  God,  that  Ile  came  frora  the  Father. 
The  words    shew   us    the   divinity   of  Christ.     Hosanna  is, 
Save  us  ;    aud  salvatiou  in  Scripture  is  attributed  to   God 
aloue.     And  cometh,  it  is  said,  not  is  brought :  the  formcr 
befits  a  lord,  the  latter  a  servant.     In  the  name  of  the  Lord, 
goes  to  prove  the  same  thing.     Ile  does  uot  come  iu  the 
name  of  a  servant,   but  in  the  narae  of  the   Lord.     Aug.  ^ug.  Tr. 
It  were  a  sraall   thing  to  the    King  eternal   to    be   made  ^i-  *• 
a  human  king.     Christ  was  not  the  King  of  Israel,  to  ex- 
act  tribute,  and  command  armies,  but  to  dircct  souls,  and 
briug  them  to  the  kingdora  of  heaven.     For  Christ  thea  to 
be  King  of  Israel,  was  a  condescension,  not  an  elevation, 
a  sign  of  His  pity,  not  an  increase  of  Ilis  power.     For  He 
who  was  called  on  earth  the  King  of  the  Jews,  is  in  heaven 
the   King   of  Angels.     Theophyl.    The   Jews,  when   they 
callcd    Hira    King  of  Israel,   dreamed  of  an  earthly  kiug. 
They  expected  a  king  to  arise,  of  more  than  huraan  great- 
ness,  who  would  deliver  them  from  the  government  of  the 
Romans.     But  how  did  our  Lord  come  ?    The  next  words 


400  GOSPEL    ACCORDING    TO  CHAP.  XII. 

tell   us  j    And  Jesus  ivhen  He  had  found  a  young  ass,  snt 

Aug.  Tr.    thereon.     Aug.    Johu  relates  the  matter  briefly,  the  other 

Evaugehsts  are  more  fuU.     The  ass,  we  read  in  them,  was 

the  foal  of  an  ass  on  which  no  man  had  sat :  i.e.  the  Gentile 

world,    who    had    not   received   our   Lord.     The  other  ass, 

which  was  brought,  {not  the  foal,  for  there  were  two,)  is  the 

Chrys.      belleviug  Jew.     Chrys.  He  did  this  prophetically,  to  figure 

\^^\       the  unclean  Gentiles  being  brought  into  subjection  to  the 

Aug.         Gospel ;    and  also  as  a  fulfilment  of  prophecy.     Aug.  This 

^^'  ^'"        act  of  our  Lord's  is  poiuted  to  in  the  Prophets,  though  the 

malignant  rulers  of  the  Jews  did  not  see  in  it  anv  fulfilment 

of  prophecy :   As  it  is  ivritten,  Fear  not,  daughter  of  Slon, 

behold  Thy  King  cometh  sitting  on  an  ass^s  colt.     Yca,  in 

tliat  nation  thoiigh  reprobate,  though  bhnd,  there  remained 

still  the  daughter  of  Sion  ;    even  Jerusalem.     To  her  it  is 

said,  Fear  not,  acknowledge  Him  whora  thou  praisest,  and 

tremble  not  whcn  He  suff^ers.     That  blood  it  is  which  shall 

Ciirys.       wipe  away  thy  sins,  and  redeem  thy  life.     Chrys.  Or  thus  : 

ixvi"i       Whereas   thcy  had   had   wicked  kings,  who  had  subjected 

them  to  wars,  He  saith  to  them,  Trust  Me,  I  ara  not  such 

as  they,  but  gentle  and  mild  :    which  He  shewed    by  the 

manner  of  His  entrance.     For  He  did  not  enter  at  the  head 

of  an  army,  but  simply  riding  on  an  ass.     And  observe  the 

(t>i\o<ro-      philosophy  of  the  Evangehst,  who  is  not  ashamed  of  con- 

fessing    his    ignorauce    at    the    time    of   wliat    these  things 

meant :   These  things  understood  not  the  disciple  at  the  first, 

Aug.         but  when  Jesus  was  glorified.     Aug.  i.e.  When  He  shevved 

""'  '■        the  power  of  His  resurrection,   then  they  remembered  that 

these  things  ivere  writen  of  Him,  and  that  they  had  done  these 

things  unto  Him,  i.e.  those  things  that  were  written  of  Him. 

Chrys.       Chrys.    Our  Lord  had  not  then  revealed   these  things   lo 

jyj  Y        them.     Indeed  it  would  have  been  a  scandal  to  them  had 

they  known  Him  to  be  King  at  the  time  of  His  sufferings. 

Nor  would  they  have  understood  the  nature  of  His  kingdom, 

but  have  mistaken  it  for  a  temporal  one.     Theophyl.  See 

non  occ,     theu  the  consequences  of  our  Lord's  passion  ^     It  was  not 

to  no  purpose  that  He  had  reserved  His  greatest  miracle  for 

the  last.     For  the  resurrection  of  Lazarus  it  was  that  made 

the  crowd  believe  in  Him.     The  people  therefore  that  was 

'  i.e.  in  its  effect  up^jn  tlie  minds  of  the  disciples,  enliglitening  them. 


VER.  20—26.  ST.  JOHN.  401 

iviih  Him  tchen  He  called  Lazarus  out  of  his  grave,  and  raised 
him  from  ihe  dead,  bare  record.  For  this  cause  the  people 
also  met  Him,  for  thai  they  heard  thai  He  had  done  this 
miracle.  Hence  the  spite  and  plotting  of  the  Pharisees  : 
The  Pharisees  iherefore  said  among  themselves,  Perceive  ye 
how  ye  prevail  nothing  ?  behold  the  world  is  gone  ajter  Him. 
AuG.  The  crowd  was  disturbed  by  the  crowd.  But  why  Aug. 
grudgeth  that  blind  crowd,  that  the  world  shoukl  go  after  Turba 
Him,  by  Whom  the  world  was  made?    Chrys.    The  world  tuibavit 

11  1        mi  •  11  1         f<  turbam 

means   here  the  crowd.      Ihis  seems  to   be  the  spcech  oi  chrys. 

that   part  who  were  sound   in  their   faith,  but  dared   not  Hom. 

.  .       Ixvi.  2. 

profess  it.     They  try  to  deter  the  rest  by  exposing  the  in- 

superable  difficulties  they  would  have  to  contend  with.    The- 

OPHYL.  As  if  they  said,  The  more  you  attack  Ilim,  the  more 

will  His  power  and  reputatiou  iucrease.     \Vhat  use  theu  of 

these  attempts  ? 

20.  And  there  were  certain  Greeks  among  them 
that  came  up  to  vvorship  at  the  feast. 

21.  The  same  came  therefore  to  PhiHp,  which  was 
of  Bethsaida  of  GaUlce,  and  desired  him,  saying,  Sir, 
we  would  see  Jesus. 

22.  Phihp  cometh  and  telleth  Andrew  :  and  again 
Andrcw  and  Phihp  tell  Jesus. 

23.  And  Jesus  answered  them,  saying,  The  hour 
is  come,  that  thc  Son  of  man  should  be  glorificd. 

24.  Verily,  verily,  I  say  unto  you,  Except  a  corn  of 
wdieat  fall  into  the  ground  and  die,  it  abidcth  alone  : 
but  if  it  die,  it  bringeth  forth  much  fruit. 

25.  Hc  that  lovcth  his  hfe  shall  lose  it,  and  he 
that  hateth  his  Hfe  in  this  world  shall  keep  it  unto 
life  eternah 

26.  If  any  man  serve  Me,  let  him  follow  Me  ;  and 
where  I  am,  there  shall  also  My  servant  be  :  if  any 
man  serve  Me,  him  will  My  Father  honour. 

Bede.  The  temple  at  Jerusalera  was  so  famous,  that  on 
the  feast  days,  not  only  the  people  near,  but  many  Geutiles 

VOL.  IV.  u  d 


402  GOSPEL    ACCORDING    TO  CTTAV.    XIT. 

frora  distant  countries  came  to  worsliip  in  it ;  as  that  eunuch 
of  Candace,  Queen  of  the  Ethiopians,  mentioned  in  the  Acts. 
The  Gentiles  vvho  were  at  Jerusalem  now,  had  come  up  for 
this  purpose :  And  there  were  certain  Gentiles  among  them 
Ciirys,       who  came  to  worship  at  the  feast.     Chrys.  The  time  being 
ixvL  2.      ^io^^  near,  when  they  would  be  made  proselytes.     They  hear 
Christ  talked  of,  and  wish  to  see  Him :  The  same  came  there- 
fore  to  Philip,  which  was  of  Bethsaida  of  Galilee,  and  desired 
Aug.         him,  saying,  Sir,  tve  would  see  Jesus.     Aug.  Lo  !  the  Jews 
Tr.  ii.  8.    ^jgi^  ^Q  l^-|j  Him,  the  Gentiles  to  see  Him.     But  they  also 
were  of  the  Jews  who  cried,  Blessed  is  He  that  cometh  in  the 
name  of  the  Lord.     So    behold  them  of  the  circumcision, 
and  them  of  the  uucircuracision,  once  so  wide  apart,  coming 
together  like  two  walls,  and  mecting  in  one  faith  of  Christ 
by  the  kiss  of  peace. 
Chrys.  Philip  cometh  and  telleth  Andrew.     Chrys.  As  being  the 

ixvH.  2.     clder  disciple.     He  had  heard  our  Saviour  say,  Go  not  into 
Matt.        i/ie  yjay  of  the  Gentiles  ;    and  therefore  he   communicates 
with  his  fellow-disciple,  and  they  refer  the  mattcr  to  their 
Aiig. Tr.    Lord:    And  again   Andreiv   and  Philip   tell   Jesus.     Aug. 
Listen  we  to  the  voice  of  the  corncr  stone  :  And  Jesus  an- 
swered  them,  saying,  The  hour  is  come,  that  the  Son  of  man 
should  be  glorified.     Did  He  think  Himself  glorified  because 
the  Gentiles  wished  to  see?    No.     But  He  saw  that  after 
His  passion  and  resurrection,  the  Gentiles  in  all  lands  would 
believe  on   Him ;    and  took  occasion  from  this  request  of 
some  Gentiles  to  see  Him,  to  announce  the    approaching 
fulness  of  the  Gentiles,  for  that  the  hour  of  His  being  glori- 
fied  was  now  at  hand,  and  that  after  He  was  glorified  in  the 
heavens,  the  Gentiles  would  believe;  according  to  the  pas- 
Ps.  ,56,      sage  in  the  Psalm,  Set  up  Thyself,  0  God,  above  the  heavens, 
and  107.    g^^  j^j^y  giofy  abovc  ttll  the  earth.      But  it  was  necessary 
that  His  exaltation  and  glory  should  be  preceded  by  His 
hurailiation  and  pas.sion ;  wherefore  He  says,  Verily,  verily, 
I  say  unto  you,  Except  a  corn  of  wheat  fall  into  the  ground 
and  die,  it  abideth  alone :  but  if  it  die,  it  bringeth  forth  much 
fruit.     That  corn  was  He ;   to  be  mortified  in  the  unbelief 
of  the  Jews,  to  be  multiplied  in  the  faith  of  the  Gentiles, 
Bede.  He  Himself,  of  the  seed  of  the  Patriarchs,  was  sown 
iu   the   field  of  this  world,  that  by  dyiug,  He  might  rise 


VER.  20—26.  ST.  joHx.  403 

again  witli  increase.     He  died  alone ;    He  rose  again  with 
many.     Chrys.  He  illustrates  His  discourse  by  an  example  Chrys. 
from  nature.     A  grain  of  corn  produces  fruit,  after  it  has  i^yj"'^ 
died.     How  much  more  then  must  the  Son  of  God?    The 
Gentiles  were  to  be  called   after  the  Jews  had  finally  of- 
fended ;  i.e.  after  His  crucitixion.     Now  then  that  the  Gen- 
tiles  of  their  own  accord  offered  their  faith,  He  saw  that  His 
crucifixion  could  not  be  far  ofi".     And  to  console  the  sorrow 
of  His  disciples,  which  He  foresaw  would    arise,   Hc   tells 
them  that  to  bear  patiently  not  only  His  dcath,  but  their 
own  too,  is  the  only  way  to  good:  He  that  loveth  his  life  shall 
lose  it.     AuG,  This  may  be  understood  in  two  ways  :  1.  IfAug.  Tr. 
thou  lovest  it,  lose  it :  if  thou  wouldcst  prcserve  thy  life  in  '"     ' 
Christ,  fear  not  death  for  Christ.    2.  Do  not  love  thy  life  here, 
lest  thou  lose  it  hcreaftcr.     The  latter  seems  to  be  the  more 
evangelical  sense ;  for  it  follows,  And  he  that  hateth  his  life  evan- 
in  this  world,  shall  lcecp  it  unto  life  eternal.      Chrys.  He  ^*^  '^"^ 
loveth  his   Hfe  in   this  world,  who  indulges  its  inordinate  Hom. 
desires  ;  he  hateth  it,  who  rcsists  thcm.     It  is  not,  who  doth  '^^'"-  ^- 
not  yield  to,  but,  ivho  hateth.     For  as  we  cannot  bear  to 
hear  the  voice  or  see  the  face  of  them  whom  we  hate ;  so 
when   the   soul  invites   us   to   things   contrary  to   God,  we 
shouhl  turn  her  away  from  thcm  with  all  our  might.     Theo- 
PHYL.  It  were  harsh  to  say  that  a  man  should  hate  his  soul ; 
so  He  adds,  in  this  world :  i.  e.  for  a  particular  timc,  not  for 
ever.     And  we  shall  gain  iu  the  cnd  by  so  doing  :  shall  keep 
it  unto  hfe  eternah     Aug.  Lut  think  not  for  an  instant,  that  Anjr.  Tr. 
by  hating  thy  soul,  is  meant  that  thou  maycst  kill  thyself.  ''•  ^'^- 
For  wicked  and  perverse  men  have  sometimes  so  mistaken  it, 
and  have  burnt  and  strangled  themselves,  thrown  themselves 
from  precipices,  and  in  other  ways  put  an  end  to  tliemselves. 
This  did  not  Christ   tcach ;   nay,   when  the   devil  tcmpted 
Him  to  cast  Himself  down,  II e  said,  Get  thee  hence,  Satan^\ 
But  when  no  other  choice  is  given  thee;  when  the  perse- 
cutor  threatens  death,  and  thou  must  either  disobey  God's 
law,  or  depart  out   of  this   hfe,  then  liate   thy  hfe  in  this 
world,  that  thou  mayest  keep  it  unto  hfe  eternal.     Chrys.  ci.iys. 
This  p-  csent  hfe  is  swcet  to  them  who  are  given  up  to  it.  Il"'"- 

^  This  is  the  second  teinptation  in  Matthew.     "  Get  tlice  hence,"  conies  after 
ail  tliree. 

Dd  2 


404  GOSPEL  ACCORDING  TO         CHAP.  XIT. 

But  he  who  looks  heavenwards,  and  sees  wliat  good  things 
are  there,  soon  despises  this  life.     When  the  better  life  ap- 
pears,  the  worse  is  despised.    This  is  Chrisfs  raeaning,  when 
He  says,  If  a7iy  man  serve  Me,  let  himfollow  Me,  i.  e.  imitate 
Me,  both  in  My  death,  and  hfe.     For  he  who  serves,  should 
Auf?.         follow  him  whom  he  serves.     Aug.  But  what  is  it  to  serve 
^'' ''■        Christ?     The  very  words  explain.     They  serve  Christ  who 
seek  not  their  own  things,  but  the  things  of  Jesus  Christ, 
i.  e.  MvhofoUow  Him,  walk  in  His,  not  their  own,  ways,  do  all 
good  works  for  Christ^s  sake,  not  only  works  of  mercy  to 
men's  bodies,  but  all  others,  till  at  length  they  fulfil  that 
great  work  of  love,  and  lay  down  their  Uves  for  the  brethren. 
But  what  fruit,  what  reward  ?  you  ask.     The  next  words 
tell  you :  And  where  I  am,  there  shall  also  My  servant  be. 
Love  Him  for  His  own  sake,  and  think  it  a  rich  reward  for 
Chrys.      thy  scrvicc,  to  be  with  Him.     Chrys.  So  then  death  will  be 
^^n'        followed  by  resurrcction.      Where  I am,  He  says ;  for  Christ 
was  in  heaven  before  His  resurrection.    Thither  let  us  ascend 
in  heart  and  in  mind. 

Tf  any  man  serve  Me,  him  will  My  Father  honour.  This 
must  be  understood  as  an  explanation  of  the  preceding. 
There  also  shall  My  servant  be.  For  what  greater  honour 
can  an  adopted  son  receive  than  to  be  where  the  Only  Son 
ciirys,  is?  Chrys.  Hc  says,  My  Father  will  honour  IFim,  not,  I  will 
ixvii!'  honour  him  ;  because  they  had  not  yet  proper  notions  of  His 
nature,  and  thought  Him  iuferior  to  the  Fathcr. 

27.  Now  is  My  soul  troubled  ;  and  what  shall  I  say  ? 
Father,  save  Ate  from  this  hour :  but  for  this  cause 
came  I  unto  this  hour. 

28.  Father,  glorify  Thy  narae.  Then  carae  there 
a  voice  from  heaven,  saying,  I  have  both  glorified  it, 
and  will  glorify  it  again. 

29.  The  people  therefore,  that  stood  by,  and  heard 
it,  said  that  it  thundered  :  others  said,  An  angel  spake 
to  Him. 

30.  Jesus  answered  and  said,  This  voice  came  not 
because  of  Me,  but  for  your  sakes. 


VER.  27 — 33.  ST.  JOHN.  405 

31.  Now  is  the  judgment  of  this  world :  now  shall 
the  prince  of  this  world  be  cast  out. 

32.  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  unto  Me. 

33.  This  He  said,  signifying  what  death  He  should 
die. 

Chrys.  To  our  Lord's  exhortation  to  His  disciples  to  en-  Chrys. 
durance,  they  might  have  replied  that  it  was  easy  for  Hira,  ?^T- 
Wbo  was  out  of  the  reach  of  human  pain,  to  talk  philoso- 
phically  about  death,  and  to  recommend  others  to  bear  wliat 
Ile  is  in  no  danger  of  baving  to  bear  Himself.     So  IIc  lcts 
them  see  that  Hc  is  Himsclf  in  an  agony,  but  tliat  lle  does 
not  intend  to  dechne  death,  merely  for  tbe  sake  of  reheving 
Himself:  Now  is  My  soul  trouhhd.     Aug.  I  bear  Ilim  say,  Aug.Tr. 
He  that  hateth  his  life  in  this  world,  shull  keep  it  unto  life  ^"'  '^' 
eternal ;  and  I  am  ravished,  I  despise  tbe  world ;  tbc  wbole 
of  this  hfe,  however  long,  is  but  a  vapour  in  my  sigbt;  all 
temporal  tbings  are  vile,  in  comparison  witb  eternah     Aiid 
again  I  bear  Him   say,  Now  is  My  soul  troubled.      Tbou 
biddcst  my  soul  fullow  Tbee ;  but  I  see  Tby  soul  troubled. 
AVbat  foundation  sball  I  scck,  if  tbe  Rock  gives  way  ?    Lord, 
I  acknowledge  Tby  merc}'.     Tbou  of  Tby  \o\e  wast  of  Tbiuc 
own  will  troublcd,  to  console  tbose  who  are  troubled  tbrough 
the  infirmity  of   nature ;    tbat   tbe   raemijcrs   of  Tby   body 
perish  not  in  dcspair.     Tbe  Ilead  took   upon  Ilimself  tbe 
affections  of  His  raembers.     He  was  not  troubled  by  any 
tbing,  but,  as  was  said  above,  Ile  troubled  Hbnself.     Chrys.  c.  11,  S3. 
As  He  draws  near  to  tbc  Cross,  His  buman  nature  appears,  jjo^,^^ 
a  nature  tbat  did  not  wisli  to  die,  but  clcaved  to  tbis  present  Ixvii. 
]ife.    He  shews  tbat  He  is  not  quite  witbout  buman  fcehngs. 
For  the  desire  of  tbis  prcsent  life  is  not  ncccssarily  wrong, 
any  more  tban  hunger.     Cbrist  bad  a  body  free  frora  sin, 
but  not  from  natural  infirmities.     But  tbese  attach  solely  to 
tbe  dispensation  of  Mis  bumauity,  not  to  His  divinity.    Aug.  Augr- 
Lastly,  let  tbe  man  wbo  would  foUow   Him,  hcar  at  wbat 
hour  he  should  follow.     A  fearful  hour  has  perhaps  corae  : 
a  choice  is  offcred,  eithcr  to  do  wrong,  or  sufFcr :  tbe  weak 
soul  is  troublcd.    Hear  our  Lord.    What  shall  I  say  ?    Bede. 
i.  e.  What  but  something  to  confirra  My  foUowers  ?     Father^ 


40 G  GOSPEL   ACCORDING    TO  CHAP.  XII. 

Aug.  Tr.  save  3Ie  from  this  hour.  Aug.  He  teaches  thee  Whom  thou 
shouldest  call  on,  whose  will  prefer  to  thine  own.  Let  Him 
not  seem  to  fall  from  His  greatness,  because  He  wishes  thee 
to  rise  from  thy  meanness.  He  took  upon  Him  man's  in- 
firmity,  that  He  might  teach  the  afflicted  to  say,  Not  what  I 
wiU,  but  what  Thou  wilt.  Wherefore  He  adds,  But  for  this 
cause  came  I  unto   this  hour.      Father,  glorify  Thy  name : 

Clirys.       i.e.  in  My  passion  and  resurrection.     Chrys.  As  if  He  said, 

ixvli,  2.  I  cannot  say  why  I  should  ask  to  be  saved  from  it;  For 
for  this  cause  came  I  unto  this  hour.  However  ye  may  be 
troubled  and  dejected  at  the  thought  of  dying,  do  not  run 
away  from  death.  I  am  troubled,  yet  I  ask  not  to  be  sparcd. 
I  do  not  say,  Save  Me  from  this  hour,  but  the  contrary, 
Glorify  Thy  name.  To  die  for  the  truth  was  to  glorify  God, 
as  the  event  sliewed;  for  after  His  crucifixion  the  whole 
world  was  to  be  converted  to  the  knowledge  and  worship  of 
God,  both  the  Father  and  the  Son.  But  this  He  is  silent 
about. 

Then  came  there  a  voice  from  heaven,  saying,  I  have  both 

Greg.        glorified  it,  and  will  (ilorifu  it  ar/ain.      Gkkg.  When  God 

Mor:il.  ^         •'  '_  o         j./  ,j 

xxviii.  speaks  audibly,  as  He  does  hcre,  but  no  visiblc  appearance 
is  seen,  He  speaks  through  the  medium  of  a  rational  crea- 

Aupr.  Tr.  ture;  i.e.  by  the  voice  of  an  Angel.  Aug.  I  have  glorified 
it,  i.e.  before  I  made  the  world ;  and  will  glorify  it  again, 
i.e.  when  Thou  shalt  rise  from  the  dead.  Or,  /  have  glorified 
it,  when  Thou  wast  born  of  a  Virgin,  didst  work  miracles, 
wast  made  manifest  by  the  Holy  Ghost  descending  in  the 
shape  of  a  dove ;  and  will  glorify  it  again,  when  Thou  shalt 
rise  from  the  dead,  and,  as  God,  be  exalted  above  the 
heavens,  and  Thy  glory  above  all  the  earth. 

TJie  jieojile  therefore  that  stood  by  and  heard  it,  said  that 

Cbrys.       it  thundered.     Chrys.  The  voice  though  loud  and  distinct, 

Ixvii.  2.  soon  passed  ofF  frora  their  gross,  carnal,  and  sluggish  minds; 
only  the  sound  remaining.  Others  perceived  an  articulate 
voice,  but  did  not  catch  what  it  said :  Others  said,  An  Angel 
spake  to  Him. 

Jesus  answered  and  said,  This  voice  came  not  because  of 

Aug.  Tr.  Me,  but  for  your  sakes.  Aug.  i.e.  It  did  not  come  to  tell 
Him  what  He  knew  already,  but  them  what  tliey  ought  to 
kuow.     And  as  that  voice  did  not  come  for  His  sake,  but 


lii.  5. 


VER.  27—33.  ST.  JOHN.  407 

for  theirs,  so  His  soul  was  not  troubled  for  His  sake,  but  for 
theirs.     Chrys.  The  voice  of  the  Father  proved  what  they  Chrys. 
were  so  fond  of  denyinor  that  He  was  from  God.     For  He  ,^"!""o 
raust  be  from  God,  if  He  was  glorified  by  God.     It  was  not 
that  He  needed  encouragement  of  such  a  voice  Himself,  but 
He  condescended  to   receive  it  for  the  sake  of  those  who 
were  by.     Now  is  the  judgment  of  this  world :  this  fits  on  to 
the  preceding,  as  shewing  the  mode  of  His  being  glorified. 
AuG.   The  judgmeut  at  the  end  of  the   world  will  be  ofAug.  Tr. 
eternal  rewards  and  punishments.      But  there  is  another  "*    ' 
judgment,  not  of  condemnation,  but  of  selection,  which  is 
the  one  meaut  here;  the  selection  of  His  own  redeemed,  aud 
their  deliverance  from  the  power  of  the  devil :  Now  shall  the 
prince  of  this  world  be  cast  oiit.     The  devil  is  not  called  the 
prince  of  this  world,  iu  the  sense  of  being  lord  over  heaven 
and  earth;    God  forbid.     The   world  here  stands  for  the 
wicked  dispersed  over  all  the  world.     In  this  sense  the  devil 
is  the  prince  of  the  workl,  i.e.  of  all  the  wicked  men  who  live 
in  the  world.     The  world  also  sometimes  stands  for  the  good 
dispersed  throughout  the  world :   God  was  in  Christ  recon-  2Cor.5.i!) 
cilinff  the  world  unto  Himself.     These  are  they  from  whose 
hearts  thc  priuce  of  this  world  shall  be  cast  out.     Our  Lord 
foresaw  that  after  His  passion  and  glorifying,  great  nations 
all  ovcr  thc  world  would  be  converted,  in  whom  the  devil  was 
then,  but  from  whose  hearts,  on  thcir  truly  reuouucing  him^,  'exfidere- 
he  would  be  cast  out.    But  was  he  not  cast  out  of  the  hearts  ""^ 
of  righteous  men  of  old?     Why  is  it,  Noiu  shall  be  cast  out  ? 
Because  that  which  once  took  place  in  a  very  few  persons, 
was  now  to  take  place  in  whole  nations.     What  then,  does 
the  devil  not  tempt  at  all  the  minds  of  believers  ?     Yea,  he 
never  ceases  to  tempt  them.     But  it  is  oue  tliing  to  reign 
within,  another  to  lay  siege  from  without.     Chrys.  What  ciirys. 
kind  of  judgment  it  is  by  which  the  devil  is  cast  out,  I  will  jxvi"  2 
explain  by  an  example.     A  man  demands  payment  from  his 
debtors,  beats  them,  and  sends  them  to  prison.     He  treats 
with  the  same  insolence  one  who  owes  him  nothing.     The 
latter  will  take  vengeance  both  for  himself  and  the  others 
too.     This  Christ  does.     Ile  revenges  what  He  has  suffered 
at  the  devil's  hands,  and  with  Himself  He  revenges  us  too. 
But  that  none  may  say,  IIow  will  he  be  cast  out,  if  he  over- 


408  GOSPEL   ACCORDING    TO  CHAP.  XIT, 

corae  Thee  ?  Ile  adds,  And  I,  if  I  be  lifted  up  from  the  earth, 

ivill  draw  all  men  unto  Me.     How  can  Ile  be  overcome,  who 

draws  others  unto  Ilira  ?     This  is  raore  than  saying,  I  sliall 

rise  again.     Had  He  said  this,  it  would  not  have  proved 

that  He  would  draw  all  things  unto  Ilim  ;  hut,  I  shall  draw, 

/\u'.  Tr.    includes  the  resurrection,  and  this  besides.     Aug.  What  is 

this  all  that  He  draweth,  but  that  from  which  the  devil  is 

cast  out?     Ile  does  not  say,  AU  men,  but,  All  things ;  for 

all  men  have  not  faith.     Ile  does  not  mean  then  all  man- 

kind,  but  tlie  whole  of  a  man,  i.e.  spirit,  soul,  and  body;  by 

wliich  respectively  we  understand,  and  live,  and  are  visible. 

Or,  if  all  means  all  men,  it  means  those  who  are  predestiued 

to  salvation:  or  all  kinds  of  raen,  all  varicties  of  character, 

Chrys.       excepting  in  the  article  of  sin.     Chrys.  Why  then  did  He 

lxvii!'3.     ^^y  above,  that  the  Father  drew  raen?     Because  the  Father 

c.  6,  46.     draws,  by  the  Son  Who  draws.     I  shall  draw,  He  says,  as  if 

raen  were  in  the  grasp  of  some  tyraut,  from  which  they  could 

Aug.  Tr.    not  extricate  theraselves.     Aug.  If  I  be  lifted  up  from  the 

earth,  Ile  says,  i.e.  when  I  shall  be  lifted  up.     Ile  does  not 

doubt  that  the  work  will  be  accomplished  which  He  came  to 

do.     By  His  being  hfted  up,  He  means  Ilis  passion  on  the 

cross,  as  the  Evangelist  adds:   This  Ile  said,  signifyiny  by 

what  death  He  should  die. 

34.  The  people  answered  Him,  We  have  heard  out 
of  the  law  that  Christ  abideth  for  ever;  and  how  say- 
est  Thou,  The  Son  of  man  must  be  lifted  up  ?  Who  is 
this  Son  of  man  ? 

35.  Then  Jesus  said  unto  them,  Yet  a  little  while 
is  the  light  with  you.  Walk  while  ye  have  the  light, 
lest  darkness  come  upon  you  :  for  he  that  waliieth  in 
darkness  knoweth  not  whither  he  goeth. 

36.  While  ye  have  light,  believe  in  che  light,  that 
ye  may  be  the  children  of  light.  These  things  spake 
Jesus,  and  departed,  and  did  hide  Himself  from  them. 

Au'.r.  Tr.        AuG.  The  Jews,  when  they  understood  that  our  Lord  spoke 

"■  ^^-       of  His  own  death,  asked  how  that  could  be :    The  people 

answered  Ilim,   We  have  heard  out  of  the  law  that   Christ 


VER.  34—36.  ST.  JOHN.  409 

abideth  for  ever :  ancl  Jioiv  sayest  Thou,  The  Son  ofman  must 

be  lifted  up  ?     Who  is  this  Son  of  man  ?     Tliough  our  Lord 

did  not  call  Himself  the  Son  of  man  here,  they  remembered 

that  He  often  called  Himself  so;   as  He  had  just  before : 

The  hour  is  come,  that  the  Son  of  man  shouhl  be  gJorified. 

They  remember  this,  and  ask,  If  Christ  abideth  for  ever, 

how   will  He  be   hfted  up   from   the   earth ;    i.  e.    how  will 

He  die  upou  the  cross?     Curys.  Hence  we  see,  that  they  Chrys. 

understood  many  of  the  things  that  He  spake  in  parables.  j^^°!.V  j 

As  He  had  talked  about  death  a  httle  time  before,  they  saw 

now  what  was  meant  by  His  being  lifted  up.     Aug.  Or  they  Aug.  Tr 

interpreted  the  word  by  their  own  intended  act.     It  was  not  ^""  ^^" 

wisdom  imparted,  but  conscience  disturbed,  which  disclosed 

its  meaning  to  them.      Chrys.    And  see  how   mahciously  Chrys. 

they  put  the  question.     They  do  not  say,  We  have  heard  out  j^y"--*  j 

of  ihe  law,  that  Christ  doth  not  sufFer ;  for  in  many  places 

of  Scripture  His  passion    and   resurrection  are  spoken    of 

together,  but,  abideth  for  ever.     And  yet  His  immortality 

was  not  inconsistent  with  the  fact  of  His  sufTering.     They 

thought  this  proved  however  that  He  was  not  Christ.     Then 

they  ask,  Who  is  this  Son  of  man?  anothcr  malicious  ques- 

tion ;  as  if  to  say,  Do  not  charge  us  with  putting  this  ques- 

tion  out  of  hatred  to  Thee ;  for  we  siraply  ask  for  information. 

Christ  sliews  them  in  His  answer  that  His  passion  does  not 

prevent  Him  from  abiding  for  ever :   Then  Jesus  said  unto 

them,  Yet  a  little  while  is  the  light  with  you :  as  if  Ilis  death 

were  but  going  away  for  a  time,  as  the  sun's  Hght  only  sets 

to  rise  again.     Aug.   Yet  a  little  ivhile  is  the  light  with  you.  Aii?.  Tr. 

Ilence  it  is  that  ye  understand  ^  that  Christ  abidcth  for  ever.  !""  ^^*    , 

•^  '  liinc  est 

Wherefore  walk  while  ye  have  the  light,  approach,  under-  quod  in- 
stand  the  whole,  that  Christ  will  both  die,  and  hve  for  ever:  ^^  '^'^'^' 
do  this  while  ye  have  the  light.     Chrys.   He  does  not  mean  Chrys. 
only  the  time  before  His  crucifixion,  but  the  whole  of  their  ,  °I""  , 

^  '  Ixviii.  1. 

lives.    For  many  beheved  on  Him  after  His  crucifixion.    Lest 
darkness  come  upon  you.     Aug.  i.e.  if  ye  so  beUeve  in  the  Au?.  Tr. 
eternity  of  Christ,  as  to  deny  His  humiliation  and  death.        ^""  '"^" 

For  he  that  walketh  in  darkness,  knoiveth  not  whither  he 
goeth.      Chrys.  What  things  do  the  Jews  now,  and  know  Chrys. 
not  what  they  do ;  thinking,  Hke  men  in  the  dark,  that  tliey  i^y|"j'  j 
are  going  the  right  road,  while  they  are  taking  directly  the 


410  GOSPEL    ACCOKDING    TO  CHAP.  XII. 

wrong  one.     "Wherefore  He  arlds,  While  ye  have  the  light, 

Aug.  Tr.    believe  in  the  light.     Aug.  i.e.  While  ye  have  any  truth,  be- 

lieve  in  the  truth,  that  ye  may  be  born  again  of  the  truth : 

Chrys.       That  ye  may  be  the  children  of  the  light.     Chrys.  i.  e.  My 

Ixviii         children.     In  the  beginning  of  the  Gospel  it  is  said,  Born  of 

c.  1,  13.     God,  i.  e.  of  the  Father.     But  here  He  Himself  is  the  Be- 

getter.     The  same  act  is  the  act  both  of  Father  and  Son. 

These  things  spake  Jesus,  and  departed,  and  did  Jiide  Ilim- 

Aiig.  Tr.    self  from  them.     Aug.  Not  from  those  which  began  to  be- 

lieve  in  and  love  Him,  but  from  those  who  saw  and  envied 

Him.     When  He  hid  Himself,  He  consulted  our  weakness, 

Chrys.       He  did  not  derogate  from  His  owu  power.      Chrys.    But 

ixviii!  1.     why  did  He  hide  Himself,  when  they  neither  took  up  stones 

to  cast  at  Him,  nor  blaspheraed?     Because  He  saw  into 

their  hearts,  aud  knew  the  fury  they  were  in;  and  therefore 

did  not  wait  till  they  broke  out  into  act,  but  retired  to  give 

their  envy  time  to  subside. 

37.  33ut  though  He  had  done  so  many  miracles 
before  them,  yet  they  believed  not  on  Him  : 

38.  That  the  saying  of  Esaias  the  prophet  might 
be  fulfilled,  which  he  spake,  Lord,  who  hath  belicved 
our  report  ?  and  to  whom  hath  the  arm  of  the  Lord 
been  revealed  ? 

39.  Therefore  they  could  not  beheve,  because  that 
Esaias  said  again, 

40.  He  hath  bHnded  their  eyes,  and  hardened  their 
heart ;  that  they  should  not  see  with  their  eyes,  nor 
understand  with  their  heart,  and  be  converted,  and 
I  should  iieal  them. 

4L  These  things  said  Esaias,  when  he  saw  His 
glory,  and  spake  of  Him. 

42.  Nevertheless  among  the  chief  rulers  also  many 
beheved  on  Him  ;  but  because  of  the  Pharisees  they 
did  not  confess  Him,  lest  they  should  be  put  out  of 
the  synagogue  : 

43.  For  they  loved  the  praise  of  men  more  than 
the  praise  of  God. 


VER.   37 — 43.  ST.  JOHN.  411 


Chrys.  And  thus''  tho  Evangelist  tacitly  explains  it,  when  ciirys. 

Hoiii. 
Ixviii.  1. 


he  adds,  But  though  He  had  done  so  many  miracles  before       "" 


them,  yet  they  believed  not  on  Him.  Theophyl.  He  means 
the  rairacles  related  above.  It  was  no  small  wickedness  to 
disbelieve  against  such  miracles  as  those.  Chrys.  But  why  ciirj^s. 
then  did  Christ  come  ?  Did  He  not  know  that  they  would  j^^'!"/  ^ 
not  beheve  in  Him?  Ycs  :  the  Prophets  had  prohibited  this 
very  unbelief,  and  Ile  came  that  it  might  be  made  manifest, 
to  their  confusion  and  condemnation ;  That  the  saying  of 
Esaias  the  prophet  miyht  be  fulfilled,  ivhich  He  spake,  Lord, 
who  hath  believed  our  report  ?  and  to  xchom  hath  the  arm  of 
the  Lord  been  revealed?  Alcuin.  Who,  i.e.  so  very  few  be- 
lieved.  Aug.  It  is  evident  here  that  thc  arm  of  the  Lord  An?.  Tr. 
is  tlie  Son  of  God  Ilimself.  Not  that  the  Father  has  a  hu- 
man  fleshly  form ;  He  is  called  the  arra  of  the  Lord,  be- 
cause  all  things  were  made  by  Ilim.  If  a  man  had  power 
of  such  a  kind,  as  that  without  any  motion  of  his  body,  what 
he  said  was  forthwith  done,  thc  word  of  that  man  would 
be  his  arm.  Ilerc  is  no  ground  to  justify,  however,  the 
crror  of  those  who  say  that  the  Godhead  is  one  Persou  ouly, 
becausc  the  Son  is  the  arra  of  the  Pather,  and  a  man  aud 
his  arra  are  not  two  persons,  but  oue.  Thesc  raeu  do  not 
undcrstand,  that  the  coramonest  things  rcquire  to  be  ex- 
phiiued  often  by  applying  language  to  thera  taken  from 
othcr  things  in  which  there  happens  to  be  a  likeness, 
\^  and  that,  when  we  are  upon  things  incomprehcnsible, 
and  which  cannot  be  described  as  thcy  actually  arc,  this 
is  much  more  necessary.  Thus  one  man  calls  another 
man,  whom  he  raakes  great  use  of,  his  arm ;  and  talks 
of  having  lost  his  arra,  of  having  his  arm  taken  away 
from  hira.]  But  some  mutter,  and  ask,  What  fault  was 
it  of  the  Jews,  if  it  was  necessary  that  the  sayings  of 
Esaias  shoukl  be  fulfilled?  We  answer,  that  God,  fore- 
seeing  the  future,  predicted  by  the  Prophet  the  unbeHef 
of  the  Jews,  but  did  not  cause  it.  God  does  not  corapel 
men  to  sin,  because  He  knows  they  will  sin.  He  fore- 
knows  their  sins,  not  His  ovvn.  The  Jews  committed  the 
siu,  which  He  Who  knows  all  things  foretold  they  would 
commit.     Chrys.    That  the  saying  of  Esaias  might  be  ful-  chrys. 

^  Ilefers  to  tlic  liisL  Chrysostoin.  "^   Part  in  brackets  uot  in  Aqu.  ,      •  ."  ., 


412  GOSPEL    ACCOEDIKG    TO  CHAP.  XII. 

filled :  that  here  is  expressive  not  of  the  cause,  but  of  the 

event.     They  did  not  disbelieve  because  Esaias  said  they 

would ;  but  because  they  would  disbelieve,  Esaias  said  they 

Aiig.  Tr.    would.     AuG.  But  what  follows  involved  a  deeper  question  : 

"'■  ■        Therefore  they  could  not  believe,   becaiise  that  Esaias  said 

again,  He  hath  blinded  their  eyes,  and  hardened  their  hearts, 

that  they  should  not  see  with  their  eyes,  nor  understand  with 

their  heart,  and  he  converied,  and  I  should  heal  them.     That 

they  should  not  believe;  but  if  so,  what  sin  is  there  in  a  man 

doing  what  he  cannot  help  doing?     And  what  is  a  gravcr 

point  still,  the  cause  is  assigned  to  God;  since  He  it  is  Who 

blinded  their  eyes,  and  hardened  their  heart.     This  is  not 

said  to  be  the  dcvirs  doing,  but  God's.     Yet  if  any  ask  why 

they  could  not  believe,  I  answer,  Because  they  would  not. 

Eor  as  it  is  to  the  praise  of  tlic  Divine  will  tliat  God  cannot 

deny  Ilimself,  so  is  it  the  fault  of  the  human  will  tliat  they 

Chrys.       could  not  bclicve.     Ciirys.  This  is  a  common  forra  of  speech 

^°™" .,      among  ourselves.     I  cannot  love  such  a  man,  meaning  by 

Ixviii.  2.  o  >  o      j 

this  necessity  only  a  vehement  will.     The  Evangelist  says 

could  not,  to  shew  that  it  was  impossible  that  the  Prophet 

should  lie,  not  that  it  was  impossible  that  they  should  be- 

Aug.  Tr.    lieve.     AuG.    But  the  Prophet,  you  say,  mentions  another 

•  cause,  not  their  will ;    viz.  that  God  had  blinded  their  eyes, 

and  hardened  their  heart.     But  I  answer,  that  they  well  de- 

served  this.     For  God  hardens  and  blinds  a  man,  by  for- 

saking  and  not  supporting  him;  and  this  He  may  by  a  se- 

Clirys.       cret  sentence,  by  an  unjust  one  He  cannot.    Chrys.  For  He 

,^"!"         does  not   leave  us,   except  we  wish  Ilim,   as  He  saith  in 

Hos.  4,  6.  Ilosea,  Seeing  thou  hast  forgotteu  the  law  of  thy  God,  I  will 

also  forget  thy  children.     Whereby  it  is  plain  that  we  begin 

to  forsake  first,   and   are  the   cause  of  our  own  pcrdition. 

Eor  as  it  is  not  the  fault  of  the  sun,  that  it  hurts  weak  eyes, 

so  neither  is  God  to  blame  for  punishing  those  who  do  not 

Aug.  Tr.    attend  to  His  words.     Aug.  And  be  converted,  and  I  shoidd 

"'*     ■      heal  them.     Is  not  to  be  understood  here,  from  the  begin- 

ning  of  the  sentence — that  they  should  not  see  with  their 

eyes,  nor  understand  with  their  hearts,  nor  be  converted; 

conversion  being  the  free  gift  of  God?  or*^,  shall  we  suppose 

that  a  heavenly  remedy  is  meant ;  whereby  those  who  wished 

^  wilhout  putting  in  the  not. 


VER.  44  —  50,  ST.  JOHN.  413 

to  establisli  their  own  righteousness,  were  so  far  deserted  and 
blinded,  as  to  stumble  on  the  stumbling  stone,  till,  with  con- 
fusion   of  face,   they  humbled   themselves,   and   sought  not 
their  own  righteousness,  which  puffeth  up  the   proud,  but 
God's  righteousness,  which  justifieth  the  ungodly.    For  many 
of  those  who  put  Christ  to  death,  were  afterward  troubled 
with  a  sense  of  thcir  guilt ;  which  led  to  their  believing  in 
Ilira.     These  thlnys  said  Esaias,  ivhen  he  saw  Ilis  glory,  and  c.  12. 
spake  of  Him.     He  saw  Ilim  not  really,  but  figuratively,  in 
prophetic  vision.     Be  not  deceived  by  those  who  say  that 
the   Father  is  invisible,  the  Son  visible,   making  the  Son 
a  creature.     For  in  the  form  of  God,  in  which  Ile  is  cqual 
to  the  Father,  the  Son  also  is  invisible ;    though  He  took 
upon  Ilim  the  form  of  a  servant,  that  He  might  be  seen  by 
men.     Before  Ilis  incaruation  too,  He  made  Iliraself  visible 
at  times  to  human  eyes;  but  visible  through  the  mediura  of 
crcatcd  matter,   not  visible  as  He  is.     Ciirvs.    Ilis  glory  ciirys. 
means  the  vision  of  Ilim  sitting  on  Ilis  lofty  throne  :  /  saw  ]j^°"j]'  ^. 
the  Lord  sittiny  upon  a  tlirone.     Also  I  iieard  the  voice  o/isa.  6,  l. 
the  Lord,  saying,  Whoni  shall  I  send,  and  who  will  go  for 
us?     Alcuin.  NevertJteless,  among  the  chief  rulers  also  many 
believed  on  Ilini ;  but  because  of  the  Pharisees  they  did  not 
confess  Him,  lest  they  should  be  put  out  of  the  synagogue. 
For  they  loved  the  jjraise  of  men  more  than  the  praise  of 
God.     The  praise  of  God  is  pubHcly  to  confess  Christ :  the 
praise  of  men  is  to  glory  in  earthly  tliings.     Aug.  As  their  Ang.  Tr. 
faith  grew,  tlicir  lovc  of  human  praise  grew  still  more,  and 
outstripped  it. 

44.  Jesus  cried  and  said,  He  that  bclieveth  on  JNIe, 
believeth  not  on  Me,  but  on  Him  tbat  sent  Me. 

45.  And  hc  that  seeth  Me,  seeth  Him  that 
sent  Me. 

46.  I  am  come  a  light  into  thc  world,  that  whoso- 
ever  belicveth  on  Me  should  not  abide  in  darkness. 

47.  And  if  any  man  hear  My  words,  and  bclieve 
not,  I  judge  him  not :  for  I  came  not  to  judge  the 
world,  but  to  save  the  world. 

48.  Ile  that  rejectcth  Me,  and  receiveth  not  My 


414  GOSPEL    ACCORDING   TO  CHAP.  XII. 

words,  hath  one  that  judgeth  him  :  the  word  that 
I  have  spoken,  the  same  shall  judge  him  in  tlie 
last  day. 

49.  For  I  have  not  spoken  of  Myself;  but  the 
Father  which  sent  Me,  He  gave  me  a  commandment, 
what  I  should  say,  and  what  I  should  speak. 

50.  And  I  know  that  His  commandment  is  life 
everlasting :  whatsoever  I  speak  therefore,  even  as 
the  Father  said  unto  Me,  so  I  speak. 

Chrys,  CiiRYS.  Becausc  the  love  of  huraan  praise  prevented  thc 

,    "V  ,      chief  rulcrs  frora  believiiiff,  Jesus  cried  and  said,  Ile  that 

Ixvm.  1.  °  ' 

believeth  on  Me,  believeth  not  on  Me,  but  on  Him  that  sent 
Me ;    as  if  to  say,  Why  are  ye  afraid  to  beUeve  on  Me? 

Aug.  Tr.    Your  faith  through  Me  passes  to  God.     Aug.   Ile  signifies 

'^'  ^'  to  them  that  He  is  more  than  Ile  appears  to  be,  (for  to  men 
Ile  appeared  biit  a  man;  Ilis  Godhead  was  hid.)  Such  as 
thc  Father  is,  such  ara  I  in  nature  and  in  dignity ;  Ile  that 
believeth  on  Me,  believeth  not  on  Me,  i.e.  on  that  which  He 

'  not  in  A.  secs,  but  on  Him  that  sent  Me,  i.e.  on  the  Father.  [^lle  that 
beheves  in  the  Father  must  behcve  in  Him  as  the  Father, 
i.e.  must  beheve  that  He  has  a  Son ;  and  reversely,  he  who 
beheves  in  the  Son  thereby  beheves  in  the  Father.]  And 
again,  if  any  one  thinks  that  God  has  sons  by  grace,  but  not 
a  Son  equal  and  coeternal  with  Ilimself,  neither  does  he 

"  on  not  in.  beUeve  -  on  the  Father,  who  sent  the  Son  ;  because  what  he 
beheves  on  is  not  the  Father  Who  scnt  Ilim.     And  to  shew 

c.  3.  that  He  is  not  the  Son,  in  the  sense  of  one  out  of  many,  a  son 

by  grace,  but  the  Only  Son  equal  to  the  Father,  Ile  adds, 
And  Ile  that  seeth  Me,  seeth  Him  that  sent  Me ;  so  httle 
difference  is  there  between  Me  and  Ilim  that  sent  Me,  that 
He  that  seeth  Me,  seetb  Him.  Our  Lord  sent  His  Apostles, 
yet  none  of  thera  dared  to  sa}^  He  that  beheveth  on  me.  We 
beheve  an  Apostle,  but  we  do  not  beheve  on  an  Apostle. 
■Whereas  the  Only  Begotten  says,  He  that  believeth  on  Me, 
doth  not  believe  on  Me,  but  on  Him  that  sent  Me.  Wherein 
He  does  not  withdraw  the  behever's  faith  from  Himself,  but 
gives  hira  a  higher  object  than  the  form  of  a  servant,  for 

chrys.       that  faith.     Chrys.  He  that  believeth  on  Me,  believeth  not  on 

Hom. 
Ixix.  1. 


VER.  44 50.  ST.  JOTIN.  415 

Me,  but  on  Ilim  that  sent  Me :  as  if  Ile  said,  Ile  that  taketh 
water  from  a  stream,  taketli  tlie  water  not  of  the  stream,  but 
of  the  fountain.     Then  to  shew  that  it  is  not  possihle  to 
beheve  on  the  Father,  if  we  do  not  believe  on   Him,  Ile 
says,  Ue    that  seeth  Me,  seeth  Ilim  that   sent  Me.     What 
then  ?     Is  God  a  body?     By  no  means;  seeing  here  is  the 
mind's  vision.     What  foUows  still  further  shews  His  union 
with  the  Father.     /  am  come  a  light  into  the  vjorld.     This  is 
what  the  Father  is  called  in  many  places.     He  calls  Himself 
the  light,  because  He  delivers  from  error,  and  disperses  the 
darkness  of  the  understanding ;  that  whosoever  believeth  in 
Me  should  not  abide  in  darkness.     Aug.  Whereby  it  is  evi-  Aug.  Tr 
dent,  that  He  found  all  in  darkness.     In  which  darkness     '  ■*' 
if  they  wish  not  to  rcmain,  thcy  must  beheve  in  the  light 
which  is  come  into  the  workl.     Ile  says  in  one  place  to  Ilis 
disciples,  Ye  are  the  light  of  the  ivorld ;  but  Ile  did  not  say 
to  thera,  Ye  are  corne  a  hght  into  the  world,  that  whosocver 
beheveth  on  you  should  not  abide  in  darkncss.     AU  saints 
are  Hglits,  but  thcy  are  so  by  faith,  because  they  are   en- 
Hghtencd  by  Ilim,  from  Whom   to  withdraw  is   darkness. 
CuRYS.  And  to  shew  that  Ile  does  not  let  Ilis  despisers  go  ciirys, 
unpunished  from  want  of  power,  Ile  adds,  And  if  any  man  [^°'""j 
hear  My  words  and  believe  not,  I  judge  him  not.     Aug.  i.  e.  Aug.  Tr. 
I  judge  him  not  now.     Ile  docs  not  say,  I  judge  him  not  ^^•^'^* 
at  the  List  day,  for  that  would  be  contrary  to  thc  sentcnce 
above,  The  Father  hath  committed  all  judgment  unto  the  Son.  v.  22. 
And  the  reason  follows,  why  Ile  docs  not  judge  now;  For 
I  came  not  tojudge  the  world,  but  to  save  the  world.     Now 
is  the  time  of  mercy,  afterward  will  be  the  time  of  judgment. 
CuRYs.  But  that  this  might   not  serve  to  encourage  sloth,  Clirys. 
Ile  warns  men  of  a  terriblc  judgment  coming;  He  that  v'e- ]xix.  2. 
jecteth  Me,  and  heareth  not  My  ivords,  hath  one  that  judgeth 
him.     AuG.  Mean  time  they  waited  to  know  who  this  oneAug.Tr. 
was ;    so  He  proceeds  :    The  ivord  that  I  have   spoken,  the 
same   shall  judge  him  at  the  last  day.     He  makes  it  suffi- 
ciently  clear  that  He  Himself  wiU  judge  at  the  last  day. 
For  the  word  that  He  speaks,  is  Ilimself.     He  speaks  Ilim- 
self,  announces  Ilimself.     We  gather  too  from  these  words 
that  those  who  have  not  heard,  will  be  judged  differently  Aug. 
frora  those   W'ho  have  hcard   and  dcspised.     Aug.  /  judge  c.^^xii.' 


416  GOSPEL    ACCORDIlvrG    TO  CHAP.  XII. 

him  not ;  the  word  that  I  have  spoken  shall  judge  him  :  for 
I  have  not  spoken  of  Myself.  Tlie  word  which  the  Son 
speaks  judges,  because  the  Son  did  not  speak  of  Himself : 
for  I  have  not  spoken  of  Myself:  i.e.  I  was  not  born  of  My- 
self.  AuG.  ^  I  ask  then  how  we  shall  understand  this,  /  will 
not  judge,  hut  the  word  which  I  have  spoken  willjudge  ?  Yet 
He  Ilimself  is  the  Word  of  the  Father  which  speaketh.  Is 
it  thus?  I  will  not  judge  by  My  huraan  power,  as  the  Son 
of  Man,  but  as  the  word  of  God,  because  I  am  the  Son  of 

Chrys,       God  ?    Chrys.  Or,  I  judge  him  not,  i.e.  I  am  not  the  cause 

Ixviii!  2.  of  ^'is  destructiou,  but  he  is  himself,  by  despising  My  words. 
The  words  that  I  have  just  said,  shall  be  his  accusers,  and 
deprive  him  of  all  excuse ;  the  word  that  I  have  spoken,  the 
same  shall  judge  him.  And  what  word  ?  This,  viz.  that  ^ 
/  have  not  spoken  of  Myself  but  the  Faiher  which  sent  Me 
gave  Me  a  commandment  what  I  should  say,  and  what  I  should 
speak.     AU  these  things  were  said  on  tlieir   account,   that 

Aup;.  Tr.  they  raight  have  no  excuse.  Aug.  When  the  Father  gave 
the  Son  a  commandment,  He  did  not  give  Him  what  Ile  had 
not :  for  in  the  Wisdom  of  the  Tather,  i.  e.  in  the  Word, 
are  all  the  commandments  of  the  Father.  The  command- 
ment  is  said  to  be  given,  because  it  is  not  from  him  to 
whom  it  is  said  to  be  given.  But  to  give  the  Son  that 
which  Ile  never  was  without,  is  the  same  as  to  beget  the 
Son  Who  never  was  not.  Theophyl.  Since  the  Son  is  the 
Word  of  the  Father,  and  reveals  corapletely  what  is  in  the 
mind  of  the  Father,  Ile  says  He  receives  a  commandment 
what  He  should  say,  and  what  He  should  speak :  just  as 
our  word,  if  we  say  what  we  think,  brings  out  what  is  in 
our  minds. 

And  I  know    that  His   commandment   is   life   everlasting. 

Aiig.  Tr.    A.UG.  If  life  everlasting  is  the  Son  Himself,  and  the  com- 

liv.  .         .  , 

mandment  is  life  everlasting,  what  is  this,  but  saying,  I  ara 
the  commandraent  of  the  Father  ?    And  in  the  same  way  in 

*  Augustine  literally  :   That  is,  He  be  true?      In  this  way.      I  Rhall   not 

has  spoken  from  His  Father.     So  the  judge  by  virtue  of  any  hunian  praise, 

sentence  will   run  thus.      I  shall   not  in  tliat  I  am   the  Son  of  nian,  but  I 

judge,  but  the  Word  of  the  Father  shall  shall  judge  by  virtue  of  the  power  of 

judge.     But  the  Word  of  the  Father  is  the   Word,   in  that  I  am  tlie    Son    of 

the  Son  of  God  Himse]f:   so  the  sen-  God. 

tence  will  run,  I  shall  not  judge,  but  '  i.  e.  My  having  said  so  often  that 

I  shall  judge.     How  can  both  of  these  I  have  not,  &c. 


VRR.  44 — 50.  ST.  JOHN.  417 

the  following;  Whatsoever  I  speak  therefore,  even  as  the 
Father  said  unto  Me,  so  I  spealc,  we  must  not  understand, 
said  unto  Me,  as  if  words  were  spoken  to  the  Only  Word. 
The  Father  spoke  to  the  Son,  as  He  gave  life  to  the  Son  ; 
not  that  the  Son  knew  not,  or  had  not,  but  that  Ile  was  the 
Son.  What  is  meant  by,  as  Ile  said  unto  Me,  so  I  speah, 
but  that  I  am  the  Word  who  speaks  ?  Thc  Father  is  true, 
the  Son  is  truth  :  the  True  begat  the  Truth.  What  theu 
could  lle  say  to  thc  Truth,  if  the  Truth  was  perfcct  from 
the  beginning,  and  no  new  truth  could  be  added  to  Ilim  ? 
That  He  spakc  to  the  Truth  then,  nicans  that  He  bcgat 
the  Truth. 


li 


voi,.  IV.  K  e 


CHAP.  XIII. 

1.  Now  before  the  feast  of  the  passover,  when  Jesus 
knew  that  His  hour  was  come  that  He  should  depart 
out  of  this  world  unto  the  Father,  having  loved  His 
own  which  were  in  the  world,  He  loved  them  unto 
the  end. 

2.  And  supper  heing;  ended,  the  devil  having  now 
put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to 
betray  II  im  ; 

3.  Jesus  knowing  that  the  Father  had  given  all 
things  into  Ilis  hands,  and  that  lle  was  come  from 
God,  and  went  to  God ; 

4.  He  riscth  from  supper,  and  laid  aside  His  gar- 
ments ;  and  took  a  towel,  and  girded  Himself 

5.  After  that  He  poureth  water  into  a  bason,  and 
began  to  wash  the  disciples'  feet,  and  to  wipe  them 
with  the  towel  wherewith  He  was  girded. 

Theophyl.  Our  Lord  being  about  to  depart  out  of  this 
life,  shews  His  great  care  for  His  disciples :  Now  before  the 
feast  of  the  Passover,  ivhen  Jesus  knew  that  His  hour  was 
come  that  He  should  clepart  out  of  this  world  unto  the 
Father,  having  loved  His  oivn  which  were  in  the  world,  He 
loved  them  unto  the  end.  Bede.  The  Jews  had  many  feasts, 
but  the  principal  one  was  the  passover ;  and  therefore  it  is 

Aug.         particularly   said,  Before   the  feast  of  the  passover.     Aug. 

Tr.  iv.  Pascha  is  not  a  Greek  word,  as  some  think,  but  Hebrew  : 
though  there  is  remarkable  agreement  of  the  two  languages 
in  it.  The  Greek  word  to  suffer  being  iraax^lv,  pascha  has 
been  thought  to  mean  passion,  as  being  derived  from  the 
above  word.     But  in  Ilebrew,  pascha  is  a  passing  over  ;  the 


VER.   1 5.  GOSPEL    ACCORDING    TO    ST.  JOHN.  419 

feast  deriving  its  name  from  the  passing  of  the  people  of 
God  over  the  Red  Sea  into  Egypt.     All  was  now  to  take 
place  in  reality,  of  which  that  passover  was  the  type.    Christ 
was  led  as  a  lamb  to  the  slaughter ;  whose  blood  sprinkled 
upon  our  door-posts,  i.e.  whose  sign  of  the  cross  raarked  on 
our  forehcads,  delivcrs  us  from  the  dominion  of  this  world, 
as  from  Egyptian  bondage.     And  we  perform  a  most  whole- 
sorae  journey  or  pass-over,  when  we  pass  over  from  the  devil 
to  Christ,  from  this  unstable  world  to  His   sure  kingdora. 
In  this  way  the  Evangelist  seems  to  interprct  the  word : 
When  Jesus  knew  that  His  hour  ivas  come  ivhen  He  shoiild 
pass  over  ^  out  of  this  world  unto  the  Father.     This  is  the  '  f^fraPii, 
pascha,  this  the  passing  over.      Chrvs.    Ile  did  not  know^j^^.^ 
then  for  the  first  tirae  :  He  had  known  long  before.    By  His  Hom. 
departure  He  means  His  death.     Being  so  near  leaving  His      "  '  - 
disciples,  He  shews  the  more  love  for  them :  Having  loved 
His  own  which  were  in  the  world,  He  loved  them  unto  the 
end ;   i.e.   He  left  nothing  undone  which  one  who  greatly 
loved  should  do.      He  reservcd  this  for  the  hist,  that  their 
love  might  be  increased  by  it,  and  to  prcpare  them  by  such 
consolation  for  the  trials  that  were  coraing.     His  own  He  c  1,11 
calls  thera,  in  the  sense  of  intimacy.     The  word  was  used  iu 
another  sense   in  the  beginning  of  the  Gospel :    His   onn 
received  Him  not.      It  follows,   ivhich  were  in  the  worid : 
for  those  were  dcad  who  wcre  His  own,  such  as  Abraham, 
Isaac,  and  Jacob,  who  wcre  not  in  thc  world.     Tliese  then, 
His  own  which  were  in  the  v:orld,  He  loved  all  along,  and 
at  the  last  manifcsted  His  love  in  completeness :  He  loved 
them  unto  the  end.     Aug.  He  loved  them  unto  the  end,  i.e.  Aug.  Tr. 
that  they  themselves  too  might  pass  out  of  this  world%  by  ^"   ' 
love,  unto  Him  their  head.     For  what  is  unto  the  end,  but 
unto  Christ?     For  Christ  is  the  end  of  the  law  for  riyhteuus-  Rom. 
ness  to  every  one  that  believcth.     But  these  words  may  bc 
understood  after  a  human  sort,  to  raean  that  Christ  loved 
His  own  up  to  His  death.     But  God  forbid  that  He  should 
end  His  love  by  death,  who  is  not  ended  by  death  :  except 
indeed  we  understand  it  thus :  He  loved  His  own  unto  death : 
i.e.  His  love  for  thera  led  Hira  to  death.     And  supper  having 
heen  made,  i.e.  having  been  got  ready,  and  laid  ou  the  table 

'  Referring  to,  tliat  He  should  depart  oul  of  tliis  world  uiito  the  Father. 

Ee  2 


420  GOSPRL   ACCORDING   TO  CHAP.  XTTT. 

before  them ;  not  having  been  consumed  and  finished  :  for 
it  was  during  supper  that  He  rose,  and  washed  His  disciples' 
feet ;  as  after  this  He  sat  at  table  again,  and  gave  the  sop 
to  the  traitor.  What  follows :  The  devil  having  now  put  it 
into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  Him, 
refers  to  a  secret  suggestion,  not  made  to  the  ear,  but  to  the 
mind;  the  suggestions  of  the  devil  being  part  of  our  own 
thoughts.  Judas  then  had  already  conceived,  through  dia- 
bolical   instigation,  the   intention   of  betraying  his  Master. 

Ciirjs.       Chrys.  The  Evaniielist  inserts  this  as  if  in  astonishment : 

ixx"l  ^^^  Lord  being  about  to  wash  the  feet  of  the  very  person 
who  had  resolved  to  betray  Him.  It  shews  the  great  wicked- 
ncss  too  of  the  traitor,  that  even  the  partaking  of  the  sarae 
table,  which  is  a  check  to  the  worst  of  men,  did  not  stop 

Aug.  Tr.  him.  AuG.  Thc  Evangelist  bcing  about  to  relate  so  great 
an  instance  of  our  Lord's  humility,  reminds  us  first  of  His 
k)fty  nature ;  knowing  that  the  Father  had  given  all  things 
into  Ilis  hand,  not  cxcopting  the  traitor.  Greg.  He  knew 
that   He  had   evcn  His  pcrsecutors  in  His  hand  that  He 

Orij?.  tom.  might  convert  thera  from  malice  to  love  of  Him.     Origen. 

xAxiv. . .  rpf^^  Father  hath  given  all  things  into  Ilis  hands ;  i.e.  into 
His  power;  for  His  hands  hold  all  thiugs*':  or  to  Him,  for 

John5,l7.  Ilis  work  ;  My  Father  worketh  hillierto,  and  I  work.    Chrys. 

Chrys.       Had  given  all  things  into  His  hand.     What  is  given  Him  is 

ixx.  1.  the  salvation  of  the  believers.  Think  not  of  this  giving  up 
in  a  human  way.  It  signifies  Ilis  honour  for,  and  agree- 
ment  with,  the  Father.  For  as  the  Father  hath  given  up 
all  things  to  Hira,  so  hath  He  given  up  all  things  to  the 

1  Cor.  15,  Father.      When  Ile  shall  have  dtlivered  up  the  kingdom  to 

God,  even  the  Father.    Aug.  Knowing  too,  that  Ile  was  come 
Aii<r.  Tr.      „  o         ' 

iv.  5.  from  God,  and  went  to  God;  not  that  He  left  God  when 
He  came,  or  will  leave  us  when  He  returns.  Theophyl. 
The  Father  having  given  up  all  things  into  His  hands,  i.e. 
having  given  up  to  Him  the  salvation  of  the  faithful,  He 
deemed"  it  right  to  shew  them  all  things  that  pertained  to 
their  salvation;  and  gave  them  a  lesson  of  humility,  by 
washing  His  disciples'  feet.  Though  knowing  that  He  was 
from  God,  and  went  to  God,  He  thought  it  in  no  way  took 
from  His  glory,  to  wash  His  disciples'  feet;    thus  proving 

•*  He  must  reigii  till  Ile  liatli  put  all  enemies  uncler  His  fect.     1   Cor.  15,  27. 


VRR.   1 — 5.  ST.  JOHN.  421 

that  He  did  not  usurp  His  greatness.     For  usurpers  do  not 

condescend,  for  fear  of  losing  what  they  have  irregularly  got. 

AuG.  Since  the  Father  had  given  all  things  into  Ilis  hands,  Auq'.  Tr. 

He  washed  not  His  disciples'  hands  indeed,  but  their  feet ;  ^'   ' 

and  since  He  knew  that  Ile  came  from  God,  and  went  to 

God,  He  perforraed  the  work  uot  of  God  and  Lord,  but  of 

a  man  and  servaut.     Chhys.  It  was  a  thing  worthy  of  Hira,  Chrys. 

Who  came  from  God,  and  went  to  God,  to  traraple  upon  all  [^^'"j 

pride ;  He  riseth  from  supper,  and  laid  aside  Ilis  garment, 

and  took  a  towel,  and  girded  Himself.     After  that  He  poureth 

water  into  a  bason,  and  began  to  wash  Ilis  disciples'  feet, 

and  to  wipe  them  with  the  towel  wherewith  He  ivas  girded. 

See   what   humility  He   shews,   not   only  in  washing  their  c  2. 

feet,  but  in  other  things.     For  it  was  not  before,  but  after 

thcy  had  sat  down,  that  He  rose;  and  He  not  only  washcd 

thera,  but  laid  aside  His  garmeuts,  and  girded  Himself  with 

a  towel,  and  filled  a  bason ;  He  did  not  order  others  to  do 

all  this,  but  did  it  Himsclf,  teaching  us  that  we  shoukl  be 

willing  and  ready  to  do  such  things.     Origex.  Mystically,  Orior.  tnm. 

dinner  is  tlie  first  meal,  taken  early  in  the  spiritual  day,  '^^^""   ' 

and  adapted  to  those  who  have  just  entercd  upon  this  day. 

Snpper  is  tbe  last  meal,  and  is  set  before  those  who  are 

farther  advanced.     According  to  another  sense,   dinner  is 

the  understanding  of  the  Okl  Tcstament,   the  suppcr  thc 

understanding  the  mysteries   hid  in  the  New.     Yet   eveu 

they  who  sup  with  Jcsus,  who   partake   of  the  final   mcal, 

need  a  certain  washing,  not  indced  of  the  top  parts  of  tlicir 

body,  i.e.  the  soul,  but  its  lower  parts  aud  extremitics,  wliich 

cleave  neccssarily  to  earth.     It  is,  And  began  to  ivash ;  for  c.  4. 

He  did  not  finish  His  washing  till  afterwards.     The  feet  of 

the  Apostles  were  defiled  now :  All  of  ye  shall  be  offended  Matt.  2(5, 

because  of  Me  this  night.     But  afterwards  IIc  cleansed  them, 

so  that  they  needed  no  more  cleansing.     Aug.  He  laid  aside  Aup.  Tr. 

Ilis  garments,  when,  being  in  the  form  of  God,  Ile  emptied 

Himself;   Ile  girded  Himself  ivith  a  towel,  took  upon  Him 

the  form  of  a  servant;  He  poured  water  into  a  bason,  out 

of  which  He  washed  Ilis  disciples'  fcet.     Ile  shed  Ilis  blood 

on  the  earth,  with  which  He  washed  away  the  filth  of  their 

sins ;  Ile  iviped  them  with  the  towel  wherewith  He  was  girded ; 

with  thc  flcsh  wherewith  He  was  clothed,  He  establishcd  the 


422  GOSPEL   ACCORDING   TO  CHAP.  XITT. 

steps  of  the  Evangelists;  He  laid  aside  His  garments,  to 
gird  Himself  with  the  towel ;  that  He  raight  take  upon  Him 
the  form  of  a  servant,  He  emptied  Himself,  not  laying  aside 
indeed  what  He  had,  but  assuming  what  He  had  not.  Be- 
fore  He  was  crucified,  He  was  stripped  of  His  garments,  and 
when  dead  was  wound  up  in  Unen  **  clothes :  the  whole  of 
His  passion  is  our  cleansing. 

6.  Then  cometh  He  to  Simon  Peter:  and  Peter 
said  unto  Him,  Lord,  dost  Thou  wash  my  feet  ? 

7.  Jesus  answered  and  said  unto  him,  What  I  do 
thou  knowest  not  now :  but  thou  shalt  know  here- 
after. 

8.  Peter  saith  unto  Him,  Thou  shalt  never  wash 
my  feet.  Jcsus  answered  him,  H  I  wash  thee  not, 
thou  hast  no  part  with  Mc. 

9.  Siinon  Pctcr  saith  unto  Him,  Lord,  not  my  fcet 
only,  but  also  my  hands  and  my  head. 

10.  Jesus  saith  to  him,  He  that  is  washed  need- 
eth  not  save  to  wash  his  fect,  but  is  clean  every 
whit:  and  ye  are  clean,  but  not  alh 

IL  For  He  knew  who  should  bctray  Him ;  there- 
fore  said  He,  Ye  are  not  all  clean. 

Ori^.  tom.  Origen.  As  a  physician,  who  has  many  sick  under  his 
xxxu.  care,  begins  with  those  who  want  his  attention  most ;  so 
Christ,  in  washiug  His  disciples'  feet,  begins  with  the  most 
unclean,  and  so  comes  at  last  to  Peter,  who  needed  the 
washing  less  than  any  :  Then  cometli  He  to  Simon  Peter. 
Peter  resisted  being  washed,  perhaps  because  his  feet  were 
iiearly  clean :  And  Peter  said  unto  Him,  Lord,  dost  Thou 
Aug.  Ti.    wash  myfeet?     AuG.  What  is  the  meaning  of  Thou  and  my 

Ivi.  1,  ,  , 

fcet?  It  is  better  to  think  than  speak  of  this;  lest  one 
should  fail  in  explaining  adequately  what  might  have  been 
chrys,  Hghtly  conceived.  Chrys.  Though  Peter  was  the  first  of 
ixx.  2.  the  Apostles,  yet  it  is  possible  that  the  traitor  petulantly 
placed  himself  above  him;  and  that  this  raay  be  the  reason, 
why  our  Lord   first  began  to  wash,  and  then  cometh  to  Peter. 

^  dOoviuii.     VulgHte  traiislates  linteis,  the  same  u^  for  towi.1  hera 


VER.  6 — 11.  ST.  JOHN.  423 

Theophyl.  It  is  plain  that  our  Lord  did  not  wash  Peter 
first,  but  none  other  of  the  disciples  would  have  attempted 
to  be  washed  before  him.     Chrys.  Some  one  will  ask  why  Chrysi. 
none  of  them  prevented  Him,  except  Peter,  this  being  a  sign  ,^°"^- 
not  of  want  of  love,  but  of  revereuce.     The  reason  seems  to 
be,  that  He  washed  the  traitor  first,  and  came  next  to  Peter, 
and  that  the  other  disciples  were  checked  by  the  reply  to 
Peter.     Any  of  the  rest  would  have  said  what  Peter  did,  had 
his  turn  come  first.     Origen.    Or  thus :    All  the  rest  put  Ori?.  tom 
out  their  feet,  certain  that  so  great  a  one  would  not  want  to  ^^^^^-   ■ 
wash  them  without  reason :  but  Peter,  looking  only  to  the 
thing  itself,  and  seeing  nothing  beyond  it,  refused  out  of 
reverence  to  let  his  feet  be  washed.     He  often  appears  in 
Scripture  as  hasty  in  putting  forth  his  own  ideas  of  what  is 
right  and  expedient.     Aug.  Or  thus  :  We  must  not  suppose 
that  Peter   was   afraid   and   refused,   when   the  othcrs   had 
willingly  and  gladly  submitted  to  the  washing.     Our  Lord 
did  not  go  through  the  others  first,  and  to  the  first  of  tlie 
Apostles   afterwards  ;    (for  who   is   ignorant   that   thc  raost 
blessed  Peter  was  the  first  of  all  the  Apostles  ?)  but  began 
with  him  :  and  Peter  bcing  the  first  to  whom  He  came,  was 
afraid ;  as  indeed  any  of  the  others  would  have  bcen. 

Jesus  answered  and  said  unto  him,  Wliat  I  do  tliou  knowest 
not   noic ;    but  thou  shalt  hiow  liereafter.     Chry^s.    i.  e.   How  Chrys. 
useful  a  lesson  of  humility  it  teaches  thee,  and  how  directly  ixx"^ 
this  virtue  leads  to  God.     Origen.  Or  our  Lord  insinuates  orijj.  tom 
that  this  is  a  mystery.     By  washing  and  wiping,  He  made  ^"^^^^' 
beautiful  the  feet  of  those  who  wcre  to  preach  glad  tidings, 
and  to  walk  on  that  way  of  which  he  tells  them,   /  am  the  infr.  H,  6 
icay.     Jesus  laid  aside  His  garments  that  He  might  make 
their  clean  feet  still  cleaner,  or  that  He  might  receive  the 
uncleanness  of  their  feet  unto  His  own  body,  by  the  towel 
with  which  alone  He  was  girded:  iov  He  hath  horne  our  griefs, 
Observe  to,  He  chose  for  washing  His  disciples'  feet  the  very 
time  that  the  devil  had  put  it  into  the  heart  of  Judas  to  be- 
tray  Him,  and  the  dispensation  for  mankind  was  about  to 
take  place.     Before  this  the  time  was  not  come  for  washing 
their  feet.     And  who  would  have  washed  their  feet  in  the 
interval  between  this  and  the  Passion  ?    During  the  Passion, 
thcre  was  no  othcr  Jcsus  to  do  it.     And  after  it  the  Holy 


424  GOSPEL    ACCORDING   TO  CHAP.  XTII. 

Ghost  came  upon  them,  by  which  time  they  should  already 

have  had  their  feet  washed.     This  mystery,  our  Lord  says  to 

Peter,  is  too  great  for  thee  to  understand  now,  but  thou 

Aug.  Tr.    shalt  know  it  hereafter,  when  thou  art  enlightened.     Aug. 

He  did  not  refuse,  because  our  Lord's  act  was  above  his  un- 

derstanding,  but  he  could  not  bear  to  see  Him  bending  at 

his  feet :  Peter  saith  unto  Him,  Thou  shalt  not  wash  my  feet 

for  ever ;  i.e.  I  will  never  suffer  it :  not  for  ever  is  the  same 

Orig.  tom.  as  ncver.     Origen,    This  is  an  instance,  that  a  man  may  say 

'^^^"'   ■     a  thiiig  with  a  good  intention,    and  yet  ignorantly  to  his 

hurt.     Peter,  ignorant  of  our  Lord's  deep  meaning,  at  first, 

as  if  in  doubt,  says  mildly,  Lord,  dost  Thou  wash  my  feet  ? 

and  then,  TJwu  sJialt  never  wash  my  feet;  which  was  in  reahty 

to  cut  himself  oflF  from  having  a  part  with  Jesus.     Whence 

he  not  only  blames  our  Lord  for  wasliing  the  disciples'  feet, 

but  also  his  fellow-disciples  for  giving  their  feet  to  be  washed. 

c.  6.  As  Peter  then  did  not  see  his  own  good,  our  Lord  did  not 

allow  his  wish  to  be  fulfillcd  :  Jesus  answei^ed  and  said  unto 

Aiig.  Tr.    lum,  If  I  ivasli  thee  not,  thou  hast  no  part  with  Me.     Aug.  If 

•  /  wasli  tliee  not,  He  says,  though  it  was  only  his  feet  that 

He  was  going  to  wash,  just  as  we  say,  Thou  treadest  on  me ; 

though  it  is  only  our  foot  tliat  is  trodden  on.     Origen.  Let 

those  who  refuse  to  allegorize  these  and  like  passages,  say 

how  it  is  probable  that  he  who  out  of  reverence  for  Jesus 

said,  77^0?^  shalt  never  wash  my  feet,  would  have  had  no  part 

with  the  Sou  of  God ;  as  if  not  having  his  feet  washed  was 

a   deadly  wickedness.     Wherefore   it   is  our  feet,   i.e.    the 

afl^ections  of  our  mind,  that  are  to  be  given  up  to  Jesus  to 

be  washed,  that  our  feet  may  be  beautiful ;  especially  if  we 

emulate  higher  gifts,  and  wish  to  be  numbered  with  those 

Chrys.       who  prcach  ghid  tidings.     Chrys.   He  does  not  say  on  what 

]xx.  2.        accouut  He  performs  this  act  of  washing,  but  only  threatens 

him,     For  Peter  was  not  persuaded   by  the   first  answer  : 

Tliou  shalt  knoiv  hereafter :  he  did  not  say,  Teach  me  theu 

that  I    may   subrait.     But   when   he    was    threatened   with 

Orig.  tom.  separation  from  Christ,  then  he   submitted.     Origen.  This 

^^^"'   ■     saying  we  raay  use  against  those  who  make  hasty  and  indis- 

creet  resolutions.     By  shewing  them^  that  if  they  adhere  to 

these,  they  will  have  no  part  with  Jesus,  we  disengage  them 

froin    such   resolves  ;    even  though   tliey   may   Lave    buuud 


VER.  6 — 11.  ST.  JOHN. 


425 


themselves  by  oath.     Aug.    But  he,  agitated    by  fear  and  Aug.  Tr. 
love,  dreaded  more  the  being  denied  Christ,  than  the  seeing  ^"^-  ^' 
Him  at  his  feet :   Simon  Peter  saith  unto  Ilim,  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head.     Origen.  Jesus 
was  unwilling  to  wash  hands,  and  despised  what  was  said  of 
Ilira  in  this  respcct  :    Thy  disciples  ivash  not  their  liands  ivhen  Matt. 
they  eat  bread.     And  He  did  not  wish  the  head  to  be  sub-     ' 
mcrged,  in  which  was  apparent  the  image  and  glory  of  the 
Father;    it  was  enough  for  Him  that  the  fect  were  given 
Him  to  wash  :  Jesus  answered  and  said,  Ile  that  is  washed 
needeth  not  save  to  ivash  his  feet,  but  is  clean  every  whit:  and 
ye  are  clean,  but  not  all.     Aug.    Clean  all  except  the  feet.  Au?.  Tr. 
The  whole  of  a  man  is  washed  in  baptisnj,  not  excepting  his  ^''   ' 
fect;  but  living  in  the  world  afterwards,  we  tread  upon  the 
earth.      Those   human   affections  then,  without  which   we 
cannot  live  in  this  world,  are,  as  it  were,  our  feet,  which 
connect  us  with  human  things,  so  that  if  we  say  ive  have  no  \  john 
sin,  we  deceive  ourselves.     But  if  we  confess  our  sins,  He  '» ^* 
who  washed  the  disciples'   fcet,  forgivcs  us  our  sins  even 
down  to  our  feet,  wherewith   we  hold   our  converse  with 
earth.     Origen.  It  was  impossible  that  the  lowest  parts  and  Orig.  tom 
extremities  of  a  soul  should  escape  defileraent,  even  in  one  ^^^"- 
perfect  as  far  as  man  can  be ;  and  many,  even  after  baptisra, 
are  covered  up  to  their  head  with  the  dust  of  wickcdness  j 
but  the  rcal  disciples  of  Christ  only  need  washing  for  their 
feet.     AuG.    Froni  what  is  here  said,  we  understand  that  Aug'. 
Peter  was  already  baptized.     Indeed  that  He  baptized  by  1^^^;^'  ^,]^ 
His  disciples,  shcws  tliat  Ilis  disciples  must  have  been  bap-  c.  viii. 
tized,  either  with   John's   baptism,  or,  which  is  more   pro- 
bable,  Chrisfs.    He  baptized  by  means  of  baptized  servants ; 
for  Ile  did  not  refuse  the  ministry  of  baptizing,  "Who  had  the 
humility  to  wash  fect.     Aug.   And  ye  are  clean,  but  not  all ;  Aug.  Tr. 
what  this  means  the  Evangelist  immediately  explains  :  For  ^*"'   " 
Ile  knew  who  should  betray  Him  ;    therefore  said  Ile,   Ye  are 
not  all  clean.     Origen.    Ye  are  cleun,  refers  to  the  eleven,  Orisr.  tom 
but  not  all,  to  Judas.      He  was  unclean,  first,  because  he  ^^^"-  ^- 
cared  not  for  the  poor,  but  was  a  thief;   sccondly,  because 
the  devil  had  put  it  iuto  his  heart  to  betray  Christ.     Christ 
washes  their  feet  after  tliey  are  clean,  shewing  that  grace 
goes  beyoud  necessity,  according  to  the  text,  Ile  that  is  holy,  Apoc. 


426  GOSPEL   ACCORDTNG   TO  CHAP.    XIII. 

Aug.  Tr.  Jet  him  he  holy  still.  Aug.  Or,  the  disciples  when  washed 
^''  **        had  only  to  have  their  feet  washed ;  because  while  man  lives 

in  this  world,  he  contracts  himself  with  earth,  by  means  of 
Chrys.  his  human  afFections,  which  are  as  it  were  his  feet.  Chrys. 
ixx' 2        ^^  ^^^^  '  When  He  calls  them  clean,  you  raust  not  suppose 

that  they  were  delivered  from  sin  before  the  victim  was 

offered.     He  means  cleanness  in  respect  of  knowledge;  for 

they  were  now  delivered  from  Jewish  error. 


12.  So  after  He  had  washed  their  feet,  and  had 
taken  His  garments,  and  was  set  down  again,  He  said 
unto  them,  Know  ye  what  I  have  done  to  you  ? 

13.  Ye  call  Me  Master  and  Lord  :  and  ye  say  well ; 
for  so  I  am. 

14.  If  I  then,  your  Lord  and  Master,  have  washed 
your  feet ;  ye  also  ought  to  wash  one  another's  feet. 

15.  For  I  have  given  you  an  example,  that  ye 
should  do  as  I  have  done  to  you. 

16.  Verily,  verily,  I  say  unto  you,  The  servant  is 
not  greater  than  his  lord :  neither  he  that  is  sent 
greater  than  he  that  sent  him. 

17.  If  ye  know  these  things,  happy  are  ye  if  ye  do 
them. 

18.  I  speak  not  of  you  all :  I  know  whom  I  have 
chosen  :  but  that  the  Scripture  may  be  fulfilled,  He 
that  eateth  bread  with  Me  hath  lifted  up  his  heel 
against  Me. 

19.  Now  I  tell  you  before  it  come,  that,  when  it  is 
come  to  pass,  ye  may  believe  that  I  am  He. 

20.  Verily,  verily,  1  say  unto  you,  He  that  receiv- 
eth  whomsoever  I  send  receiveth  Me ;  and  he  that 
receiveth  Me  receiveth  Him  that  sent  Me. 


An^.  Tr.        AuG.  Our  Lord,  mindful  of  His  promise  to  Peter  that  he 

]vui.  2.       should  know  the  meaning  of  His  act,  Thou  shalt  hiow  here- 

after,  now  begius  to  teach  him :    So  after  Ile  had  washed 


VER.   12 — 20.  ST.  JOHN.  427 

their  J[eet,  and  had  taken  His  garments,  and  was  sat  down 
again,  He  said  unto  them,  Knoic  ye  what  I  have  done  to  you  ? 
Origen.  Know  ye,  is  either  iaterrogative,  to  shew  the  great-  Orig.  tom 
ness  of  the  act,  or  imperative,  to  rouse  their  minds.   Alcuin.  ^^^^^-  '• 
Mystically,  when  at  our  redemption  we  were  changed  by  the 
shedding  of  His  blood,  He  took  again  His  garments,  rising 
frora  the  grave  the  third  day,  and  clothed  in  the  same  body 
now  immortal,   ascended  into   heaven,   and   sitteth  on  the 
right  hand  of  the  Father,  from  whence  He  shall  come  to 
judge  the  world.    Ciirys.  He  speaks  now  not  to  Peter  alone,  ciirys. 
but  to  all ;  Te  call  Me  Master  and  Lord.     He  accepts  their  Hom. 
judgment;  and  to  prevent  the  words  being  set  down  merely 
to  favour  on  their  parts,  adds,  And  ye  say  ivell,for  so  I  am, 
AuG.  It  is  enjoined  in  the  Proverbs,  Let  another  man  praise  Aug.  Tr. 
thee,  and  not  thine  own  mouth.     For  it  is  dangerous  for  one  p'""  ^ 
to  praise  himself,  who  has  to  beware  of  pride.    But  He  Who  22,  2. 
is  above  all  things,  howsoever  He  praise  Himself,  extolleth 
not  Himself  too  highly.     Nor  can  God  be  called  arrogant : 
for  that  we  should  know  Him  is  no  gain  to  Him,  but  to  us. 
Nor  can  any  one  know  Him,  unless  He  who  knows,  shews 
Himself     So  that  if  to  avoid  arrogance  He  did  not  praise 
Himself,  He  would  be  denying  us  wisdom.     But  why  should 
the  Truth  fear  arrogance  ?     To  His  calling  Himself  Master, 
no  one  could  object,  even  were  He  mau   only,  since  pro- 
fessors  in  different  arts  call  tliemselves  so  without  presump- 
tion.      But  what  free   man  can   bear  the  title  of  lord  iu 
a  man  ?     Yet  when  God  speaks,  height  cannot  exalt  itself, 
truth  cannot  lie ;   it  is  for  us  to  submit  to  that  height,  to 
obey  that  truth.     Wherefore  ye  say  well  iu  that  ye  call  Me 
Master  and  Lord,  for  so  I  am  ;  but  if  I  were  not  what  ye 
say,  ye  would  say  ill.     Origen.  They  do  not  say  well,  Lord,  orig.  tom, 
to  whom  it  shall  be   said,  Bepart  from  Me,  ye  that  work  ^^-''''-  ^- 
iniquity.     But  the  Apostles  say  well,  IMaster  and  Lord,  for  7  23. 
wickedness  had  not  dominion  over  them,  but  the  Word  of 
God. 

If  then  I  your  Lord  and  Master  have  washed  your  feet,  ye 
also  ought  to  wash  one  anothei-^s  feet.     Chrys.  He  shews  us  Chrys. 
the  grcater,  that  we  may  do  the  less.     For  He  was  the  '^"'"v 
Lord,  but  we,  if  we  do  it,  do  it  to  our  fellow-servauts :   For 
I  have  given  you  an  example,  that  ye  should  do  as  I  huve 


428  GOSPEL    ACCORDING   TO  CHAP.  XIII. 

done  to  you.  Bede.  Our  Lord  first  did  a  thing,  tlien  taught 
Acts  1,1.  it :  as  it  is  said,  Jesus  hegan  both  to  do  and  to  teach.  Aug. 
ivm  4  '  ^^^^  is,  blessed  Peter,  what  thou  wast  ignorant  of ;  this  thou 
Orig.  toin.  ^crt  told  that  thou  shouldest  know  afterwards.  Origen. 
xxxu.  -Qyj^^  \^  ig  jjQt;  necessary  for  one  who  wishes  to  do  all  the 
commandments  of  Jesus,  literally  to  perform  the  act  of 
washing  feet.  This  is  merely  a  matter  of  custora  j  and  the 
Aug.  Tr.  custom  is  now  generally  dropped.  Aug.  This  act  is  done 
iviii.  4,      literally  bv  many^,  when  they  receive  one  another  in  hospi- 

'plerosque  J       .,  j    '  j  ^  r 

tality.  For  it  is  unquestionably  better  that  it  should  be 
done  with  thc  hands,  and  that  the  Christian  disdain  not 
to  do  what  Christ  did.  For  when  the  body  is  bcnt  at  the 
feet  of  a  brothcr,  tlie  feeling  of  hun^.ility  is  made  to  rise  in 
the  heart,  or,  if  it  bc  thcre  alrcady,  is  confirmcd.  But  be- 
sides  this  moral  meaning,  is  not  a  brother  able  to  change 
a  brothcr  from  the  pollution  of  sin?  Let  us  confess  our 
faults  one  to  another,  forgive  one  another's  faults,  pray 
for  one  another's  faults.  In  this  way  we  shall  wash  one 
Orig.  toiii.  another's  feet.  Origen.  Or  thus  :  This  spiritual  washing  of 
XXX11.7.  ^ijg  ^gg^  -g  (jone  primarily  by  Jesus  Ilimself,  secondarily  by 
His  disciples,  in  that  He  said  to  thera,  Ye  owjht  to  wash  one 
another's  feet.  Jcsus  washed  the  feet  of  His  disciples  as 
their  Master,  of  His  servants  as  their  Lord.  But  the  object 
of  the  raaster  is  to  make  his  disciples  as  hiraself  j  and  our 
Saviour  beyond  all  othcr  masters  and  lords,  wishcd  His 
disciplcs  to  be  as  their  Master  and  Lord,  not  having  the 
spirit  of  bondage,  but  the  spirit  of  adoption,  whereby  they 
Rom.  8,  cry  Abba,  Father.  So  then,  before  they  become  masters 
and  lords,  they  need  the  washing  of  the  feet,  being  as  ycl 
insufiicieut  disciples,  and  savouring  of  the  spirit  of  bondage 
But  whcn  they  have  attained  to  the  state  of  master  and 
lord,  then  they  are  able  to  iraitate  their  Master,  and  to  wash 
ciiryp.  the  disciples'  feet  by  their  doctrine.  Chrys.  He  continues  to 
ixxL  2.  ^^o^  them  to  wash  one  another's  feet ;  Verily,  verily,  I  say 
unto  you,  The  servant  is  not  greater  than  his  lord,  neither  He 
tliat  is  sent  greater  than  He  that  sent  JHim ;  as  if  to  say,  If 
I  do  it,  much  more  ought  you.  Theophyl.  This  was  a  ne- 
cessary  admonition  to  tlie  Apostles,  some  of  whom  were 
about  to  rise  higher,  others  to  lower  degrees  of  eminence. 
That  none  might  exult  over  another,  He  changes  the  hearts 


VER.  12-20.  ST.  JOHX.  429 

of  all.     Bede.   To  know   what   is   goocl,   and  not  to  do  it, 
tendeth  not  to  happiness,  but  to  condcmnation;  as  James 
saith,  To  him  that  knoweth  to  do  good,  and  doeth  it  not,  to  James 
him  it  is  sin.     Wherefore  He  adds,  If  ye  knoio  these  thinys,  *'  ^'^* 
happy  are  ye  if  ye  do  tJiem,     Chuys.  For  all  know,  but  all  Chrys. 
do  not  do.     He  then  rebukes  the  traitor,  not  openly,  but  ixxi!'2 
covertly :  I  speak  not  of  you  all.     Aug.  As  if  to  say,  There  Aup.  Tr, 
is  one  among  you  who  will  not  be  blessed,  nor  doeth  these  '^'   * 
things.     /  know  whom  I  have   chosen.     Whom,  but  those 
who  shall  be  happy  by  doing  his  commandments  ?     Judas 
thereforc  was  not  chosen.     But  if  so,  why  does  He  say  in 
another   place,   Have   not   I  chosen   you   twelve  ?     Because 
Judas  was  chosen  for  that  for  which  he  was  necessary,  but 
not  for  tliat  happiness  of  which  He  says,  Happy  are  ye,  if  ye 
do  them.     OiiiGEN.  Or  thus  :  /  speak  not  of  you  all,  does  not  Or\rr.  tm 
refer  to,  Tlaj^py  are  ye  if  ye  do  them.     For  of  Judas,  or  any  ^^^^^-  ^- 
other  person,  it  may  bc  said,  Happy  is  he  if  he  do  them. 
The  words  rcfcr  to  thc  scntcnce  above,  The  servant  is  not 
greater  than  his  lord,  neither  He  tliat  is  sent  greater  than  He 
that  sent  Him.     For  Judas,  beiiig  a  servant  of  sin,  was  not 
a  servant  of  the  Divine  Word ;   nor  an  Apostle,  when  the 
dcvil  had  cntered  into  him.    Our  Lord  knew  those  who  were 
His,  and  did  not  know  who  were  not  His,  and  therefore 
says,   not,  I   know  all  prcsent,   but,  /  know  whom  I  have 
chosen,  i.c.  I  know  ^SIy  Elcct.     Chuys.  Then,  that  He  might  Chrys. 
uot  sadden  tliem  all,  He  adds,  But  that  the  Scripture  must  bc  ij-xl  i 
fidfiUed,  hc  that  eatelh  bread  ivith  Me,  hath  lifled  up  his  heel 
against   Me  :    shewing  that  He  knew  who  the  traitor  was, 
an  intimation  that  would  surely  have  checked  hira,  if  any 
thing  would.      He  does  not  say,  shall  betray  ]\Ie,  but  shall 
Uft  up  his  heel  against  Me,  alluding  to  his  deceit  and  sccrct 
plotting.     AuG.   Shali  lift  up  his  heel  against  Me,  i.e.  shall  Aug.  Tr, 
tread  upon  Me.     The  traitor  Judas  is  meant.     Chrys.  He 
ihat  eateth  bread  with  Me ;    i.e.  who  was   fcd  by  Me,   who  iioiii. 
partook  of  iNIy  table.    So  that  if  injurcd  ever  by  our  servants  '^^'"  ^' 
or  inferiors,  we  need  not  be  oifended.     Judas  had  received 
infinite  benefits,  and  yet  thus  rcquited  his  Benefactor.    AuG.  au?.  Tr. 
They  then  who  were  choseii  ate  the  Lord ;  he  ate  the  bread  ^^^-  ^- 
of  the  Lord,  to  injure  the  Lord  ;  tliey  ate  life,  he  damnation  : 
tor  he  that  eatcth  unworthily,  eatcth  damnation  to  himself.  \  Cor. 

11,27. 


430  OOSPEL   ACCORDING    TO  CHAP.  XTIl. 

Now  I  iell  you  before  it  come,  that  when  it  is  come,  ye  may 

believe  that  I  am  He,  i.e.  of  whom  that  Scripture  foretold. 

Orig.  tom.  Origen.  That  ye  may  believe,  is  not  said,  as  if  the  Apostles 

xxxii.  9.     j-^  jjQ^  believe  already,  but  is  equivalent  to  saying,  Do  as  ye 

believe,  and  persevere  in  your  belief,  seeking  for  no  occasion 

of  falling  away.     For  besides  the  evidences  the  disciples  had 

already  seen,  they  had  now  that  of  the  fulfilment  of  pro- 

Chrys.       phccy.     Chrys.  As  the  disciples  were  about  to  go  forth  and 

/^°li  3      ^^  suffer  many  things,  He  consoles  them  by  promising  His 

own  assistance  and  that  of  others ;  His  own,  when  He  says, 

Hapj)y  are  ye  if  ye  do  them  ;  that  of  othcrs,  in  what  foUows, 

Verily,  verihj,  I  say  unto  you,  He  that  receiveth  whomsoever 

I  send,  receiveth  Me ;  and  he  that  receiveth  Me  receiveth  Him 

Orig.  fom.  that  scut  Me.     Origen.   For  he  that  receiveth  him  whom 

xxxii.     .  jggyg  sends,  receiveth  Jesus  who  is  represented  by  him  ; 

and  he  that  receiveth  Jesus  receiveth  the  Father.     Therefore 

he  that  receiveth  whom  Jesus  sends,  receiveth  the  Father 

that  sent.     The  words  may  have  this  meaning  too  :  He  that 

receiveth  whoni  I  send,  had  attained  unto  receiving  Me  :  he 

who  recciveth  Me  not  by  means  of  any  Apostle,  but  by  My 

own  entrance  into  his  soul,  receiveth  the  Father;    so  that 

Aug.  Tr.    not  only  I  abide  in  him,  but  the  Father  also.     Aug.  The 

*"  "^"   ■      Arians,  when  they  hear  this  passage,  appcal  immediately  to 

the  gradations  in  their  systera,  that  as  far  as  the  Apostle  is 

from  the  Lord,  so  far  is  the  Son  from  the  Father.     But  our 

Lord  hath  left  us  no  room  for  doubt  on  this  head :  for  He 

siipr.  10,    saiih,  I  a7id  3Iy  Father  are  one.     But  how  shall  we  under- 

^^'  stand  those  words  of  our  Lord,  He  that  receiveth  Me,  re- 

ceiveth  Him  that  sent  Me  ?     If  we  take  them  to  mean  that 

the  Father  and  the  Son  are  of  one  nature,  it  will  seera  to 

follow,  when  He  says,  He  that  receiveth  ivhomsoever  I  send, 

receiveth  Me,  that  the  Son  and  an  Apostle  are  of  one  na- 

ture.     May  not  the  meaning  be,  He  thai  receiveth  whosoever 

I  send  receiveth  Me,  i.e.  Me  as  man  :  but  H3  that  receiveth 

Me,  i.e.  as  God,  receiveth  Him  that  sent  Me  ?     But  it  is  not 

this  unity  of  nature,  which  is  here  put  forth,  but  the  au- 

thority  of  the  Sender,  as  represented  by  Him  who  is  sent. 

In  Peter  hear  Christ,  the  Master  of  the  disciple,  in  the  Son 

the  Father,  the  Begotten  of  the  Only  Begotten, 


VKR.   21 30.  ST.  JOHN.  431 

21.  When  Jesus  had  thus  said,  IIc  was  troubled 
in  spirit,  and  testified,  and  said,  Verily,  verily,  I  say 
unto  you,  that  one  of  you  shall  betray  Me. 

22.  Then  the  disciples  looked  one  on  another, 
doubting  of  whom  He  spake. 

23.  Now  there  was  leaning  on  Jesus'  bosom  one  of 
His  disciples,  whom  Jesus  loved. 

24.  Simon  Peter  therefore  beckoned  to  him,  that 
he  should  ask  who  it  should  be  of  whom  He  spake. 

25.  He  then  lying  on  Jesus'  breast  saith  unto  Him, 
Lord,  wdio  is  it  ? 

26.  Jesus  answered,  He  it  is  to  whom  I  shall  give 
a  sop,  when  I  have  dipped  it.  And  when  He  had 
dipped  the  sop,  He  gave  it  to  Judas  Iscariot,  the  son 
of  Simon. 

27.  And  after  the  sop  Satan  entered  into  him. 
Then  said  Jesus  unto  him,  That  thou  doest,  do 
quickly. 

28.  Now  no  man  at  the  tablc  knew  for  what  intent 
Hc  spake  this  unto  him. 

29.  For  some  of  them  thought,  because  Judas  had 
the  bag,  that  Jesus  had  said  unto  him,  Buy  those 
things  that  we  have  need  of  against  the  feast ;  or, 
that  he  should  givc  something  to  the  poor. 

30.  Hc  then  having  received  the  sop  wcnt  immc- 
diately  out :   and  it  was  night. 

Chrys.  Our  Lord  aftcr  Ilis  twofold  promise  of  assistance  Chrys. 
to  the  Apostles  in  their  future  labours,  reraembers  thac  the  ixii"i. 
traitor  is  cut  otf  from  both,  and  is  troubled  at  the  thought : 
fVhen  Jesus  had  thus  said,  Ife  was  troubled  in  spirit,  and 
testified,  and  said,  Verily,  verily,  I  say  unto  you,  that  one  of 
you  shall  betray  Me.     Aug.    This   did  not  come   into    His  Kwz.  Tr. 
mind  then  for  the  first  time ;   but  He  was  now  about  to  '^*  ^' 
make  the  traitor  known,  and  single  him  out  from  the  rest, 
and  therefore  was  troubled  in  spirit.     The  traitor  too  was 


432  GOSPEL    ACCOIIDIKG    TO  CHAr.  XTTI. 

now  just  about  to  go  forth  to  execute  his  purpose.     He  was 

troubled  at  the  thought  of  His  Passion  being  so  near  at 

hand,  at  the  dangers  to  which  His  faithful  followers  would 

be  brought  at  the  hand  of  the  traitor,  which  were  even  now 

impending  over  Him.     Our  Lord  deigned-  to  be  troubled 

also,  to  shew  that  false  brethren  cannot  be  cut  ofif,  even  in 

the  most  urgent   necessity,   without  the    troubling   of  the 

Tr.  Ixi.  1.  Church.     He  was  troubled  not  in  flcsh,  but  in  spirit ;  for  on 

occasion  of  scandals  of  this  kind,  the  spirit  is  troubled,  not 

perversely,  but  in  love,  lest  in  separating  the  tares,  some  of 

Tr.  Ix,  5.    the  wheat  too  be  plucked  up  with  thera.     But  whether  He 

was  troubled  by  pity  for  perishing  Judas,  or,  by  the  near 

approach  of  His  own  death,  He  was  troubled  not  through 

weakness  of  mind,  but  power :  He  was  not  troubled  because 

any  thing  compelled  Him,  but  He  troubled  Hiraself,  as  was 

said  above.     And  in  that  He  was  troubled,  Hc  consoles  the 

weak  members  of  His  body,  i.e.  His  Church,  that  they  may 

not  think  themselves  reprobate,  should  they  be  troubled  at 

Orig.  tom.  the  approach  of  death.     Origen.    His   being  troubled   in 

xxxn.  11.  gpirif;^  ^fig  the  huraan  part,  suffering  under  the  ^  excess  of 

uberantia  thc  spiritual.     For  if  every  Saint  lives,  acts,  and  suffers  in 

spintus.     ^Yie  spirit,  how  much  more  is  this  true  of  Jesus,  the  Re- 

Aug.  Tr.    warder  of  Saints.     Aug.  Away  then  with  the  reasonings  of 

Ix   3 

the   Stoics,  who  dcny  that  perturbation  of  mind  can  come 

upon  a  wise  man  ;   who,  as  they  take  vanity  for  truth,  so 

make  their  hcalthy  state  of  mind  insensibility.     It  is  good 

that  the  mind  of  the  Christian  may  be  perturbed,  not  by 

ixi.  2.        misery,  but  by  pity.     One  of  you,  He  saith,  i.e.  one  in  re- 

Sgptcie      spect  of  number,  not  of  merit,  in  appearance^  not  in  virtue. 

non  vir-     CjjRyg^  ^s  He  did  not  mention  him  by  name,  all  began  to 

tute  ''  '  ■  /> 

Chrys.       fear :    Then  the  disciples  looked  one  on  another,  doubting  oj 
^°!"-        whom  He  spake ;   not  conscious  of  any  evil  in  themselves, 

and  yet  trusting  to  Christ^s  words,  more  than  to  their  own 
Aug.  Tr.    thoughts.     AuG.    Thcy  had  a  devoted  love  for  their  Master, 

but  yct  so  that  human  weakness  made  them  doubt  of  one 
^alterum    anothei'^ 

stimularct.      Okigen.  Thcy  remembercd  too,  that,  as  men,  before  they 
Orijr.  toni.  vvere  matured,  their  minds  were  liable  to  change,  so  as  to 

form  wishes  the  very  opposite  to  what  they  raight  have  had 

before.     Ciihys.  While  all  wcre  trembling,  and  not  cxcept- 


VER.  21—30.  ST.  .TOHN.  433 

ing  even  Peter,  their  head,  John,  as  the  belovecl  disciple, 
lay  upon  Jesus'  breast.  Ile  then  lying  on  Jesus'  breast  saith 
unto  Him,  Lord,  ivho  is  it?  Aug.  This  is  John,  whose  Aug.  Tr. 
Gospel  this  is,  as  he  afterwards  declares.  It  is  the  custom 
of  the  sacred  writers,  when  they  come  to  any  thing  relating 
to  themselves,  to  speak  of  themselves,  as  if  they  were  speak- 
ing  of  anotlier.  For  if  the  thing  itself  is  related  correctly, 
wliat  does  truth  lose  by  the  oraission  of  boasting  on  the 
writer's  part?  Chrys.  If  thou  want  to  know  the  cause  ofChrys, 
this  familiaritv,  it  is  love  :   IVhom  Jesus  loved.     Others  were  ,    ."' 

"  '  _         Ixxa.  1. 

loved,  but  he  was  loved  more  than  any.     Origen.  I  think  oricr.  tom. 

this  has  a  peculiar  meaning,  viz.  that  John  was  admitted  to  ''''^"'  ^^- 

a  knowlcdge  of  the  more  secret    mysteries  of  the  Word. 

Chkys.    Whom  Jesus  loved.     This  John  says  to  shew  his  own  Chrys. 

innocence,  and  also  why  it  was  that  Peter  beckoned  to  him,  \^^'i 

inasmuch  as  he  was  not  Peter's  superior :  Simon  Peter  there- 

fore  beckoned  to  him,  that  he  should  ask  who  it  should  be  of 

whom  Ile  spake.     Peter  had  becn  just  reproved,  and  there- 

fore,  checking  the  customary  vehemence  of  his  love,  he  did 

not  speak  himself  now,  but  made  John  speak  for  him.     He 

always   appears   in    Scripture  as   zealous,   and    an    intimate 

friend  of  John's.     Aug.  Observe  too  his  mode  of  speaking,  Augr.  Tr. 

which  was  not  by  word,   but  by  bcckoning;   Becloned  and 

spake,  i.e.  spake  by  beckoning.     If  even  thoughts  spcak,  as 

when  it  is   said,  They  spake  among  themselves,  much  more 

may  bcckonings,  which  are  a  kind  of  outward  expression  of 

our  thoughts.     Okigex.  Or,  at  first  he  beckoned,  and  then  Orig.  tom. 

not  content  with  beckoning,  spake :   Ifho  is  it  of  whom  He'^^^"' 

speaks  ? 

He  then  lying  on  Jesus^  breast,  saith  unto  Ilim,  Lord,  ivho 

is  it  ?     AuG.   On  Jesus'  breast ;  the  same  as  in  Jesus'  bosom.  Aur.  Tr. 

Ix  4 
Or,  he  lay  first  in  Jesus'  bosom,  and  then  ascended  liigher, 

and  lay  upon  Ilis  breast;  as  if,  had  he  remained  lying  in 

His  bosom,  aud  not  ascended  to  lie  on  His  breast,  our  Lord 

would  not  have  told  him  what  Peter  wanted  to  know.     By 

his  lying  at  last  on  Jcsus'  breast,  is  expressed  that  greater 

and  more  abundant   grace,  which  made  hini  Jesus'  special 

disciple.      Bede.  Tliat  he  lay  in  the  bosom,  and  upon  the 

breast,  was  not  only  au  evidence  of  present  love,  but  also 

a  sign  of  the  future,  viz.  of  those  new  and  mysterious  doc-  non  occ. 

voL.  IV.  r  f 


434  GOSrEL   ACCORDING    TO  CTIAP.  XIII. 

trines  wliich  he  was  afterwards  commissioned  to  reveal  to 
Aug.  Tr.  the  world.  Aug.  For  by  bosom  what  else  is  siguified  but 
,  '*   \      secret?    Here  is  the  hollow  of  the  breast,  the  secret'  chamber 

'  secretutn  .  ' 

Chrys.       of  wisdom.     Chrys.  But  not  even  then  did  our  Lord  ex- 

Hom.        pQsg  ^jjg  traitor  by  name ;  Jesus  answered,  He  it  is,  to  ivhom 

I  shall  give  a  sop  when  I  Jiave  dipped  it.     Such  a  mode  of 

declaring  hira,  should  itself  have  turned  him  from  his  pur- 

pose.     Even  if  a  partaking  of  the  sarae  table  did  not  sharae 

him,  a  partaking  of  the  same  brcad  might  have.     And  when 

He  had  dipped  the  sop,  Ue  gave  it  to  Judas  Iscariot,  the  son 

Aug.  Tr.    o/  Simon.     Aug.  Not  as  some  careless  readers  think,  that 

^""  then  Judas  received  singly  Chrisfs  body.    For  our  Lord  had 

already  distributed  the  sacraracnts  of  Ilis  body  and  blood  to 

all  of  thcm,  whilc  Judas  was  there,  as  Luke  rclatcs;    and 

after  this  Ile  dipped  the  sop,  as  John  relates,  and  gave  it  to 

the  traitor;  the  dipping  of  the  bread  perhaps  signifying  the 

decp  dye  of  his  sin ;  for  sorae  dipping  cannot  bc  washed  out 

again;  i.e.  when  things  are  dippcd,  in  order  to  receive  a  per- 

manent  dye.    If  however  this  dipping  meant  any  thing  good, 

he  was  ungratcful  for  it,  and  deservcd  the  damnation  which 

followcd  him;    And  after  the  sop,  Satan  entered  into  him. 

Orig.  tom.  Okigen.    Observc,  that  at  first   Satan   did  not  enter  into 

xxxu.  11.   j,j(]j^s^  |jy|.  Qjjjy  py^  j^  jjj|^Q  jjjg  hcart  to  betray  his  Mastcr. 

But  after  thc  bread,  he  entercd  into  him.  Wherefore  let  us 
beware,  that  Satan  thrust  not  any  of  his  flaraing  darts  into 
our  heart ;  for  if  hc  do,  he  thcn  watches  till  he  gets  an  en- 

Chrys.       trance  there  himself.     Chhys.   So  long  as  he  was  one  of  the 

ixii.  i.  twelve,  the  devil  did  not  dare  to  force  an  entrance  into  hira ; 
but  when  he  was  pointed  out,  and  expelled,  then  he  easily 

Aug.  Tr.    leaped  into  him.     Aug.  Or  entered  into  hira,  that  he  might 

'       have  raore  full  possession  of  hira :  for  he  was  in  hira,  when 

he  agreed  with  the  Jews  to  betray  our  Lord  for  a  sum  of 

Luke  22,  monev,  according  to  Luke :  Then  entered  Satan  into  Judas 
Iscariot,  and  he  went  away,  and  communed  with  the  chicf 
priests.  In  this  state  he  came  to  the  supper.  But  after  the 
sop  the  devil  entered,  not  to  tempt  him,  as  though  he  were 

Oiig.  tom.  independent,  but  to  possess  him  as  his  own.  Origen.  It 
was  proper  that  by  the  ceremony  of  the  bread,  that  good 
should  be  taken  from  him,  which  he  thought  he  had  :  whereof 
being  deprived,  he  was  laid  opcn  to  admit  Satan's  entrance. 


VER.  21 — 30.  ST.  JoiiN.  435 

AuG.  But  some  will  say,  was  his  bcing  given  up  to  the  devil  Aug.  Tr. 
the  effect  of  his  receiving  the  sop  from  Christ?  To  whom 
we  answer,  that  they  may  learn  here  the  danger  of  receiving 
amiss  what  is  in  itself  good.  If  he  is  reproved  who  does  uot 
discern,  i.e.  who  docs  not  distiuguish,  the  Lord's  body  from 
other  food,  how  is  he  condemned  who,  feiguing  himself 
a  friend,  comes  an  enemy  to  the  Lord's  table  ? 

Then  said  Jesus  unto  him,   That  thou  doest,  do   quickly. 
Origen.    This  may  have  been  said  either  to  Judas,  or  to  Orip;.  tom. 
Satan,  either  to  provoke  the  enemy  to  the  combat,  or  the 
traitor  to  do  his  part  in  bringing  on  that  dispensation,  which 
was  to  save  the  world ;  which  He  wished  not  to  be  dclayed 
any  longer,  but  to  be  as  soon  as  possible  matured.     Aug.  Aup  Tr 
ITe  did  not  howevcr  cnjoiu  the  act,  but  foretold  it,  not  from 
desire  for  the  destruction  of  the  pcrfidious,  but  to  hasten  on 
the  salvation  of  the  faithful.     Chrys.    That  thou  doest,  do  Chrys. 
quickly,  is  not  a  command,  or  a  recomracnuation,  but  a  re-  ixxii.  2. 
proof,  meant  to  shew  too  that  Ile  was  not  going  to  offer  any 
hindrance  to  Ilis  betrayal.     Now  110  man  at  the  table  knew 
for  ivhat  intent  He  spalie  this  unto  him.     It  is  not  easy  to 
sce,  when  the  disciples  had  asked,  IVho  is  he,  and  Ile  had 
replied,  Ile  it  is  to  whom  I  shall  give  a  sop,  how  it  was  that 
they  did  not  understand  Ilim ;  unless  it  was  that  He  spoke 
too  low  to  be  hcard ;   aud  that  John  Lay  upon  Ilis  breast, 
wlien  Ile  asked  thc  questiou,  for  that  vcry  rcason,  i.e.  that 
the  traitor  might  not  be  made  known.    For  had  Christ  made 
him  kuown,  perhaps  Pcter  would  have  killcd  liim.     So  it  was 
tlicn,  that  nouc  at  the  table  knew  what  our  Lord  mcant. 
But  why  not  John?     Because  he  could  uot  conceive  how 
a  disciple  could  fall  into  such  wickedness ;   he  was  far  frora 
such  wickedness  hunself,  and  therefore  did  not  suspect  it 
of  others.     What  thcy  thought  He  meant  we  are  told  in 
what  follows :  For  some  0/  them  thought,  because  Judas  had 
the  bag,  that  Jesus  had  said  unto  him,  Buy  those  things  that 
ue  have  need  of  against  the  feast,  or,  that  he  should  give  some- 
thing  to  the  poor.     AuG.  Our  Lord  then  had  bags,  in  which  Aup:.  Tr. 
He  kept  the  obhitions  of  the  faithful,  to  supply  the  wants  of  ""'  "^' 
Ilis  own  followers,  or  the  poor.     Here  is  the  first  institution 
of  ecclesiastical  property.     Our  Lord  shews  that  His  com- 
raaudment  not  to  think  of  the  morrow,  does  not  racan  that 

Ff2 


436  GOSPEL   ACCORDING   TO  CHAP.  XTTI. 

the  Saints  shoulJ  never  save  money;  but  that  they  should 

not  neglect  the  service  of  God  for  it,  or  let  the  fear  of  want 

Ciirys.       tempt  them   to  iiijustice.      Chrys.    None  of  the  disciples 

Ixxii.  2.      contributed  this  money,  but  it  is  hinted  that  it  was  certain 

women,  who,  it  is  said,  ministered  to  Him  of  their  means. 

But  how  was  it  that  He  Who  forbad  scrip,  and  staff,  and 

money,  carried  bags  for  the  relief  of  the  poor  ?     It  was  to 

shew  thee,  that  even  the  very  poor,  those  who  are  crucified 

to  this  world,  ought  to  attend  to  this  duty,     He  did  raany 

Orig.  tom.  things  iu  order  to  iustruct  us  in  our  duty.     Origen.  Our 

xxxu.  10.  jjord  then  said  to  Judas,  That  thou  doest,  do  quickly,  and  the 

traitor  this  once   obeyed  his  Master.     For  having  received 

the  sop,  he  started  immediately  on  his  work  :  Ile  then  having 

received  the  soj),  went  immediately  out.     And  indeed  he  did 

go  out,  not  ouly  frora  the  house  iu  whicli  he  was,  but  from 

Jesus  altogethcr.     It  would  seem  that  Satan,  aftcr  he  had 

entered  into  Judas,  could  not  bear  to  be  in  the  same  place 

with  Jesus :   for  there  is  no  agreeraent  between  Jesus  and 

Satan.     Nor  is  it  idle  enquiring  wliy  after  he  had  received 

the  sop,  it  is  not  added,  that  he  ate  it.      Why  did  not  Judas 

eat  the  bread,  after  lie  received  it?     Perhaps  because,  as 

soon  as  lie  had  received  it,  tlie  devil,  who  had  put  it  into  his 

lieart  to  betray  Christ,  fearful  that  the  bread,  if  eaten,  might 

drive  out  what  he  had  put  in,  entered  into  him,  so  that  he 

went  out  iramediately,  before  he  ate  it.     And  it  raay  be  ser- 

viceable  to  remark,  that  as  he  who  eateth  our  Lord's  bread 

and  drinketh  His  cup  unworthily,  eateth  and  drinketh  to 

his  own  damnation  ;  so  the  bread  which  Jesus  gave  hira  was 

eaten  by  the  rest  to  their  salvation,  but   by  Judas   to   his 

damnation,  inasmuch  as  after  it  the  devil  entered  iuto  him. 

Ciirys.       Chrys.   It  follows :    And  it  was  nifjht,  to  shew  the  impe- 

?^"'.V-         tuosity  of  Judas,  in  persisting  in  spite  of  the  unseasonable- 

Oricr.  tom.  ncss  of  thc  hour.     Origen.  The  time  of  night  corresponded 

xxxn.  16.  .^yitij  t^ig  night  which  overspread  the  soul  of  Judas.     Greg. 

IkiorTil.    By  ^^^^  tirae  of  the  day  is  signified  the  end  of  the  action. 

Judas  went  out  in  the  night  to  accomplish  his  perfidy,  for 

which  he  was  never  to  be  pardoned. 

31.  Therefore,  when  he  was  gone  out,  Jesus  said. 


VER.  31,  32.  ST.  JOHN.  437 

Now  is  the  Son  of  man  glorified,  and  God  is  glorified 
in  Him. 

32.  If  God  be  glorified  in  Him,  God  shall  also 
glorify  Him  in  Himself,  and  shall  straightway  glorify 
Him. 

Origen.  After  the  glory  of  His  miracles,  aud  His  trans-  ori^.  tom. 
figuration,   the   next    glorifying  of  the   Son  of  mau   began  ^'^^"-  ^^' 
vvheu  Judas  went  out  with  Satan,  who  had  eutered  iuto  him  ; 
Thercfore  whcn  he  was  gone  out,  Jesus  said,  Now  is  the  Son 
of  nian  glorified,  and  God  is  glorified  in  Him.     For  it  is  not 
the  eternal  only-begotteu  Word,  but  the  glory  of  the  ]\Ian 
born  of  the  seed  of  David,  which  is  here  meant.     Christ  at 
His  death,  iu  wliich  He  glorified  God,  having  spoiled  priyi-  Coios. 
cipalities  and  poivers,  made  a  shew  of  them,  openly  triumph-  '^'  ^^' 
ing  over  them.     And  agaiu,  Made  peace  hy  the  blood  of  His  Colos. 
cross,  to  reconcile  all  things  unto  Uimself,  whether  they  be    ' 
things  in  earth,  or  things  in  heaven.     Thus  the  Son  of  raan 
was  glorified,  aud  God  glorified  in  Uim ;  for  Christ  cannot 
be  glorified,  except  thc  Father  be  glorified  with  Hira.     But 
whoever  is  glorified,  is  glorified   by  sorae   one.     By  wliom 
then  is  the  Son  of  man  glorified?      He  tclls  you;  If  God  he 
glorified  in  Jlim,  God  shall  also  glorify  Him  in  Himself,  and 
shalt  straightivay  giorify  Him.     Chrys.  i.e.  by  Himself,  uot  cbrys. 
by  auy  othcr.     And  shall  straightivay  glorify  Him,  i.e.  uot  at  .'^°!V" 
any  distaut  timc,  but  imraediately,  while  He  is  yet  ou  the 
very  cross  sliall  His  glory  appear.    For  the  sun  was  darkened, 
rocks  were  rent,  aud  many  bodies  of  those  that  slept  arose. 
lu  this  way  He  restores  the  droopiug  spirits  of  His  disciples, 
aud  persuades  thera,  instcad  of  sorrowing,  to  rejoice.     Aug.  au^.  Tr. 
Or  thus,  The  uuclean  went  out :   the  clean  remained  with  '"'"•  ^- 
their  cleanser.     Thus  will  it  be  when  the  tares  are  separated 
from  the  wheat ;   The  righteous  shall  shine  forth  as  the  sun  in  Mati. 
ihe  kingdom  of  their  Father.    Our  Lord,  foreseeing  this,  said,     '     ' 
when  Judas  went  out,  as  if  the  tares  were  now  separated, 
and  He  left  alone  with  the  wheat,  the  holy  Apostles,  Noiv  is 
the  Son  of  man  glorified;  as  if  to  say,  Behold  what  will  take 
place  at  JNIy  glorifyiug,  at  which  none  of  the  wicked  shall 
be  present,  none  of  the  righteous  shall  perish.     He  does  not 
say,  Now  is  the  glorifying  of  the  Son  of  mau  siguified ;  but. 


438  GOSPEL   ACCOHDING   TO  CHAP.  XTTT 

Noio  is  the  Son  ofman  glorified ;  as  it  is  not  tliat  rock  sig- 

1  Cor.        iiified  Christ,  but,  That  Rock  was  Christ.     Scripture  often 

^^'  *■        speaks  of  the  things  signifying,  as  if  they  were  the  things 

c.  3.         signified.     But  the  glorifying  of  the   Son  of  man,  is  the 

glorifying  of  God  in  Him;  as  He  adds,  And  God  is  glorified 

in  Him,  which  He  proceeds  to  explain ;  If  God  is  glorified  in 

jjini — for  He  came  not  to  do  His  own  will,  but  the  will  of 

Him  that  sent  Him — God  shall  also  glorify  Him  in  Himself, 

so  that  the  human  nature  which  was  assuraed  by  the  eter- 

nal  Word,  shall  also  be  endowed  with  eternity.     And  shall 

strairjhiway  glorify  Him.     He   predicts  His  own   resurrec- 

tlon,  which  was  to  foUow  immediately,  not  at  the  eud  of  the 

world,  like  ours.     Thus  it  is ;  Now  is  the  Son  of  man  glori- 

fied;  the  now  referring  not  to  His  approaching  Passion,  but 

the  resurrcction  which  was  imraediately  to  follow  it :  as  if 

that  which  was  so  vcry  soon  to  be,  had  already  taken  place. 

Hiiar.  xi.    HiLARY.  That  God  is  glorified  in  Him,  refers  to  tlie  glory  of 

c.'''!^""      the  body,  which  glory  is  the  glory  of  God,  in  that  the  body 

borrows  its  glory  frora  its  association  with  thc  Divine  na- 

tare.     Because  God  is  glorified  in  Him,  therefore  He  will 

glorify  Hira  in  Himself,  in  that  He  who  reigns  in  the  glory 

arising  frora  the  glory  of  God,   He  forthwith  passes  ovcr 

into  God's  glory*^,  leaviug  the  dispcnsation  of  His  manhood, 

whoUy  to  abide  in  God.     Nor  is  He  silent  as  to  the  time : 

And  shall  straightway  glorify  Him.     This  referring  to  the 

glory  of  His  resurrection  which  was  immediately  to  follow 

His  passion,  which  He  mentions  as  present,  because  Judas 

had  now  gone  out  to  betray  Hira  ;  whereas  that  God  would 

glorify  Hira  in  Hiraself,  He  reserves  for  the  future.     The 

glory  of  God  was  shewn  in  Him  by  the  miracle  of  the  resur- 

rection;  but  He  will  abide  in  the  glory  of  God  when  He  has 

left  the  dispensation  of  subjection.     The  sense  of  these  first 

words,  Now  is  tlie  Son  of  man  glorified,  is  not  doubtful :  it  is 

the  glory  of  the  flesh  which  is  meant,  not  that  of  the  Word. 

But  what  means  the  next,  And  God  is  glorified  in  Him  ? 

The  Son  of  raan  is  not  another  Person  from  the  Son  of  God, 

Joluil.u.  for,  the  Wordwas  made  fiesh.     How  is  God  glorified  in  this 

Son  of  man,  who  is  the  Son  of  God  ?    The  next  clause  helps 

us;  If  Gud  is  glorified  in  Eim,  God  also  will  glorify  Him 

^  Ex  ea  qua  homo  est  dispensatlonfi. 


VER.  31,  83.  ST,  JOHN  439 

in  Himself.  A  man  is  not  glorificd  in  hiraself,  nor,  on  the 
other  hand,  does  God  who  is  glorified  in  man,  becausc  He 
receives  glory,  cease  to  be  God.  So  the  words,  God  is  glori- 
f!ed  in  Him,  either  mean  that  Christ  is  glorified  in  the  flesh, 
or  that  God  is  glorified  iu  Christ.  If  God  means  Christ,  it 
is  Christ  who  is  glorified  in  the  flesh ;  if  the  Father,  then 
it  is  the  Sacrament  of  unity,  the  Father  glorified  in  the  Son. 
Again,  God  glorifics  in  Ilimself  God  glorified  in  the  Son  of 
man.  This  overthrows  the  impious  doctrine  that  Christ  is 
not  very  God,  in  verity  of  nature.  For  hovv  can  that  which 
God  glorifics  in  Himself  be  out  of  Himsclf  ?  Hc  whom  the 
Father  glorifies  must  be  confessed  to  bc  in  His  glory,  and 
He  who  is  glorificd  in  the  glory  of  the  Father,  must  bc 
understood  to  be  iu  the  same  case  with  the  Father,  Origen.  oh^  tom. 
Or  thus :  The  word  glory  is  herc  uscd  in  a  diff^erent  sense  ^'^^^^-  ^^- 
from  that  which  some  Pagans  attach  to  it,  who  defined  glory 
to  be  the  collected  praises  of  the  many.  It  is  evident  that 
glory  in  such  a  sense  is  a  diflercnt  thing  from  that  men- 
tioned  in  ExoduSj  where  it  is  said,  that  tke  glory  of  the  Lord  Exod. 
filled  the  tabernacle,  and  that  the  face  of  Moses  was  glorificd.  ^^^'  "* 
Tiie  glory  hcre  mentioned  is  somethiug  visible,  a  ccrtain 
divine  appearance  in  thc  tcmple,  and  ou  Moses'  face;  but 
in  a  higher  and  more  spiritual  sense  we  arc  glorified,  whcn 
with  the  eye  of  the  understanding  wc  penetratc  into  the 
things  of  God.  For  the  mind  when  it  ascends  abovc  raatc- 
rial  things,  and  spiritually  sees  God,  is  deified :  and  of  this 
spiritual  glory,  the  visible  glory  on  the  face  of  Moses  is 
a  figure :  for  his  mind  it  was  that  was  dcified  by  conversc 
with  God.  But  there  is  no  comparison  between  the  ex- 
cellent  glory  of  Christ,  and  thc  knowledge  of  INIoses,  whereby 
the  face  of  his  soul  was  glorificd :  for  the  whole  of  the 
Father's  glory  shines  upon  the  Son,  who  is  the  brightness  \uh  i,  3. 
of  Ilis  glory,  and  the  express  image  of  Ilis  Person.  Yea,  and  '^-  ^^ 
from  the  hght  of  this  whole  glory  there  go  forth  particular 
glorics,  throughout  the  whole  rational  crcation  :  though  uone 
can  take  in  the  whole  of  the  divine  glory,  except  the  Son. 
13  ut  so  far  as  the  Son  was  known  to  the  world,  so  far  ouly 
was  He  glorified.  And  as  yet  Ile  was  not  fully  known. 
But  afterward  the  Father  spread  the  knowledge  of  Him  over 
the  whole  world,  and  then  was  the  Son  of  man  glorificd  in 


440  GOSPEL    ACCORDING   TO  CHAP.  XIIT. 

those  who  knew  Him.  And  of  this  glory  He  hath  made  all 
2  Cor.  "who  know  Him  partakers :  as  saith  the  Apostle ;  We  all, 
^>  ^^-  with  open  face  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image,  from  glory  to  glory,  i.e.  from 
His  glory  receive  glory.  When  He  was  approaching  then 
that  dispensation,  by  which  He  was  to  become  known  to  the 
world,  and  to  be  glorified  in  the  glory  of  those  who  glorified 
Matt.  Him,  He  says,  Noiv  is  the  Son  of  man  glorified.  And  be- 
'  '  cause  no  man  knoweth  the  Father  but  the  Son,  and  he  to 
(K  -rris  whomsoever  the  Son  will  reveal  Him,  and  tlie  Sou  by  the  dis- 
pensation  was  about  to  rcveal  the  Father;  for  this  reason 
He  saith,  And  God  is  glorified  in  Jlim.  Or  compare  this 
c.  14,  9.  with  tlic  text  below;  Jfe  that  hath  seen  Me,  hath  seen  the 
Father.  The  Father  who  begat  the  Word  is  seen  in  the 
Word,  who  is  God,  and  the  image  of  the  iuvisible  God.  But 
the  words  may  be  taken  in  a  larger  sense.  For  as  through 
some  the  name  of  God  was  blasphemed  among  the  Gentiles, 
so  through  the  saints  whose  good  deeds  are  seen  and  ac- 
knovvleflged  by  the  world,  the  name  of  the  Father  in  heaveu 
is  magnificd.  But  iu  whom  was  He  so  glorified  as  in  Jesus, 
Who  did  no  sin,  neither  was  guile  found  in  JJis  mouth  ? 
Such  being  the  Sou,  He  is  glorified,  and  God  is  glorified 
in  Him.  And  if  God  is  glorified  in  Him,  the  Father  re- 
turns  Him  more  than  He  gave.  For  the  glory  of  the  Son 
of  man,  when  the  Father  glorifies  Him,  far  exceeds  the 
Father's  glory,  Avhen  He  is  glorified  in  the  Son;  it  being 
fit  that  the  greater  should  return  the  greater  gh)ry.  And 
as  this,  viz.  the  glorifying  of  the  Son  of  man,  was  just  about 
to  be  accomplished,  our  Lord  adds,  And  will  straightway 
glorify  JJim. 

33.  Little  children,  yet  a  little  while  I  am  with  you. 
Ye  shall  seek  Me :  and  as  I  said  unto  the  Jews,  Whi- 
ther  I  go,  ye  cannot  come ;  so  now  I  say  to  you. 

34.  A  new  commandment  I  give  unto  you,  That 
ye  love  one  another ;  as  I  have  loved  you,  that  ye 
also  love  one  another. 

35.  By  this  shall  all  men  know  that  ye  are  ]\Iy 
disciples,  if  ye  have  love  one  to  another. 


VER.  33—35.  ST.  JOHN.  441 

AuG.   After  Ile  had  said,  And  shall  straightnmy  gJorify 
Him,  that  they  iiiight  not  thiiik  that  God  was  goiug  to  glorify 
Him  in  such  a  way,  as  that  He  would  no  longer  have  any 
converse  with  them  on  earthj  He  says,  Little  children,  yet 
a  liitle  while  I  am  with  you :  as  if  He  said,  I  shall  indeed 
straightway  be  glorificd  by  ]\Iy  resurrection,  but  I  shall  not 
straightway  ascend  to  heaven.     For  we  read  in  the  Acts  of 
the  Apostles,  that  He  was  with  them  forty  days  after  His 
resurrection.      These   forty  days    are  what   He  means   by, 
A  little  while  I  am  ivith  you.     Origen.  Little  children,  He  OnV.  ton 
says ;  for  their  souls  were  yet  in  infancy.    But  these  Httle '''"'"■  ^*''" 
children,  after  His  deatli,  were  made  brethren  ;  as  before  they 
wcre  little  children,  they  were  servants.     Aug.  It  may  be  Aug.  Tr. 
understood  too  thus  :  I  am  as  yet  in  this  frail  flesh,  even  as  '"^'   ' 
ye  are,  unt  1  I  die  and  rise  again.     He  was  with  them  after 
Ilis  resurrection,  by  bodily  presence,  not  by  participation  of 
human  frailty.    These  are  the  words  which  I  spake  unto  you,  Ltil<e 
ivhile  L  ivas  yet  with  you,   He  says  to  Ilis  disciples  after   ^'     ' 
His  resurrectiou  ;  mcaning,  while  I  was  in  mortal  flesh,  as  ye 
arc.    He  was  in  the  same  flesh  then  with  them,  but  not  sub- 
ject  to  the  same  mortality.    But  there  is  another  Divine  Pre- 
sence  uniinown  to  mortal  senses,  of  which  He  saith,  Lo,  Lani  Matt.  28 
with  you  alivay,  evcn  unto  the  end  of  the  world.     This  is  not 
the  prcsence  meant  by,  A  little  whilc  L  ani  ivith  you ;  for 
it  is  not  a  Httle  wliile  to  the  cnd  of  thc  world  :  or  even  if 
it  is  a  Httle  while,  because  that  in  the  eye  of  God,  a  thou- 
sand  years  are  as  one    day,  yet  wliat  foUows  shews  that 
it  is  not  what  our  Lord  is  here  aHuding  to  ;  for  He  adds, 
Whither  I  go  ye  cannot  fulloiv  Me  noiv.     At  the  end  of  the 
world  they  were  to  follow  Ilim,  whither  He  went ;  as  He 
saith  below  ;   Father,   L  ivill  that  they  be  ivith  JSle,  tvhere  c.  17, 21 
L  am.     Okigen.  But  may  there  not  be  a  deeper  meaning  in  Oncr.  tor 
the  words,  yet  a  little  while,  ^-c.     After  a  Httle  while  He  was  ^''■''""   ^ 
not  with  them.     In  what  sense  not  with  them  ?    Not  because 
He  was  not  with  them  according  to  the  flcsh,  iu  that  Ile  was 
taken  from  them,  was  brought  before  Pilate,  was  crucified, 
descended  into  hcll :  but  bccause  they  all  forsook  Him,  ful- 
fiUing  His  prophecy  :  All  ye  shall  be  offended  because  of  Me 
this  night.     Ile  was  not  with  them,  because  He  only  dwcHs 
with  thosc  who  arc  wortliv  of  Hira.     But  though  thev  thus 


442  GOSPEL    ACCORDTNG    TO  CHAP.  XIIT. 

wandered  from  Jesus  for  a  little  while,  it  was  only  for  a  little 

wliile;  they  soon  sought  Ilim  again.     Peter  wept  bitterly 

after  his  denial  of  Jesus,  and  by  his  tears  sought  Him  :  and 

therefore  it  follows,  Ye  shall  seek  Me,  and  as  I  said  unto  the 

Jews,  whither  I  go,  ye  cannot  folloiv  Me  now.    To  seek  Jesus, 

is  to  seek  the  Word,  wisdom,  righteousness,  truth,  all  which 

is  Christ.      To  His  disciples  therefore  who  wish  to  foUow 

Him,  not  in  a  bodily  sense,  as  the  ignorant  think,  but  in  the 

way  He  ordains,  Whosoever  doth  not  bear  his  cross,  and  come 

after  Me,  cannot  be  Mij  disciple ;  our  Lord  saith,  Whither 

I  go  ye  cannot  follow  Me  now.     For  though  they  wished  to 

follow  the  Word,  and  to  coufess   Him,  thcy  were  not  yet 

supr.i  c.  7.  strong  enough  to  do  so  j  The  Spirit  ivas  not  yet  given  to  them, 

Aiig.  Tr.    because  that  Jesus  was  not  yet  glorified.     Aug.  Or  He  means 

'^'^'  ^"       that  thcy  wcre  not  yet  fit  to  follow  Him  to  dcath  for  righte- 

ousness'  sake.      For  how  could  they,  vvhen  they  wcre  not 

ripe  for  martyrdom  ?     Or  how  could  they  foUow  our  Lord  to 

immortality,  they  who  were  to  dic,  and  not  to  rise  again  till 

the  cnd  of  the  world  ?    Or  how  coukl  thcy  foUow  Hira  to  tlie 

bosom  of  the  Father,  when  none  could  partake  of  that  feli- 

city,  but  they  whose  love  was  perfected  ?    When  He  told  the 

Jews  this,  He  did  not  add  now.     But  the  disciples,  though 

they  could  not  follow  Him  then,  would  be  ablc  to  do  so  after- 

Orig.  tnm.  wards,  aud  therefore  He  adds%  So  now  I say  to  you.    Origen. 

xxxii.     .  ^^  ^^  jj^  ^qS.^^  I  say  it  to  you,  but  with  the  addition  of  now. 

The  Jews,  who  He  foresaw  would  die  in  their  sins,  would 

never  be  able  to  follow  Him ;  but  the  disciples  were  unable 

Chrys.       ouly  for  a  little  time.     Chrys.  And  therefore  He  said,  little 

Ixxii'  3      children ;  for  Hc  did  not  mean  to  speak  to  them,  as  He  had 

to  the  Jews.     Ye  cannotfollow  Me  now,  He  says,  in  order  to 

rouse  the  love  of  His  disciples.     For  the  departure  of  loved- 

friends  kindles  all  our  affection,  aud  especially  if  they  are 

going  to  a  place  where  we  cannot  follow  them.     He  pur- 

posely  too  speaks  of  His  death,  as  a  kind  of  translation,  a 

happy  removal  to  a  place,  where  mortal  bodies  do  not  enter. 

Ang.  Tr.    AuG.  Aud  uow  Hc  tcachcs  them  how  to  fit  themselves  to  fol- 

ixv.  1.       JQ^  )\\m  :  A  new  commandment  I give  unto  you,  that  ye  love 

Levit.  19,  o»/e  another.     But  does  not  the  old  law  say,  Thou  shalt  love 

^^-  thy  neighbour  as  thyself?     Why  then  does  He  call  it  a  new 

*  vjxiv  xiyu  &pTi:   Vobis  dico  inodo,  V. 


VEH.  36—38.  st.  john.  443 

commandraent?  Is  it  because  it  strips  us  of  tlie  old  man, 
and  puts  on  us  the  new  ?  That  it  renews  the  hearer,  or 
rather  the  doer  of  it  ?  Love  does  do  this ;  but  it  is  that  love 
which  our  Lord  distinguishes  from  the  carnal  affection :  As 
I have  loved  you,  that  ye  also  love  one  another.  Not  the  love 
with  which  men  love  one  another,  but  that  of  the  children 
of  the  ]\Iost  High  God,  who  would  be  brethren  of  His  only- 
begotten  Son,  and  therefore  love  oue  another  with  that  love 
with  which  He  loved  thera,  aud  would  lead  them  to  the  ful- 
filraent  of  their  desires.  Chrys.  Or,  as  I  have  loved  you :  Chrys. 
for  My  love  has  not  been  the  payment  of  something  owing  ]^°|"'3 
to  you,  but  liad  its  beginning  on  My  side.  And  ye  ought 
in  like  manner  to  do  one  another  good,  though  ye  may  not 
owe  it.  AuG.  But  do  not  thiuk  that  that  greater  commaud-  Au^.  Tr. 
ment,  viz.  tliat  wc  should  love  the  Lord  our  God,  is  passed 
by.  For,  if  we  understand  the  two  precepts  aright,  each  is 
implied  in  thc  other.  Hc  who  loves  God  cannot  dcspise  His 
commandmcnt  that  he  should  love  his  neighbour ;  and  he 
who  loves  his  neighbour  in  a  heavenly  spiritual  way,  in  the 
neiffhbour  loves  God.  That  is  the  love  which  our  Lord  dis- 
tinguishes  from  all  human  love,  when  He  adds,  As  I  have 
loved  you.  For  what  did  He,  in  loving  us,  love,  but  God  in 
us;  not  who  was  in  us,  but  so  that  He  might  be.  Where- 
fore  let  each  of  us  so  lovc  thc  other,  as  that  by  this  working 
of  love,  wc  make  each  other  the  habitations  of  God.  Chrys.  Chrys. 
Passing  over  the  miracles  which  thcy  werc  to  perform,  Hc  ixxii.  4. 
makes  love  the  distinguishing  mark  of  His  foUowers;  By 
this  shall  all  men  know  that  ye  are  My  disciples,  if  ye  have 
love  one  to  another.  This  it  is  that  evidences  the  saint  or 
the  disciple,  as  He  calls  him.  Aug.  As  if  He  said,  Other  Au^.  Tr. 
gifts  are  shared  with  you  by  those  who  are  not  mine;  birth,  '"^'  ^' 
life,  sense,  reason,  and  such  good  things  as  bclong  alike  to 
man  and  brutes;  nay,  and  tongues,  sacraments,  prophecy, 
knowlcdge,  faith,  bestowing  of  goods  upon  the  poor,  giving 
the  body  to  be  burned :  but  forasmuch  as  they  have  not 
charity,  they  are  tinkling  cymbals,  they  are  nothing :  no- 
thing  profits  thcm. 

36.   Simon    Peter    said    unto    him,    Lord,   whither 
goest  Thou  ?     Jesus    answered    bim,  Whither  I  go, 


444  GGSPEL    ACCORDING    TO  CHAP.  XIII. 

thou  canst  not  follow  Me  now ;  but  thou  shalt  follow 
Me  afterwards. 

37.  Peter  said  unto  Hun,  Lord,  why  cannot  I  follow 
Thee  now  ?     I  will  lay  down  my  Hfe  for  Thy  sake. 

38.  Jesus  answered  him,  Wilt  thou  lay  down  thy 
life  for  My  sake?  Verily,  verily,  I  say  unto  thee, 
The  cock  shall  not  crow,  till  thou  hast  denied  Me 
thrice. 

Chrys.  CiiRYS.  Great  is  love,  and  stronger  than  firc  ;  nothing  can 

Hom.        stop  its  course.     Peter  tlic  most  ardent  of  all,  as  soon  as  he 

Ixxiii   3 

hears  our  Lord  say,  Wldtlier  I go,  ye  cannot  follow  Me  now, 

Au^.  Tr.    asks,  Lord,   WhitJier  goed  Thou  ?     Aug.  Tlie  disciple  asks 

Ixvi.  I.      ^jjjg^  j^g  jf  j^g  ^yere  ready  to  fullow.     But  our  Lord  saw  his 

heart ;    Jcsus   answered  hira,   Whither  I  go,  thou  canst  not 

follov)  Me  now ;    He  checks  his  forwardness,  but  does  not 

destroy  his  hope ;    nay,  confirms  it ;   But  thou  shalt  follow 

Me  afterwards.     Why  hastencst  thou,  Peter?     The  Rock 

has  not  yet  estabhshed  thee  with  His  spirit.     Be  not  hfted 

np   with    presumptions,  thou   canst   not   now ;    be   not   cast 

Chrys.       down  with  despair,  thou  sJtalt  folloio  Me  afterivards.     Chrys. 

ixxii  1      Peter,  on  receiving  this  answer,  does  not  check  his  desire, 

but  hastily  conceives  favourable  hopes  from  it,  and  having 

got  rid  of  the  fear  of  betraying  our  Lord,  feels  secure,  and 

becomes  himself  the  interrogator,  while  the  rest  are  silent ; 

Feter  said  unto  Uim,  Lord,  wJiy  cannot  I  foUow  TJiee  now  ? 

I  will  lay  down  my  life  for  TJiy  saJce.     What  sayest  thou, 

Peter?     He  hath  said,  thou  canst  not,  and  thou  sayest,  thou 

canst:  wherefore  thou  shalt  know  by  experience,  that  thy 

love  is  nothing,  unless  thou  art  enabled  from  above :  Jesus 

answered   him,   Wilt  tJiou  lay  down  tJiy  life  for  My  saJie  ? 

Bede.  Which  sentence  may  be  read  in  two  ways :  either  as 

affirming,  thou  shalt  lay  down  thy  hfe  for  My  sake,  but  now 

through  fear  of  the  death  of  the  body,  thou  shalt  incur  spiri- 

Aus.  Tr.    tual  death :  or  as  mocking ;  as  if  He  said,    Aug.  Wilt  thou 

^^"^'  ^       do  that  for  Me,  which  I  have  not  done  yet  for  thee?     Caust 

thou  go  before,  who  canst  not  come  after  ?    Why  presumest 

thou  so  ?     Hear  what  thou  art ;    Verily,  verily,  I  .fay  unto 

tJiee,  The  cocJi  sJiall  not  crow,  till  tJiou  Jiast  denied  Me  thrice. 


VER.  36 — 38.  ST.  JOHN.  445 

Thou  who  promisest  Me  thy  death,  shall  thrice  deny  thy 

life.    Peter  kuevv  his  great  desire,  his  streugth  he  knew  not : 

he  boasted  of  his  will,  while  he  was  yet  weak  ;  but  the  Phy-  c.  2. 

sician  saw  his  weakness.    Some  who  perversely  favour  Peter, 

excuse  hira,  and  say  that  he  did  not  deuy  Clirist,  because 

when  asked  by  the  servant  raaid,  he  said  he  did  not  know 

Ilira,  as  the  otlier  Evangelists  wituess  more  expressly.     As 

if  to  deny  the  man  Christ,  was  not  to  deny  Christ ;  yea,  that 

in  Christ,  which  He  was  made  for  our  sakes,  that  that  which 

Ile  made  us,  might  not  perish.     By  what  is  He  the  Head  of 

tlie  Church  but  by  His  humanity?     And  how  then  is  he  iu 

the  body  of  Christ,  who  deuies  the  man  Christ?     But  why 

do  I  argue  so  long?     Our  Lord  does  not  say,  The  cock  shall 

not  crow  tili  thou  deniest  man,  or  the  Son  of  man,  but  till 

thou  deniest  Me.     AVhat  is  il/e,  but  that  which  He  was?     So 

then  whatever  Peter  deuied,  he  denied  Christ :  it  is  impious 

to  doubt  it.     Christ  said  so,  and  Clirist  said  true :   beyond 

a  doubt,  Peter  denicd  Christ.     Let  us  not,  to  dcfcnd  Peter, 

accuse  Christ.     The  frailty  of  Peter  himself,  aclinowledged 

its  siu,  wheu  he  witnessed  by  his  tears  the  evil  he  had  done 

in  denying  Christ.     Nor  do  we  say  this,  bccause  we  have 

pleasure  in  blaming  the  first  of  the  Apostles;  but  tliat  we 

may  take  warning  from  him,  not  to  be  confideut  of  our  own 

strength.     Bede.  Nevertheless,  sliould  any  oue  fall,  let  the 

example  of  Peter  save  him  from  despair,  aud  teach  him  that 

he  can  without  delay  obtain  pardon  frora  God.     Chrys.  It  Chrys. 

is  manifest  that  our  Lord  permittcd  Peter's  falh     He  might  j^^|"j  j 

have  recalled  hira  to  begiu  with,  but  as  he  persisted  in  his 

veheraence,  though  He  did  not  drive  him  to  a  denial,  He 

let  him  go  without  assistance,  that  he  mi^ht  learn  his  own 

weakuess,  and  uot  fall  into  such  sin  again,  when  the  super- 

intendence  of  the  world  had  corae  to  hira,  but  that  remera- 

bering  wliat  had  happened  to  hira  ^,  he  might  know  himself. 

AuG.  That  took  place  in  the  soul  of  Peter,  vvhich  he  offered  Aug.  Tr. 

in  the  body ;  though  differently  frora  what  he  raeant.     For 

before  the  dcath  and  resurrcction  of  our  Lord,  he  both  die.d 

by   his  denial,   and  lived  agaiu  by  his  tears.      Aug.   This  Aug.  de 

speech,  The  cock  shall  not  crow,  occurs  in  all  the  Evangelists,  fr°"'  j[' 

but  uot  at  the  sarae  tirae  in  aU.     Matthew  and  Mark  iutro-  (5  ) 

'  orav  T?]S  olKovjj.ffrjs  t^v  olKOvo^iav  Se^rjrat. 


446  GOSPEL   ACCORDING    TO    ST.  JOHN.  CHAP.  XTIT. 

duce  it  after  they  have  left  the  house,  in  which  they  were 
eating;  Luke  and  John  before.  We  may  suppose  either 
that  the  two  former  are  recurring  to  what  had  passed,  or 
the  two  latter  anticipating  what  is  coming.  Or  the  great 
difFerence  not  only  of  the  words,  but  of  the  subjects  which 
precede  the  speech,  and  which  excite  Peter  to  the  pre- 
sumption  of  offering  to  die,  for  or  with  our  Lord,  may  lead 
us  to  conclude  that  he  made  this  offer  three  times,  and 
that  our  Lord  three  times  replicd,  Bcfore  the  cock  croiu, 
thou  shalt  deny  Me  thrice. 


CHAP.  XIV. 

1 .  Let  not  your  heart  be  troubled  :  ye  belleve  in 
God,  bclieve  also  in  Me. 

2.  In  My  Father's  house  are  many  mansions  :  if  it 
wcre  not  so,  I  would  have  told  you.  I  go  to  prepare 
a  plaee  for  you. 

3.  And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  unto  Myself ;  that  where 
I  am,  there  ye  may  be  also. 

4.  And  whither  I  go  ye  know,  and  the  way  ye 
know. 

AuG.  Our  Lord  consoles  His  disciplcs,  who,  as  mcn,  would  Aug.  Tr. 
bc  naturally  alarmcd  and  troubled  at  the  idea  of  Ilis  death,  ^^^^'    " 
by  assuring  them  of  His  divinity :    Let  not  your  heart  be 
troubled :  ye  believe  in  God,  believe  olso  in  Me ;  as  if  they 
mizst  bchevc  in  Him,  if  tliey  believcd  in  God;  which  would 
not  follow,  unlcss  Clirist  wcre  God.     Ye  are  in  fear  for  this 
form  of  a  servant ;  lct  not  your  heart  be  troubkd  ;  the  form 
of  God  sliall  raise  it  up.     Curys.  Faith  too  in  Me,  and  in  chns. 
tlie  Father  that  begat  Me,  is  more  powerful  than  any  thing  j^^-jV  j 
tliat  shall  corac  upon  you ;  and  will  prevail  in  spite  of  all 
difiiculties.     Ile   shews   His  divinity  at  the  same  time  by 
discerning   their   iuward   feehngs :    Let  not   your   heart   be 
troubled.     Aug.  And  as  the  disciplcs  were  afraid  for  them-  Au^.  Tr. 
selvcs,  when  Peter,  the  boldest  and  most  zealous  of  them,  ■''^"'  ^' 
had  been  tokl,  The  cock  shall  not  crow  till  thou  hast  denied 
3Ie  thrice,  Ile  adds,  In  Mi/  Fathefs  house  are  many  man- 
sions,  by  way  of  an  assurance  to  them  in  thcir  troubk,  that 
they  raight  with  confidence  aiid  certainty  look  forward,  after 


448  GOSPEL  ACCORDING   TO  CHAP.  XIV. 

all  their  trials,  to  dwelling  together  with  Christ  in  the  pre- 

sence  of  God.     For  though  one  man  is  bolder,  wiser,  juster, 

holier  than  another,  yet  no  one  shall  be  removed  from  that 

house   of  God,  but  each   receive  a  mansion  suited  to  his 

deserts.      The    penny  indeed    which   the    householder  paid 

to  the  labourers  who  worked  in  his  vineyard,  was  the  same 

to  all;    for  life   eternal,   which   this   penny   signifies,   is   of 

the  sarae  duration  to  alL     But  there  may  be  many  man- 

sions,  many  degrees  of  dignity,  iu  that  lifc,  corresponding 

Greg.        to  people's  deserts.     Greg.  The  many  mansions  agree  with 

EzeTh       ^^^  ^^^  penny,  because,  though  one  may  rejoice  more  than 

Hom.  xvi.  another,  yet  all  rejoice  with  one  and  the  same  joy,  arisiiig 

Aiiff.  Tr.    from  the  vision  of  their  Makcr.     Aug.  And  thus  God  will 

^^"'         be  all  in  all ;  that  is,  since  God  is  love,  love  will  bring  it  to 

pass,  that  what  each  has,  will  be  common  to  all.    That  which 

one  loves  in  another  is  one's  own,  tliough  one  have  it  not 

one's  self.    And  thcn  tlicre  will  be  no  envy  at  superior  grace, 

Greg.        for  in  all  hearts  will  reign  the  unity  of  love.     Greg.  Nor 

Moiai.       -g  ^}igj.g  any  sense  of  deficiency  in  consequence  of  such  in- 

ult.c.xxiv.  _  "^  J  1 

cquality;  for  each  will  feel  as  much  as  sufficcth  for  himself. 

Aug.Tr.  AuG,  But  they  are  rcjccted  by  the  Christians,  who  infer 
■  from  there  being  raany  mansions  that  there  is  a  phice  out- 
side  the  kingdom  of  heaven,  where  innocent  souls,  that  have 
departed  this  life  without  baptism,  and  could  not  there  enter 
into  the  kingdom  of  heaven,  remain  happy.  But  God  forbid, 
that  when  every  house  of  every  heir  of  the  kingdom  is  in  the 
kingdora,  there  should  be  a  part  of  the  regal  house  itself  not 
in  the  kingdom.    Our  Lord  does  not  say,  In  eternal  bliss  are 

Chrys.       many  mansions,  but  they  are  in  My  Father's  house.     Chrys. 

Ixxm  1  ^^'  ^^^^  •  ^^^  Lord  having  said  above  to  Peter,  Whither  1 
go,  thou  canst  not  follow  Me  noio,  but  thou  shalt  follow  Me 
afterwards,  that  they  might  not  think  that  this  promise  was 
made  to  Peter  only,  Ile  says,  In  My  Father^s  house  are  many 
mansions ;  i.e.  You  shall  be  admitted  into  that  place,  as  well 
as  Peter,  for  it  contains  abundance  of  mansions,  which  are 
ever  ready  to  receive  you :  If  it  were  not  so,  I  loould  have 
told  you  :  I go  to  prepare  a  place  for  you.  Aug.  Ile  means 
evidently  that  there  are  already  many  mansions,  and  that 

Chrys.       tlicrc  is  no  need  of  His  preparing  one.     Chrys.   Having 

.^"!V.-        said,   Thou  canst  not  follow  Me  now,  that  they  might  not 


VER.  1 — 4.  ST.  JOHN.  449 

think  that  they  were  cut  off  for  ever,  He  adds:  And  if  I  go 
and  prepare  a  jjlace  for  you,  I  will  come  again  and  receive 
you  unto  Myself  that  where  I  am,  there  ye  may  be  also  : 
a  recoramendation  to  them  to  place  the  strongest  trust  in 
Him.  Theopiiyl.  And  if  not,  I  ivould  have  told  you :  I go 
to  prepare,  ^t.  As  if  He  said  ;  Either  way  ye  should  not  be 
troubled,  whether  places  are  prepared  for  you,  or  not.  For, 
if  they  are  not  prepared,  I  will  very  quickly  prepare  them. 
AuG.  But  why  does  He  go  and  prepare  a  place,  if  there  are  Au?.  Tr. 
many  mansions  already  ?  Because  these  are  not  as  yet  so  ^^"'"  ^" 
prepared  as  they  will  be.  The  same  mansious  that  Ple  hath 
prepared  by  predestination,  He  prepares  by  operation.  They 
are  prepared  already  in  respect  of  predestination ;  if  they 
were  not,  He  would  have  said,  I  will  go  and  prepare,  i.  e. 
predestinate,  a  place  for  you ;  but  iuasmuch  as  they  are  not 
yet  prepared  in  rcspect  of  operation,  He  says,  And  if  I  go 
and  prepare  a  place  for  you.  And  now  He  is  preparing  man- 
sions,  by  preparing  occupants  for  them.  Indeed,  when  Ile 
says,  In  My  Father's  house  are  many  mansions,  what  think 
we  the  house  of  God  to  be  but  the  temple  of  God,  of  which 
the  Apostle  saith,  The  temple  of  God  is  holy,  which  temple  l  Cor. 
ye  are.  This  house  of  God  tlien  is  now  beiug  built,  now  ' 
being  prepared.  But  why  has  Ile  gone  away  to  prepare  it,  c.  3. 
if  it  is  ourselves  that  He  prepares :  if  Ile  leaves  us,  how 
can  He  prepare  us?  The  mcaniug  is,  that,  in  order  that 
those  mansions  may  be  prepared,  the  just  must  live  by 
faith :  and  if  thou  seest,  there  is  no  faith.  Let  Him  go 
away  then,  that  Ile  be  not  seen ;  let  Him  be  hid,  that  He 
be  belicved.  Then  a  place  is  prepared,  if  thou  live  by  faith : 
let  faith  desire,  that  desire  may  enjoy.  If  thou  rightly  un- 
derstandest  Him,  He  never  leaves  either  the  place  He  came 
from,  or  that  He  goes  from.  He  goes,  when  He  withdraws 
from  sight ;  He  comes,  when  He  appears.  But  except  He 
reraaiu  in  power,  that  we  may  grow  in  goodness,  no  place 
of  happiness  will  be  prepared  for  us.  Alcuin.  Ile  says  then, 
If  I  go,  by  the  absence  of  the  flesh,  /  shall  come  againy 
by  the  preseuce  of  the  Godhead  ;  or,  I  shall  come  again 
to  judge  the  quick  and  dead.  And  as  Ile  knew  that  they 
would  ask  whither  He  went,  or  by  what  way  He  went,  Ile 
adds,  And  whither  I go  ye  know,  i.e.  to  the  Father,  and  the 
VOL.  IV.  G  g 


450 


GOSPEL   ACCORDING   TC 


CHAP.  XIV, 


Chrys. 
Hom. 
xxiii.  2. 


way  ye  know,  i.e.  Myself.  Chrys.  He  shews  them  that  He 
is  aware  of  their  curiosity  to  know  His  meaniug,  aud  thus 
excites  them  to  put  questious  to  Him. 


5.  Thomas  saith  unto  Him,  Lord,  we  know  not 
whither  Thou  goest ;  and  how  can  we  know  the  way  ? 

6.  Jesus  saith  unto  him,  I  am  the  way,  the  truth, 
and  the  life ;  no  man  cometh  unto  the  Father,  but 
by  Me. 

7.  If  ye  had  known  Me,  ye  should  have  known 
My  Father  also  ;  and  from  henceforth  ye  know  Him, 
and  have  seen  Ilim. 


Chrys. 
Honi. 
Ixxiii.  2. 


Aug.  Tr. 
kix.  I. 


Aug.  de 
Verb. 
Doni. 
s.  liv. 

capit 


Hilar. 
vii.  de 
Triu. 


CiiRYS.  If  the  Jcws,  who  wished  to  be  separated  from 
Christ,  asked  whither  Ile  was  going,  much  more  would  the 
disciples,  who  wished  never  to  be  separated  from  Hira,  be 
anxious  to  know  it.  So  with  much  love,  and,  at  the  same 
time,  fear,  they  proceed  to  ask :  Thomas  saitli  unto  Him, 
Lord,  ive  know  not  whither  Thou  goest ;  and  hoiv  can  we 
know  tJie  way  ?  Aug.  Our  Lord  had  said  that  thcy  knew 
both,  Thomas  says  that  they  knew  neither.  Our  Lord  can- 
not  Ue;  they  knew  not  that  they  did  know.  Our  Lord 
proves  that  they  did :  Jesus  saith  unto  him,  I  am  the  tcay, 
the  truth,  and  the  life.  Aug.  As  if  He  said,  /  am  the  tcay, 
whereby  thou  wouldest  go;  I  am  the  truth,  whereto  thou 
wouldest  go ;  I  am  the  life,  in  which  thou  wouldest  abide. 
The  truth  and  the  Ufe  every  one  understands ;  but  not  every 
one  hath  found  the  way.  Even  the  philosophers  of  the 
world  have  seen  that  God  is  the  hfe  eternal,  the  truth  which 
is  the  end  of  all  knowledge.  And  the  "VVord  of  God,  which 
is  truth  and  Ufe  with  the  Father,  by  taking  upon  Him  humau 
nature,  is  made  the  way.  Walk  by  the  Man,  and  thou  wilt 
arrive  at  God.  For  it  is  better  to  Ump  on  the  right  way, 
than  to  walk  ever  so  stoutly  by  the  wrong.  Hilary.  For 
He  who  is  the  way  doth  not  lead  us  into  devious  courses 
out  of  the  way ;  nor  does  He  who  is  the  truth  deceive  us  by 
falsehoods;  nor  does  He  who  is  the  Ufe  leave  us  in  the  dark- 
ness  of  death.  Theophyl.  When  thou  art  engaged  in  the 
practical,  He  is  made  thy  waj ;  when  in  the  contemplative, 


VER.  5 — 7.  ST.  JOHN.  451 

He  is  made  thy  kruth.     And  to  the  active  and  the  contem- 
plative  is  joined  life :  for  we  should  both  act  and  contemplate 
with  reference  to  the  world  to  come.     Aug.  They  knew  then  Aug.  Tr. 
the  way,  because  they  knew  He  was  the  way.     But  what  ^'^  ^' 
nced  to  add,  the  truth,  and  the  life  ?     Because  they  were  yet 
to  be  told  whither  He  went.      He  went  to  the  truth ;  He 
went  to  the  life.     He  went  then  to  Himself,  by  Himself. 
But  didst  Thou  leave  Thyself,  O  Lord,  to  come  to  us?     I  c.  3. 
know  that  Thou  tookest  upon  Thee  the  form  of  a  servaut ; 
by  the  flesh  Thou  camest,  remaiuing  where  Thou  wast ;  by 
that  Thou  returnedst,  reraaining  where  Thou  hadst  come  to. 
If  by  this  then  Thou  camest,  and  returnedst,  by  this  Thou 
wast  the  way,  not  only  to  us,  to  come  to  Thee,  but  also  to 
Thyself  to  corae,  and  to  return  again.     And  when  Thou 
wentest  to  life,  which  is  Thyself,  Thou  raisedst  that  same 
flesh  of  Thine  from  death  to  life.     Christ  therefore  went  to 
hfe,  when  His  flesh  arose  from  death  to  life.     And  since  the 
Word  is  life,  Christ  went  to  Himself;  Christ  being  both,  in 
one  person,  i.e.  Word-flesh.     Again,  by  the  flesh  God  came 
to  men,  the  truth  to  liars ;  for  God  is  true,  but  every  man 
a  liar.     When  then  He  withdrew  Himself  from  men,  and 
lifted  up  His  flesh  to  that  place  in  which  no  liar  is,  the  same 
Christ,  by  the  way,  by  which  He  being  the  Word  became 
flesh,  by  Himself,  i.e.  by  His  flesh,  by  the  same  returned  to 
Truth,  which  is  Himself,  which  truth,  even  amongst  the  liars 
He  maintained  unto  death.      Behold  I  myself,  if  I  make  i  i.  e.  Au- 
you  understand  what  I  say,  do  in  a  certain  sense  go  to  you,  g"«'^i"^' 
though  I  do  not  lcave  myself.     And  when  I  cease  speaking, 
I  returu  to  myself,  but  remain  with  you,  if  ye  remember 
what  ye  have  heard.     If  the  image  which  God  hath  made 
can  do  this,  how  much  more  the  Image  which  God  hath 
begotten?     Thus  Ile  goes  by  Himself,  to  Himself  and  to 
the  Father,  and  we  by  Him,  to  Him  and  to  the  Father. 
Chrys.  For  if,  He  says,  ye  have  Me  for  your  guide  to  the  chrys. 
Father,  ye  shall  certainly  come  to  Him.     Nor  can  ye  come  .^"'"j'  „ 
by  any  other  way.     Whereas  He  had  said  above,  No  man  c  Q,  44. 
can  come  to  Me,  except  the  Father  draw  him,  now  He  says, 
No  man  cometh  unto  the  Father  but  by  Me,  thus  equalling 
Himself  to  the  Father.     The  next  words  explain,  Whither  I 
go  ye  know,  and  the  way  ye  know.     If  ye  had  known  He,  He 

G  g2 


452  GOSPEL    ACCORDING   TO  CHAF.  XIV. 

says,  ye  should  have  knoivn  My  Father  also ;  i.e.  If  ye  had 
known  My  substance  and  dignity,  ye  would  have  known  the 
Father's.  They  did  know  nim,  but  not  as  they  ought  to 
do.  Nor  was  it  till  afterwards,  when  the  Spirit  came,  that 
they  were  fully  enlightened.  Oa  this  account  He  adds,  And 
from  henceforth  ye  know  Him,  know  Hira,  that  is,  spiritually. 
And  have  seen  Him,  i.e.  by  Me ;  meaning  that  he  who  had 
seen  Him,  had  seea  the  Father.  They  saw  Him,  however, 
not  inHis  pure  substance,  but  clothed  in  flesh.  Bede.  How 
can  our  Lord  say,  If  ye  had  known  Me,  ye  should  have  knotvn 
My  Father  also ;  when  He  has  just  said,  Whither  I  go  ye 
knoiv,  and  the  way  ye  knoio  ?  We  must  suppose  that  some 
of  them  knew,  and  others  not :  among  the  latter,  Thoraas. 
Hilnr.  HiLARY.  Or  thus :  Wheu  it  is  said  tliat  the  Son  is  the  way 
Trin.  to  the  Fathcr,  is  it  racant  that  He  is  so  by  His  teaching,  or 
by  His  nature  ?  We  shall  be  able  to  see  from  what  follows  : 
If  ye  had  known  Me,  ye  should  have  known  My  Father  also. 
In  His  incarnation  asserting  Ilis  Divinity,  He  maintained 
a  certain  ordcr  of  sight  and  knowledge :  separating  the  time 
of  seeing  frora  that  of  knowing.  Eor  Ilira,  who  He  saith 
must  be  known,  He  speaks  of  as  already  seen :  that  hence- 
forward  they  might  from  this  revelation  have  knowledge  of 
the  Divine  Nature  which  they  had  all  along  seen  in  Him. 

8.  Philip  saith  unto  Him,  Lord,  shew  us  the  Father, 
and  it  sufficeth  us. 

9.  Jesus  saith  unto  him,  Have  I  been  so  long  time 
with  you,  and  yet  hast  thou  not  known  Me,  Philip  ? 
he  that  hath  seen  Me  hath  seen  the  Father ;  and  how 
sayest  thou  then,  Shew  us  the  Father? 

10.  Believest  thou  not  that  I  am  in  the  Father,  and 
the  Father  in  Me  ?  the  words  that  I  speak  unto  you 
I  speak  not  of  Myself :  but  the  Father  that  dwelleth 
in  Me,  He  doeth  the  works. 

1 1 .  Believe  Me  that  I  am  in  the  Father,  and  the 
Father  in  Me :  or  else  believe  Me  for  the  very 
works'  sake. 

Iliar.  vii.       HiLARY.  A  dcclaration  so  new  startled  Phihp.     Our  Lord 

de  Triii.  *■ 


VER.  8 — 11.  ST.  JOHN.  453 

is  seen  to  be  man.     He  confesses  Himself  to  be  the  Son 

of  God,  declares  that,  if  He  were  knownj  the  Father  would 

be  known,  that,  if  He  is  seen,   the  Father  is  seeu.     The 

familiarity  of  the  Apostle  therefore  breaks  forth  into  ques- 

tioning  our  Lord,  Philip  saith  unto  Ilim,  Lord,  shew  us  the 

Father,  and  it  sufficeth  us.     He  did  not  deny  He  could  be  non  visim 

seen,  but  wished  to  be  shewn  Him ;  nor  did  he  wish  to  see  "^°^^^'- 

with  his  bodily  eyes,  but  tliat  He  whom  he  had  seen  might 

be  made  manifest  to  his  understauding.     He  had  seen  the 

Son  in  the  form  of  man,  but  how  through  that  form  he  saw 

the  Father,  he  did  not  know.     This  he  wauts  to  be  shewn 

him,  shewn  to  his  understanding,  not  set  before  his  eyes; 

and  theu  he   will  be  satisfied  :    And  it  sufficeih  us.     Aug.  Au?.  i. 

For  to  that  ioy  of  beholding  His  face,  nothing  can  be  added.  ^^  '^"'^' 

Philip  understood  this,  and  said,  Lord,  sheio  us  the  Father, 

and  it  sufficeth  us.     But  he  did  not  yet  uuderstand  that  he 

could  in  the  same  way  have  said,  Lord,  shew  us  Thyself,  and 

it  sufficeth  us.    But  our  Lord's  answer  enlightens  liim,  Jesus 

saith  unto  him,  Have  I  been  so  lonr/  with  you,  and  yet  hast 

thou  not  known  Me,  Philip?     Aug.    But  how  is  this,  when  Aug.  Tr. 

our  Lord  said  that  they  knew  whithcr  He  was  going,  aad  ^^^"  *' 

the  way,  because  they  knew  llim?    The  question  is  easily 

settled  by  supposing  that  some  of  them  knew,  and  others 

not;    among  the  latter,  Pliilip.      Hilary.    Hc  rcprovcs  tlie  Hilar.  vii. 

ignorance  of  PhiUp  in  this  respect.     For  whereas  His  actions  ^^  ■^'^'"" 

had  been  strictly  divine,  such  as  walking  on  the  water,  com- 

manding   the   winds,  remitting   sins,  raising  the   dcad,    He 

complaiued  that  in  His  assumed  humanity,  the  Divine  nature 

was  not  discerned.     Accordingly  to  Philip's  request,  to  be 

shewn  the  Father,  our  Lord  answers,  He  that  hath  seen  Me, 

hath  seen  the  Father.      Aug.    When  two  persons  are  very  Aug.  Tr. 

like  each,  we  say,  If  you  have  scen  the  oue,  you  have  seen  '^^* 

the  other.     So  here,  He  that  hath  seen  Me,  hath  seen  the 

Father ;  not  that  He  is  both  the  Father,  and  the  Son,  but 

that  tlie  Son  is  an  absolute  Hkeuess  of  the  Father.     Hilary.  Hiiar.  vii 

He  does   not   mean  the  sight  of  the  bodily  eye :    for  His  ^'^  ^^ 

fleshly  part,  born  of  the  Yirgin,  doth  not  avail  towards  con- 

templating  the  form  aud  image  of  God  in  Him ;  but  the  Son 

of  God  beiug  known  with  the  understanding,  it  follows  that 

the  Father  is  known  also^  forasmuch  as  He  is  the  image  of 


.nu. 


454  GOSPEL   ACCORDING   TO  CHAP.  XIV, 

»nondiffe-  Godj  not  differing  from  but  expressing  His  Author^.  For 
genere.  ^^^  Lord's  expressious  do  not  speak  of  one  person  solitary 
and  without  relationship,  but  teach  us  His  birth.  The  Fa- 
ther  also  excludes  the  supposition  of  a  single  solitary  per- 
son,  and  leaves  us  no  other  doctrine  but  that  the  Father  is 
seen  in  the  Son,  by  the  incommunicable  likeness  of  birth. 

Aug.  Tr.    AuG.  But  is  he  to  be  reproved,  who,  when  he  has  seen  the 

ixx.  3.  likeness,  wishes  to  see  the  man  of  whom  he  is  the  likeness  ? 
No :  our  Lord  rebuked  the  question,  only  with  reference  to 
the  mind  of  the  asker.  Philip  asked,  as  if  the  Father  were 
better  than  the  Son ;  and  so  shewed  that  he  did  not  know 
the  Son.  Which  opinion  our  Lord  corrects ;  Believest  thou 
not  thai  I  am  in  the  Father,  and  the  Father  in  Me  ?  as  if  He 
said,  If  it  is  a  great  wish  with  thee  to  see  the  Father,  at  any 

Hilar.  vii.  rate  believe  what  thou  dost  not  see.     Hilary.    For  what 

^      "■     excuse  was  there  for  ignorance  of  the  Father,  or  what  neces- 

sity  to  shew  Him,  when  the  Father  was  seen  in  the  Son  by 

^propri-     Ilis  esscntial  nature'',  while  by  the  identity  of  unity,  the 

naturje       Begotten  and  the  Begetter  are  one :  Believest  thou  not  that 

Aug,  i.  de  /  am  in  the  Father  and  the  Father  in  Me  ?    Aug.  He  wished 

""■     ■    him  to  live  by  faith,  before  he  had  sight,  and  therefore  says, 

Believest  thou  not  ?   Spiritual  vision  is  the  reward  of  faith, 

Hilar.  vii.  vouchsafed  to  minds  purified  by  faith.  Hilary.  But  the 
^    ""■     Father  is  in  the  Son,  and  the  Son  in  the  Father,  not  by 

^genera  a  conjunction  of  two  harmonizing  essences^,  nor  by  a  na- 
ture  grafted  into  a  more  capacious  substance  as  in  material 
bodies,  in  which  it  is  irapossible  that  what  is  within  can  be 
made  external  to  that  which  contains  it ;  but  by  the  birth 
of  a  nature  which  is  life  from  life ;  forasmuch  as  from  God 

Hiiar.  V,  nothing  but  God  can  be  born.  Hilary.  The  unchangeable 
God  follows,  so  to  speak,  His  own  nature,  by  begetting  un- 
changeable  God.  Nor  does  the  perfect  birth  of  unchange- 
able  God  from  unchangeable  God  forsake  His  own  nature. 
We  understand  then  here  the  nature  of  God  subsisting  in 
Him,  since  God  is  in  God,  nor  besides  Him  who  is  God,  can 

Chrys.  any  other  be  God.  Chrys.  Or  thus  :  PhiHp,  because  [he 
thought]  he  had  seen  the  Son  with  his  bodily  eye,  wished  to 
see  the  Father  in  the  same  way ;  perhaps  too  remembering 

Isa.  6, 1.  what  the  Prophet  said,  I saw  the  Lord,  and  therefore  he  says, 
Shew  us  the  Father.     The  Jevvs  had  asked,   who  was  His 


Hom. 
Ixxiv.  1 


VER.  8 11.  ST.   JOHN.  455 

Father;    and  Peter  and  Thomas,    whither   He  vrent;    aud 

neither  were  told  plainly.     Philip  therefore,  that  he  might 

not  seem  burdensome,  after  saying,  Shew  us  the  Father,  adds, 

And  it  snjfficeth  us :  i.  e.  we  seek  for  no  more.     Our  Lord  in 

reply  does  not  say  that  he  asked  an  impossible  thing,  but 

that  he  had  not  seen  the  Son  to  begin  with,  for  that  if  he 

had  seen  Him,  he  would  have  seen  the  Father :  Have  I  been 

so  long  time  with  you,  and  yet  hast  thou  not  known  Me  ?     He 

does  not  say,  not  seen  Me,  but,  not  known  3Ie ;  not  known 

tliat  the  Son,  being  what  the  Father  is,  does  iu  Himself  fitly 

shew  the  Pather.     Then  dividing  the  Persons,  He  says,  Jle 

that  hath  seen  Me  hath  seen  the  Father ;  that  none  might 

maiutain  that  He  was  both  the  Father  and  the  Son.     The 

words  shew  too  that  even  the  Sou  was  not  seen  in  a  bodily 

sense.     So  if  any  one  takes  seeing  here,  for  knowing,  I  will 

not  contradict  hira,  but  will  take  the  sentence  as  if  it  was, 

He  that  hath  known  Me,  liath  known  the  Father.    He  shews 

here  His  cousubstantiaUty  with  the  Father :    He  that  hath 

seen   My  substance,  liath  seen  the  Father.     Whence  it  is 

evident  He  is  not  a  creature :    for  all   kuow  and  see  the 

creature,  but  not  all  God ;  Philip,  for  instance,  who  wished 

to  see  the  substance  of  the  Father.     If  Christ  then  had  been 

of  another  substance  from  the  Father,  He  would  never  have 

said,  lle  that  hath  seen  Me,  hath  seen  the  Father.     A  man 

cannot  see  the  substance  of  gold  in  silver  :  one  nature  can- 

not  be  raade  apparent  by  another.     Aug.  He  then  addresses  Aug.  Tr. 

all   of  thera,  not  Philip  only :    The  word  that  I  speak  unto  Y^:  \  ^"'^ 

you,  I  speak  not  of  Myself.     What  is,  /  speak  not  of  MyselJ, 

but,  I  that  speak  am  not  of  Myself  ?    He  attributes  what  He 

does  to  Him,  from  whora  Ile  Hiraself,  the  doer,  is.    Hilary.  Hilar.  vH. 

Wherein   He   neither   desires   Himself  to   be  the  Son,   nor*^^^""- 

hides  the  existence^  of  His  Father's  power  in  Hira.     In  that  i  naturam 

He  speaks,  it  is  Hiraself  that  speaks  in  His  own  person ;  in 

that  He  speaks  not  of  Himself,  He  witnesseth  His  nativity, 

that  He  is  God  frora   God.     Chrys.   Mark  the  abundant  chrys, 

proof  of  the  unity  of  substauce.    For  He  continues  ;  But  the  ^^"^- 

Father  that  dwelleth  in  Me,  He  doeth  the  works.     As  if  He 

said,  My  Father  and  I  act  together,  not  diSerently  from 

each  other ;  agreeing  with  what  He  said  below  :  If  I  do  not 

Ihe  works  of  My  Father,  helieve  Me  not.     But  why  does  He 


456  GOSPEL    ACCORDING   TO  CHAP.  XIV, 

pass  from  words  to  works?    Why  does  He  not  say  as  we 

miglit  have  expected,  He  speaketh  the  words  ?   Because  He 

means  to  apply  what  He  says  both  to  His  doctrine,  and  to 

His  miracles;  or  because  His  words  are  themselves  works. 

Aug.Tr.    AuG.  For  he  that  edifieth  his  neighbour  by  speaking,  doth 

ixx.  1,  2.    ^  good  work.     These  two  sentences  are  brought  agaiust  us 

by  difFerent  sects  of  heretics;    the  Arians  saying  that   the 

Son  is  unequal  to  the  Father,  because  He  does  not  speak  oi 

Himself ;  the  Sabellians,  that  the  same  who  is  the  Father  is 

the  Son.     For  what  is  meant,  they  ask,  by,  77<e  Fatlier  that 

dwelleth  in  Me,  He   doeth  the  works,  but,  I  that  dwell  in 

Hilar.  vii.  Myself,  do  thcse  works  ?    Hilary.  That  the  Father  dwells 

^    ""■     in  the  Son,  shews  that  He  is  not  siugle,  or  solitary ;  that 

the  Father  works  by  the  Son,  shews  that  He  is  not  different 

or  alien.     As  He  is  not  solitary  who  doth  not  speak  from 

Himself,  so  neither  is  He  alien  and  separable  who  speaketh 

by  Him.     Haviug  shewn  then  that  the  Father  spoke  and 

worked  in  Him,  Ile  formally  statcs  this  union;  Believe  3Ie 

that  I  ani  in  the  Father,  and  the  Father  in  Me :  that  they 

might  not  think  that  the  Father  worketh  and  speaketh  in 

the  Son  as  by  a  mere  agent  or  instrument,  not  by  the  unity 

Aug.  Tr.    of  nature  implied  in  His  Hivine  birth.     Aug.  Philip  alone 

ixxi.  2.      Yvas  reproved  before.     Chrys.  But  if  this  does  not  suffice 

Hom.*        to   shew   My  consubstantiaHty,  at  least  learn  it  from  My 

Ixxiv.  2.     •vvords  :   Or  else  believe  Mefor  the  very  works'  sake.     Ye  have 

seen  My  miracles,  and  all  the  proper  sigus  of  My  diviuity; 

works  which  the  Father  alone  worketh,  sins  remitted,  hfe 

Aug.  Tr.    restored,  and  the  Hke.     Aug.  Believe  then  for  My  works' 

•  ^'      sake,  that  I  am  in  the  Father,  and  the  Father  in  Me :  for, 

were  we  separated,  we  could  not  be  working  together. 

12.  Verily,  verily,  I  say  unto  you,  He  that  believeth 
on  Me,  the  works  that  I  do  shall  he  do  also ;  and 
greater  works  than  these  shall  he  do  ;  because  I  go 
unto  My  Father. 

13.  And  whatsoever  ye  shall  ask  in  My  name,  that 
will  I  do,  that  the  Father  may  be  glorified  in  the  Son. 

14.  If  ye  shall  ask  any  thing  in  My  name,  I  will 
do  it. 


VER.   12 — 14.  ST.  JOHN.  457 

Chrys.  IlaAdng  said,  Believe  for  the  worhs'  sahe,  our  Lord  Chrj-s. 

Hom. 
Ixxiv.  2. 


goes  oa  to  declare  that  He  can  do  much  greater  than  these,  ^°™' 


and  what  is  more  wonderful,  give  others  the  power  of  working 
them.  Verily,  verily,  I  say  unto  you,  He  that  helieveth  on 
Me,  the  ivorks  that  I  do,  shall  he  clo  also  ;  and  greater  ivorks 
than  these  shall  he  do.  Auo.  But  what  are  these  greater  kn^.  Tr. 
works  ?  Is  it  that  the  shadow  of  the  Apostles,  as  they  passed  ^^'"  ' 
by,  healed  the  sick  ?  It  is  indeed  a  greater  thing  that  a 
shadow  should  heal,  than  tliat  the  border  of  a  garment 
should.  Nevertheless,  by  works  here  our  Lord  refers  to  His 
words.  For  when  Ile  says,  J/y  Father  that  dwelleth  in  Me, 
He  doeth  the  ivorks,  what  are  these  works  but  the  words 
which  He  spoke  ?  And  the  fruit  of  those  words  was  their 
faith.  But  these  were  but  few  converts  in  comparison  with 
what  those  disciples  made  afterwards  by  their  preaching  : 
tliey  convcrted  the  Gentiies  to  the  faith.  Did  not  the  rich* 
man  go  away  sorrowful  from  His  words?  And  yet  that 
which  one  did  not  do  at  His  own  exhortation,  many  did 
afterwards  when  Ile  preached  through  the  disciples.  He 
did  greater  works  when  preached  by  the  believing,  than 
when  speaking  to  men's  ears.  Still  these  greater  works  He  c  2. 
did  by  His  Apostles,  whereas  He  includes  others  besides 
them,  when  He  says,  He  that  believeth  on  Me.  Are  we  not 
to  compute  any  one  among  the  believers  in  Christ,  who  does 
not  do  greatcr  works  than  Christ  ?  Tliis  sounds  harsh  if  not 
explained.  The  Apostle  says,  To  him  that  believeth  on  Him  Rom. 
that  justifieth  the  ungodhj,  his  faith  is  countcd  for  righteous-  ' 
ness.  By  this  work  then  we  shall  do  the  works  of  Christ, 
the  very  believing  in  Christ  being  the  work  of  Christ,  for 
He  worketh  this  in  us,  though  not  without  us.  Attend 
then ;  He  that  believeth  on  Me,  the  works  that  I  do,  shall  he 
do  also.  First  I  do  them,  then  he  will  do  them  :  I  do  them, 
that  he  may  do  them.  Do  what  works  but  this,  viz.  that 
a  man,  from  being  a  sinner,  become  just  ?  which  thing 
Christ  worketh  in  us,  though  not  without  us.  This  in  truth 
I  call  a  greater  work  to  do,  than  to  create  the  heaven  and 
the  earth  :  for  heaven  and  earth  shall  pass  away,  but  the 
salvation  and  justification  of  the  predestinated  shall  remain. 
However,  the  Angels  in  heaven  are  the  work  of  Christ;  shallc.  g, 
he  who  worketh  with   Christ  for  his  own  justification,  do 


fidei  fa- 
ciebat. 


458  GOSPEL   ACCORDING   TO  CHAP.  XIV. 

greater  even  than  these  ?      Jadge  any  one  which   be   the 

greater  work,  to  create  the  just,  or  to  justify  the  ungodly? 

At  least,  if  both  be  of  equal  power,  the  latter  hath  more  of 

mercy.     But  it  is  not  necessary  to  understand  all  the  works 

of  Christ,  when  He  says,  greater  works  than  these  shall  he 

do.      These  perhaps  refers  to  the  works   He  had  done  that 

verba      hour.     Hc  had  then  been  instructing  thera  in  the  faith  ^ 

And  surely  it  is  a  less  work  to  preach  righteousness,  which 

He  did  without  us,  than  to  justify  the  ungodly,  which  He 

so  docs  in  us,   as    that  we  do  it  ourselves.     Great  things 

truly  did  our  Lord  proraise  His  people,  when  He  went  to 

Chrys.       Tlis  Ynther  :  Because  I  ffo  imto  My  Father.    Chrys.  i.e.  I  shall 

ixxiv  2      ^°^  perish,  but  shall  reraain  in  My  proper  dignity,  in  heaven. 

Or  He  means :  It  is  your  part  henceforth  to  work  miracles, 

Aug.Tr.    since  I  am  going.    Aug.  And  thatno  oneraight  attribute  the 

merit  to  hiraself,  II e  shews,  that  even  those  greater  works 

were  His  own  doing  :    And  whatsoever  ye  shall  ask  in  My 

namey  that  ivill  I  do.     Before  it  was,  He  shall  do,  now,  /  will 

do  :    as   if  He  said,  Let  not  this  appear  irapossible  to  you. 

He  that  believeth  in  Me,  will  not  be  greater  than  I :   but 

I  shall  do  greater  works  then  than  now :    greater  by   hira 

that  believeth  on  Me,  than  now  by  Myself ;  which  will  not 

Chrys,       \yQ  a  failing,  but  a  condescension.     Chrys.  In  My  name,  He 

ixxiv!  2.     says.    Thus  the  Apostles ;  In  the  Name  of  Jesus  of  Nazareth, 

Acts  3,      arise  and  walk.     All  the  rairacles  that   they  did,   He  did  : 

the  hand  of  the  Lord  was  with  them.     Theophyl.  This  is 

an  explanation  of  the  doctrine  of  miracles.     It  is  by  prayer, 

and  invocation  of  His  narae,  that  a  man  is  able  to  work 

Aug.  Tr.    miracles.     Aug.    Whatsoever  ye  shall  ask.     Then  why  do  we 

often  see  believers  asking,  and  not  receiving  ?    Perhaps  it 

is  that  they  ask  araiss.     When  a  man  would  make  a  bad 

use  of  what  he  asks  for,  God  in  His  mercy  does  not  grant 

him  it.       Still  if  God  even  in  kinduess    often  refuses  the 

requests  of  believers,  how  are  we  to  understand,  Whatsoever 

ye  shall  ask  in  My  name,  I  will  do  ?    Was  this  said  to  the 

Apostles  only?    No.     He  says  above,  He  that  believeth  on 

Me,  the  works  that  I  do  shall  he  do  also.     And  if  we  go  to 

the  lives  of  the  Apostles  theraselves,  we  shall  find  that  he 

who  laboured  more  than  they  all,  prayed  that  the  messenger 

of  Satan  raight  depart  from  hira,  but  was   not  granted  his 


Ixxii.  2, 


VER.  15 — 17.  ST.  JOHN,  459 

request.  But  attend :  does  not  our  Lord  lay  down  a  cer- 
tain  condition  ?  In  My  name,  which  is  Christ  Jesus.  Christ 
signifies  King,  Jesus,  Saviour.  Therefore  whatever  we  ask 
for  that  would  hinder  our  salvation,  we  do  not  ask  in  our 
Saviour's  narae :  and  yet  He  is  our  Saviour,  not  only  when 
He  does  what  we  ask,  but  also  when  He  does  not.  When 
He  sees  us  ask  any  thing  to  the  disadvantage  of  our  salva- 
tion,  He  shews  Himself  our  Saviour  by  not  doing  it.  The 
physician  knows  whether  what  the  sick  man  asks  for  is  to 
the  advantage  or  disadvantage  of  his  health  ;  and  does  not 
allow  what  would  be  to  his  hurt,  though  the  sick  man  hira- 
sclf  desires  it :  but  looks  to  his  final  cure.  And  sorae  things 
we  may  even  ask  in  His  name,  and  He  will  not  grant  them 
us  at  the  time,  though  He  will  some  time.  What  we  ask 
for  is  deferred,  not  denied.  He  adds,  that  the  Father  may 
be  glorified  in  the  Son.  The  Son  does  not  do  any  thing 
without  the  Father,  inasmuch  as  He  does  it  in  order  that 
the  Father  may  be  glorified  in  Him.  Chrys.  For  wheu  Chrys, 
the  great  power  of  the  Son  is  manifested,  He  that  begat  j^°|"'  ^^ 
Him  is  glorified.  He  introduces  this  last,  to  confirm  the 
truth  of  what  He  has  said.  Theophyl.  Observc  the  order  aKoXov- 
in  which  the  glorifying  of  the  Father  comes.  In  the  name 
of  Jesus  miracles  were  done,  by  which  men  were  made 
to  believe  the  Apostles'  preaching.  This  brouglit  them  to 
the  knowledge  of  the  Father,  and  thus  the  Father  was 
glorified  in  the  Son. 

15.  If  ye  love  Me,  keep  My  commandments. 

16.  And  I  will  pray  the  Father,  and  He  shall  give 
you  another  Comforter,  that  He  may  abide  with  you 
for  ever ; 

17.  Even  the  Spirit  of  truth ;  whom  the  world 
cannot  receive,  because  it  seeth  Him  not,  neither 
knoweth  Him:  but  ye  know  Him;  for  He  dwelleth 
with  you,  and  shall  be  in  you. 

Chrys.  Our  Lord  having  said,  Whatsoever  ye  shall  ask  in 
My  name,  that  I  will  do ;  that  they  might  not  think  simply 
asking  would  be  enough,  He  adds,  If  ye  love  Me,  keep  My 


460  GOSPEL   ACCORDING    TO  CHAP.  XIV, 

commandments.     And  theu  I  will  do  what  ye  ask,  seeras  to 

be  His  meaning.     Oi'  the  disciples  having  heard  Him  say, 

I go  to  the  Father,  and  being  troubled  at  the  thought  of  it, 

He  says,  To  love  Me,  is  not  to  be  troubled,  but  to  keep  My 

commandments :  this  is  love,  to  obey  and  believe  in  Hira 

who  is  loved.     And  as  they  had  been  expressing  a  strong 

desire  for  His  bodily  presence,  He  assures  them  that  His 

absence  will  be  supplied  to  them  in  another  way :    And  1 

will  praij  the  Father,  and  He  will  give  you  another  Com- 

Aug.  Tr.  forter.     Aug.  Wherein  He  shews  too  that  He  Himself  is  the 

ixxiv.  4.     Qomforter.      Paraclete  means  advocate,  and  is  applied   to 

iJohn2,i.  Christ :    We  have  an  Advocate  ivith  the  Father,  Jesus  Christ 

the  righteous.    Alcuin.  Paraclete,  i.e.  Comforter.    They  had 

then  one  Comforter,  who  comforted  and  elevated  them  by 

Didym.     thc  swcetuess  of  His  miraclcs,  and  His  preaching.    Didymus. 

De  Spintu  -g^|.  |.|^g  Holy  Ghost  was  another  Comforter :  differing  not 

in  nature,  but  in  operation.    For  whereas  our  Saviour  in  His 

Megati      office  of  Mcdiator,  and  of  Messenger^,  and  as  High  Priest, 

made  supplication  for  our  sins;  the  Holy  Ghost  is  a  Com- 

forter  in  another  sense,  i.e.  as  consoling  our  griefs.     But  do 

not  infer  frora  the  diflFerent  operations  of  the  Son  and  the 

Spirit,  a  difference  of  nature.     For  in  other  pLices  we  find 

2  legati      the  Holy  Spirit  perforraing  the  office  of  intercessor^  with  the 

llom.8,26.  Pather,  as,  The  Spirit  Himself  intercedeth  for  us.     And  the 

Saviour,  on  the   other  hand,   pours   consolation  into   those 

1  Macc.     hearts  tliat  need  it :  as  in  Maccabees,  He  strengthened  those 

'     '       of  the  people  that  were  brought  low.     Chrys.  He  says,  I  ivill 

Hom.        ask  the  Father,  to  make  them  believe  Hira  :  which  they  could 

ixxiv.  2.     j^Q^  have  done,  had  He  siraply  said,  /  will  send.     Aug.  Yet 

contra       to  shew  that  His  works  are  inseparable  from  His  Pather's, 

Arrian       "^^^  ^^^^  bclow,  JVhen  I  shall  go,  I  will  send  Him  unto  you. 

c.  xix.       Chrys.  But  what  had  He  more  than  the  Apostles,  if  He 

^*"^^®'       could  only  ask  the  Father  to  give  others  the  Spirit  ?     The 

ixxiv.        Apostles  did  this  often,  even  without  praying.     Alcuin.  I 

wlll  ask — He  says,  as  being  the  inferior  in  respect  of  His 

humanity — My  Father,  with  Whom  I  ara  equal  and  consub- 

ciirys.       stantial  in  respect  of  My  Divine  nature.     Chrys.   That  He 

L\xv.  1.     ^^^y  o,bide  with  you  for  ever.     The  Spirit  does  not  depart 

even  at  death.     He  intiraates  too  that  the  Holy  Ghost  will 

not  suffer  death,  or  go  away,  as  He  has  doue.     But  that  the 


VER.  15 17.  ST.  JOHN.  461 

mentiou  of  the  Comforter  might  not  lead  tliem  to  expect 
another  incarnation,  a  Comforter  to  be  seen  with  the  eye, 
He  adds,  Even  the  Sjnrit  of  truth,  Whom  the  world  cannot 
receive,  because  it  seeth  Ilim  not,  neither  knoweth  Him.    Aug.  Aug.  Tr. 
This  is  tlie  Holy  Ghost  in  the  Trinity,  AYhom  the  Catholic  ''^^^'   ' 
faith  professes  to  be  consubstantial  and  coeternal  with  the 
Father  and  the  Son.     Chrys.    The  Spirit  of  truth  He  calls  Chrys. 
Him,  because  He  unfokls  the  figures  of  the  Okl  Testament.  ]xxv.  i. 
The  world  are  the  wicked,  seeing  is  certain  knowledge;  sight 
being  the  most  certain  of  the  seuses.     Bede.  Note  too,  that 
wlien  He  calls  the  Holy  Spirit  the  Spirit  of  truth,  He  shews 
that  the  Holy  Spirit  is  His  Spirit :  then  wheu  He  says  He 
is  given  by  the  Father,  He  declares  Him  to  be  the  Spirit  of 
the  Father  also.     Thus  the  Holy  Ghost  proceeds  both  frora 
the  Father,   and  from  the   Son.     Greg.    The  Holy  Spirit  Gre^. 
kiudles  in   cvery  one,  in  whom    He  dwells,  the  desire  of^'^"' 
things  invisible.     And  since  worklly  minds  love  only  things 
visible,  this  workl  receiveth  Him  not,  because  it  rises  not  to 
the  love  of  things  invisible.     In  proportion  as  secular  miuds 
enlarge  themselves  by  the  spread  of  their  desires,  in  that 
proportion  they  narrow  themselves,  with  respect  to  admit- 
ting  Christ.     Aug.  Thus  the  world,  i.  e.  the  lovers  of  the  Aug.  Tr. 
world,  cannot,  He  says,  receive  the  Holy  Spirit :  that  is  to     '''^"  *' 
say,  unrighteousness  cannot  be  righteous.     The  world,  i.  e. 
the  lovers  of  the  world,  cannot  receive  Him,  because  it  seeth 
Him  not.     The  love  of  the  world  hath  not  invisible  eyes 
wherewith  to  see  that  which  can  ouly  be  seen  invisibly.     It 
follows  :  Biit  ye  knoio  IIim,for  Ile  divelleth  with  you.     And  manebit 
tliat  they  might   not  think  th,is   meant  a  visible  dwelhng, 
in  the-sense  iu  which  we  use  the  phrase  with  respect  to 
a  guest,  He  adds,  And  shall  be  in  you.     Chrys.  As  if  He  Chrys. 
said,  He  will  not  dwell  with  you  as  I  have  done,  but  will  ^^^'  j 
dwell  in  your  souls.    Aug.  To  be  in  a  place  is  prior  to  dwell-  Aug.  Tr. 
iny.     Be  in  you,  is  the  explanation  oi  dwell  with  you :  i.e.  ^^^^' 
shcAvs  that  the  latter  means  not  that  He  is  seen,  but  that 
He  is  known.     He  must  be  in  us,  that  the  knowledge  of 
Him  may  be  in  us.     We  see  the  Holy  Ghost  then  in  us,  ia 
our  consciences.     Greg.  But  if  the  Holy  Spiiit  abides  in  the  Greg. 
disciples,  how  is  it  a  special  mark  of  the  Mediator  that  He  ""  '^^*"'' 
abides  in  Ilim.    We  shall  bettcr  uuderstand,  if  we  distinguish  TJ^^alihv 


462  GOSPEL    ACCORDTNG    TO  CHAP.  XIV. 

between  tlie  different  gifts  of  the  Spirit.    In  respect  of  those 

gifts  without  which  we  cannot  attain  to  salvation,  the  Holy 

Spirit  ever  abides  in  all  the  Elect :  but  in  respect  of  those 

which  do  not  relate  to  our  own  salvation,  but  to  the  pro- 

curing  that  of  others,  He  does  not  always  abide  in  them. 

For  He  sometimes  withdraws  His  miraculous  gifts,  that  His 

grace  may  be  possessed   with  humility.      Christ  has  Him 

Chrys.       without  mcasure  and  always.     Chrys.  This  speech  levels  at 

ixxv.  1.     ^  stroke,  as  it  were,  the  opposite  heresies.    The  word  another, 

shews  the  distinct  personality  of  the  Spirit :  the  word  Para- 

Aug.         clete,  His  consubstantiality.      Aug.  Comforter,  the  title  of 

Serm.        ^^®  Holy  Spirit,  the  third  Person  in  the  Trinity,  the  Apostle 

Arrian.      applics  to  God  :   God  that  comforteth  those  that  are  cast  down, 

c.  xix. 

2  Cor  7  6  comforted  us.    The  Ploly  Spirit  therefore  Who  comforts  those 
that  are  cast  down,  is  God.     Or  if  they  will  have  this  said 
by  the  Apostle  of  the  Father  or  the  Son,  let  them  not  any 
longer  separate  the  Holy  Spirit  from   the  Father  and  the 
Aug.  Tr.    Son,  in  His  pecuhar  office  of  comforting.     Aug.  But  when 
j,     "^'  '  the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost  ivhich  is  given  unto  us,  how  shall  we  love  and  keep 
the  commandments  of  Christ,  so  as  to  receive  the  Spirit, 
when  we  are  not  able  to  love  or  to  keep  them,  unless  we 
have  received  the  Spirit?     Does  love  in  us  go  first,  i.e.  do 
we  so  love  Christ  and  keep  His  commandments  as  to  deserve 
to  receive  the  Holy  Spirit,  and  to  have  the  love  of  God  the 
Father  shed  abroad  in  our  hearts  ?     This  is  a  perverse  opi- 
nion.     For  he  vvho  does  not  love  the  Father,  does  not  love 
c.  2.  the  Son,  however  he  may  think  he  does.     It  remains  for  us 

to  understand,  that  he  who  loves  has  the  Holy  Spirit,  and 
by  having  Him,  attains  to  having  more  of  Hira,  and  by 
having  more  of  Him,  to  loving  more.  The  disciples  had 
already  the  Spirit  which  our  Lord  promised ;  but  they  were 
to  be  given  more  of  Him :  they  had  Him  secretly,  they  were 
to  receive  Him  openly.  The  promise  is  made  both  to  him 
who  has  the  Spirit,  and  to  him  who  has  Him  not;  to  the 
former,  that  he  shall  have  Him ;  to  the  latter,  that  he  shall 
Cbrys.  havc  more  of  Him.  Chrys.  When  He  had  cleansed  His 
Ixxv.  1.  disciples  by  the  sacrifice  of  His  passion,  and  their  sius  were 
remitted,  and  they  were  sent  forth  to  dangers  and  trials, 
it  was  necessary  that  they  should  receive  the  Holy  Spirit 


VER.   18 — 21.  ST.  JOHN,  463 

abundantly.  But  they  were  made  to  vrait  some  time  for 
tliis  gift,  in  order  that  they  might  feel  the  waut  of  it,  aud 
so  be  the  more  grateful  for  it  when  it  came. 

18.  I  will  not  leave  you  comfortless  :  I  will  come 
to  you. 

19.  Yet  a  little  while,  and  the  world  seeth  Me 
no  more  :  but  ye  see  Me :  because  I  live,  ye  shall 
live  also. 

20.  At  that  day  ye  shall  know  that  I  am  in  My 
Father,  and  ye  in  Me,  and  I  in  you. 

21.  He  that  hath  My  commandments,  and  keepeth 
them,  he  it  is  that  loveth  Me :  and  he  that  loveth  Me 
shall  be  loved  of  My  Father,  and  I  will  lovc  him,  and 
will  manifest  Myself  to  him. 

AuG.  That  no  one  might  think,  because  our  Lord  was  Au^.  Tr. 
about  to  give  the  Holy  Spirit,  that  Ile  would  therefore  not  '^^^*  ^' 
be  present  Himself  in  Hira,  He  adds,  /  will  not  leave  you 
comfortless.     The   Greek    word    6p(^avo\    signifies    "wards." 
Although  then  the  Son  of  God  has  made   us  the   adopted 
sons  of  the  Father,  yet   here  Ile  Himself  shews   the  afiec- 
tiou  of  a  Father  towards  us.     Chrys.  At  tiie  first  He  said,  Clirys. 
"Whither  I  go  ye  shall  come;  but  as  this  was  a  long  time  j^^y""^ 
ofF,  He  promises  them  thc  Spirit  in  thc  interval.     And  as 
they  knew  not  what  that  was,  Ile  promises  thera  that  they 
most  desircd,  His  own  preseuce,  I  will  come  to  you  :  but  in- 
timates  at  the  same  time  that  they  are  not  to  look  for  the 
same  kind  of  presence  over  again :    Yet  a  little  while,  and  the 
world  seeth  Me  no  more :  as  if  Ile  said,  I  will  come  to  you, 
but  not  to  live  with  you  every  day  as  I  did  before.     And, 
I  will  come  to  you  alone,  He  says,  thus  preventing  any  incon- 
sistency  with  what  He  had  said  to  the  Jews :  Henceforth  ye 
shall  not  see  Me.     Aug.  For  the  world  saw  Him  then  with  Aug.  Tr. 
the  carnal  eye,  manifest  in  the  flesh,  though  it  did  not  see  *^^" 
the  Word  hidden  under  the  flesh.     But  after  the  resurrec- 
tion  Ile  was  unwilling  to  shew  even  His  flesh,  except  to  Ilis 
own  followers,  whom  He  allowed  to  see  and  to  haudle  it : 


464  GOSPEL  ACCOTIDING    TO  CHAP,  XIV. 

Yet  a  little  while,  and  the  world  seeth  Me  no  more ;  but  ye 
shall  see  Me.  But,  inasmuch  as  the  world,  by  which  are 
meant  all  who  are  aliens  from  His  kingdom,  will  see  Him  at 
the  last  judgment,  it  is  better  perhaps  to  understand  Hira 
here  as  pointing  to  that  time,  when  He  will  be  taken  for 
ever  from  the  eyes  of  the  wicked,  to  be  seen  thenceforth 
by  those  who  love  Him.  A  little  while,  He  says,  for  that 
which  seems  a  long  time  to  men,  is  but  a  moment  in  the 
eyes  of  God. 

Because  I  live,  ye  shall  live  also.     Theophyl.  As  if  He 

said,  Though  I  shall  die,  I  shall  rise  again.     And  ye  shall 

live  also,  i,e.  when  ye  see  jNIe  risen  again,  ye  will  rejoice, 

Chrys.       and  be  as  dead  men  brought  to  life  again.     Ciirys.  To  me 

Hom.        however  He  seems  to  refer  not  only  to  the  present  hfe,  but 

to  the  future ;  as  if  Ile  said,  The  dcath  of  the  cross  shall 

not  separate  you  frora  Me  for  ever,  but  only  hide  Me  frora 

Ang.  Tr.    you  for  a  moment.     Aug.  But  why  does  He  speak  of  life  as 

^^^'   '     prcsent  to  Ilim,  future  to  thcm  ?     Because  His  resurrection 

prcceded,  thcirs  was  to  follow.     His  resurrection  was  about 

so  soon  to  take  placc,  that  He  speaks  of  it  as  present ;  theirs 

being  deferred  till  the  end  of  the  world,  He  does  not  say 

ye  live,  but  ye  shall  live.     Bccause  He  lives,  thcrefore  we 

1  Cor.       shall  hve :   As  by  man  came  death,  by  man  came  also  the 

'     '      resurrection  of  the  dead.     It  follows :  In  that  day  (the  day 

of  which   He  saith,  ye  shall  live  also)  ye  shall  hiow,  i.e. 

whereas  now  ye  beUeve,  then  ye  shall  see,  that  I  am  in  the 

Father,  and  ye  in  Me,  and  I  in  you.     For  when  we  shall 

have  attained  to  that  life  in  which  death  is  swallowed  up, 

then  shall  be  finished  that  which  is  now  begun  by  Him,  that 

Clirys.       He  should  be  in  us,  and  we  in  Him.     Chrys.  Or,  in  that 

ixxv  2      ^^^'  ^^  which  I  shall  rise  again,  ye  shall  know.     For  His 

resurrection  it  was  that  established  their  faith.     Then  the 

powerful  teachiug  of  the  Holy  Spirit  began.     His   saying, 

/  am  in  the  Father,  expresses  His  humiUty ;  the  next,  And 

ye  in  Me,  and  I  in  you,  His  humanity  and  God's  assistance 

to  Him.     Scripture  often  uses  the  same  words  in  diflPerent 

senses,  as  appUed  to  God  and  to  men. 

Hilar.  viii,      HiLARY.  Or  He  mcans  by  this,  that  whereas  He  was  in 

'^^    '^'"'     the  Father  by  the  nature  of  His  divinity,  and  we  in  Hira 

by  means  of  His  birth  in  the  flesh ;  He  on  the  other  hand 


VER.  18 — 21.  ST.  .roHN.  465 

should  be  believed  to  be  in  ns  by  the  mystery  of  the  Sacra- 
ment :    as  He  Hiraself  testified    above :     Whoso  eateth  il/^  supr.  6,54. 
flesh,  ancl  drinkdh  My  blood,  dwelleth  in  Me,  and  I  in  him. 
Alcuin.  By  love,  and  the  observance  of  His  comraandments, 
that  will  be  perfected  in  us*which  He  has  begun,  viz.  that 
we  should  be  in  Him,  and  He  in  us.     And  that  this  blessed- 
ness  may  be  understood  to  be  promised  to  all,  not  to  the 
Apostles  only,  He  adds,  Jle  tliat  hath  Mij  commandments  and 
keepeth  them,  he  it  is  that  loveth  Me.     Aug.  He  that  hath  Aug.  Tr. 
thera  in  mind,  aud  keepeth  them  in  life ;  he  that  hath  thera  ^^^'''  ^" 
in  words,  and  keepeth  them  in  works ;  he  that  hath  thera  by 
hearing,  and  keepeth  thera  by  doing;  he  that  hath  them  by 
doing,  and  keepeth  thera  by  persevering,  he  it  is  that  loveth 
Me.     Love  raust  be  shewn  by  works,  or  it  is  a  mere  barren 
name.     Theophyl.  As  if  He  said,  Ye  think  that  by  sorrow- 
ing,  as  ye  do,  for  my  death  ye  prove  your  affection;  but  I 
esteem  the  keeping  of  My  comraandments  the  evidence  of 
love.     And  then  He  shews  the  privileged  state  of  one  who 
loves :  And  he  that  loveth  Me  shall  be  loved  of  My  Father, 
and  I  ivill  love  him.     Aug.  /  ivill  love  him,  as  if  now  He  did  Aug.  Tr. 
uot  love  hira.     What  meaneth  this?     He  expLiins  it  in  what  '"^^^*  ^' 
foUows :  And  will  manifest  Myself  iinto  him,  i.  e.  I  love  hira 
so  far  as  to  raauifest  ]\lyse!f  to  hira ;  so  that,  as  the  reward 
of  his  faith,  he  will  have  sight.     Now  He  ouly  loves  us  so 
that  we  believe ;  then  He  will  love  us  so  that  we  see.     And 
whereas  we  love  now  by  beheving  that  which  Ave  shall  sec, 
then  we  shall  love  by  seeing  that  wliich  we  have  believed. 
AuG.  He  proraises  to  shew  Hiniself  to  them  that  love  Hira  Auo:.  ad 
as  God  with  the  Father,  not  in  that  body  which  He  bore  vitiendcr 
upon  earth,  and  which  the  wicked  saw.     Theophyl.  Or,  as  l^ei,  Ep. 
after  the  resurrection  He  was  to  appear  to  thera  in  a  body 
more  assirailated  to  His  divinity,  that  they  might  not  take 
Hira  then  for  a  spirit,  or  a  phantora,  Ile  tells  thera  now 
beforehand  not  to  have  raisgivings  upon  seeing  Hira,  but  to 
remember  that  He  shews  Himself  to  them  as  a  reward  for 
their  keeping  His  coramandraents ;  and  that  therefore  they 
are  bound  ever  to  keep  them,  that  they  may  ever  eujoy  the 
sight  of  Him. 

22.  Judas  saith  unto  Him,  not  Iscariot  Lord,  how 

VOL.    IV.  H  h 


466  GOSPEL    ACCOIIDING   TO  CHAP.  XIV, 

is  it  that  Thou  wilt  manifest  Thyself  unto  us,  and  not 
unto  the  world  ? 

23.  Jesus  answered  and  said  unto  him,  If  a  man 
love  Me,  he  will  keep  My  words  :  and  My  Father  will 
love  him,  and  we  will  come  unto  him,  and  make  our 
abode  with  him. 

24.  He  that  loveth  Me  not  keepeth  not  My  say- 
ings :  and  the  word  w^hich  ye  hear  is  not  Mine,  but 
the  Father's  which  sent  Me. 

25.  These  things  have  I  spoken  unto  you,  being 
yet  present  with  you. 

26.  But  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Fathcr  will  send  in  My  name,  He  shall 
teach  you  all  things,  and  bring  ail  things  to  your 
remembrance,  whatsoever  I  have  said  unto  you. 

27.  Peace  I  leave  with  you,  My  peace  I  give  unto 
you :  not  as  the  worid  giveth,  give  I  unto  you. 

Au".  Tr.        AuG.  Our  Lord  having  said,  A  little  while,  and  the  world 

ix.wi.  1.    seelli  Me  no   more :    hut  ye  shall  see  Me :    Judas,  not  the 

traitor  named  Scariot,  but  he  vvhose  Epistle  is  read  amoug 

thc  Canonical  Scriptures,  asks    His   meaning :    Judas  saith 

unto  II im,  not  Iscariot,  Lord,  how  is  it  that  Thou  ivilt  muni- 

fest  Thyself  unto  us,  and  not  unto  the  ivorld?     Our  Lord  in 

reply  explains  why  He  mauifests  Himself  to  His  ovvn,  and 

not  to  ahens,  viz.  because  the  one  love  Him^  the  other  do 

not.     Jesus  answered  and  said  unto  him,  If  a  man  love  Me, 

Greg,        he  u-ill  keep  My  ivords.     Gkeg.  If  thou  wouldest  prove  thy 

xxT  in      ^^^^>  shew  thy  works.    The  love  of  God  is  never  idle  ;  when- 

Evang,      ever  it  is,  it  doeth  great  things :    if  it  do  not  work,  it  is 

Au?.  Tr.    not.     AuG,  Love  distinguishes  the  saiuts  from  the  world  :  it 

maketh  raeu  to  be  of  one  mind  in  an  house ;  in  which  house 

the  Father  and  the  Son  take  their  abode ;   who  give  that 

love  to  those,  to  whora  in  the  end  they  will  mauifest  them- 

selves.     For  there  is  a  certain  inner  manifestation  of  God, 

unknown  to  the  ungodly,  to  whora  there  is  no  manifestation 

made  of  the  Father  and  the  Holy  Spirit,  and  only  could  be 

of  the  Son  in  the  flesh ;  which  latter  manifestatiou  is  not  as 


I 


ixxvi.  2. 


VER.  22 — 27.  ST.  JOHN.  467 

the  former,  being  only  for  a  little  while,  not  for  ever,  for 
judgment,  not  for  joy,  for  punishment,  not  for  reward.     And 
JFe  will  come  wito  him :  They  come  to  us,  in  that  we  go  to 
Them ;  They  come  by  succouring,  we  go  by  obeying ;  They 
come  by  enlightening,  we  go  by  contemplating;  They  come 
by  fiUing,  we  go  by  hokling ;  so  Their  raanifcstation  to  us  is 
not  external,  but  inward ;  Their  abode  in  us  not  transitory, 
but  eternal.     It  follows,  And  ivill  male  Our  abode  icith  him. 
Grkg.  Into  some  hearts  He  cometh,  but  uot  to  make  Ilis  Greg. 
abode  with  them.   -For  sorae  fcel  compunction  for  a  season  ^^^^' 
and  turn  to  God,   but  in  time  of  temptation  forget  that 
which  gave  them  compunctiou,  and  return  to  their  former 
sins,  just  as  if  they  had  never  lamented  them.     But  whoso 
loveth  God  truly,  into  his  heart  the  Lord  both  comes,  and 
also  makes  His  abode  therein :  for  the  love  of  the  Godhead 
so  penetrates  him,  that  no  temptation  withdraws  him  from 
it.     Ile  truly  loves,  whose  mind  no  evil  pleasure  overcomes, 
through  his  consent  thereto.     Auo.   But  while  the  Father  Aug.  Tr. 
and  the  Son  make  their  abode  with  the  loving  soul,  is  the  ^^"^'   '. 
Iloly  Spirit  excluded?     What  meaneth  that  which  is  said 
of  the  Iloly  Spirit  above:  Ile  dwelleth  tvith  you,  and  shall 
be  in  you,  but  that  the  Spirit   makes  Ilis  abodc  with  us? 
Unless  indeed  a  man  be  so  absurd  as  to  think  that  whcu 
the  Father  and  the  Son  corae,  the  Holy  Spirit  departs,  as  if 
to  give  place  tollis  supcriors.     Yet  cven  this  carnal  thought 
is  raet  by  Scripture,  in  that  it  says,  Abide  with  you  for  ever.  v.  16. 
He  will  therefore  be  in  the  sarae  abode  with  Them  for  ever. 
As  He  did  not  come  without  Them,  so  neither  They  with- 
out  Ilim.     As  a  consequence  of  the  Trinity,  acts  are  some- 
times  attributed  to  single  persons  in  it :  but  the  substance 
of  the  same  Trinity  deraauds,  that  in  such  acts  the  prescnce 
of  the  other  Persous  also  be  implied.     Greg.  In  proportion  Greg. 
as  a  raan's  love  rests  upon  lower  things,  in  that  proportion  ^  *^"' 
is  he  removed  from  heavenly  love :  He  that  loveth  Me  not, 
heepeth  not  My  sayings,     To  the  love  then  of  our  Maker, 
let  the  tongue,  raind,  life  bear  witness.     Chrys.   Or  thus :  Chrys. 
Judas  thought  that  he  should  see  Him,  as  we  see  the  dead  ix°v,  i  2. 
in  sleep :  IIoiv  is  it,  that  Thou  wllt  manifest  Thyself  unto  us, 
and  not  unto  the  icorld?  meaning,  Alas,  as  Thou  art  to  die, 
Thou  wilt  appear  to  us  but  as  one  dead.     To  correct  this 

H  h2 


468  GOSPEL    ACCORDING    TO  CHAP.   XIV. 

mistake,  He  says,  I  and  My  Father  will  come  to  him,  i.  e. 
I  shall  maiiifest  Myself,  even  as  My  Father  manifests  Him- 
self.  And  ivill  make  our  abode  with  him ;  which  is  not  like 
a  dream.  It  follovvs,  And  the  icord  which  ye  hear  is  not 
3Iine,  but  the  Father's  which  sent  Me ;  i.e.  He  that  heareth 
not  My  words,  inasmuch  as  he  loveth  not  Me,  so  loveth 
he  not  My  Father.  This  He  says  to  shew  that  He  spoke 
nothing  which  was  not  the  Father's,  nothiug  beside  what 
Aiior.  Tr.  seeraed  good  to  the  Father.  Auo.  And  perhaps  there  is 
a  distinction  at  bottom,  siuce  He  speaks  of  His  sayings, 
when  they  are  His  own,  in  the  plural  number ;  as  when  He 
says,  He  that  loveth  Me  not,  keepeth  not  My  sayings :  when 
they  are  not  His  own,  but  the  Fatlier's,  in  the  singular,  i.e. 
as  the  Word,  which  is  llimself.  For  He  is  not  His  own 
Word,  but  the  Father's,  as  lle  is  not  His  own  image,  but 
the  Father's,  or  His  own  Sou,  but  the  Fatlier's. 
Chrys.  Chrys.   Thcsc  tkings  havc  I  spokcn  unto  you,  bcing  yct  prc- 

Hoin.         g^^^^  wiih  you.     Sorae  of  these  things  wcre  obsciire,  and  not 

Ixxv.  3.  *'  _  ®  _ 

Aug.  Tr.    uuderstood  by  the  disciples.     Aug.  The  abode  He  promised 

ixxvu.  1.    ^ijgjjj  hereafter  is  altogether  a  different  one  from  this  present 

abode  He  now  speaks  of.     The  one  is  spiritual  and  inward, 

the  other  outward,  aud  perceptible  to  the  bodily  sight  and 

Chrys.       hearing.      Chrys.    To  enable  them  to  sustain   His   bodily 

Ixx  "  3       departure  more  cheerfully,  He  proraises  that  that  departure 

sliall  be  the  source  of  gieat  benefit ;  for  that  while  He  was 

then  in  the  body,  they  could  never  know  much,  because  the 

Spirit  would  not  have  corae :    But  the  Comforter,  which  is 

the  Holy  Ghost,  IVhom  the  Father  will  send  in  My  name,  He 

shall  teach  you  all  things,  and  bring  all  things  to  your  remem- 

Greg.        brance,  whatsoever  I  have  said  unto  you.     Greg.  Paraclete  is 

Hoin   XXX 

in  Evano-.  Advocatc,  or  Corafortcr.    The  Advocate  then  intercedes  with 

the  Father  for  sinners,  when  by  His  inward  power  He  moves 

the  sinner  to  pray  for  himself.     The  Comforter  relieves  the 

sorrow  of  peniteuts,  and  cheers  them  with  the  hope  of  pardon. 

Hom.        Chrys.  He  often  calls  Hira  the  Comforter,  in  allusion  to  the 

ixxv.  3.      affliction  in  which  they  then  were.     Didymus.  The  Saviour 

de  Spir.     affirms  that  the  Holy  Spirit  is  sent  by  the  Father,  in  His, 

Sancto,      ^i^g  Saviour's,    name ;    which  narae  is  the   Son.      Here   an 

J.  11.  inter  '  ' 

onera         agrcement  of  nature  and  propriety  ^,  so  to  speak,  of  persons 

,  '"    ■      is  shewn.     The  Son  can  come  in  the  Father's  nanie  onlv, 

'  pro-  ' 

pritias 


VETi.  22—27.  ST.  JOHN,  469 

consistently  with  the  proper '  relationship  of  the  Son  to  the  '  pro- 

Pather,  and  the  Father  to  the  Son.     No  one  else  comes  in  P"^*^^ 

the  name  of  the  Father,  but  in  the  name  of  God,  of  the 

Lord,  of  the  Almighty,  and  the  like.     As  servants  who  come 

in  the  name  of  tl)eir  Lord,  do  so  as  being  the  servants  of 

that  Lord,  so  tlie  Son  who  comes  in  the  name  of  the  Father, 

bears  that  name  as  being  the  acknowledged  only-begotten 

Son  of  the  Father.     That  the  Holy  Spirit  then  is  sent  in 

the  Son's  name,  by  the  Father,  shews  that  He  is  in  unity 

with  the  Son :  whence  He  is  said  too  to  be  the  Spirit  of  the 

Son,  and  to  make  those  sons  by  adoption,  who  are  willing  to 

receive  Him.     The  Holy  Spirit  then,  AYho  comcth  in  the 

name  of  the  Son  frora  the  Father,  shall  teach  them,  who  are 

estabhshed  in  the   faith    of  Christ,   all   things;    all    things 

which  are  spiritual,  both  the  understanding  of  truth,  and 

the  sacrament  of  wisdora.     But  He  will  teach  not  Hke  thosc 

who  have  acquired  an  art  or  knowledge  by  study  and  in- 

dustry,  but  as  being  the  very  art,  doctrine,  knowledge  itself 

As  being  this  Himself,  the  Spirit  of  truth  will  impart  the 

knowledge  of  divine  things  to  the  mind.      Greg.    L^nless  Greg. 

the  Spirit  be  present  to  the  mind  of  the  hearer,  tlie  word  of  ^^^' 

the  teacher  is  vain.     Lct  none  then  attributc  to  the  huraan 

teacher,  the  understanding  which  follows  in  consequence  of 

his   teaching:    for  unlcss    there    be   a    tcaclier  within,   the 

tongue  of  the  teacher  outside  will  labour  in  vain.     Nay 

even  the  Maker  Himself  does  not  speak  for  the  instruction 

of  man,  unless  the   Spirit  by  His   unction   speaks   at  the 

same  time.     Aug.  So  thcn  the  Son  speaks,  the  Holy  Spirit  Au<t.  Tr. 

teaches :  when  the  Son  speaks  we  take  in  the  words,  when 

the  Holy  Spirit  teaches,  we  understand  those  words.     The 

whole  Trinity  indeed  both  spcaks  and  teaches,  but  unless 

each  person  worked  separately  as  well,  the  whole  would  be 

too  much  for  human  infirmity  to  take  in.     Greg.  But  why  Greg. 

is  it  said  of  the  Spirit,  He  shall  suggest  -  aJl  things  to  you :      '"' 

to  suggest  being  the  office  of  an  inferior  ?     The  word  is  used  2  suggerct 

here,  as  it  is  used  sometimes,  in  the  sense  of  supplying    "  ^" 

secretly.     The  invisible  Spirit  snggests,  not  because  He  takes 

a  lower  place  in  teaching,  but  because  He  teaches  secretly. 

AuG.  Suggest,  i.e.  bnng  to  your  remembrance.    Every  whole-  Auq:.  Tr. 

Ixxvii.  2. 


470  GOSPEL   ACCORDING   TO  CHAP.    XIV. 

some  hint  to  remeraber  that  we  receiv^e  is  of  the  grace  of 

the  Spirit.     Theopiiyl.  The  Holy  Spirit  then  was  both  to 

teach  and  to  bring  to  remembrance :  to  teacli  what  Christ 

had  forborne  to  tell  His  disciples,  because  they  were  not 

able  to  bear  it ;  to  bring  to  remembrance  what  Christ  had 

told  them,  but  which  on  account  of  its  difficulty,  or  their 

slowness  of  understanding,  they  were  unable  to  remember. 

Chrys.       Chrys.  Feace  I  leave  with  you,  My  peace  I  give  unto  you  : 

Ixxiv  3      -^^  ^^y^  ^^^^^  ^^  console  His  disciples,  who  were  now  troubled 

at  the  prospect  of  the  hatred  and  opposition  whicli  awaited 

Auor.  Tr.    them  after  His  departure.     Aug.  He  left  no  peace  in  this 

*^^"    *    world ;  in  which  we  couquer  the  enemy,  and  have  love  one 

to  another :  He  will  give  us  peace  in  the  world  to  come, 

when  we  shall  reign  without  an  enemy,  aud  where  we  shall 

be  able  to  avoid  disagreement.     This  peace  is  Himself,  both 

when  we  believe  that  He  is,  and  wlien  we  shall  see  Him 

as  He  is.     But  why  does  He  say,  Peace  I  leave  with  you, 

without  the  Afy,  whereas  He  puts  in  3Iy  in,  My  peace  I give 

nnto  you  ?     Are  we  to  understand  My  in  the  former ;    or 

is  it  uot  ratlier  left  out  with  a  raeaning  ?     His  peace  is  such 

peace  as  He  has  Hiraself;  the  peace  which  He  left  us  in 

this  world  is  rather  our  pcace  than  His.     He  has  nothing 

to  fight  against  in  Himself,  because  He  has  no  sin ;    but 

Matt.6,12.  ours  is  a  peace  in  which  we  still  say,  Forgive  us  our  debts. 

And  in  like  manner  we  have  peace  betweeu  ourselves,  be- 

cause  we  mutually  trust  one  another,  that  we  mutually  love 

one  another.     But  neither  is  that  a  perfect  peace ;  for  we 

do  not  see  into  each  other's  minds.     I  could  not  deny  how- 

ever  that  these  words  of  our  Lord's  may  be  understood  as 

a  simple  repetition.     He  adds,  Not  as  the  world  giveth,  give 

I  unto  you :  i.e.  not  as  those  men,  who  love  the  world,  give. 

They  give  themselves  peace,  i.e.  free,  uninterrupted  enjoy- 

ment  of  the  world.    And  even  when  they  allow  the  righteous 

peace,  so  far  as  not  to  persecute  them,  yet  there  cannot  be 

true  peace,  where  there  is  no  true  agreement,  no  union  of 

Chrys,       heart.     Chrys.  External  peace  is  often  even  hurtful,  rather 

Ixxv^  3       than  profitable  to  those  who  enjoy  it.     Aug.   But  there  is 

Aiig.  de     a  peace  which  is  serenity  of  thought,  tranquillity  of  mind, 

^^''''        simphcity  of  heart,  the  bond  of  love,  the  fellowship  of  charity. 

Serni.  ix. 


VER.  27 31,  ST.    JOHN.  471 

None  will  be  able  to  corae  to  tlie  inheritance  of  tlie  Lord 
who  do  uot  observe  this  testament  of  peace ;  none  be  friends 
with  Christ,  who  are  at  enmity  with  the  Christians. 

27.  Let  not  your  lieart  be  troubled,  neither  let  it 
be  afraid. 

28.  Ye  have  heard  how  I  said  unto  you,  I  go  away, 
and  come  again  unto  you.  If  ye  loved  Me,  ye  would 
rejoiee,  because  I  said,  I  go  unto  the  Father :  for  My 
Father  is  greater  than  I. 

29.  And  now  I  have  told  you  before  it  come  to 
pass,  that,  when  it  is  come  to  pass,  ye  might  be- 
lieve. 

30.  Hereafter  I  will  not  talk  much  with  you  :  for 
the  prince  of  this  world  cometh,  and  hath  nothing 
in  Me. 

31.  But  that  the  world  may  know  that  I  love  the 
Father:  and  as  the  Father  gave  Me  commandment, 
even  so  I  do.     Arise,  let  us  go  hence. 

Chrys.   After  saying,  Peace  I  leave  xoith  you,  which  was  chrys. 
hke  taking  farewell,  He  consoles  them :  Let  not  yoiir //eart  }^°™\ 

°  "^  Ixxv.  3. 

be  troubled,  neither  let  it  be  afraid :  the  two  feehngs  of  love 

and  fear  were  now  thc  uppermost  in  tliem.     Aug.  Though  Au^.  Tr. 

He  was  only  going  for  a  time,  their  hearts  would  be  trou-  '-''^^'"-  ^- 

bled  and  afraid  for  what  might  happen  before  He  returned ; 

lest  in  the  absence  of  the  Shepherd  the  wolf  might  attack 

the  flock :   Ye  have  heard  hoiv  I  said  unto  you,  I  go  away, 

and  come  again  to  you.     In  that  He  was  man,  He  went ;  in 

that  lie  was  God,  Ile  stayed.     Why  then  be  troubled  and 

afraid_,  when  Ile  left  the  eye  only,  not  the  heart?     To  make 

them  understand  that  it  was  as  man  that  Ile  said,  I go  aivay, 

and  come  again  to  you ;  He  adds,  If  ye  loved  Me  ye  would 

rejoice,  hecause  I  said,  I  go  unto  My  Father ;  for  My  Father 

is  grcater  than  I.      In  that  the  Son  then  is  unequal  with 

the  Father,  through  that  inequahty  He  went  to  the  Father, 

from  Him  to  come  again  to  judge  the  quick  and  dead :  in 


472  GOSPEL   ACCORDING   TO  CHAP.  XIV. 

that  Ile  is  equal  to  the   Father,  He  never  goes  from  the 

Father,  but  is   every  where  altogether  with   Him  in  that 

Godhead,  which  is  not  confined  to  place.     Nay,  the  Son 

Himself,  because  that  being  equal  to  the  Father  in  the  form 

of  God,  He  eraptied  Himself,  not  losing  the  form  of  God, 

but  taking  that  of  a  servant,  is  greater  evea  thau  Himself, 

the  form  of  God  which  is  not  lost,  is  greater  thau  the  form 

of  a  servant  which  was  put  on.     In  this  form  of  a  servant, 

the  Son  of  God  is  inferior  not  to  the  Father  only,  but  to  the 

Holy  Ghost;  in  this  the  Child  Christ  was  inferior  even  to 

His  parents;  to  whom  we  read,  He  was  subject.     Let  us 

acknowledge  then  the  twofold  substance  of  Christ,  the  di- 

vine,  which  is  cqual  to  the  Father,  and  the  human,  which 

is  infcrior.     But  Christ  is  both  together,  not  two,  but  oue 

Christ ;    else  the   Godhead  is  a  quaternity,  not  a  Trinity. 

Wherefore  He  says,  If  ye  loved  Me,  ye  tcould  rejoice,  because 

I  said,  I  go  to  ihe  Father ;  for  human  nature  should  exult  at 

being  thus  taken  up  by  the  Only-begotteu  Word,  and  made 

immortal  iu  lieaven ;  at  earth  being  raiscd  to  heaven,  and 

dust  sitting  incorruptible  at  the  right  hand  of  the  Father. 

Who,  that  loves  Christ,  will  not  rejoice  at  this,  seeing,  as 

he  doth,  his  own  nature  immortal  iii  Christ,  and  hoping  that 

Hiiar.  (le   He  Himsclf  will  be  so  by  Christ  ?     Hilary.   Or  thus :    If 

Tnn.  IX.     ^i^g  Father  is  greater  by  virtue  of  giving,  is  the  Son  less  by 

confessing  the  gift?     The  giver  is  thc  greater,  but  He  to 

Clirys.       whom  unity  with  that  giver  is  given,  is  not  the  less.     Chrys. 

Hom.         Qj.  ^ij^g .  rjijjg  Apostles  did  not  yet  know  what  the  resurrec- 
Ixxv.  4.  .  . 

tion  was  of  which  He  spoke  wheu  Ile  said,  I go,  and  come 
again  to  you  :  or  what  they  ought  to  think  of  it.  They  only 
knew  the  great  power  of  the  Father.  So  He  tells  them  : 
Though  ye  fear  I  shall  not  be  able  to  save  Myself,  and  do 
not  trust  to  My  appearing  again  after  My  crucifixion ;  yet 
when  ye  hear  that  I  go  to  My  Father,  ye  should  rejoice, 
because  I  go  to  one  greater,  one  able  to  diisolve  and  change 
all  things.  AU  this  is  said  in  accommodation  to  their  weak- 
ness :  as  we  see  from  the  next  words ;  And  now  I  have  told 
you  hefore  it  come  to  pass ;  that  ivhen  it  does  come  to  pass, 
Aug.  Tr.  ye  may  believe.  Aug.  But  is  not  the  time  for  beUef  before 
a  thing  takes  place  ?  Is  it  not  the  praise  of  faith,  that  it 
beheves   what  it  does  not  see?    according  to  what  is  said 


VER.  27 — 31.  ST.  JOHN.  473 

below  to  Thomas :  Because  tJiou  hast  seen,  thou  hast  helieved. 
Ile  saw  one  tliing,  believed  another :  what  he  saw  was  man, 
what  he  believed  was  God.     And  if  belief  can  be  talked  of 
with  refcrence  to  things  seen,  as  when  we  say  that  we  be- 
lieve  our  eyes ;  yet  it  is  not  mature  faith,  but  is  merely  pre- 
paratory  to  our  believing  what  we  do  not  see.     When  it  has 
come  to  pass ;  then  He  says,  because  after  Ilis  death  thcy 
would  see  Him  alive  again,  and  ascending  to  His  Father; 
which  sight  Avould  convince  them  that  Ile  was  the  Christ, 
the  Son  of  God ;  able  as  Ile  was  to  do  so  great  a  thing,  and 
to  foretell  it.     Wliich  faith  howcver  would  not  be  a  new, 
but  only  an  enlarged  faith  ;  or  a  faith  whicli  had  failed  at 
His  death,  and  been  renewed  by  His  resurrection.    Hilary.  Hilar.  ix. 
Ile  next  alludes  to  the  approach  of  the  time  when  Hc  would  <isTnn. 
resume  Ilis  glory.     Hereafter  I  will  not  tulk  much  ivith  you. 
Bede.  He  says  this  because  the  timc  was  now  approaching 
for  His  bcing  taken,  and  givcn  up  to  deatli .  For  the  prince 
of  this  world  cometh.     Aug.    i.e.  the  devil ;    the  prince  ofAup.  Tr. 
sinners,  not  of  creatures;  as  the  Apostle  saith,  Afjainst  the  ^^7^' ,  ',„ 
rulers  qf  this  workl.     Or,  as  He  immediately  adds  by  way 
of  cxplanation,  this  darkness,  mcaning,  the  ungodly.     And 
hath  nothing  in  Me.     God  had  no  sin  as  God,  nor  had  Ilis 
ficsh   contracted  it   by   a  sinful   birth,   being    born    of  the 
Virgin.    But  how,  it  niight  be  askcd,  canst  Thou  dic,  if  Thou 
hast  no  sin  :  Ile  answers,  But  tJtut  tJie  world  may  Jinow  tJiat 
I  love  the  Father,  and  as  tJie  FatJier  gave  Me  commandment, 
even  so  I  do.     Arise,  let  us  go  hence.     Ile  had  been  sitting 
at  table  with  thcm  all  this  tirae.     Let  us  go :  1.  e.  to  the 
place,  where  He,  Who  had  done  nothing  to  deserve  death, 
Mas  to  be  delivered  to  deuth.     But  He  had  a  commandmcnt 
from  His  Father  to  die.     Aug.  That  the  Son  is  obcdient  to  Aug. 
the  will  and  commandment  of  the  Father,  no  more  shews  gp"||'j' 
a  difference  in  the  two,  than  it  would  in  a  human  father  and  Arriau. 
son.     But  over  and  above  this  comes  the  consideration  that 
Christ  is  not  only  God,  and  as  such  equal  to  the  Father, 
but  also  man,  and  as  such  inferior  to  the  Father.     Chrys.  Ciirys. 
Arise,  let  us  go  Jicnce,  is  the  beginning  of  the  sentence  which  \y^y^^i  i. 
foUows.     The  time  and  the  phice  (they  were  in  the  midst 
of  a  town,  and  it  was  night  time)  had  excited  the  disciples' 
fears  to  such  a  degree,  that  they  could  not  attend  to  any 


474  GOSPEL   ACCORDING   TO    ST.  JOHN.  CHAP.  XIV. 

thing  tliat  was  said,  but  rolled  tlieir  eyes  about,  expecting 
persons  to  enter  and  assault  tliem ;  especially  when  they 
heard  our  Lord  say,  Yet  a  little  ivhile  I  am  with  you ;  and, 
Tlie  prince  of  this  world  cometh.  To  quiet  their  alarm  then, 
He  takes  them  to  another  place,  where  they  iraagine  them- 
selves  safe,  and  would  be  able  to  attend  to  the  great  doc- 
trines  which  He  was  going  to  set  before  them. 


1 


CHAP.  XV. 

1 .  I  am  the  true  vine,  and  My  Father  is  the  hus- 
bandman. 

2.  Every  branch  in  Me  that  beareth  not  fruit  Hc 
taketh  avvay  :  and  evcry  branch  that  beareth  fruit,  Hc 
purgeth  it,  that  it  may  bring  forth  more  fruit. 

3.  Now  ye  are  clean  through  the  word  which  I 
have  spoken  unto  you. 

HiLARY.  He  rises  in  haste  to  perform  tlie  sacraraent  of  Hilar.  ix. 
His  fiual  passion  in  the  flesh,  (such  is  His  desire  to  fulfil  His  ^^  ■'^""- 
Father's   commandment :)    and  thcrcfore  takes  occasion  to 
unfold  the  mystery  of  His  assuraption  of  His  flesh,  whereby 
He  supports  us,  as  the  vine  doth  its  branches :  I  am  tlie  true 
vine.     AuG.  He  says  this  as  being  the  Ilead  of  the  Church,  Aug.  Tr, 
of  which  we  are  tlie  raerabers,  the  Man  Christ  Jesus ;  for  the 
vine  and  the  branches  are  of  the  sarae  nature.     AVhen  He 
says,  /  am  the  true  vine,  He  does  not  raean  rcally  a  vine  ; 
for  He  is  only  called  so  raetaphorically,  not  hterally,  even  as 
He  is  called  the  Lamb,  the  Sheep,  ^nd  the  hke;    but  He 
distinguishes   Hiraself  from   that   vine  to   whora   it  is  said, 
How  art  thoxi  turned  into  the  degencrate  plant  of  a  strangeJeT.il, 
vine  unto  me.     For  how  is  that  a  true  vine,  which  when 
grapes  are  expected  from  it,  produces  only  thorns  ?  IIilary.  Hilar.  ix. 
But  Ile  wholly  separates  this  humiliation  in  the  flesh  from  '^'^  ^""- 
the  form  of  the  Patcrnal  Majesty,  by  setting  forth  the  Fathcr 
as  the  diligent  Husbandman  of  this  vine :  A^id  My  Father 
is  the  Hushandman.     Aug.  For  we  cultivate  God,  and  God  Au<r. 
cultivates  us.     But  our  culture  of  God  does  not  raake  Ilim  Dom^'^ 
better :   our  cuUure  is  that  of  adoration,  not  of  ploughing ;  Serm.  lix. 
Ilis  culturc  of  us  makes  us  better,  His  culture  consists  in 
extirpating  all  the  secds  of  wickedness  from  our  hearts,  in 


476  GOSPEL    ACCORDING   TO  CHAP.  XV. 

opening  our  lieart  to  tlie  plough,  as  it  were,  of  His  word,  in 

sowing  in  us  tlie  seeds  of  His  commandments,  in  waiting 

ciirys.       for  the  fruits  of  piety.     Chrys.   And  forasmuch  as  Christ 

ixxvl.        ^^^  sufficient  for  Ilimself,  but  His  disciples  needed  the  help 

of  the  Husbandman,  of  the  vine  He  says  nothing,  but  adds 

concerning  the  branches,  Every  branch  in  3Te  that  beareth 

not  fruit,  He  taheth  away.     By  fruit  is  meant  life,  i.e.  that 

Hilar.  ix.    no  onc  can  be  in  Him  without  good  works.     Hilary.  The 

useless  and  deceitful   branches  Ile  cuts  down  for  burnins;. 

Chrys.       Chrys.  And  iuasmuch  as  even  the  best  of  raen  rcquire  the 

Ixxvi,  1.     work  of  the  husbandman,  He  adds,  And  every  branch  that 

beareth  fruit,  Ile  purgeth  it,  that  it  may  bring  forth  more 

fruit.     He  alludes  here  to  the  tribulations  and  trials  which 

were  coming  upon  them,  the  effcct  of  which  would  be  to 

purge,  and  so  to  strengthen  thcra.    By  pruning  the  branches 

Aiig.  Tr.    we  make  the  tree  shoot  out  the  more.     Aug.  And  who  is 

ixxx.  3.      there  in  this  world  so  clean,  that  he  cannot  be  more  and 

1  .Tohn      more  changed?   Here,  if  ive  say  that  we  have  no  sin,  we  de- 

'   ■  ceive  ourselves.     He  cleanseth  then  the  clean,  i.e.  the  fruit- 

ful,  that  the  cleaner  they  be,  the  more  fruitful  they  may  be. 

Christ  is  the  vine,  in  that   Ile  saith,  My  Faiher  is  greater 

than  I ;  but  in  that  Ile  saith,  I  and  My  Father  are  one,  He 

is  the  husbandmau;  not  like  those  who  carry  on  au  external 

ministry  only ;  for  Ile  giveth  increase  within.    Thus  He  calls 

Himself  immediately  the  cleanser  of  the  branches :  Now  ye 

are  clean  through  the  word,  which  I  have  spoken  unto  you. 

He  performs  the  part  of  the  husbandman  theu,  as  well  as 

of  the  vine.     But  why  does  Ile  not  say,  ye  are  clean  by 

reason  of  the  baptism  wherewith  ye  are  washed  ?  Because  it 

is  the  word  in  the  water  which  cleanseth.     Take  away  the 

word,  and  what  is  the  water,  but  water?    Add  the  word  to 

the  element,  and  you  have  a  sacrament.     Whence  hath  the 

water  such  virtue  as  that  by  touching  the  body,  it  cleanseth 

the  heart,  but  by  the  power  of  the  word,  not  spoken  only, 

but  believed?    For  in  the  word  itself,  the  passing  sound  is 

one  thing,  the  abiding  virtue  another.     This  word  of  faith 

is   of  such   avail  in  the  Church  of  God,  that  by  him  who 

believes,  presents,  blesses,  sprinkles  the  infant,  it  cleanseth 

that  infant,  though  itself  is  unable  to  beheve.     Chrys,   Ye 

are  clean  through  the  word  which  1  have  spoken  unto  you. 


VER.  4 — 7.  ST.  JOHX.  477 

i.e.  ye   have   been   enliglitened    by  My  doctriue,  and   bcen 
delivered  from  Jewisli  error. 

4.  Abide  in  Me,  and  I  in  you.  As  the  brancli 
cfinnot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  exccpt  ye  abide  in  Me. 

5.  I  am  the  vine,  ye  are  the  branches :  He  that 
abideth  in  Me,  and  I  in  him,  the  same  bringcth  forth 
much  fruit ;  for  without  Me  ye  can  do  nothing. 

6.  If  a  man  abide  not  in  i\Ie,  he  is  cast  forth  as 
a  branch,  and  is  withered ;  and  men  gather  thcm, 
and  cast  them  into  the  tire,  and  tliey  are  burned. 

7.  If  ye  abide  in  Me,  and  My  words  abide  in 
you,  ye  shall  ask  vvhat  ye  will,  and  it  shall  be  done 
unto  you. 

CiiKYS,  Ilaving  said  tliat  they  were  clcan  through  the  Chrys. 
word  whicli  Ile  had  spoken  unto  thera,  lle  now  teaches  ^^°^^ 
theni  that  thcy  must  do  their  part.  Auo.  Abide  in  Me,  and  "o"  occ. 
I  in  you:  not  they  in  Ilim,  as  Ile  iu  them ;  for  both  are  \^^^-^  l' 
for  the  profit  not  of  Him,  but  them.  The  branches  do  not 
confer  auy  advantage  upon  the  vine,  but  receive  their  sup- 
port  from  it :  the  vine  suppHes  nourishment  to  the  branches, 
takes  nonc  from  thcm  :  so  that  thc  abidiug  in  Christ,  and  the 
having  Christ  abiding  in  thcm,  are  both  for  the  profit  of  the 
disciples,  uot  of  Christ;  according  to  what  follows,  As  the 
branch  cannot  bear  fruit  of  itself,  cxcept  it  abide  in  thc  vine, 
no  more  can  ye,  except  ye  abide  in  Jle.  Great  display  of 
grace  !  Ile  strcngtheneth  thc  hearts  of  the  humble,  stoppeth 
the  mouth  of  the  proud.  Thcy  who  hold  that  God  is  not 
necessary  for  the  doing  of  good  works,  the  subverters,  not 
the  assertors,  of  free  will,  contradict  this  truth.  For  he  who 
thinks  that  he  bears  fruit  of  himsclf,  is  not  in  the  vine;  he 
who  is  not  in  the  vine,  is  not  in  Christ ;  he  who  is  not  in 
Christ,  is  not  a  Christian.  Alcuin.  All  the  fruit  of  good 
works  proceeds  from  this  root.  Ile  who  hath  dehvered  us 
by  Ilis  grace,  also  carries  us  onward  by  Ilis  help,  so  that  we 
bring  forth  more  fruit.  Wherefore  He  repeats,  and  explains 
what  Ile  has  said :  /  am  the  vi7ie,  ye  are  the  branches.     Ue 


478  GOSPEL    ACCORDING   TO  CHAP.  XV. 

tJiat  abideth  in  Me,  by  believing,  obeying,  persevering,  and  I 

in  him,  by  enlightening,  assisting,   giving  perseverance,  the 

Aug.  Tr.    same,  and  none  other,  bringeih  forth  mucJi  fruit.     Aug.  But 

ixxxi.  3.     jg^^  ^^^y  should   suppose  that  a  brauch  could  bring  forth 

a  little  fruit  of  itself,  He  adds,  For  ivithout  Me  ye  can  do 

nothing.     He   does   not   say,  ye   can   do  little.     Unless   the 

branch  abides  in  the  vine,  and  lives  from  the  root,  it  cau 

bear  no  fruit  whatever.     Christ,  though  He  would  not  be 

the  vine,  except  He  were  man,  yet  could  not  give  this  grace 

Chrys.       to  the  branches,  except   He  were  God.     Chrys.    The   Soa 

Hom.        fhen  contributes  no  less  than  the  Father  to  the  help  of  the 

Ixxvi,  1.  ^ 

disciples.     The  Father  changeth,  but  the  Son  keepeth  them 

in  Hira,  which  is  that  which  niakes  the  branches  fruitful. 

And  again,  the  cleansing  is  attributed  to  the  Son  also,  and 

the  abiding  in  the  root  to  the  Father  who  begat  the  root. 

c.  2.  It  is  a  great  loss  to  be  able  to  do  nothing,  but  He  goes  on 

to  say  more  than  tliis :  //  a  man  abide  not  in  Me,  he  is  cast 

forth  as  a  branch,  i.e.   shall  not  bencfit  by  the  care  of  tlie 

husbandman,  and  withereth,  i.  e.  shall  lose  all  that  it  desires 

from  the  root,  all  that  supports  its  life,  and  shall  die.  Alcuin. 

And  men  gather  them,  i.e.  the  reapers,  the  angels,  and  cast 

them   into  the  fire,   everlasting    fire,   and  they  are   burned. 

Aiijr.  Tr.    AuG.   For  the  branches  of  the  vine  are  as  contemptible,  if 

^^^^'   '     they  abide  not  in  the  vine,  as  they  are  glorious,  if  they 

abide.     One  of  the  two  the  branch  must  be  in,  either  the 

vine,  or  the  fire :    if  it  is  not  iu  the  vine,  it  will  be  in  the 

Chrys.       fire.     Chrys.   Then  He  shews  what  it  is  to  abide  in  Him : 

ixxv!  2     If  y^  abide  in  Me,  and  My  words  abide  in  you,  ye  shall  ask 

tchat  ye  will,   and  it  shall  be  done  unto  you.     It  is  to  be 

Aug.  Tr.    shewn  by  their  works.     Aug.  For  then  may  His  words  be 

ixxxi.  4.     g^^i^i  ^^  abide  in  us,  when  we  do  what  He  has  commanded, 

and  love  what  He  has  promised.    But  when  His  words  abide 

in  the  memory,  and  are  not  found  in  the  life,  the  branch  is 

not  accounted  to  be  in  the  vine,  because  it  derives  no  life 

from  its  root.     So  far  as  we  abide  in  the  Saviour  we  cannot 

will  anything  that  is  foreign  to  our  salvation.    We  have  one 

will,  in  so  far  as  we  are  in  Christ,  another,  in  so  far  as  we 

are  in  this  world.    And  by  reason  of  our  abode  in  this  world, 

it  sometimes  happens  that  we  ask  for  that  wliich   is  not 

expedient,  through  ignorance.     But   never,  if  we  abide  in 


VER. 


8 — 11.  ST.  JOHN,  479 


Christ,  will  He  grant  it  us,  Who  does  not  grant  except  what 
is  expedient  for  us.  And  here  we  are  directed  to  tlie  prayer, 
Our  Father.  Let  us  adhere  to  the  words  and  the  meaning 
of  this  prayer  in  our  petitions,  and  whatever  we  ask  will  be 
done  for  us. 

8.  Herein  is  My  Father  glorified,  that  ye  bear  much 
fruit ;  so  shall  ye  be  My  disciples. 

9-  As  the  Father  hath  loved  Me,  so  have  I  loved 
you  :  continue  ye  in  My  love. 

10.  If  ye  keep  My  commandments,  ye  shall  abide  in 
My  love  :  even  as  I  have  kept  My  Father's  command- 
ments,  and  abide  in  His  love. 

11.  These  things  have  I  spoken  unto  you,  that 
My  joy  might  remain  in  you,  and  that  your  joy 
might  be  fuU. 

Chrys.  Our  Lord  shewed  above,  that  those  who  plotted  Chrys. 
against  them  shoukl  be  burned,  inasmuch  as  they  abode  not  j .°/"-' « 
in  Christ :  now  Ile  shews  that  they  thcmselves  would  be 
invincible,  bringing  forth  much  fruit ;  Herein  is  My  Father 
glorified,  that  ye  bear  much  fruit :  as  if  He  said,  If  it  apper- 
tains  to  My  Father's  glory  that  ye  bring  forth  fruit,  Ile  will 
not  despise  His  own  glory.  And  he  that  briugeth  forth 
fruit  is  Christ's  disciple  :  So  shall  ye  be  My  disciples.  The- 
OPHYL.  The  fruit  of  the  Apostles  are  the  Geutiles,  wlio 
through  their  teaching  wcre  convertcd  to  the  faith,  and 
brought  into  subjection  to  thc  glory  of  God.  Aug.  Made  Ang.  Tr. 
bright  or  glorificd ;  the  Greck  word  may  bc  translatcd  in  ^^^^^^-  ^' 
either  way.  Ao^a  signifies  glory;  not  our  own  glory,  we 
must  remember,  as  if  we  had  it  of  ourselves :  it  is  of  His 
grace  that  we  have  it ;  and  therefore  it  is  not  our  own  but 
llis  glory.  For  from  whom  shall  we  derive  our  fruitfulness, 
but  from  Ilis  mercy  prevcnting  us?  Wherefore  He  adds, 
As  My  Father  hath  loved  Me,  even  so  love  I  you.  This  then 
is  the  source  of  our  good  Avorks.  Our  good  works  proceed 
from  faith  which  worketh  by  love  :  but  we  could  not  love 
unless  we  were  loved  first :  As  My  Father  hath  loved  Me,  even 
so  love  I  you.     This  does  not  prove  that  our  nature  is  equal 


480  GOSPEL   ACCORDING    TO  CHAP.  XV. 

to  His,  as  His  is  to  the  Eather's,  but  the  grace,  whereby  He 
is  the  Mediator  between  God  and  manj  the  man  Christ 
Chrys.  Jesus.  The  Father  loves  us^  but  in  Him.  Chrys.  If  then 
IxxvL  2.  I  love  you,  be  of  good  cheer ;  if  it  is  the  Father's  glory  that 
ye  bring  forth  good  fruit,  bear  no  evil.  Then  to  rouse  them 
to  exertion,  He  adds,  Contlnue  ye  in  My  love ;  and  then 
shews  how  this  is  to  be  done :  If  ye  keep  My  command- 
Augf.  Tr.  ments,  ye  shall  ahide  in  My  love.  Aug.  "VVho  doubts  that 
et  seq!  '  love  precedes  the  observance  of  the  commandments  ?  For 
who  loves  not,  has  not  that  whereby  to  keep  the  command- 
ments?  Tliese  words  then  do  not  declare  whence  love  arises, 
but  how  it  is  shewn,  that  no  one  might  deceive  himself  into 
thiuking  that  he  loved  our  Lord,  when  he  did  not  keep  His 
commandmeuts.  Though  the  words,  Continue  ye  in  My  love, 
do  not  of  themselves  make  it  evident  which  love  He  means, 
ours  to  Him,  or  His  to  us,  yet  thc  prcceding  words  do  :  I  love 
you,  He  says  :  and  then  immediately  after,  Continue  ye  in 
My  love.  Continue  ye  in  My  love,  then,  is,  continue  iu  My 
grace  :  aud,  If  ye  keep  My  commandments,  ye  shall  abide  in 
My  love,  is,  Your  keeping  of  My  commandments,  will  be  evi- 
dence  to  you  that  ye  abide  in  My  love.  It  is  not  that  we 
keep  His  commaudments  first,  and  that  theu  He  loves ;  but 
that  He  loves  us,  and  then  we  keep  His  commandmeuts. 
This  is  that  grace,  which  is  revealed  to  the  humble,  but  hid- 
den  from  the  proud.  But  what  means  the  next  words,  Even 
as  I  have  kept  My  Father's  commandments,  and  abide  in  His 
love;  i.  e.  the  Fatlier^s  love,  wherewith  He  loveth  the  Sou. 
Must  this  grace,  wherewith  the  Father  loves  the  Son,  be 
understood  to  be  like  the  grace  wherewith  the  Son  loveth 
us?  No;  for  whereas  we  are  sons  not  by  nature,  but  by 
grace,  the  Only-begotten  is  Son  not  by  grace,  but  by  nature. 
We  must  understand  this  then  to  refer  to  the  manhood  in 
the  Son,  even  as  the  words  themselves  imply :  As  My  Father 
hath  loved  Me,  even  so  love  I  you.  The  gra^e  of  a  Mediator 
is  expressed  here ;  and  Christ  is  Mediator  between  God  and 
man,  not  as  God,  but  as  man.  This  then  we  may  say,  that 
since  human  nature  does  not  pertain  to  the  nature  of  God, 
but  does  by  grace  pertain  to  the  Person  of  the  Sou,  grace 
also  pertains  to  that  Person;  such  grace  as  has  nothing  su- 
perior,  nothiug  equal  to  it.     For  uo  merits  on  man's  part 


VER.  12 — 16.  ST.  JOHN.  481 

preceded  the  assumptioii  of  that  nature.     Alcuin.  Even  as 
I  have  hept  3Iy  Father^s  commandments.     The  Apostle  ex- 
plains  what  these  commandments  were :   Christ  became  obe-  Phil.2,8. 
dient  unto  death,  even  the  death  o/  the  cross.     Chrys.  Then  Chrys. 
because  the  Passion  was  now  approaching  to  interrupt  their  ij^°"|i.  i 
joy,  He  adds,  These  things  have  I  spoken  unto  you,  that  My 
joy  may  remain  in  you  :    as  if  He  said,  And  if  sorrow  fall 
upon  you,  I  will  take  it  away ;   so  that  ye  shall  rcjoice  in 
the  end.     Aug.  And  what  is  Christ's  joy  in  us,  but  that  He  Aug.  Tr. 
deigns  to  rejoice  on  our  account  ?     And  what  is  our  joy,  ^^-'^"'-  • 
which  He  says   shall  be  full,  but  to  have  fellowship   with 
Him  ?     He  had  perfect  joy  on  our  account,  when  He  re- 
joiced  in  foreknowing,  and  predestinating  us;  but  that  joy 
was  not  in  us,  bccause  thcn  we  did  not  exist :  it  began  to  be 
in  us,  when  He  called  us.     And  this  joy  we  riglitly  call  our 
own,  this  joy  wherewith  we  shall  be  blessed ;  which  is  begun 
in  the  faith  of  them  who  arc  born  again,  and  shall  be  ful- 
filled  in  the  reward  of  thera  who  rise  again. 

12.  This  is  My  commandment,  That  ye  love  one 
another,  as  I  have  loved  you. 

13.  Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends. 

14.  Ye  are  My  friends,  if  ye  do  whatsoever  I  com- 
mand  you. 

1 5.  Henceforth  I  call  you  not  servants  ;  for  the  ser- 
vant  knoweth  not  what  his  Lord  doeth :  but  I  have 
callcd  you  friends  ;  for  all  things  that  I  have  heard  of 
My  Father  I  have  made  known  unto  you. 

16.  Ye  have  not  chosen  Me,  but  I  have  chosen  you, 
and  ordained  you,  that  ye  should  go  and  bring  forth 
fruit,  and  that  your  fruit  should  remain :  that  what- 
soever  ye  shall  ask  of  the  Father  in  My  name,  He 
may  give  it  you. 

Theopiiyl.   Having  said,  If  ye  keep  My  commandments, 
ye  sJiall  abide  in  My  love,  He  shews  what  commandments 
they  are  to  keep :   This  isMy  commandment,  That  ye  love  one  Greg. 
another.     Greg.  But  when  all  our  Lord's  sacred  discourses  ^°^{  -^^ 

VOL.  IV.  1  i  Evaug. 


482 


GOSPEL    ACCORDING   TO 


CHAP.  XV. 


Anp:.  Tr. 
Ixxxiii.  3, 


Grcg. 
Hom. 


Luke  23, 
34. 


•  lucruTB 
facere  de 
inimicis 
Aug.  Tr, 
Ixxxiv.  1. 
1  John  3. 


Greg. 
Hom. 


Aug.  viii, 
de  Trin.  c 
viii. 


are  full  of  His  commandments,  why  does  He  give  tliis  special 
commandment  respecting  love,  if  it  is  not  that  every  com- 
mandment  teaches  love,  and  all  precepts  are  one?  Love  and 
love  only  is  the  fulfilment  of  every  thing  that  is  enjoined. 
As  all  the  boughs  of  a  tree  proceed  from  one  root,  so  all  the 
virtues  are  produced  from  one  love :  nor  hath  the  branch, 
i.  e.  the  good  work,  any  life,  except  it  abide  in  the  root  of 
love.  AuG.  Where  then  love  is,  what  can  be  wanting  ? 
where  it  is  not,  what  can  profit?  But  this  love  is  distin- 
guished  from  men's  love  to  each  other  as  men,  by  adding, 
As  I  have  loved  you.  To  what  end  did  Christ  love  us,  but 
that  we  should  reign  with  Him  ?  Let  us  therefore  so  love 
one  another,  as  that  our  love  be  different  from  that  of  other 
men ;  who  do  not  love  one  another,  to  the  end  that  God  may 
be  loved,  because  they  do  not  really  love  at  alL  They  who 
love  one  another  for  the  sake  of  having  God  within  them, 
they  truly  love  one  another.  Greg.  The  highest,  the  only 
proof  of  love,  is  to  love  our  adversary  ;  as  did  the  Truth  Him- 
self,  who  while  He  sufi^ered  on  the  cross,  shcwed  His  love  for 
His  persecutors  :  Father,  forgive  them,  for  they  know  not  what 
theij  do.  Of  which  love  the  consummation  is  given  in  the 
next  words :  Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends.  Our  Lord  came  to  die  for 
His  encmies,  but  He  says  that  He  is  going  to  lay  down  His 
life  for  His  friends,  to  shew  us  that  by  loving,  we  are  able  to 
'gain  over  our  enemies,  so  that  they  who  persecute  us  are  by 
anticipation  our  friends,  Aug.  Having  saifl,  This  is  My  com- 
mandment,  that  ye  love  one  another,  even  as  I  have  loved  you, 
it  follows,  as  John  saith  in  his  Epistle,  that  as  Christ  laid 
down  His  life  for  us,  so  we  should  lay  down  our  lives  for  the 
brethren.  This  the  martyrs  have  done  with  ardent  love. 
And  therefore  in  commemorating  them  at  Christ's  table,  we 
do  not  pray  for  them,  as  we  do  for  others,  but  we  rather 
pray  that  we  niay  follow  their  steps.  For  they  have  shewn 
the  same  love  for  their  brother,  that  has  been  shewn  them  at 
the  Lord's  table.  Greg,  But  whoso  in  time  of  tranquillity 
will  not  give  up  his  time  to  God,  how  in  persecution  will  he 
give  up  his  soul  ?  Let  the  \artue  of  love  then,  that  it  may 
be  victorious  in  tribulation,  be  nourished  in  trauquillity  by 
deeds  of  mercy.     Aug.  From  oue  and  the  same  love,  we  love 


VER,  12 — 16.  ST.   JOHN.  483 

God   and  our  neighbour ;  but  God  for  His  own  sake,  our 
neighbour  for  God's.      So  that,  there  being  two  precepts  of 
love,  on  which  hang  all  the  Law  and  the  Prophets,  to  love 
God,  and  to  love  our  neighbour,  Scripture  often  unites  them 
into  one  precept.     For  if  a  man  love  God,  it  follows  that 
he  does  what  God  commands,  and  if  so,  that  he  loves  his 
neighbour,   God   having   commandcd    this.     Wherefore  He 
proceeds  :   Ye  are  My  friends,  if  ye  do  whatsoever  I  command 
you.     Greg.  A  friend  is  as  it  were  a  keeper  of  the  souh  Greg. 
He  who  keeps  God's  commandments,  is  ri-^htlv  called  His  ^,^^"", 
friend.     Aug.    Great   condescension !    Though   to    keep  his  Aug.  Tr. 
Lord's  commandments,  is  only  what  a  good  scrvant  is  obliged  ^^^^^^-  ^- 
to  do,  yet,  if  they  do  so,  He  calls  them  His  friends.     The 
good  servant  is  both  the  servant,  and  the  friend.     But  how 
is  this?    He  tells  us:    Ilenceforth  I  call  you  not  servants, 
for  the  servant  knoweth  not  ivhat  his  Lord  doeth.     Shall  we 
therefore  cease  to  be  servants,  as  soon  as  ever  we  are  good 
servants?    And  is  not  a  good  and  tried  servant  sometimes 
entrusted  with   his  master's  secrets,  still  remaining  a  ser- 
vant?    We  must  undcrstand  thcn  that  there  are  two  kinds  c.  3. 
of  servitude,  as  there  are  two  kinds  of  fear.     There  is  a  fear 
which  perfect  love  casteth  out;  which  also  hath  in  it  a  ser- 
vitude,  which  will  be  cast  out  together  with  the  fear.     And 
there   is  another,   a  pure  fear,   which  rcmaineth  for  ever.  castus 
It  is  the  former  state  of  servitude,  which  our  Lord  refers  to, 
when  He  says,  Henceforth  I  call  yoii  not  servants,  for  the 
servant  hnoweth  not  what  his  Lord  doeth;    not  the  state  of 
that  servant  to  whom  it  is  said,  Vell  done,  thou  (jood  servant,  ^fatt.  25 
eyiter  thou  into  the  joy  of  thy  Lord :   but  of  him  of  whom  ^^" 
it  was  said  below,  The  servant  abideth  not  in  the  house  for 
ever,  but   tJie  Son   abideth   ever.     Forasmuch  then  as  God 
hath  given  us  power  to  become  the  sons  of  God,  so  that 
in  a  wonderful  way,  we  are  servants,  and  yet  not  scrvants, 
we  know  that  it  is  the  Lord  who  doth  this.     This  that  ser- 
vant  is  ignorant  of,  who  knoweth  not  what  his  Lord  doeth, 
and  when  he  doeth  any  good  thing,  is  exalted  in  his  own 
conceit,  as  if  he  himself  did  it,  and  not  his  Lord ;  and  boasts 
of  himself,  not  of  his  Lord. 

But  I  have  called  you  friends,  for  all  things  that  I  have 
heard  of  My  Father,  I  have  made  known  unto  you.     Theo- 

ii2 


484 


GOSPEL   ACCORDTNG   TO 


CHAP.  XV. 


Auo;^  Tr. 
Ixxxvi.  1, 


1  Cor.  13, 
12. 


Greg. 
Hoiii. 
xxvii. 


Chrys. 
Hom. 
Ixxvii.  1. 


Greg. 
Hom.  in 
Evang. 
xxvii. 
^quse 
percipit 
super  se 
Aug.  Tr. 
Ixxxvi.  3, 


PHYL.  As  if  He  said,  The  servant  knoweth  not  the  counsels 
of  his  lord ;  but  since  I  esteem  you  friends,  I  have  com- 
municated  My  secrets  to  you.  Aug.  But  how  did  He  make 
known  to  His  disciples  all  things  that  He  had  heard  from 
the  Father,  when  He  forebore  saying  many  things,  because 
He  knew  they  as  yet  could  not  bear  them  ?  He  made  all 
things  known  to  His  disciples,  i.  e.  He  knew  that  He  should 
make  them  known  to  them  in  that  fulness  of  which  the 
Apostle  saith,  Then  we  shall  know,  even  as  we  are  known. 
For  as  we  look  for  the  death  of  the  flesh,  and  the  salvation 
of  the  soul ;  so  should  we  look  for  that  knowledge  of  all 
things,  which  the  Only-begotten  heard  from  the  Father. 
Greg.  Or  all  things  which  He  heard  from  the  Father,  which 
He  wished  to  be  made  known  to  His  servants;  the  joys  of 
spiritual  love,  the  pleasures  of  our  heavenly  country,  which 
He  impresses  daily  on  our  minds  by  the  inspiration  of  His 
love.  For  while  we  love  the  heavenly  things  we  hear,  we 
know  them  by  loving,  because  love  is  itself  knowledge.  He 
had  made  all  things  known  to  them  then,  because  being 
withdrawn  from  earthly  desires,  thcy  burned  with  the  fire 
of  divine  lovc.  Chrys.  AU  things,  i.e.  all  things  that  they 
ought  to  hear.  /  have  heard,  shcws  that  what  He  had 
taught  was  no  strange  doctrine,  but  received  from  the 
Father.  Greg.  But  let  no  one  who  has  attained  to  this 
dignity  of  being  called  the  friend  of  God,  attribute  this 
superhuman  gift^  to  his  own  merits  :  Ye  have  not  chosen 
Me,  but  I  have  chosen  you.  Aug.  Inefl^able  grace  !  For  what 
were  we  before  Christ  had  chosen  us,  but  wicked,  aud  lost  ? 
We  did  not  believe  in  Him,  so  as  to  be  chosen  by  Him :  for 
had  He  chosen  us  believing,  He  would  have  chosen  us 
choosing.  This  passage  refutes  the  vain  opinion  of  those 
who  say  that  we  were  chosen  before  the  foundation  of  the 
world,  because  God  foreknew  that  we  should  be  good,  not 
that  He  Himself  would  make  us  good.  For  had  He  chosen 
us,  because  He  foreknew  that  we  should  be  good,  He  would 
have  forekuown  also  that  we  should  first  choose  Him,  for 
without  choosing  Him  we  canuot  be  good ;  unless  indeed  he 
can  be  called  good,  who  hath  not  chosen  good.  What  then 
hath  He  chosen  in  them  who  are  not  good  ?  Thou  canst  not 
say,  I  am  chosen  because  I  believed;  for  hadst  thou  believed 


VER.  17 — 21.  ST.  .TOHX.  485 

in  Hira,  thou  hadst  chosen  Him.     Nor  canst  thou  say,  Be- 

fore  I  believed  I  did  good  works,  and  therefore  was  chosen. 

For  what  good  work  is  there  before  faitli  ?   What  is  there 

for  us  to  say  then,  but  that  we  were  wicked,  and  were  chosen, 

that  by  the  grace  of  the  chosen  we  might  become  good? 

AuG.    They  are  chosen  then  before  the  foundation  of  the  Aug, 

world,  according  to  that  predestination  by  which  God  fore-  sln^r*^* 

knew  His  future  acts.     They  are  chosen  out  of  the  world  by  c.  xvii. 

that    call    whereby   God    fulfils   what    He   has    predestined : 

whom  He  did  predestinate,  them  He  also  called.     Aug.  Ob-  Rom.8,30. 

serve,  He  does  uot  choose  the  good :   but  those,  whom  Hc  i^"^-  ?"': 

Ixxxvi.  3. 

hath  chosen,  He  makes  good  :  And  I  have  ordained  you  that 
ye  should  go,  and  hring  forth  fruit.     This  is  the  fruit  which 
He  meant,  when  He  said,   Without  Me  ye  can  do  nothing. 
He  Himself  is  the  way  in  which  He  hath  set  us  to  go.    Greg.  iQ-t)Ka., 
I  have  set  you,  i.  e.  have  plantcd  you  by  grace,  that  ye  should  P""*"^ 
go  hy  will;  to  will  being  to  go  in  mind,  and  bring  forth  fruit ,  Hom. 
by  works.     What  kind  of  fruit  they  should  bring  forth  He  ^^'i'-, 

/.  volendo 

then  shews  :    and  that  your  fruit  may  remain :   for  worldly  not  in 
labour  hardly  produces  fruit  to  last  our  life :  and  if  it  does,  ^"'^' 
death  comes  at  last,  and  deprives  us  of  it  all.     But  the  fruit 
of  our  spiritual  labours  endures  even  after  death  ;  and  begins 
to  be  seen  at  the  very  time  that  the  results  of  our  carnal 
labour  begin  to  disappear.     Let  us  then  produce  such  fruits 
as  may  rcmain,  and  of  which  death,  which  destroys  every- 
thing,  will  be  tlie  commencement.     Aug.   Love  then  is  one  Aug.  Tr. 
fruit,  now  existing  in  desire  only,  not  yet  in  fuluess.     Yet  ''^■''^''    ' 
even  with  this  desire  whatcver  we  ask  in  the  name  of  the 
Only-begotten  Son,  the  Father  giveth  us :    that  ichatsoever 
ye  shall  ask  the  Father  in  My  name,  He  may  give  it  you, 
We  ask  in  the  Saviour's  name,  whatever  we  ask,  that  will 
be  profitable  to  our  salvation. 

17.  These  things  I  command   you,  that  ye  love 
one  another. 

18.  H  the  world  hate  you,  ye  know  that  it  hated 
Me  before  it  hatcd  you. 

19.  If  ye  w^ere  of  the  world,  the  world  would  love 
his  own :    but  because  ye  are  not  of  the  world,  but 


486  GOSPEL    ACCORDING   TO  CHAP.  XV. 

I  have  choseii  you  out  of  the  world,  therefore  the 
world  hateth  you. 

20.  Remember  the  word  that  I  said  unto  you,  The 
servant  is  not  greater  than  his  lord.  If  they  have 
persecuted  Me,  they  will  also  persecute  you ;  if  they 
have  kept  My  saying,  they  will  keep  yours  also. 

21.  But  all  these  things  will  they  do  unto  you 
for  My  name's  sake,  because  they  know  not  Him 
that  sent  Me. 

Aug:.  Tr.        AuG.  Our  Lord  had  said,  /  have  ordained  that  ye  should 

xxxvn.  .  ^^^^^^  ^^j^  briny  forth  fruit.  Love  is  this  fruit.  Wherefore 
He  proceeds :   These  things  I  command  you,  that  ye  love  one 

Gal.  5, 22.  another.  Hence  the  Apostle  saith  :  The  fruit  of  the  Spirit  is 
love ;  and  enumerates  all  other  gi^aces  as  springiug  from  this 
source.  Well  theu  doth  our  Lord  commend  love,  as  if  it 
were  the  only  thing  commanded :  seeing  that  without  it 
notliing   can  profit,  vvith  it  nothing   be    wauting,   whereby 

Chrys.       a  man  is  made  good.     Chrys.  Or  thus :  I  have  said  that 

Ixxvii.  2  ^  ^^y  down  My  hfe  for  you,  and  that  I  first  chose  you.  I 
have  said  this  not  by  way  of  reproacli,  but  to  iuduce  you  to 
love  one  another.  Then  as  they  were  about  to  suffcr  per- 
secution  and  reproach,  He  bids  them  not  to  grieve,  but 
rejoice  on  that  accouut :  If  the  world  hate  you,  ye  know 
that  it  hated  Me  before  it  hated  you :  as  if  to  say,  I  know  it 

Aug.  Tr.  is  a  hard  trial,  but  ye  will  endure  it  for  My  sake.  Aug. 
For  why  should  the  members  exalt  themselves  above  the 
head  ?  Thou  refusest  to  be  in  the  body,  if  thou  art  not 
wilhng,  with  the  head,  to  endure  the  hatred  of  the  world. 
For  love's  sake  let  us  be  patieut :  the  world  must  hate  us, 
whom  it  sees  hate  whatever  it  loves;  Ifye  were  of  the  world, 

Chrys.       the  world  would  love  his  own.     Chrys.  As  if  Christ's  suffer- 

Ixxvii.  2.  i^^S  were  not  consolation  enough,  He  consoles  them  still 
further  by  telling  them,  the  hatred  of  the  world  would  be 
an  evidence  of  their  goodness ;  so  that  they  ought  rather  to 
grieve  if  they  were  loved  by  the  world :  as  that  would  be 

Auo:.  Tr.  evideuce  of  their  wickeduess.  Aug.  He  saith  this  to  the 
.\.\xvu.  .  ^j^y^g  Church,  which  is  often  called  the  world;  as,  God  was 

5,  19."       in  Christ,  reconciling  the  world  unto  Hiniself     The   whole 


VER.  17 — 21,  ST.  JOHN.  487 

world  then  is  the  Church,  and  the  whole  world  hateth  the 
Church.     The  world  hateth  the  world,  the  world  in  enmity, 
the  world  reconciled,  the  defiled  world,  the  changed  world. 
Here  it  may  be  asked,  If  the  wicked  can  be  said  to  persecute  Tract. 
the  wicked;  e.g.  if  impious  kings,  and  judges,  who  persecute  ^^^^"i-* 
the  righteous,  puuish  murderers  and  adulterers  also ;   how 
are  we  to  uuderstand  our  Lord's  words,  If  ye  loere  of  the 
world,  the  world  would  love  his  oivn  ?   lu  this  way ;    The 
world  is  in  them  who  punish  these  offeuccs,  aud  the  world 
is  in  them  who  love  them.     The  world  then  hates  its  owu 
so  far  as  it  punishes  the  wicked,   loves  its  owu  so  far  as 
it  favours  them.     Again,  if  it  be  asked  how  the  world  loves  Tract. 
itself,  when  it  hates  the  means  of  its  redemptiou,  the  answer  ^^^''^''  • 
is,  that  it  loves  itself  with  a  false,  not  a  true  love,  loves  what 
hurts  it;  hates  nature,  loves  vice.     Wherefore  we  are  for- 
biddeu  to  love  what  it  loves  in  itself;  commanded  to  love 
what  it  hates  in  itself.     The  vice  in  it  we  are  forbidden, 
the  nature  in  it  we  are  commanded,  to  love.     And  to  sepa- 
rate  us  from  this  lost  world,  we  are  chosen  out  of  it,  uot  by 
merit  of  our  owu,  for  we  had  no  raerits  to  begiu  with,  not 
by  nature  which  was  radically  corrupt,  but  by  grace :   But 
because  ye  are  not  of  the  ivorhl,  but  I  have  chosen  you  out  of 
the  world,  therefore  the  world  hateth  you.     Greg.   For  the  Greg. 
dispraise  of  the  pervcrsc,  is  our  praise.     There  is   nothing  Ez"ch  L 
wrong  iu  uot  plcasing  those,  who  do  not  please  God.     For 
no  oue  can  by  oue  aud  the  same  act  please  God,  and  the 
enemies  of  God.     He  proves  hiraself  no  frieud  to  God,  who 
pleases  Ilis  euemy ;   aud  he  whose  soul  is  iu  subjection  to 
the  Truth,  will  have  to  contend  with  the  euemies  of  that 
Truth.     AuG.  Our  Lord,  iu  exhorting  His  servants  to  bear  Aug.  Tr. 
patieutly  the  hatred  of  the  world,  proposes  to  them  an  ex- 
ample  than  which  there  cau  be  uo  better  aud  higher  one, 
viz.   Himself:  Remember  the  word  that  I  said  unto  you,  The 
servant  is  not  greater  than  his  lord.     If  they  have  i^ersecuted 
Me,  they  ivill  also  persecute  you  :  if  they  have  kept  My  saying, 
they  will  keep  yours  also.    Gloss.  They  observed^  it  iu  order  '  kept— 
to  calumniate  it,  as  we  read  iu  the  Psalms,  The  ungodly  veralu 
setth'^  the  righteous.    Tueophyl.  Or  thus  :  If,  He  says,  thcy  V"l&- 
have  persecuted  your  Lord,  much  more  will  they  persecute  y^biT"^" 
you ;  if  thcy  had  persecuted  Him,  but  kept  His  commaud-  Vuig. 


488  GOSPEL   ACCORDING  TO  CHAP.  XV. 

ments,  they  would  keep  yours  also.     Chrys.  As  if  He  said, 

Ye  must  not  be  disturbed  at  having  to  share  My  sufFerings ; 

Aug.  Tr.    for  ye  are  not  better  than  I.    Aug.  The  servant  is  not  greater 

'  than  his  lord.     Here  the  servant  is  the  one  who  has  the 

Chrys.       purified  fear,  which  abideth  for  ever.     Chrys.  Then  follovvs 

ixxvii.  2.    another  consolation,  viz.  that  the  Father  is  despised  and  iu- 

jured  with  them :  But  all  these  things  will  they  do  unto  you 

for  My  name's  sake,  because  they  know  not  Him  that  se?it  Me. 

Aug,  Tr.    Aucx.    All  these  things,  viz.    what  He   had  meutioned,  that 

xxxvm.  .  ^j^g  world  would  hate  them,  pcrsecute  them,  dcspise  their 

word.     For  My  name's  sake,  i.e.  in  you  they  will  hate  Me, 

in  you  persecute  ]Me,  your  word  thcy  will  not  keep,  because 

it  is  Miue.     Thcy  who  do  these  things  for  His  name^s  sake 

are  as  miscrable,  as  they  who  sufFer  thera  are  blessed :  ex- 

cept  when  they  do  them  to  the  wicked  as  well;    for  then 

both  they  who  do,  and  thcy  who  suffer,  are  miserable.     But 

how  do  they  do  all  these  things  for  His  name's  sake,  when 

they  do  nothing  for  Clirist's   name's  sake,  i.e.  for  justice 

sake?  We  shall  do  away  with  this  difficulty,  if  we  take  the 

words  as  applying  to  the  rightcous ;  as  if  it  were,  AU  these 

things  will  ye  suffer  from  them,  for  My  name's  sake.     If, 

for  My  name^s  sahe,  mean  this,  i.e.  My  name  which  thcy  hate 

in  you,  justice  which  they  hate  in  you;  of  the  good,  when 

they  persecute  the  wicked,  it  may  be  said  in  the  same  wav, 

that  they  do  so  both  for  righteousness'  sake,  which  they 

love,    wliich   love   is   their  motive  in  persecuting,   and  for 

unrighteousness'  sake,  the  unrighteousness  of  the  wickcd, 

which  they  hate.     Because  they  know  not  Him  that  sent  3Ie, 

i.e.  know  not  according  to  that  kuowledge  of  which  it  is 

^'sd.        said,  To  know  Thee  is  perfect  righteousness. 

22.  If  I  had  not  come  and  spoken  unto  them,  they 
had  not  had  sin  :  bat  now  they  have  no  cloke  for 
their  sin. 

23.  He  that  hateth  Me  hateth  My  Father  also. 

24.  If  I  had  not  done  among  them  the  works  which 
none  other  man  did,  they  had  not  had  sin :  but  now 
have  they  both  seen  and  hated  both  Me  and  My 
Father. 


VER.  22—25.  ST.  JOHN.  489 

25.  But  this  cometh  to  pass,  that  the  word  might 
be  fulfilled  that  is  written  in  their  law,  They  hated  me 
witnout  a  cause. 

Chrys.  Then  by  way  of  another  consolation,  He  declares  Chrys. 

the   injustice  of  these  persecutions  both  towards  Him  and  ij.°"-J  ^ 

them  :  If  I  had  not  come  and  spokcn  unto  tJicm,  thcy  had  not 

had  sin.     Aug.  Christ  spoke  to  the  Jews  only,  not  to  any  Aup:.  Tr. 

other  nation.     In  them  then  was  that  world  which  hated  ^^'"^*    ■ 

Christ  and  His  disciples ;  and  not  only  in  them,  but  in  us 

also.     Were  the  Jews  then  without  sin  before  Christ  came 

in  the  flesh,  because  Christ  had  not  spoken  to  them  ?     By 

sin  here  He  means  not  every  sin,  but  a  certain  great  sin, 

which  includes  all,  and  which  alone  hinders  the  remission  of 

other  sins,  viz.  unbehef.     They  did  not  beheve  in   Christ, 

who  camc  that  they  might  beheve  on  Him.     This  sin  then 

they  would  not  have  had,  had  not  Christ  come ;  for  Christ's 

advent,  as  it  was  the  salvation  of  the  beheving,  so  was  the 

perdition  of  the  unbeheving.     But  noiv  they   have  no  cloke 

for  their  sin.     If  those  to  whom  Christ  had  not  come  or 

spoken,  had  not  an  excuse  for  their  sin,  why  is  it  said  here  irp6(pa<riv, 

that  these  had  no  excuse,  because   Christ  had  come   and  ti^n"^' 

spoken  to  them  ?     If  tlie  first  had  excuse,  did  it  do  away  ^  "'s- 

•  ,       ,     •  •  ,  ,  ,  1  •   ■  •    o      V  clokeE.T. 

with  their  punishment  altogether,  or  only  mitigate  it  r     1 

answer,  that  this  excuse  covered,  not  all  their  sin,  but  oidy 

this  one,  viz.  that  thcy  did  not  believe  in  Christ.     But  thcy 

are  not  of  this  numbcr  to  whom  Clirist  came  by  His  disci- 

ples  :  they  are  not  to  be  let  off  with  a  hghter  punishment, 

who  altogether  refused  to  reccive  Chrisfs  love,  and,  as  far  as 

concerned  them,  wished  its  destruction.     This  excuse  they 

may  have  who  died  before  they  heard  of  Christ's  Gospel; 

but  this  will  not  shield  them  from  daranatiou.    For  whoever 

are  uot  saved  in  the  Saviour,  who  came  to  seek  what  was 

lost,  shall  without  doubt  go  to  perdition  :  though  some  will 

have  hghter,  others  severer  punishments.     He  perishes  to 

God,  who  is  punished  with  an  exclusion  from  that  happiness 

which  is  given  to  the  saints.     But  there  is  as  great  a  diver- 

sity  of  punishments,  as  there  is  of  sins  :  though  how  this  is 

settled  is  a  matter  known  to  the  Divine  Wisdom  indeed,  but 


490  GOSPEL    ACCORDING   TO  CHAP.  XV. 

too  deep  for  human  conjecture  to  exaraine  or  pronounce 

Ciirys.       upon.    Chrys.  As  the  Jews  persecuted  Him  out  of  professed 

Ixxvii.  2.    ^^g^^^d  for  the  Father,  He  takes  away  this  excuse  :  He  that 

hateth  Me,  hateth  My  Father  also.     Alcuin.  For  as  he  who 

loves  the  Son,  Igves  the  Father  also,  the  love  of  the  Father 

being  one  with  that  of  the  Son,  even  as  their  nature  is  one : 

Aug.  Tr.    so  he  wbo  bateth  the  Son,  hateth  the  Father  also.     Aug. 

Xf    1 

'  '  But  He  has  just  said,  Because  they  knoiv  not  Him  that  sent 
Me.  How  could  they  hate  one  whom  they  did  not  kuow  ? 
For  if  they  hated  God,  believing  Him  to  be  soraething  else, 
and  not  God,  this  was  not  hatred  of  God.  In  tbe  case  of 
meu,  it  often  bappens  that  we  hate  or  love  persons  whora  we 
have  never  seen,  simply  in  consequence  of  what  we  have 
beard  of  thcm.  But  if  a  man's  character  is  known  to  us,  he 
cannot  properly  be  said  to  be  unknown.  And  a  man's 
cbaracter  is  not  shewn  by  his  face,  but  by  his  babits  and 
way  of  life :  else  we  should  not  be  able  to  know  ourselves, 
for  we  cannot  see  our  own  face.  But  history  and  fame 
sometimes  lie ;  and  our  faitb  is  imposed  upon.  We  cannot 
penetrate  into  men's  hearts ;  we  only  know  that  such  things 
are  right,  and  others  wrong ;  and  if  we  escape  error  here,  to 
be  mistaken  iu  meu  is  a  veuial  matter.  A  good  man  may 
hate  a  good  man  ignorantly,  or  ratber  love  him  ignorautly, 
for  he  loves  the  good  man,  though  lie  hates  tbe  man  whom 
he  supposes  him  to  be.  A  bad  man  may  love  a  good  man, 
supposing  him  to  be  a  bad  man  like  himself,  aud  therefore 
not,  properly  speaking,  loving  him,  but  the  person  whom  he 
takes  him  to  be.  Aud  in  the  sarae  way  with  respect  to  God. 
If  the  Jews  were  asked  whether  tbey  loved  God,  they  would 
reply  that  they  did  love  Him,  not  iutending  to  lie,  but  only 
being  mistaken  in  so  saying.  For  how  could  tbey  wbo  hated 
the  Trutb,  love  the  Father  of  the  Truth  ?  They  did  not 
wish  their  actioiis  to  be  judged,  and  this  the  Truth  did. 
They  hated  the  Truth  then,  because  they  hated  the  punish- 
ment  wbich  He  would  inflict  upou  such  as  they.  But  at 
the  same  time  they  did  not  know  that  He  was  the  Truth, 
who  came  to  condemn  thera.  They  did  not  know  that  the 
Trutb  was  boru  of  God  the  Fatber,  and  therefore  they  did 
not  kuow  God  the  Father  Hiraself.  Tbus  they  both  hated, 
^2^'       and  also  knew  not,  the  Father.    Chrys.  Thus  then  they  have 

Ixxvii,  2. 


VER.  22 25.  ST.  JOHN.  491 

no  excusej  He  says ;  I  gave  tliem  doctrine,  I  added  miracles, 
wliich,  according  to  Moses'  law,  should  couvince  all  if  the 
doctrine  itself  is  good  also  :  If  I  had  not  done  among  them 
the  ivorls  that  none  other  man  did,  they  had  not  had  sin 
AuG.  The  sin  of  not  believing  Ilim,  notwithstanding  His  Aug.  Tr. 
doctrine  and  His  miracles.  But  why  does  He  add,  Which  ^'''*  ' 
none  other  man  did?  Christ  did  no  work  greater  than  the 
raising  of  the  dead,  which  we  know  the  ancient  Prophets  did 
before  Him.  Is  it  that  He  did  some  things  which  no  one 
else  did  ?  But  others  also  did  what  neither  He  nor  any  one 
else  did.  True :  yet  none  of  the  ancicnt  prophets,  that  we 
read  of,  healed  so  many  bodily  defects,  sicknesses,  infirmi- 
ties.  For  to  say  nothing  of  single  cases,  Mark  says,  that 
ivhithersoever  Jle  entered,  into  villages,  or  cities,  or  country,  Mark6, 
they  laid  the  sick  in  the  streets,  and  besought  Ilim  that  they 
might  touch  if  it  ivere  hut  the  border  of  His  garment ;  and 
as  many  as  touched  Ilim  were  made  whole.  Such  works  as 
tliese  no  one  else  had  done  in  them.  In  them,  meauing,  not 
amongst  them,  or  before  thcm,  but  within  them.  But  even 
where  particular  works,  like  some  of  these,  had  been  done 
before,  w  hoever  worked  sucli  did  not  really  do  them ;  for  Ile 
did  tliem  through  them;  whereas  He  performs  these  mira- 
cles  by  His  own  power.  For  even  if  the  Father  or  the  Holy 
Spirit  did  them,  yet  it  was  none  other  than  He ;  for  the 
Tliree  Persons  are  of  one  substance.  For  these  benefits  then 
they  ought  to  have  returued  Him  not  hatred,  but  love.  And 
this  Ile  reproaches  them  with  ;  But  noiv  they  have  both  seen 
and  haled  both  Me  and  My  Father.  Chrys.  And  that  the  chrys. 
disciples  may  not  say,  "Wliy  then  hast  Tiiou  brought  us  into  ,^"'":  , 

i  J  J '  J  °        _  Ixxvii.  1. 

such  difficulties  ?    Couldest  not  Thou  foresee  the  resistance 
and  hatred  we  shouki  meet  with,  II e  quotes  the  propliecy  : 
But  this  comeih   to  pass,    that  the  word  might   be  fulfiUed 
that  is  ivritten  in  their  laiv,  They  hated  Me  without  a  cause. 
AuG.  Under  the  name  of  the  Law,  the  whole  of  the  Old  Aup;.  xv 
Testameut  is  included  :  and  therefore  our  Lord  says  here,  (.'^xvii"" 
That  is  written  in  their  law ;  the  passage  being  in  the  Psalms. 
AuG.  Their  law,  He  says,  not  as  made  by  them,  but  as  given  Aug.  Tr. 
to   them.      A  raan  hates   without  a  cause,  wlio   seeks    no  ^"'   " 
advantage  from  his  hatred.     Tlius  the  ungodly  hate  God; 
the  righteous  love  Ilim,  i.e.  looking  for  no  olher  good  but 


492  GOSPEL    ACCORDING   TO  CHAP.  XV. 

Gre^.xxv.  Him:  He  is  tlieir  all  in  all.  Greg,  It  is  one  thing  not  to 
^°^^'  do  good,  another  to  hate  the  teacher  of  goodness ;  as  there 
is  a  difference  betvveea  sudden  and  dehberate  sins.  Our 
state  generally  is  that  we  love  what  is  good,  but  from  infir- 
mity  cannot  perform  it.  But  to  sin  of  set  purpose,  is  neither 
to  do  nor  to  love  what  is  good.  As  then  it  is  sometimes 
a  heavier  offence  to  love  than  to  do,  so  is  it  more  wicked  to 
hate  justice  than  not  to  do  it.  There  are  some  in  the 
Church^  who  not  only  do  not  do  what  is  good,  but  even  per- 
secute  it,  and  hate  in  others  what  they  neglect  to  do  them- 
selves.  The  sin  of  these  men  is  not  that  of  infirmity  or 
ignorance,  but  deliberate  wilful  sin. 

26.  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  cven  the  Spirit  of 
truth,  which  proceedeth  from  thc  Father,  He  shall 
tcstify  of  Me : 

27.  And  ye  also  shall  bear  witness,  because  ye  have 
been  with  Me  from  the  beginning. 

Chrys,  CnRYS.  Thc  disciplcs  might  say,  If  they  have  heard  words 

Hom.        from  Thee,  such  as  nonc  other  hath  spoken,  if  they  have 

Ixxvu,  2.  .  r  '  .7 

seeu  works  of  Him,  such  as  none  other  hath  done,  and  yet 
have  not  been  convinced,  but  have  hated  Thy  Father,  and 
Thee  with  Him,  why  dost  Thou  send  us  to  preach  ?  How 
shall  we  be  beheved  ?  Such  thoughts  as  these  He  now 
answers  :  But  when  the  Comforter  is  come,  Whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  Truth  tchich 
Aiig.  Tr.  proceedeth  from  the  Father,  He  shall  testify  of  Me.  Auo,  As 
xcn.  2.  -f  jjg  gj^- j^  Seeing  Me,  they  hated  and  killed  Me  :  but  the 
Comforter  shall  give  such  testimony  concerning  Me,  as  shall 
make  them  beheve,  though  they  see  Me  not.  And  because 
He  shall  testify,  ye  shall  testify  also  :  And  ye  also  shall  bear 
witness :  He  will  inspire  your  hearts^  and  ye  shall  proclaim 
with  your  voices.  And  ye  will  preach  what  ye  know  :  Be- 
cause  ye  have  been  with  Me  from  the  beginning ;  which  now 
ye  do  not  do,  because  ye  have  not  yet  the  fuhiess  of  the 
Spirit.  But  the  love  of  God  shall  then  be  shed  abroad  in 
your  hearts  by  the  Spirit  which  shall  be  given  you,  and  shall 


VER.  26,  27.  ST.  JOHN.  493 

make  3'ou  confident  witnesses  to  ^NIe,  The  Holy  Spirit  by 
His  testimony  raade  others  testify;  taking  away  fear  from 
the  friends  of  Chrisfs,  and  converting  the  hatred  of  His 
enemies  into  love.  Didymus.  The  Ploly  Spirit  He  calls  the  Didym. 
Comforter,  a  name  taken  from  His  office,  which  is  not  only  c^nct' "^' 
to  relieve  the  sorrows  of  the  faitliful,  but  to  fill  thcm  with 
unspeakable  joy.  Everlasting  gUidness  is  in  those  hearts,  in 
which  the  Spirit  dwells,  The  Spirit,  the  Coraforter,  is  sent 
by  the  Son,  not  as  Angels,  or  Prophets,  or  Apostles,  are 
sent,  but  as  the  Spirit  raust  be  sent  which  is  of  one  nature 
with  the  Divine  wisdom  and  power  that  sends  Hira.  The 
Son  when  sent  by  the  Father,  is  not  separated  from  Himj 
but  abides  in  the  Father,  and  the  Father  in  Him.  In  the 
same  way  the  Holy  Spirit  is  not  sent  by  the  Son,  and  pro- 
ceedeth  from  the  Father,  in  the  sense  of  change  of  place. 
For  as  the  Father^s  nature,  being  incorporeal,  is  not  local,  so 
neither  liatli  the  Spirit  of  truth,  "\Vho  is  incorporeal  also,  aud 
supcrior  to  all  crcated  things,  a  local  nature.  Chrys.  He  Clirys. 
calls  Him  not  the  Holy  Spirit,  but  the  Spirit  of  truth,  to  ,^"'":  „ 
shew  the  perfect  faith  that  was  due  to  Him.  He  knew  that 
He  proceedeth  frora  the  Father,  for  lle  kncw  all  things ;  He 
knew  wdiere  He  Ilimself  came  from,  as  He  says  of  Himself 
above,  I  know  whence  I  came,  aiid  lohither  I  go.  Didymus,  john8,l4 
Ile  does  not  say,  from  God,  or,  from  the  Almighty,  but, /rom  "^  ^"P" 
the  Faiher :  because  though  the  Fatlier  and  God  Alraighty 
are  the  same,  yet  the  Spirit  of  truth  properly  proceeds  from 
God,  as  the  Father,  tlie  Bcgcttcr.  Thc  Father  and  the  Son 
together  send  thc  Spirit  of  truth :  Ile  comes  by  the  will 
both  of  the  Father  and  tlic  Son.  Theophyl.  Elsewhere  He 
says  that  the  Father  sends  the  Spirit ;  now  He  says  He 
does  :  Whom  I will  send  unto  you ;  thus  declaring  the  equality 
of  the  Father  and  the  Son.  That  Ile  might  not  be  thought 
however  to  be  opposed  to  the  Fathcr,  and  to  be  another  and 
rival  source,  as  it  were,  of  the  Spirit,  He  adds,  Froni  the 
Father ;  i.  e.  thc  Father  agrceing,  and  taking  an  equal  part 
in  sending  Ilim.  VVhen  it  is  said  that  He  proceedeth,  do 
not  understand  His  procession  to  be  an  extcrnal  mission, 
such  as  is  given  to  ministering  spirits,  but  a  certain  pecu- 
liar,  and  distinct  procession,  such  as  is  true  of  the  Holy 


XCIX 

seq. 


494  GOSPEL   ACCORDING    TO  CHAP.    XV. 

Spirit  alone.  To  proceed  is  uot  tbe  same  as  being  sent,  but 
is  tbe  essential  nature  of  tbe  Holy  Gbost,  as  coming  from 

Au^,  Tr.  the  Father.  Aug.  If  it  be  asked  here  wbether  the  Holy 
'  ^^  Ghost  proceeds  from  the  Son  also,  we  may  answer  thus  : 
The  Son  is  tbe  Son  of  the  Father  alone,  and  the  Father  is 
tbe  Fatber  of  the  Son  only ;  but  the  Holy  Spirit  is  not  the 
Spirit  of  one,    but    of  both ;    since   Christ    Himself   saitli, 

Matt.  10,    The  Spirit  of  your  Father  which  speaketh  in  you.     And  the 

p  ■  „  Apostle  says,  God  hath  sent  the  Spirit  of  His  Son  into  your 
hearts.  This  indeed,  I  think,  is  the  reason  why  He  is  called 
peculiarly  the  Spirit.  For  both  of  the  Father  and  tbe  Son 
separately  we  raay  pronounce,  that  each  is  a  Spirit.  But 
wbat  each  is  separately  in  a  general  sense,  He  who  is  not 
either  one  separately,  but  the  union  of  both,  is  spiritually. 
But  if  the  Holy  Spirit  is  the  Spirit  of  the  Son,  why  should 
we  not  believe  that  He  proceeds  from  the  Son  ?  Indeed  if 
He  did  not  proceed  from  the  Son,  Cbrist  would  not  after  the 

John  20,  resurrection  have  breathed  on  His  disciples,  and  said,  Re- 
ceive  ye  the  iloly  Ghost.     This  too  is  what  is  meant  by  the 

Luke  6.  virtue  which  went  out  of  Him,  and  healed  all.  If  the  Holy 
Ghost  then  proceeds  both  from  tbe  Father  and  the  Son,  why 
does  Christ  say,  Who  proceedeth  from  the  Father  ?  He  says 
it  in  accordance  witb  His  general  way  of  referring  all  that 
He  has  to  Him  from  whom  He  is ;  as  where  He  says,  My 
doctrine  is  not  Mine,  but  His  that  sent  Me.  If  the  doctrine 
was  His,  which  He  saj^s  was  not  His  own,  but  the  Father's, 
much  more  does  the  Holy  Spirit  proceed  from  Him,  consist- 
ently  with  His  proceeding  from  the  Father.  From  whom 
the  Son  hath  His  Godbead,  from  Him  He  hath  it  that  the 
Holy  Ghost  proceedeth  from  Him.  And  this  explains  why 
the  Holy  Ghost  is  not  said  to  be  born,  but  to  proceed.  For 
if  He  were  born,  He  would  be  the  Son  of  both  Father  and 
Son,  an  absurd  supposition ;  for  if  two  together  have  a  Son, 
those  two  must  be  father  and  mother.  But  to  imagine  any 
such  relation  as  this  between  God  the  Father,  and  God  the 
Son,  is  monstrous.  Even  the  human  ofifspring  does  not  pro- 
ceed  from  father  or  mother  at  the  same  time ;  when  it  pro- 
ceeds  from  the  father,  it  does  not  proceed  from  the  mother. 
Whereas  the  Holy  Spirit  does  not  proceed  from  the  Father 


VER.  26,  27.  ST.  JOHN.  495 

into  the  Son,  and  frora  the  Son  into  the  creature  to  be  sanc- 
tified  ;  but  proceeds  from  Father  and  Son  at  once.  And 
if  the  Father  is  life,  and  the  Son  is  life,  so  the  Holy  Ghost 
is  life  also.  Just  then  as  the  Father  wheu  He  had  life  in 
Himself,  gave  also  to  the  Son  to  have  life  in  Himself ;  so  He 
gave  to  the  Son  also  that  life  should  proceed  from  Him,  even 
as  it  proceeded  from  Himself. 


CHAP.  XVI. 

1.  These  things  have  I  spoken  unto  you,  that  ye 
should  not  be  ofFended. 

2.  They  shall  put  you  out  of  the  synagogues  :  yea, 
the  tinne  cometh,  that  whosoever  killeth  you  will 
think  that  he  doeth  God  service. 

3.  And  these  things  will  they  do  unto  you,  because 
they  have  not  known  the  Father,  nor  Me. 

4.  But  these  things  have  I  told  you,  that  when  the 
time  shall  come,  ye  may  remember  that  1  told  you  of 
them.  And  these  things  I  said  not  unto  you  at  the 
beginning,  because  I  was  with  you. 

Aug.  Tr.        AuG.  After  the  proraise  of  the  Iloly  Spirit,  to  inspire  them 

xciii.         with  strength  to  give  witness ;  He  well  adds,  These  things 

have  I  spohen  unto  you,  that  ye  should  not  he  offended.     For 

Rom.  5, 5.  when   the  love  of  God  is  shed  abroad  in  our  hearts  by  the 

Holy  Spirit  which  is  given  to  us,  then   grcat  peace  have 

Ps.  118.     they  that  love  God's  law,  and  they  are  not  offended  at  it. 

What  they  were   about  to  suffer  foUows  next :    They  shall 

ciirys.      put  you  out  of  thc  synagogues.     Chrys.   For  the  Jews  had 

ixxvli        already  agreed,  if  any  confessed  that  He  was  Christ,  that  he 

Aug.  Tr,    should  be  put  out  of  the  synagogue.     Aug,  But  what  evil  was 

it  to  the  Apostles  to  be  put  out  of  the  Jewish  synagogues, 

which  they  would  have  gone  out  of,  even  if  none  had  put 

them  out?     Our  Lord  wished  to  make  known  to  them,  that 

the  Jews  were  about  not  to  receive  Him,  while  they  on  the 

otlier  hand  were  not  going  to  desert  Him.     There  was  no 

other  people  of  God  beside  the  seed  of  Abraham :  if  they 

acknowledged  Christ,  the  Churches  of  Christ  would  be  none 


xcm. 


VER.   1 — 4!.  ST.  JOHN.  497 

other  tlian  tlie  synagogues  of  the  Jews.  But  inasrauch  as 
they  refused  to  acknowledge  Him,  nothing  remained  but 
that  they  should  put  out  of  the  synagogue  those  who  would 
not  forsake  Christ.  He  adds ;  But  the  time  cometh,  that 
whoever  killeth  you,  will  think  that  he  doeth  God  service.  Is 
this  intended  for  a  consolation,  as  if  they  would  so  take  to 
heart  their  expulsion  from  the  synagogues,  that  death  would 
be  a  positive  relicf  to  them  after  it  ?  God  forbid  that  they 
who  sought  God's  glory,  not  men's,  should  be  so  disturbed. 
The  meaning  of  the  words  is  this :  They  shall  put  you  out 
of  the  synagogue,  but  do  not  be  afraid  of  being  left  alone. 
Separated  from  their  assemblies,  ye  shall  assemble  so  many 
in  my  name,  that  they  fearing  that  the  temple  and  rites  of 
the  old  law  will  be  deserted,  will  kill  you,  and  think  to  do 
God  service  thereby,  having  a  zeal  for  God,  but  not  accord- 
ing  to  knowledge.  These  who  kill,  are  the  same  with  those 
who  put  out  of  the  synagogues,  viz.  the  Jcws.  For  Gen- 
tiles  would  not  have  thought  that  they  were  doing  God 
service,  by  killing  Chrisfs  witnesses,  but  their  own  false 
gods  ;  whereas  every  one  of  the  Jews,  wlio  killed  the  prcachcr 
of  Christ,  thought  he  "was  doing  God  service,  belicving  that 
whoevcr  were  converted  to  Christ,  deserted  the  God  of  Israel. 
Chrys.  Then  He  consoles  them :  And  all  these  thi?igs  ivill  Chrys, 
they  do  unto  you,  because  they  have  not  known  the  Father  jxxxviii, 
nor  Me.  As  if  He  said,  Let  tliis  consolation  content  you. 
AuG.  And  Ile  mentions  these  things  beforehand,  because  kw?..  Tr. 
trials,  however  soon  to  pass  away,  when  they  come  upon 
men  unprepared  for  them,  are  very  overwhelming  :  But  these 
things  have  I  told  you,  that  when  the  Jiour  shall  come,  ye  may 
remember  that  I  told  you  of  theni:  thc  hour,  the  hour  of 
darkuess,  the  hour  of  night.  But  the  night  of  the  Jews  was 
not  allowed  to  mix  with  or  darken  the  day  of  the  Christians. 
Chrys.  And  Ile  predictcd  these  trials  for  another  reason,  Chrys. 
viz.  that  they  might  not  say  that  He  had  not  forescen  them  ;  ijj°'"jii_ 
That  ye  may  remember  that  I  told  you  of  them,  or  that  He 
had  only  spokcn  to  please  them,  and  given  false  hopes.  And 
the  reason  is  added,  why  He  did  not  reveal  these  things 
sooner :  And  these  things  I  said  not  unto  you  at  the  begin- 
ning,  because  I  was  with  you ;  because,  that  is,  ye  were  in 
My  keeping,  and  might  ask  when   you  pleased,   and   the 

VOL,  IV.  K  k 


498 


GOSPEL   ACCORDING   TO 


CHAP.  XVI. 


Aug.  Tr. 
xciv.  1. 


Chrys. 
Hoin. 
Ixxviii.  1. 


whole  battle  rested  upon  Me.  There  was  no  need  then  to 
tell  you  these  things  at  the  first,  though  I  Myself  knew 
them.  AuG.  lu  the  other  three  Evangelists  these  predic- 
tions  occur  before  the  supper  :  John  gives  them  after.  Still 
if  they  relate  them  as  given  very  near  His  Passion,  that  is 
enough  to  explain  His  saying,  These  things  I  said  not  unto 
you  at  the  beginning.  Matthew  however  relates  these  pro- 
phecies  as  given  long  before  His  Passion,  on  the  occasion  of 
His  choosiug  the  twelve.  How  do  we  reconcile  this  vvith 
our  Lord's  words?  By  supposing  them  to  apply  to  the 
promise  of  the  Holy  Spirit,  and  the  testimony  He  would 
give  amidst  thcir  sufi^ering.  This  was  what  He  had  not 
told  them  at  the  beginning,  and  that  because  He  was  with 
them,  and  His  presence  was  a  sufficient  consolation.  But 
as  He  was  about  to  depart,  it  was  meet  that  He  shoukl  tell 
them  of  His  coraing,  by  whom  the  love  of  God  would  be 
shed  abroad  in  their  hearts,  to  preach  the  word  of  God  with 
bolducss.  CiiiiYS.  Or,  He  had  foretold  that  they  should 
suffer  scourgiugs,  but  not  that  their  death  could  be  thought 
doing  God  service;  which  was  the  straugest  thing  of  alL 
Or,  He  there  told  them  what  they  would  suffer  froiu  the 
Geutiles,  here  what  from  the  Jews. 


5.  But  now  I  go  My  way  to  Him  that  sent  Me ; 
and  none  of  you  asketh  Me,  Whither  goest  Thou  ? 

6.  But  because  I  have  said  these  things  unto  you, 
soiTOW  hath  filled  your  heart. 

7.  Nevertheless  I  tell  you  the  truth ;  It  is  expedient 
for  you  that  I  go  away :  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you ;  but  if  I  depart, 
I  will  send  Him  unto  you. 

8.  And  when  He  is  come,  He  will  reprove  the 
world  of  sin,  and  of  righteousness,  and  of  judgment : 

9.  Of  sin,  because  they  believe  not  on  Me; 

10.  Of  righteousness,  because  I  go  to  My  Father, 
and  ye  see  Me  no  more. 

11.  Of  judgment,  because  the  prince  of  this  world 
is  judged. 


VER.    5 11.  ST.  JOHN.  499 

Chrys.  The  disciples,  not  as  yet  perfected,  being  over-  Chrys. 
corae  by  sorrow,  our  Lord  blames  and  corrects  them,  saying,  ixx^iii.  i 
But  now  I  go  Jly  way  to  Hini  that  sent  Me ;  and  none  of 
you  asketh  Me,  Whither  goest  Thou  ?     They  were  so  struck 
down  at  hearing   that  whosoever  killed  them  would  think 
that  he  was  doing  God  service,  that  they  coukl  say  nothing. 
Wherefore  He  adds,  But  because  I  have  said  these  things 
unto  you,  sorrow  hath  filled  your  hearts.     It  was  no  small 
consolation  to  them  to  kuow,  that  the  Lord  knew  their  su- 
perabundant  sorrow,  because  of  Ilis  lcaving  thera,  and  be- 
cause  of  the  evils  which  they  heard  they  were  to  suffer,  but 
knew  not  whether  they  shoukl  suffer  raanfuUy.     Aug.  Or  Aug.  Tr. 
whereas  they  had  asked  Him  above,  whither  He  was  going,  '"^'^' 
and  Ile  had  replied  that  Ile  was  going  whither  they  would 
not  come ;  now  He  proraiscs  that  Ile  will  go  iu  such  a  way 
that  no  oue  will  ask  Ilim  whithcr  Hc  gocth  :  and  none  of 
you  asketh  Me,  Whither  goest  Thou  ?     Going  up  to  heaven, 
they  questioned  Him  not  in  words,  but  followed  with  their 
eyes.     But  our  Lord  saw  what  effect  His  words  would  pro- 
duce  upon  their  minds.     Not  having  yet  that  inward  conso- 
lation  which  the  Holy  Ghost  was  to  irapart,  they  were  afraid 
to  lose  the  outward  presence  of  Christ,  and  so,  when  they 
could  no  longer  doubt  fiora.  Ilis  owu  words  tliat  tliey  were 
going  to  lose  Him,  their  human  affections  were  saddened, 
for  the  loss  of  their  visible  object.     AViierefore  it  follows  ; 
But  because  I  have  said  tliese  things  unto  you,  sorrow  hath 
filled  your  heart.     But  Ile  kncw  that  it  would  be  for  their 
good,  forasmvich  as  that  inward  sight  wherewith  the   Holy 
Ghost  would  console  thcm,  was  the  better  one  :  Nevertheless 
I  tell  you  the  truth  ;  It  is  expedient  for  you  that  I  go  away. 
Chrys.  As  if  He  said,  Though  your  grief  be  ever  so  great,  Chrys. 
ye  raust  hear  how  that  it  is  profitable  for  you  that  I  go  away.  j^^y';-,- 
"What  the  profit  is  IIc  theu  siiews  :  For  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you.     Aug.  Tliis  He  says  not  Aug.  i.  de 
ou  account  of  any  inequality  between  the  "Word  of  God  and  ■^""•'^•^^' 
the  Holy  Ghost,  but  because  the  presence  of  the  Son  of  man 
amongst  them  would  irapede  the  coraing  of  the  latter.     For 
the  Iloly  Ghost  did  not  hurable  Hiraself  as  did  the  Son,  by 
taking  upon  Ilira  the  forra  of  a  servant.     It  was  necessary 
therefore  that  the  form  of  the  servant  should  be  removed 

K  k  2 


500  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

frora  their  eyes ;  for  so  long  as  they  looked  upon  that,  they 

thought  that  Christ  was  no  more  than  what  they  saw  Him  to 

be.     So  it  foUows  :  But  if  I  depart,  I  will  send  Him  unto  you. 

Aug.  Tr.    AuG.  But  could  He  not  send  Hira  while  here,  Him,  Who, 

^^^^'         we  know,  came  and  abode  on  Him  at  His  baptism,  yea  Hira 

from  Whom  we  know  He  never  could  be  separated  ?     What 

meaneth  then,  If  I  go  not  away,  tlie  Comforter  will  not  come 

unto  you,  but,  ye  cannot  receive  the  Spirit,  so  long  as  ye 

know  Christ   according  to  the  flesh  ?     Christ  departing  in 

the  body,  not  the  Holy  Ghost  only,  but  the  Father,  and  the 

Greg.  viii.  Son  also  came  spiritually.     Greg.  As  if  He  said  plaiuly, 

If  I  withdraw  not  My  body  from  your  eyes,  I  cannot  lead 


xvu. 


you  to  the  understanding  of  the  luvisible,  through  the  Com- 

Aug.  de     forting  Spirit.    Aug.  The  Holy  Ghost  the  Comforter  brought 

j3qj^'        this,  that  the  form  of  a  servant  which  our  Lord  had  received 

Serm.lx.   iu  ^\^q  \\-orab  of  thc  Virgin,  being  rcmovcd  from  the  fleshly 

eye,  He  was  manifested  to  the  purified  mental  vision  in  the 

very  form  of  God  in  which  He  remained  equal  to  the  Father, 

Chrys.       cvcu  whilc  Ile  deigned  to  appcar  in  the  flesh.    Chrys.  What 

ixxviii.      ^^y  they  here,  who  entertain  unworthy  notions  of  the  Spirit? 

Is  it  expedient  for  the  master  to  go  away,  and  a  servant  to 

come  ?     He  thcn  shews  the  good  that  the  Spirit  will  do : 

And  wlien  Ue  is  come,  He  ivill  reprove   the  world  of  sin, 

Aug.  Tr.    of  righteousness,  and  of  judgment.     Aug.  But  how  is  it  that 

^^^'  '      Christ  did  uot  reprove  the   world  ?     Is  it  because  Christ 

spoke  among  the  Jews  only,  whereas  the  Holy  Spirit,  poured 

into  His  disciples  throughout  the  whole  world,  reproved  not 

one  nation  only,  but  the  world?     But  who  would  dare  to 

say  that  the  Holy  Ghost  reproved  the  world  by  Chrisfs  dis- 

ciples,  and  that  Christ  did  not,  when  the  Apostle  exclaims, 

2  Cor.       Z)o  ye  seek  a  proof  of  Christ  speaking  in  Me  ?     Those  then 

Vuig!        whom  the  Holy  Ghost  reproves,  Christ  reproves  also.     He 

shall  reprove  the  world,  means,  He  shall  pour  love  into  your 

hearts,  insomuch,  that  fear  being  cast  out,  ye  shall  be  free 

to  reprove.     He  then  explains  what  He  has  said  :  Of  sin, 

because  they  believed  not  in  Me.     He  mentions  this  as  the 

sin  above  all  others,  because  while  it  reraains,  the  others  are 

Aug.  de     retained,  when  it  departs,  the  others  are  reraitted.     Aug. 

■p^J,^^"        But  it  raakes  a  great  difl^erence  whether  one  believes  in 

s.  ixi.         Christ,  or  only  that  He  is  Christ.     For  that  He  was  Christ, 


VER.  5  —  11.  ST.  JOHN.  501 

even  the  devils  believed  :  but  he  believes  in  Christ,  who  both 
hopes  in  Christ  and  loves  Christ.  Aug.  The  world  is  re-  Ang.  Tr. 
proved  of  sin,  because  it  believes  not  in  Christ,  and  reproved  ^''^' 
of  righteousness,  the  righteousness  of  those  that  believe. 
The  very  contrast  of  the  believing,  is  the  censure  of  the  un- 
believing.  Of  righteousness,  because  I  go  to  the  Father  :  as 
it  is  the  common  objection  to  unbelievers,  How  can  we  be- 
lieve  what  we  do  not  see  ?  so  the  righteousness  of  belicvers 
lies  in  this,  Because  I  go  to  the  Father,  and  ye  see  Me  no 
more.  For  blessed  are  they  which  see  not,  and  believe. 
The  faith  even  of  those  who  saw  Christ  is  praised,  not  be- 
cause  they  bclieved  what  they  saw,  i.  e.  the  Son  of  Man,  but 
because  they  believed  what  they  saw  not,  i.  e.  the  Son  of 
God.  And  when  the  form  of  the  servant  was  withdrawn 
from  their  sight  altogether,  then  only  was  fulfillcd  in  com- 
pleteness  the  text,  The  just  liveth  by  faith.  It  will  be  your  Heb.  10, 
righteousness  then,  of  which  the  world  will  be  reproved,  that 
ye  shall  belicve  in  Me,  not  seeiug  Me.  And  when  ye  shall 
see  Me,  ye  shall  see  !Me  as  I  shall  be,  not  as  I  am  now  with 
you,  i.  e.  ye  shall  not  see  Me  mortal,  but  everlasting.  For 
iu  saying,  Ye  see  Me  no  more,  He  means  that  they  should  jam  non 

vidctitis 

sce  Him  no  more  for  ever.     Auo.  Or  thus :  They  believed  me  Vuig. 
not,  He  went  to  the  Father.     Theirs  therefore  was  the  sin,  Aug.  de 

Verb. 

His  the  righteousness.     But  that  He  came  from  the  Father  Dom! 
to  us,  was  mercy ;  that  Ile  went  to  the  Father,  was  righte-  ®-  ^^^- 
ousness  j  according  to  the  saying  of  the  Apostle,  Wherefore  Pbilip. 
God  also  hath  highly  exalted  Him.     But  if  He  went  to  the    ' 
Father  alone,  what  profit  is  it  to  us  ?     Is   Ile  not  alone 
rather  in  the  sense  of  beiug  one  with  all  His  members,  as 
the  head  is  with  the  body  ?     So  then  the  world  is  reproved 
of  sin,  in  those  who  believe  not  in  Christ;  and  of  righteous- 
ness,  in  those  who  rise  again  in  the  members  of  Christ.     It 
follows,  Ofjudgment,  because  the  prince  ofthis  world  isjudged: 
i.  e.  the  devil,  the  prince  of  the  wicked,  who  in  heart  dwell 
only  in  this  world  which  they  love.     He  is  judged  in  that 
he  is  cast  out ;  and  the  world  is  reproved  of  this  judgment ;  s.  ix. 
for  it  is  vain  for  one  who  does  not  believe  in  Christ  to  com- 
•plain  of  the  devil,  whom  judged,  i.  e.  cast  out,  and  permitted 
to  attack  us  from  without,  only  for  our  trial,  not  men  only 
but  women,  boys  and  girls,  have  by  martyrdom  overcome. 


502  GOSPEL   ACCORDING    TO  CHAP.  XVI. 

Aug.  Tr,    AuG.  Or,  is  Judged,  i.  e.  is  destined  irrevocably  for  tlie  pu- 

^'^^*  nishment  of  eternal  fire.    And  of  this  judgment  is  the  world 

reproved,  in  that  it  is  judged  with  its  prince,  the  proud  aud 

ungodly  one  whom  it  imitates.     Let  men  therefore  believe 

in  Christ,  lest  they  be  reproved  of  the  sin  of  unbeHef,  by 

which  all  sins  are  retained;  pass  over  to  the  number  of  the 

believing,  lest  they  be  reproved  of  the  righteousness  of  those 

whom  justified   they  do  not  imitate;  beware  of  the  judg- 

ment  to  come,  lest  with  the  prince  of  this  world  whom  they 

Chrys.       imitatc,  they  too  be  judged.      Chrys.  Or  thus :    Shall  re- 

ixxvjii      prove  the  ivorld  of  sin,  i.  e.  cut  off  all  excuse,  and  shew  that 

they  have  sinned  unpardonably  in  not  believing  in  Me,  when 

they  see  the  ineff^able  gift  of  the  Holy  Ghost  obtained  by 

Aujr.  de     calling  upon  Me.      Auo.  In  this  way  too  the  Iloly  Ghost 

V  Test^*  reproved  the  world  of  sin,  i.  e.  by  the  mighty  works  lie  did 

qu.  89.      in  the  name  of  the  Saviour,  Who  was  condemned  by  the 

world.     Tlie  Saviour,  His  righteousness  retained,  feared  not 

to  return  to  Ilim  Who  sent  Him,  and  in  that  He  returned, 

proved  that  Ile  had  come  from  Ilim  ;   Of  rifjkteousness,  be- 

Chrys.       causc  I  (jo  to  the   Father.     Chrys.  i.  e.  My  going  to  the 

1  x"iii  2    ^^^^^^^"  ^^'^^^   ^6  ^  proof  that  I  havc  led   an  irrcproachable 

c.  9,  24,     life,  so  that  they  will  not  be  able  to  say,  This  man  is  a  sin- 

^^'  ner ;  this  man  is  not  from  God.     Again,  iuasmuch  as  I  con- 

quered  the  devil,  (which  no  one  who  was  a  sinner  could  do,) 

they  cannot  say  that  I  have  a  devil,  and  am  a  deceiver. 

But  as  he  hath  been  condemned  by  Me,  they  shall  be  as- 

sured  that  they  shall  trample  upon  hira  afterwards;  and  My 

resurrection  will  shew  that  he  was  not  able  to  detain  Me. 

Aug.  de     AuG.  The  devils  seeing  souls  go  from  hell^  to  heaven,  knew 

N  Test^*^  that  the  prince  of  this  world  was  judged,  and  being  brought 

qu.  89.      to  trial  in  the  Saviour's  cause,  had  lost  all  right  to  what 

infens     j^g  held.     This  was  seen  on  our  Saviour's  ascension,  but  was 

declared  plainly  and  openly  in  the  descent  of  the  Holy  Ghost 

on  the  disciples. 

12.  I  have  yet  many  things  to  say  unto  you,  but  ye 
cannot  bear  them  now. 

13.  Howbeit  when  He,  the  Spirit  of  truth,  is  come, 
He  will  guide  you  into  all  truth :  for  He  shall  not  speak 


VER.  12 — 15.  ST.  JOHN,  503 

of  Himself :  but  whatsoever  He  shall  hear,  that  shall 
He  speak  ;  and  Ile  will  shew  you  things  to  come. 

14.  He  shall  glorify  Me :  for  He  shall  receive  of 
Mine,  and  shall  shew  it  unto  you. 

15.  All  things  that  the  Father  hath  are  Mine : 
therefore  said  I,  that  He  shall  take  of  Mine,  and  shall 
shew  it  unto  you . 

THEOpnvL.  Our  Lord  having  said  above,  it  is  expedient 
for  you  that  I  go  away,  He  enlarges  now  upon  it :  /  have 
yet  many  thwgs  to  say  unto  you,  but  ye  cannot  bear  them 
now.  AuG.  All  heretics,  whcn  their  fables  are  rejected  for  Au?.  Tr. 
their  extravagance  by  the  common  sense  of  mankind,  try  to  ^^"^^" 
(lefend  themsch^es  by  this  text;  as  if  these  were  the  things 
which  the  disciples  could  not  at  this  time  bear,  or  as  if  the 
Holy  Spirit  could  teach  things,  which  even  the  unclean 
spirit  is  ashamed  openly  to  teach  and  preach.  But  bad  Tr.  xcvi.  5. 
doctrines  such  as  even  natural  shame  canaot  bear  are  one 
thing,  good  doctrines  such  as  our  poor  natural  understand- 
ing  cannot  bear  are  anothcr.  The  one  are  alHcd  to  the 
shameless  body,  the  other  He  far  bcyond  the  body.  But  Tr.  xcvi.  i. 
what  are  these  things  which  they  could  not  bear?  I  cannot 
mention  thcm  for  tliis  very  rcason ;  for  who  of  us  dare  call 
himself  able  to  receive  what  they  could  not?  Some  one  will 
say  indeed  that  many,  now  that  the  Holy  Ghost  has  been 
sent,  can  do  what  Pcter  could  not  then,  as  earn  the  crown 
of  martyrdom.  But  do  we  thercfore  know  what  those  things 
were,  which  He  was  unwiHing  to  communicate?  For  it 
seems  most  absurd  to  suppose  that  the  disciples  were  not 
able  to  bear  then  thc  great  doctrines,  that  we  find  in  the 
ApostoHcal  Epistles,  which  were  written  afterwards,  which 
our  Lord  is  not  said  to  have  spoken  to  them.  For  why 
could  they  not  bear  then  what  every  one  now  reads  and 
bears  in  their  writings,  even  thougli  he  may  not  under- 
stand?  Men  of  perverse  sects  indeed  cannot  bear  what  is 
found  in  Holy  Scripture  concerning  the  CathoHc  faith,  as 
we  cannot  bear  their  sacrilegious  vanities;  for  not  to  bear 
means  not  to  acquiesce  in.  But  what  bcHever  or  even  cate- 
chumen  before  he  has  been  baptized  and  received  the  Holy 


504 


GOSPEL   ACCORDING   TO 


CHAP.  XVI. 


xcvii.  5. 


xcvii.  1. 


Ghost,  does  not  acquiesce  in  and  listen  to,  even  if  he  does 
not  understand,  all  that  was  written  after  our  Lord^s  ascen- 
sion?  But  some  one  will  say,  Do  spiritual  men  never  hold 
doctrines   which  they  do  not  communicate  to  carnal  men, 

xcviii.  3.  but  do  to  spiritual  ?  There  is  no  necessity  why  any  doctrines 
should  be  kept  secret  from  the  babes,  and  revealed  to  the 
growu  up  believers  ^  Spiritual  men  ought  not  altogether 
to  withhold  spiritual  doctrines  from  the  carual,  seeing  the 
Catholic  faith  ought  to  be  preached  to  all;  nor  at  the  same 
time  should  they  lower  them  in  order  to  accommodate  them 
to  the  understanding  of  persons  who  cannot  receive  them, 
and  so  raake  their  own  preaching  contemptible,  rather  than 
the  truth  intelligible.  So  then  we  are  not  to  understaad 
these  words  of  our  Lord  to  refer  to  certain  secret  doctrines, 
which  if  the  teacher  revealed,  the  disciple  would  not  be  able 
to  bear,  but  to  those  very  things  iu  religious  doctrine  which 
are  within  the  comprehension  of  all  of  us.  If  Christ  chose 
to  comraunicate  these  to  us,  in  the  same  way  in  which  He 
does  to  the  angels,  what  men,  yea  what  spiritual  meu,  which 
the  Apostles  were  uot  novv,  could  bear  them?  For  indeed 
every  thiug  which  can  be  known  of  the  creature  is  inferior 
to  the  Creator ;  and  yet  who  is  sileut  about  Hira  ?  While  in 
the  body  we  cannot  know  all  the  truth,  as  the  Apostle  says, 

1  Cor.  13.  We  know  in  part ;  but  the  Holy  Spirit  sanctifying  us,  fits  us 
for  enjoying  that  fulness  of  which  the  sarae  Apostle  says, 
Then  face  to  face.  Our  Lord's  promise,  But  when  He  the 
Spirit  of  truth  shall  come,  He  shall  teach  you  all  truth,  or 
shall  lead  you  into  all  truth,  does  not  refer  to  this  life  only, 
but  to  the  life  to  come,  for  which  this  coraplete  fulness  is 
reserved.  The  Holy  Spirit  both  teaches  believers  now  all 
the  spiritual  things  which  they  are  capable  of  receiving,  and 

Didym.  de  also  kindles  iu  their  hearts  a  desire  to  kuow  more.  Didymus. 

fi^uft!^'"^''  ^^  -^®  means  that  His  hearers  had  not  yet  attained  to  alJ 

med.  inter  those  thiugs  which  for  His  narae's  sake  they  were  able  to 
bear :  so  revealing  lesser  thiugs,  He  puts  off  the  greater  for 
a  future  tirae,  such  things  as  they  could  not  understand  till 
the  Cross  itself  of  their  crucified  Head  had  been  their  in- 
struction.    As  yet  they  were  slaves  to  the  types,  and  shadows, 


xcvi.  4. 


opera 
Hieron. 


"  For  the  same  preacliing,  he  argues, 
will  be  received  by  each  according  to 


their  capacity;    so  that  no   difference 
need  be  niade  in  the  preachiiig. 


) 


VER.  12 — 15.  ST.  JOHN.  505 

and  images  of  the  Law,  and  could  not  bear  the  truth  of  which 
the  Law  was  the  shadow.  But  when  the  Holy  Ghost  came, 
He  would  lead  them  by  His  teaching  and  disciphne  into  all 
truth,  transferring  them  frora  the  dead  letter  to  the  quicken- 
ing  Spirit,  in  Whom  alone  all  Scripture  truth  resides.  Chrys.  Chrys. 
Having  said  then,  Ye  cannot  bear  them  now,  but  then  ye  ixxviii. 
shall  be  able,  and,  Tlie  Holy  Spirit  shall  lead  you  into  all 
truth ;  lest  this  should  make  them  suppose  that  the  Holy 
Spirit  was  the  superior,  He  adds,  For  Ile  shaJl  not  speak  of 
Himself,  but  whatsoever  He  shall  hear,  that  shall  He  speak. 
AuG.  This  is  like  what  He  said  of  Himself  above,  i.e.  I  can  Aug.  Tr. 
of  Mine  own  Self  do  notldng  ;  as  I  heur  I  judye.  But  that 
may  be  understood  of  Him  as  Man ;  how  must  we  under- 
stand  this  of  the  Holy  Ghost,  "VVho  never  became  a  creature 
by  assuming  a  creature  ?  As  meaning  that  He  is  not  from 
Himself.  Tlie  Son  is  born  of  the  Father,  and  the  Holy 
Ghost  proceeds  from  the  Father.  In  what  the  difference 
consists  between  proceeding  and  being  born,  it  would  require 
a  long  time  to  discuss,  and  would  be  rash  to  defiue.  But  to 
hear  is  with  Him  to  know,  to  know  to  be.  As  then  He  is 
not  from  Himsclf,  but  from  Him  from  Whoni  He  proceeds, 
from  Whom  His  being  is,  from  the  same  is  His  knowledge. 
From  the  same  therefore  His  hearing.  The  Holy  Ghost  then 
always  hears,  because  Ile  always  knows ;  and  He  hath  heard, 
hears,  and  will  hear  from  Him  from  Whom  He  is.  Didymus.  ut  supr. 
He  shall  not  speak  of  Himsclf,  i.e.  not  without  Me,  and  Mine 
and  the  Father's  will :  because  Ile  is  not  of  Himself,  but 
from  the  Father  and  Me.  That  He  exists,  and  that  He 
speaks,  He  hath  from  the  Father  and  Me.  I  speak  the  truth  ; 
i.e.  I  inspire  as  well  as  speak  by  Him,  since  He  is  the  Spirit 
of  Truth.  To  say  and  to  speak  iu  the  Trinity  must  not  be 
understood  according  to  our  usage,  but  according  to  the 
usage  of  incorporeal  natures,  and  especially  the  Trinity, 
which  implants  Its  will  in  the  hearts  of  believcrs,  and  of 
those  who  are  worthy  to  hear  It.  For  the  Fathcr  then  to 
speak,  and  the  Son  to  hear,  is  a  mode  of  expressing  the  sign  fica- 
identity  of  their  nature,  and  their  agreement.  Again,  the 
Holy  Spirit,  AVho  is  the  Spirit  of  truth,  and  the  Spirit  of 
wisdom,  caimot  hear  from  the  Sou  what  He  does  uot  know, 
seeiug  He  is  the  \QYy  thing  which  is  produced  from  the  Son, 


506  GOSPEL   ACCORDING   TO  CHAP.  XVT. 

i.e.  trutli  proceeding  from  truth,  Comforter  from  Comforter, 
God  frora  God.  Lastly,  lest  any  one  should  separate  Him 
from  the  will  and  society  of  the  Fatlier  and  the  Son,  it  is 

Aii^.  ii.      written,  Whatsoever  He  shall  hear,  that  shall  He  speak.  Aug. 

de  Jrin.     j, ^^  ^^  ^l        ^^^  follow  from  hencc  that  the  Holv  Spirit  is 

c.  xni.  •'        i 

inferior:  for  it  is  only  signified  that  He  proceeds  frora  the 

Aug.  Tr.    Father.     Aug.  Nor  let  the  use  of  the  future  tense  perplex 

^"^'  you :    that   hearing    is    eternal,    hecause    the    knowledge   is 

eternah     To  that  which  is  eternal,  without  beginning,  and 

without  end,   a  verb    of  any  tense   may  be    applied.     For 

though  an  unchangeable  nature  does  not  admit  of  was,  and 

shall  be,  but  only  is,  yet  it  is  allowable  to  say  of  It,  was,  and 

is,  and  shall  be ;  was,  bccause  It  never  began ;  shall  be,  be- 

ut  sup.      cause  It  never  shall  end ;  is,  because  It  always  is.    Didymus. 

By  the  Spirit  of  truth  too  the  knowledge  of  future  events 

hath  been  granted  to  holy  men.     Prophets  fillcd  with  this 

Spirit  forctold  and  saw  things  to  come,  as  if  they  were  pre- 

sent :    A^id  He  ivill  sheiv  you  thinr/s  to  come.     Bede.  It  is 

certain  that  many  fiUed  with  the  grace  of  the  Iloly  Spirit 

have  foreknown  future  events.     But  as  many  gifted  saints 

have  never  had  this  power,  the  words,  He  ivill  shew  you 

tldngs  to  come,  raay  be  taken  to  mean,  bring  back  to  your 

minds  the  joys  of  your  heavenly  country.     Ile  did  however 

inform  the  Apostlcs  of  what  was  to  come,  viz.  of  the  evils  that 

they  would  have  to  suflFer  for  Christ's  sake,  and  the  good 

ciirys.       things  they  would  receive  in  recompense.     Chrys.  In  this 

1  xvi"  2    ^^y  then  He  raised  their  spirits;    for  there  is  nothing  for 

which  mankind  so  long,  as  the  knowledge  of  the  future.     He 

reheves  them  from  all  anxiety  on  this  account,  by  shewing 

that  dangers  would  not  fall  upon  them  unawares.     Then  to 

shew  that  Ile  could  have  told  them  all  the  truth  into  which 

the  Holy  Spirit  would  lead  them,  He  adds,  He  shall  glorijy 

Aug.  Tr.c.  Me.     AuG.  By  pouring  love  into  the  hearts  of  believers,  and 

making  them  spiritual,  and  so  able  to   see   that  the   Son 

Whom  they  had  known  before  only  according  to  the  flesh, 

and  thought  a  man  like  themselveSj  was  equal  to  the  Father. 

Or   certainly  because  that  love  filhng  them  with  boldness, 

and  casting  out  fear,  they  proclaimed  Christ  to  men,  and  so 

spread  His  fame  throughout  the  whole  world.    For  what  they 

were  going  to  do  in  the  power  of  the  Holy  Ghost,  this  the 


VER.  12 — 15.  ST.  JOHN.  507 

Holv  Ghost  says   He  does  Himself.     Chrys.  And  because  Chrys. 
He  had   said,    Ye  have  one  Master,  even   Christ,  that  they  ]3.x™-;.  2. 
might  not  be  prevented  by  this  from  admitting  the  Holy  Matt.23,8 
Ghost  as  well,  He  adds,  For  He  shall  receive  of  Mine,  and 
shall  shew  it  unto  you.     Didymus.  To  receive  must  be  taken  Didym. 
here  in  a  sense  agreeable  to  the  Divine  Nature.     As  the  SanJt'.'" 
Son  in  giving  is  not  deprived  of  what  He  gives,  nor  imparts  ut  sup, 
to  others  with  any  loss  of  Ilis  own,  so  too  the  Holy  Ghost 
does  not  receive  what  before  He  had  not ;  for  if  He  received 
what  before  He  had  not,  the  gift  being  transferred  to  another, 
the  giver  would  be  thereby  a  loser.     We  must  understand 
thcn  that  the  Holy  Ghost  receives  frora  the  Sou  that  which 
belonged  to  His  nature,  and  that  tliere  are  not  two  sub- 
stances  implied,  one  giving,  and  the  other  receiving,  but  one 
substance  only.     In  like  manner  the  Son  too  is  said  to  re- 
ceive  frora  the  Fatlier  that  wherein  He  Himself  subsists. 
For  neither  is  the  Son  anything  but  what  is  given  Ilira  by 
the   Father,   nor   the   Holy  Ghost    any  substance  but  that 
which  is  given  Hira  by  the  Son.     Aug.  But  it  is  not  true,  Aug.  Tr.  c. 
as  some  heretics  have  thought,  that  because  the  Son  receives 
frora  the  Father,  the  Holy  Ghost  from   the  Son,  as  if  by 
gradation,  tliat  therefore  the  Holy  Gliost  is  inferior  to  the 
Son.     He  Himself  solves  this  difficulty,  and  explains  His  owq 
words  :  All  thinr/s  that  the  Father  hath  are  Mine :  therefore 
said  I,  that  He  shall  take  of  Mine,  and  shaJl  shew  it  unto  you. 
DiDYMUS.  As  if  He  said,  Although  thc  Spirit  of  truth  pro-  ut  sup, 
ceeds  frora  the  Father,  yct  all  thiugs  tliat  the  Father  hath 
are  Mine,  and  even  the  Spirit  of  the  Father  is  Mine,  and 
receiveth  of  Mine.     But  beware,   when  thou  hearest  this, 
tliat  thou  think   not  it  is  a  thing  or  possession  which  the 
Father  and  the  Son  have.     Tliat  which  the  Father  hath  ac- 
cording  to   His   substance,  i.e.   His   eternity,  irarautability, 
gooduess,  it  is  this  which  the  Son  hath  also.     Away  with 
the  cavils  of  logicians,  who  say,  tlierefore  the  Father  is  the 
Son.     Had  He  said  indeed,  AU  that  God   hath  are  ]\tine, 
impiety  might  have  taken  occasion  to  raise  its  head;  but 
wlien  He  saith,  All  thinr/s  that  the  Father  hath  are  Mine,  by 
using  the  narae  of  the  Father,  lie  declarcth  Iliraself  the  Son, 
and  being  the  Son,  He  usurpeth  not  the  Paternity,  though 
by  tbe  grace  of  adoptiou  He  is  the  Futher  of  raany  saints. 


508  GOSPEL  ACCORDING    TO  CHAP.  XVI. 

Hilar.  viii.  HiLARY.  Our  Lord  thcrefore  hatli  not  left  it  uncertain 
aute  med  whether  the  Paraclete  be  from  the  Father,  or  from  the  Son ; 
for  He  is  sent  by  the  Son,  and  proceedeth  from  the  Father, 
both  these  He  receiveth  from  the  Son.  You  ask  whether  to 
receive  from  the  Son  aad  to  proceed  from  the  Father  be  the 
same  thiug.  Certainly,  to  receive  from  the  Son  must  be 
thought  one  and  the  same  thing  with  receiving  from  the 
Father :  for  when  He  says,  All  things  that  the  Father  hath 
are  Mine,  therefore  said  I,  that  Ile  shall  receive  of  Mine,  He 
sheweth  herein  that  the  things  are  received  from  Him,  be- 
cause  all  things  which  the  Father  hath  are  His,  but  that 
they  are  received  from  the  Father  also.  This  unity  hath  no 
diversity ;  nor  doth  it  matter  from  whom  the  thing  is  re- 
ceived ;  since  that  which  is  given  by  the  Fatlier,  is  counted 
also  as  given  by  the  Son. 

IG.  A  little  while,  and  ye  shall  not  see  Me :  and 
again,  a  little  while,  and  ye  shall  see  Me,  because  I 
go  to  the  Father. 

17.  Then  said  some  of  His  disciples  among  them- 
selves,  What  is  tbis  that  He  saith  unto  us,  A  little 
while,  and  ye  shall  not  see  Me :  and  again,  a  little 
while,  and  ye  shall  see  Me :  and,  Because  I  go  to 
the  Fathcr  ? 

18.  They  said  therefore,  What  is  this  that  He  saith, 
A  little  while  ?  we  cannot  tell  what  He  saith. 

19.  Now  Jesus  knew  that  they  were  desirous  to 
ask  Him,  and  said  unto  them,  Do  ye  enquire  among 
yourselves  of  that  I  said,  A  little  while,  and  ye  shall 
not  see  Me :  and  again,  a  little  while,  and  ye  shall 
see  Me  ? 

20.  Verily,  verily,  I  say  unto  you,  That  ye  shall 
weep  and  lament,  but  the  world  shall  rejoice :  and  ye 
shall  be  sorrowful,  but  your  sorrow  shall  be  turned 
into  joy. 

21.  A  woman  when  she  is  in  travail  hath  sorrow, 
because  her  hour  is  come :  but  as  soon  as  she  is  de- 


,  RR.  16 — 23.  ST.  JOHN.  509 

livered  of  the  cliild,  she   remembereth  no  more  the 
anguish,  for  joy  that  a  man  is  born  into  the  world. 

22.  And  ye  now  therefore  have  sorrow :  but  I  will 
see  you  again,  and  your  heart  shall  rejoice,  and  your 
joy  no  man  taketh  from  you. 

Chrys.  Our  Lord  after  having  reheved  the  spirits  of  tlie  Chrys. 
disciples  by  the  proraise  of  the  Iloly  Spirit,  again  depresses  JJ'^"^" 
them  :  A  little  while,  and  ye  shall  not  see  Me.     He  does  this 
to  accustom  them  to  the  mention  of  His  departure,  in  order 
that  they  may  bear  it  well,  when  it  does  corae.    For  nothing 
so  quiets  the  troubled  mind,  as  the  continucd  recurience  to 
the  subject  of  its  grief.     Bede.  He  saith,  A  little  while,  and  Bede. 
ye  shall  not  see  Me,  alluding  to  His  going  to  be  taken  that  UyJJJ'sec. 
night  by  the  Jews,  His  crucifixion  the  next  morning,  and  par.  Oct. 
burial  in  the  evening,  which  withdrew  Him  from  all  human 
sight.     Chrys.  But  then,  if  one  exaraines,  these  are  words  Chrys. 
of  consolation :  Because  I go  to  the  Father.     For  they  shew  jj.°-"'| 
that  His  death  was  only  a  translation  :  and  more  consolation 
foliows :  And  again,  a  little  while,  and  ye  shall  see  Me  :  an 
intiraation  this  that  He  would  return,   and  after  a  short 
separation,  corae  and  Uve  with  them  for  ever.     Aug.  The  Aug.Tr. 
meaning  of  these  words  however  was  obscure,  before  their 
fulfilment :    The7i  said  some  of  His  disciples  among   them- 
selves,   IVhat  is  this  that  He  saith  unto  us,  A  little  while, 
and  ye  shall  not  see  Me :  and  again,  a  little  while,  and  ye 
shall  see  Me  :    and,  Because  I  go  to  the  Father?     Chrys.  Chrys, 
Eithcr  sorrow  had  confused  their  minds,  or  the  obscurity  of  j^^"^;  ^ 
the  words  theraselves  prevented  their  understanding  them, 
and  raade  thera  appear  contradictory.     If  we  shall  see  Thee, 
they  say,  how  goest  Thou?     If  Thou  gocst,  how  shall  we 
see  Thee?     What  is  this  that  He  saith  unto  us,  A   little 
while  ?     We  cannot   tetl  what  He  saith.     Aug.   For  above,  Ang.  Tr. 
because  He  did  not  say,  A  little  ivhile,  but  siraply,  I go  to^^'   ' 
the  Father,  He  seeraed  to  speak  plainly.     But  what  to  thera 
was  obscure  at  the  time,  but  by-and-by  raanifested,  is  mani- 
fest  to  us.     For  in  a  Httle  while  He  suffered,  and  they  did 
not  see  Him  ;   and  again,  in  a  little  while  He  rose  again, 
and  they  saw  Him.     He  says,  And  ye  shall  see  Me  no  more; 
for  the  mortal  Christ  they  saw  no  more.     Alcuin.  Or  thus, 


510  '  GOSPEL    ACCOEDING    TO  CHAP.  XVI. 

It  will  be  a  little  time  during  which  ye  will  not  see  Me,  i.e. 

the  three  days  that  He  rested  in  the  grave  ;  and  again,  it 

will  be  a  little  time  during  which  ye  shall  see  Me,  i.e.  the 

forty  days  of  His  appearance  amongst  them,  from  His  Pas- 

sion  to  His  ascension.     And  ye  shall  see  Me  for  that  little 

time  only,  Because  I go  to  the  Father  ;  for  I  am  uot  going  to 

stay  always  in  the  body  here,  but,  by  that  humanity  which  I 

have  assumed  to  ascend  to  heaveu.     It  foUows ;  Now  Jesus 

knew  that  thexj  were  desirons  to  ask  Him,  and  said  unto  them, 

Do  ye  enquire  among  yourselves  of  that  I  said,  A  little  while, 

and  ye  shall  not  see  Me :  and  again,  a  little  while,  and  ye 

shall  see  Me  ?     Verily,  verily,  I  say  unto  you,  That  ye  shall 

weep   and   lament.     Their   merciful   Mastcr,   understanding 

their  ignorance  and  doubts,  replied  so  as  to  explain  what 

An?.         He  had  said.     Aug.   Which  must  be  uuderstood  thus,  viz. 

■  ^''       that  the  disciples  sorrowed  at  their  Lord's  dcath,  aud  then 

immediately  rejoiced  at  His  resurrection.     The  world  (i.  e. 

the  enemics  of  Christ,  who  put  Him  to  death)  rejoiced  just 

when  the  disciples  sorrowed,   i.  e.   at  His  death :   Ye  shall 

weep  and  lament,  but  Ihe  world  shall  rejoice ;    and  ye  shall 

be  sorrowful,  but  your  sorrow  shall  be  turned  itito  joy.     Al- 

cuiN.    But  this  speech  of  our  Lord's  is   applicable  to  all 

believers  who  strive  through  present  tears  and  afflictions  to 

attain  to  the  joys  eternal.     VVhile  the  righteous  weep,  the 

world  rejoiceth ;  for  having  no  hope  of  the  joys  to  come,  all 

Chrys.       its  dclight  is  in  the  present.     Ciiuys.  Then  He  shews  that 

ii.iin.        sorrow   brings   forth  joy,  short   sorrow   infiuite  joy,  by  an 

example  from  nature;  A  woman  when  she  is  in  travail  hath 

sorroio,  because  her  hour  is  cotne ;  but  as  soon  as  she  is  de- 

livered  of  the  child,  she  remembereth  no  niore  the  anguish, 

Aufj.        for  joy  tJiat  a  man  is  born  into  the  world.     Aug.  This  com- 

'^^'  '^'*        parison  does  not  seem  difficult  to  understand.     It  was  one 

which  lay  near  at  hand,  and  He  Himself  immediately  shews 

its  application.     And  ye  now  therefore  have  sorrow ;   biit  I 

ivill  see  you  again,  and  your  heart  shall  rejoice.     The  bring- 

ing  forth  is  compared  to  sorrow,  the  birth  to  joy,  which  is 

especially  true  in  the  birth  of  a  boy.     And  your  joy  no  man 

taketh  from  you:  their  joy  is  Christ.     This  agrees  with  what 

Rom.  6,9.  the  Apostle  saith,  Christ  being  risen  from  the  dead  dieth  no 

Chrys.       morc.     Chuys.  Bv  this  example  He  also  iutimates  that  He 

Ixxix. 


I 


VER.  20  —  2.2.  ST.  JOHN.  511 

loosens  tlie  chains  of  deatli,  and  creates  raen  anew.    He  does 

uot  say  however  that  she  shoukl  not  have  tribulation,  but 

that  she  should  not  remember  it;  so  great  is  the  joy  which 

fullows.     And  so  is  it  with  the  saints.      Ile  saith  not,  that 

a  boy  is  born,  but  that  a  man,  a  tacit  allusion  to  Ilis  own 

resurrection.     Aug.  To  this  joy  it  is  better  to  refer  what  Aug.  Tr. 

was  said  above,  A  litile  while  and  ye  shall  not  see  Me,  and  ^''    ' 

again,  a  little  while  and  ye  shall  see  Me.    For  the  whole  space 

of  time  that  this  world  contiuues  is  but  a  little  while.     Be- 

cause  I  (jo  to  the  Father,  refers  to  the  former  clause,  a  little 

while  and  ye  shall  not  see  Me,  not  to  the  latter,  a  little  ivhile 

and  ye  shall  see  Me.     His  going  to  the  Father  was  the  rea- 

son  why  they  would  not  see  Ilim.    So  to  theni  who  then  saw 

Ilim  in  the  body  He  says,  A  little  whilc  and  ye  shall  not  see 

Me  ;    for  Ile  was  about  to  go  to  the  Father,  and  mortals 

would  thenceforth  never  see  Him  again,  as  they  saw  Him 

now.     The  next  words,  A  Uttle  while  and  ye  shall  see  Me, 

are  a  promise  to  the  whole  Church.     For  this  little  while 

appears  loug  to  us  while  it  is  passing,  but  when  it  is  finislied 

we  shall  then  see  how  little  a  time  it  has  been,     Alcuin. 

The  woman    is   the    holy  Church,   who  is   fruitful   in   good 

woiks,  and  brings  forth  spiritual  children  unto  God.     This 

womau,  while  she  brings  forth,  i.e.  while  she  is  raaking  her 

progress   in  the   woild,  amidst   temptations   and  afflictions, 

hath   sorrow  because   her   hour   is   come ;    for   uo   one  ever 

hated  his  own  flesh.     Auo.   Nor  yet  iu  this  bringing  forth  Aug.  Tr. 

of  joy,  are  we  entirdy  without  joy  to  lighten  our  sorrow,  '^*' 

but,  as  the  Apostle  saith,  we  reioice  in  Jiope  :  for  even  the  Rom. 

,  ,        •  •      ,  /.      ,       12.  12. 

woman,  to  whom  we  are  compared,  rejoicetli  more  lor  ner 

future    oflfspring    thau    siie    sorrows    for    her    present    pain. 

Alcuin.    Bat   as  soon  as   she   is   delivered,  i.  e.   when   iier 

laborious  struggle  is  over,  and  she  has  got  the   palm,  slie 

remembereth  no  more  her  former  anguish,  for  joy  dX  reaping 

such  a  reward,  for  joy  that  a  man  is  born  into  the  world. 

For  as   a  woman  rejoiceth   when  a   man   is   born   into   the 

world,   so   the  Church    is  filled  with  exultation,   when  the 

faithful  are  born  iuto  life  eternal.     Bede.    Nor  should  it  Bede. 

appear  strange,   if  one  who  departeth  from   this  lifc  is  said  j^^,^,  gec 

to  be  born.     For  as  a  man  is  said  to  be  born  when  hc  comcs  post.  vet. 

Pasch. 

out  of  his  raother's  womb  into  the  light  of  day,  so  may  he 


512  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

be  said  to  be  born  who  from  out  of  the  prisou  of  the  body, 
is  raised  to  the  light  eternal.  Whence  the  festivals  of  the 
saints,  which  are  the  days  on  which  they  died,  are  called 
their  birthdays,  Alcuin.  /  ivill  see  you  again,  i.  e.  I  will 
take  you  to  Myself.  Or,  I  will  see  you  again,  i.e.  I  shall 
appear  again,  and  be  seen  by  you ;  and  your  heart  shall  re- 
Ang.  Tr.  joice.  AuG.  This  fruit  indeed  the  Church  now  yearneth  for 
in  travail,  but  then  will  enjoy  in  her  delivery.  And  it  is 
a  male  child,  because  all  active  duties  are  for  the  sake  of 
devotion;  for  that  only  is  free  which  is  desired  for  its  own 
sake,  not  for  any  thing  else,  and  action  is  for  this  end.  This 
is  the  end  which  satisfies  and  is  eternal :  for  nothing  can 
satisfy  but  what  is  itself  the  ultimate  end.  Wherefore  of 
them  it  is  well  said,  Yourjoy  no  man  taketh  from  you. 

23.  And  in  that  day  ye  shall  ask  Me  nothing. 
Verily,  verily,  I  say  unto  you,  Whatsoever  ye  shall 
ask  the  Fatber  in  My  name,  He  will  give  it  you. 

24.  Hitherto  have  ye  asked  nothing  in  My  name : 
ask,  and  ye  shall  receive,  that  your  joy  may  be  full. 

25.  Thcse  things  have  I  spoken  unto  you  in 
proverbs :  but  the  time  cometh,  when  I  shall  no 
more  speak  unto  you  in  proverbs,  but  I  shall  shew 
you  plainly  of  the  Fathcr. 

26.  At  that  day  ye  sball  ask  in  My  name  :  and  I 
say  not  unto  you,  that  I  will  pray  the  Father  for  you : 

27.  For  the  Father  Himself  loveth  you,  because 
ye  have  loved  Me,  and  have  believed  that  I  came  out 
from  God. 

28.  I  came  forth  from  the  Father,  and  am  come 
into  the  world  :  again,  I  leave  the  world,  and  go  to 
the  Father. 

Clirys.  Chrys.  Again  our  Lord  shews  that  it  is  expedient  that 

1j^°"^'        He  should  go  :    And  in  that  day  shall  ye  ask  Me  nothing. 

Aug.  Tr.    AuG.  The  word  ask  here  means  not  only  to  seek  for,  but  to 

ask  a  question  :  the  Greek  word  from  which  it  is  translated 


VER.  23—28.  ST.  JOHN.  513 

has  both  raeaaings.      Chrys.    He  says,  And  in  that  day,  ciirys. 
i.e.  when  I  shall  have  risen  again,  ye  shall  ask  Me  nothing,  |^°™' 
i.e.  not  say  to  Me,  Shew  us  the  Father,  and,   IVhither  goest 
Thou  ?  since  ye  will  know  this  by  the  teaching  of  the  Holy 
Ghost :  or,   Ye  shall  ask  Me  nothing,  i.e.  not  want  Me  for 
a  Mediator  to  obtain  your  requests,  as  My  name  will  be 
enough,  if  you   only  call  upon  that :    Verily,  verily,  I  say 
unto  you,  Whatsoever  ye  shall  ask  the  Father  in  My  Name, 
He  will  give  it  you.     AVherein  He  shews  His  power;    that 
neither  seen,  or  asked,  but  named  only  to  the  Father,  He 
will  do  miracles.     Do  not  think  then,  He    saith,  that    be- 
cause  for  the  future  I  shall  not  be  with  you,  that  you  are 
therefore  forsaken  :  for  My  name  will  be  a  still  greater  pro- 
tection  to  you  than  My  presence  :    Hitherto  have  ye  asked 
nothing  in  My  Name :  ask,  and  ye  shall  receive,  that  yourjoy 
may  be  full.     Tiieopiiyl.    For  when  your  prayers  shall  be 
fully  answered,  then  will  your  gladness  be  greatest.     Chrys.  Chrys. 
These  words  being  obscure,  He  adds,   These  things  have  I  ^^^^ 
spoken  to  you  in  proverbs  :  but  the  time  cometh  when  I  shall 
no  more  speak  unto  you  in  proverbs :  for  forty  days  He  talked 
with  them  as  they  were  assembled,  speaking  of  the  kingdom 
of  God.     And  now,  He  says,  ye  are  in  too  great  fear  to 
attehd  to  My  words,  but  thcn,  when  you  see  Me  risen  again, 
you  will  be  able  to  proclaim  these  things  openly.    Theophyl. 
He  still  cheers  them  with  the  proraise  that  help  will  be  given  adhuc. 
them  from  above  in  their  temptations  :  At  that  day  ye  sJiall 
ask  in  My  Name.     And  ye  will  be  so  in  favour  with  the 
Father,  that  ye  will  no  longer  need  my  interventiou :   And 
I  say  not  unto  you  that  I  ivill  pray  the  Father  for  you,for  the 
Father  Himself  loveth  you.     But  that  they  raight  not  start 
back  frora  our  Lord,  as  though  they  were  no  longer  iu  need 
of  Him,  He  adds,  Because  ye  have  loved  Me :   as  if  to  say, 
The   Father  loves  you,  because  ye  have  loved  Me ;    when 
therefore  ye  fall  from  My  love,  ye  will  straightway  fall  frora 
the  Father's  love.     Auo.  But  does  He  love  us  because  we  Aug.  Tr. 
love  Hira ;  or  rather  do  not  we  love  Hira,  because  He  loved 
us  ?     This  is  what  the  Evangelist   says,  Let  us  love  God,  i  John 
because  God  first  loved  us.     The  Father  then  loves  us,  be-  j^iij.' 
cause  we  love  the  Son,  it  being  from  the  Father  and  the  gamus 
Son,  that  we  receive  the  love  from  the  Father  and  the  Son.  Vuig. ' 

VOL.   IV.  L  1 


514 


GOSPEL   ACCORDING   TO 


CHAP.  XVI, 


Hilar. 
vi.  de 
Trin. 
c.  31. 


*  in  sub- 

stantiam 

nativi- 

tatis. 

2  sacra- 

menta. 

^  ex  na- 

tivitate 

subsis- 

tere. 

Chrys. 

Hom. 

Ixxix. 

Aug.  Tr. 
cii. 


He  loves  vvliat  He  has  made;  but  He  would  not  make  in 
us  what  He  loved,  except  He  loved  us  in  the  first  place. 
HiLARY.  Perfect  faith  in  the  Son,  which  believes  and  loves 
what  has  come  forth  frora  God,  and  deserveth  to  be  heard 
and  loved  for  its  own  sake,  this  faith  confessing  the  Son  of 
God,  born  from  Him,  and  sent  by  Bim,  needeth  not  an 
intercessor  with  the  Father :  wherefore  it  follows,  And  have 
believed  that  I  came  forth  from  God.  His  nativity  and 
advent  are  signified  by,  7  came  forth  from  the  Father,  and 
am  come  into  the  world.  The  one  is  dispensation,  the  other 
nature.  To  have  come  from  the  Father,  and  to  have  come 
forth  from  God,  have  not  the  same  meauing;  because  it  is 
one  thing  to  have  come  forth  from  God  in  the  relation  of 
Sonship  1,  another  thiug  to  have  come  from  the  Father  iuto 
this  world  to  accomplish  the  mystcry''  of  our  salvation. 
Since  to  come  forth  from  God  is  to  subsist  as  His  Son  ^, 
what  else  can  He  be  but  God.  Ciirys.  As  it  was  consolatory 
to  them  to  hear  of  His  resurrection,  and  how  He  came  from 
God,  and  weut  to  God,  He  dwclls  again  and  again  on  these 
subjects  :  Again  I  leave  the  world,  and  go  to  the  Father. 
The  one  was  a  proof  that  their  faith  in  Him  was  not  vain : 
the  other  that  they  would  still  be  under  His  protection. 
AuG.  He  came  forth  from  the  Father,  because  He  is  of  the 
Father;  He  came  into  the  world^  because  He  shewcd  Him- 
self  in  the  body  to  the  world.  He  left  the  world  by  His 
departure  in  the  body,  and  went  to  the  Father  by  the  as- 
cension  of  His  humanity,  nor  yet  in  respect  of  the  govern- 
ment  of  His  presence,  left  the  world ;  just  as  when  He  went 
forth  from  the  Father  and  came  into  the  world,  He  did  so 
in  such  wise  as  not  to  leave  the  Father.  But  our  Lord 
Jesus  Christ,  we  read,  was  asked  questions,  and  petitioned 
after  His  resurrection  :  for  vvhen  about  to  ascend  to  Heaven 
He  was  asked  by  His  disciples  when  He  would  restore  the 
kingdom  to  Israel ;  when  in  Heaven  He  was  asked  by 
Stephen,  to  receive  his  spirit.  And  who  would  dare  to  say 
that  as  mortal  He  might  be  asked,  as  immortal  He  might 
not?  I  think  then  that  when  He  says,  In  that  day  y^  shall 
ask  Me  nothing,  He  refers  not  to  the  time  of  His  resurrection, 
but  to  that  tirae  when  we  shall  see  Him  as  He  is ;  which 
vision  is  not  of  this  present  life,  but  of  the  life  everlasting. 


VER.  23 28.  ST.  JOHN.  515 

when  we  shall  ask  for  uothing,  ask  no  questions,  because 
there  will  remain  nothing  to  be  desired,  nothing  to  be  learnt. 
Alcuin.  This  is  His  meaning  then :  In  the  world  to  come, 
%je  sJiall  ask  Me  nothing :  but  in  the  mean  time  while  ye  are 
travelling  on  this  wearisome  road,  ask  what  ye  want  of  the 
Father,  and  He  will  give  it  you  :  Verily,  verily,  I  say  unto 
you,  Whatsoever  ye  shall  ask  the  Father  in  My  Name,  He 
will  give  it  you.  Aug.  The  word  ivhatsoever,  must  not  be  Au,;:.  Tr. 
understood  to  mean  any  thing,  but  something  which  with  ''"' 
reference  to  obtaining  the  hfe  of  blessedness  is  not  nothing. 
That  is  not  sought  in  the  Saviour's  name,  which  is  sought  to 
the  hindering  of  our  salvation;  for  by,  in  My  Name,  must 
be  understood  not  the  mere  sound  of  the  letters  or  syllables, 
but  that  which  is  rightly  and  truly  signified  by  that  sound. 
He  who  holds  any  notion  concerning  Christ,  which  should 
not  be  held  of  the  only  Son  of  God,  does  not  ask  in  His 
name.  But  he  who  thinks  rightly  of  Him,  asks  in  His 
name,  and  reccives  what  he  asks,  if  it  be  not  against  his 
eternal  salvation  :  he  receives  when  it  is  right  he  shoukl 
receive;  for  some  things  are  only  denied  at  present  in  ordcr 
to  be  granted  at  a  more  suitablc  tirae.  Again,  the  words, 
He  ivill  give  it  you,  only  comprchend  those  bencfits  which 
properly  appertain  to  the  persons  who  ask.  All  saints  are 
heard  for  themsclvcs,  but  not  for  all ;  for  it  is  not,  ivill  give, 
simply,  but,  will  give  you ;  what  follows  :  Hiiherto  have  ye 
asked  nothing  in  My  Name,  may  bc  understood  in  two  ways ; 
either  that  they  had  not  asked  in  His  name,  because  thcy 
had  not  known  it  as  it  ought  to  be  known  ;  or,  Ye  have 
asked  nothing,  because  with  reference  to  obtaining  the  thing 
ye  ought  to  ask  for,  what  ye  have  asked  for  is  to  be  counted 
nothing.  That  thercfore  they  may  ask  in  His  name  not  for 
what  is  nothing,  but  for  the  fulness  of  joy,  He  adds,  Ask  and 
ye  shall  receive,  that  your  joy  may  be  full.  Thisfulljoy  is 
not  carnal,  but  spiritual  joy  ;  and  it  will  be  full,  whcn  it  is 
so  great  that  nothing  can  be  added  to  it.  Auo.  And  this  Aug.  i. 
is  that  full  joy,  than  which  nothing  can  be  greater,  viz.  to  °^  '^"°- 
enjoy  God,  the  Trinity,  in  the  image  of  Whom  we  are  made. 
AuG.  Whatsoever  then  is  asked,  which  appertaineth  to  the  Ang.  Tr. 
getting  this  joy,  this  must  be  asked  in  the  name  of  Christ.  '^"' 
For  His  saints  that  persevere  in  asking  for  it,  He  will  never 

l12 


516  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

in  His  divine  mercy  disappoint.  But  whatever  is  asked  be- 
side  this  is  nothing,  i.e.  not  absolutely  nothiug,  but  nothing 

compu-      in  comparison  with   so  great  a  thiug   as  this.     It  foUows  : 

tatione.  Tfiese  things  have  I  spoken  unto  you  in  proverbs :  but  the  time 
cometh,  when  I  shall  no  more  speak  unto  you  in  proverbs,  but 
I  shall  shew  you  plainly  of  the  Father.  The  hour  of  which  He 
speaks  may  be  understood  of  the  future  life,  when  we  shall 

1  Cor.       see  Him,  as  the  Apostle  saith,  face  to  face,  and,  These  things 

'  have  I  spoken  to  you  in  proverbs,  of  that  which  the  Apostle 

saith,  Now  ive  see  as  in  a  glass  darkly.    But  I  will  shew  you 

Matt.  11,  that  the  Father  shall  be  seen  through  the  Son ;  For  no  man 
''  knoweth  the  Father  save  the  Son,  and  he  to  whom  the  Son  shall 

Greg.  XXX,  reveal  Ilini.     Greg.  When  He  declares  that  He  will  shew 

yii"''' '  them  plainly  of  the  Father,  He  alludes  to  the  manifestation 
about  to  take  place  of  His  own  Majesty,  which  would  both 
shew  His  owd  equality  with  the  Father,  and  the  procession 

Aug.  Tr.  of  the  coeternal  Spirit  from  both.  Aug.  But  this  sense 
seems  to  be  interfered  with  by  what  follows :  At  that  day  ye 
shall  ask  in  My  Name.  What  shali  we  have  to  ask  for  in 
a  future  life,  when  all  our  desires  shall  be  satisficd  ?  Askiug 
imphes  the  want  of  sometliing.  It  remains  then  that  we 
understand  the  words  of  Jesus  going  to  make  His  disciples 
spii'itual,  from  being  carnal  and  natural  beiugs.  The  natural 
man  so  understands  whatever  he  hears  of  God  in  a  bodily 
sense,  as  being  unable  to  conceive  any  other.  Wherefore 
whatever  Wisdom  saith  of  the  iucorporeal,  immutable  sub- 
stance  are  proverbs  to  him,  not  that  he  accounts  them  pro- 
verbs,  but  understands  them  as  if  they  were  proverbs.  But 
when,  become  spiritual,  he  hath  begun  to  discern  all  things, 
though  in  this  hfe  he  see  but  in  a  glass  and  in  part,  yet  doth 
he  perceive,  not  by  bodily  sense,  not  by  idea  of  the  imagina- 
tion,  but  by  most  sure  inteiligence  of  the  mind,  perceive  and 
hold  that  God  is  not  body,  but  spirit :  the  Son  sheweth  so 
plainly  of  the  Father,  that  He  who  sheweth  is  seen  to  be  of 
the  same  nature  with  Him  who  is  shewn.  Then  they  who 
ask,  ask  in  His  name,  because  by  the  sound  of  that  name 
they  understand  nothing  but  the  thing  itself  which  is  ex- 
pressed  by  that  name.  These  are  able  to  think  that  our 
Lord  Jesus  Christ,  in  so  far  as  He  is  man,  intercedes  witii 
the  Father  for  us,  in  so  far  as  He  is  God,  hears  us  together 


VER.  29  —  33.  ST.  JOHN.  517 

with  the  Father:  which  I  think  is  Tlis  meaning  when  He 
says,  And  I  say  not  unto  you  that  I  ivill  pray  the  Father  for 
you.  To  understand  this,  viz.  how  that  the  Son  does  not  ask 
the  Father,  but  Father  and  Son  together  hear  those  who  ask, 
is  beyond  the  reach  of  any  but  the  spiritual  vision. 

29.  His  disciples  said  unto  Him,  Lo,  now  speakest 
Thou  plainly,  and  speakest  no  proverb. 

30.  Now  are  we  sure  that  Thou  knowest  all  things, 
and  needest  not  that  any  man  should  ask  Thee :  by 
this  we  believe  that  Thou  camest  forth  from  God. 

31.  Jesus  answered  them,  Do  ye  now  believe? 

32.  Behokl,  the  hour  cometh,  yea,  is  now  come, 
that  ye  shall  be  scattered,  every  man  to  his  own,  and 
shall  leave  Me  alone  :  and  yet  I  am  not  alone,  because 
the  Father  is  with  Me. 

33.  These  things  I  have  spoken  unto  you,  that  in 
Me  ye  might  have  peace.  In  the  world  ye  shall  have 
tribulation :  but  be  of  good  cheer ;  I  have  overcome 
the  world. 


CHRis.  The  disciples  were  so  refreshed  with  the  thought  Cbrys. 

Hom. 
Ixxix. 


of  bcing  in  favour  with  the  Father,  that  they  say  they  are  ^""^ 


sure  He  knows  all  things  :  Ilis  disciples  said  unto  Ilim,  Now 
speakest  Thou  plainly,  and  speakest  no  proverb.     Aug,  But  Aug.  Tr. 
why  do  they  say  so,  when  the  hour  in  which  He  was  to  '^'"' 
speak  without  proverhs  was  yet  future,  and  only  promised  ? 
Because,  our  Lord's  communications   stili   continuing  pro- 
verbs  to  them,  they  are  so  far  from  understanding  them,  that 
they  do  not  even  understand  their  not  understanding  them. 
CnRYs.  But  since  His  anssver  met  what  was  in  their  minds,  chrys. 
they  add,  Now  we  are  sure  that  Thou  knowest  all  things.    See  [^"!""  „ 
how  imperfect  they  yet  were,  after  so  many  and  great  things 
now  at  last  to  say,  Now  we  are  snre,  i^c.  saying  it  too  as  if 
they  were  conferring  a  favour.    And  needest  not  that  any  man 
should  ask  Thee ;  i.  e.  Thou  knowest  what  ofFends  us,  before 
we  tell  Thee,  and  Thou  hast  relieved  us  by  saying  that  the 
Father  loveth  us.     Aug.  Why  this  remark  ?     To  one  Who  Aug.  Tr. 
kuew  all  things,  insLead  of  saying,  Thou  needest  not  that  any  *^'"'  ^' 


518  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

man  should  asJc  Thee ;  it  would  have  been  more  appropriate 
to  have  said,  Thou  needest  not  to  ask  any  raan  :  yet  we  know 
that  both  of  these  were  done,  viz.  that  our  Lord  both  asked 
questions,  aud  was  asked.  But  this  is  soon  explained ;  for 
both  were  for  the  benefit,  not  of  Himself,  but  of  those  whom 
He  asked  questions  of,  or  by  whom  He  was  asked.  He 
asked  questions  of  raen  not  in  order  to  learn  Flimself,  but 
to  teach  them  :  and  in  the  case  of  those  who  asked  questions 
of  Him,  such  questious  were  necessary  to  them  in  order  to 
gain  the  knowledge  they  wauted ;  but  they  were  not  neces- 
sary  to  Him  to  tell  Him  what  that  was,  because  He  knew 
the  wish  of  the  enquirer,  before  the  question  was  put.  Thus 
to  know  raen's  thoughts  beforehand  was  no  great  thing 
for  the  Lord,  but  to  the  minds  of  babes  it  was  a  great 
thing :  By  this  we  know  that  Thou  camest  forth  from  God. 
Hilar.  vi.  HiLARY.  Thcy  beheve  that  He  carae  forth  frora  God,  be- 
c  34""  cause  He  does  the  works  of  God.  For  whereas  our  Lord 
had  said  both,  /  came  forth  from  the  Father,  and,  /  am 
come  into  the  worhl  from  the  Father,  they  testified  no  won- 
der  at  the  latter  words,  /  am  come  into  the  world,  which 
they  had  often  heard  before.  But  their  reply  shews  a  belief 
in  and  appreciation  of  the  former,  /  came  forth  from  the 
Father.  Aud  they  notice  this  in  their  reply :  By  this  we 
believe  that  Thou  camest  forth  from  God ;  not  adding,  and 
art  corae  into  the  world,  for  they  kuew  already  that  He  was 
sent  frora  God,  but  had  not  yet  received  the  doctrine  of 
Ilis  eternal  generation.  That  unutterable  doctrine  they  now 
began  to  see  for  the  first  time  in  consequence  of  these  words, 
and  therefore  reply  that  He  spoke  no  longer  in  parables. 
For  God  is  not  born  from  God  after  the  manner  of  human 
birth:  His  is  a  coming  forth  from,  rather  than  a  birth  from, 
God.  He  is  one  from  oiie;  not  a  portion,  not  a  defection, 
not  a  dirainution,  not  a  derivation,  not  a  pretension,  not 
a  passion,  but  the  birth  of  living  nature  from  living  nature. 
He  is  God  coming  forth  from  God,  not  a  creature  appointed 
to  the  narae  of  God  ;  He  did  not  begin  to  be  frora  nothing, 
manente.  but  came  forth  frora  an  abiding  nature.  To  come  forth,  hath 
Aug.  Tr.  the  signification  of  birth,  not  of  beginning.  Auo.  Lastly,  He 
reminds  them  of  their  weak  tender  age  in  respect  of  the 
iuner  man.    Jesus  answered  them,  Do  ye  now  beiieve  ?    Bede. 


VER.  29—33.  ST.  JOHN.  519 

Which  can  be  understood  in  two  ways,  either  as  reproach- 
ing,  or  affirraing.     If  the  former,  the  meaning  is,  Ye  have 
awaked  soraewhat  late  to  belief,  for  beJiold  the  hour  cometh, 
yea  is  now  come,  that  ye  shall  be  scattered  every  man  to  his 
home.     If  the  latter,  it  is,  That  which  ye  believe  is  true,  but 
behold  the  hour  cometh,  &^c.    Aug.  For  they  did  not  only  with  Aug.  Tr. 
their  bodies  leave  His  body,  when  He  was  taken,  but  with  '^"^" 
their  minds  the  faith.     Chrys.   Te  shall  be  scattered ;  i.  e.  chrys. 
when  I  ara  betrayed,  fear  shall  so  possess  you,  that  ye  will  .^°!"' 
not  be  able  even  to  take  to  flight  together.     But  I  shall  suf- 
fer  no  harra  in  consequence  :  And  yet  I  am  not  alone,  hecause 
the  Father  is  with  Me.     Aug.  He  wishes  to  advance  them  Aug.  Tr. 
so  far  as  to  understand  that  He  had  not  separated  from  '^"' 
the  Father  because  He  had  come  forth  from  the  Father. 
Chrys.    These  things  have  I  said  unto  you,  that  ye   might  Chrys. 
have  peace  :  i.  e.  that  ye  may  not  reject  Me  from  your  minds.  ^^^  ., 
For  not  ouly  when  I  am  taken  shall  ye  suff^er  tribulation, 
but  so  loug  as  ye  are  in  thc  world  :  In  the  icorld  ye  shall 
have  tribulation.     Greg.  As  if  Ile  said,  Have  Me  within  you  Greg. 
to  comfort  you,  because  you  will   have  the  world  without  ^ll'^\^ 
you.     AuG.  The  tribulation  of  which  He  speaks  was  to  com-  c.  xi. 
raence  thus,  i.  e.  in  evcry  oue  being  scattered  to  his  home,  ciii^s.  ' 
but  was  not  to  continue  so.      For  in  saying,  And  leave  Me 
alone,   He  docs  not  raean   this  to  apply  to  thera  in  their 
sufFerings   after  His   asceusion.      They  were   not  to  desert 
Ilim  then,  but  to  abide  aud  have  pcace  in  Him.    Wherefore 
He  adds,  Be  of  good  cheer.     Chrys.  i.  e.  raise  up  your  spirits  Chrys. 
again  :  when  the  Master  is  victorious,  the  disciples  should  |j.°'^' 
not  be  dcjccted ;  /  have  overcome  the  world.     Aug.  When 
the  Holy  Spirit  was  given  them,  they  were  of  good  cheer, 
and,  in  His  strength,  victorious.     For  He  would  not  havc 
overcome  the  world,  had  the  world  overcome  Ilis  raerabers. 
When  He  says,  These  things  have  I  spoken  to  you,  that  in  Me 
ye  miyht  have  peace,  He  refers  not  only  to  what  He  has  just 
said,  but  to  what  He  had  said  all  along,  either  frora  the  tirae 
that  Ile  first  had  disciples,  or  siuce  the  supper,  when  He 
began  this  long  and  wouderful  discourse.     He  declares  this 
to  be  the  object  of  His  whole  discourse,  viz.  that  in  Him 
thcy  might  havc  peace.     And  this  peace  shall  have  no  cndj 
but  is  itsclf  the  end  of  every  pious  action  and  intentioa 


CHAP.  XVII. 

1 .  These  words  spake  Jesus,  and  lifted  up  His  eyes 
to  heaven,  and  said,  Father,  the  hour  is  come  ;  glorify 
Thy  Son,  that  Thy  Son  also  may  glorify  Thee : 

2.  As  Thou  hast  given  Him  power  over  all  flesh, 
that  He  should  give  eternal  life  to  as  many  as  Thou 
hast  given  Him. 

3.  And  this  is  hfe  eternal,  that  they  might  know 
Thee  the  only  true  God,  and  Jesus  Christ,  whom  Thou 
hast  sent. 

4.  I  have  glorified  Thee  on  the  earth :  I  have 
finished  the  work  which  Thou  gavest  Me  to  do. 

5.  And  now,  O  Father,  glorify  Thou  Me  with  Thine 
own  self  with  the  glory  w^iich  I  had  with  Thee  before 
the  world  was. 

Chrys,  Chrys.    After  having  said,  In  the  world  ye  shall  have 

Hom.        tribulation,   our   Lord    turns    from    admonition    to  prayer ; 

thus  teaching  us  in  our  tribulations  to  abandon  all  other 

things,  and  flee  to  God.     Bede.   These  things  spake  Jesus, 

those  things  that  He  had  said  at  the  supper,  partly  sitting 

c.  14,  31.  as  far  as  the  words,  Arise,   let  us  go  hence ;   and  thence 

standing,  up  to  the  end  of  the  hymn  which  now  commences, 

And  Ufted  up  His  eyes  and  said,  Father,  the  hour  is  come  ; 

Chrys.       glorify  Thy  Son.     Chrys.  He  lifted  up  His  eyes  to  heaven  to 

ixxx  1      teach  us  intentness  in  our  prayers  :  that  we  should  stand 

with  uphfted  eyes,  not  of  the  body  only,  but  of  the  mind. 

Aug.  Tr.    AuG.  Our  Lord,  in  the  form  of  a  servant,  could  have  prayed 

"^'  in  silence  had  He  pleased;   but  He  remembered  that  He 

had  not  only  to  pray,  but  to  teach.     For  not  only  His  dis- 


VER.  1 — 5,     GOSPEL  ACCORDIXG  TO  ST.  JOHX.  521 

course,  but  His  prayer  also,  was  for  His  disciples'  edification, 
yea  and  for  ours  who  read  the  same.     Father,  the  hour  is 
come,  shews  that  all  time,  and  every  thing  that  He  did  or 
suffered  to  be  done,  was  at  His  disposing,  Who  is  not  subject 
to  time.     Not  that  we  must  suppose  that  this  hour  came  by 
any  fatal  necessity,  but  rather  by  God's  ordering.     Away 
with  the  notion,  that  the  stars  could   doom  to  death  the 
Creator  of  the  stars.      Hilary,  He  doth  not  say  that  the  Hilar.  v\. 
day,  or  the  time,   but  that  the   hour  is  come.     An  hour  "^^"  ^'  ^^' 
contains  a  portion  of  a  day.     What  was  this  hour  ?     He  was 
uow  to  be  spit  upon,  scourged,  crucified.     But  the  Father 
glorifies  the  Son.    The  sun  failed  ia  his  course,  and  with  him 
all  the  other  elements  felt  that  death.     The  earth  trerabled 
under  the  weight  of  our  Lord  hauging  on  the  Cross,  and 
testified  that  it  had  not  powcr  to  hold  within  it  Him  who 
was  dying.     The  Centurion  proclaimed,  Truly  this  loas  ihe  Matt.  27. 
Son  of  God.    The  event  answered  the  prediction.     Our  Lord     ' 
had  said,  Glorify  Thy  Son,  testifying  that  He  was  not  the 
Son  in  name  ouly,  but  properly  the   Son.     Thy  Son,  He 
saith.     Many  of  us  are  sons  of  God;  but  not  such  is  the 
Son.     For  He  is  the  proper,  true  Son  by  nature,  not  by 
adoption,  in  truth,  not  in  name,  by  birth,  not  by  creation. 
Therefore  after  His  glorifying,  to  the  manifestation  of  the 
truth  there  succeeded  confession.     The  Centurion  confesses 
Him  to  be  the  true  Son  of  God,  that  so  none  of  His  bchevera 
might  doubt  what  oue  of  His  persecutors  coukl  not  deny. 
AuG.  But  if  He  was  glorified  by  His  Passion,  how  muchAug.  Tr. 
more  by  His  Besurrection  ?     For  His  Passion  rathcr  shewed  *^'^* 
His  humility  than  His  glory.    So  we  must  understand,  Father, 
the  hour  is  come,  glorify  Thy  Son,  to  mean,  the  hour  is  come 
for  sowiug  the  seed,   humility  ;  defcr  not  the  fruit,  glory. 
HiLARY.  But  perhaps  this  proves  weakuess  in  the  Son ;  His  Hilar.  iii. 
waiting  to  be  glorified  by  one  superior  to  Himself.     And  *' 

who  does  not  confess  that  the  Father  is  superior,  seeing  that 
He  Himself  saith,  The  Father  is  greater  than  I?  But  be- 
ware  lest  the  honour  of  the  Fathcr  impair  the  glory  of  the 
Son.  It  follows  :  That  Thy  Son  also  may  glorify  Thee.  So 
then  the  Son  is  not  weak,  inasmuch  as  He  gives  back  in  His 
turn  glory  for  the  glory  which  He  rcceives.  This  petition 
for  glory  to  be  givea  and  repaid,  shews  the  same  divinity  to 


522  GOSPEL    ACCORDING    TO  CHAP.    XVII. 

Aug.  Tr,    be  in  both.     Aug.  But  it  is  justly  asked,  how  the  Son  can 

*^*'  glorify  the  Father,  when  the  eternal  glory  of  the  Father 

never  experienced  abasement  in  the  form  of  man,  and  in  re- 

spect  of  its  own  Divine  perfection,  does  not  admit  of  being 

added  to.     But  among  men  this  glory  was  less  when  God 

was  only  known  in  Judsea ;  and  therefore  the  Son  glorified 

the  Father,  when  the  Gospel  of  Christ  spread  the  knovvledge 

of  the  Father  among  the  Gentiles.     Glorify  Thy  Son,  that 

Thy  Son  also  may  glorify   Thee :   i.  e.  E,aise  Me  from  the 

dead,  that  by  Me  Thou  mayest  be  kuown  to  the  whole 

world.     Then  He  unfolds  further  the  manner  in  which  the 

Son  glorifies  the  Father;  As  Thou  hast  given  Him  poiver 

over  all  flesh,  that  He  should  give  eternal  life  to  as  many  as 

Thou  hast  given  Him.     All  flesh  signifies  all  mankind,  the 

part  being  put  for  the  whole.      And  this  power  which  is 

given  to  Christ  by  the  Father  over  all  fiesh,  must  be  under- 

Hilar.  iii.  stood  with  refcrence  to  His  human  nature.     IIilary.  For 

de  Trin.     ijgj^g  made  flcsh  Himself,  He  was  about  to  restore  eternal 

Hilar.  ix.  lifc  to  frail,  corporeal,  and  mortal  man.     Hilaky.  If  Christ 

delnn.     ijg  QqjJ^  ^q^  begotten,  but  unbegotten,  then  let  this  receiv- 

ing  be  thought  weakness.    But  not  if  His  receiving  of  power 

signifies  His  begetting,  in  which  He  received  what  He  is. 

This  gift  caunot  be  counted  for  weakness.     For  the  Father 

is  such  in  that  He  gives ;  the  Son  remains  God  in  that  He 

ciirys.       hath  reccived  the  power  of  giving  eternal  hfe.     Chrys.  He 

Hom.        saith,  Thou  hast  given  Him  poiver  over  all  flesh,  to  shew  that 

His  preaching  extended  not  to  the  Jews  only,  but  to  the 

whole  world.     But  what  is  all  flesh  ?     For  all  did  not  be- 

lieve.     So  far  as  lay  with  Him,  all  did.      If  they  did  not 

attend  to  His  words,  it  was  not  His  fault  who  spoke,  but 

Aug.  Tr.    theirs  who  did  not  receive.     Aug.  He  saith,  Js  Thou  hast 

''^'  ^'        give7i  Him  poicer  over  all  flesh,  so  the  Son  may  glorify  Thee, 

i.  e.  make  Thee  known  to  all  flesh  which  Thou  hast  given 

Him ;  for  Thou  hast  so  given  it  to  Him,  that  He  should  give 

Hilar.  iii.  etemal  life  to  as  many  as  Thou  hast  given  Him.      Hilary. 

de  Tr.  c.    ^^j(j  jjj  ■^yi^at  eternal  life  is,   He  then  shews :  And  this  is 

life  eternal,  that  they  might  know  Thee,  the  only  true  God. 

To  know  the  only  true  God  is  life,  but  this  alone  does  not 

coustitute   life.     What   else   then   is    added  ?     And   Jesus 

Hiiar.  iv.    Christ  whom  Thou  hast  sent.    Hilary.  The  Arians  hold,  that 

de  Tr.  c.  9. 


VER.  1 — 5.  ST.  JOHN.  523 

as  the  Fatber  is  the  only  true,  only  just,  only  wise  God,  the 
Son  hath  no  comraunion  of  these  attributes  ;  for  that  which 
is  proper  to  one,  caunot  be  partaken  of  by  another,  And 
as  these  are  as  they  think  in  the  Father  alone,  and  not  in 
the  Son,  they  necessarily  consider  the  Son  a  false  and  vain 
God.  HiLARY.  But  it  must  be  clear  to  every  one  that  the  Hilar.  v. 
reality  of  any  thing  is  evidenced  by  its  power.  For  that  ^  ^' 
is  true  wheat,  which  when  rising  with  grain  and  fenced  with 
ears,  and  shaken  out  by  the  wiimowing  machine,  and  ground 
into  corn,  and  baked  into  bread,  and  taken  for  food,  fulfils 
the  nature  and  function  of  bread.  I  ask  then  wherein  the 
truth  of  Divinity  is  wanting  to  the  Son,  Who  bath  the  na- 
ture  and  virtue  of  Divinity.  For  He  so  made  use  of  the 
virtue  of  His  nature,  as  to  cause  to  be  things  which  were 
not,  and  to  do  every  thing  which  seemed  good  to  Him. 
HiLARY.  Bccause  He  says,  T/iee  the  only,  does  He  separate  Hilar.  ix, 
Himself  from  communion  and  unity  with  God  ?  He  doth 
separate^  Himself,  but  that  He  adds  immediately,  And  Jesus 
Christ  Whom  Thou  hast  sent.  For  the  Cathohc  faith  con- 
fcsscs  Christ  to  be  true  God,  in  that  it  confesses  the  Father 
to  bc  the  only  true  God ;  for  natural  birth  did  not  introduce 
any  change  of  nature  into  the  Only-Begotten  God,  Auo.  Aug.vi.  dt 
Dismissing  thcn  the  Arians,  let  us  see  if  we  are  forced  to 
confess,  that  by  the  words,  That  they  may  know  Thee  to  be 
the  onhj  true  God,  He  mcans  us  to  understand  that  the 
Father  only  is  the  true  God,  in  such  sense  as  that  only  the 
Three  together,  Father,  Son,  and  Holy  Ghost,  are  to  be 
called  God  ?  Does  our  Lord's  tcstimony  authorizc  us  to  say 
that  the  Father  is  the  only  true  God,  the  Son  the  only  true 
God,  and  the  Holy  Ghost  the  only  true  God,  and  at  the 
same  time,  that  the  Father,  Son,  and  Holy  Ghost  together, 
i.  e.  the  Trinity,  are  not  thrce  Gods,  but  one^  true  God  ? 
AuG.  Or  is  not  the  order  of  the  words,  That  they  may  know  Aug.  Tr. 
Thee  and  Jesus  Christ,  Whom  Thou  hast  sent,  to  be  the  only  °'  ' 
true  God?  the  Holy  Spirit  being  necessarily  undcrstood, 
because  the  Spirit  is  only  the  love  of  the  Father  and  the 
Son,  consubstantial  with  both,  If  theii  the  Son  so  glorifies 
Thee  as  Thou  hast  given  Him  powcr  over  all  flesh,  and 
Thou  hast  given  ilim  the  power,  that  He  should  giie  eternal 
**  Oiie  aiid  only  are  the  same  word  here,  *  unus.' 


524  GOSPEL    ACCOHDING   TO  CHAP.  XVII. 

life  to  as  many  as   Thou  hast  given  Him,  aad,  This  is  life 

eternal,  to  know  Thee,  it  follows  that  He  glorifies  Thee  by 

making  Thee   known   to   all  whom   Thou  hast  given  Him. 

Moreover,  if  the  knowledge  of  God  is  life  eternal,  the  more 

advance  we  make  in  this  knowledge,  the  more  we  make  in 

life  eternal.     But  in  life  eternal  we  shall  never  die.     Where 

then  there  is  no  death,  there  will  then  be  perfeet  knowledge 

»  clarlfi-    of  God  ;  there  will  God  be  most  glorified^  because  His  glory 

catio.         ^^-11  i^g  greatest.     Glory  was  defined  among  the  ancients  to 

be  fame  accompanicd  with  praise.     But  if  man  is  praised  in 

depeudence  on  what  is  said  of  hira,  how  will  God  be  praised 

Ps.  83,  4.  when  He  shall  be  seen?    as  in  the  Psalra,  Blessed  are  they 

who  dwell  in  Thy  house :  they  will  he  ahvay  praising  Thee. 

There  will  be  praise  of  God  without  end,  where  will  be  full 

knowledge  of  God.    There  then  shall  be  heard  the  everlasting 

praise  of  God,  for  there  will  there  be  fall  knowledge  of  God, 

Ang.  i.      and  thercfore  fuU  glorifying  of  Him.     Aug.  What  He  said 

c^viii"     *°  -^^^  servant  Moses,  I am  that  I  am;  this  vve  shall  contem- 

Exod.  3.    plate  in  the  life  eternal.     Aug.  For  when  sight  has  made 

Aiig  iv.     our  faith  truth,  then  etcrnity  shall  take  possession  of  and 

displace  our  mortality.      Aug.  But   God  is  first   glorified 


C.  XVIU. 


Aug.  Tr.    here,  when  He  is  proclaimed,  made  known  to,  and  believed 

cv. 

Hilar  iii    ^^^'  ^Y  men :  I  have  glorified  Thee  on  the  earth.     Hilary. 

de  Trin.     This  new  glory  with  which  our  Lord  had  glorified  the  Father, 

"  profec-    does  not  imply  any  advaucement-  in  Godhead,  but  refers  to 

tum  Divi-  ^i^g  honour  received  frora  those  who  are  converted  from  igno- 

nitatis.  ° 

rance  to  knowledge.     Chrys.  He  says,  on  the  earth  ;  for  He 

had  been  glorified  in  heaven,  both  in  respect  of  the  glory  of 

His  own  nature,  and  of  the  adoration  of  the  Angels.     The 

glory  therefore  here  spoken  of  is  not  that  which  belongeth 

to  His  substance,  but  that  which  pertaineth  to  the  worship 

of  raan  :  wherefore  it  follows,  I  hare  finished  the  work  which 

Aug.  Tr.    Thou  gavest  Me  to  do.     Aug.  Not  Thou  coraraandest  Me, 

'^^'  but,  Thou  gavest  Me,  implying  evidently  grace.     For  what 

hath  huraan   nature,   even    in   the   Only-Begotten,  that   it 

hath   not  received  ?     But  how   had   He  finished  the  work 

which  had  been  given  Him  to  do,  when  there  yet  remained 

His  passion  to  undergo  ?     He  says  He  has  finished  it,  i.  e. 

Chrys.       He  knows  for  certain  that  He  will.      Chrys.   Or,  /  have 

Sxx         finished,  i.  e.  He  had  done  all  His  own  part,  or  had  done 


VER.  1 — 5.  ST.  JOHN.  525 

the  chief  of  it,  that  standiug  for  the  whole ;  (for  the  root 
of  good  was  planted  :)  or   He  connects  Himself  with   the 
future,  as  if  it  were  already  present.     Hilary.  After  which,  Hiiar.  ix. 
that  we  may  understand  the  reward  of  His  obedience,  and   ^    ""' 
the  mystery  of  the  whole  dispensation,  He  adds,  And  tiow 
glorify  Me  with  Thine  oivn  Self,  with  the  glory  which  I  had 
with  Thee  before  the  ivorld  was.     Aug.  He  had  said  above,  Augr.  Tr. 
Father,  the  hour  is  come :  glorify  Thy  Son,  that   Thy   Son  '^^" 
also   may  glorify   Thee :    the  order  of  which   words  shews 
that  the  Son  was  first  to  be  glorified  by  the  Father,  that 
the  Father  might  be  glorified  by  the  Son.     But  now  He 
says,  /  have  glorified  Thee ;  and  noiv  glorify  Me ;  as  if  He 
had  first  glorified  the  Father,  and  then  asked  to  be  glorified 
by  Him.     We  must  understand  that  the  first  is  the  order 
in  which  one  was  to  succeed  the  other,  but  that  He  after- 
wards  uses  a  past  tense,  to  express  a  thing  future ;  the  mean- 
ing  being,  I  ivill  glorify  Thee  on  tlie  earth,  by  fiuishing  the 
work  Thou  hast  given  Me  to  do :  and  noiv,  Fat/ier,  glorify 
Me,  which  is  quite  the  same  sentence  with  the  first  one, 
except  that  He  adds  here  the  mode  in  which  He  is  to  be 
glorified ;  with  the  glory  ivhich  I  had  before  the  world  was, 
with  Thee.     The  order  of  the  words  is,    The  glory  which 
I  had  ivith  Thee  before  the  world  ivas.     This  has  been  taken 
by  some  to  meau,  that  the  human  nature  which  was  as- 
sumed  by  the  Word,  would  be  changed  into  the  Word,  that 
man  would  be  changed  into  God,  or,  to  speak  more  cor- 
rectly,  be  lost  in   God.     For  no  ouc  would  say  that  the 
Word  of  God  would  by  that  chauge  be  doublcd,  or  even 
made  at  all  greater.     But  we  avoid  this  error,  if  we  take  the 
glory  which  He  had  with  the  Father  before  the  world  was, 
to  be  the  glory  which  He  predestined  for  Uim  on  earth  : 
(for  if  we  believe  Him  to  be  the  Son  of  man,  we  need  not  be 
afraid  to  say  that  He  was  predestinated).     This  predestined 
time  of  His  being  glorified,  He  now  saw  was  arrived,  that 
He  might  now  receive  what  had  been  aforetirae  predestined, 
He  prayed  accordingly  :  And  now,  Father,  glorify  Me,  ^c. 
i.  e.  that  glory  which  I  had  with  Thce  by  Thy  predestina- 
tion,  it  is  now  time  that  I  should  have  at  Thy  right  hand. 
HiLARY.  Or  He  prayed  that  that  which  was  mortal,  might  Hilar.  iiJ. 
receive  the  glory  immortal,  that  the  corruption  of  the  flesh 


526  GOSPEL   ACCORDING    TO  CHAP.  XVII. 

might  be  transformed  and  absorbed  into  tbe  incorruption 
of  the  Spirit. 

6.  I  have  manifested  Thy  name  unto  the  men  which 
Thou  gavest  Me  out  of  the  world :  Thine  they  were, 
and  Thou  gavest  them  Me ;  and  they  have  kept  Thy 
word. 

7.  Nowtheyhave  known  that  all  things  whatsoever 
Thou  hast  given  Me  are  of  Thee. 

8.  For  I  have  given  unto  them  the  words  which 
Thou  gavest  Me :  and  they  have  received  them,  and 
have  known  surely  that  I  came  out  from  Thee,  and 
they  have  beUeved  that  Thou  didst  send  Me. 

Ciirys.  Chrys.  Having  said,  I  have  finished  My  work,  He  shews 

what  kind  of  work  it  was,  viz.  that  He  should  make  known 
the  name  of  God  :   I  have  manifested   Thy  name  unto  the 

Aug.  Tr.    men  which  Thou  gavest  Me  out  of  the  world.     Aug.  If  He 

'^^''  speaks  of  the  disciples  only  with  whom  He  supped,  this  has 

nothing  to  do  with  that  glorifying  of  which  He  spoke  above, 
wherewith  the  Son  glorified  the  Father;  for  what  glory  is 
it  to  be  known  to  tweh^e  or  eleven  mcu?  But  if  by  the 
men  which  wcre  given  to  Him  out  of  the  world,  He  means 
all  those  who  should  beheve  in  Him  afterwards,  this  is  with- 
out  doubt  the  glory  wherewith  the  Son  glorifies  the  Father ; 
and,  /  have  manifested  Thy  name,  is  the  same  as  what  He 
said  before,  /  have  glorified  Thee ;  the  past  being  put  for  the 
future  both  there  and  here.  But  what  foUows  shews  that 
He  is  speaking  here  of  those  who  were  aheady  His  disciples, 
not  of  all  who  should  afterwards  beheve  on  Him.  At  the 
beginning  of  His  prayer  then  our  Lord  is  speaking  of  all 
behevers,  all  to  whom  He  should  make  known  the  Father, 
thereby  glorifying  Him :  for  after  saying,  that  Thy  Son  also 
may  glorify  Thee,  in  shewing  how  that  was  to  be  done,  He 
says,  As  Thou  hast  given  Him  power  over  all  flesh.  Novv 
let  us  hear  what  He  says  to  the  disciples :  /  have  manifested 
Thy  name  to  the  men  which  Thou  gavest  Me  out  of  the  world. 
Had  they  not  known  the  name  of  God   then,  when  they 

Ps.  76, 1    were  Jews  ?     We  read  in  the  Psalms,  In  Jewry  is   God 


Hom 
Ixxxi. 


VER.  6 — 8.  ST.  JOHN.  527 

knoivn ;  His  name  is  great  in  Israel.  I  have  manifesfed 
Thii  name,  then,  must  be  understood  not  of  the  name  of 
God,  but  of  the  Father's  name,  which  name  could  not  be 
manifested  without  the  mauifestation  of  the  Son.  For  God's 
narae,  as  the  God  of  the  whole  creation,  could  not  have  been 
entirely  unknown  to  any  nation.  As  the  Maker  then  of 
the  world,  Ile  was  known  among  all  nations,  even  before 
the  spread  of  the  Gospel.  In  Jewry  He  was  known  as 
a  God,  Who  was  not  to  be  worshipped  with  the  false  gods : 
but  as  the  Father  of  that  Christ,  by  whom  He  took  away 
the  sins  of  the  workl,  His  uame  was  unknown;  which  name 
Christ  now  manifesteth  to  those  whora  the  Father  had  given 
Ilira  out  of  the  world.  But  how  did  He  manifest  it,  when 
tlie  hour  had  not  corae  of  which  He  said  above,  The  hour 
cometh,  when  I  shall  no  more  speak  unto  you  in  proverbs. 
We  must  understand  the  past  to  be  put  for  the  future. 
Chrys.  That  Ile  was  the  Son  of  the  Father,  Christ  had  al-  Chrys. 
ready  manifested  to  thera  by  words  and  deeds.  Aug.  Which  \^^^{, 
Thou  hast  given  Me  out  of  the  world :  i.  e.  who  Avere  not  of  Aug.  Tr. 
the  world.  But  this  they  were  by  regeneration,  not  by  ^^^' 
nature.  What  is  meant  by,  Thi)ie  they  were,  and  Thou  gavest 
them  Me  ?  Had  ever  the  Father  any  thing  without  the  Son  ? 
God  forbid.  But  the  Son  of  God  had  that  sometimes,  which 
He  had  not  as  Son  of  man ;  for  IIc  had  the  universe  with 
liis  Father,  while  Ile  was  still  in  His  mother's  womb. 
Whereforc  by  saying,  TJieij  ivere  Thine,  the  Son  of  God  does 
not  separate  Ilimself  from  the  Fathcrj  but  only  attributes 
all  Ilis  power  to  Ilim,  frora  whora  He  is,  and  hath  the  same. 
And  Thou  gavest  them  Me,  then,  means  that  He  had  received 
as  man  the  powcr  to  have  tliem;  nay,  that  He  Iliraself  had 
given  them  to  Ilimsclf,  i.  e.  Christ  as  God  with  the  Father, 
to  Christ  as  man  not  with  the  Fathcr.  Ilis  purpose  here  is 
to  shew  His  unaniraity  with  the  Fathcr,  and  how  that  it 
was  the  Fatlier's  pleasure  tliat  thcy  should  bclieve  in  Him. 
Bede.  And  they  have  kept  Thy  word.  He  calls  Himself 
the  Word  of  thc  Father,  because  the  Fathcr  by  Him  created 
all  things,  and  because  He  contains  in  Iliraself  all  words  : 
as  if  to  say,  They  have  coraraitted  Me  to  raemory  so  well, 
that  they  never  will  forget  Me.  Or,  They  have  kept  Thy 
word  i.  e.  in  that  they  have  believed  in  Me :  as  it  follows. 


528  GOSPEL    ACCORDING   TO  CHAP.  XVII. 

Nou}  they  Jiave  l-nown  that  all  thinys  xihaisoever  Thou  Jiast 

given  Me,  are  of  Thee.     Some  read,  Now  I  have  known,  &c. 

But  this  cannot  be  correct.    For  how  could  the  Son  be  igno- 

rant  of  what  was  the  Father's  ?     It  is  the  disciples  He  is 

speaking  of;  as  if  to  say,  They  have  learnt  that  there  is 

nothing  in  Me  alien  from  Thee,  and  that  whatever  I  teach 

Aug.  Tr.    cometh  from  Thee.     Aug.  The  Father  gave  Him  all  things, 

"^^''  when  having  all  things  He  begat  Him.    Chrys.  And  whence 

Honi.        have  they  learned  ?    From  My  words,  wherein  I  taught  them 

'^^^'-        that  I  came  forth  from  Thee.     For  this  was  what  He  has 

been  labouring  to  shew  throughout  the  whole  of  the  Gospel : 

For  I  have  given  unto  them  the  words  which   Thou  gavest 

Aug.  Tr.    Me,  and  they  have  received  therti.     Aug.  i.  e.  have  under- 

cvi.  c.  6.     g^QQ(j  j^Q(j  remembered  them.     For  then  is  a  word  received, 

whcn  the  mind  apprehends  it ;  as  it  follows,  And  have  knoivn 

surely  that  I  came  out  from  Thee.     And  that  none  might 

imagine  that  that  knowledge  was  one  of  sight,  not  of  faith, 

He  addsj  And  they  have  believed  [surely,  is  understood)  that 

Thou  didst  send  Me.     What  they  believed  surely,  was  what 

they  knew  surely ;  for,  I  came  out  from  Thee,  is  the  same 

with,  Thou  didst  send  Me.     They  believed  surely,  i.  e.  not  as 

1 0.16.31,  He  said  above  they  believed^,  but  surely,  i.  e.  as  they  were 

about  to  believe  firmly,  steadily,  unwaveringly  :  never  any 

more  to  be  scattered  to  their  owu,  and  leave  Christ.     The 

disciples  as  yet  were  not  such  as  He  describes  them  to  be 

in  the  past  tense,  meaning  such  as  they  were  to  be  when 

they  had  received  the  Holy  Ghost.     The  question  how  the 

Father  gave  those  words  to  the  Son,  is  easier  to  solve,  if 

we  suppose  Him  to  have  received  thera  from  the  Father  as 

Son  of  man.     But  if  we  understand  it  to  be  as  the  Begotten 

of  the  Father,  lct  there  be   no  time  supposed  previous  to 

His  having  them,  as  if  He  once  existed  without  them  :  for 

whatever  God  the  Father  gave  God  the  Son,  He  gave  in 

begetting. 

9.  I  pray  for  them  :  I  pray  not  for  the  world,  but 
for  them  which  Thou  hast  given  Me ;  for  they  are 
Thine. 

10.  And  all  Mine  are  Thine,  and  Thine  are  Mine  ; 
and  I  ani  glorified  in  them. 


.VER.  9 — 13.  ST.  JOHN.  529 

1 1.  And  now  I  am  no  more  in  the  world,  but  these 
are  in  the  world,  and  I  come  to  Thee.  Holy  Father, 
keep  through  Thine  own  name  those  whom  Thou  hast 
given  Me,  that  they  may  be  one,  as  we  are. 

12.  While  I  was  with  them  in  the  world,  I  kept 
them  in  Thy  name :  those  that  Thou  gavest  Me  I 
have  kept,  and  none  of  them  is  lost,  but  the  son  of 
perdition ;  that  the  scripture  might  be  fulfilled. 

13.  And  now  come  1  to  Thee ;  and  these  things 
[  speak  in  the  world,  that  they  might  have  My  joy 
fiilfiUed  in  themselves. 


CiiRYs.  As  the  disciples  were  still  sad  in  spite  of  all  our  Chrys. 

Hotn. 
Ixxxl 


Lord's  consolations,  lienccforth  He  addresses  llimself  to  the  ^^'"" 


Father  to  shew  the  love  which  Ile  liad  for  them  ;  I pray  for 
them ;  He  not  only  gives  them  what  He  has  of  His  own,  but 
entreats  another  for  them,  as  a  still  further  proof  of  His  love. 
AuG.  "When  He  adds,  I pray  not  for  the  loorld,  by  the  world  Aug  Tr. 
Ile  means  those  who  Uve  according  to  the  lust  of  the  world,  '^^'' 
and  have  not  the  lot  to  be  chosen  by  grace  out  of  the  world, 
as  those  had  for  wliom  He  prayed  :  Bui  for  tJiem  wliich  Thou 
Jiast  givcn  Me.     It  was  because  the  Father  had  given  Him 
thera,  that  they  did  not  belong  to  the  world.     Nor  yet  liad 
the  Father,  in  giving  them  to  the  Son,  lost  what   He  had 
given  :  For  they  are  Thine.     Chrys,   Hc  often  rcpeats,  Thov  ciirys. 
hast  given  Me,  to  impress  on  them  that  it  was  all  according  ^°"! 
to  the  Father's  will,  and  that  IIc  did  not  come  to  rob  another, 
but  to  takc  unto  Ilim   His  own.     Tlien  to  shew  thcm  that 
this  power*  had  not  beeu  lately  received  frora  the  Father,  ^hpxh 
He  adds,  And  all  Mine  are   Thine,  and  Thine  are  Mine  :  as 
if  to  say,  Let  no  one,  hearing  Me  say,   Them  which  Thou 
liast  given  Me,   suppose  that  they  are  separated  from  the 
Father ;  for  Mine  are  Ilis  :  nor  because  I  said,  They  are  Thine, . 
suppose  that  they  are  separate  from   !Me  :  for  whatever  is 
His  is  Mine.     Aug.  It  is  sufficiently  apparent  from  hence,  Aug.  Tr. 
that  all  things  which  the  Father  hath,  the  Only-Begotten  '=^'-  ^- 
Son  hath ;  hath  in  that  He  is  God,  born  from  tlie  Father, 
and  cqual  with  the  Father;  not  in  the  sense  in  which  the 
elder  son  is  told,  All  that  I  have  is  thine.     For  all  there  Lute 
VOL.  IV.  M  m  '^'  ^'- 


530  GOSPEL    ACCORDING   TO  CHAP.   XVII. 

means  all  creatures  belovv  the  holy  rational  creature,  but 

here   it  means  the   very  rational  creature   itself,   vvhich  is 

only  subjected  to  God.     Since  this  is  God  the  Father's,  it 

could  not  at  the  same  tirae   be  God  the  Son's,  unless  the 

Son  were  equal  to  the  Father,     For  it  is  impossible  that 

saints^  of  whom  this  is  said,  should  be  the  property  of  any 

one  except  Him   who  created  and  sanctified  them.     When 

c.  16,  15.  He  says  above  in  speaking  of  the  Holy  Spirit,  AH  tJdngs  that 

the  Father  hath  are  Mlne,  He  means  all  things  which  pertain 

to  the  divinity  of  the  Father;    for  He  adds,  He  (the  Holy 

Ghost)  shall  receive  of  Mine  ;  and  the  Holy  Ghost  would  not 

receive  frotn   a  creature  which   was  subject  to  the  Father 

Ciirys.       and  the  Son.     Chrys.  Then  He  gives  proof  of  this,  /  am 

ixxxi.        glorified  in  them.     If  they  glorify  Me,  believing  in  Me,  and 

Thee,  it  is  certain  that  I  have  power  over  them :  for  no  one 

Aug.  Tr.    is  glorified  by  those  araongst  whom  he  has  no  power.     Aug. 

He  speaks  of  this  as  already  done,  meaning  that  it  was  pre- 

destined,  and  sure  to  be.     But  is  this  the  glorifying  of  which 

He  speaks  above,  And  now,  0  FatJier,  glorify  Tltou  Me  with 

Thine  oivn  Self?    If  then  ivith  Thyself,  what  meaneth  here,  In 

them  ?     Perhaps  that  this  very  thing,  i.e.  His  glory  with  the 

Father,  was  made  known  to  them,  and  througli  them  to  all 

Chrys.        that  believe.     Chrys.  And  noiv  I  am  no  more  in  the  ivorld : 

Ixxxi.        ^*®-  though  I  no  longer  appear  in  the  flesh,  I  am  glorified  by 

those  who  die  for  Me,  as  for  the  Father,  and  preach  Me  as 

Aug.  Tr.    the  Father.     Aug.  At  the  time  at  which  He  was  speaking, 

'^^"'   *      both  were  still  in  the  world.     Yet  we  must  not  understand, 

/  am  no  more  in  the  world,  metaphorically  of  the  heart  and 

life;  for  could  there  ever  have  been  a  time  when  He  loved 

the  things  of  the  world  ?     It  remains  then  that  He  means 

that  He  was  not  in  the  world,  as  He  had  been  before ;  i.e. 

that  He  was  soon  going  away.     Do  we  not  say  every  day, 

when  any  one  is  going  to  leave  us,  or  going  to  die,  such  an 

one  is  gone?     This  is  shewn  to  be  the  sense  by  what  follows  ; 

for  He  addsj  And  noiv  I  come  to  Thee.     And  then  He  com- 

niends  to  His  Father  those  whom  He  was  about  to  leave : 

Jloly  Father,  keep  through  Thine  own  name  those  whom  Thou 

hast  given  Me.      As  man  He  prays  God   for  His  disciples, 

whom  He  received  from  God.    But  mark  what  follows  :   That 

they  may  be  one,  as  We  are  :  He  does  not  say,  That  they  may 


V£R.  9 — 13.  ST.  JOHN.  631 

be  one  with  Us,  as  We  are  oue ;  but,  that  they  may  he  one : 
that  they  may  be  one  in  their  uature,  as  We  are  oue  in  Ours. 
For,  iu  that  He  was  God  aud  mau  in  one  person,  as  mau  Ile 
prayed,  as  God  He  was  one  with  Him  to  Whom  He  prayed. 
AuG.  He  does  not  say,  That  I  and  they  may  be  one,  though  Aug:.  iv. 
He  might  have  said  so  in  the  sense,  that  He  was  the  head  of  ^  jj^ 
tlie  Church,  aud  the  Church  His  body ;  not  one  thing,  but 
one  person  :  the  head  and  the  body  being  one  Christ.  But 
shewing  something  else,  viz.  that  Ilis  diviuity  is  consubstautial 
with  the  Father,  He  prays  that  His  people  may  iu  like  mauncr 
be  one;  but  one  in  Christ,  not  only  by  the  same  nature,  in 
which  mortal  man  is  made  equal  to  the  Angels,  but  also  by 
the  same  will,  agreeing  most  entirely  in  the  same  miud,  and 
melted  into  one  Spirit  by  the  fire  of  love.  This  is  the  mean- 
ing  of,  That  they  may  be  one  as  We  are :  viz.  that  as  the 
Father  and  the  Son  are  one  not  ouly  by  equality  of  substance, 
but  also  iu  will,  so  they,  betweeu  whom  and  God  the  Son  is 
Mediator,  may  be  oue  uot  ouly  by  the  uuion  of  nature,  but 
by  the  union  of  love.  Curys.  Again  Ile  speaks  as  mau  :  Chrys. 
While  I  was  ivith  them  in  the  world,  1  kept  thetn  in  Thy  name ;  j^^|^"" 
i.e.  by  Thy  help.  He  speaks  iu  condescensiou  to  the  miuds 
of  Ilis  disciples,  who  thought  they  were  more  safe  in  His 
preseuce.  Aug.  The  Sou  as  man  kept  His  disciples  in  the  Au-i:.  Tr. 
Father's  uame,  being  placed  amoug  them  in  humau  form  : 
the  Fatlier  agaiu  kept  them  in  the  Son's  name,  iu  that  He 
heard  tliose  who  asked  in  the  Sou's  name.  But  we  must  not 
take  this  carnally,  as  if  the  Father  and  Son  kept  us  iu  turns, 
for  the  Fathcr,  Sou,  aud  Iloly  Ghost  guard  us  at  the  same 
time  :  but  Scripture  does  uot  raise  us,  except  it  stoop  to  us. 
Let  us  uuderstand  theu  that  when  our  Lord  says  this,  Ile  is 
distiuguishiug  the  persons,  uot  dividing  the  uature,  so  that 
Avheu  the  Son  was  keeping  Ilis  disciples  by  His  bodily  pre- 
sence,  the  Father  was  waitiug  to  succeed  Him  ou  His  de- 
parture  ;  but  both  kept  them  by  spiritual  power,  and  wheu 
the  Son  withdrew  His  bodily  presence,  He  still  hekl  with 
the  Father  the  spiritual  keeping.  For  when  the  Son  as  man 
received  them  iuto  His  keeping,  He  did  uot  take  them  from 
the  Father's  keepiug,  and  wheu  the  Father  gave  them  iuto 
the  Sou's  keepiug,  it  was  to  the  Sou  as  man,  who  at  the  same 
time  was  God.     Those  that  Thou  gavest  Me  I  have  kept,  and 

M  m  2 


532  GOSPEL    ACCORDING   TO  CHAP,  XVII. 

none  of  them  is  lost  but  the  son  of  perdition  :  \.  e,  the  betrayer 
of  Christ,  predestiued  to  perdition ;  that  the  Scripture  might 

Chrys.       ^g  fulfilled,  especiallj  the  prophecy  in  Psalm  cviii.     Chrys. 

ixxxi!  He  was  the  only  one  indeed  who  perished  then,  but  there 
were  many  after.  None  of  them  is  lost,  i.  e.  as  far  as  I  am 
concerued ;  as  He  says  above  more  clearly  ;  I  ivill  in  no  ivise 
cast  out.  But  when  they  cast  themselves  out,  I  will  not 
draw  them  to  Myself  by  dint  of  corapulsion.  It  follows  : 
And  now  I  come  to  Thee.  But  some  one  might  ask,  Canst 
Thou  not  keep  them  ?  I  can.  Then  why  sayest  Thou  this  ? 
That  they  may  have  My  joy  fuJfilled  in  them,  i.  e.  that  they 

Aug.  Tr.  may  not  be  alarmed  in  their  as  yet  imperfect  state.  Aug.  Or 
thus  :  That  they  might  have  the  joy  spoken  of  above  :  That 
they  may  be  one,  as  We  are  one.  This  His  joy,  i.  e.  bestowed 
by  nira,  He  says,  is  to  be  fulfiUed  in  them :  on  which  ac- 
count  He  spoke  thus  in  the  workl.  This  joy  is  the  peace 
and  happiness  of  the  life  to  corae.  He  says  He  spoke  in  the 
world,  though  He  had  just  now  said  /  am  no  more  in  the 
world.  For,  inasmuch  as  He  had  not  yet  departed,  He  was 
still  here ;  and  inasmuch  as  He  was  going  to  depart,  He  was 
in  a  certain  sense  not  here. 

14.  I  have  given  them  Thy  word  ;  and  tbe  world 
hath  hated  them,  because  they  are  not  of  the  vvorld, 
even  as  I  am  not  of  the  world. 

15.  I  pray  not  that  Thou  shouldest  take  them  out 
of  the  world,  but  that  Thou  shouldest  keep  them  from 
the  evil. 

16.  They  are  not  of  the  world,  even  as  I  am  not  of 
the  world. 

J  7.  Sanctify  them  through  Thy  truth ;  Thy  word 
is  truth. 

18.  As  Thou  hast  sent  Me  into  the  world,  even  so 
have  1  also  sent  them  into  the  world. 

19.  And  for  their  sakes  I  sanctify  Myself,  that  they 
also  might  be  sanctified  through  the  truth. 

Chry?.  Chrys.  Again,  our  Lord  gives  a  reason  why  the  disciples 

Hom.        j^j.g  worthy  of  obtaining  such  favour  from  the  Father  :    I have 

Ixxxu.  .      •  ^ 


VER.  14 — 19.  ST.  JOHN.  533 

given  them  Thy  ivord;  and  the  icorld  hath  hated  them;  i.  e. 
They  are  had  iii  hatred  for  Thy  sake,  and  on  account  of  Thy 
word.     AuG.  They  had  not  yet  experienced  these  sufferings  Aug;.  Tr. 
which  they  afterwards  met  with ;  but,  after  His  custora,  He  ^^"'" 
puts  the  future  into  the   past  tense.      Then  He  gives  tlie 
reason  why  the  world  hated  them ;  viz.  Because  they  are  not 
of  ihe  ivorld.     This  was  conferred  upon  them  by  regenera- 
tion ;  for  by  nature  they  were  of  the  world.     It  was  given 
to  them  that  they  should  not  be  of  the  world,  even  as  He 
was  not  of  the  world  ;  as  it  follows ;  Even  as  I  am  not  of  the 
world.     He  never  was  of  the  world;  for  even  His  birth  of 
the  form  of  a  servant  Ile  received  from  the  Holy  Ghost, 
from  AVhom  they  were  born  again.     But  though  they  were 
no  longer  of  the  world,  it  was  still  uecessary  that  they  should 
be  in  the  world :  I  pruy  not  that  Thou  shouldest  take  them 
out  qf  the  world.     Bede.  As  if  to  say,  The  time  is  now  at 
haud,  when  I  shall  be  taken  out  of  the  world  :  and  therefore 
it  is  necessary  that  they  should  be  still  left  in  the  world,  ia 
order  to  preach  ]\Ie  and  Thec  to  the  world.     Bnt  that  Thou 
shouldest  heep  them  from  the  evil ;  every  evil,  but  especially 
the  evil  of  schisra.     Aug.  He  repeats  the  same  thiug  again  ;  Aup;.  Tr. 
They  are  not  of  the  world,  even  as  I  am  not  of  the  world.  '^^'"' 
Chrys.  Above,  when  He  said,  Them  whom  Thou  gavest  Me  Chrys. 
out  of  the  world,  He  meant  their  nature ;  here  He  means  ixxTn.  1. 
their  actions.     They  are  not  of  the  world ;  because  they  have 
nothing  iu  common  with  earth,  they  are  made  citizeus  of 
heaven.     Wherein  He  shews  His  love  for  them,  thus  prais- 
ing  them  to  the  Father.     The  word  as  when  used  with  re- 
spect  to  Him  and  the  Father  expresses  likeness  of  nature; 
but  between  us  and  Christ  there  is  immense  distance.    Keep 
them  from  the  evil,  i.  e.  not  from  dangers   only,  but  from 
faliing  away  from   the  fuith.     Aug.   Sanctify  tJiem   through  Aug.  Tr. 
Thy  truth  :  for  thus  were  they  to  be  kept  from  the  evil.  ^^'"' 
But  it  may  be  asked,  how  it  was  that  they  were  not  of  the 
world,  when  they  were  not  yet  sanctified  in  the  trutli  ?    Be- 
cause  the  sanctified  have  still  to  grow  in  sanctity,  aud  this 
by  the  help  of  God's  grace.     The  heirs  of  the  New  Tcsta- 
ment  are  sanctified  in  that  truth,  the  shadows  of  which  were 
the  sanctification  of  the  Old  Testament;  they  are  sanctified 
in  Christ,  Who  said  above,  I am  the  way,  the  truth,  and  the  c.  \\  6. 


534 


GOSPEL    ACCORDING   TO 


CHAP.  XVII. 


Chrys. 
Hom. 
Ixxxii. 


2  Cor.  5, 
19. 


^up;.  Tr. 
cvui. 


Chr)'s. 

Hom. 

Ixxxii. 


life.  It  follows,  Tfnj  discourse  is  truth.  The  Greek  is  \6r^os, 
i.  e.  word.  The  Father  then  sanctified  thera  in  the  truth, 
i.  e.  in  His  Word  the  Only-Begotten,  them,  i.  e.  the  heirs  of 
God,  and  joint-heirs  with  Christ.  Chrys.  Or  thus :  Sanc- 
tify  them  in  Thy  truth  ;  i.  e.  Make  them  holy,  by  the  gift 
of  the  Holy  Spirit,  and  sound  doctrines :  for  sound  doc- 
trines  give  knowledge  of  God,  and  sanctify  the  soul.  And 
as  He  is  speaking  of  doctrines,  He  adds,  Thy  tvord  is  truth, 
i.  e.  there  is  in  it  no  lie,  nor  any  thing  typical,  or  bodiiy. 
Again,  Sanctify  them  in  Thy  truth,  may  mean,  Separate 
them  for  the  ministry  of  the  word,  and  preaching.  Gloss. 
As  Thou  hast  sent  Me  into  the  world,  even  so  have  I  also 
sent  tJiem  into  the  world.  For  what  Christ  was  sent  into  the 
world,  for  the  sarae  end  were  they ;  as  saith  Paul,  God  was 
in  Christ  reconciling  the  world  unto  Himself ;  and  hath  given 
to  us  the  word  of  reconciliation.  As  does  not  express  per- 
fect  likeness  between  our  Lord  and  His  Apostles,  but  only 
as  rauch  as  was  possible  in  men.  Uave  sent  thcra,  He  says, 
according  to  His  custom  of  putting  the  past  for  the  future. 
AuG.  It  is  manifest  by  this,  that  He  is  still  speaking  of  the 
Apostles;  for  the  very  word  Apostle  means  in  the  Greek, 
sent.  But  since  they  are  His  members,  in  that  He  is  the 
Head  of  the  Church,  He  says,  And  for  their  sakes  I  sanc- 
tify  Myself;  i.  e.  I  in  Myself  sanctify  them,  since  they  are 
Myself.  And  to  make  it  more  clear  that  this  was  His 
meaning,  He  adds,  That  they  also  might  be  sanctifled  through 
the  truth,  i.  e.  in  Me ;  inasmuch  as  the  Word  is  truth,  iu 
which  the  Son  of  man  was  sanctified  frora  the  tirae  that  the 
Word  was  made  flesh.  For  then  He  sanctified  Himself  in 
Himself,  i.  e.  Himself  as  raan,  in  Himself  as  tlie  Word :  the 
Word  and  man  being  one  Christ.  But  of  His  raembers  it 
is  that  He  saith,  And  for  their  sakes  I  sanctify  Myself  i.  e. 
them  in  Me,  since  in  Me  both  they  and  I  are.  That  they 
also  might  be  sanctified  in  truth  :  they  also,  i.e.  even  as  Myself ; 
and  i7i  the  truth,  i.  e.  Myself  Chrys.  Or  thus  :  For  their 
sahes  I  sanctify  Myself  i.  e.  I  oflfer  Myself  as  a  sacrifice  to 
Thee ;  for  all  sacrifices,  and  things  that  are  offered  to  God, 
are  called  holy.  And  whereas  this  sanctificatiou  was  of  old 
in  figure,  (a  sheep  being  the  sacrifice,)  but  now  in  truth, 
He  adds,  That  they  also  niight  be  sanctijied  through  the  truth ; 


VER.  20 — 23.  ST.  JOHN.  53-5 

i.  e.  For  I  make  tliem  too  an  oblation  to  Thee  ;  either  mean- 
ing  that  He  who  was  offered  up  was  their  head,  or  that  they 
would  be  offered  up  too  :  as  the  Apostle  saith,  Prtsent  your  Rom. 
bodies  a  livmy  sacrifice,  holy.  ' 

20.  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  beheve  on  Me  through  their  word ; 

21.  That  they  all  may  be  one  ;  as  Thou,  Father,  art 
in  Me,  and  I  in  Thee,  that  they  also  may  be  one  in  us  : 
that  the  world  may  beheve  that  Thou  hast  sent  Me. 

22.  And  the  glory  which  Thou  gavest  Me  I 
have  given  them  ;  that  they  may  be  one,  even  as  we 
are  one : 

23.  I  in  them,  and  Thou  in  Me,  that  they  may  be 
made  perfect  in  one  :  and  that  the  world  may  know 
that  Thou  hast  sent  Me,  and  hast  loved  them,  as  Thou 
hast  loved  Me. 

AuG.  When  our  Lord  had  prayed  for  His  disciples,  whom  Aucr.  Tr. 
He  named  also  Apostles,  He  added  a  prayer  for  all  othcrs  "^' 
who  should  beheve  on  Him  ;  Neither  pray  I  for  these  alone, 
but  for  all  others  who  shall  believe  on  Me  through  their  word. 
Chrys.  Another  ground  of  consolatiou  to  them,  that  they  Chrys. 
were  to  be  the  cause  of  the  sah-ation  of  others.     Aug.  All,  ixxxii. 
i.  e.  not  only  those  who  were  then  ahve,  but  those  who  were  Aug.  Tr. 
to  be  born ;  not  those  only  who  heard  the  Apostles  thera-  ^^^' 
selves,  but  us  who  were  born  long  after  thcir  death.     We 
have  all   beUeved   in   Christ   through  their  word  :  for  they 
first  heard  that  word  from  Christ,  and  then  preached  it  to 
others,  and  so  it  has  come  down,  and  will  go  down  to  all 
posterity.     We  may  see  that  in  this  prayer  there  are  some 
disciples  whom  He  does  not  pray  for  ;  for  thosc,  i.  e.  who 
were  neither  with  Him  at  the  tiiue,  nor  were  about  to  beheve 
on  Him  afterwards  through  the  Apostles'  word,  but  beheved 
aheady.     Was  Nathanael  with  Him  then,  or  Joseph  of  Ari- 
mathea,  and  many  others,  who,  John  says,  beheved  on  Him  ? 
I  do  uot  mention  old   Simeon,   or  Anna  the  prophetess ; 
Zacharias,  Ehsabeth,  or  Johu  the  Baptist ;  for  it  might  be 
answered  that  it  was  not  uecessarv  to  pray  for  dead  persons, 


536  GOSPEL    ACCORDING    TO  CHAP.  XVI I. 

such  as  these  who  departed  with  such  rich  raerits.     With 

respect  to  the  former  then  we  must  understand  that  they  did 

not  yet  beheve  in  Him,  as  He  wished,  but  that  after  His  re- 

surrection,  when  the  Apostles  were  taught  and  strengthened 

by  the  Holy  Spirit,  they  attained  to  a  right  faith.     The  case 

Gal.  1,  1.  of  Paul  however  still  remains,  An  Apostle  not  of  men,  or  hy 

men ;  and  that  of  the  robber,  who  believed  when  even  the 

teachers  themselves  of  the  faith  fell  away.     We  must  under- 

stand  then,  thei)'  word,  to  mean  the  word  of  faith  itself  which 

they  preached  to  the  world ;  it  being  called  their  word,  be- 

cause  it  was  preached  in  the  first  instance  and  principally 

by  thera ;  for  it  was  being  preached  by  them,  when  Paul 

received  it  by  revelation  frora  Jesus  Christ  Himself     And 

in  this  sense  the  robber  too  believed  their  word.     Wherefore 

iu  tliis  prayer  the  lledeemer  prays  for  all  whom  He  redeemed, 

both  present  aud  to  corae.    And  theu  follows  the  thing  itself 

which  He  prays  for,  That  they  all  may  be  one.     He  asks  that 

for   all,  which   He  askcd   above   for  the  disciples;    that  all 

Chrys.       both  we  and  they  raay  be  one.    Chrys.  And  with  this  prayer 

1  x"ii        ^^^  unanimity,  He  concUidcs  His  prayer;  and  then  begins 

a  discourse  on  the  same  subject :  A  new  commandment  I 

Hilar.  vii.  give  unto  you,  thut  ye  love  one  another.     Hilary.  And  this 

unity  is  recommended  by  the  grcat  example  of  unity  :  As 

Thou,  FatJier,  art  in  3Ie,  and  I  in  Thee,  that  they  also  may 

be  one  in   Us,  i.  e.  that  as  the  Father  is  in  the  Son,  and 

the  Son  in  the  Father,  so,  after  the  likeness  of  this  unity, 

ciirys.       all  may  be  one  in  the   Father  and  in  the   Son.     Chrys. 

ixxxii.       ^^^^  ^*  again  does  not  express  perfect  likeness,  but  only 

Hkeness  as  far  as  it  was  possible  iu  men ;  as  when  He  saith, 

Luke6,     Be  ye  merciful,  even  as  your  Futher,  which  is  in  heaven,  is 

Au(T  Tr     '>nerciful.    Aug.  We  must  particularly  observe  here,  that  our 

cx.  Lord  did  uot  say,  tliat  we  raay  be  all  one,  but  that  they  may 

be  all  one,  as  Thou,  Father,  in  Me,  and  I  in  Thee,  are  one, 

understood.     For  the  Father  is  so  in  the  Son,  that  They  are 

one,  because  They  are  of  one  substance ;  but  we  can  be  one 

in  Thera,  but  not  with  Thera ;   because  we  and  They  are  not 

of  one  substance.     They  are  in  us,  and  we  in  Thera,  so  as 

that  They  are  one  in  Their  nature,  we  one  iu  ours.    They  are 

in  us,  as  God  is  iu  the  temple ;   we  in  Thera^  as  the  creature 

is  in  its  Creator.    Wherefore  He  adds,  in  Us,  to  shew,  that  our 


VER,  20 — 53.  ST.  joiix.  537 

being  made  one  by  cbarity,  is  to  be  attributed  to  tbe  grace 

of  God,  not  to  ourselves.     Aug.  Or  that  in  ourselves  \ve  can-  Au^.  iii, 

not  be  one,  severed  from  each  other  by  diverse  pleasures,  ^f  ^""" 

and  lusts,  and  the  pollution  of  sin,  frora  which  we  must  be 

cleansed  by  a  jNIediator,  in  order  to  be  one  in  Him.    Hilarv.  Hilar.viii. 

Heretics   endeavouring   to   get  over  the  words,  /  and  My   ^    ""' 

Father  are  one,  as  a  proving  unity  of  nature,  and  to  reduce 

them  to  mean  a  unity  simply  of  natural  love,  and  agreement 

of  will,  bring  forwards  tliese  words  of  our  Lord's  as  an  ex- 

ample  of  this  kind  of  unity  :   Tliat  they  may  be  all  one,  as 

Thou,  Father,  art  in  Me,  and  I  in  Thee.    But  though  impiety 

can  cheat  its  own  uuderstanding,  it  cannot  alter  tlie  meaning: '  Mntelli- 

of  the  words  themselves.     For  they  who  are  born  again  of  ^^°'''*" 

a  nature  that  gives  unity  in  life  eternal,  they  cease  to  be  one 

in  will  merely,  acquiring  the  same  nature  by  their  regenera- 

tion  :  but  the  Father  and  Son  alone  are  properly  onebecause 

God,  only-begotten   of  God,  can   only  exist  in  that  nature 

from  which  Ile  is  derived.    Auo.  But  why  does  He  say,  That  Aug;. 

the  world  may  believe  that  Thou  hast  sent  Me  ?     Will  the    ^'  ^^' 

world  believe  when  we  shall  all  be  one  in  the  Father  and 

the  Son?     Is  not   this   unity  that   peace   eternal,  which   is 

the  reward  of  faith,  rather  than  faith  itsclf  ?     For  though  in 

this  life  all  of  us  who  hokl  in  the  same  common  faith  are  one, 

yet  even  this  uuity  is  not  a  means  to  belief,  but  the  con- 

sequeuce  of  it.     What  means  then,  That  all  may  be  one,  that 

the  world  may  believe  ?     He  prays  for  the  workl  whcn  Ile 

says,  Neither  pray  Ifor  thcse  alone,  but  for  all  those  who  shall 

believe  on  Me  through  their  word.     AVhereby  it  appears  tliat 

He  does  not  make  this  unity  the  cause  of  the  world  believing, 

but  prays  that  the  world  may  believe,  as  Ile  prays  that  they 

all  may  be  one.     The  meaning  will  be  clearer  if  we  always 

put  in  the  wovd  ask ;  I  ask  that  they  all  may  be  one ;  I  ask 

that  they  may  be  one  in  Us;  I  ask  that  the  world  may  be- 

lieve  that  Thou  hast  sent  ]\Ie.     Hilary.  Or,  the  world  will  Hilar.  viii. 

believe  that  the  Sou  is  sent  from  the  Father,  for  that  reasou,  "' 

viz.  because  all  who  believe  in  Him  are  one  iu  the  Father 

and  the  Son.     Chrys.  For  there  is  no  scandal  so  great  as  Chrys. 

division,  whereas  uuity  amougst  believers  is  a  great  argu-  ,  ^"]'. 

ment  for  believing ;  as  He  said  at  the  beginning  of  Ilis  dis- 

course,  By  this  shull  all  men  know  that  ye  are  My  disciples,  if 


538  GOSPEL   ACCORDING   TO  CHAP.  XVII. 

ye  have  love  one  to  another.     For  if  they  quarrel,  they  will 

not  be  looked  on  as  the  disciples  of  a  peacemaking  Master. 

And  I,  He  saith,  not  being  a  peaceraaker,  they  will  not  ac- 

Aug.  Tr.    knowledge  Me  as  sent  frora  God.     Auo.  Then  our  Saviour, 

*^**  Who,  by  praying  to  the  Father,  shewed  Himself  to  be  man, 

now  shews  that,  being  God  with  the  Father,  He  doth  what 

He  prays  for  :  And  the  glory  which  Thou  gavest  Me,  I  have 

given   them.     What    glory,  but  iramortality,   which    human 

nature  was  about  to  receive  in  Hira?     For  that  which  was 

to  be  by  unchangeable  predestination,  though  future,   He 

expresses   by  the   past    tense.     That  glory  of  iramortality, 

which  He  says  was  given  Him  by  the  Father,  we  must  un- 

derstand  He  gave  Himself  also.     For  when  the  Son  is  silent 

of  His  own  cooperation  in  the  Father's  work,  He  shews  His 

humility :  when  He  is  silent  of  the  Fatlier's  cooperation  in 

His  work,  He  shews  His  equality.     In  this  way  here   He 

neither  disconnects  Himself  with  the  Father's  work,  when 

He  says,  The  glory  ivhich  Thou  gavest  Me,  nor  the  Father 

with  His  work,  wlien   He  says,  /  have  given  them.     But  as 

He  was  pleased  by  prayer  to  the  Father  to  obtain  that  all 

might  be  one,  so  now  He  is  pleased  to  effect  the  sarae  by  His 

own  gift ;  for  He  continues,  That  all  may  be  one,  even  as  We 

Chrys.       are  one.    Chrys.  By  glory,  He  means  miracles,  and  doctrines, 

Ixxxii  2     ^'^^  unity;    which  latter  is  the  greater  glory.     For  all  who 

believed   through   the  Apostles  are  one.     If  any  separated, 

it  was  owing  to  men's  own  carelessness ;  not  but  that  our 

Hilar.  viii.  Lord  anticipates  this  happening.     Hilary.  By  this   giving 

""•     and  receiving  of  honour,  theu,  all  are  one.    But  I  do  not  yet 

apprehend  in  what  way  this  makes  all  one.     Our  Lord,  how- 

ever,  explains  the  gradation  and  order  in  the  consummating 

of  this  unity,  when  He  adds,  I  in  them,  and  Thou  in  Me ;  so 

that  inasmuch  as  He  was  in  the  Father  by  His  divine  nature, 

we  in  Hira  by  His  incarnation,  and  He  again  in  us  by  the 

mystery    of  the    sacrament,   a    perfect    uiiiou  by  means   of 

Chrys.       a  Mediator  was  established.     Chrys.  Elsewhere^  He  says  of 

ixxxii        Himself  and  the  Father,  We  will  come  and  make  Our  abode 

isupr.        with  Him ;    by  the  raention  of  two  persons,   stopping  the 

c.  14,23.    nQouths  of  the  SabelHans.     Here  by  saying  that  the  Father 

coraes  to  the  disciples  through  Him,  He  refutes  the  notion 

Aug.  Tr.    of  the  Arians.    Aug.  Nor  is  this  said,  however,  as  if  to  raeau 

cx.  4-.  ■ 


VEK.  24 — 26.  ST.  JOTIN.  539 

that  the  Father  was  not  in  us,  or  we  ia  the  Father.  He 
only  means  to  say,  that  He  is  Mediator  between  God  and 
man.  And  what  He  adds,  That  they  may  be  made  perfect  hi 
one,  shews  that  the  reconciliation  made  by  this  Mediator,  was 
carried  on  even  to  the  enjoyment  of  everlasting  blessedness. 
So  what  follows,  That  the  world  may  know  that  Thou  hast 
sent  Me,  must  not  be  taken  to  mean  the  same  as  the  words 
just  above,  77/«^  the  world  may  believe.  For  as  long  as  we 
believe  what  we  do  not  see,  we  are  not  yet  made  perfect,  as  we 
shall  be  when  we  have  merited  to  see  what  we  beHeve.  So 
that  when  He  speaks  of  their  being  raade  perfect,  we  are  to 
understand  such  a  knowledge  as  shall  be  by  sight,  not  such 
as  is  by  faith.  These  that  believe  are  the  world,  not  a  per- 
manent  cnemy,  but  changed  from  an  enemy  to  a  friend :  as 
it  follows;  A/id  hast  loved  theni,  as  Thou  hast  loved  Me. 
The  Father  loves  us  in  the  Son,  because  He  elected  us  iii 
Him.  Tliese  words  do  not  prove  that  we  are  equal  to  the 
Only-Begotten  Sonj  for  this  mode  of  expression,  as  one 
thing  so  another,  does  not  always  signify  equality.  It  sorae- 
times  only  meaus,  because  one  thing,  therefore  another. 
Aud  this  is  its  meaniug  here :  Thou  hast  loved  tliem,  as  Thou 
hast  loved  ]\[e,  i.  e.  Tliou  hast  loved  thcm,  because  Thou  hast 
loved  ]\Ie.  There  is  no  reason  for  God  loviiig  His  members, 
but  that  Hc  lovcs  Hira.  But  since  He  hateth  nothiuir  that 
Ile  hath  madc,  who  can  adequately  express  how  much  He 
lovcs  the  raembers  of  Ilis  Ouly-Begotten  Son,  and  still  more 
the  Only-Begotten  Himself. 


24.  Father,  I  will  that  they  also,  whom  Thou  hast 
given  Me,  be  with  Mc  where  I  ain ;  that  they  may 
behold  My  glory,  which  Thou  hast  given  Me  :  for 
Thou  lovedst  Me  before  the  foundation  of  the  world. 

25.  O  righteous  Father,  the  world  hath  not  known 
Thee  :  but  I  have  known  Thee,  and  these  have  known 
that  Thou  hast  sent  Mc. 

20.  And  I  have  declared  unto  them  Thy  name,  and 
will  declare  it :  that  the  love  wherewith  Thou  hast 
loved  Me  may  be  in  them,  and  I  in  them. 


540  GOSPEL    ACCORDING   TO  CHAP.  XVII. 

Chrys.  Chrys.  After  He  has  said  tliat  many  should  believe  on 

Ixxxii.  2.  Him  through  them,  and  that  they  should  obtain  great  glory, 
He  then  speaks  of  the  crowns  in  store  for  them ;  Father, 
I  will  that  they  also  whom  Thoii  hast  given  Me,  be  ivith  Me 
Aug.  Tr.  where  I  am.  Aug.  These  are  they  whom  He  has  received 
*^^''  ^'  from  the  Father,  whom  He  also  chose  out  of  the  world ;  as 
He  saith  at  the  beginning  of  this  prayer,  Thou  hast  given 
Him power  over  allflesh,  i.  e.  all  mankind,  That  He  should give 
eternal  life  to  as  many  as  Thou  hast  given  Him.  Wherein 
He  shews  that  He  had  received  power  over  all  men,  to  de- 
liver  whom  He  would,  and  to  condemn  whom  He  would. 
Wherefore  it  is  to  all  His  members  that  He  promises  this 
reward,  that  where  Ile  is,  they  may  be  also.  Nor  can  that 
but  be  done,  which  the  Almighty  Son  saith  that  He  wishes 
to  the  Almighty  Father :  for  the  Father  and  the  Son  have 
one  will,  which,  if  weakness  preveut  us  from  comprehcnding, 
piety  must  beheve.  Where  I  am  :  so  far  as  pertains  to  the 
creature,  He  was  made  of  the  seed  of  David  according  to  the 
flesh  :  He  might  say,  Where  I  am,  meaning  where  He  was 
shortly  to  be,  i.e.  heaven.  In  heaven  then,  He  promises  us, 
we  shall  be.  For  thither  was  the  form  of  a  servant  raised, 
which  He  had  taken  from  the  Virgin,  and  there  placed  on 
Greg.  the  right  hand  of  God.  Greg.  What  means  then  what  the 
John*  Truth  saith  above,  JVo  man  hath  ascended  into  heaven,  hut  He 
3,  13.  that  came  downfrom  heaven,  even  the  Son  of  man  which  is  in 
heaven.  Yet  here  is  no  discrepancy,  for  our  Lord  being  the 
Head  of  His  members,  the  reprobates  excluded,  He  is  alone 
with  us.  And  therefore,  we  making  one  with  Him,  whence 
He  came  alone  in  Himself,  thither  He  returns  alone  in  us. 
Ang.  Tr.  AuG.  But  as  respects  the  form  of  God,  wherein  He  is  equal 
to  the  Father,  if  we  understand  these  words,  that  they  may 
be  with  Me  where  I  am,  with  reference  to  that,  then  away 
with  all  bodily  ideas,  and  enquire  not  where  the  Son,  Who 
is  equal  to  the  Father,  is :  for  na  one  hath  discovered  where 
He  is  not.  Wherefore  it  was  not  enough  for  Him  to  say, 
/  will  that  they  may  be  where  I  am,  but  He  adds,  with  Me. 
For  to  be  with  Him  is  the  great  good :  even  the  miserable 
can  be  vvhere  He  is,  but  only  the  happy  can  be  with  Him. 
And  as  in  the  case  of  the  visible,  tliough  very  different  be 
whatever  exaraple  we  take,  a  blind  man  will  serve  for  one,  as 


CXl. 


VER.  24 26.  ST.  JOHN.  541 

a  blind   man  though   he  is  where   the  light  is,  yet  is  not 
himself  with  the  light,  but  is  abscnt  from  it  in  its  presence, 
so  not  only  the  uubelieving,  but  the  believing,  though  they 
cannot  be  where  Christ  is  uot,  yet  are  not  theraselves  with 
Christ  by  sight :    by  faith  we  cannot  doubt  but  that  a  be- 
liever  is  with  Christ.     But  here  He  is  speaking  of  that  sight 
wherein  we  shall  see  Him  as  He  is ;  as  He  adds,  Tliut  they  may 
behold  My  glory,  which  Thou  hast  given  Me.     That  they  may 
hehold,  He  says,  not,  that  they  may  belicve.     It  is  the  reward 
of  faith  which  He  speaks  of,  not  faith  itself.     Chrys.    He  Clirys. 
saith  not,  that  they  may  partake  of  My  glory,  but,  that   they  jxxxii. 
may  behold,  intimating  that  the  rest  thcre  is  to  see  the  Son 
of  God.     The  Father  gave  Him  glory,  when  He  begat  Him. 
AuG.    When  then  we  shall  have  seeu  the  glory  which  the  Aiig.  Tr. 
Father  gave  the  Son,  though  by  this  glory  we  do  not  under- 
stand  here,  that  which  He  gave  to  the  equal  Son  when  He 
begat  nini,  but  that  which  He  gave  to  the  Son  of  man,  aftcr 
His  crucifixion  ;  tlien  shall  the  judgraent  be,  then  shall  the 
wicked  be  takcn  away,  that  he  see  not  the  glory  of  the  Lord  : 
what  glory  but  that  whereby  He  is  God  ?     If  then  we  takc 
their  words,  That  they  may  be  with  Me  where  I  am,  to  be 
spoken  by  Him  as  Son  of  God,  in  that  case  they  raust  have 
a  higher  meaniug,  viz.  that  we  shall  be  in  the  Father  with 
Christ.     As  Ile  imraediately  adds,  That  they  may  see  My 
glory  which   Thou  hast  given  Me ;    and  then,    Which  Thou 
gavest  Me  before  the  foundation  of  the  ivorld.     For  in  Him 
He  loved  us  before  the  foundation  of  the  world,  and  then 
predestiued  what  He  should   do  at  the  eud  of  the  world. 
Bede.  That  which  He  calls  glory  thcn  is  the  love  wherewith 
Ile  was  loved  with  the  Fathcr  before  the  foundation  of  the 
world.    And  in  that  glory  He  loved  us  too  before  the  founda- 
tion   of  the   world.      Tiieophyl.    After  then  that  He  had 
prayed  for  believers,  and  promised  them  so  many  good  things, 
another  prayer  follows  worthy  of  His  mercy  and  benignity  : 
0  righteous  Father,  the  world  hath  not  known  Thee ;  as  if  to 
say,  I  would  wish  that  all  men  obtained  these  good  thiugs, 
which  I  have  asked  for  the  believing.     But  inasmuch  as  they 
liave  not  known  Thee,  they  shall  not  obtain  the  glory  and 
crown.     Chrys.  He  says  this  as  if  He  were  troubled  at  the  Chrys. 
thought,  that  they  should  be  unwilling  to  kuow  One  so  just  jj.]^^'jj^ 


kuown 


512  GOSPEL    ACCORDING    TO    ST,  JOHN.  CHAP.  XVII. 

and  good.  And  whereas  the  Jews  had  said,  that  they  knew 
God,  and  He  knew  Him  not :  He  on  the  contrary  says,  But 
I  have  known  Thee,  and  these  have  knoxvn  that  Thou  hast  sent 
lake  Me,  and  Ihave  declared  unto  them  Thy  name,  and  ivill  declare  ^ 
it,  by  giving  them  perfect  knowledge  through  the  Holy  Ghost. 
When  they  have  learned  what  Thou  art,  they  will  know  that 
I  am  not  separate  from  Thee,  but  Thine  own  Son  greatly  be- 
loved,  and  joined  to  Thee.  This  I  have  told  them,  that  I 
might  receive  them,  and  that  they  who  believe  this  aright, 
sliall  preserve  their  faith  and  love  toward  Me  entire ;  and  I 
will  abide  in  them  :  That  the  love  wherewith  Thou  hast  loved 
Auo-.  Tr.  ^^^  ''^^y  ^^  ^^  ihem,  and  I  in  them.  Aug.  Or  thus  ;  What  is 
cxi-  5.  to  know  Him,  but  eternal  life,  which  He  gave  not  to  a  con- 
demned  but  to  a  reconciled  world?  For  this  reason  the 
Avorld  hath  not  known  Thee;  because  Thou  art  just,  and 
hast  punished  them  with  this  ignorance  of  Thee,  in  reward 
for  their  misdeeds.  And  for  this  reason  the  reconciled  world 
knows  Thee,  because  Thou  art  merciful,  and  hast  vouchsafed 
this  knowledge,  not  in  consequence  of  their  merits,  but  of 
Thy  grace.  It  follows  :  But  I  have  known  Tliee.  He  is  God 
the  fountain  of  grace  by  nature,  man  of  the  Holy  Ghost  and 
Virgin  by  grace  inefFable.  Then  because  the  grace  of  God 
is  through  Jesus  Christ,  He  says,  And  they  have  known  Me, 
i.e.  the  reconciled  world  have  known  Me,  by  grace,  forasmuch 
as  T/iOu  hast  sent  Me.  And  I  have  made  known  Thy  name  to 
them  by  faith,  and  will  make  it  known  by  sight :  that  the  love 
wherewith  Thou  hast  loved  Me  may  be  in  them.  The  Apostle 
2  Tim.  uses  a  like  phrase,  I  have  fought  a  good  fight,  by  a  good  fight 
*  7'  being  the   more   common   form.     The   love  wherewith  the 

Father  loveth  the  Son  in  us,  can  only  be  in  us  because  we 
are  His  members,  and  we  are  loved  in  Him  when  He  is  loved 
wholly,  i.e.  both  head  and  body.  And  therefore  He  adds, 
And  I  in  them ;  He  is  in  us,  as  in  His  temple,  we  in  Him  as 
our  Head. 


CHAP.  XVIIL 

1.  When  Jesus  had  spoken  these  words,  He  went 
forth  with  His  disciples  over  the  brook  Cedron,  where 
was  a  garden,  into  the  which  He  entered,  and  His 
disciples. 

2.  And  Judas  also,  wliich  betrayed  Him,  knew  the 
place :  for  Jesus  ofttimes  resorted  thither  with  His 
disciples. 

AuG.    The  discoiirsej  which  our  Lord  had  with  His  dis-  Aug.  Tr. 

ciples  after  supper,  and  the  prayer  which  foUowed,  being  now  '^^"' 

ended,  the  Evangehst  begins  the  account  of  His  Passion. 

When  Jesus  had  spoken  these  ivords,  He  came  forth  ivith  His 

disciples  over  the  brook   Cedron,  where  was  a  garden,  into 

which  He  entered,  and  Uis  disciples.     But  this  did  not  take 

place  immediately  after  the  prayer  was  ended ;    there  was 

an  interval  containing  some  tbiugs,  which  John  omits,  but 

which  are  mentioned  by  the  other  Evangehsts.    Aug.  A  con-  Ang.  de 

tention  took  place  between  them,  which  of  thera  was  thej-°"j,j^' 

greater,  as  Luke  relates.     He  also  said  to  Peter,  as  Luke 

adds  in  the  same  place,  Behold,  Satan  hath  desired  to  have  Luke  22, 

•  31 

you,  that  he  might  sift  you  as  wheat,  ^c.     Aud  according  to 

Matthew  and  Mark,  they  sang  a  hymn,  and  then  went  to  Matt.  26, 

Mount  Ohvet.     Matthew  histly  brings  the   two    narratives  ^^,.jj  j^ 

together :   Then  went  Jesus  with  His  disciples  to  a  place  which  26. 

is  called  Gethsemane.     That  is  the  place  which  John  men- 

tions  here,   Where  there  ivas  a  garden,  into  the  which  He 

entered,   and  His  disciples.     Aug.    When  Jesus  had  spoken  Aug.  Tr. 

these  words,  shews  that  He  did  not  enter  before  He  had  '^^"" 

finished  speaking.      Chrys,    But  why  does  not    John   say,  ciirys. 

When  He  had  prayed,  He  entered  ?     Because  His  prayer  ]xxxiii. 

was  a  speaking  for  His  disciples'  sake.    It  is  now  night  time  j 

He  gocs  aud   crosses  the  brook,  and  hastens  to  the  place 


544 


GOSPEL   ACCORDING    TO 


CHAP.  XVIIT. 


Chrys. 
Hom. 
Ixxxii. 


Aug.  Tr. 
cxii. 


Chrys. 

Hom. 

Ixxxiii, 


which  was  known  to  the  traitor ;  thus  giving  no  trouble  to 
those  who  were  lying  in  wait  for  Hira,  and  shewing  His  dis- 
ciples  that  He  weut  voluntarily  to  die.  Alcuin.  Over  the 
brook  Cedron,  i.e.  of  cedars.  It  is  the  genitive  iu  the  Greek. 
He  goes  over  the  hrook,  i.  e.  drinks  of  the  brook  of  His 
Passion.  Where  there  was  a  garden,  that  the  sin  which  was 
committed  in  a  garden,  He  might  blot  out  in  a  garden. 
Paradise  signifies  garden  of  delights.  Chrys.  That  it  might 
not  be  tliought  that  He  weut  into  a  garden  to  hide  Himself, 
it  is  added,  But  Judas  who  betrayed  Him  knew  the  place :  for 
Jesus  often  resorted  thither  ivith  Jlis  disciples.  Aug.  There 
the  wolf  in  sheep's  clothiug,  permitted  by  the  deep  counsel 
of  the  Master  of  the  flock  to  go  among  the  sheep,  learned  in 
what  way  to  disperse  the  flock,  aud  ensnare  the  Sliepherd. 
CnRYs.  Jesus  had  often  met  and  talked  alone  with  His  dis- 
ciples  there  on  essential  doctrines,  such  as  it  was  lawful  for 
others  to  hear.  He  does  this  on  mountains,  and  in  gardens, 
to  be  out  of  rcach  of  noise  and  tumult.  Judas  however  went 
there,  becauso  Christ  had  often  passed  the  night  there  in 
the  open  air.  He  would  have  gone  to  His  house,  if  he  had 
thought  he  should  find  Him  sleepiug  there.  Theophyl. 
Judas  knew  that  at  the  feast  time  our  Lord  was  wout  to 
teach  His  disciples  high  and  mysterious  doctrines,  and  that 
He  taught  iu  phices  like  this.  And  as  it  was  then  a  solemn 
season,  he  thought  He  would  be  found  there,  teaching  His 
disciples  things  relating  to  the  feast. 


3.  Judas  then,  having  receiv^ed  a  band  of  men  and 
officers  from  the  chief  priests  and  Pharisees,  cometh 
thither  with  lanterns  and  torches  and  weapons. 

4.  Jesus  therefore,  knowing  all  things  that  should 
come  upon  Him,  went  forth,  and  said  unto  them, 
Whom  seek  ye  ? 

5.  They  ansvvered  Him,  Jesus  of  Nazareth.  Jesus 
saith  unto  them,  I  am  He.  And  Judas  also,  which 
betrayed  Him,  stood  with  them. 

6.  As  soon  then  as  He  said  unto  them,  I  am  He, 
they  went  backvvard,  and  fell  to  the  ground. 


VER.  3 — 9.  ST.  JOHTsr.  545 

7.  Then  asked  He  them  again,  Whom  seek  ye? 
And  they  said,  Jesus  of  Nazareth. 

8.  Jesus  answered,  I  have  told  you  that  I  am  He : 
if  therefore  ye  seek  Me,  let  these  go  their  way  : 

9.  That  the  saying  might  be  fulfilled,  which  He 
spake,  Of  them  which  Thou  gavest  Me  have  I  lost 
none. 

Gloss.  The  Evangelist  had  shewn  how  Judas  had  found  Nihii  tal 
out  the  place  where  Christ  was,  now  he  relates  how  he  w  eut  ^"    • 
there.     Judas  then,  having  received  a  band  of  men  and  officers 
from  the  chief  priests  and  Pharisees,  cometh  thither  with  lan- 
terns  and  torches  and  weapons.     Aug.  It  was  a  band  not  of  Aua.  Tr, 
Jews,  but  of  soldiers,  granted,  we  must  understand,  by  the  '^^"' 
Governor,  with  legal  authority  to  take  the  crimiual,  as  He 
was  considered,   and    crush    any  opposition    that   might   be 
made.     Chrys.  But   how  could   they  persuade   the    band?  Chrys. 
By  hiring  them ;  for  being  soldiers,  they  were  ready  to  do  ixxxiii. 
anything  for  money.      Theophyl.   They  carry  torches  and 
lanterns,    to    guard    against    Christ    escaping    in    the    dark. 
Chrys.    They  had  often  sent  elsewhere  to  take  Him,  but  Chrys. 
had  not  been  able.      Whence  it  is  evident  that  He  gave  jxxxiii. 
Himself  up  voluntarily ;   as  it  follows,  Jesus  therefore,  know- 
ing  all  things  that  should  come  upon  Him,  went  forth,  and  said 
unto  them,  Whom  seek  ye  ?     Theophyl.  He  asks  not  because 
He  needcd  to  know,  for  He  knew  all  things  that  should  come 
upon  Him ;    but  because  He  wished  to  shew,  that  though 
present,  they  could  not  see  or  distinguish  Him :   Jesus  saith 
unto  them,  I  am  He.     Chrys.  He  Himself  had  bhnded  their  Chrys. 
eyes.    For  that  darkness  was  not  the  reason  is  clear,  because  i^"^]-;^ 
the  Evangehst  says  that  they  had  lanterns.     Though  they 
had  not  lanterns,  however,  they  should  at  least  have  recog- 
nised  Him  by  His  voice.     And  if  they  did  not  know  Him, 
yet  how  was  it  that  Judas,  who  had  been  with  Him  con- 
stantly  also,  did  not  know  Him?    And  Judas  also  which 
betrayed  Him  stood  with  them.     Jesus  did  all  this  to  shew 
that  they  could  not  have  taken  Him,  or  even  seen  Him  whea 
He  was  in  the  midst  of  them,  had  He  not  permitted  it.    Aug.  Aug.  Tr 
As  soon  then  as  He  said  unto  them,  I  am  He,  they  went  back-  *^^'"' 

VOL.  IV.  N  u 


546 


-GOSPEL   ACCOKDING   TO 


CHAP.  XVITT. 


Greg. 
Ezech. 
Hom.  ix. 


Clirys, 

Hom. 

IxxxiiL 


Aug.  Tr. 
cxii. 


Chrys. 
Hoin. 
Ixxxiv, 


Aug.  Tr. 
cxii. 


ward.  Where  now  is  the  band  of  soldiers,  where  the  terror 
and  defence  of  arms  ?  Without  a  blow,  one  word  struck, 
drove  back,  prostrated  a  crowd  fierce  with  hatred,  terrible 
with  arms.  For  God  was  hid  in  the  flesh,  and  the  eternal 
day  was  so  obscured  by  His  human  body,  that  ITe  was  sought 
for  with  lauterns  and  torches,  to  be  slain  in  the  darkness. 
What  shall  He  do  when  He  cometh  to  judge,  Who  did  thus 
when  He  was  going  to  be  judged?  And  now  even  at  the 
present  time  Christ  saith  by  the  Gospel,  I  am  Jle,  and  an 
Antichrist  is  expected  by  the  Jews  :  to  the  end  that  they 
may  go  backward,  and  fall  to  the  ground ;  because  that  for- 
saking  heavenly,  they  desire  earthly  things.  Greg.  Why  is 
this,  that  the  Elect  fall  on  their  faces,  the  reprobate  back- 
ward  ?  Because  every  one  who  falls  back,  sees  not  where 
he  falls,  whereas  he  who  falls  forward  sees  where  he  falls. 
The  wicked  when  they  suffer  loss  in  iuvisible  things,  are  said 
to  fall  backward,  because  they  do  not  see  what  is  behind 
them  :  but  the  righteous  who  of  their  own  accord  cast  thera- 
selves  down  iu  temporal  thiiigs,  in  order  that  they  may  rise 
in  spiritual,  fall  as  it  were  upon  their  faces,  when  with  fear 
and  repentance  they  hurable  themselves  with  their  eyes  open. 
Chrys.  Lastly,  lest  any  should  say  that  He  had  encouraged 
the  Jews  to  kill  Him,  in  delivering  Himself  into  their  hands 
He  says  every  thing  that  is  possible  to  reclaim  them.  But 
when  they  persisted  in  their  malicc,  and  shewed  theraselves 
inexcusable,  then  He  gave  Himself  up  into  their  hands  : 
T/ien  asked  He  theni  again,  Whom  seek  ye?  And  they  said, 
Jesus  qf  Nazareth.  Jesus  answered,  I  have  told  you  that  I 
am  He.  Auo.  They  had  heard  at  the  first,  /  am  He,  but 
had  not  understood  it;  because  He  who  could  do  whatever 
He  would,  willed  not  that  they  should.  But  had  He  never 
permitted  Himself  to  be  taken  by  thera,  they  would  not  have 
done  indeed  what  they  came  to  do ;  but  neither  would  He 
what  He  came  to  do.  So  now  having  shewn  His  power  to 
them  when  they  wished  to  take  Him  and  could  not,  He  lets 
them  seize  Him,  that  they  might  be  unconscious  agents  of 
His  will ;  If  ye  seek  Me,  let  these  go  their  way.  Chrys.  As 
if  to  say,  Though  ye  seek  Me,  ye  have  nothing  to  do  with 
these  :  lo,  I  give  Myself  up  :  thus  even  to  the  last  hour  does 
He  shew  His  love  for  His  own.     Aug.   He  commands  His 


VER.   lOj   11.  ST.  JOHN.  547 

enemies,   and   they   do  what   He    comraands;    they  perrait 
them  to  go  away,  whom  He  would  not  have  perish.     Chrys.  chrys. 
The  Evaneelist,  to  shew  that  it  was  not  their  desisn  to  do  ,^°"V.. 

,  .       .  °  Ixxxiu. 

this,  but  that  His  power  did  it,  adds,  That  the  saying  might 
be  fulfilled  which  He  spohe,  Of  them  which  Thou  hast  given 
Me,  have  I  lost  none.  He  had  said  this  with  reference  not 
to  temporal,  but  to  eternal  death :  the  Evangelist  however 
understands  the  word  of  temporal  death  also.  Aug.  But  Au?.  Tr. 
were  the  disciples  never  to  die  ?  Why  then  would  He  lose  ^ 
them  even  if  they  died  then  ?  Because  they  did  not  yet  be- 
lieve  in  Him  in  a  saving  way. 

10.  Then  Simon  Peter  having  a  sword  drew  it,  and 
smote  the  high  priesfs  servant,  and  cut  ofF  his  right 
ear.     The  servant's  name  was  Malchus. 

1 1 .  Then  said  Jesus  unto  Peter,  Put  up  thy  sword 
into  the  sheath  :  the  cup  which  My  Father  hath  given 
Me,  shall  I  not  drink  it  ? 

Chrvs.  Peter  trusting  to  these  last  words  of  our  Lord's,  Chrys. 
and  to  what  He  had  just  done,  assaults  those  who  came  to  ixxxiii. 
take  Him :    Then  Simon  Peter  having  a  sword  drew  it,  and 
smote  the  high  priesfs  servant.      But  how,  comraauded  as 
he  had  been  to  have  neither  scrip,  nor  two  garments,  had 
lie  a  sword?     Perhaps  he  had  foreseen   this  occasion,  and 
provided  one.    Theophyl.   Or,  he  had  got  one  for  sacrificing 
the  lamb,  and  carried  it  away  with  him  from  the  Supper. 
Chrys.    But  how  could  he,  who  had  been  forbidden  ever  to  Chrys. 
strike  on  the  cheek,  be  a  murderer?     Because  what  he  had  j^|^|".:.  ^ 
been  forbidden  to  do  was  to  avenge  himself,  but  here  he  was 
not  avenging  himself,  but  his  Master.     They  were  not  how- 
ever  yet  perfect :  afterwards  ye  shall  see  Pcter  beaten  with 
stripes,  and  bearing  it  humbly.     And  cut  off  his  right  ear : 
this  seems  to  shew  the  impetuosity  of  the  Apostle;  that  he 
struck  at  the  head  itself.     Aug.    The   servayifs  name  was  Aug.  Tr. 
Malchus ;  John   is  the  only  Evangehst  who   mentions  the  *^^"" 
servant's  name ;  as  Luke  is  the  only  one  who  mentions  thait 
our   Lord  touched  the  ear  and  healed  him,      Chrys.    He  Chrys. 
wrought  this  miracle  both  to  teach  us,  that  we  ought  to  do  ixxxiii. 

Nn2 


548  GOSPEL   ACCORDING   TO  CHAP.  XVIIT. 

good  to  those  who  suffer,  and  to  manifest  His  power.     The 

EvangeHst  gives  the  name,  that  those  who  then  read  it  might 

have  the  opportuuity  of  enquiring  into  the  truth  of  the  ac- 

count.    And  he  mentions  that  he  was  the  servant  of  the  high 

priest,  because  in  addition  to  the  miracle  of  the  cure  itself, 

this  shews  that  it  was  performed  upon  one  of  those  who  came 

to  take  Him,  and  who  shortly  after  struck  Him  on  the  face. 

Aug.  Tr.    AuG.   The  name  Malchus  signifies,  about  to  reign.     What 

*^^"'   '       then  does  the  ear  cut  off  for  our  Lord,  and  healed  by  our 

Lord,  denote,  but  the  aboUtion  of  the  old,  and  the  creating 

laiiditum  of  a  ncw,  hcaring  ^  in  the  newness  of  the  Spirit,  and  not  in 

the  oldness  of  the  letter  ?     To  whomsoever  this  is  given,  who 

can  doubt  that  he  will  reign  with  Christ  ?    But  he  was  a  ser- 

vant  too,  hath  reference  to   that  oldness,  which  generated 

to  bondage :   the  cure  figures  liberty.     Theophyl.  Or,  the 

cutting  off  of  the  high  priesfs  servant's  right  ear  is  a  type  of 

the  people's  deafuess,  of  which  the  chief  priests  partook  most 

strongly  :  the  restoration  of  the  ear,  of  ultimate  re-enlighten- 

ment  of  the   understanding  of  the  Jews,  at  the  coining  of 

Aiig.  Tr.    EUas.     AuG.    Our  Lord  coudemned  Peter's  act,  and  forbad 

him  proceeding  further  :   Then  said  Jesus  unto  Peter,  Put  up 

thy  sword  into  the  sheath.    He  was  to  be  admonished  to  have 

Clirys.       patience  :  and  this  was  written  for  our  learning.    Chrys.  He 

Ixxxiii  2    ^^°^  ^^^^y  restrained  Him  however  by  threats,  but  consoled 

him  also  at  the  same  time  :    The  cup  that  My  Father  giveth 

Me,  shall  I  not  drink  it  ?     Whereby  He  shews  that  it  was 

not  by  their  power,  but  by  His  permission,  that  this  had  been 

done,  and  that  He  did  not  oppose  God,  but  was  obedient 

even  unto  death.     Theophyl.  In  that  He  calls  it  a  cup,  He 

shews  how  pleasiug  and  acceptable  death  for  the  salvation  of 

Aug.  Tr.    men  was  to  Him.     Aug.  The  cup  being  given  Him  by  the 

Iiom.  8      Father,   is   the   same    with    what   the   Apostle   saith,    Who 

32.  spared  not  His  own  Son,  but  delivered  Him  up  for  us  all. 

But  the  Giver  of  this  cup  and  the  Drinker  of  it  are  the 

Eph.  5, 2.  same ;  as  the  same  Apostle  saith,  Christ  loved  us,  and  gave 

Himself  for  us. 

12.  Then  the  band  and  the  captain  and  officers  of 
the  Jews  took  Jesus,  and  bound  Him, 


VER.  12—14  ST.  JOHN.  549 

13.  And  led  Him  away  to  Annas  first ;  for  He  was 
father  in  law  to  Caiaphas,  which  was  the  high  priest 
that  same  year. 

14.  Now  Caiaphas  was  he,  which  gave  counsel  to 
the  Jews,  that  it  was  expedient  that  one  man  should 
die  for  the  people. 

THEOPHyL.  Every  thing  having  been  done  that  could  be 
to  dissuade   the  Jews,   and  they  refusing  to  take  warning, 
He  suffercd  Himself  to  be  dehvered  into  their  hands :   Then 
the  band  and  the  captain  and  officers  of  the  Jeivs  took  Jesus. 
AuG.  They  took  Him  whom  they  did  not  draw  nigh  to ;  nor  Aug.  Tr. 
understood  that  which  is  written  in  the  Psalms,  Draw  nigh  ^''"- 
unto  Him,  and  be  ye  lightened.     For  had  they  thus  drawn  ^^.pg^jjg 
nigh  to  Hira,  they  would  have  taken  Him,  not  to  kill  Him,  ad  eum, 
but  to  be  in  thcir  hearts.     But  now  that  they  take  Him  in     "  ^' 
the  way  they  do,  they  go  backward.     It  foUows,  and  bound 
Him,  Him  by  "Whom  they  ought  to  have  wished  to  be  loosed. 
And  perhaps  there  were  among  them  some  who,  afterwards 
dehvered  by  Hira,  exclaimcd,  Thou  hast  broken  My  chains -p^nQ 
asunder.     But  aftcr  that  they  had  bound  Jesus,  it  then  ap- 
pears  most  clearly  that  Judas  had  betrayed  Hira  not  for 
a  good,  but  a  most  wicked  purpose :  And  led  Him  away  to 
Annas  first.     Chrys.  In  exuUation,  to  shew  what  they  had  chrys. 
done,  as  if  they  were  raising  a  trophy.     Aug.  Why  they  did  j^"'^;:^  ^ 
so,  he  teUs  us  imraediately  after :  For  he  ivas  father  in  /aiv  to  ^^^^  ^^ 
Caiaphas,  which  tvas  the  high  priest  that  same  year.    Matthew,  cxiii. 
in  order  to  shorten  the  narrative,  says  that  he  was  led  to 
Caiaphas ;   bccause  He  was  led  to  Annas  first,  as  being  the 
father  in  law  of  Caiaphas.     So  that  we  raust  uuderstand  that 
Annas  wished  to  act  Caiaphas's  part.     Bede.   In  order  that, 
while  our  Lord  was  conderaned  by  his  coUeague,  he  raight 
not  be  guiUless,  though  his  crime  was  less.     Or  perhaps 
his  house  lay  in  the  way,  and  they  were  obUged  to  pass  by 
it.     Or  it  was  the  design  of  Providence,  that  they  who  were 
aUied  in  blood,  should  be  associated  iu  guiU.     That  Caiaphas 
however  was  high  priest  for  that  year  sounds  contrary  to  the 
law,  which  ordained  that  there  be  only  one  high  priest,  and 
ra.ide   the   officc   hereditary.      But  tlie  pontificate  had  now 


550  GOSPEL   ACCORDING   TO  CHAP.  XVIII. 

been  abandoned  to  ambitious  men.  Alcuin.  Josephus  re- 
lates  that  this  Caiaphas  bought  the  high  priesthood  for  this 
year.  No  wonder  then  if  a  wicked  high  priest  judged  wick- 
edly.  A  man  who  was  advanced  to  the  priesthood  by  ava- 
Chrys.  rice^  would  keep  himself  there  by  injustice.  Chrys.  That  no 
ixxxiii.  one  however  might  be  disturbed  at  the  souud  of  the  chains, 
the  Evangelist  reminds  them  of  the  prophecy  that  His  death 
would  be  the  salvation  of  the  world :  Now  Caiaphas  was  he 
which  gave  counsel  to  the  Jews,  that  it  was  expedient  that 
one  man  should  die  for  the  people.  Such  is  the  overpowering 
force  of  truth,  that  even  its  enemies  echo  it. 

15.  Aiid  Simon  Peter  foUowed  Jesus,  and  so  did 
another  disciple  :  that  disciple  was  known  unto  the 
high  priest,  and  went  in  with  Jesus  into  the  palace  of 
the  high  priest. 

16.  But  Peter  stood  at  the  door  without.  Then 
went  out  that  other  disciple,  which  was  known  unto 
the  high  priest,  and  spake  unto  her  that  kept  the 
door,  and  brought  in  Peter. 

17.  Then  saith  the  damsel  that  kept  the  door  unto 
Peter,  Art  not  Thou  also  one  of  this  man's  disciples  ? 
He  saith,  I  am  not. 

18.  And  the  servants  and  officers  stood  there,  who 
had  made  a  fire  of  coals ;  for  it  was  cold :  and  they 
warmed  themselves :  and  Peter  stood  with  them,  and 
warmed  himself. 

Aug.  de  AuG.  The  temptation  of  Peter,  which  took  place  in  the 
••'°|]'  ^'  midst  of  the  coutumehes  offered  to  our  Lord,  is  not  placed 
by  all  in  the  same  order.  Matthew  and  Mark  put  the  con- 
tumehes  first,  the  temptatiou  of  Peter  afterwards;  Luke  the 
temptation  first,  the  contumeUes  after.  John  begins  with  the 
temptation :  And  Simon  Peter  followed  Jesus,  and  so  did 
another  disciple.  Alcuin.  He  followed  his  Master  out  of 
Aug.  Tr.  devotion,  though  afar  off,  on  account  of  fear.  Aug.  Who 
that  other  disciple  was  we  cannot  hastily  decide,  as  his  name 
is  not  told  us,      John  however  is  wont  to  signify  himsel* 


CXUl. 


VER.   16 — 18.  ST.  JOHN.  551 

by  this  expression,  with  the  addition  of,  lohom  Jesus  loved. 
Perhaps  therefore  he  is  the  one.     Chrys.   He  omits  his  own 
name  out  of  humiUty  :  though  he  is  relating  an  act  of  great 
virtue,  how  that  he  followed  when  the  rest  fled.     He  puts 
Peter  before  himself,  and  then  mentions  himself,  in  order 
to  shew  that  he  was  inside  the  hall,  and  therefore  related 
what  took  place  there  with  more  certainty  than  the  other 
Evangelists  could,      That  disciple  was  known  unto  the  hiyh 
priest,  and  went  in  with  Jesus  into  the  palace  of  the  hiyh 
priest.     This  he  mentions  not  as   a  boast,  but  in  order  to 
diminish  his  own  merit,  in  having  been  the  only  one  who 
entered  with  Jesus.     It  is  accounting  for  the  act  in  another 
way,  than  merely  by  greatuess  of  mind.     Peter's  love  took 
him  as  far  as  tlie  palace,  but  his  fear  prevented  him  entering 
in  :  £ut  Peter  stood  at  the  door  without.     Alcuin.  He  stood 
without,  as  being  about  to  deny  his  Lord.     He  was  not  in 
Christ,   who   dared   not   confess  Christ.      Chrys.    But  that  ciuys. 
Peter  would  have  entered  the  palace,  if  he  had  been  per-  ,^°"'... 
mitted,  appears  by  what  immediately  follows  :  Theii  went  out 
that  other  disciple  who  was  know?i  to  the  high  priest,  and  spake 
unto  her  who  kept  the  doors,  and  brought  in  Peter.     He  did 
not  bring  him  in  himself,  because  he  kept  near  Christ.     It 
follows  :   Then  saith  the  damsel  that  kept  the  door  unto  Peter, 
Art  not  thou  also  one  of  this  Man's  disciples  ?    Ile  saith,  I 
am  not.     What  sayest  thou,  O  Peter?     Didst  thou  not  say 
before,  I  will  lay  doicn  my  life  for  Thy  sake  ?     What  then  Matt.  26, 
had  happeued,  that  thou  givest  way  even  wheu  the  damsel  ^^* 
asks  thee  ?     It  was  uot  a  soldier  who  asked  thee,  but  a  mean 
porteress.     Nor  said  she,  Art  thou  this  Deceiver's  disciple, 
but  this  Man's :   an  expression  of  pity.     Art  not  thou  also, 
she  says,  because  Johu  was  inside.     Aug.  But  what  wonder,  Aug.Tr. 
if  God  foretold  truly,   man  presumed  falsely.     Respecting  *^^"'- 
this  denial  of  Peter  we  should  remark,  that  Christ   is   not 
only  denied  by  him  who  deuies  that  He  is  Christ,  but  by 
him  also  who  denies  himself  to  be  a  Christian.     For  the 
Lord  did  not  say  to  Peter,  Thou  shalt  deny  that  thou  art 
My  disciple,  but  Thou  shalt  deny  Me.     He  denied  Him  thcn,  Luke  22, 
when  he  denied  that  he  was  His  disciple.     And  what  was  ^^* 
this  but  to  deny  that  he  was  a  Christian?     How  many  after- 
wards,  even  boys  and  girls,  were  able  to  despise  death,  confess 


552  GOSPEL    ACCORDING    TO  CHAP.  XVIII. 

Christ,  and  enter  courageously  into  the  kingdora  of  heaven ; 
which  he  who  received  the  keys  of  the  kingdom,  was  now 
unable  to  do?  Wherein  we  see  the  reason  for  His  saying 
above,  Let  these  go  their  way,  for  of  those  which  Thou  hast 
given  Me,  have  I  lost  none.  If  Peter  had  gone  out  of  this 
world  immediately  after  denying  Christ,  he  must  have  been 
Ciirys.  lost.  Chrys.  Therefore  did  Divine  Providence  permit  Peter 
Petro  et  ^^^^  ^^  fall,  in  ordcr  that  he  might  be  less  severe  to  sinners 
Elia.  from  the  remembrance  of  his  own  fall.  Peter,  the  teacher 
and  master  of  the  whole  world,  sinned,  and  obtained  pardon, 
that  judges  might  thereafter  have  that  rule  to  go  by  in  dis- 
pensing  pardon.  For  this  reason  I  suppose  the  priesthood 
was  not  given  to  Augels;  because,  being  without  sin  them- 
selvesj  they  would  punish  sinners  without  pity.  Passible 
man  is  placed  over  man,  in  order  that  remembering  his  own 
weakness,  he  may  be  merciful  to  others.  Theophyl.  Some 
however  foolishly  favour  Peter,  so  far  as  to  say  that  he 
denied  Christ,  because  he  did  not  wish  to  be  avvay  from 
Christ,  and  he  knew,  thcy  say,  that  if  he  confessed  that  he 
was  one  of  Christ's  disciples,  he  would  be  separated  from 
Him,  and  would  no  longer  have  tlie  liberty  of  following  and 
seeing  his  beloved  Lord ;  and  thercfore  pretended  to  be  one 
of  the  servants,  that  his  sad  countenance  might  not  be  per- 
ceived,  and  so  exclude  him :  And  the  servants  and  officers 
stood  there,  who  had  made  a  fire  of  coals,  and  ivarmed  them- 
selves ;  and  Peter  stood  with  them,  and  warmed  himself. 
Ang.  Tr.  AuG.  It  was  not  winter  and  yet  it  was  cokl,  as  it  often  is  at 
*^'^'"'         the  vernal  equinox.     Greg.  The  fire  of  love  was  smothered 

Greff,  , 

ii.  Mor,  in  Peter's  breast,  and  he  was  warming  himself  before  the 
coals  of  the  persecutors,  i.e.  with  the  love  of  this  present 
life,  whereby  his  weakness  was  increased. 

19.  The  high  priest  then  asked  Jesus  of  His  disci- 
ples,  and  of  His  doctrine. 

20.  Jesus  answered  him,  I  spake  openly  to  the 
world ;  I  ever  taught  in  the  synagogue,  and  in  the 
temple,  whither  the  Jews  always  resort ;  and  in  secret 
have  I  said  nothing. 

2 1 .  Why  askest  thou  Me  ?  ask  them  which  heard 


c.  IL 


VER.   19 — 21.  ST.  JOHN.  553 

Me,  what  I  have  said  unto  them :  behold,  they  know 
what  I  said. 

Chrys.  As  they  could  bring  no  charge  against  Christ,  they  Chrys. 
asked  Him  of  Ilis  disciples:  The  hiyh  priest  then  asked  Jesus  ixxxlii.  3. 
of  His  disciples ;  perhaps  where  they  were,  and  on  what  ac- 
count  He  had  collected  them ;  he  wished  to  prove  that  He 
was  a  seditious  and  factious  person  whom  no  one  attended 
to,  except  His  own  disciples.  Theofuyl.  He  asks  Hira 
moreover  0/  His  doctrine,  what  it  was,  whether  opposed  to 
Moses  and  the  Law,  that  he  might  take  occasion  thereby  to 
put  Ilim  to  death  as  an  enemy  of  God.  Alcuin.  He  does 
not  ask  in  order  to  know  the  truth,  but  to  find  out  some 
charge  against  Ilim,  on  which  to  dehver  Him  to  the  Roman 
Governor  to  be  condemned.  But  our  Lord  so  tempers  His 
answer,  as  neither  to  conceal  the  truth,  nor  yet  to  appear  to 
defend  Himself :  Jesus  ansivered  him,  I  spake  opoihj  to  the 
world ;  I  ever  taught  in  the  synagugue,  and  in  the  temple, 
whither  the  Jews  aiways  resort ;  and  in  secret  have  I  said 
nothing.  Aug.  There  is  a  difficulty  here  not  to  be  passed  Aug.  Tr. 
over :  if  He  did  not  speak  openly  even  to  His  disciples,  but  *^^"'' 
only  promised  that  He  would  do  so  at  some  tirae,  how  was 
it  that  He  spoke  openly  to  the  world  ?  He  spoke  more 
openly  to  Ilis  disciples  afterwards,  when  they  had  withdrawn 
frora  the  crowd;  for  Ile  then  e.xplaincd  His  parables,  the 
meaning  of  which  He  concealed  from  the  others.  When 
He  says  then,  /  spake  openly  to  the  world,  He  must  be  un- 
derstood  to  mean,  within  the  hearing  of  many.  So  in  one 
sense  He  spoke  openly,  i.  e.  in  that  many  heard  Him  ;  in 
another  seuse  not  opcnly,  i.e.  in  that  they  did  not  understand 
Him.  His  speaking  apart  with  His  disciples  was  not  speak- 
ing  in  secret;  for  how  could  He  speak  in  secret  before  the 
multitude,  espccially  when  that  small  number  of  His  dis- 
ciples  were  to  make  known  what  He  said  to  a  much  larger? 
Theophyl.  He  refers  here  to  the  prophecy  of  Esaias;  I  have  Isa. 45,19. 
not  spoken  in  secret,  in  a  dark  place  of  the  earth.  Chrys.  chrys. 
Or,  He  spoke  in  secret,  but  not,  as  these  thought,  from  fear,  ,^°'".-.. 
or  to  excite  sedition ;  but  only  when  what  IIc  said  was  above 
the  understanding  of  the  many.  To  estabhsh  the  matter, 
however,  upon  superabundant  evidence,  Ile  adds,  Why  askest 


551  GOSPEL    ACCOEDING   TO  CHAP,  XVIII. 

thouMe?  ask  them  which  heard  Me  what  I  said  unto  them  ; 
behold,  they  know  what  I  saidunto  them  :  as  if  He  said,  Thou 
askest  Me  of  My  disciples ;  ask  My  enemies,  who  lie  in  wait 
for  Me.  These  are  the  words  of  one  who  was  confident  of 
the  truth  of  what  He  said  :  for  it  is  incoDtrovertible  evidence, 
Au<j.  Tr.  when  enemies  are  called  in  as  witnesses.  Aug.  For  what 
they  had  heard  and  not  understood,  vvas  not  of  such  a  kind, 
as  that  they  could  justly  turn  it  against  Him.  And  as  often 
as  they  tried  by  questioning  to  find  out  some  charge  against 
Him,  He  so  replied  as  to  blunt  all  their  stratagems,  and 
refute  their  calumnies. 

22.  And  when  He  had  thus  spoken,  one  of  the 
officers  which  stood  by  struck  Jesus  with  the  palm  of 
his  hand,  saying,  Answerest  Thou  the  high  priest  so  ? 

23.  Jesus  answered  him,  If  I  have  spoken  evil,  bear 
witness  of  the  evil :  but  if  well,  why  smitest  thou  Me  ? 

24.  Now  Annas  had  sent  Him  bound  unto  Caiaphas 
thc  high  priest. 

Theophyl.  When  Jesus  had  appealed  to  the  testimony  of 
the  people  by,  an  officer,  wishing  to  clear  hiraself,  and  shew 
that  he  was  not  one  of  those  who  admired  our  Lord,  struck 
Him  :  And  when  He  had  thus  spoJcen,  one  of  the  officers 
which  stood  by  struck  Jesus  with  the  palm  of  his  hand,  saying, 
Aup:.  de  Answerest  Thou  the  high  priest  so  ?  Aug.  This  shews  that 
jj°"g  ^"  Annas  was  the  high  priest,  for  this  was  before  He  was  sent 
to  Caiaphas.  And  Luke  in  the  beginning  of  His  Gospel  says, 
that  Annas  and  Caiaphas  were  both  high  priests.  Alcuin. 
Here  is  fulfilled  the  prophecy,  I  gave  My  cheek  to  the  smiters. 
Jesus,  though  struck  unjustly,  rephed  gently :  Jesus  answered 
him,  If  I  have  spoken  evil,  bear  witness  of  the  evil :  but  if  well, 
why  smitest  thou  Me?  Theophyl.  As  if  to  say,  H  thou  hast 
any  fault  to  find  with  what  I  have  said,  shew  it ;  if  thou  hast 
not,  why  ragest  thou  ?  Or  thus  :  If  I  taught  any  thing  unad- 
visedly,  when  I  taught  in  the  synagogues,  give  proof  of  it  to  the 
high  priest ;  but  if  I  taught  aright,  so  that  even  ye  officers  ad- 
mired,  why  smitest  thou  Me,  Whom  before  thou  admiredst  ? 
Aug.  Tr.    AuG.  What  can  be  truer,  gentler,  kiuder,  than  this  answer  "^ 


CXlll. 


VER.  22 — 24.  ST.  JOHN.  555 

He  Who  received  the  blow  on  the  face  neither  wished  for  him 
who  struck  it  that  fire  from  heaven  should  consume  hira,  or 
the  earth  open  its  mouth  and  swallow  him;  or  a  devil  seize 
him;  or  any  other  yet  more  horrible  kind  of  punishment. 
Yet  had  not  He,  by  Whom  the  world  was  made,  power  to 
cause  any  one  of  these  things  to  take  place,  but  that  He  pre- 
ferred  teaching  us  that  patience  by  which  the  world  is  over- 
come  ?  Some  one  will  ask  here,  why  He  did  not  do  what 
He  Himself  commanded,  i.  e.  not  make  this  answer,  but  give 
the  other  cheek  to  the  smiter?  But  what  if  He  did  both, 
both  answered  gently,  and  gave,  not  His  cheek  only  to  the 
smiter,  but  His  whole  body  to  be  nailed  to  the  Cross  ?  And 
herein  He  shews,  that  those  precepts  of  patience  are  to  be 
performed  not  by  posture  of  the  body,  but  by  preparation  of 
the  heart  :  for  it  is  possible  that  a  man  miglit  give  his  chcek 
outwardly,  and  yet  be  angry  at  the  same  time.  How  much 
better  is  it  to  answer  truly,  yet  gently,  and  be  ready  to  bear 
even  harder  usage  patiently.  Chrys.  What  should  they  do  Chrys. 
then  but  either  disprove,  or  admit,  what  He  said  ?  Yet  this  ij^°^-;j^ 
they  do  not  do  :  it  is  uot  a  trial  thcy  are  carrying  ou,  but  a  fac- 
tion,  a  tyranny.  Not  knowing  what  to  do  furthcr,  thcy  send 
Him  to  Caiaphas :  Now  Annas  sent  Him  bound  to  Caiaphas 
the  high  priest.  Theophyl.  Thinking  that  as  he  was  more 
cunuing,  he  might  fiud  out  something  against  Him  worthy 
of  death.  Aug.  He  was  the  one  to  whom  they  were  taking  Aug.  Tr. 
Him  from  the  first,  as  Mattliew  says;  he  being  the  high 
pricst  of  this  year.  We  niust  understand  that  the  pontificate 
was  takeu  between  them  year  by  year  alternatcly,  and  that 
it  was  by  Caiaphas's  consent  that  they  led  Him  first  to 
Annas;  or  that  their  houses  were  so  situated,  that  they  could 
not  but  pass  straight  by  that  of  Aunas.  Bede.  Sent  Ilini 
bound,  not  that  He  was  bouud  now  for  the  first  time,  for  they 
bound  Him  when  they  took  Him.  They  sent  Him  bound  as 
they  had  brought  Hiui.  Or  perhaps  He  may  have  beeu 
loosed  from  His  bonds  for  that  hour,  in  order  to  be  examined, 
after  which  He  was  bound  again,  and  seut  to  Caiaphas. 

25.  And  Simon  Peter  stood  and  warmed  himself. 
They  said  therefore  unto  him,  Art  not  thou  also  one 
of  His  disciples  ?     He  denied  it,  and  said,  I  am  not. 


556 


GOSPEL   ACCORDTNG   TO 


CHAP.    XVITl. 


26.  One  of  the  servants  of  the  high  priest,  being 
his  kinsman  whose  ear  Peter  cut  ofF,  saith,  Did  not  I 
see  thee  in  the  garden  with  Him  ? 

27.  Peter  then  denied  again :  and  immediately  the 
cock  crew. 


Aug.  Tr. 
cxiii. 


Chrys. 

Hom. 

Ixxxiii. 


Aug.  de 
Con.Ev. 
iii.  6. 


Matt.  26, 
71.  72. 


AuG.  After  the  Evangehst  has  said  that  they  sent  Jesus 
bound  frora  Annas  to  Caiaphas,  he  returns  to  Peter  and  his 
three  denials,  which  took  place  in  the  house  of  Annas :  And 
Simon  Feter  stood  and  warmed  himself.  He  repeats  what 
he  had  said  before.  Chrys.  Or,  He  means  that  the  once 
fervid  disciple  was  now  too  torpid,  to  raove  even  when  our 
Lord  was  carricd  away  :  sliewing  thereby  how  weak  man's 
nature  is,  when  God  forsakes  him.  Asked  again,  he  again 
denies :  They  said  therefore  unto  him,  Art  not  thou  also  one 
of  His  disciples?  He  denied  it,  and  said,  I  am  not.  Aug. 
Here  we  fiud  Peter  not  at  the  gate,  but  at  the  fire,  when  he 
denies  the  second  time :  so  that  he  must  have  returned  after 
he  had  gone  out  of  doors,  where  Matthew  says  he  was.  He 
did  not  go  out,  and  another  damsel  see  him  on  the  outside, 
but  another  damsel  saw  him  as  he  was  rising  to  go  out,  and 
remarked  him,  and  told  those  who  were  by,  i.e.  those  who 
were  standing  with  her  at  the  fire  inside  the  hall,  This  felloio 
also  was  with  Jesus  of  Nazareth.  He  heard  this  outside, 
aud  returned,  aud  swore,  /  do  not  know  the  man.  Then 
John  continues  :  They  said  therefore  unto  him,  Art  not  thou 
also  one  of  Ilis  disciples  ?  which  words  we  suppose  to  have 
been  said  to  him  when  he  had  come  back,  and  was  standing 
at  the  fire.  And  this  explanation  is  confirmed  by  the  fact, 
that  besides  the  other  damsel  mentioned  by  Matthew  and 
Mark  in  the  second  denial,  there  was  another  person, 
mentioned  by  Luke,  who  also  questioned  him.  So  John 
uses  the  plural :  They  said  therefore  unto  him.  And  then 
follows  the  third  denial :  One  of  the  servants  of  the  high 
priest,  being  his  kinsman  whose  ear  Peter  cut  off,  saith,  Did 
not  I  see  thee  in  the  garden  with  Him  ?  That  Matthew  and 
Mark  speak  of  the  party  who  here  question  Peter  in  the 
plural  number,  whereas  Luke  mentions  only  one,  and  Jolin 
also,  adding  that  that  one  was  the  kinsman  of  him  whose 


VER.  28 — 32,  ST.  JOHN.  557 

ear  Peter  cut  off,  is  easily  explaiued  by  supposing  that  JNIat- 

thew  aud  Mark  used  tiie  plural  number  by  a  common  forra 

of  speech  for  the  singular ;  or  that  one  who  had  observed 

him  most  strictly  put  the  question  first,  and  others  followed 

it  up,  and  pressed  Peter  witli  more.     Chrys.  But  neither  chrys, 

did  the  erarden  bring  back  to  his  memory  what  he  had  then  ,^°"1:. 

°  ^  .  '  Ixxxui.  3. 

said,  and  the  great  professions  of  love  he  had  made :  Peter 
then  denied  again,  and  inimediately  the  cock  creiv.     Aug.  Lo,  Aufr.  Tr. 
the  prophecy  of  the  Physician  is  fulfilled,  the  presumption  '^^"^' 
of  the  sick  man  demonstrated.     That  which  Peter  had  said 
lie  would  do,  he  had  uot  done.     I  will  lay  down  my  life  for 
Thy  sahe ;  but  what  our  Lord  had  foretold  had  come  to  pass, 
Thou  shaJt  deny  Me  thrice.     Chrys.  The  Evangelists  haveLui<e22, 
all  given  the  same  account  of  the  dcuials  of  Peter,  not  with     ' 
any  iutention  of  throwing  blame  upon  him,  but  to  tcach  us  Hom.  . 
how  hurtful  it  is  to  trust  in  self,  and  not  ascribe  all  to  God. 
Bede.  jMystically,  by  the  first  denial  of  Peter  are  denoted 
those  who  before  our  Lord's  Passion  denied  that  Ile  was 
God,  by  the  second,  those  who  did  so  after  His  resurrection. 
So    by   the  first   crowing  of  the   cock    His   resurrection   is 
signified  ;   by  the  second,  the   general   resurrection  at  the 
end  of  the  world.     By  the  first  damsel,  who  obliged  Peter 
to   deny,  is   denoted   lust,  by  the   second,   carual  delight : 
by  one  or  more  servants,  the  devils  who  persuade  men  to 
deny  Christ. 

28.  Then  led  they  Jesus  from  Caiaphas  unto  the 
hall  of  judgment :  and  it  was  early ;  and  they  them- 
selves  went  not  into  the  judgment  hall,  lest  they 
should  be  defiled ;  but  that  they  might  eat  the  Pass- 
over. 

29.  Pilatc  then  went  out  unto  them,  and  said, 
What  accusation  bring  ye  against  this  man  ? 

30.  They  answered  and  said  unto  him,  If  He  were 
not  a  malefactor,  we  w^ould  not  have  delivered  Him 
up  unto  thee. 

31.  Then  said  Pilate  unto  them,  Take  ye  Him,  and 
judge  Him  according  to  your  law.     The  Jews  there- 


558  GOSPEL    ACCORDING    TO  CHAP.  XVIII. 

fore  said  unto  liim,  It  is  not  lawful  for  us  to  put  any 
man  to  death. 

32.  That  the  saying  of  Jesus  might  be  fulfilled, 
which  He  spake,  signifying  what  death  He  should 
die. 

Aug.  Tr.        AuG.  The  Evangelist  returns  to  the  part  where  he  had 

'''^'^'         left  off,  in  order  to  relate  Peter's  denial :    Then  led  they  Jesu 

a  Caiaplia,  to  Caiaphas  unto  the  hall  of  judgment :  to  Caiaphas  from  his 

^  ^'        colleague  and  father  in  law  Annas,  as  has  been  said,     But 

if  to  Caiaphas,  how  to  the  prEetorium,  which  was  the  place 

where  the  governor  Pilate  resided?     Bede.  The  prajtorium 

is  the  place   where  the  prajtor  sat.      Prajtors  were  called 

Aug.  Tr.    prefects  and  preceptors,  because  they  issue  decrees.     Aug. 

Either  then  for  some  urgent  reason  Caiaphas  proceeded  frora 

the  house  of  Annas,  where  both  had   been  sitting,  to  the 

pra3torium  of  the  governor,  and  left  Jesus  to  tlie  heariug  of 

his  fathcr  in  law  :   or  Pilate  had  estabhshed  the  prsetorium 

in  the  liouse  of  Caiaphas,  which  was  large  enough  to  afford 

a  separate  lodging  to  its  owner,  and  the  governor  at  the 

Aug.  de     same  time.     Aug.  According  to  Matthew,  When  the  morn- 

iii,  7,         ^^^ff  canie,  thcy  lcd  Him  aivay,  and  detivered  Him  to  Pontius 

Matt.  27,  Pilate.     But  Ile  was  to  liave  been  led  to  Caiaphas  at  first. 

How  is  it  then  that  He  was  brought  to  him  so  late  ?     The 

truth  is,  now  He  was  going  as  it  were  a  committed  criminal, 

Caiaphas  having  aheady  determined  on  His  death.    And  He 

was  to  be  given  up  to  Pilate  immediately. 

Chrys.  And  it  was  early.     Chrys.  He  was  led  to  Caiaphas  before 

ixxxiii.      ^^^  ^°^^  crew,  but  early  in  the  morning  to  Pilate.    Whereby 

the  Evangelist  shews,  that   all   that    night   of  examination 

ended  in  proving  nothing  against  Him;  and  that  He  was 

sent  to  Pilate  in  consequeuce.    But  leaving  what  passed  then 

Aug.Tr.    to  the  other  EvangeHsts,  he  goes  to  what  follovved.     Aug. 

And  they  themselves  entered  not  into  the  judgment  hall :  i.  e. 

into  that  part  of  the  house  which  Pilate  occupied,  supposing 

it  to  be  the  house  of  Caiaphas.     Why  they  did  not  enter  is 

next  explained  :  Lest  they  should  be  defiled,  but  that  they  might 

Chrys.       eat  the  Passover.    Chrys.  For  the  Jews  were  then  celebratiug 

l.xxTiii.      *'^^  passover;  He  Himself  celel)rated  it  one  day  before,  re- 


VER.  28 — 32.  ST.  JOHN.  559 

serving  His  own  death  for  the  sixth  day  ;  on  which  day  the 
old  passover  was  kept.  Or,  perhaps,  the  passover  means  the 
whole  season.  Aug.  The  days  of  unleavened  bread  were  Aug.  Tr. 
beginning;  during  which  time  it  was  defilement  to  enter '^'''^' 
the  house  of  a  stranger,  Alcuin.  The  passover  was  strictly 
the  fourteenth  day  of  the  mouth,  the  day  on  which  the 
lamb  was  killed  in  the  evening :  the  seven  days  foUowing 
were  called  the  days  of  uuleavened  bread,  iu  which  uothiug 
leavened  ought  to  be  found  iu  their  houses.  Yet  we  fiud 
the  day  of  the  passover  rcckoued  among  the  days  of  un- 
leavened  bread  :  Now  the  Jirst  day  of  the  feast  of  unleavened  Matt.  26, 
hread  the  disciples  came  to  Jesiis,  saying  unto  Him,  Where 
wilt  Tliou  that  ive  prepare  for  Tliee  to  eat  the  passover  ?  And 
here  also  in  like  manuer :  That  they  might  eat  the  passover  ; 
the  passover  here  signifying  uot  the  sacrifice  of  the  lamb, 
which  took  place  the  fourteeuth  day  at  evening,  but  the 
great  festival  vvhich  was  celebrated  ou  the  fifteeutii  day,  after 
the  sacrifice  of  the  lamb.  Our  Lord,  like  the  rest  of  the 
Jews,  kept  the  passover  on  the  fourteenth  day :  on  the  fif- 
teenth  day,  when  the  great  festival  was  held,  He  was  cruci- 
fied.  His  immolatiou  however  bcgan  on  the  fourteeuth  day, 
from  the  time  that  He  was  taken  in  the  garden.  Aug.  0  im-  Aug.  Tr. 
pious  bliuduess  !  They  feared  to  be  defiled  by  the  judgment  *^^'^' 
hall  of  a  foreigu  prefect,  to  shed  the  blood  of  au  inuoceut 
brother  they  feared  not.  For  that  He  Whom  they  killed  was 
the  Lord  and  Giver  of  life,  their  blindness  saved  thera  frora 
knowing.  Theopuyl.  Pilate  however  proceeds  in  a  more 
gentle  way :  Pilate  then  went  out  unto  them.  Bede.  It  was 
the  custom  of  the  Jews  when  they  condemued  any  oue  to 
death,  to  notify  it  to  the  goveruor,  by  dehvering  the  mau 
bound.  Chrys.  Pilate  however  seeing  Him  bouud,  and  such  ciirys. 
numbers  conducting  Him,  supposed  that  they  had  not  un-  ijj°xiii  4. 
questiouable  evidence  against  Him,  so  proceeds  to  ask  the 
question  :  And  said,  What  accusalion  hring  ye  against  this 
Man  ?  For  it  was  absurd,  he  said,  to  take  the  trial  out  of 
his  hands,  aud  yet  give  him  the  punishment.  They  in  reply 
bring  forward  no  positive  charge  but  only  their  own  conjec- 
tures  :  They  answered  and  said  unto  him,  If  He  were  not 
a  malefactor,  ive  would  not  have  delivered  Him  up  unto  thee. 
AuG.  Ask  the  freed  from  unclean  spirits,  tlie  blind  who  saw,  Aug.  Tr, 

cxiv. 


560  GOSPEL    ACCORDING    TO  CHAP.  XVIII. 

the  dead  wlio  came  to  life  again,  and,  what  is  greater  than 

all,  the  fools  who  were  made  wise,  and  let  them  answer, 

wliether  Jesus  was  a  malefactor.      But  they  spoke,  of  whom 

Ps.  39.      Ile  had  Himself  prophesied  in  the  Psalms,  They  rewarded 

Aug.  de     Me  evil  for  good.     AuG.  But  is  not  this  account  contradic- 

Con.  Ev.    j.Qj,y  iq  Luke's,  who  mentions  certain  positive  charges  :  And 

Luke         they  began  to  accuse  Him,  saying,   We  found  this  fellow  per- 

23, 2.         verting  the  nation,  and  forhidding  to  give  trihute  to  Ccesar,  say- 

ing  that  Ile  Himself  is  Christ  a  King.     According  to  John, 

the  Jews  seem  to  have  been  unwilling  to  bring  actual  charges 

in  order  that  Pilate  might  condemn  Ilim  simply  on  their  au- 

thority,  asking  no  qucstions,  but  taking  it  for  granted  that 

if  He  was   dclivered  up  to  him,   He  was   certainly  guilty. 

Both  accounts  are  however  compatible.      Each   Evangelist 

only  inserts  what  he  thinks  sufficient.     And  John's  account 

implies  that  some  charges  had  been  made,  when  it  comes  to 

Pilate's  answer :   Then  said  Pilate  unto  them,   Take  ye  Ilim, 

and  judge  Him  according  to  your  law.     Theophyl.  As  if  to 

say,  Since  you  will  only  have  such  a  trial  as  will  suit  you, 

and  are  proud,  as  if  you  never  did  any  thing  profane,  take 

ye  Him,  and  condemn  Him ;  I  will  not  be  made  a  judge  for 

such  a  purpose.     Alcuin.  Or  as  if  he  said,  Ye  who  have  the 

law,  know  what  the  law  judgeth  concerniug  such  :  do  what 

ye  know  to  be  just. 

^  The  Jews  therefore  said  unto  liim,   It  is  not  laxoful  for  us 

Aug.  Tr.    to  put  any  man  to  death.     Aug.  But  did  not  the  law  com- 

cxiv.  4.      mand  not  to  spare  malefactors,  especially  deceivers  such  as 

they  thought  Him  ?     We  must  uuderstand  them  however  to 

mean,  that  the  holiness  of  the  day  which  they  were  begin- 

ning  to  celebrate,  made  it  unlawful  to  put  any  man  to  death. 

Ilave  ye  then  so  lost  your  understanding  by  your  wickedness, 

that  ye  think  yourselves  free  from  the  poUution  of  innocent 

chrys,       blood,  becausc  ye  deliver  it  to  be  shed  by  another?     Chrys. 

ixxxiii.  4.  ^^>  ^^^y  ^'©''s  not  allowcd  by  the  Roman  law  to  put  Him  to 

death  themselves.     Or,  Pilate  having  said,  Judge  Him  accord- 

ing  to  your  law,  they  reply,  It  is  not  lawfulfor  us  :   His  sin  is 

not  a  Jewish  one,  He  hath  not  sinned  according  to  our  law  : 

His  ofFence  is  political,  He  calls  Himself  a  King.     Or  they 

wished  to  have  Him  crucified,  to  add  iufamy  to  death :  they 

iiot  being  allowed  to  put  to  death  in  this  way  themselves. 


VER.  33 38.  ST.  JOHN.  561 

They  put  to  death  in  another  way,  as  we  see  in  the  stoiiiug 
of  Stephen  :   That  the  saying  of  Jesus  might  he  fulfHled,  xchich 
He  spake,  signifying  what  death  lie  shoidd  die.     Which  was 
fulfilled  in  that  He  was  crucified,  or  in  that  He  was  put 
to  death   by  Gentiles  as  well  as  Jews.     Aug.  As  we  rcad  Aug.  Tr. 
ia  Mark,  Behold,   tve  go  up  to   Jerusalem  ;   and  the   Son  ^^/Ir'^,. 
man    shall  he   delivered  unto    the    chief  priests,   and   unto   the  lo,  33. 
scrihes  ;  and  they  shall  condemn  Him  to  death,  and  shall  deliver 
Him  to  the   Gentiles.     Pilate  again  was  a  Romanj  and   was 
sent  to  the  government  of  Judoca,  from  Rome.     That  this 
saying  of  Jesus  then  might  be  fulfilled,  i.  e.  that  He  miglit 
be  delivered  unto  and  killed  by  the  Gentiles,  they  would  not 
accept  Pilate's  ofFer,  but  said,  It  is  not  lairful  for  us  to  piit 
any  man  to  death. 

33.  Then  Pilate  entered  into  the  judgment  hall 
again,  and  called  Jesus,  and  said  unto  Him,  Art  Thou 
the  King  of  the  Jews  ? 

34.  Jesus  answered  him,  Sayest  thou  this  thing  of 
thyself,  or  did  others  tell  it  thee  of  Me  ? 

35.  Pilate  answered,  Am  I  a  Jew  ?  Thine  own 
nation  and  the  chief  priests  have  delivered  Thee  unto 
me  :  what  hast  Thou  done  ? 

3G.  Jesus  answered,  My  kingdom  is  not  of  this 
world  :  if  My  kingdom  were  of  this  world,  then  would 
My  servants  fight,  that  I  should  not  be  dehvered  to 
the  Jews  :   but  now  is  My  kingdom  not  from  hence. 

37.  Pilate  therefore  said  unto  him,  ArtThou  a  kins: 
then  ?  Jesus  answered,  Thou  sayest  that  I  am  a  king. 
To  this  end  was  I  born,  and  for  this  cause  came  I  into 
the  W'Orld,  that  I  should  bear  witness  unto  the  truth. 
Every  one  that  is  of  the  truth  heareth  My  voice. 

38.  Pilate  saith  unto  Him,  What  is  truth  ? 

Chrys.  Pilate,  wishing  to  rescue  Him  from  the  hatred  Chrys. 
of  the  Jews,  protracted'  the  trial  a  long  time  :  TJien  Filate  -^^^^{^^ 
entered  into  ihe  judgment  hall,  and  called  Jesus.     Theophyl.  ^  non  al. 

VOL.  IV.  O  O 


562  GOSPEL    ACCORDING   TO  CHAP.  XVIII. 

i.  e.  Apart,  because  lie  had  a  strong  suspicioa  that  He  was 
ianocent,  and  tliought  he  could  examine  Hira  more  accu- 
rately,  away  frora  the  crowd  :  and  said  unto  Him,  Art  Thou 
the  Kmg  of  the  Jeics  ?  Alcuin.  Wherein  Pilate  shews  that 
the  Jews  had  charged  Him  with  calling  Himself  King  of  the 
Chrys.  Jews.  Chrys.  Or  Pilate  had  heard  this  by  report ;  and  as 
l^xxiii  4  '^^^  Jews  had  no  charge  to  bring  forward,  began  to  examine 
Him  himself  with  respect  to  the  things  commonly  reported 
of  Him. 

Jesus  answered  him,  Sayest  thou  this  thing  of  thyself,  or  did 
others  tell  it  thee  of  Me  ?  Theophyl.  He  intimates  here  that 
Pilate  was  judging  blindly  and  indiscreetly  :  If  thou  sayest 
this  thing  of  thyself,  He  says,  bring  forward  proofs  of  My 
rebellion ;  if  thou  hast  heard  it  from  others,  make  regular 
Aug.  Tr.  enquiry  into  it.  Auo.  Our  Lord  knew  indeed  both  what  He 
''^^'  Himself  asked,  and  what  Pilate  would  answer ;  but  He  wished 

Chrys.  it  to  bc  writtcu  down  for  our  sakes.  Ciirys.  He  asks  not  in 
ixxxiii  ignorance,  but  in  order  to  draw  frora  Pilate  himself  an  ac- 
cusation  against  the  Jews :  Pilate  answered,  Am  I  a  Jew  ? 
Thine  oivn  nation  and  the  chief  priests  have  deUverect  Thee  unto 
Aug.  Tr.  me.  AuG.  He  rejects  the  imputation  that  He  could  have 
'^^''''  said  it  of  Himself ;   Thine  own  nation  and  the  chief  priesfs 

have .  delivered  Thee  unto  me :  adding,  what  hast  Thou  done? 
Whereby  he  shews  that  this  charge  had  been  brought  against 
Him,  for  it  is  as  much  as  to  say,  If  Thou  deniest  that  Thou 
art  a  King,  what  hast  Thou  done  to  be  delivered  up  to  me  ? 
As  if  it  were  no  wonder  that  He  should  be  delivered  up,  if 
Chrys.       He  called  Himself  a  King.     Chry^s.  He  then  tries  to  bring 
fxx  "iii.  -  1'ound  the  mind  of  Pilate,  not  a  very  bad  man,  by  proving  to 
him,  that  He  is  not  a  mere  man,  but  God,  and  the  Son  of 
God;  and  overthrowing  all  suspicion  of  His  having  aimed 
at  a  tyranny,  which  Pilate  was  afraid  of,  Jesus  ansioered,  My 
Aug.  Tr.    kingdom  is  not  of  this  world.     Auo.  This  is  what  the  good 
cxv.  1,       Master  wished  to  teach  us.     But  first  it  was  necessary  to 
shew  the  falsity  of  the  notions  of  both  Jews  and  Geutiles  as 
to  His  kingdom,  which  Pilate  had  heard  of;  as  if  it  meant 
that  He  aimed  at  unlawful  power;  a  crime  punishable  with 
death,  and  this  kingdom  were  a  subject  of  jealousy  to  the 
ruliug  power,  and  to  be  guarded  against  as  hkely  to  be  hos- 
tile  either  to  the  Romans  or  Jews.     Now  if  our  Lord  had 


VER.  33 — 38.  ST.  JOHN.  563 

answered   immediately   Pilate's    question,    He    would   have 
seemed  to  have  been  answering  not  the  Jews,  but  the  Gen- 
tiles  only.     But  after  Pilate's  answer,  what  He  says  is  an 
answer  to  both  Gentiles  and  Jews  :    as  if  He  said,  Men,  i.  e. 
Jews  and  Gentiles,  I  hinder  not  your  dominion  in  this  world. 
What  more  would  ye  have  ?     Come  by  faith  to  the  kingdom 
which  is  not  of  this  world.     For  what  is  His  kingdora,  but 
they  that  believe  in  Him,  of  whora  He  saith,  Ye  are  not  of  the     - 
loorld:  although  He  wished  that  they  should  be  in  the  world. 
In  the  same  way,  here  He  does  not  say,  My  ki/igdoin  is  not  iu 
this  world ;  but,  is  not  of  this  world.    Of  the  Avorld  are  all  men,  ^ 
who  created  by  God  are  born  of  the  corrupt  race  of  Adam. 
AU  that  are  born  again  in  Christ,  are  made  a  kingdom  not  of 
this  world.     Thus  hath  God  taken  us  out  of  the  power  of 
darkness,  and  translated  us  to  the  kiagdom  of  His  dear  Son. 
Chrys.  Or  He  means  that  He  does  not  derive  His  kingdom  Chrys. 
frora  the  same  source  that  earthly  kings  do;  but  that  He  j"^"-jj^ 
hath  His  sovereignty  from  above ;  iuasmuch  as  He  is  not 
mere  man,  but  far  greater  and  more  glorious  than  man  :  If 
My  Idntjdom  icere  of  this  loorld,  then  xcould  My  servants  fight, 
that  I  should  not  be  delivered  to  the  Jeics.     Here  He  shews  the 
weakness  of  an  earthly  kingdom,  that  it  has  its  strength  from 
its  servants,  whercas  that   higher  kingdom   is  sufTicient  to 
itself,  and  wanting  in  nothing.     And  if  His  kingdom  was 
thus  the  greatcr  of  the  two,  it  follows  that  Hc  was  taken  of 
His  own  will,  and  dclivered  up  Himself.     Aug.  After  shew-  Aug.  Tr. 
iug  that  His  kingdom  was  not  of  this  world,  He  adds,  But  '^^^* 
noio  My  Idngdom  is  not  from  hence.     He  does  not  say,  Not 
here,  for  His  kingdom  is  here  unto  the  end  of  the  world, 
having  within  it  the  tares  mixed  with  the  wheat  until  the  har- 
vest.     But  yet  it  is  not  from  hence,  since  it  is  a  stranger  in 
the  world.     Theophyl.   Or  He  says,  from  hence,  not,  here ; 
because  He  reigns  in  the  world,"  and  carries  on  the  govcrn- 
ment  of  it,  and  disposes  all  things  according  to  His  will ;  but 
His  kingdora  is  not  from  below,  but  frora  above,  aud  before 
all  ages.     Chrys.   Heretics  infer  from  these  words  that  our  Chrys. 
Lord  is  a  diflPerent  person  from  the  Creator  of  the  world.    But  f^"'".'.. 
when  He  says,  My  kingdom  is  notfrom  hence,  He  does  not  de-  akXnrpiov 
prive  the  world  of  His  government  and  superinteudence,  but 
only  shews  that  His  government  is  not  human  aud  corruptible. 

o  o2 


564  GOSPEL   ACCORDING    TO  CHAP.  XVIIT. 

Pilate  therefore  said  unto  Hitn,  Art  Thou  a  King  then  ?  Jesus 

Aiig.  Tr.    answered,  Thou  sayest  that  I  am  a  King.      Aug.   He  did  not 

^^"^'  fear  to  coufess  Himself  a  Kiugj  but  so  replied  as  neither  to 

deny  that  He  was,  nor  yet  to  coufess  Himself  a  Kiug  iu  such 

sense  as  that  His  kingdom  should  be  supposed  to  be  of  this 

world.     He  says,   Thou  sayest,  meaniug,  Thou  being  carnal 

sayest  it  carnally.    He  continues,  To  this  end  was  I  born,  and 

for  this  cause  came  I  into  the  world,  that  I  should  bear  witness 

to  the  truth.     The  prououn  liere,  in  hoc,  must  not  be  dwelt 

in  \Ai  re    loug  on,  as  if  it  raeant,  in  hdc  re,  but  shortened,  as  if  it  stood, 

ad  hoc  natus  sum,  as  the  next  words  are,  ad  hoc  veni  in  mun- 

dum.     Wherein  it  is  evident  He  alludes  to  His  birth  in  the 

flesh,  not  to  tliat  diviue  birth  which  never  had  beginniug. 

Theophyl.  Or,  to  Pilate's  questiou  whether  He  was  a  King, 

our  Lord  answers,  To  this  end  was  I  born,  i.  e.  to  be  a  Kiiig. 

That  I  am  born  from  a  Kiug,  proves  that  I  am  a  King. 

Chrys.       CiiRYs.  If  thcu  Hc  was  a  King  by  birth,  He  hath  nothing 

,  °"!:.        which  He  hath  not  reccived  from  another.     For  this  I  came, 
Ixxxni.  4.  ' 

that  I  should  bear  witness  to  the  truth,  i.  e.  that  I  should 
make  all  men  believe  it.  We  must  observe  how  He  shews 
His  huraility  here :  when  they  accused  Him  as  a  malefactor, 
He  bore  it  in  silence;  but  when  He  is  asked  of  His  king- 
dom,  then  He  talks  with  Pilate,  instructs  him,  and  raises  Ins 
mind  to  higher  tliings.  That  I  should  bear  witness  to  the 
truth,  shews  that  He  had  no  crafty  purpose  in  what  He  did. 
Aiig.  Tr.  AuG.  But  when  Christ  bears  witness  to  the  truth,  He  bears 
witness  to  Hiraself;  as  He  said  above,  I  am  the  truth.  But 
inasrauch  as  all  raen  have  not  faith,  He  adds,  Every  one  that 
is  of  the  truth  heareth  3Iy  voice :  heareth,  that  is,  with  the 
inward  ear;  obeys  My  voice,  believes  Me.  Every  one  that  is 
of  the  truth,  hath  reference  to  the  grace  by  which  He  calleth 
according  to  His  purpose.  For  as  regards  the  uature  in  which 
we  are  created,  since  the  truth  created  all,  all  are  of  the  truth. 
But  it  is  not  all  to  whom  it  is  given  by  the  truth  to  obey  the 
truth.  For  had  He  even  said,  Every  one  that  heareth  My 
voice  is  of  the  truth,  it  still  would  be  thought  that  such  were 
of  the  truth,  because  they  obeyed  the  truth.  But  He  does  not 
say  this,  but,  Every  one  that  is  of  the  truth  heareth  My  voice. 
A  man  theu  is  not  of  the  truth,  because  he  hears  His  voice, 
but  hears  His  voice  because  he  is  of  the  truth.    This  grace  is 


cxv. 
c.  14,  6 


VER.  38—40.  ST.  JOHN.  565 

conferred  upon    him  by  the    truth.     Chrys.     These  words  Chrys. 
have  an  effect  upon  Pilate,  persuade  hira  to  becomc  a  hearer,  ,    "':. 
and  elicit  from  him  the  short  enquiry,  What  is  truth?     Pi- 
late  said  unto  Him,  What  is  truth  ?     Theophyl.  For  it  had 
almost  vanished  from  the  world,  and  become   unkuown  in 
consequence  of  the  general  unbelief. 

38.  And  wheii  he  had  said  this,  he  went  out  again 
unto  the  Jews,  and  saith  unto  them,  I  find  in  Him  no 
fault  at  all. 

39.  But  ye  have  a  custom,  that  I  should  release 
unto  you  one  at  the  passover :  will  ye  therefore  that 
I  release  unto  you  the  King  of  the  Jews  ? 

40.  Then  cried  they  ali  again,  saying,  l^ot  this 
man,  but  Barabbas.     Now  Barabbas  was  a  robber. 

AuG.  After  Pihite  had  asked,  What  is  truth  ?  he  remem-  Au"-.  Tr. 
bered  a  custom  of  the  Jews,  of  relcasing  one  prisoner  at  tlic  ^^"'' 
passover,  and  did  not  wait  for  Chrisfs  answer,  for  fear  of 
losing  this  chauce  of  saving   Him,   which  liC  much  wishcd 
to  do  :   And  ivhen  he  had  said  this,  he  went  out  again  unto 
the  Jews.      Chrys.    He   knew   that   this   question    required  Chrys. 
time  to  answer,  and  it  was  nccessary  immediately  to  rescue  ,^°"1'.. 

Ixxxiii, 

Him  from  the  fury  of  the  Jews.  So  he  went  out.  Alcuin. 
Or,  he  did  not  wait  to  hear  the  reply,  because  he  was  un- 
worthy  to  hear  it. 

And  saith  unto  them,  I  find  no  fault   in  Him.      Chrys.  chrys. 
He  did  not  say,  He  has  sinned  and  is  worthy  of  death ;  yet  ?^°'":. 
release  Him  at  the  feast;   but  acquitting  Him  in  the  first 
place,  he  does  more  than  he  need  do,  and  asks  it  as  a  favour, 
that  if  they  are  unwilling  to  let  Hira  go  as  innocent,  tliey 
will  at  any  rate  allow  Him  the  benefit  of  the  season ;  But 
ye  have  a  custom,  that  1  should  release  one  unto  you  at  the 
vassover.     Bede.   This  custom  was  uot   comniandcd  in  the 
hiw,  but  had  been  handed  down  by  tradition  from  the  old 
fathers,  viz.  that  iu  remerabrance  of  their  deliverance  out  of 
Egypt,  they  should  release  a  prisoner  at  the  passover.     Pilate 
tries  to  persuade  thera  :    Will  ye  therefore  that  I  release  unto 
you  Ihe  King  of  the  Jews  ?     Aug.  He  could  not  dismiss  the  Aug.  Tr. 
idea  frora  his  miud,  that  Jesus  was  King  of  the  Jews  :  as  if  ''^^" 


566  GOSPEL   ACCORDING   TO    ST.  JOHN,  CHAP.  XVIIT. 

the  Truth  itself,  whom  he  had  just  asked  what  it  was,  had 
inscribed  it  there  as  a  title.  Theophyl.  Pilate  is  judicious 
in  replying  that  Jesus  had  done  nothing  wrong,  and  that 
there  was  no  reason  to  suspect  Him  of  aiming  at  a  king- 
dom.  For  they  might  be  sure  that  if  He  set  Himself  up  as 
a  King,  and  a  rival  of  the  Roman  empire,  a  Romau  prefect 
would  not  release  Him.  When  then  he  says,  JFill  ye  that 
I  release  unto  you  the  King  of  the  Jews  ?  he  clears  Jesus  of 
all  guilt,  and  mocks  the  Jews,  as  if  to  say,  Him  whom  ye 
accuse  of  thinking  Himself  a  King,  the  same  I  bid  you  re- 
Aug.  Tr.  lease :  He  does  no  such  thing.  Aug.  Upon  this  they  cried 
out :  Then  cried  they  all  again,  saying,  Not  this  man,  hut 
Barabbas.  Now  Barabbas  loas  a  robber.  We  blame  you 
not,  0  Jews,  for  releasing  a  guilty  man  at  the  passover,  but 
for  killing  an  innocent  one.  Yet  unless  this  were  done, 
it  were  not  the  true  passover.  Bede.  Inasrauch  then  as  they 
abandoned  the  Saviour,  and  sought  out  a  robber,  to  this  day 
the  devil  practises  his  robberies  upon  them.  Alcuin.  The 
name  Barabbas  signifies,  The  son  of  their  master,  i.  e.  the 
devil ;  his  master  in  his  wickedness,  the  Jews'  in  their 
perfidy. 


cxv 


CHAP.  XIX. 

1.  Then  Pilate  therefore  took  Jesus,  and  scourged 
Him. 

2.  And  the  soldiers  platted  a  crown  of  thorns,  and 
put  it  on  His  head,  and  they  put  on  Him  a  purple 
robe, 

3.  And  said,  Hail,  King  of  the  Jews  !  and  they 
smote  Him  with  their  hands. 

4.  Pilate  therefore  went  forth  again,  and  saith  unto 
them,  Behold  I  bring  Him  forth  to  you,  that  ye  may 
know  that  I  find  no  fault  in  Him. 

5.  Then  came  Jesus  forth,  wearing  the  crown  of 
thorns,  and  the  purple  robe.  And  Pilate  saith  unto 
them,  Behold  the  man  ! 

AUG.  When  the  Jews  liad  cried  out  that  they  did  not  wish  Aug.  Tr. 
Jesus  to  be  released  on  account  of  the  passover,  but  Barab- 
bas,    Then  Pilate   therefore  took  Jesus,  and  scourged  Him. 
Pilate  seems  to  have  done  this  for  no  rcason  but  to  satisfy 
the  mahce  of  the  Jevvs  with  some  punishment  short  of  death. 
On  which  account  he  allowed  his  band  to  do  what  follows, 
or  perhaps   even   commanded  them.      The   EvangeHst   only 
says  howevcr  that  the  soldiers  did  so,  not  that  Pilate  com- 
raanded  them  :  And  the  soldiers  platted  a  crown  of  thorns, 
and  put  it  on  His  head,  and  they  put  on  Him  a  purjple  robe, 
and  said,  Hail,  King  of  the  Jews !  and  they  smote  Him  with 
their  hands.     Chrys.  Pilate  having  called  Him  the  King  of  Chrys. 
the  Jews,  they  put  the  royal  dress  upon  Hira,  in  raockery.  ixxx^ii. 
Bede.  For  instead  of  a  diadem,  they  put  upon  Him  a  crown 
of  thorns,  and  a  purple  robe  to  represent  the  purplc  robe 


Ho 
Ixxxiv 


568  GOSPEL   ACCORDING   TO  CHAP.  XIX. 

Matt.  27,  vvhich  kings  wear.  Matthew  says,  a  scarlet  robe,  but  scarlet  * 
aiid  purple  are  difFerent  names  for  the  same  colour.  And 
though  the  soldiers  did  this  in  mockery,  yet  to  us  their  acts 
have  a  meaniug.  For  by  the  crown  of  thorns  is  signified 
the  taking  of  our  sins  upon  Him,  the  thorns  which  the  earth 
of  our  body  brings  forth.  And  the  purple  robe  signifies  the 
flesh  crucified.     For  our  Lord  is  robed  in  purple,  wherever 

Chrys.  IIc  is  glorified  by  the  triumphs  of  holy  martyrs.  Chrys.  It 
was  not  at  the  command  of  the  governor  that  they  did  this, 
but  in  order  to  gratify  the  Jews.  For  neither  were  they 
commandcd  by  him  to  go  to  the  garden  in  tlie  night,  but  the 
Jews  gave  them  money  to  go.  Ile  bore  however  all  these 
insults  silcntly.  Yet  do  thou,  when  thou  liearest  of  them, 
keep  stedfastly  in  thy  mind  the  King  of  the  whole  earth, 
and  Lord  of  Angels  bearing  all  these  contumelies  in  silence, 

Auo;.  Tr.    and  imitate   His  example.     Aug.  Thus  were  fulfilled  what 

^^^^'  Christ  had  prophesied  of  Himsclf ;  thus  were  martyrs  taught 
to  suCfer  all  that  the  malice  of  pcrsccutors  could  inflict ;  thus 
that  kingdom  which  was  not  of  this  world  conquercd  the 
prond  world,  not  by  fierce  fighting,  but  by  patient  suff^ering. 

Clirys.       Chrys.  That  the  Jews  might  cease  from  their  fury,  seeing 

ixxxiv.  Him  thus  insulted,  Pilate  brought  out  Jesus  before  them 
crowued  :  Filate  therefore  xcent  forth  again,  and  saith  unto 
tliem,  Behold,  I  bring  Him  forth  to  you,  that  ye  may  hnow 

Aug.  Tr.  that  I  find  no  fault  in  Ilim.  Aug.  Hence  it  is  apparent 
that  these  things  were  not  done  without  Pilate's  knowlcdge, 
whether  he  commanded,  or  only  permitted  them,  for  the 
reason  we  have  mentioned,  viz.  that  His  enemies  seeing  the 
insults  heaped  upon  Him,  might  not  thirst  any  longer  for 
His  blood  :  Then  came  Jesus  forth,  wearing  the  crown  of 
thorns,  and  the  jmrpJe  robe  :  not  the  insignia  of  erapire,  but 
the  marks  of  ridicule.  And  Pilate  saith  unto  theni,  Behold 
the  man !  as  if  to  say,  If  ye  envy  the  King,  spare  the  out- 
cast.     Ignominy  overflows,  let  envy  subside. 

6.  When    the  chief  priests    therefore  and   officers 
saw  Him,  they  cried  out,  saying,  Crucify  Him,  crucify 

*  coccinea,  from  coccula,  the  shell-fish  from  the   blood   of  which   the  dye  is 
made.     Beue. 


cwi 


VER.  6 — 8.  ST.  JOHX.  569 

Him.      Pilate  saith  unto  them,   Take  ye  Him,  and 
crucify  Him  :   for  I  find  no  fault  in  Him. 

7.  The  Jews  answered  him,  We  have  a  law,  and  by 
our  law  He  ought  to  die,  because  He  made  Himself 
the  Son  of  God. 

8.  When  Pilate  therefore  heard  that  saying,  he  was 
the  more  afraid. 

AuG.  The  envy  of  the  Jews  does  not  subside  at  Chrisfs  Aug.  Tr. 
disgraces  ;  ycn^  rather  rises  :    W/ien  the  chitf  priests  therejore  "^^^^- 
and  officers  saiv  Ilim,  they  cried  out,  saying,  Crucify  Him, 
crucijy  Ilim.    Ciirys.  Pilate  saw  then  that  it  was  all  iii  vain  :  chrys. 
Pilate  saith  unto  them,  Take  ye  Uim,  and  crucify  Ilim.    This  ,^°"V   „ 

'  ^  '  .  Ixxxiv.  2. 

is  the  spcech  of  a  man  abhorring  the  deed,  and  urging  others  ^^o^^jou- 
to  do  a  deed  which  he  abhors  himself.     They  had  brought  ^«^'0" 
our  Lord  indeed  to  him  that  He   udght  be  put  to  death 
by  his  scntcncc,  but  the  very  contiary  w as  the  result ;  thc 
governor  acquitted  Him  :    For  I  find  no  fault  in  Hini.     He 
clcars  Him  immcdiately  from  all  chargcs  :  which  shcws  that 
he  had  only  permitted  the  formcr  outragcs,  to  huraour  the 
madness  of  the  Jcws.     But  nothing  could  shame  the  Jewish 
liounds :   The  Jcws  ansivered  him,  We  have  a  law,  and  by  our 
luw  Ue  ouyht  to  die,  because  Ile  made  Uiniself  the  Son  of  God. 
AuG.    Lo,  another  greater  outbreak  of  envy.     The  former  Aue.  Tr. 
was  hghter,  being  only  to  punish  Him  for  aspiring  to  a  usur-  '^^^''' 
pation  of  thc  royal  power.     Yet  did  Jesus  make  ncither  claim 
falsely ;    both  were  true :    He  was  both  the  Only-begotten 
Son  of  God,  aud  the  King  appointed  by  God  upon  the  holy 
hill  of  Sion.     Aud  He  would  have  dcraonstratcd  His  riglit  to 
botii  now,  had  He  not  been  as  patient  as  He  was  powcrful. 
Chrys.  While  they  disputcd  with  each  other,  He  was  silent,  chns. 
fulfilUug  the  prophecy,  He  openeth  not  Ilis  mouth ;  Ile  was  |^^||'^!-^, 
taken  from  prison  and  fromjudgment.    Aug.  Tliis  agrees  with  Is.  5.5, 7.8. 
Luke's  account,   We  found  this  fellow  perverting  the  nation,  ^^'o-  jje 
only  with  thc  addition  of,  because  He  made  Ilimself  the  Son  iii.  8. 
o/  God.     Chrys.    Then  Pilate  begins  to  fear  that  what  had  qJJ^JJ"^'^' 
been  said  might  be  true,  aud  that  he  might  appear  to  be  ad-  Hom. 
ministering  justice  improperly  :   When  Pilate  therefore  heard '^^^^''' 
that  suying,  he  ivas  the  more  afraid.     Bede.   It  was  not  the 


570 


GOSPEL   ACCORDING    TO 


CHAP.  XTX. 


law  that  he  was  afraid  of,  as  he  was  a  stranger :  but  he  was 
more  afraid,  lest  he  should  slay  the  Son  of  God.  Chrys. 
They  were  not  afraid  to  say  this,  that  He  made  Himself  the 
Son  of  God :  but  they  kill  Him  for  the  very  reasons  for  which 
they  ought  to  have  worshipped  Him. 

9.  And  went  again  into  the  judgment  hall,  and  saith 
unto  Jesus,  Whence  art  Thou  ?  But  Jesus  gave  him 
no  answer. 

10.  Then  saith  Pilate  unto  Him,  Speakest  Thou 
not  unto  me  ?  knowest  Thou  not  that  I  have  power 
to  crucify  Thce,  and  have  power  to  release  Thee  ? 

1 1 .  Jesus  answcred,  Thou  couldest  have  no  power 
at  all  against  Me,  except  it  were  given  thee  from 
above :  therefore  he  that  delivered  Me  unto  thee 
hath  the  greater  sin. 

12.  And  from  thenceforth  Pilate  sought  to  re- 
lease  Him. 


Chrys. 
Hom. 
Ixxxiv 


Chrys.  Pilate,  agitated  with  fear,  begins  again  examin- 
ing  Him  :  And  ivent  again  into  the  judgment  hall,  and  saith 
unto  Jesus,  Whence  art  Thou  ?  He  no  longer  asks,  What 
Jiast  TJiou  done  ?  But  Jesus  gave  Jiim  no  answer.  For  he 
who  had  heard,  To  this  end  was  I  born,  and  for  tJds  cause 
came  I  into  tJie  world,  and,  3Iy  Jcingdom  is  not  from  Jience, 
ought  to  have  resisted,  and  rescued  Him,  instead  of  which 
he  had  yielded  to  the  fury  of  the  Jews.  Wherefore  seeiug 
that  he  asked  questions  without  object,  He  answers  him  no 
more.  Indeed  at  other  times,  He  was  unwilling  to  give 
reasons,  and  defend  Himself  by  argument,  when  His  works 
testified  so  strongly  for  Him ;  thus  shewing  that  He  came 
voluntarily  to  His  work.  Aug.  In  comparing  the  accounts  of 
the  different  EvangeUsts  together,  we  find  that  this  silence 
was  maintained  more  than  once;  viz.  before  the  High  Priest, 
before  Herod,  and  before  Pilate.  So  that  the  prophecy  of 
Isa.  53,  7.  Hira,  As  a  sJieep  before  Jier  shearers  is  dumb,  so  opened  He 
not  His  moutJi,  was  amply  fulfiUed.  To  many  indeed  of  the 
questions  put  to  Him,  He  did  reply,  but  where  He  did  not 


Aug.  Tr 
cxvi.  4. 


VER.    9 — 12.  ST.  JOHX.  571 

reply,  tliis  coraparison  of  the  sheep  shews  us  that  His  was 
not  a  silence  of  guilt,  but  of  innocence ;  not  of  self-con- 
demnation,  but  of  compassion,  and  -winingness  to  sufFer 
for  the  sins  of  others.  Chrys.  He  remaining  thus  silent,  Clirys. 
Then  saith  Filate  unto  Him,  Speakest  Tliou  not  unto  me  ?  ixxxiV.  2. 
knowest  Thou  not  that  I  have  power  to  crucify  Thee,  and 
have  power  to  release  Thee?  See  how  he  condemns  him- 
self.  If  all  depends  upon  thee,  why,  when  thou  findest  no 
fault  of  oflfence,  dost  thou  not  acquit  Him  ? 

Jesus  answered,  Thou  couldest  have  no  power  at  all  agaijist 

Me,  except  it  were  given  thee  from  above :  shewing  that  this 

judgment  was  accomplished  not  in  the  common  and  natural 

order  of  events,  but  mysteriously.     But  lest  we  should  think 

that  Pilate  was  altogether  free  froin  blame,  He  adds,  There- 

fore  he  ihat  hath  delivered  jlfe  unto  ihee  haih  the  greater  sin. 

But  if  it  was  given,  thou  wilt  say,  ncither  he  nor  they  were 

liable  to  bh^me.    Thou  speakcst  foolishly.     Given  means  per- 

mitted  ;  as  if  He  said,  He  hath  permitted  this  to  be  done; 

but  ye  arc  not  ou  that  account  free  from  guilt.     Aug.  So  Aug.  Tr. 

Hc  answers.     When  He  was  silent,  He  was  silent  not  as 

guilty  or  crafty,  but  as  a  sheep  :    when  He  answered,  He 

taught  as  a  shepherd.     Let  us  hear  what  He  saith  ;  which  is 

that,  as  He  teacheth  by  His  Apostle,  There  is  no  power  but  Rom.i3,l. 

of  God  ;  and  that  he  that  through  envy  dehvers  an  innocent 

person  to  the  higher  power,  who  puts  to  death  from  fcar  of 

a  greater  power,  still  sins  more  than  that  higher  powcr  itself. 

God  had  given  such   power  to  Pilatc,  as  that  hc  was  still 

uuder  Csesar^s  power  :  wherefore  our  Lord  says,  Thou  couldest 

have  no  power  at  all  against  Me,  i.e.  uo  power  however  small, 

unless  it,  whatever  it  was,  ivas  given  thee  from  above.     And 

as  that  is  not  so  great  as  to  give  thee  complete  liberty  of 

action,  therefore  he  that  delivered  Me  unto  thee  hath  the  greafer 

sin.     He  delivered  i\Ie  into  thy  power  from  envy,  but  thou 

wilt  exercise  that  power  from  fear.    And  though  a  man  ought 

not  to  kill  another  even  from  fear,  especially  an  innocent 

man,  yet  to  do  so  frora  envy  is  much  worse.     Wherefore  our 

Lord  does  not  say,  Ile  that  delivered  Me  unto  thee  hath  the 

sin,  as  if  the  other  had  none,  but,  hath  the  greater  sin,  ira- 

plying  that  the  other  also  had  some.     Theophyl.  He  that 

delivered  Me  unto  thee,  i.e.  Judas,  or  the  multitude.    When 


572  GOSPEL    ACCORDING    TO  CHAP.  XIX, 

Jesus  had  boldly  replied,  that  unless  He  gave  Himself  up, 
and  the  Father  consented,  Pilate  could  have  had  no  power 
over  Him,  Pilate  was  the  more  anxious  to  release  Him  ;  And 
Aug;.  Tr.  from  tJienceforth  Pilate  sought  to  release  Him.  Aug.  Pilate 
^^"^'  had  sought  from  the  first  to  release  :  so  we  must  understand, 
from  tlience,  to  mean  from  this  cause,  i.  e.  lest  he  should  incur 
guilt  by  putting  to  death  an  innoceut  person. 

12.  But  the  Jews  cried  out,  saying,  If  thou  let 
this  Man  go,  thou  art  not  Ccesar's  friend :  whosoever 
maketh  himself  a  king  speaketh  against  Caesar. 

13.  When  Pilate  therefore  heard  that  saying,  he 
brought  Jesus  forth,  and  sat  down  in  the  judgment 
seat  in  a  place  that  is  called  the  Pavement,  but  in  the 
Hebrew,  Gabbatha. 

14.  And  it  was  the  preparation  of  the  passover,  and 
about  the  sixth  hour  :  and  he  saith  unto  the  Jews, 
Behold  your  King  ! 

15.  But  they  cried  out,  Away  with  Him,  away  with 
Ilim,  crucify  Him.  Pilate  saith  unto  thcm,  Shall  I 
crucify  your  King  ?  The  chief  priests  answered,  We 
have  no  king  but  Ca?sar. 

16.  Then  deUvered  he  Him  therefore  unto  them  to 
be  crucified. 

hw^.  Tr.        AuG.  The  Jews  thought  they  could  alarm  Pilate  more  by 

cxvi.         tiie  mention  of  Caesar,  than  by  telHng  hira  of  tlieir  law,  as 

they  had  done  above ;   We  have  a  law,  and  by  that  law  He 

ought  to  die,  because  He  made  Himself  the  Son  of  God.     So 

it  follows,  But   the  Jews  cried  out,  saying,  If  thou  let  this 

Man  go,  thou  art  not  CtBsar' s  friend  ;  whosoever  maketh  him- 

Chrys.       seJf  a  king  speaketh  against  Casar.      Chrys.    But  how  can 

ixxxiv  *>    5'®  prove  this  ?     By  His  purple,  His  diadem,  His  chariot, 

His  guards  ?     Did  He  not  walk  about  with  His  twelve  dis- 

ciples  only,  and   everything  mean  about  Him,  food,  dress, 

Aug.  Tr.    and  liabitation  ?     Aug.  Pilate  was  before  afraid  not   of  vio- 

lating  their  law  by  sparing  Him,  but  of  kiUing  the  Son  of 

God,  in  killing  Him.     But  he  could   not  treat  his  master 


VER.   12 16.  ST.  JOHN.  573 

Csesar  with  the  same  contempt  with  which  he  treated  the 

law  of  a  foreign  nation  :    When  Pilate  therefore  heard  that 

saying,  he  brovght  Jesus  forth,  and  sat    down  in   the  judg- 

ment   seat  in   a  place  that  is    called  the    Pavenient,  hut  in 

the  Ilebrew,   Gabbatha.     Chrys.    Ile  weut   out    to  examine  Chrys. 

into  the   matter  :    his  sitting    down  on   the  judgment   seat  ixxTiv  2 

shews  this.     Gloss.   Tlie  tribunal  is  the  seat  of  the  judge, 

as  the  throne  is  the  seat  of  the  king,  and  the  chair  the  seat 

of  the  doctor.     Bede.  Lithostraton,  i.e.  laid  with  stone;  the 

word  signifies  pavement.     It  was  an  elevated  place. 

And  it  ivas  the  preparation  of  the  Passover.  Alcuin. 
Parasceve,  i.  e.  preparation.  This  was  a  name  for  the  sixth 
day,  the  day  before  the  Sabbath,  on  which  they  prepared 
wliat  was  necessary  for  the  Sabbath  ;  as  we  read,  On  the  E\o(\. 
siocth  day  they  gathered  twice  as  much  bread.  As  man  was  '  "' 
made  on  the  sixth  day,  and  God  rested  on  the  seventh  ;  so 
Christ  suffered  on  the  sixth  day,  and  restcd  iu  the  grave  on 
the  seventh. 

And  it  was  about  the  sixth  hour.  Aug.  Why  theu  doth  Aug.  Tr. 
Mark  say,  And  it  was  the  third  hour,  and  they  crucifxed  ^'^^''" 
Ilim  ?  Because  on  the  third  hour  our  Lord  was  crucified  15,  20. 
by  the  tongues  of  the  Jews,  on  the  sixth  by  the  hands  of 
the  soldiers.  So  that  we  must  understand  that  the  fifth 
hour  was  passed,  and  the  sixth  began,  when  Pilate  sat  down 
on  the  judgment  seat,  {about  the  sixth  hour,  John  says,)  and 
that  the  crucifixion,  and  all  that  took  place  in  connexion 
with  it,  fillcd  up  thc  rest  of  tbe  hour,  from  which  time  up 
to  the  ninth  liour  there  was  darkness,  according  to  Mat- 
thew,  Mark,  and  Luke.  But  since  the  Jews  tried  to  transfer 
the  guilt  of  putting  Christ  to  death  from  themselves  to  the 
Romans,  i.e.  to  Pilate  and  his  soldiers,  Mark,  omitting  to 
mention  the  hour  at  which  Ile  was  crucified  by  the  soldiers, 
has  expressly  recorded  the  third  hour ;  in  ordcr  that  it 
misrht  be  evident  that  uot  onlv  the  soldiers  wiio  crucified 
Jesus  on  the  sixth  hour,  but  the  Jews  who  cried  out  for  His 
death  at  the  third,  were  Ilis  crucifiers.  There  is  another 
way  of  solving  this  difficulty,  viz.  that  the  sixth  hour  here 
does  not  mean  the  sixth  hour  of  the  day ;  as  John  does  not 
say,  It  was  about  the  sixth  hour  of  tlie  day,  but,  It  was  the 
preparation  of  ihe  passover,  and  about  tJie  sixth  hour.     Para- 


574 


GOSPEL   ACCORDING    TO 


CHAP.  XIX. 


Chrys. 

Hom. 

Ixxxiv. 


Chrys. 
Hoin. 
Ixxxiv.  2. 


Aucr.  Tr. 
cxvi.  8. 


Chrys. 
Hom. 
Ixx.viv.  2. 


Aug.  Tr, 
cxvi. 


sceve  means  in  Latin,  prseparatio.  For  Christ  our  passover, 
as  saith  the  Apostle,  is  sacrificed  for  us.  The  preparation 
for  which  passover,  counting  from  the  ninth  hour  of  the 
night,  which  seems  to  have  been  the  hour  at  which  the 
chief  priests  pronounced  upon  our  Lord's  sacrifice,  saying, 
He  is  guilty  of  death,  between  it  and  the  third  hour  of  the 
day,  when  He  was  crucified,  according  to  Mark,  is  an  in- 
terval  of  six  hours,  three  of  the  night  and  three  of  the  day. 
Theophyl.  Some  suppose  it  to  be  a  fault  of  the  transcribei', 
who  for  the  letter  y,  three,  put  s,  six.  Chrys.  Pihite  de- 
spairing  of  moving  them,  did  not  exaraine  Him,  as  he  in- 
tended,  but  delivered  Him  up.  And  he  saith  unto  the  Jews, 
Behold  your  King  !  Theophyl.  As  if  to  say,  See  the  kind 
of  Man  whom  ye  suspect  of  aspiring  to  the  throne,  a  humble 
person,  who  cannot  have  any  such  design.  Chrys.  A  speech 
that  should  have  softcncd  their  rage ;  but  they  were  afraid 
of  letting  Him  go,  lest  He  might  draw  away  the  multitude 
again.  For  the  love  of  rule  is  a  heavy  crime,  and  sufficient 
to  condemn  a  raan.  They  cried  out,  Aivay  ivith  Him,  away 
with  Him.  And  they  resolved  upon  the  most  disgraceful 
kiiid  of  death,  Crucify  Hhn,  in  order  to  prevent  all  raemorial 
of  Him  afterwards.  Aug.  Pilate  still  tries  to  overcome  their 
apprehensions  on  C8esar's  account ;  Pilate  saith  unto  them, 
Shall  I  crucify  your  King  ?  He  tries  to  shame  thera  into 
doing  W'hat  he  had  not  been  able  to  soften  thera  into  by 
putting  Christ  to  shame. 

The  chief  priests  answered,  We  have  no  king  but  Ccesar. 
Chrys.  They  voluntarily  brought  theraselves  undcr  punish- 
raent,  and  God  gave  thera  up  to  it.  With  one  accord  they 
denied  the  kingdom  of  God,  and  God  suifered  them  to  fall 
into  their  own  conderanation ;  for  they  rejected  the  kiugdora 
of  Christ,  and  called  down  upon  tlieir  own  heads  that  of 
Csesar.  Aug.  But  Pilate  is  at  last  overcome  by  fear :  Then 
delivered  he  Him  therefore  unto  them  to  be  crucified.  For 
it  would  be  taking  part  openly  against  Csesar,  if  when  the 
Jews  declared  that  they  had  no  king  but  Csesar,  he  wished 
to  put  another  king  over  thera,  as  he  would  appear  to  do  if 
he  let  go  unpunished  a  Man  whora  they  had  delivered  to 
hira  for  punishment  on  this  very  ground.  It  is  not  how- 
ever,  delivered  Him  unto  them  to  crucify  Him,  but,  to  be 


VER.  16—18.  ST.  JOHN.  575 

crucified,  i.e.  by  the  sentence  and  authority  of  the  go- 
vernor.  The  Evangelist  says,  delivered  unto  them,  to  shew 
that  they  were  iraplicated  in  the  guilt  from  which  they 
tried  to  escape.  For  Pilate  vvould  not  have  doue  this 
except  to  please  thcm. 

16.  And  they  took  Jesus,  and  led  Him  away. 

17.  And  He  bearing  His  cross  went  forth  into 
a  place  called  the  place  of  a  skuU,  which  is  called  in 
the  Hebrew  Golgotha : 

18.  Where  they  crucified  Him,  and  two  other  with 
Him,  on  either  side  one,  and  Jesus  in  the  midst. 

Gloss.   By  the  command    of  the  governor,   the  soldiers 
took  Christ  to  be  crucified.     And  they  took  Jesus,  and  led 
Him  auaij.     Aug.  They,  i.e.  the  soldiers,  the  guards  of  the  Aug.  Tr. 
governor,  as  appears  more  clearly  afterwards ;   Then  the  sol-  '^^^'' 
diers  when  thcy  had  crucified  Jesus ;  though  the  EvangeHst 
might  justly  have    attributed  the  whole  to  the  Jevvs,  who 
vvere  really  the  authors  of  what  they  procured  to  be  done. 
Chrys.  They  compel  Jesus  to  bear  the  cross,  regarding  it  as  Chrys. 
unholy,  and  thcrefore  avoiding  the  touch  of  it  themselves.  j^^'"'^  j 
And  Ue  bearing  llis  cross  ivent  forth  into  a  place  called  the 
place  of  a  slculi,  which  is  called  in  Hebreic  Gohjotha,  where 
they  crucified  Him.     The  same  was  done  typically  by  Isaac, 
who  carried  the  wood.     But  then  the  matter  only  proceeded 
as  far  as  his  fathcr's  good  pleasure  ordcred,  but  now  it  was 
fuUy  accomphshed,  for  the  reahty  had  appeared.    Theophyl. 
But  as  there  Isaac  was  let  go,  and  a  ram  offcred ;   so  here 
too  the  Divine  nature  remains  impassiblc,  but  the  human, 
of  which  the  ram  was  the  type,  the  offspring  of  that  straying 
ram,  was  sLain.     But  why  does  another  Evangchst  say  that 
they  hired  Simon  to  bear  the  cross?     Auo.  Both  bore  it;  Aul'.  ''e 
first  Jesus,  as  John   says,  then  Simon,  as  the  other  three  jjj  jo. 
EvangeUsts  say.     On  first  going  forth,  He  bore  Ilis  own 
cross.     AuG.    Grcat   spectacle,  to  the  profane  a  laughing-  Au?  Tr. 
stock,  to  thc  pious  a  mystery.      Profaueness  sees  a  King 
bearing  a  cross  instcad  of  a  sceptre ;    piety  sees    a  King 
bearino'  a  cross,  thercon  to  nail  Himself,  and  afterwards  to 
nuil  it  ou  the  foreheads  of  kings.     That  to  profane  eyes  was 


(XVll. 


576  GOSPEL    ACCORDING    TO  CHAP,  XIX. 

contemptihle,  wliich  the  hearts  of  Saiuts  wouhl  afterwards 
glory  iu ;  Christ  displayiug  His  own  cross  ou  Ilis  shoulders, 
and  bearing  that  which  was  not  to  be  put  under  a  bushel, 
the  candlestick  of  that  candle  which  was  now  about  to  burn. 
Chrys.       Chrys.  Hc  carried  the  badge  of  victory  on  His  shoulders, 

Hom.  1  ci 

Ixxxv.        as    conquerors    do.      Some    say    that   the  place    of  Calvary 

was  where  Adam  died  and  was  buried  :  so  that  in  the  very 

place  where  dcatli  reigned,  there  Jesus  erected  His  trophy. 

Hieron.      Jerome.  An  apt  connexion,  and  smooth  to  the  ear,  but  not 

Matt.         true.     For  the  place  where  they  cut  ofF  the  heads  uf  men 

c,  xxvii.     condemned  to  death,   called  in    couscquence   Calvary,  was 

outside  thc  city  gates,  whereas  we  rcad  in  the  book  of  Jesus 

the  son  of  Nave,  that  Adam   was  buried  by  Hebron    aud 

Chrys,       Arbah.     Chrys.  They  crucified  Him  witli  the  thieves :  And 

Hom.  . 

ixxxv.  1.    tivo  others  ivith  JIini,  on  either  side  one,  and  Jesus  in   the 

Isa.  53,      midst ;  thus  fulfiHing  the  prophecy,  And  He  was  numbered 

with  the  transyressors.     What  they  did  in  wickedness,  was 

a  gain  to  the  truth.     The  dcvil  wished  to  obscure  what  was 

done,  but  could  not.     Though   three   were   nailed  on  the 

cross,  it  was  evident  that  Jesus  alone  did  the  rairaclcs ;  and 

the  arts  of  the  devil  were  frustrated.     Nay,  they  even  added 

to  His  glory  ;  for  to  convcrt  a  tliief  ou  the  cross,  and  bring 

him  into  paradise,  was  no  lcss  a  miraclc  than  the  rending 

Ang.  Tr.    of  thc  rocks.     AuG.   Yea,  even  the  cross,  if  thou  consider  it, 

iii  fiii.        "'^s  a  judgment  seat :  for  the  Judge  being  the  middle,  one 

thief,  who  believed,  was  pardoned,  the  other,  who  mocked, 

was  damned  :  a  sign  of  what  He  would  once  do  to  the  quick 

and  dead,  phtce  the  one  on  His  right  haud,  the  other  on 

His  left. 

19.  And  Pilate  wrote  a  title,  and  put  it  on  the 
cross,  And  the  writing  was,  JESUS  OF  NAZA- 
RETH,  THE  KING  OF  THE  JEWS. 

20.  This  title  then  read  many  of  the  Jews  :  for  the 
place  where  Jesus  was  crucified  was  nigh  to  the  city : 
and  it  was  written  in  Ilebrew,  and  Greek,  and  Latin. 

21.  Then  said  the  chief  priests  of  the  Jews  to 
Pilate,  Write  not,  The  King  of  the  Jews ;  but  that 
He  said,  I  am  King  of  the  Jews. 


VER.  19,  2)i.  ST.  JOHN.  577 

22.  Pilate  answered,  What  I  have  written  I  have 
written. 

Chrys.  As  letters  are  inscribed  on  a  trophy  declaring  the 
victory,  so  Pilate  wrote  a  title  on  Christ's  cross.     And  PU 
late  wrote  a  title,  andput  it  on  the  cross :  thus  at  once  distin- 
guishing  Christ  from  the  thieves  with  Him,  and  exposiug  the 
malice  of  the  Jews  iu  rising  up  against  their  King  :  And  the 
ivriting  was,  Jesus  of  Nazareth,  the  King  of  the  Jews.     Bede. 
Wherein   was   shewn  that    His  kingdom   Avas  not,   as   they 
thought,  destroyed,  but  rather  strengthened.    Aug.  But  was  kn^.  Tr. 
Christ  the  King  of  the  Jews  only  ?    or  of  the  Gentiles  too?  ^^^"^- 
Of  the  Gentiles  too,  as  we  read  iu  the  Psahns,  Yet  huve  I  set  Ps.  2, 6. 
My  kiny  upon  My  holy  hill  qf  Sion;    after  which  it  foUows, 
Dema7id  of  Me  and  I  will  give  Thee  the  heathen  for  Thine 
inheritance,    So  this  title  expresses  a  great  mystery,  viz,  that 
the  wild  olive-tree  was  made  partaker  of  the  fatness  of  the 
olive-tree,  not  thc  ohve-tree  made  partaker  of  the  bitterness 
of  the  wild  ohve-tree.     Christ  then  is  King  of  the  Jews  ac- 
cording  to  the  circumcision  not  of  the  flesh,  but  of  the  heart ; 
not  in  the  letter,  but  in  the  spirit.     This  title  then  read  many 
of  the  Jeivs  :  for  the  place  where  Jesus  xvas  crucified  xvas  nigh 
to  the  city.      Chrys.    It  is  probable  that  many  Gentiles  as 
well  as  Jews  had  come  up  to  the  feast.     So  the  title  was 
writtcn  in  three  languages,  that  all  might  read  it.     And  it 
was  written  in  Ilebrew,  and  Greek,  and  Latin.     Auo.  These  Au?.  Tr. 
three  were  the  languages  most  known  there :    the  Ilebrew,  ^^^"'* 
on  account  of  being  used  in  the  worship  of  the  Jews :   the 
Greek,  in  consequence  of  the  spread  of  Greek  philosophy  : 
the  Latin,  from  the  lloman  empire  being  established  every 
where.     Theophyl.    The  title  written   in  three   languages 
signifies  that  our  Lord  was  King  of  the  whole  world  ;  prac- 
tical,  natural,  and  spiritual  ^     The  Latin  denotes  the  prac-  '  practicae, 
tical,  because  the  Roman  empire  was  the  most  powerful,  ettUeot'' 
and  best  managed  one;  the  Greek  the  physical,  the  Greeks  l°g'^*' 
being  the  best  physical  philosophers ;    and,  lastly,  the  He- 
brew  the  theological,  because  the  Jews  had  been  made  the 
depositaries  of  religious  knowledge.     Chrys.    But  the  Jews 
grudged   our  Lord   this   title :     Then  said  the  chief  priests 
of  the  Jews  to  Filate,  Write  not,  The  King  qf  the  Jews ;  but 

CL.    VI.  PP 


678  GOSPEL   ACCORDING    TO  CHAP.  XIX. 

that  He  said,  I  am  King  of  the  Jews.  For  as  Pilate  wrote 
it,  it  was  a  plain  and  single  declaration  that  He  was  King, 
but  the  addition  of,  that  He  said,  made  it  a  charge  against 
Hira  of  petulance  and  vain  glory.  But  Pilate  was  firm  : 
Pilate  answered,  WJiat  I  have  ivritten,  I  have  written.  Aug. 
O  ineffable  working  of  Divine  power  even  in  the  hearts  of 
ignorant  men !  Did  not  some  hidden  voice  sound  from 
within,  and,  if  we  may  say  so,  with  clamorous  silence,  say- 
ing  to  Pilate  in  the  prophetic  words  of  the  Psalm,  Alter 
not  the  inscription  of  the  title  ^  ?  But  what  say  ye,  ye  mad 
priests  :  will  the  title  be  the  less  true,  because  Jcsus  said, 
/  am  the  King  of  the  Jews?  If  that  which  Pilate  wrote 
cannot  be  altered,  can  that  be  altered  which  the  Truth 
spoke  ?  Pilate  wrote  what  he  wrote,  bccause  our  Lord 
said  what  He  said. 

23.  Then  the  soldiers,  wben  they  had  crucified 
Jesus,  took  His  garrnents,  and  made  four  parts,  to 
every  soldier  a  part ;  and  also  His  coat :  now  the  coat 
was  without  seam,  woven  from  the  top  throughout. 

24.  They  said  therefore  among  themselves,  Let  us 
not  rend  it,  but  cast  lots  for  it,  w4iose  it  shall  be  : 
that  the  Scripture  might  be  fulfilled,  which  saith, 
They  parted  My  raiment  among  them,  and  for  My 
vesture  they  did  cast  lots. 

On  Pilate  giving  sentence,  the  soldiers  under  his  command 
crucified  Jesus :  Then  the  soldiers,  when  they  had  crucified 
Jesus,  took  His  garments.  And  yet  if  we  look  to  their  in- 
tentions,  their  clamours,  the  Jews  were  rather  the  people 
which  crucified  Him.  On  the  parting  and  casting  lots  for 
His  garment,  John  gives  more  circumstances  than  the  other 
EvangeHsts,  And  made  four  parts,  to  every  soldier  a  part : 
whence  we  see  there  were  four  soldiers  who  executed  the 
governor's  sentence.  Atid  also  His  coat :  took,  understood. 
They  took  His  coat  too.  The  sentence  is  brought  in  so  to 
shew  that  this  was  the  only  garment  for  which  they  cast  lots, 
the  others  being  divided.     Now  the  coat  was  without  seam, 

*•  In  the  LXX,  the  title  of  Ps.  56,  57,  58.  is,  ^r)  Zia^edpris  rf  Aaw5  eir 
ffrrjAoypacplai'.     Nic. 


VER.  23,  24.  ST.  JOHX.  579 

woven  from  the  top  throughout.     Chrys.  The  Evangelist  de-  ciins. 
scribes  the  tunic,  to  shew  that  it  was  of  an  inferior  kind,  the  \^^^^ 
tunies  commonly  worn  in  Palestine  being  made  of  two  pieces. 
Theophyl.  Others  say  that  they  did  not  weave  in  Palestine, 
as  we  do,  the  shuttle  bcing  driven  upwards  through  the  warp  j 
so  that  among  them  the  woof  was  not  carried  upwards  but 
downwards  *^.     Aug.  Why  they  cast  lots  for  it,  next  appears :  Au?  Tr. 
They  said  therefore  among  themselves,  Let  us  not  rend  it,  bnt  '^''^■"'- 
cast  lots  for  it  whose  it  should  be.    It  seems  then  that  the  other 
garments  were  raade  up  of  equal  parts,  as  it  was  not  necessary 
to  rend  them ;  the  tunic  only  having  to  be  rent  in  order  to 
give  each  an  equal  share  of  it ;  to  avoid  which  they  preferrcd 
casting  lots  for  it,  and  one  having  it  all.     This  answered  to 
the  prophecy :    That   the  Scripture  might   be  falfiJled  ivhich 
saith,   They  parted  My   raiment   aniong  them,  and  for  My 
vesture  they  did  cast  lots.     Chrys.    Behold  the  sureness  of  Chrys. 
prophccy.     Thc  Prophet  foretold  not  only  what  they  would  jj."'"^' 
part,  but  what  they  woukl  not.     Thcy  j^arted  the  raiment, 
but  cast  lots  for  the   vesture.      Aug.    Matthew  in   saying,  Xwi.  Tr. 
Tkey  parted   Ilis  garments,  casting  lots,  means    us   to   un-  ^^ '"'.,_' 
derstand  the  wholc  divisiou  of  tlie  garmeuts,  including  the  3,3. 
tunic  also  for  which  they  cast  lots.     Luke  says  the  same :  Luke  23 
They  parted   Ilis  raiment,   and   cast  lots.     In  parting   His  ^*" 
garments  they  came  to  the  tunic,  for  which  they  cast  lots. 
Mark  is  the  only  one  that  raises  any  question  :     They  parted  ^^ark  15 
His  garments,  casting   upon  them   what   every   man   should 
take :    as   if  they   cast  lots  for    all  the  garraents,   and   not 
the  tunic  only.     But  it  is  his  brevity  that  creates  the  difii- 
culty.     Casting  lots  upon  them  :  as  if  it  was,  casting  lots  when 
they  were  parting  thc  garraents.      Jfhat  every  man  should 
take :  i.e.  who  shoukl  take  the  tunic  ;  as  if  the  whole  stood 
thus :    Casting  lots  upon  them,  who   should  take  the  tunic 
which  rcmained  over  and  above  the  equal  shares,  into  which 
the  rest  of  the  garments  were  divided.    The  fourfold  divisioa 
of  our  Lord's  garment  represents  His  Church,  spread  over 
the  four  quarters  of  the  globe,  and  distributed  equally,  i.e. 
in  concord,  to  alh     The  tunic  for  which  they  cast  lots  signi- 
fles  the  unity  of  all  the  parts,  which  is  contained  in  the  bond 

'  Herodotus  (ii.   3.   5.)  makes   the      wove  downwards  also,  contrary  to  tlie 
same  remark  ol'  the  Egyptians,   who      usual  practice. 

P  p  2 


580  GOSPEL   ACCORDING   TO  CHAP.  XIX. 

of  love.     And  if  love  is  the  more  excellent  way,  above  know- 

ledge,    and    above  all    other   coramandraents,  according  to 

Col.  3, 14.  Colossians,  Above  all  things  have  charity,  the  garment  by 

desuper,     Avhlch  tliis  is  denoted,  is  well  said  to  be  woven  from  above. 

Through  the  lohole,  is  added,  because  no  one  is  void  of  it,  who 

belongs  to  tliat  whole,  frora  which  the  Church  Catholic  is 

naraed.     It  is  without  seam  again,  so  that  it  can  never  come 

ad  umim    unsewn,  and  is  in  one  piece,  i.e.  brings  all  together  into  one. 

proveni      j^^  ^j^^  j^^  .^  signified  the  grace  of  God :  for  God  elects  not 

with  respect  to  person  or  merits,  but  according  to  His  own 

Chrys.       secret  counsel.     Chrys.  According  to  some,  The  tunic  ivith- 

Ixxxv.  1     ^^^  seam,  woven  from  ahove  throughout,  is  an  allegory  shewing 

that  He  who  was  crucified  was  not  siraply  man  but  also  had 

Divinity  from  abovc.    Theophyl.  The  garment  without  seam 

denotes  tlie  body  of  Christ,  which  was  woven  from  above; 

for  the  Holy  Ghost  carae  upon  the  Yirgin,  and  the  power  of 

the   Highest  overshadowed  her.     This  holy  body  of  Christ 

then  is  indivisible  :  for  though  it  be  distributed  for  cvery  one 

to  partake  of,  and  to  sanctify  the  soul  and  body  of  each  one 

individually,  yet  it  subsists  in  all  wholly  and  indivisibly.    The 

world  consisting  of  four  elements,  the   garments   of  Christ 

must  be  understood  to  represent  the  visible  crcation,  which 

the  devils  divide  amongst  themselves,  as  often  as  they  dcHver 

to  death  the  word  of  God  which  dwelleth  in  us,  and  by 

Aug.  Tr.    worldly  allurements  bring  us  over  to  their  side.     Aug.  Nor 

c.wui.        ]g|-  jjjjy  Qjjg  gj^y.  ^Yi^^  these  things  had  uo  good  signification, 

because  they  were  done  by  wicked  men ;  for  if  so,  what  shall 

we  say  of  the  cross  itself  ?     For  that  was  made  by  ungodly 

Epli.  3,18.  men,  and  yet  certainly  by  it  were  signified,  fVhat  is  the  length, 

and  depth,  and  breadth,  and  height,  as  the  Apostle  saith.    Its 

breadth  consists  of  a  cross  beam,  on  which  are  stretched  the 

hands  of  Ilim  who  hangs  upon  it.    This  signifies  the  breadth 

of  charity,  and  the  good  works   done   therein.     Its  length 

consists  of  a  cross  beara  going  to  the  gror.nd,  and  signifies 

perseverance  in  length  of  tirae.     The  height  is  the  top  which 

rises  above  the  cross  beara,  and  signifies  the  high  en.d  to 

which  all  things  refer.     The  depth  is  that  part  which  is 

fixed  in  the  ground ;  there  it  is  hidden,  but  the  whole  cross 

that  we  see  rises  frora  it.     Even  so  all  our  good  works  pro- 

ceed  from  the  depth  of  God's  incomprehensible  grace.     But 


VER.  24 — 27.  ST.  JOHN.  581 

thougli   the   cross   of  Clirist  only  signifj  what  tlie  Apostle 

saith,  They  that  are  Chrisfs  have  crucified  the  flesh,  ivith  the  Gal.  5, 24. 

affections  and  lusts,  hovv  great  a  good  is  it?     Lastly,  what 

is  the  sign  of  Christ,  but  the  cross  of  Christ  ?    ^Vhich  sigu 

must  be  appHed  to  the  foreheads  of  believers,  to  the  water  of 

regeneratiou,  to  the  oil  of  chrism,  to  the  sacrifice  whereby 

we  are  nourished,  or  none  of  these  is  profitable  for  life. 

24.  These  things  therefore  the  soldiers  did. 

25.  Now  thcre  stood  by  the  cross  of  Jesus  His 
mother,  and  His  mother's  sister,  Mary  the  wiie  of 
Cleophas,  and  Mary  Magdalene. 

26.  When  Jesus  therefore  saw  His  mother,  and  the 
disciple  standing  by,  whom  He  loved,  He  saith  unto 
His  mothcr,  Woinan,  behold  thy  son ! 

27.  Tlien  saith  He  to  the  disciple,  Behold  thy 
mother !  And  from  that  hour  that  disciple  took  her 
to  his  own  home. 

Theophyl.  While  the  soldiers  were  doing  their  cruel  work, 
He  was  thinkiug  auxiously  of  His  mother:  These  thinys 
therefore  the  soldiers  did.  Now  there  stood  by  the  cross  of 
Jesiis  Ilis  mother,  and  Ilis  mothcfs  sister,  Mary  the  wife  of 
Cleophas,  and  Mary  Murjdalene.  Ambrose.  ]\Iary  the  mother 
of  our  Lord  stood  before  the  cross  of  her  Son.  None  of  the 
EviingeHsts  hath  told  me  this  except  John.  The  others  have 
related  how  that  at  our  Lord's  Passiou  the  earth  quaked,  the 
heaven  was  overspread  with  darkness,  thc  sun  flcd,  the  thief 
was  taken  into  paradise  after  confession.  John  hath  told  us, 
what  the  others  have  not,  how  that  froin  the  cross  whereon 
He  liung,  lle  caHed  to  Ilis  mother.  Ile  thought  it  a  greater 
thing  to  shew  Him  victorious  over  punishment,  fulfihing  the 
offices  of  piety  to  Ilis  raother,  than  giviug  the  kingdom  of 
heaven  and  eternal  hfe  to  the  thief.  For  if  it  was  rehgious 
to  give  Hfe  to  the  thief,  a  much  riclier  work  of  piety  it  is  for 
a  son  to  honour  liis  mother  witli  such  affection.  Behold, 
He  saith,  thy  son;  behold  thy  mother.  Christ  made  llis 
Tcstament  from  the  cross,  and  divided  the  otfices  of  piety 
between  the  Mother  and  the  disciples.  Our  Lord  made  not 
only  a  pubHc,  but  also  a  domestic  Testameut.     And  this  Ilis 


682  GOSPEL    ACCORDING   TO  CHAP.   XIX. 

Testament  John  sealed,  a  witness  worthy  of  siicli  a  Testator. 
A  good  testament  it  was,  not  of  money,  but  of  eternal  life, 
which  was  not  written  with  ink,  but  with  the  spirit  of  the 
Ps.  45, 1.  living  God  :  My  tongue  is  the  pen  qf  a  ready  writer.  Mary, 
as  became  the  mother  of  our  Lord,  stood  before  the  cross, 
when  the  Apostles  fled,  and  with  pitiful  ej'es  beheld  the 
wounds  of  her  Son.  For  she  looked  not  on  the  death  of  the 
Hostage,  but  on  the  salvation  of  the  world ;  and  perhaps 
knowing  that  her  Sou's  dcath  would  bring  this  salvation,  she 
who  had  been  the  habitation  of  the  King,  thought  that  by 
her  death  she  might  add  to  that  universal  gift. 

But  Jesus  did  not  need  any  help  for  saving  the  world,  as 

Ps.  87.       \ve  read  in  the  Psalm,  /  have  been  even  as  a  man  with  no  help, 

free  amony  the  dead.     Ile  received  indced  the  affection  of 

a  parent,  but  Ile  did  not  seek  anotlier's  help.     Imitate  her, 

ye  holy  raatrons,  who,  as  tovvards  her  only  most  beloved  Son, 

hath  set  you  an  example  of  such  virtue :    for  ye  have  not 

sweeter  sons,  nor  did  the  Virgin  seek  consolation  in  again 

becoming  a  mother.     Jerome.  The  Mary  which  in  Mark  and 

Matthew  is  called  the  mother  of  James  and  Joses,  was  the 

■wife  of  Alphcus,  and  sister  of  Mary  the  mother  of  our  Lord  : 

which  Mary  John  here  designates  of  Cleophas,  eithcr  from 

her  father,  or  faniily,  or  for  some  other  reason.     She  nced 

not  be  thouglit  a  different  person,  because  she  is  called  in 

one  place  Mary  the  mother  of  James  the  less,  and  hcre  Mary 

of  Cleophas,  for  it  is  customary  in  Scripture  to  give  diff^erent 

Ciirys.       names  to  the  same  person.    Chrys.  Observe  how  the  weaker 

Hom.        gg^  jg  |.|jg  stronger;  standing  by  the  cross  when  the  disciples 

Aug.  de    fly-    AuG.  If  Maithew  and  Mark  had  not  mentioned  by  name 

.9."":,^^-   Mary  Magdalen,  we  should  have  thouojht  that  there  were 

111. 21.  .  . 

two  parties,  one  of  which  stood  far  oflF,  and  the  other  near. 

But  how  must  we  accouut  for  the  same  Mary  Magdalcn 

and  the  other  women   standing  afar  off,  as   Matthew   and 

Mark  say,  and  being  near  the  cross,  as  Johi  says  ?     By  sup- 

posing  that  they  were  within  such  a  distauce  as  to  be  withiu 

sight  of  our  Lord,  and  yet  sufficiently  far  off  to  be  out  of  the 

way  of  the  crowd  and  Centurion,  and  soldiers  who  were  im- 

mediately  about  Him.     Or,  we  may  suppose  that  after  our 

Lord  had  commeuded  His  mother  to  the  disciple,  they  re- 

tired  to  be  out  of  the  way  of  the  crowd,  and  saw  what  took 


VER.  24—27.  ST.  JOHN.  583 

place  aftenvards  at  a  distance  :  so  that  those  Evangelists  who  Matthew 
do  not  mentiou  them  till  after  our  Lord's  death,  describe  ^°^  J^iark. 
them  as  stauding  afar  off.    That  some  women  are  mentioned 
by  all  alilce,  others  not,  raakes  no  matter.     Chrys.  Though  chrys. 
there  were  other  women  by  He  makes  no  mention  of  any  of  ,^°"^'  „ 
thera,  but  only  of  His  mother,  to  shew  us  that  we  should 
specially  honour  our  raothers.     Our  parents  indeed,  if  they 
actually  oppose  the  truth,  are  not  even  to  be  known  :   but 
otherwise  we  should  pay  thera  all  attention,  and  houour  thera 
above  all  the  world  beside :   IVhen  Jesus  therefore  saw  Ilis 
motlier,  and  the  disciple  standing  by,  ivhoni  he  loved,  Ile  saith 
unto  His  mother,   TFoman,  behold  thy  son  !     Bede.    By  the 
disciple  whom  Jesus  loved,  the  Evangclist  means  himself; 
not  that  the  othcrs  were  not  loved,  but  he  was  loved  more 
intiraately  on  accouut  of  his  estate  of  chastity ;  for  a  Virgin 
our  Lord  called  hira,  and  a  Virgin  he  ever  reraained.    Chrys.  chrys, 
Heaveus !  what  honour  does  He  pay  to  the  disciple;   who  ,^°'"- 
however  conceals  his  narae  frora  raodesty.    For  had  he  wished  Papas. 
to  boast,  he  would  have  added  the  reason  why  he  was  loved, 
for  there  raust  have  been  something  great  and  wonderful  to 
have  causcd  that  love.     This  is  all  lle  says  to  John ;  He  does 
not  console  his  grief,  for  this  was  a  tirae  for  giving  consola- 
tion.     Yet  was  it  no  small  one  to  be  lionoured  with  such 
a  charge,  to  have  the  mothcr  of  our  Lord  iu  her  affliction, 
comraitted  to  his  care  by  Hiraself  on  His  departure :   Then 
saith  Ile  to  tlie  discipie,  Behold  thy  molher  !    Auo.  This  truly  au^.  Tr. 
is  that  hour  of  the  which  Jesus,  when  about  to  change  the  «^^'^-  ^- 
water  into  wine,  said,  Mother,  what  have  I  to  do  with  thee  ? 
Mine  hour  is  not  yet  come.     Then,  about  to  act  divinely,  He 
repelled  the  raother  of  His  huraanity,  of  His  infirraity,  as  if 
He  knew  her  not :  now,  sufferiug  huraanly,  He  coraniends 
with  huraan  affcction  her  of  whora  He  was  made  raan.    Hcre 
is  a  moral  lesson.     The  good  Tcachcr  shews  us  by  His  ex- 
araple  how  that  pious  sons  should  take  care  of  their  pareuts. 
The  cross  of  the  sufferer,  is  the  chair  of  the  Master.    Chrys.  chrys. 
Tiie  shameless  doctrine  of  Marcion  is  refuted  here.     For  if  J^°'"- 
our  Lord  were  not  born  according  to  the  fiesh,  and  had  not 
a  raother,  why  did  He  raake  such  provision  for  her  ?    Observe 
how  inipertuibable  He  is  during  His  crucifixion,  talking  to  the 
disciple  of  His  raother,  fulfilling  prophecies,  giving  good  hope 


584  GOSPEL   ACCORDING  TO  CHAP.  XIX. 

to  tlie  thief ;  whereas  before  His  crucifixion,  He  seemed  in 

fear.     The  weakness  of  His  uature  vvas  shewn  there,  the  ex- 

ceeding  greatness  of  His  power  here.     He  teaches  us  too 

herein,  not  to  turn  back,  because  we  may  feel  disturbed  at 

the  difficulties  before  us ;    for  when  we  are   once   actually 

Aug.  Tr.    under  the  trial,  all  will  be  Hght  and  easj  for  us.     Aug.  He 

cicix.  2.      ^Qgg  ^j^jg  ^Q  provide  as  it  were  another  son  for  His  mother  ia 

His  place;  And  from  that  hour  that  disciple  took  her  unto  his 

own.     Unto  his  own  what?    Was  not  John  one  of  those  who 

Matt.  19,   said,  Lo,  we  have  left  all,  and  followed  Thee  ?     He  took  her 

then  to  his  own,  i.e.  not  to  his  farin,  for  he  had  none,  but  to 

his  care,  for  of  this  he  was  master.     Bede.  Another  reading 

is,  Accepit  eam  discipulus  in  suam,  his  own  mother  some  un- 

derstand,  but  to  his  own  care  seems  better. 

28.  After  this,  Jesus  knowing  that  all  things  were 
now  accomplished,  that  the  scripture  might  be  fulfilled, 
saith,  I  thirst. 

29.  Now  there  was  set  a  vessel  full  of  vinegar  :  and 
they  filled  a  spunge  with  vincgar,  and  put  it  upon 
hyssop,  and  put  it  to  His  mouth. 

30.  When  Jesus  therefore  had  received  the  vinegar, 
He  said,  It  is  finished  ;  and  lle  bowed  His  head,  and 
gave  up  thc  ghost. 

Aug.  Tr.        AuG.  Hc  who  appearcd  man,  suffered  all  these  things;  He 

xix.  ■vvlio  was  God,  ordered  them :   Jfter  this  Jesus  knowing  that 

all  things  were  now  accomplished ;  i.e.  knowing  the  prophecy 

Ps.  68.      in  the  Psalras,  And  when  I  was  thirsty,  they  gave  me  vinegar 

minus        ^^  drink,  said,  I  thirst :  as  if  to  say,  Ye  have  not  done  all :  give 

me  yoursehes  :  for  the  Jews  were  themselves  vinegar,  having 

degenerated  from  the  wine  of  the  Patriarchs  and  the  Prophets. 

Now  there  was  a  vesselfull  of  vinegar  :  they  had  drunk  from 

the  wickedness  of  the  world,  as  from  a  full  vessel,  and  their 

heart  was  deceitful,  as  it  were  a  spunge  fuU  of  caves  and 

crooked  hiding  places  :  And  they  filled  a  spunge  with  vinegar, 

Cl^yyg        and  put  it  upon  hyssop,  and  put  it  to  Ilis  moulh.    Chrys.  Tiiey 

Hoin.         ^^ere  not  softened  at  all   by   Avhat  they  saw,  but  were  the 

more  enraged,  and  gave  Him  the  cup  to  drink,  as  they  did 


VER.  28 — 30.  ST.  JOHN.  685 

to  criminals,  i.e.  with  a  hyssop.  Aug.  The  hyssop  around 
which  they  put  the  spunge  fuU  of  vinegar,  being  a  mean  herb, 
taken  to  purge  the  breast,  represents  the  humility  of  Christ, 
which  they  hemmed  in  and  thought  tliey  had  circumvented. 
For  we  are  made  clean  by  Christ's  humility.  Nor  let  it  per-  vao-wTrrj) 
plex  you  that  they  were  able  to  reach  His  mouth  when  He 
was  such  a  height  above  the  ground  :  for  we  read  iu  the 
other  Evangelists,  what  John  omits  to  mention,  that  the 
spunge  was  put  upon  a  reed.  Theophyl.  Some  say  that 
the  hyssop  is  put  here  for  reed,  its  leaves  Ijeing  like  a  rced. 

U  htn  Jesus  therejore  had  received  the  vi/iet/ar,  Ile  said,  It 
is  finished.     Aug.  viz.  what  prophecy  had  furetold  so  long  Aug.  Tr. 
before.      Bede.  It  may  be  asked  here,  why  it  is  said,  lHien 
Jesus  had  received  the  vinegar,  when  atiother  Evangelist  says, 
He  would  not  drink.     But  this  is  easily  settled.     He  did  not  Matt.  27, 
receive  the  vinegar,  to  drink  it,  but  fulfil  the  propliecy.    AuG.  ^^    ^j. 
Then  as  there  was  nothing  left  Him  to  do  before  11  e  died,  it  cxix. 
follows,  And  Ile  bowed  Ilis  head,  and  gave  up  the  ghost,  only 
dying  when  He  had  nothing  more  to  do,  like  Hira  who  had 
to  lay  down  His  life,  and  to  take  it  up  aguin.    Gkeg.  Ghost  is  Greg.  xi. 
put  here  for  soul :    for  had  the  Evangelist  meant  any  thing  '  °^' '"' 
else  by  it,  though  the  ghost  departed,  the  soul  niight  still 
have  reraained.     Ciiuvs.  He  did  not  bow  His  hcad  bccause  Cbrys. 
He  gave  up  the  ghost,  but  He  gave  up  thc  ghost  because  at  1^°!^^ 
that  moraent  He  bowed  His  head.     AVhereby  the  Evangehst 
intiraates  that  He  was  Lord  of  all.     Aug.  For  who  ever  had  Aug:.  Tr. 
such  power  to  sleep  wheu  hc  wished,  as  our  Lord  had  to  die 
when  He  wished?     What  power  must  He  have,  for  our  good 
or  evil,  Who  had  such  power  dying?     Tueophyl.  Our  Lord 
gave  up  His  ghost  to  God  the  Father,  shewing  that  the  souls 
of  the  saints  do  not  remain  in  the  tomb,  but  go  into  the  hand 
of  the  Father  of  all ;  while  siuuers  are  reservcd  for  the  place 
of  punishmeut,  i.  e.  helh 

31.  The  Jews  therefore,  because  it  was  thc  prepara- 
tion,  that  the  bodies  should  not  remain  upon  the  cross 
on  the  sabbath  day,  (lor  that  sabbath  day  was  an  high 
day,)  besonght  Pihite  that  thcir  legs  might  be  broken, 
and  that  they  might  be  taken  away. 


586 


GOSPEL    ACCORDING    TO 


CHAP.  XIX. 


Chrys. 
Hom. 
Ixxxv. 


Aug.  Tr. 
cxx. 


Chrys. 
Hoin. 
Ixxxv.  3. 


32.  Then  came  the  soldiers,  and  brake  the  legs 
of  the  first,  and  of  the  other  which  was  crucified 
with  him. 

33.  But  when  they  came  to  Jesus,  and  saw  that  He 
was  dead  ah^eady,  they  brake  not  His  legs  : 

34.  But  one  of  the  soldiers  with  a  spear  pierced 
His  side,  and  forthwith  caine  thereout  blood  aiid 
water. 

35.  And  he  that  saw  it  bare  record,  and  his  record 
is  true :  and  he  knoweth  that  he  saith  true,  that  ye 
might  believe. 

36.  For  these  things  were  done,  that  the  scripture 
should  be  fulfilled,  A  bone  of  Him  shall  not  be  broken. 

37.  And  again  another  scripture  saith,  They  shall 
look  on  Him  whom  they  pierced. 

Chrys.  The  Jews  who  strained  at  a  gnat  and  swallowed  a 

camel,  after  their  audacious  wickedness,  reason  scrupulously 
about  the  day  :  The  Jews  therefore  because  it  was  the prepara- 
tioti,  that  the  bodies  should  not  remain  upon  the  cross  on  the 
sabbath.  Bede.  Parasceue,  i.e.  preparation  :  the  sixth  day 
was  so  called  because  the  children  of  Israel  prepared  twice 
the  number  of  loaves  on  that  day.  For  that  sabbath  day  was 
an  higli  day,  i.e.  on  account  of  the  feast  of  the  passover. 

Besought  Pilate  that  their  legs  might  be  broken.  Aug. 
Not  in  order  to  take  away  the  legs,  but  to  cause  death,  that 
they  might  be  taken  down  from  the  cross,  and  the  feast  day 
not  be  defiled  by  the  sight  of  such  horrid  torments.  Theo- 
PHYL.  For  it  was  commanded  in  the  Law  that  the  sun  should 
not  set  on  the  punishment  of  any  one ;  or  they  were  unwilUng 
to  appear  tormentors  aud  homicides  on  a  feast  day.  Chrys. 
How  forcible  is  truth :  their  own  devices  it  is  that  accompHsh 
the  fulfilment  of  pi'ophecy  :  Then  came  the  soldiers  and  brake 
the  legs  of  the  first,  and  of  the  other  which  was  crucified  with 
Him.  But  when  they  came  to  Jesus,  and  saw  that  He  was 
dead  already,  they  brake  not  His  legs :  but  one  of  the  soldiers 
with  a  spear  pierced  His  side.  Theophyl.  To  please  the 
Jews,  they  pierce  Christ,  thus  insulting  even  His  lifeless  body. 


VER.  31 37.  ST.   JOHN.  587 

But  the  insult  issues  in  a  miracle :  for  a  miracle  it  is  that 

blood  should  flow  from  a  dead  body.     Aug.  The  Evaugehst  Aug.  Tr. 

has  expressed   himself  cautiously;   not  struck,  or  wouuded,  S||^'^ 

but  opened  His  side :  whereby  was  opened  the  gate  of  life,  aperuit  V 

from  whence  the  sacraments  of  the  Churcli  flowed,  without 

which  we  cannot  cnter  into  that  life  which  is  tbe  true  life : 

And  fortlnvith  came  thereout  blood  and  ivater.     That  blood 

was  shed  for  the  remission  of  sins,  that  water  tempers  the 

cup  of  salvation.     This   it  was  which  was  prefigured  wlien 

Noah  was  cominanded  to  make  a  door  in  the  side  of  the  ark, 

by  which  the  animals  that  were  not  to  perish  by  the  dchige 

entered  ;  which  animals  prefigured  the  Church.     To  shadow 

forth  this,  the  woman  was  made  out  of  the  side  of  the  sleep- 

ing  man ;  for  this  second  Adam  bowed  Ilis  head,  and  slept 

on  the  cross,  that  out  of  that  which  came  tlierefrom,  there 

might  be  formed  a  wife  for  Him.     O  dcat]i,  by  which  the 

dead  are  quickencd,  wliat  can  be  purer  than  that  blood,  what 

more   sahaary  than   tliat   wound  !     Curys.  This  being  the  Ciirjs. 

source  wlicnce  tlie  lioly  mysieries   are  derived,  when  thou  j    ^v 

jipproachcst  the  awful  cup,  npproach  it  as  if  thou  wcrt  about 

to  drink  out  of  Christ's  side.     Theophyl.   Shame  then  upon 

them  who  mix  not  water  with  the  wine  in  the  holy  mysteries  : 

they  seem  as  if  they  bebeved  not  that  the  water  flowed  frora 

the  side.     Ilad  blood   flowed  only,  a  man  might  have  said 

that  there  was  some  life  lcft  in  the  body,  and  that  that  was 

why  the  blood  flowed.     But  the  water  flowing  is  an  irresist- 

ible  miracle,  and  thcrefore  the  Evangclist  adds,  And  he  that 

saw  it  bare  record.     Chiiys.  As  if  to  say,  I  did  not  hear  it  chrys, 

from  others,  but  saw  it  with  miiie  own  eves.     And  his  record  }^"™'  „ 

Ixxxv.  3. 

is  true,  he  adds,  not  as  if  he  had  mentioiicd  somcthing  so 
wonderful  that  his  account  would  be  suspccted,  but  to  stop 
the  uiouths  of  heretics,  and  in  contemplation  of  the  dcep 
value  of  those  mysteries  which  he  announces. 

And  he  knoweth  that  he  saith  irue,  that  ije  might  believe. 
Aug.  He  that  saw  it  knovveth ;  let  him  that  saw  not  beheve  Aug.  Tr. 
his  testitnony.  He  gives  testinionics  from  the  Scriptures  to  ^^^' 
each  of  these  two  things  he  rchites.  After,  they  brake  not  His 
legs,  He  adds,  For  these  things  were  done,  that  the  Scripture 
should  be  fuffilled,  A  bone  of  Him  sliall  not  be  broken,  a  com- 
mandmeut  which  applied  to  the  sacrifice  of  the  paschal  lamb 


588 


GOSPEL   ACCORDTNG   TO 


CHAP.  XTX. 


Zecli.l2, 
10. 

Hieron. 
Pref.  ad 

Pentet. 


Chrys. 
Hom. 
Ixxxv. 


Chrys. 
Hoin. 
Ixxxv.  3. 


under  the  old  law,  wliicli  sacrifice  foreshadowed  our  Lord's. 
Also  after,  One  of  the  soldiers  ivith  a  spear  opened  His  side, 
then  foUows  another  Scripture  testimony;  And  again  another 
Scripiure  saith,  They  shall  look  on  Him  whom  they  pierced, 
a  prophecy  which  implies  that  Christ  will  come  in  the  very 
flesh  in  which  Ile  was  crucified.  Jerome.  This  testimouy 
is  taken  from  Zacharias. 

38.  And  after  this  Joseph  of  Anmathoea,  being 
a  disciple  of  Jesus,  but  seeretly  for  fear  of  the  Jews, 
besought  Pilate  that  he  might  take  away  the  body  of 
Jesus  :  and  Pilate  gave  him  leave.  He  came  therefore, 
and  took  the  body  of  Jesus. 

39.  And  there  came  also  Nicodemus,  which  at  the 
first  came  to  Jesus  by  night,  and  brought  a  mix- 
ture  of  myrrh  and  aloes,  about  an  hundred  pound 
w^eight. 

40.  Then  took  they  the  body  of  Jesus,  and  wound 
it  in  hnen  clothes  with  the  spices,  as  the  manner  of 
the  Jews  is  to  bury. 

41.  Now  in  the  place  where  He  was  crucified  there 
was  a  garden,  and  in  the  garden  a  new  sepulchre, 
wherein  was  never  man  yet  laid. 

42.  There  laid  they  Jesus  therefore  because  of 
the  Jews'  preparation  day ;  for  the  sepulchre  was 
nigh  at  hand. 

Chrys.  Joseph  thinking  that  the  hatred  of  the  Jews  would 
be  appeased  by  His  crucifixion,  went  with  confideuce  to  ask 
permission  to  take  charge  of  His  burial :  And  after  ihis, 
Joseph  of  Arimathea  besought  Pilate.  Bede.  Arimathea  is 
the  same  as  Ramatha,  the  city  of  Elkaiah,  and  Samuel. 
It  was  providentially  ordered  that  he  should  be  rich,  in 
order  that  he  might  have  access  to  the  governor,  and  just,  in 
order  that  he  might  merit  the  charge  of  our  Lord's  body : 
That  he  might  take  the  body  of  Jesus,  because  he  was  His 
disciple.  Chrys.  He  was  not  of  the  twelve,  but  of  the 
seventy,  for  none  of  the  tweh'e  came  near.     Not  that  their 


VER.  38—42.  ST.  JOHN.  589 

fear  kept  thera  back,  for  Joseph  was  a  disciple,  secretly  for 

fear  of  the  Jews.     But  Joseph  was  a  person  of  rank,  and 

known  to  Pilate ;  so  he  went  to  liim,    and  the  favour  was 

granted,  and  afterwards  believed  Ilim,  not  as  a  condemned 

man,  but  as  a  great  and  wonderful  Person :  He  came  there- 

fore,  and  took  the  bocly  of  Jesus.     Aug.   In  performing  this  Aug:.  de 

last  office  to  our  Lord,  he  shewed  a  bold  indifference  to  the  ifoo"^' 

Jews,   though  he  had   avoided  our  Lord's  company  when 

alive,  for  fear  of  incurring  their  liatred.     Bepe.  Their  fero- 

city  being  appeased  for  the  time  by  their  success,  he  sought 

the  body  of  Christ.     Ile  did  not  come  as  a  disciple,  but  sim- 

ply  to  perfurm  a  work  of  mercy,  which  is  due  to  tlie  evil 

as  well  as  to  the  good.     Kicodemus  joined  him  :    Jnd  there 

came  also  Nicodemus,  which   at  the  first  canie  to  Jesus  by 

night,  and  brour/ht  a  mixiure  of  myrrJi  and  aloes,  alout  an 

hundred  ponnd  iceiyht.     AuG.  We  must  not  read  the  words,  Aug.  Tr. 

at  the  first,  first  bringing  a  mixture  of  myrrh,  but  attach  the  '^^^' 

first  to  the  former  clause.     For  Nicoderaus  at  the  first  came 

to  Jesus  by  night,  as  John  relates  iu  the  former  part  of  the 

Gospel.     From  these  words  then   we  are  to  infer  that  that 

was  not  the  only  time  that  Nicodemus  went  to  our  Lord, 

but  simply  the  first  time;  and  that  he  came  afterwards  and 

lieard  Christ's   discourses,  and  became   a  disciple.     Chkvs.  Chrys. 

They   bring  the   spices  most   cfficacious   for  prcserving   the  ,  °'"' 

body  from  corruption,  trcating   Him   as  a  mere  mati.     Yet 

this  shcws  grcat  h)ve.    Bede.  We  miist  observe  however  that 

it  was  simple  ointment ;    for  they  were  not  allowed  to  mix  Exod.  30, 

many  ingredients  together.    Then  took  they  the  body  of  Jems, 

arul  ivonnd  it  in  linen  clothes  with  the  spices,  as  tJie  manner  of 

tJie  Jews  is  to  bury.    Aug.  AVherein  the  Evaugelist  iutimates,  Aug.  Tr. 

that  in  paying  the  last  offices  of  the  dead,  the  custom  of  the  '^^^' 

nation  is  to  be  foUowed.     It  was  the  custora  of  the  Jewish 

nation  to  embalra  their  dead  bodies,  in  order  that  they  raight 

keep  the  longer.     Aug.  Nor  does  John  here  contradict  the  Aug.  de 

other  Evangelists,  who,  though  they  are  silent  about  Nico-  j-j°  23. 

deraus,  yet  do  not  affirm  that  our  Lord  was  buried  by  Joscph 

alone.     Nor  because  they  say  that  our  Lord  was  wrapped  iu 

a  linen  cloth  by  Joscph,  do  they  say  tliat  other  Jinen  cloths 

niay  not  liave  bcen  brought  by  Nicoderaus  in  addition ;  so 

that  John  may  be  right  iu  saying,  not,  in  a  single  cloth. 


590  GOSPEL    ACCORDTNG   TO  CHAP.  XIX. 

but,  in  linen  cloths.    Nay  more,  the  napkin  which  was  ahout 
Ilis  head  and  the  bands  which  were  tied  round  His  body 
being  all  of  linen,  though  there  were  but  one  linen  cloth, 
Ile  may  yet  be  said  to  have  been  wrapped  up  in  linen  cloths : 
linen  cloths  being  taken  in  a  general  sense,  as  comprehend- 
ing  all  that  was  made  of  linen.     Bede.  Hence  hath  come 
down  the  custora  of  the  Church,  of  consecrating  the  Lord's 
body  not  on  silk  or  gold  cloth,  but  in  a  clean  linen  cloth 
Chrys.       Chrys.  But  as  thcy  were  pressed  for  tirae,  for  Christ  died 
Jixxv,  4.    ^t  the  ninth  hour,  and  after  that  they  had  gone  to  Pilate, 
and  taken  away  thc  body,  so  that  the  evening  was  now  near, 
they  lay  Him  in  the  nearest  tomb  :  Noio  in  the  place  ivhere 
He  was  crucified  there  was  a  garden;  and  in  the  garden  a 
new  sepulchre,  wherei?i  was  never  man  yet  laid.     A  providcn- 
tial  design,  to  make  it  certain  that  it  was  His  resurrection, 
Aug.  Tr.    and  not  any  other  person's  that  lay  with  Him.     Auo.  As  no 
'^^^'  one  before  or  after  Ilim  was  conccived  in  the  womb  of  the 

Virgin  IMary,  so  in  this  grave  was  there  none  buried  bcfore 
or  after  Him.     Theophyl.  In  that  it  was  a  new  sepulchre, 
we  are  givcn  to  understand,  that  we  are  all  renewed   by 
Christ's  dcath,  and  death  and  corruption  destroycd.     Mark 
too  the  exceeding  poverty  that  He  took  up  for  our  sakes. 
He  had  no  house  in  His  lifetirae,  and  now  He  is  laid  in 
another's  sepulchre  at  His  death,  and  His  nakedness  covered 
by  Joseph.     There  laid  they  Jesus  therefore  because  of  the 
Jews'  preparation  day ;  for  the  sepulchre  ivas  nigh  at  hand. 
Aug.Tr.     AuG.  Implying  that  the  burial  was  hastened,  in  order  to 
cxx.  5.      finish  it  before  the  evening,  when,  ou  account  of  the  pre- 
paration,  which  the  Jews  with  us  call  more  commonly  in  the 
Latin,  Csena  pura,  it  was  unlawful  to  do  any  such  thing. 
Chrys.       Chrys.  Thc  scpulchre  was  near,   that  the  disciples  might 
ixxxv        approach  it  more  easily,  and  be  better  witnesses  of  what 
took  place  there,  and  that  even  enemies  might  be  made  the 
witnesses  of  the  burial,  being  placed  there  as  guards,  and 
the  story  of  His  being  stolen    away  shewed  to   be   false. 
Bede.  Mystically,  the  narae  Joseph  means,  apt  for  the  re- 
ceiving  of  a  good  work;  whereby  we  are  admonished  that 
we  should  make  ourselves  worthy  of  our  Lord's  body,  before 
we  receive  it.     Theophyl.    Even   now  in  a  certain   sense 
Christ  is  put  to  death  by  the  avaricious,  in  the  person  of  the 


VER.  38 — 42.  ST.  JOHN.  591 

poor  man  suffering  famine.  Be  therefore  a  Joseph,  aud 
cover  Christ's  nakeduess,  and,  not  once,  but  continually  by 
contemplation,  embalm  Him  in  thy  spiritual  tomb,  cover 
Him,  and  mix  myrrli  and  bitter  aloes ;  considering  that 
bitterest  senteuce  of  all,  Depart,  ye  cursed,  into  everlast-  Matt. 
ingfire.  ^5, 41. 


CHAP.  XX. 

1.  The  first  day  of  tlie  week  cometh  Mary  Magda- 
lene  early,  when  it  was  yet  dark,  unto  the  sepulchre, 
and  seeth  the  stone  taken  away  from  the  sepulchre. 

2.  Then  she  runneth,  and  cometh  to  Simon  Peter, 
and  to  the  other  disciple,  whom  Jesus  loved,  and 
saith  unto  them,  They  have  taken  away  the  Lord 
out  of  the  sepulchre,  and  we  knovv  not  where  they 
have  laid  Him. 

3.  Peter  therefore  went  forth,  and  that  other  dis- 
ciple,  and  came  to  the  sepulchre. 

4.  So  they  ran  both  togetlier :  and  the  other  disci- 
ple  did  outrun  Peter,  and  came  first  to  the  sepulchre. 

5.  And  he  stooping  down,  and  looking  in,  saw  the 
linen  clothes  lying :  yet  went  he  not  in. 

6.  Then  cometh  Simon  Peter  following  him,  and 
went  into  the  sepulchre,  and  seeing  the  linen  clothes 
lie, 

7.  And  the  napkin,  that  was  about  His  head,  not 
lying  with  the  linen  clothes,  but  wrapped  together  in 
a  place  by  itself. 

8.  Then  went  in  also  that  other  disciple,  which 
came  first  to  the  sepulchre,  and  he  saw,  and  beUeved. 

9.  For  as  yet  they  knew  not  the  Scripture,  that 
He  must  rise  again  from  the  dead. 

Chrys.  Chrys.  The  Sabbath  being  now  over,  during  which  it  was 

ixxxv.       uiilawful  to  be  there,  Mary  Magdalene  could  rest  no  longer, 


VER.   1—9.  GOSPEL    ACCORDING   TO    ST.  JOHN.  593 

but  came  very  early  in  the  morning,  to  seek  consolation  at 
the  grave :    The  first  day  of  the  week  cometh  Mary  Magda- 
lene  early,  when  it  was  yet  dark,  unto  the  sepidchre.     Aug.  Aug.  de 
Mary  Magdaleue,  uudoubtedly  the  most  fervent  in  love,  of  9?"' ^^- 
all  the  women  that  ministered  to  our  Lord ;  so  that  Johu 
deservedly  mcntions  her  only,  and  says  nothing  of  the  others 
vvho  were  with  her,  as  we  kuow  frora  the  other  Evangelists. 
AuG.    Una   sahbati   is   the    day  which    Christians   call    the  Au,2.  Tr. 
Lord's  day,  after  our  Lord's  resurrection.     Matthew  calls  it  ^^^' 
prima  sabbati.     Bede.    Una  sabbati,  i.e.  one  day  after  the 
sabbath.     Theopuyl.    Or  thus  :  The  Jews  called  the   days 
of  the  week  sabbath,  and  the  first  day,  one  of  the  sabbaths, 
wliich  day  is  a  type  of  the  life  to  come;  for  that  life  will  be 
one  day  not  cut  short  by  any  night,  since  God  is  the  sun 
there,  a  sun  which  never  sets.     On  this  day  then  our  Lord 
rose  again,  with  an  incorruptible  body,  even  as  we  in  the  life 
to  come  shall  put  on  iiicorruption.     Aug.  What  Mark  says,  Aug.  de 
Ve7'y  early  in  the  morning,  at  the  rising  of  the  sun,  does  not  ^j'"'.^ , 
contradict  John's  words,   when  it   ivas   yet   dark.     At    the  Mark 
dawn  of  day,  there  are  yet  remains  of  darkness,  which  dis-  ^^'  ^" 
appear  as  the  light  breaks  in.     We  must  not  understand 
Mark's  words,    Very  early  in  the  morning  at  the  rising  of  v\lov 
the  sun,  to  mean  that  the  sun  was  above  the  horizon,  but  xo^tos" 
rather  what   we  ourselves  ordinarily   mean  by  the  plirase, 
when  we  want  auy  thing  to  be  done  vcry  early,  wo  say  at 
the  rising  of  the  sun,  i.e.  some  time  bcfore  the  sun  is  riscn. 
Greg.    It  is   well   said,    When  it  ivas  yet  darh :  ]\Iary  was  Greg. 
seeking  the  Creator  of  all  thiugs  in  the  tomb,  aud  because  -    j"' 
she  found  Ilim  not,  thought  Ile  was  stolen.     Truly  it  was  xxii. 
yet  dark  when  she  came  to  the  sepulchre. 

And  seeth  the  stone  taken  away  from  the  sepulchre.     Aug.  Au<r.  de 
Now  took  place  what  Matthew  only  relates,  the  earthquake,  [^("'o^^' 
and   rolling   away  of  the   stone,  and   fright  of  the  guards. 
Chrys.  Our  Lord  rose  while  the  stone  and  seal  were  still  cinys. 
on  the  sepulchre.     But  as  it  was  necessary  that  others  should  |^""'' 
be  certified  of  tliis,  the  sepulchre  is  opened  after  the  resur- 
recticn,  and  so  the  fact  confirmcd.    This  it  was  which  roused 
Mary.    For  when  she  saw  the  stone  taken  away,  she  entered 
not  nor  looked  in,  but  ran  to  the  disciplcs  with  all  the  speed 
of  love.     But  as  yet  she  knew  nothing  for  certain  about  the 

VOL.    IV.  ^  ^ 


594 


GOSPEL   ACCORDING   TO 


CHAP.  XX. 


Aug.  Tr. 
cxx. 


Greg.  iii. 
Mor.  ix. 


Aug.  Tr. 
cxx. 


Chrys. 

Hom. 

Ixxxv. 


Greg. 
xxii.  in 
Evang. 


Aug.  Tr. 
cxx. 


Chrys. 
Hom. 
Ixxxv. 


resurrection,  but  thought  that  His  body  had  been  carried  off. 
Gloss.  And  therefore  she  ran  to  tell  the  disciples,  that  they 
might  seek  Him  with  her,  or  grieve  with  her:  Then  she 
runneth,  and  cometh  to  Simon  Peter,  and  to  the  other  dis- 
ciple,  whom  Jesus  loved.  Aug.  This  is  the  way  in  which 
he  usually  mentions  himself.  Jesus  loved  all,  but  him  in 
an  especial  and  familiar  way.  And  saith  unto  them,  They 
have  taken  aivay  the  Lord  out  of  tlie  sepulchre,  and  we 
knoiv  not  where  they  have  laid  Him.  Greg.  She  puts 
the  part  for  the  whole ;  she  had  come  only  to  seek  for 
the  body  of  our  Lord,  and  now  she  laments  that  our  Lord, 
the  whole  of  Him,  is  taken  away.  Aug.  Some  of  the 
Greek  copies  have,  taken  away  my  Lord,  which  is  more 
expressive  of  love,  and  of  the  fceling  of  an  handmaiden. 
But  only  a  few  have  this  reading.  Chrys.  The  Evangelist 
does  not  deprive  the  woraan  of  this  praise,  nor  leaves  out 
from  shame,  that  they  had  the  news  first  frora  her.  As  soon 
as  they  hcar  it,  they  hasten  to  the  sepulchre.  Greg.  But 
Peter  and  John  before  the  others,  for  they  loved  most ; 
Peter  thei'efore  went  forth,  and  that  other  disciple,  and  came 
to  ihe  sepulchre.  Theophyl.  But  how  came  they  to  the 
sepulchre,  while  the  soldicrs  were  guarding  it  ?  an  easy 
question  to  answer.  After  our  Lord's  resurrection  and  tlie 
earthquake,  and  the  appearance  of  the  angcl  at  the  sepul- 
chre,  the  guards  withdrew,  and  tokl  the  Pharisees  what  had 
happened.  AuGi  After  saying,  came  to  the  sepulchre,  he 
goes  back  and  tells  us  how  they  carae :  So  they  ran  hoih 
togeiher :  and  the  other  disciple  did  outrun  Peier,  and  came 
first  to  the  sepulchre ;  meaning  himself,  but  he  always  speaks 
of  himself,  as  if  he  were  speaking  of  anothcr  person.  Chrys. 
On  coming  he  sees  the  linen  clothes  set  aside  :  And  he  stoop- 
ing  down,  and  looking  in,  saw  the  linen  clothes  lying.  But 
he  raakes  no  further  search :  yet  went  he  not  in.  Peter  on 
the  other  hand,  being  of  a  more  fervid  teraper,  pursued  the 
search,  and  examined  every  thing  :  Then  cometh  Simon  Peter 
following  him,  and  went  into  the  sepulchre,  and  seeth  the 
linen  clothes  lie,  and  the  napkin,  that  was  about  His  head, 
not  lying  with  the  linen  cloihes,  but  wrapped  together  in  a 
place  by  itself.  Which  circumstances  were  proof  of  His 
resurrection.     For  had  they  carried  Him  away^  they  would 


VER.  1 — 9.  ST.  JOHN.  595 

not  have  stripped  Hira ;  nor,  if  any  liad  stolen  Him,  would 
they  have  taken  the  troiible  to  wrap  up  the  napkin,  and  put 
it  in  a  place  by  itself,  apart  from  the  linen  clothes  ;    but 
would  have  taken  away  the  body  as  it  was.    John  mentioned 
the  myrrh  first  of  all,  for  this  reason,  i.  e.  to  shew  you  that 
He  could  not  have  been  stolen   away.     For  myrrh  would 
make  the  linen  adhere  to  the  body,  and  so  caused  trouble  to 
the  thieves,  and  they  would  never  have  been  so  senseless  as 
to  have  taken  this  unnecessary  pains  about  the  matter.    After 
Peter  however,  John  entered :   Then  went  in  also  that  other 
disciple,  which  came  first  to  the  sepulchre,  and  he  saiv,  and 
believed.     Aug.  i.e.  That  Jesus  had  risen  again,  some  thiuk  :  Autr.  Tr. 
but  what  follows  contradicts  this  notion.     He  saw  the  sepul-  ^^^^^' 
chre  empty,  and  beheved  wliat  the  woman  had  said :  For  as 
yet  they  kneiv  not  the  Scripture,  that  Ile  must  rise  ayainfrom 
the  dead.     If  he  did  not  yet  know  that  He  must  rise  again 
from   the  dead,   he  could  not   beheve  that  He  had  risen. 
They  had  heard  as  much  indecd  from  our  Lord,  and  very 
openly,  but  they  were  so  accustomed  to  hear  parables  frora 
Him,  that  they  took  this  for  a  parable,   and  thouglit  He 
meant   something   else.     Greg.    But   this    accouut   of  the  Greg. 
Evanj^elist  ^  must  not  be  thought  to  be  without  sorae  mys-      '"'. 
tical  meaning.     By  John,  the  younger  of  the  two,  the  syna-  Evang. 
gogue;   by  Peter,  the  eldcr,  the  Gentile  Church  is  repre-    ^^'". 
sented :  for  though  the  synagogue  was  before  the   Gentile 
Church  as  regards  the  worship  of  God,  as  rcgards  time  the 
Gentile   world   was   before  the    synagogue.     They   ran    to- 
gether,  because  the  Geutile  workl  ran  side  by  side  with  the 
synagogue  frora  first  to  last,  in  respcct  of  purity  and  com- 
munity  of  life,  though  a  purity  and  comraunity  of  undcr- 
standing^  they  had  not.     The  synagogue  carae  first  to  the  ^pari 
sepulchre,  but  entered  not :  it  knew  the  coraraandments  of  ^^"^" 
the  law,  and  had  heard  the  prophecies  of  our  Lord's  incar- 
nation  and  death,  but  would  not  beUeve  in  Hira  who  died. 
Then  cometh  Simon  Peter,  and  entered  into  the  sepulchre : 
the  Gentile  Church  both  knew  Jesus  Christ  as  dead  man, 
and  believed  in  Him  as  living  God.     The  napkin  about  our 
Lord's  head  is  not  found  with  the  linen  clothes,  i.  e.  God, 
the  Head  of  Christ,  and  the  incomprehensible  mysteries  of 
the  Godhead  are  removed  from  our  poor  kuowledge;   His 

Q  q  2 


596  GOSPEL   ACCORDING   TO  CHAP.  XX. 

power  transcends  the  nature  of  the  creature.  And  it  is 
found  not  only  apart,  but  also  wraj)ped  together;  because 
of  the  linen  wrapped  together,  neither  beginning  nor  end 
is  seen;  and  the  height  of  the  Divine  nature  had  neither 
beginning  nor  end.  And  it  is  into  one  place :  for  where 
there  is  division,  God  is  not;  and  they  merit  His  grace,  who 
do  not  occasion  scaudal  by  dividing  themselves  into  sects. 
But  as  a  napkin  is  what  is  used  in  labouring  to  vvipe  the 
sweat  of  the  brow,  by  the  napkin  here  we  may  understand 
the  labour  of  God :  which  napkiu  is  found  apart,  because 
the  sufFering  of  our  Redeemer  is  far  removed  from  ours ; 
inasmuch  as  Ile  suffered  innocently,  that  which  we  suffer 
justly;  He  submitted  Ilimself  to  death  voluntarily,  we  by 
necessity.  But  after  Peter  entered,  John  eutered  too ;  for 
at  the  end  of  thc  world  even  Judsea  shall  be  gathered  in  to 
the  true  faith.  Theophyl.  Or  thus :  Peter  is  practical  and 
prompt,  John  contemplative  and  intelligent,  and  learned  iu 
divine  thiugs.  Now  the  contemplative  man  is  generally 
beforehand  iu  knowledge  and  iutelligence,  but  the  practical 
by  his  fervour  and  activity  gets  the  advance  of  the  other's 
perception,  and  sees  first  into  the  divine  mystery. 

10.  Then  the  disciples  went  away  again  unto  their 
own  home. 

11.  But  Mary  stood  without  at  the  sepulchre  weep- 
ing :  and  as  she  wept,  she  stooped  down,  and  looked 
into  the  sepulchre, 

12.  And  seeth  two  angels  in  white  sitting,  the  one 
at  the  head,  and  the  other  at  the  feet,  wliere  the  body 
of  Jesus  had  lain. 

1 3.  And  they  say  unto  her,  Woman,  why  weepest 
tliou  ?  She  saith  unto  them,  Because  they  have  taken 
away  my  Lord,  and  I  know  not  where  they  have  laid 
Him. 

14.  And  when  she  had  thus  said,  she  turned  her- 
self  backj  and  saw  Jesus  standing,  and  knew  not  that 
it  was  Jesus. 

15.  Jesus  saith  unto  her,  Woman,  why  weepest 


VER.  10 — 18.  ST.  JOHN.  597 

thou  ?  whom  seekest  thou  ?  She,  supposing  Him  to 
be  the  gardener,  saith  unto  Him,  Siv,  if  Thoa  have 
borne  Him  hence,  tell  me  where  Thou  hast  laid  Him, 
and  I  will  take  Him  away. 

16.  Jesus  saith  unto  her,  Mary.  She  turned  her- 
self,  and  saith  unto  Him,  Rabboni ;  which  is  to  say, 
Master. 

17.  Jesus  saith  unto  her,  Touch  Me  not ;  for  I  am 
not  yet  ascended  to  My  Father :  but  go  to  ]\Iy 
brethren,  and  say  unto  them,  I  ascend  unto  IMy 
Father,  and  your  Father ;  and  to  My  God,  and 
your  God. 

18.  Mary  Magdalene  came  and  told  the  disciples 
that  she  had  seen  the  Lord,  and  that  He  had  spoken 
these  things  unto  hcr. 

Greg.  Mary  Magdalene,  who  had  been  the  sinner  in  the  Greg, 
city,  and  who  had  washed  out  the  spots  of  her  sins  by  lier  xxv!  in 
tears,  whose  soul  burned  with  love,  did  not  retire  from  the  Evang. 
sepulchre  when  the  others  did :   Then  the  disciples  ivent  away 
again  unto  their  oivn  home.     Aug.  i.e.  To  the  place  where  Aug.  Tr. 
thcy  were  lodging,  and  from  which  they  had  run   to  the 
sepulchre.     But  though  the  men  returned,  the  strongcr  love 
of  the  woman  fixed  her  to  the  spot.     But  2Iary  stood  without 
at  the  sepidcJire  iveeping.      Aug.   i.e.   Outside  of  the   place  Anor. 
where  the  stone  sepulchre  was,  but  yet  within  the  garden.  'g^  jjj ' 
Chrys.  Be  not  astonished  that  Mary  wept  for  love  at  the  ^xiv.  69. 
sepulchre,  and  Peterdid  not;  for  the  female  sex  is  naturally  Hom^ 
tender,  and  inchned  to  weep.    Aug.  Tlie  eyes  then  which  liad  ixxxvi. 
sought  our  Lord,  and  found  Him  not,  now  wept  without  in-  ^^^^  ^^ 
terruption  ;  more  for  grief  that  our  Lord  had  bcen  removcd, 
than  for  His  death  upon  the  cross.    For  now  even  all  memo- 
rial  of  Him  was  taken  away.     Aug.  She  then  saw,  with  the  Aag. 
other  vvomen,  the  Angel  sitting  on  the  right,  on  thc  stone  'p^  jjj/ 
which  had  been  rollcd  away  from  the  sepulchre,  at  whose  ^^'^-  "^- 
words  it  was  that  she  looked  into  the  sepulchre.     Chrvs.  p,        ' 
The  sight  of  the  sepulclire  itself  was  some  consolation.    Nay,  Hom. 
behold  her,  to  console  herself  still  more,  stooping  down,  to 


598 


GOSPEL    ACCORDING    TO 


CHAP.    XX, 


Greg. 
Hom. 
XXV.  ut 
supr. 
Aug.  Tr. 
cxxi. 
Greg. 
Hom. 


Chrys. 
Hom, 
Ixxxvi.  1. 


Aug.  Tr. 
cxxi. 


Greg. 
Hom.  XXV, 
in  Ev, 


c.  1,  14, 


Chrys. 
Hom. 
Ixxxvi. 


Greg. 
Hom,  fin, 

Aug.  Tr. 
cxxi. 


see  the  very  place  where  the  body  lay :  And  as  she  wept,  she 
stooped  down,  and  looked  into  the  sepulchre.  Greg,  For  to  have 
looked  once  is  not  enough  for  love.  Love  makes  one  desire 
to  look  over  and  over  again.  Aug.  In  her  too  great  grief  she 
could  believe  neither  her  own  eyes,  nor  the  disciples'.  Or 
was  it  a  divine  impulse  which  caused  hcr  to  look  in  ?  Greg. 
She  sought  the  body,  and  found  it  not ;  she  persevered  in 
seeking;  and  so  it  came  to  pass  that  she  found.  Her  long- 
ings,  growiug  the  stronger,  the  more  they  were  disappointed, 
at  last  found  and  laid  hold  on  their  object,  For  holy  longings 
ever  gain  strength  by  delay ;  did  they  not,  they  would  not 
be  lougings.  Mary  so  loved,  that  not  content  with  seeing 
the  sepulclire,  she  stooped  down  and  looked  in  :  let  us  see 
the  fruit  which  came  of  this  persevering  love  :  And  seeth  two 
Angels  in  white  sitting,  the  one  at  the  head,  and  the  other  at 
the  feet,  where  the  body  of  Jesus  had  lain.  Chrys.  As  her  un- 
derstanding  was  not  so  raised  as  to  be  able  to  gather  from 
the  napkins  the  fact  of  the  resurrection,  she  is  given  the  sight 
of  Angels  in  bright  apparel,  who  soothe  her  sorrow.  Aug.  But 
why  did  one  sit  at  the  head,  the  other  at  the  feet  ?  To  signify 
that  thc  glad  tidings  of  Christ's  Gospel  was  to  be  delivered 
from  the  head  to  the  feet,  from  the  begiuning  to  the  end. 
The  Greek  word  Angel  means  one  who  delivers  news.  Greg. 
The  Angel  sits  at  the  head  when  the  Apostles  preach  that 
in  the  beginning  ivas  the  Word :  he  sits,  as  it  were,  at  the  feet, 
when  it  is  said,  The  Word  ivas  made  flesh.  By  the  two 
Angels  too  we  may  understand  the  two  testaments ;  both  of 
which  proclaim  alike  the  iucarnation,  death  and  resurrection 
of  our  Lord.  The  Old  seems  to  sit  at  the  head,  the  New  at 
the  feet.  Chrys.  The  Angels  who  appear  say  nothing  about 
the  resurrection ;  but  by  degrees  the  subject  is  entered  on. 
First  of  all  they  address  her  compassionately,  to  prevent  her 
from  being  overpowered  by  a  spectacle  of  such  extraordinary 
brightness  :  And  they  say  unto  her,  Woman,  why  weepest 
thou  ?  The  Angels  forbad  tears  and  anuounced,  as  it  were, 
the  joy  that  was  at  hand  :  Why  weepest  thou?  As  if  to  say, 
Weep  not.  Greg.  The  very  declarations  of  Scripture  which 
excite  our  tears  of  love,  wipe  away  those  very  tears,  by  pro- 
mising  us  the  sight  of  our  Redeemer  again.  Aug.  But  she, 
thiuking  that  they  wanted  to  know  why  she  wept,  tells  them 


VER.  10 — 18.  ST.  JOHN.  599 

the  reason  :   She  saith  unto  them,  Because  they  have  taken 
aivay  my  Lord.     The  lifeless  body  of  her  Lord,  she  calls  her 
Lord,  putting  the  part  for  the  whole;  just  as  we  confess  that 
Jesus  Christ  the    Son  of  God  was    buried,  when  only  His 
flesh  was  buried.     And  I  -know  not  where  they  have  placed 
Him :   it  was  a  still  greater  grief,  that  she  did  not  know 
where  to  go  to  console  her  grief.     Chrys.   As  yet  she  knew  ciirys. 
nothing  of  the  resurrection,  but  thouirht  the  body  had  been  [^^"yj 
taken  away.     Aug.  Here  the  Angels  must  be  understood  to  auq-.  de 
rise  up,  for  Luke  describes  them  as  seen  standing.     Aug.  ^°"-  ^^ 
Ihe  hour  was  now  come,  which  the  Augels  aunounced,  when  ^yo.  Xr, 
sorrow  should  be  succeeded  by  joy  :  And  when  she  had  thus  ^^^^- 
said,   she  turned  herself  back.     Chrys.  But  why,  when  she  chrys. 
is  talking  to  the   Angels,  and  befo^e  she  has  heard   any-  ^°"^-  ^- 
thing  from  them,  does  she  turn  back  ?    It  seems  to  me  that 
while  she  was  speaking,  Christ  appeared  behind  her,  and 
that  the  Angels  by  tlieir  posture,  look,  and  motion,  shewed 
that  they  saw  our  Lord,  and  that  thus  it  was  that  she  turned 
back.      Greg.    We  must   observe  that  Mary,  who    as   yet  Qreg. 
doubted  our  Lord's  resurrection,  turned  back  to  see  Jesus.  llo'»- 
By  her  doubting  she  turned  her  back,  as  it  Avere  upou  our 
Lord.     Yet  iuasrauch  as  slie  loved,  she  saw  Ilim.     8he  loved 
and  doubted  :  she  saw,  and  did  not  recognise  Him  :  And  saw 
Jesus  standing,  and  knew  not  that  it  was  Jesus.     Chrys.  To  ciirvs. 
the  Angels  lle  appeared  as  their  Lord,  but  not  so  to  the  ,^°"*-. 

,  .  .  lx.\xvi. 

woman,  for  the  sight  coming  upon  her  all  at  once,  would 
have  stupificd  hcr.     She  was  not  to  be  Hfted  suddenly,  but 
gradually  to  high  things.    Greg.  Jesus  saith  unto  her,  Woman,  q^^ 
why  weepest  thou  ?    Ile  asks  tlie  cause  of  her  grief,  to  set  her  Hi)ni. 

XXV 

longing  still  more.  For  the  mere  meutiouing  His  name 
whom  she  sought  would  inflame  her  love  for  Ilim.  Curys.  chrys. 
Bccause  He  appeared  as  a  common  person,  she  thought  Ilim  Hom. 
the  gardener :  She,  supposing  Him  to  be  the  gardener,  saith 
unto  Him,  Sir,  if  Thou  have  borne  Him  hence,  tell  me  where 
TJtou  hast  laid  Him,  and  I  wilt  take  Him  away.  i.e.  If  Thou 
hast  taken  Him  away  from  fear  of  the  Jews,  tell  me,  and 
I  will  take  Him  again.  Tueophyl.  She  was  afraid  tliat 
the  Jews  might  vent  their  rage  even  on  the  lifeless  body, 
and  therefore  wished  to  remove  it  to  some  secret  place. 
Greg.  Perhaps,  howevcr,  the  woman  was  right  in  believiug  9/^^' 


600  GOSPEL    ACCORDING    TO  CHAP.  XX. 

Jesus  to  be  tlie  gardener.  Was  not  He  the  spiritual  Gardener, 
who  by  the  power  of  His  love  had  sowu  strong  seeds  of  virtue 
in  her  breast?  But  how  is  it  that,  as  soon  as  she  sees  the 
gardener,  as  she  supposes  Him  to  be,  she  says,  without  having 
told  Him  who  it  was  she  was  seeking,  Sir,  if  Thou  hast 
borne  Him  hence  ?  It  arises  from  her  love ;  when  oue  loves 
a  person,  one  never  thinks  that  any  one  else  can  be  ignorant 
of  him.  Our  Lord,  after  calling  her  by  the  coramon  name 
of  her  sex,  aud  not  being  recognised,  calls  her  by  her  own 
name :  Jesus  saith  unto  her,  Mary ;  as  if  to  say,  K/ecognise 
Him,  who  recognises  thee.  Mary,  being  called  by  name, 
recognises  Him  ;  that  it  was  He  whom  she  sought  externally, 
and  He  who  taught  her  internally  to  seek  :  She  turned  her- 
self,  and  saith  unto  Him,  Rabboni ;  which  is  to  say,  Master. 

Chrys.        Chrys.  Just  as  He  was  sometimes  in  the  raidst  of  the  Jews, 

l"x"vi.  1.  ^^^  ^^^^y  ^^^  ^^*-  know  Him  till  He  pleased  to  make  Himsclf 
known.  But  why  does  she  turn  herself,  when  she  had  turned 
hersclf  before  ?  It  seems  to  me  that  when  she  said,  Where 
Thou  hast  laid  Uim,  she  turned  to  the  Angcls,  to  ask  wliy  they 
were  astonished.     Then  Christ,  calling  her,  discovered  Hira- 

Aug.  Tr.  self  by  His  voice,  and  made  her  turu  to  Him  again.  Auo. 
Or  she  first  turned  her  body,  but  thought  Hira  what  He  waa 
not ;  now  she  was  turned  in  heart,  and  kuew  wiio  Ile  was. 
Let  no  oue  however  blarae  her,  because  she  called  the 
gardener,  Lord,  and  Jesus,  Master.  The  one  was  a  title  of 
courtesy  to  a  person  from  whom  she  was  asking  a  favour ; 
the  other  of  respect  to  a  Teacher  from  whom  she  was  used 
to  learn  to  distiuguish  the  divine  from  the  human.  The 
word  Lord  is  used  in  different  senses,  when  she  says,  They 
have  taken  away  my  Lord,  and  when  she  says,  Lord,  if  Thou 

Greg.         have  borne  Him  away.     Greg.  The  Evangelist  does  not  add 

xxv"  what  she  did  upon  recognising  Him,  but  we  know  from  what 

our  Lord  said  to  her :  Jesus  saith  unto  her,  Touch  Me  not. 
Mary  then  had  tried  to  embrace  His  feet,  but  was  not  allowed. 
Why  not  ?    The  reason  follows  :  For  I  am  not  yet  ascended 

Aug.  Tr.  to  My  Father.  Aug.  But  if  standing  upon  the  earth,  He  is 
not  touched,  how  shall  He  be  touched  sitting  in  heaven  ? 
And  did  He  not  before  His  ascension  offer  Himself  to  the 

Luke         touch  of  the  disciples  :  Handle  Me  and  see,  for  a  spirit  hath 
'     '       not  flesh  and  bones.      Who  can  be  so  absurd  as  to  suppose 


VER.  10— IG.  ST.  JOHN.  601 

that  He  was  willino^  that  disciples  shonld  touch  Ilira  before 
He  ascended  to  His  Father,  and  unwilling  that  woraen  should 
till  after  ?    Nay,  we  read  of  women  after  the  resurrection,  and 
before  He  ascended  to  His  Father,  touching  Hira,  one  of 
whora  was  Mary  Magdalene  herself,  according  to  Matthew. 
Either  then  Mary  here  is  a  type  of  the  Gentile  Church, 
which  did  not  believe  in  Christ  till  after  His  ascension :  or 
the  raeauing  is  that  Jesus  is  to  be  believed  in,  i.e.  spiritually 
touched,  in  no  other  way,  but  as  being  one  with  the  Father. 
He  ascends  to  tlie  Father  mystically,  as  it  were,  in  the  mind 
of  him  who  hath  so  far  advanced  as  to  acknowledge  that  He 
is  equal  to  the  Father.    But  how  could  Mary  believe  in  Ilim 
otherwise  than  carnally,  when  she  wept  for  Him  as  a  man  ? 
AuG.  Toucli  is  as  it  were  the  end  of  knowledge  ^  :  and  He  was  Aup:.  j. 
unwilHng  that  a  soul  intent  upon  Ilim  should  have  its  end,  i^^J^j^fg 
in  thinking  Ilim  only  what  Ile  seemed  to  be.     Curys.  Mary  chrys. 
wished  to  be  as  farailiar  with  Christ  now,  as  she  was  before  ^^^^.^  ^ 
Ilis  Passion ;   forgetting,  in  her  joy,  that  His  body  was  niade 
much  more  holy  by  its  resurrection.     So,  Touch  3le  7iot,  He 
says,  to  remind  her  of  this,  and  make  her  feel  awe  in  talking 
with  Him.     For  which  reason  too  Ile  no  longer  kccps  coiu- 
pany  with  Ilis  disciples,  viz.  that  they  might  look  upon  Ilim 
with  the  greater  awe.     Again,  by  saying,  I  have  not  yet  as- 
cended,  He  shews  that  Ile  is  hastening  thcre.     And  Hc  uho 
was  going  to  depart  and  live  no  more  with  men,  ought  not  to 
bc  regarded  with  thc  sarae  fecling  that  Ile  was  before  :  But  yo 
to  My  brethren,  and  say  unto  tliem,  I  ascend  unto  My  Father, 
and  your  Father ;  and  to  My  God,  and  your  God.     Hilary.  Hilnr. 
Heretics,    among   their  other  impieties,    raisiuterpret  these    ^ 
words  of  our  Lord's,  and  say,  that  if  Ilis  Father  is  their 
Fatlier,  II is   God  tlicir  God,  Ile  cannot  be   God  Himself. 
But  though  He  remaincd  in  the  form  of  God,  He  took  upon 
Hira  the  form  of  a  servant ;  and  Christ  says  this  in  the  form 
of  a  servant  to  men.     And  we  cannot  doubt  that  in  so  far  as 
He  is  man,  the  Father  is  His  Father  in  the  sarae  sense  in 
whicli  He  is  of  other  men,  and  God  His  God  in  like  manner. 
Indeed  Ile  begins  with  saying,  Go  to  My  brethren.    But  God 
can  only  have  brethrcn  according  to  the  flesh  ;  the  Only-Be- 
gotten  God,  being  Only-Begotten,  is  without  brethren.    Aug.  Auf:.  Tr. 
He  does  not  say,  Our  Father,  but,  My  Father  and  your  Fatlier :  '^^^'' 


602  GOSPEL  ACCOHDING  TO  CHAP,  XX. 

Mine  therefore  and  yours  in  a  different  sense ;  Mine  by  na- 

ture,  yours  by  grace.     Nor  does  He  say,  Our  God,  but,  My 

God — under  Him  I  am  man — and  your  God ;  between  you 

Aug.  de     and  Him  I  am  Mediator.     Aug.  She  then  went  away  from 

iii!"xxiv     ^^^  sepulchre,  i.  e.  from  that  part  of  the  garden  before  the 

69.  rock  which  had  been  hollowed  out,  aud  with  her  the  other 

women.     But  these,  according  to  Mark,  were  seized  with 

trembling  and  amazement,  and  said  nothing  to  any  man : 

Mary  Ilagdalene  came  and  told  the  disciples  that  she  had  seen 

the  Lord,   and  that  He  had  spoken  these  things   unto  her. 

Greg.        Greg.  So  the  sin  of  mankind  is  buried  in  the  very  place 

y.^^  '        whence  it  came  forth.     For  -whereas  in  Paradise  the  woman 

gave  the  man  the  deadly  fruit,  a  woman  from  the  sepulchre 

announced  life  to  men ;   a  woman  delivers  the  raessage  of 

Him   who  raises  us  from  the  dead,   as  a   woman   had   de- 

Aug.  de     livered  the  words  of  a  serpent  who  slew  us.    Aug.  While  she 

jij°25.       was  going  with  the  other  women,  according  to  Matthew, 

Matt.         Jesus  niet  them,  sayinq,  All  hail.     So  we  gather  that  there 
28   9  .   . 

'  '  were  two  vislons  of  Augels  ;  and  that  our  Lord  too  was  seen 
twice,  once  when  Mary  took  Him  for  the  gardener,  and  again, 
when  He  met  them  by  the  way,  and  by  this  repeating  His 
presence  confirmed  their  faith.  And  so  Mary  Magdalen 
carae  and  told  the  disciples,  not  alone,  but  with  the  other 
woraen  whom  Luke  mentions.  Bede.  Mystically,  Marv, 
which  name  signifies,  mistress,  enlightened,  enhghtener,  star 
of  the  sea,  stands  for  the  Church,  which  is  also  Magdalen, 
i.e.  towered,  (Magdalen  being  Greek  for  tower,)  as  we  read 
Ps.  61,  3.  in  the  Psalms,  Thou  hast  been  a  strong  tower  for  me.  In 
that  she  announced  Christ's  resurrection  to  the  disciples, 
all,  especially  those  to  whom  the  office  of  preaching  is  com- 
mitted,  are  admonished  to  be  zealous  in  setting  forth  to 
others  whatever  is  revealed  from  above. 

19.  Then  the  same  day  at  evening,  being  the  first 
day  of  the  week,  when  the  doors  were  shut  where 
the  disciples  were  assembled  for  fear  of  the  Jews, 
came  Jesus  and  stood  in  the  midst,  and  saith  unto 
them,  Peace  be  unto  you. 

20.  And  when  He  had  so  said,  Ile  shewed  unto 


VER.  19 — 25.  ST.  JOHN.  603 

them  His  hands  and  His  side.     Then  were  the  dis- 
ciples  glad,  when  they  saw  the  Lord. 

21.  Then  said  Jesus  to  them  again,  Peace  be  unto 
you  :  as  My  Father  hath  sent  Me,  even  so  send  I  you. 

22.  And  when  He  had  said  this,  He  breathed  on 
them,  and  saith  unto  them,  Receive  ye  the  Holy 
Ghost : 

23.  Whose  soever  sins  ye  remit,  they  are  remitted 
unto  them ;  and  whose  soever  sins  ye  retain,  they  are 
retained. 

24.  But  Thomas,  one  of  the  twelve,  called  Didy- 
mus,  was  not  with  them  when  Jesus  came. 

25.  The  other  disciplcs  therefore  said  unto  him, 
We  have  seen  the  Lord.  But  he  said  unto  them, 
Except  I  shall  see  in  His  hands  the  print  of  the  nails, 
and  put  my  fingcr  into  the  print  of  the  nails,  and 
thrust  my  hand  into  His  side,  I  will  not  beUeve. 


CiiRYS.  The  disciples,  when  thcy  heard  what  Mary  told  chrj's. 

Hom. 
Ixxxvi. 


them,  were  obhj^ed  either  to  disbeheve,  or,  if  thcy  bcHeved, 


to  gricve  that  He  did  iiot  count  them  worthy  to  have  the 
sight  of  Ilim.  IIc  did  not  let  them  however  pass  a  whole 
day  in  such  reflcctious,  but  in  the  midst  of  their  longing 
trembling  desircs  to  scc  Ilim,  presented  Himself  to  them  : 
Tlien  the  same  day  at  eveninr/,  beinrj  the  firat  daij  of  the  week, 
when  the  doors  ivere  shut  where  the  disciples  were  assembled 
forfear  of  the  Jews.  Bede.  Whercin  is  shewn  the  iufirmity 
of  the  Apostles.  They  assembled  with  doors  shut,  through 
that  sarae  fcar  of  the  Jews,  which  had  before  scattered  them  : 
Came  Jesus  and  stood  in  the  midst.  He  came  in  the  even- 
ing,  because  they  would  be  the  most  afraid  at  that  time. 
Theophyl.  Or  bccause  Ile  waited  till  all  were  assembled : 
aud  with  shut  doors,  that  Hc  might  shew  how  that  in  the 
very  same  way  He  had  risen  again,  i.e.  with  the  stone  lying 
on  the  sepulchre.  Aug.  Some  are  strongly  iudisposed  to  au». 
bchcve  this  miracle,  and  argue  thus :  If  the  same  bodv  rose  s^'""- 

'  °  •  cx.  et  cl. 

again,  which  hung  upon  the   Cross,   hosv   could  that   body  Pasdi. 

enler  through  shut  doors?     But  if  thou  comprehendest  the  gj^e. 


604  GOSPEL    ACCORDING   TO  CHAP.  XX. 

mode,   it  is  no  miracle :    wlien  reason   fails,   tlien   is  faitli 

Aug.  Tr.    edified.     Aug.    The  sliut  door  did    not   hinder   tlie   body, 

^^^*  vvherein  Divinity  resided.     Ile    could    enter   without   open 

doors,   who  was   born   without  a  violatiou  of  His  mother's 

Chrys.        virginity.     Chrys.  It  is  wonderful  that  they  did  not  think 

ixxxvi.      Him  a  phantom.     But  Mary  had  provided  against  this,  by 

the  faith  she  had  wrought  in  thera.     And  He  Himself  too 

shewed  Himself  so  openly,  and  strengthcncd  their  wavering 

minds  by  His  voice :   And  saith  unto  them,   Peace  be  unto 

you,  i.e.  Be  not  disturbed.     Wherein  too  He  reminds  them 

c.  14,  27;  of  what  He  had  said  before  His  crucifixion;   My  peace  I 

'     '      give  to  you;  and  again,  In  Me  ye  shall  have  peace.     Greg. 

Hom.        And   because  their  faith  wavered  even   with   the  material 

XXVI.  in     \^Q^y  before  them,  He  shewed  them   His  hands  and  side : 

And  ivhen  Ile  had  said  this,  Ile  shewed  them  Ilis  hands  and 

Au<r.  Tr.    IHs  side.     AuG.  The  nails  had  pierced  His  hands,  the  lance 

had  picrced  His  side.     For  the  heaHug  of  doubting  hearts, 

Chrys.       thc  marks  of  the  wounds  wcre  still  preservcd.     Chrys.  And 

ixxxvi.       what  Ile  ]i?.d  promiscd  before  the  crucifi.Kion,  I  shall  see  you 

arjain,  and  your  heart  shull  rejoice,  is  now  fulfilled  :    Then 

Au<j.  de     ivere  the  disciples  glad  ivlien  they  satv  the  Lord.     Aug.  The 

glory,  wherewith  the  righteous  shall  shine  like  the  sun  in 

the  kingdom  of  their  Father,  i.  e.  in  Chrisfs  body,  we  must 

believe  to  have  been  rather  veiled  than  not  to  have  been 

there  at  alh     Ple  accommodated  His  presence  to  man's  weak 

sight,  and  presented  Himself  in  such  form,  as  that  Ilis  dis- 

Chrys.       ciplc  could  look  at  and  recognise  Him.     Chrys.  All  these 

Ixxxvi.      things  brought  them  to   a   most   confident  faith.     As  they 

were  in  endh^ss  war  with  the  Jews,  He  says  again,  Thoi  said 

Jesus  unto  them  again,  Peace  be  unto  you.     Bede.  A  repe- 

tition  is  a  coufirmation  :  whether  He  repeats  it  because  the 

grace  of  love  is  twofold,  or  because  He  it  is  who  made  of 

Chrys,       twaiu  ouc.     Chrys.  At  the  same  time  He  shews  the  efficacy 

]xx."vi  3    ^^  ^^^®  cross,  by  which  He  undoes  all  evil  things,  and  gives 

all  good  thiugs  ;  which  is  peace.    To  the  women  above  there 

Gen.3,16.  was  auuounced  joy ;   for  that  sex  was  in  sorrow,  and  had  re- 

Karccp'       ceived  the  curse,  In  sorrow  shalt  thou  bring  forth.     All  hin- 

(jj.go.'        drances  then  being  removed,  and  every  thing  made  straight. 

Honi.        He  adds,  As  3Iy  Father  hath  sent  Me,  even  so  send  I  you 

Evang.       Greg.  Thc  Father  sent  thc  Son,  appointed  Him  to  the  work 


VER.   19 25,  ST.  JOHN.  605 

of  redemptiou.     He  says  therefore,  As  My  Father  hath  sent 

Me,  even  so  send  I  you;  i.  e.  I  love  you,  iiow  that  I  seud  you 

to  persecution,  with  the  same  love  wherewith  My  Father  loved 

Me,  when  He  sent  Me  to  My  sufferings.     Aug.  We  have  Aujr  Tr, 

1(  arnt  that  the  Son  is  equal  to  the  Fatlier:  here  He  shews  ^^^'" 

Hiraself  Mediator;  He  3Ie,  and  I  you.    Chrys,  Having  then  chrys. 

given  them  confidence  by  His  own  jniracles,  and  appeahng  to  [^^^^-  9 

Him  who  sent  Him,  He  uses  a  prayer  to  the  Father,  but  of 

His  own  authority  gives  thera  power :   And  ivhen  He  had 

said  thus,  He  hreathed  on  them,  and  saith  unto  them,  JReceive 

ye  the  Holy  Ghost.    Aug,  That  corporeal  breath  was  not  tlie  Auq:.  iv. 

substance  of  the  Holy  Ghost,  but  to  shew,  by  meet  symbol,  c^^xx?" 

that  the  Holy  Ghost  proceeded  not  only  frora  the  Father, 

but  the  Son.     For  who  woukl  be  so  mad  as  to  say,  that  it 

was  one  Spirit  which  Ile  gave  by  brcathing,  and  another  which 

Ile  sent  after  His  ascension  ?    Greg.   But  why  is  Ile  first  Greg. 

given  to  the  disciples  on  earth,  and   afterwards  sent  from  ^°^^^' 

heaven  ?  Because  there  are  two  commandraents  of  love,  to 

love  God,  and  to  love  our  neighbour.     The  spirit  to  love  our 

neighbour  is  given  on  earth,  the  spirit  to  love  God  is  given 

frora  heaven.     As  tlien  lovc  is  oue,  and  there  are  two  com- 

mandments;  so  thc  Spirit  is  one,  and  thcre  are  two  gifts  of 

thc  Spirit.     And  thc  first  is  given  by  our  Lord  whilc  yet 

upon  earth,  the  second  frora  heavcn,  bccause   by  the  love 

of  our  neighbour  we  learn  how  to  arrive  at  the  love  of  God. 

Chrvs.  Sorae  say  tliat  by  breathing  He  did  not  give  tliem  ciirys. 

the  Spirit,  but  made  thcm  raeet  to  receive  the  Spirit.     For  ixxxvi. 

if  Daniel's  senses  were  so  overpowered  by  the  sight  of  the 

Angel,  how  woukl  they  have  bcen  ovcrwhelraed  in  rcceiving 

that  nnutteral)le  gift,  if  He  had  not  first  prepared  tliera  for 

it !  It  would  not  be  wrong  however  to  say  that  they  received 

then  the  gift  of  a  certain  spiritual  power,  not  to  raise  the 

dead  and  do  miraclcs,  but  to  rcmit  sins  :    Whosesoever  sins  ye 

remit,  they  are  remitted  unto  them,  and  whosesoever  sins  ye 

retain,  they  are  retained.     Aug,    The  love  of  the   Church,  Aug:.  Tr. 

which  is  shed    abroad   in  our  hearts   by  the  Holy  Spirit,  '^^^^-  ^' 

remits  the  sins  of  those  who  partake  of  it;  but  retains  the 

sins  of  those  who  do  not,     Where  then  He  has  said,  Receive 

ye  the  Holy  Ghost,  Ile  instantly  makes  mention  of  the  re- 

mission  and  retaiuing  of  sins.     Greg,  We  must  undcrstand  Hom. 

xxvi. 


606 


GOSPEL    ACCORDING   TO 


CHAP.    XX. 


'  sortiun- 
tur 


Clirys. 
Hom. 
Ixxxvi.  4. 


Hom. 
Ixxxvii.  1, 


Greg. 
Hom. 
xxvi. 


that  those  who  first  received  the  Holj  Ghost,  for  innocence 
of  life  in  themselves,  and  preaching  to  a  few  others,  received 
it  openly  after  the  resurrection,  that  they  might  profit  not 
a  few  only,  but  many.  The  disciples  who  were  called  to 
such  works  of  humility,  to  what  a  height  of  glory  are  they 
led  !  Lo,  not  only  have  they  salvation  for  themselves,  but 
are  admitted  ^  to  the  powers  of  the  supreme  Judgment-seat; 
so  that,  in  the  place  of  God,  they  retain  some  raen's  sins, 
and  remit  others.  Their  place  in  the  Church,  the  Bishops 
now  hold  ;  who  receive  the  authority  to  bind,  when  they 
are  admitted  to  the  rank  of  government.  Great  the  honour, 
but  heavy  the  burden  of  the  place.  It  is  ill  if  one  who 
knows  not  how  to  govern  his  own  life,  sliall  be  judge  of 
another's.  Chrys.  A  priest  though  he  may  have  ordered 
well  his  own  life,  yet,  if  he  have  not  exercised  proper  vigil- 
fince  over  others,  is  sent  to  hell  with  the  evil  doers.  Where- 
fore,  knowing  the  greatness  of  their  danger,  pay  them  all 
respect,  even  though  they  be  not  raen  of  notable  goodness. 
For  they  who  are  in  rule,  should  not  be  judgcd  by  those 
who  are  under  tliem.  And  their  incorrectness  of  life  will 
not  at  all  invalidate  what  they  do  by  commission  from  God. 
For  not  only  cannot  a  priest,  but  not  even  angel  or  arch- 
angel,  do  any  thing  of  themsclves  ;  the  Father,  Son,  and 
Holy  Ghost  do  all.  The  priest  only  furnishes  the  tongue, 
and  the  hand.  For  it  were  not  just  that  the  salvation  of 
those  who  come  to  the  Sacraments  in  faith,  should  be  en- 
dangered  by  another's  wickedness.  At  the  assembly  of 
the  disciples  all  were  present  but  Thomas,  who  probably 
had  not  returned  from  the  dispersion  :  But  Thomas,  one  oj 
the  twelve,  called  Didymus,  was  not  with  them  when  Jesus 
came.  Alcuin.  Didymus,  double  or  doubtful,  because  he 
doubted  in  believing  :  Thomas,  depth,  because  with  most 
sure  faith  he  penetrated  into  the  depth  of  our  Lord's  divi- 
nity.  Greg.  It  was  not  an  accident  that  that  particular 
disciple  was  not  present.  The  Divine  mercy  ordained  that 
a  doubting  disciple  should,  by  feeling  in  his  Master  the 
wounds  of  the  flesh,  heal  in  us  the  wounds  of  unbelief. 
The  unbelief  of  Thomas  is  more  profitablo  to  our  faith,  than 
the  belief  of  the  other  disciples ;  for,  the  touch  by  which  he 
is  brought  to  believe,  confirming  our  minds  in  belief,  beyond 


VER.  26—31.  ST.  JOHN.  607 

all  question.  Bede.  But  why  does  this  Evangelist  say  that 
Thoraas  was  absent,  when  Luke  writes  that  two  disciples  on 
their  return  from  Emmaus  fouud  the  eleven  assembled  ? 
We  must  understand  that  Thomas  had  gone  out,  and  that 
in  the  interval  of  his  absence,  Jesus  came  and  stood  in  the 
midst.  Chrys.  As  to  believe  directly,  and  any  how,  is  the  Chrys 
mark  of  too  easy  a  mind,  so  is  too  rauch  enquiring  of  a  gross  [^°"'j-.  , 
one  :  and  this  is  Thoraas's  fault.  For  when  the  Apostle  an\ws 
said,  We  hnve  seen  the  Lord,  he  did  not  belicve,  uot  because 
he  discrcdited  them,  but  from  an  idea  of  tlie  impossibility 
of  the  thing  itself :  The  other  disciples  therefore  said  unto 
him,  We  have  seen  the  Lord.  But  he  said  unto  them,  Except 
I  shall  see  in  His  hands  the  print  of  the  nails,  and  put  my 
jinger  into  the  print  of  the  nails,  and  ihrust  my  hand  into 
His  side,  I  wiU  not  believe.  Being  the  grossest  of  all,  he 
required  the  evidence  of  the  grossest  seuse,  viz.  the  touch, 
and  would  not  even  believe  his  eyes  :  for  he  does  not  say 
only,  Except  I  shall  see,  but  adds,  and  put  my  finger  into 
the  print  of  the  nails,  and  thrust  my  hand  into  His  side. 

26.  And  after  eight  days  again  Ilis  disciples  were 
within,  and  Thomas  with  them  :  then  came  Jesus,  the 
doors  being  shut,  and  stood  in  the  midst,  and  said, 
Peace  be  unto  you. 

27.  Then  saith  Hc  to  Thomas,  Rcach  hithcr  thy 
fingcr,  and  behold  My  hands ;  and  rcach  hither  thy 
hand,  and  thrust  it  into  My  side :  and  be  not  faith- 
less,  but  believing. 

28.  And  Thomas  answered  and  said  unto  Him,  My 
Lord  and  my  God. 

29.  Jesus  saith  unto  him,  Thomas,  because  thou 
hast  seen  Me,  thou  hast  beHcved  :  blessed  are  they 
that  have  not  secn,  and  yet  have  bcHeved. 

30.  And  many  othcr  signs  truly  did  Jesus  in  the 
prcsence  of  His  disciples,  which  are  not  written  in 
this  book  : 

31.  But  these  are  written,  that  ye  might  believe 


608 


GOSPEL  ACCOEDING  TO 


CHAF.  XX. 


Chrys, 
Hom. 
Ixxxvii. 


Aug. 
iii  Serm. 
Tap.  ad 
Cat.  ii.  8. 
ubi  est 
modus 
corporis. 

Chrys. 
Hom. 
Ixxxvii.  1 


Aug.  de 
Symb. 
ad  Cat. 
ii.  8. 


Aug.  xxi: 
Civ.  Dei, 

XX, 


that  Jesus  is  the  Christ,  the  Son  of  God ;  and  that 
beUeving  ye  might  have  life  through  His  name. 

Chbys.  Consider  tlie  mercy  of  the  Lord,  how  for  the  sake 
of  one  soul,  He  exhibits  His  wounds.  And  yet  the  disciples 
deserved  credit,  and  He  had  Himself  foretold  the  event. 
Notwithstanding,  because  one  person,  Thomas,  would  exa- 
mine  Him,  Clirist  allowed  him.  Bat  He  did  not  appcar  to 
him  immediately,  but  waited  till  the  eighth  day,  in  order 
that  the  admonition  being  given  in  the  presence  of  the  dis- 
ciples,  might  kindle  in  him  greater  desire,  and  strengthen 
his  faith  for  the  future.  And  after  eight  days  again  His 
disciples  were  within,  and  Thomas  ivith  them  :  then  came 
Jesus,  the  doors  being  shut,  and  stood  in  the  midst,  and  said, 
Peace  be  unto  yoii.  Aug.  You  ask  ;  If  He  entered  by  the 
shut  door,  whcre  is  the  nature  of  His  body  ?  And  I  reply ; 
If  He  walked  on  the  sea,  whcre  is  the  weight  of  His  body  ? 
The  Lord  did  that  as  the  Lord  ;  and  did  Hc,  after  Ilis  re- 
surrection,  cease  to  be  the  Lord?  Chrys.  Jesus  thcn  comes 
Himself,  and  docs  not  Avait  till  Thomas  interrogates  Ilim. 
.  But  to  shcw  that  Ile  heard  what  Thomas  said  to  the  dis- 
ciples,  He  uses  the  same  words.  And  first  He  rebukes  him ; 
Then  saith  Ile  to  Thomas,  Reach  hither  thy  finger,  and  be- 
hold  My  hands ;  and  reach  hither  thy  hand,  and  thrust  it 
into  My  side :  secondly,  He  admonishes  him ;  And  be  not 
faithless,  but  believing.  Note  how  that  before  they  receive 
the  Holy  Ghost  faith  wavers,  but  aftcrward  is  firra.  We 
may  wonder  how  an  incorruptible  body  could  retain  the 
raarks  of  the  nails.  But  it  was  done  in  condesccnsion  ;  in 
order  that  they  might  be  siire  that  it  was  the  very  person 
Who  was  crucified.  Aug.  He  might,  had  He  plcased,  have 
wiped  all  spot  and  trace  of  wound  from  His  glorified  body  ; 
but  Ile  had  reasons  for  retaining  them.  He  shewed  thera  to 
Thomas,  who  would  not  beheve  except  he  saw  and  touched  ; 
aud  He  will  shew  them  to  His  enemies,  not  to  say,  as  He 
did  to  Thomas,  Because  thou  hast  seen,  thou  hast  believed,  hut 
to  convict  them :  Behold  the  Man  whom  ye  crucifiexl,  see 
the  wounds  which  ye  inflicted,  recognise  the  side  which  ye 
pierced,  that  it  was  by  you,  and  for  you,  that  it  was  opened, 
and  yet  ye  caunot  enter  there.     Aug.  We  are,  as  I  know 


VER.  26—31.  ST.  JOHX.  609 

not  how,  afflicted  with  such  love  for  the  blessed  martyrs, 
that  we  would  wish  in  that  kingdom  to  see  on  their  bodies 
the  marks  of  those  wounds  which  they  have  borne  for 
Christ's  sake.  And  perhaps  we  shall  see  them  ;  for  they 
will  not  have  deformity,  but  diguity,  and,  though  on  the 
body,  shine  forth  not  with  bodily,  but  with  spiritual  beauty.  virtutis 
Nor  yet,  if  any  of  the  hmbs  of  martyrs  have  been  cut  oflp, 
shall  they  therefore  appear  without  them  in  the  resurrection 
of  the  dead;  for  it  is  said,  Tliere  shall  not  an  hair  of  your 
head  perish.  But  if  it  be  fit  that  in  that  new  world,  the 
traces  of  glorious  wounds  should  still  be  preserved  on  the 
immortal  fiesh,  in  the  places  where  the  limbs  were  cut  off 
there,  though  those  samc  Umbs  withal  be  not  lost  but  re- 
stored,  shall  the  wounds  appear.  For  though  all  the  blem- 
ishes  of  the  body  shall  thcu  be  no  more,  yet  the  evidences 
of  virtue  are  not  to  be  called  blemishes.  Greg.  Our  Lord  Greg. 
gave   that  flesh  to  be  touchcd  whicli    He   had  introduced  ''^°™' 

°  XXVI. 

through  shut  doors ;  wherein  two  wonderful,  and,  according 
to  human  reason,  contradictory  things  appear,  viz.  that  after 
the  resurrection  He  had  a  body  iucorruptible,  and  yet  pal- 
pable.  For  that  which  is  palpal)le  must  be  corruptible,  and 
that  which  is  incorruptible  must  be  impalpable.  But  He 
shewed  Himself  incorruptible  and  yet  palpabie,  to  prove 
that  His  body  after  His  resurrectiou  was  the  same  in  nature 
as  before,  but  different  in  glory.  Greg.  Our  body  also  Greg. 
in  that  resurrection  to  glory  will  be  subtle  by  means  of  ^["'^gj 
the  action  of  the  Spirit,  but  palpable  by  its  true  nature,  not 
as  Eutychius  says,  impalpable,  and  subtlcr  than  the  winds 
and  the  air.  Aug,  Thomas  saw  and  touched  the  man,  and  Aug.  Tr. 
confessed  the  God  whora  he  neither  saw  nor  touchcd.  By  '^^^^' 
means  of  the  one  he  believed  the  other  undoubtingly ; 
Thomas  answered  and  said  unto  Him,  My  Lord  and  my  God. 
Theophyl.  He  who  had  been  before  unbclicving,  after 
touching  the  body  shewed  himself  the  best  divine ;  for  he 
asserted  the  twofold  nature  and  one  Person  of  Christ ;  by 
saying,  My  Lord,  the  human  nature,  by  saying,  My  God, 
the  divine,  and  by  joiniug  them  both,  confessed  that  one 
and  thc  same  Person  was  Lord  aud  God. 

Jesus  saith  unto  him,  Because   thou  hast  seen   Me,  thou 
hast  helieved.      Aug.  He  saith  not,  Hast  touched  Me,  but  Aug.  Tr. 

cxxi. 
VOL.    IV.  R  1 


610 


GOSPEL    ACCORDING   TO 


CHAP.   XX. 


Greg. 
Hom. 
XXV  i. 
Heb.  11, 
1. 


Aug.  Tr. 
cxxi. 

Chrys. 

Hom. 

Ixxxvii. 


Chrys, 

Honi. 

Ixxxvii. 


hast  seen  Me ;  the  sight  beiog  a  kiud  of  general  sense,  and 
put  in  the  piace  often  of  the  other  four  senses ;  as  when  we 
say,  Hear,  and  see  how  well  it  sounds  ;  smell,  and  see  how 
sweet  it  sraells ;  taste,  and  see  how  well  it  tastes ;  touch, 
and  see  how  warm  it  is.  Wherefore  also  our  Lord  says, 
Reach  hither  tJiy  finger,  and  behold  My  hands.  What  is 
this  but,  Touch  and  see  ?  And  yet  he  had  not  eyes  in  his 
finger.  He  refers  them  both  to  seeing  and  to  touching, 
when  He  says,  Because  thou  hast  seen,  thou  hast  believed. 
Although  it  raight  be  said,  that  the  disciple  did  not  dare  to 
touch,  what  was  ofFcred  to  be  touched.  Greg.  But  when 
the  Apostle  says,  Faith  is  the  substance  of  things  hopedfor, 
the  evidence  of  things  not  seen,  it  is  plain  tliat  things  which 
are  seen,  are  objects  not  of  faith,  but  of  knowledge.  VVhy 
then  is  it  said  to  Thoraas  who  saw  and  touched,  Because 
thou  hast  seen  Me,  thou  hast  believed  ?  Because  he  saw  one 
thing,  believed  another  ;  saw  the  man,  confessed  the  God, 
But  what  foUows  is  very  gladdening  ;  Blessed  are  they  that 
have  not  seen,  and  yet  have  believed.  In  which  sentence  we 
are  specially  included,  who  have  not  seen  Him  with  the 
eye,  but  retain  Hira  in  the  mind,  providcd  w^e  only  develope 
our  faith  in  good  works.  For  he  only  really  believes,  wlio 
practises  what  he  believcs,  Aug.  He  uses  the  past  tense, 
the  future  to  11  is  knowledge  having  already  takeu  place  by 
His  own  prcdcstination.  Ciirys,  If  any  oue  then  says, 
Would  thfit  I  had  lived  in  those  tiraes,  and  seen  Christ 
doing  miracles  !  let  him  rcflcct,  Blessed  are  tJiey  tJiat  Jiave 
not  seen,  and  yet  Jiave  believed.  Theophyl,  Here  He  means 
the  disciples  who  had  believed  without  seeing  the  print  of 
the  nails,  and  His  side,  Chrys.  John  having  related  less 
than  the  other  Evangelists,  adds,  And  many  otJier  signs  truly 
did  Jesus  in  tJie  presence  of  His  disciples,  wJdcJi  are  not 
written  in  this  booJc.  Yet  neither  did  the  others  relate  all, 
but  only  what  vvas  sufhcieut  for  the  purpose  of  conviucing 
men.  He  probably  here  refers  to  thc  niiracles  which  our 
Lord  did  after  His  resurrection,  and  therefore  says,  In  tJie 
presence  of  Ilis  disciples,  aud  they  beiug  the  only  persons 
with  whom  He  conversed  after  Ilis  resurrection,  Theu  to 
let  you  understand,  that  the  miracles  were  not  done  for  the 
sake  of  the  disciples  only,  He  adds,  But  tJiese  are  ivritten, 


VER.  26 31.  ST.  JOHN.  611 

that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son  of  God; 
addressing  Himself  to  mankiad  generally.  And,  this  belief, 
lie  then  says,  profits  ourselves,  not  Him  in  Whora  we  be- 
lieve.  And  that  believing  ye  might  have  Ufe  through  His 
name,  i.e.  through  Jesus,  which  is  life. 


i{  V  2 


CHAP.  XXI. 

1.  After  these  things  Jesus  shewed  Himself  again 
to  the  disciples  at  the  sea  of  Tiberias ;  and  on  this 
wise  shewed  He  Himself. 

2.  There  were  together  Simon  Peter,  and  Thomas 
called  Didymus,  and  Nathanael  of  Cana  in  Gahlee, 
and  the  sons  of  Zebedee,  and  two  other  of  His 
disciples. 

3.  Simon  Peter  saith  unto  them,  I  go  a  fishing. 
They  say  unto  him,  We  also  go  with  thee.  They 
went  forth,  and  entered  into  a  ship  immediately ; 
and  that  night  they  caught  nothing. 

4.  But  when  the  morning  was  now  come,  Jesus 
stood  on  the  shore  ;  but  the  disciples  knew  not  that 
it  was  Jesus. 

5.  Then  Jcsus  saith  unto  them,  Children,  have  ye 
any  meat  ?     They  answered  Him,  No. 

6.  And  He  said  unto  them,  Cast  the  net  on  the 
right  side  of  the  ship,  and  ye  shall  find.  They  cast 
therefore,  and  now  they  were  not  able  to  draw  it  for 
the  multitude  of  fishes. 

7.  Therefore  that  disciple  whom  Jesus  loved  saith 
unto  Peter,  It  is  the  Lord.  Now  when  Simon  Peter 
heard  that  it  was  the  Lord,  he  girt  Lis  fisher's  coat 
unto  him,  (for  he  was  naked,)  and  did  cast  himself 
into  the  sea. 

8.  And  the  other  disciples  came  in  a  Httle  ship  ; 
(for  they  were  not  far  from  land,  but  as  it  were  two 
hundred  cubits,)  dragging  the  net  with  fishes. 


VER.  1 — 11.         GOSPEL    ACCORDING   TO   ST.  JOHN.  613 

9.  As  soon  then  as  they  were  come  to  land,  they 
saw  a  fire  of  coals  there,  and  fish  hiid  thereon,  and 
bread. 

10.  Jesus  saith  unto  them,  Bring  of  the  fish  which 
ye  have  now  caught. 

11.  Simon  Peter  went  up,  and  drew  the  net  to 
land  full  of  great  fishes,  an  hundrcd  and  fifty  and 
three  :  and  for  all  there  were  so  many,  yet  was  not 
the  net  broken. 

AuG.  The  preceding  words  of  the  Evangelist  seem  to  in-  Au„  Tr. 
dicate  the  end  of  the  book ;  but  he  goes  on  farther  to  give  ^^^^^- 
an  accouiit  of  our  Lord's  appearance  by  the  sea  of  Tiberias : 
Jfter  these  things  Jesiis  shewed  Ulmself  again    to  the  dis- 
ciples  at  the  sea  of  Tiberias.     Ciiiiys.   Ile  says,  Aflerwards,  chrys. 
because  He  did  not   go  continually  with  His  disciples  as  ||"'"".. 
before;    and,  manifested  Ilimself,  because  His   body  being 
iucorra[)tible,  it  was  a  condesceusion  to  allow  Ilimself  to  be 
seen.     Ile  mentions  the  place,  to  sliew  that  our  Lord  had 
takcn   awuy   a  good   deal  of  their  fear,  and   that   they  no 
longer  kept  within  doors,  though  they  had  gone  to  Gahlee 
to  avoid  the  persecution  of  the  Jews.    Bede.  The  Evangelist, 
after  his  wont,  first  states  the  thiiig  itself,  and  then  says 
how  it  took  place :    And  on  this  uise  shewed  Ile  Uimself. 
Chrys.  As  our  Lord  vras  not  with  them  regularly,  and  the  chrys. 
Spirit  was  not  given  them,  and  they  had  received  no  com-  f^"'"-.. 

_      _  .  Ixxxvii. 

mission,  and  had  nothing  to  do,  they  followed  thc  trade  of 
fishermen :    And  on  this  ivise  shcwed  Ile  Ilimself.      There 
were  together  Simon  Peter,  and  Thomas  called  Didymus,  and 
Nathanael  of  Cana  in  Galilee  ;  he  who  was  called  by  Philip; 
and  the  sons  of  Zebedee,  i.e.  James  and  John,  and  two  other 
of  Ilis  disciples.     Simon  Peter  saith  unto  them,  I  go  a  fishing. 
Greg.   It  may  be  asked,  why  Peter,  who  was  a  fisherman  Creg. 
before  his  conversion,  returned  to  fishing,  when  it  is  said,      '"' 
No  man  putting  his  hand  to  the  plough,  and  looking  back,  Luke9,62. 
is  fit  for  the  kingdom  of  God.      Aug.  If  the  disciples  had  Ah!?.  Tr. 
done  this  after  the  death  of  Jesus,  and  before  His  resurrec-  '^^''^"' 
tion,  we  should  have  imagined  that  thcy  did  it  in  despair. 
But  now  after  that  He  has  riscn  from  the  grave,  after  seeing 


614  GOSPEL   ACCORDING   TO  CHAP.  XXI. 

the  marks  of  His  wounds,  after  receiving,  by  means  of  His 
breathing,  the  Holy  Ghost,  all  at  once  they  becorae  what 
they  were  before,  fishers,  not  of  men,  but  of  fishes.  We 
must  remember  then  that  they  were  not  forbidden  by  their 
Apostleship  from  earning  their  livelihood  by  a  lawful  craft, 
provided  they  had  no  other  means  of  living.  For  if  the 
blessed  Paul  used  not  that  power  which  he  had  with  the  rest 
of  the  preachers  of  the  Gospel,  as  thcy  did,  but  went  a  war- 
fare  upon  his  own  resources,  lest  the  Gentiles,  who  were 
aliens  from  the  name  of  Christ,  might  be  offended  at  a  doc- 
trine  apparently  venal ;  if,  educated  in  another  way,  he  learnt 
a  craft  he  never  knew  before,  that,  while  the  teacher  worked 
with  his  own  hands,  the  hearer  might  not  be  burdened  ; 
much  more  might  Peter,  who  had  been  a  fisherman,  work 
at  what  hc  knew,  if  he  had  nothing  else  to  live  upon  at  the 
time.     But  how  had  he  not,  sorae  one  will  ask,  when  our 

Matt.6,33.  Lord  promises,  Seek  ye  first  the  hingdom  of  God  and  His 
righteousness ,  and  all  these  things  shall  be  added  unto  you  ? 
Our  Lord,  we  answer,  fulfilled  this  promise,  by  bringing 
them  the  fishes  to  catch :  for  who  else  brought  them  ?  He 
did  not  bring  upon  them  that  poverty  which  obhged  them 

1  disposi-    to  go  fishing,  except  in  order  to  exhibit  a  rairacle  ^     Greg. 

tum  nii-     rpi^g  craft  which  was  exercised  without  siu  before  conversiou, 

raculum  _  _  ' 

Gie^.        was  no  sin  after  it.     Wherefore  after  his  conversion  Peter 
Hom.        returned  to  fishing ;  but  Matthew  sat  not  down  again  for 

Ixxxiv.  ^  '  _  ® 

ad  teionii   thc  rcceipt  of  custora.     For  there  are  sorae  businesses  which 

re^s^du"'"   cauuot  or  cau  hardly  be  carried  on  without  sin ;  and  these 

Chrys.       cauuot  bc  retumed  to  after  conversion.     Chrys.  The  other 

Hom         disciples  followed  Peter  :  They  say  unto  him,  We  also  go  uith 

thee ;  for  frora  this  time  they  were  all  bound  together ;  and 

they  wished  too  to  see  the  fishing :    They  toent  forth  and 

entered  into  a  ship  hnmediately.     And  that  night  they  caught 

Greg.        notliing.     They  fished  in  the  night  from  fear.     Greg.  The 

""^'        fishing  was  made  to  be  very  unlucky,  in  order  to  raise  their 

astonishraent  at  the  miracle  after :  And  that  night  they  caught 

Cbrys.       notfiing.     Chrys.  In  the  midst  of  their  labour  and  distress, 

Isxxvii      Jesus  presented  Himself  to  them  :  But  when  the  morning  was 

now  come,  Jesus  stood  on  the  shore  :  but  the  disciples  knew  not 

that  it  was  Jesus.    He  did  not  make  Hirasclf  known  to  thera 

immediately,  but  entered  into  conversatiou ;    and  first   He 


VER.  1 — 11.  ST.  JOHN.  615 

speaks  after  huraan  fashion :  Then  Jesus  saith  unto  them, 
Children,  have  ye  anij  meat?  as  if  He  wished  to  beg  sonie  of 
them.  They  answered,  No.  He  then  gives  them  a  sign  to 
know  Hitn  by :  Aud  He  said  unto  them,  Cast  the  net  on  the 
right  side  of  the  ship,  and  ye  shutl  find.  They  cast  therefore, 
and  noiv  they  ivere  not  able  to  draw  it  for  the  multitude  of 
Hshes.  The  recognition  of  Ilim  brings  out  Peter  aud  Jolm 
in  their  different  tempers  of  mind  ;  the  one  fervid,  the  othcr 
sublime;  the  one  ready,  the  other  penetrating.  John  is  the 
first  to  recogiiise  our  Lord:  Therefore  that  disciple  whom 
Jesus  loved  saith  unto  Peter,  It  is  the  Lord ;  Peter  is  the 
first  to  come  to  Him  :  Noic  when  Simon  Peier  heard  that  it 
was  the  Lord,  he  girt  his  fisher's  coat  unto  him,  for  he  was 
nahed.  Bede.  The  EvangeHst  alludes  to  himself  here  the 
same  way  he  ahvays  does.  He  recoguised  our  Lord  either 
by  the  rairacle,  or  by  the  sound  of  His  voice,  or  the  asso- 
ciation  of  former  occasions  on  wliich  Ile  found  them  fishinir. 
Peter  was  naked  in  comparison  with  the  usual  dress  he  wore, 
in  the  sense  in  which  we  say  to  a  person  whom  we  meet 
thinly  chid,  You  are  quite  bare.  Peter  was  bare  for  con- 
venience  sake,  as  fishermen  are  in  fishing.  Theopuyl. 
Peter's  girdiug  himself  is  a  sign  of  modesty.  He  girt  him- 
self  with  a  linen  coat,  such  as  Thamian  and  Tyrian  fisher- 
men  throw  over  them,  when  they  have  nothing  else  on,  or 
cvcn  over  their  other  clothes.  Bp:de.  Ile  went  to  Jesus 
with  the  ardour  with  wliich  he  did  every  thing :  And  did 
cast  himself  into  the  sea.  And  the  other  disciples  canie  in 
a  little  ship.  We  must  not  undcrstaud  liere  that  Peter 
walked  on  the  top  of  the  watcr,  but  cither  swam,  or  walked 
through  tlie  water,  being  very  ncar  the  land :  For  they  were 
not  far  froni  land,  but  as  it  luerc  about  two  hundred  cubits. 
Gloss.  A  parenthesis ;  for  it  foUows,  dragying  the  net  with 
fishes.  The  order  is,  The  other  disciples  came  in  a  little 
ship,  dragging  the  net  with  fishes.  Chrys.  Another  miraclc  Chrys, 
follows :  As  soon  then  as  theii  were  come  to  land,  theri  saw  ,^  """.. 
a  fire  of  coals  there,  andfish  laid  thereon,  and  bread.  Ile  no 
longer  works  upon  alrcady  existing  materials,  but  in  a  still 
more  wondcrful  way ;  shewing  that  it  was  only  in  con- 
descension '  that  He  wrought  His  miracles  upon  existing '  dispen- 
matter  before  IJis  crucifixion.     Aug.  We  must  not  under-  ^^,<^  jj. 

cxxii. 


616 


GOSPEL    ACCOEDING    TO 


CHAP.  XXT. 


Auo:.  Tr 
cxxii. 
*  sacra- 
mentum 


stand  that  the  bread  was  laid  on  the  coals,  but  read  it  as  it 
it  stood,  They  saw  a  fire  of  coals  there,  and  fish  laid  on  the 
coals;  and  they  saw  bread.  Theophyl.  To  shew  that  it 
was  no  vision,  Ile  bade  them  take  of  the  fish  they  had 
caught.  Jesus  saith  unto  them,  Bring  of  the  fish  ivhich  ye 
have  now  caught.  Another  miracle  follows;  viz.  that  the 
net  was  not  broken  by  the  number  of  fish :  Simon  Peter 
went  up,  and  drew  the  net  to  kmd  full  of  great  fishes,  an 
hundred  and  fifty  and  three  :  and  for  all  there  were  so  niany, 
yet  was  not  the  net  brohen.  Aug.  Mystically,  in  the  draught 
of  fishes  Ile  signified  the  mystery  ^  of  the  Church,  such  as  it 
will  be  at  the  final  resurrection  of  the  dead.  And  to  make 
this  clcarer,  it  is  put  near  the  end  of  the  book.  The  number 
seven,  which  is  the  number  of  the  disciplcs  who  were  fishing, 
signifies  the  end  of  time ;  for  time  is  counted  by  periods  of 
sevcn  daj^s.  Tueophyl.  In  the  night  time  before  the  pre- 
sence  of  the  sun,  Christ,  the  Prophets  took  nothing ;  for 
though  they  endeavourcd  to  correct  the  people,  yct  these 
often  fell  into  idolatry.  Greg.  It  may  be  asked,  why  after 
His  rcsurrcctiou  He  stood  on  the  shore  to  receivc  the  dis- 
ciples,  wliereas  before  Ile  walked  on  the  sea?  The  sea 
significs  the  world,  which  is  tosscd  about  with  various  causes 
of  tumults,  and  the  waves  of  this  corruptible  life ;  the  shore 
bjf  its  solidity  figures  the  rcst  eternah  The  disciplcs  tlien, 
iuasmuch  as  they  were  still  upon  the  waves  of  this  mortal 
life,  were  labouring  on  the  sca ;  but  the  Redeemer  having 
by  Ilis  resurrection  thrown  oft'  the  corruption  of  the  flesh, 
stood  upon  the  shore.  Aug.  The  shore  is  the  end  of  the 
sea,  and  therefore  signifies  the  end  of  the  world.  The 
Church  is  here  typified  as  she  will  be  at  the  end  of  the 
world,  just  as  other  draughts  of  fishes  typified  her  as  she 
is  now.  Jesus  before  did  not  stand  on  the  shore,  but  went 
into  a  ship  which  was  Simon's,  and  asked  him  to  put  out 
a  little  from  the  land.  In  a  former  draught  the  nets  are 
not  thrown  to  the  right,  or  to  the  left,  so  that  the  good  or 
Luke  5, 4.  the  bad  should  be  typified  alone,  but  indifferently :  Let 
down  your  nets  for  a  draught,  meaning  that  the  good  and 
bad  were  mixed  together.  But  here  it  is,  Cast  the  net  on 
the  right  side  of  the  ship ;  to  signify  those  who  should  stand 
on  the  right  hand,  the  good.     The  one  our  Lord  did  at  the 


Greg. 
H.)in. 
xxiv. 


Aug.  Tr. 
cxxii. 


VER.   1 — 11.  ST.  JOHN,  617 

beginnin^  of  His  ministry,  the  other  aftcr  His  resurrection, 
shewing  therein  that  the  former  draught  of  fishes  siguified 
the  mixture  of  bad  and  good,  which  composes  the  Church 
at  present ;  the  hitter  the  good  alone,  which  it  will  contain 
in  eternity,  when  the  workl  is  ended,  and  the  resurrection 
of  the  dead  corapleted.  But  they  who  belong  to  the  resur- 
rection  of  life,  i.e.  to  the  right  hand,  and  are  caught  withiu 
the  net  of  the  Christian  name,  shall  only  appear  on  the 
shore,  i.e.  at  the  end  of  the  world,  after  the  resurrection ; 
wherefore  they  were  not  able  to  draw  the  net  into  the  ship, 
and  unload  the  fishes,  as  they  were  before.  The  Church 
keeps  these  of  the  right  hand,  after  death,  in  the  sleep  of 
peace,  as  it  were  in  the  dcep,  till  the  uet  conie  to  shore. 
That  the  first  draught  was  taken  in  two  little  ships,  the  hist 
two  hundrcd  cubits  from  land,  a  huudrcd  aud  a  hundred, 
typifies,  I  tiiink,  tiie  two  classes  of  elcct,  circumcised  and 
uiicircumcised.  Bede.  By  the  two  liundred  cubits  is  sig- 
nified  the  twofold  grace  of  love ;  the  love  of  God  and  the 
love  of  our  neigiibour;  for  by  thcm  we  approach  to  Christ. 
The  fish  broilcd  is  Clirist  Who  suff^ered.  He  deigned  to  be 
hid  in  the  waters  of  human  nature,  and  to  be  taken  in  the 
net  of  our  niglit;  and  haviug  become  a  fish  by  the  takiug 
of  humauity,  becamc  bread  to  refresh  us  by  His  divinity. 
Grkg.  To  Peter  was  the  holy  Church  committed ;  to  him  is 
it  spccially  said,  Feed  Jli/  s/ieep.  Tliat  tlien  wliicli  is  after- 
wards  dcclarcd  by  word,  is  now  signified  by  act.  llc  it  is 
wlio  draws  the  fishcs  to  the  firm  shore,  bccause  he  it  was 
who  poiuted  out  tiie  stability  of  the  ctcrnal  country  to  the 
faitlifui.  Tliis  hc  did  by  word  of  mouth,  by  epistlcs;  this 
he  does  daily  by  signs  and  miracles.  After  sayiug  that  the 
net  was  full  of  great  fislies,  the  uumbcr  foUows :  Full  of 
great  fishes,  an  himdred  and  fifty  and  three.  Aug.  In  thc  Aug.  Tr. 
draught  before,  tlie  number  of  the  fishes  is  not  mentioned,  '^''^"- 
as  if  in  fulfilment  of  the  prophecy^  in  tlie  Psalm  :  If  I  shoukl  Ps.  41,  7. 
declare  them,  and  speak  of  tliem,  thcy  should  be  niore  than  I 
am  able  to  express ;  but  liere  there  is  a  certain  number  men- 
tioned,  whicli  we  must  exphun.  Tlie  number  wliicii  signifies 
tlie  law  is  ten,  from  tlie  teu  Coramaudmcnts.  But  wlien  to 
tlie  law  is  joiued  gracc,  to  tlic  letter  spirit,  tlie  number  seven 
is  brouglit  iu,  tliat  being  tlic  nuraljcr  which  represents  the 


618  GOSPEL   ACCORDTlSrG    TO  CHAP.  XXI. 

Holy  Spirit,  to  Whom  sanctification  properly  belongs.  For 
sanctification  was  first  heard  of  in  the  law,  with  respect  to 
the  seventh  day;  and  Isaiah  praises  the  Holy  Spirit  for  His 
sevenfold  work  and  office.  The  seven  of  the  Spicit  added  to 
tlie  ten  of  the  law  make  seventeen ;  and  the  numbers  from 
one  up  to  seventeen  when  added  together,  make  a  hundred 
Greg.  and  fifty-three.  Greg.  Seven  and  ten  multiplied  by  three 
.""•        make  fiftv-one.     The  fiftieth  year  was  a  year  of  rest  to  the 

XXIV.  »  *'  •' 

whole  people  from  all  their  work.  In  unity  is  true  rest ; 
Au^.  Tr.  for  where  division  is,  true  rest  cannot  be.  Aug.  It  is  not 
cxxii.  then  significd  that  only  a  hundred  and  fifty-three  saints  are 
to  rise  again  to  eternal  life,  but  this  number  represents  all 
who  partake  of  the  grace  of  the  Holy  Spirit :  which  uumber 
too  contains  three  fifties,  and  three  over,  with  reference  to 
the  mystery  of  the  Trinity.  And  thc  number  fifty  is  made 
up  of  seven  sevens,  aud  one  in  additiou,  signifying  that 
those  sevens  are  one.  That  thcy  were  great  fishes  too,  is 
not  without  meaning.  For  wheu  our  Lord  says,  /  came  not 
to  dtstroy  tJie  law,  but  to  fuJfil,  by  giving,  that  is,  the  Holy 
Spirit  throngh  Whom  the  law  cau  be  fulfilled,  He  says 
ahnost  immediately  after,  Whosoever  shall  do  and  teach  them, 
the  same  shall  be  called  yreat  in  the  kingdom  oj  heaven.  In 
the  first  draught  the  net  was  broken,  to  signify  schisms ; 
but  here,  to  shew  that  in  that  perfect  peace  of  the  blessed 
thcre  would  be  no  schisms,  the  Evangelist  continues,  And 
^  TocTovTt,iv  for  all  they  were  so  great  ^,  yet  ivas  not  the  net  broken  ;  as  if 
*^"^^  alluding  to  the  case  before,  in  which  it  was  broken,  and 
making  a  favourable  comparison. 

12.  Jesus  saith  unto  them,  Come  and  dine.  And 
none  of  the  disciples  durst  ask  Him,  Who  art  Thou  ? 
knowing  that  it  was  the  Lord. 

13.  Jesus  then  cometh,  and  taketh  bread,  and 
giveth  them,  and  fish  likewise. 

14.  This  is  now  tlie  third  time  that  Jesus  shewed 
nimself  to  His  disciples,  after  that  He  was  risen  from 
the  dead. 

Aug.  Tr.        AuG.  The  fishing  being  over,  our  Lord  invites  them  to 

cxxlii. 


VER.   12 14.  ST.  JOHN.  619 

dine :  Jesvs  saith  unto  them,  Come  and  dine.     Chrys.  John  chns. 
does  not  say  tliat  Ile  ate  witli  them,  but  Luke  does.     He  ate  j^^^^j 
however  not  to  satisfy  the  wants  of  nature,  but  to  shew  the 
reality  of  Ilis  resurrection.     Aug.    The  bodies  of  the  just,  Aug. 
when  they  rise  again,  shall  need  neither  the  word  of  life  that  'q-^^.  ^g;^ 
they  die  not  of  disease,  or  ohl  age,  nor  any  bodily  nourish-  c  xxii. 
nient  to  prevent  hunger  and  thirst.     For  they  shall  be  en- 
dowed  with  a  sure  and  inviohable  gift  of  imraortality,  that 
they  shall  not  eat  bf  necessity,  but  only  be  able  to  eat  if  they 
Avill.     Not  the  power,  but  the  need  of  eating  and  drinking 
shall   be  taken   away  from  thera  ;    in   hke   manner   as   our 
Saviour  after  Ilis  resurrection  took  raeat  and  drink  with  His 
disciples,  with  spiritual  but  still  real  flesh,  not  for  the  sake 
of  nourishraent,  but  in  exercise  of  a  power. 

And  none  of  His  disciples  durst  ask  Iliirt.,  IVho  art  Tltou  ? 
knowing  that  it  ivas  Ihe  Lord.     Aug.  No  one  dared  to  doubt  Aug.  Tr. 
that  it  was  Ile,  rauch  less  dcny  it;  so  evident  was  it.     Ilad  ^^^"- 
any  one  doubted,  he  would  have  asked.     Chrys.   He  means  chrys. 
that  they  had  not  confidence  to  talk  to  Ilim,  as  before,  but  j^°^^'jj 
sat  looking  at  Ilira  iu  silence  and  awe,  al)sorbed  in  regarding 
Ilis  altcred  aud  now  supernatural  forra,  and  unwiUing  to  ask 
any  qucstion.      Knowing  tliat  it  was  the  Lord,  they  were  in 
fear,   aiid  oiily  atc  whiit,   iu   exercise   of  His   great   power, 
lle   had   create(h     II c   ajrnin  does  not   look  up   to   heaven, 
or  do  any  thin-:  after  a  huinan  sort,  thus  shewing  that  Ilis 
forraer  acts  of  that  kind  were  doiie  only  in  condescension  : 
Jtsiis  then  coineth,  and  takcth   bread,   and  yivetli  theni,  and 
iisk  likewise.     Aug.  Mystically,  the  fried  fish  is  Clirist  Who  ^^^  j.^ 
sufFered.    And  Ile  is  tlie  bread  that  carae  down  frora  heaven.  cxxiii,  2. 
To  Hira  the  Church  is  united  to  Ilis  body  for  participation 
of  eternal   bliss.     Wherefore   Ile   says,  Brinf/  of  the  jislies 
ivhich  ye  have  noiv  cauyht ;    to   signify  that   all   of  us  who 
have  this  hope,  aiid  are  in  that  septenary  number  of  disciples, 
which  represents  the  universal  Church  here,  partake  of  this 
great  sacrainent,  and  are  admitted  to  this  bliss.     Greg.   By  q^^^ 
holdinff  this  last  feast  witii  seven  disciples,  he  declares  that  Hom. 

O  ,  XXIV. 

they  only  who  are  fuU  of  tiie  sevenfold  grace  of  the  Koly 
Spirit,  shall  be  witli  Ilim  iu  the  eternal  feast.  Time  also  is 
reckoned  by  periods  of  seven  days,  and  perfection  is  often 
designated  by  thc  nnraber  sevpn.     Tliey  therefore  feast  upon 


tell  um. 


620  GOSPEL    ACCORDING   TO  CHAP.  XXI. 

tlie  presence  of  the  Truth  in  that  last  banquet,  who  now 
Chrys.  strive  for  perfection.  Chrys.  Inasmuch,  however,  as  He  did 
Hom,  ^  converse  with  them  rea-ularly,  or  in  the  sarae  way  as 

Ixxxvii.  O  J  J  ^  J 

before,  the  Evangelist  adds,  This  is  now  the  third  time  that 

Jesus  shewed  Himself  to  His  disciples,   after  that  He  was 

Aus.  Tr.    7nsen  from  the  dead.      Aug.    Wliich   has   reference  not  to 

cxxiii.  3.    jjja,nifestations,  but  to  days;  i.e.  the  first  day  after  He  had 

risen,  eiglit  days  after  that,  when  Thomas  saw  and  believed, 

and  this  day  at  the  draught  of  fishes ;  and  thenceforward  as 

often  as  He  saw  tliem,  up  to  the  time  of  Ilis  ascension. 

Aug.  de     AuG.  We  find  in  the  four  Evangehsts  ten  occasions  men- 

?.°"*  ^^'    tioned,  on  which  our  L  )rd  vvas  seen  after  Ilis  resurrection  : 

111.  26.  ' 

one  at  the  sepulchre  by  the  women ;  a  second  by  the  women 
returning  from  the  sepulchie  ;  a  third  by  Peter;  a  fourth 
1  in  cas-  by  the  two  going  to  '  Emmaus ;  a  fifth  in  Jerusalera,  when 
Tliomas  was  not  present ;  a  si.\th  when  Thoraas  saw  Hira ; 
a  seventh  at  the  sea  of  Tiberias ;  an  eighth  by  all  the  eleven 
on  a  mountain  of  Galilce,  mentioned  by  Matthew;  a  ninth 
wlien  for  thc  last  time  Ile  sat  at  meat  with  thc  disciplcs; 
a  tenth  when  Ile  was  seen  no  longer  upon  earth,  but  high 
up  on  a  cloud. 

15.  So  when  they  had  dined,  Jesus  saith  to  Simon 
Peter,  Simon,  son  of  Jonas,  lovest  thou  Me  more 
than  these?  Ile  saith  unto  Him,  Yea,  Lord ;  Thou 
knowest  that  I  love  Thee.  Ile  saith  unto  him,  Feed 
My  lambs. 

16.  He  saith  to  him  again  the  second  time,  Simon, 
son  of  Jonas,  lovest  thou  Me  ?  He  saith  unto  Him, 
Yea,  Lord ;  Thou  know^est  that  I  love  Thee.  He 
saith  unto  him,  Feed  My  sheep. 

17.  He  saith  unto  him  the  third  time,  Simon,  son 
of  Jonas,  lovest  thou  Me  ?  Peter  was  grieved  because 
He  said  unto  him  the  third  time,  Lovest  thou  Me  ? 
And  he  said  unto  Him,  Lord,  Tiiou  knowest  all 
things ;  Thou  knowest  tliat  I  love  Tiiee.  Jesus  saith 
unto  Him,  feed  My  sheep. 

Theophyl.  The  dinner  being  ended,  He  comraits  to  Peter 


VER.   15 — 17.  ST.  JOHN.  62 J 

the  superintendence  over  the  sheep  of  the  world,  not  to 
the  others :  So  ivhen  they  had  dined,  Jesus  saith  to  Simon 
Peter,  Simon,  son  of  Jonas,  lovest  thou  Me  more  than  these  ? 
AuG.  Our  Lord  asked  this,  knowing  it :  He  knew  that  Peter 
not  only  loved  Ilim,  hut  loved  Ilim  more  thau  all  the  rest. 
Alcuin.  Ile  is  called  Simon,  son  of  Johu,  John  heing  his 
natural  father.  But  mystically,  Simon  is  ohedieuce,  John 
grace,  a  name  well  befittmg  him  who  was  so  obedient  to 
God's  grace,  that  he  loved  our  Lord  more  ardently  tliau 
any  of  the  otliers.  Such  virtue  arising  frora  divine  gift, 
not  mere  human  wilh  Aug.  While  our  Lord  was  being 
condemned  to  death,  he  feared,  and  denied  Him.  But  by 
Ilis  resurrection  Christ  iuiplanted  love  iu  his  heart,  aud 
drove  away  fear.  Peter  denied,  because  he  feared  to  die : 
but  when  our  Lord  was  riseu  from  the  dead,  and  by  His 
deatli  destroyed  deatli,  what  should  he  fear  ?  Ile  saith  unto 
Ilim,  Tea,  Lord ;  Thou  hnowest  that  I  love  Thee.  Ou  this 
confesslon  of  his  love,  Our  Lord  corameuds  Ilis  sheep  to 
liim  :  Ile  saith  nnto  him,  Feed  My  lambs :  as  if  tliere  were 
no  way  of  Petci''^  sliewiug  his  love  for  llim,  but  by  beiug 
a  faithful  sheplierd,  uuder  the  chief  Shcpherd.  Chrys.  Clirys. 
That  which  most  of  all  attracts  the  Divine  love  is  care  aud  ixxxviii  i 
love  for  our  neighbour.  Our  Lord  passiug  by  ths  rest, 
addresscs  this  commaud  to  Peter  :  he  being  the  chief  of  the 
Apostles,  the  mouth  of  the  disciplcs  and  head  of  the  college. 
Our  Lord  remembcrs  no  more  his  sin  in  denying  Ilira,  or 
briugs  tliat  as  a  charge  against  hira,  but  commits  to  hini  at 
once  the  superintendence  over  his  brethren.  If  thou  lovest 
Me,  have  rule  over  thy  brethren,  shew  forth  that  love  which 
thou  hast  evidenced  throughout,  and  tliat  life  which  thou 
saidst  thou  wouldest  lay  down  for  Me,  lay  down  for  the 
sheep. 

Ile  saith   to   him   ayain  the  second  time,   Simon,   son  of 
Jonas,   lovest   thou  Me?     He  saith  unto  Uim,   Yea,  Lord ;  Tt.  exxu. 
Thou   knowest   that    I   love    Thee.     Wcll   doth    He   say   to  J?j"^i^' 
Pcter,  Lovest  thou  Me,  and  Peter  answcr,  Amo  Te,  and  our  <?"^"'' 
Lord  replies  again,  Feed  My  lambs.     Whereby,  it  appears 
that  amor  and  dilectio  are  the  same  thing :  especially  as  our 
Lord  the  third  time  He  speaks  does  not  say,  Diligis  Me,  but 
Amas  Me.     Ue  saith  unto  him  the  third  time,  Simon  son  of 


622 


GOSPEL  ACCORDING    TO 


CHAP.  XXI. 


Chrys. 

Hom. 

Ixxxviii. 


Chrys, 
Hom. 
Ixxxviii. 


de  Verb. 
Dom. 
serm.  50. 

Aug.  Tr. 
cxxiv. 


Aug.  Tr. 
cxxiii. 


Jonas,  lovest  thou  Me  ?  A  tliiid  time  our  Lord  asks  Peter 
whetber  he  loves  Him.  Three  confessions  are  raade  to  an- 
swer  to  the  three  denials;  that  the  tongue  might  shew  as 
much  love  as  it  had  fear,  and  life  gained  draw  out  the  voice 
as  much  as  death  threatened.  Chrys.  A  third  tirae  He  asks 
the  same  question,  and  gives  the  same  comraand;  to  shew 
of  what  importance  He  esteems  the  superintendence  of  His 
own  sheep,  and  how  He  regards  it  as  the  greatest  proof 
of  love  to  Him.  Theophyl.  Thence  is  taken  the  custora 
of  threefold  confcssion  in  baptism.  Chrys.  The  question 
asked  for  the  third  timc  disturbcd  hira  :  Peter  was  grieved 
because  Ile  sald  unto  him  the  thlrd  time,  Lovest  thou  Me? 
He  was  afraid  perhaps  of  receiving  a  reproof  again  for  pro- 
fessing  to  love  more  than  he  did.  So  hc  appcals  to  Christ 
Himsclf:  And  he  said  unto  Him,  Lord,  Thou  knowest  all 
things,  i.  e.  tlie  secrets  of  the  heart,  present  and  to  come. 
AuG.  He  was  grieved  because  he  was  asked  so  often  by  Hira 
Who  knew  vvhat  He  asked,  and  gave  the  answer.  He  replies 
thcrefore  from  his  inraost  heart ;  Thou  knowest  that  I  love 
Thee.  Aug.  He  says  no  more,  he  only  replies  what  he 
knew  himself ;  he  knew  he  loved  Hira  ;  whether  any  else 
loved  Hira  he  could  not  tcll,  as  he  could  not  see  into 
another's  heart :  Jesus  saith  unto  him,  Feed  My  sheep ;  as  if 
to  say,  Be  it  the  office  of  love  to  feed  the  Lord^s  flock,  as  it 
was  the  resolution  of  fear  to  deny  the  shepherd.  Theophyl. 
There  is  a  difFcrence  perhaps  between  lambs  and  sheep.  The 
lambs  are  those  just  initiated,  the  sheep  are  the  perfected. 
Alcuin.  To  fced  the  sheep  is  to  support  the  believers  in 
Christ  frora  falling  from  the  faith,  to  provide  earthly  sus- 
tenance  for  those  under  us,  to  preach  and  exemplify  withal 
our  preaching  by  our  lives,  to  resist  adversaries,  to  correct 
wanderers.  Aug.  They  who  feed  Chrisfs  sheep,  as  if  they 
were  their  own,  not  Christ^s,  shew  plaiuly  that  they  love 
themselves,  not  Christ ;  that  they  are  moved  by  lust  of  glory, 
power,  gain,  not  by  the  love  of  obeying,  rainistering,  pleasing 
God.  Let  us  love  therefore,  not  ourselves,  but  Him,  and  in 
feeding  flis  sheep,  seek  not  our  own,  but  the  things  which 
are  His.  For  whoso  loveth  himself,  not  God,  loveth  not 
himself :  man  that  cannot  live  of  hiraself,  must  die  by  loving 
himself  j  and  he  cannot  love  hiraself,  who  loves  himself  to 


VEU.  18,  19.  ST.  JOHN.  623 

liis  own  destruction.  Whereas  when  He  by  Whom  we  live 
is  loved,  we  love  ourselves  the  niore,  because  we  do  not  love 
ourselves;  bccause  we  do  not  love  ourselves  in  order  that 
we  may  love  Him  by  Whom  we  live.  Aug.  But  unfaithful  Aug. 
servants  arose,  who  divided  Chrisfs  flock,  and  handed  down  pag^' 
the  division  to  their  successors :  and  you  hear  them  say, 
Those  slieep  are  mine,  what  seekest  thou  with  my  sheep, 
I  will  not  let  thee  come  to  my  sheep.  If  we  call  our  sheep 
ours,  as  they  call  them  theirs,  Christ  hath  lost  His  sheep. 

18.  Verily,  verily,  I  say  unto  thee,  Wheii  thou  wast 
young,  thou  girdedst  thyself,  and  walkedst  whither 
thou  wouldest :  but  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee, 
and  carry  thee  whither  thou  wouldest  not. 

19.  This  spake  He,  signifying  by  what  death  He 
should  glorify  God. 

Chrys.    Our  Lord  having  made  Petcr  declare  his  love,  ciirys. 
informs  him  of  his  future  martyrdom  ;   an  intimation  to  us  '^°"'-.. 

l.XXXVU. 

how  we  should  love :    Verily,  verily,  I  say  unto  Tliee,  IVhen 
thou  wast  young,  thou  girdedst  thyself,  and  ivalkedst  whither 
thou  wouldest.     He  reminds  him  of  his  former  Hfe,  because, 
whereas  in  worldly  matters  a  young  man  has  powers,  an  old 
man  none  ;    in   spiritual  tliings,  on  the  contrary,  virtue   is 
brightcr,  manlincss   stronger,   in  old   age ;    age   is   no  hin- 
drance    to    grace.      Peter    liad    all    along    desired    to   share 
Christ's  dangcrs ;    so  Christ  tells   him,  Bc  of  good   chccr ; 
I  will  fulfil  thy  dcsire  in  such  a  way,  that  what  tliou  hast 
not  sufFered  when  young,  tliou  shalt  sufFer  when  old  :    But 
ivhen  thou  art  old.     Wlience  it  appears,  that  he  was  then 
neither  a  young  nor  an  old  man,  but  in  the  prime  of  life. 
Origen.    It  is  not  easy  to  find  any  ready  to  pass  at  once  orig. 
from  this  life ;  and  so  he  says  to  Peter,  When  thou  art  old,  5^"p^/" 
thou  shalt  stretch  forth  thy  liand.     Aug.   That  is,  shalt   be  au?.  Tr. 
crucified.     And  to  come  to  this  end,  Another  shall  gird  thee,  cxxm.  5. 
and  carry  thee  ivhither  thou  wouldest  not.      First  He  said 
what  would  come  to  pass,  secondly,  how  it  would  come  to 
pass.     For  it  was  not  when  crucified,  but  wheu  about  to  be 


624 


GOSPEL   ACCORDING   TO 


CHAP.  XXI. 


Chrys. 

Hoin. 

Ixxxviii. 


Aug.  Tr. 
cxxiii. 


crucified,  tliat  he  was  led  whither  he  would  not.  He  wished 
to  be  released  from  the  body,  and  be  with  Christ ;  but,  if  it 
were  possible,  he  wished  to  attain  to  eternal  life  Avithout  the 
pains  of  dcath ;  to  which  he  went  against  his  will,  but  con- 
quered  by  the  force  of  his  will,  and  triumphing  over  the 
human  feehng,  so  natural  a  one,  that  even  old  age  could 
not  deprive  Peter  of  it.  But  whatever  be  the  pain  of  death, 
it  ought  to  be  conquered  by  the  strength  of  love  for  Him, 
"Who  being  our  life,  voluntarily  also  underwent  death  for  us. 
For  if  there  is  no  pain  in  death,  or  very  little,  the  glory  of 
martyrdora  would  not  be  great.  Chrys.  He  says,  Whither 
thou  wouldest  not,  with  reference  to  the  natural  reluctance 
of  the  soul  to  be  separated  from  the  body ;  an  instiuct  im- 
planted  by  God  to  prevent  men  putting  an  end  to  them- 
selves.  Thcn  raising  the  subject,  the  Evaiigelist  says,  This 
spake  Ile,  signifying  by  ivhat  deuth  he  should  glorify  God : 
not,  shoukl  dic :  he  exprcsscs  himsclf  so,  to  intimate  that 
to  suffer  for  Christ  was  the  glory  of  the  suff^erer.  But  un- 
less  the  mind  is  persuaded  that  He  is  very  God,  the  sight 
of  Him  can  in  no  way  enable  us  to  endure  death.  Where- 
fore  the  dcath  of  the  saints  is  certainty  of  divine  glory. 
AuG.  He  who  denied  and  loved,  died  in  perfect  love  for 
Him,  for  Whom  he  had  promised  to  die  with  wrong  haste. 
It  was  necessary  that  Christ  should  first  die  for  Peter's 
salvation,  and  then  Peter  die  for  Christ's  Gospeh 


19.  And  when  He  had  spoken  this,  He  saith  unto 
him,  Follow  Me. 

20.  Thcn  Peter,  turning  about,  seeth  the  disciple 
whom  Jesus  loved  following;  which  also  leaned  on 
His  breast  at  supper,  and  said,  Lord,  which  is  he 
that  betrayeth  Thee  ? 

21.  Pctcr  seeing  him  saith  to  Jcsus,  Lord,  and 
what  shall  this  man  do  ? 

22.  Jesus  saith  unto  him,  If  I  will  that  he  tarry  till 
I  come,  what  is  that  to  thee  ?  follovv  thou  Me. 

23.  Then  went  this  saying  abroad  among  the  bre- 
thren,  that  that  disciple   should  not  die :    yet  Jesus 


VER.   19 — 23.  ST.  JOHN.  625 

said  not  unto  him,  He  shall  not  die ;    but,  If  1  will 
that  he  tarry  till  I  eome,  what  is  that  to  thee  ? 

AuG.  Our  Lord  having  foretold  to  Peter  by  what  death  Au^.  Tr. 
he  should  glorify  God,  bids  him  follow  Him.  A7id  ivhen  He  ^•''^'^- 
had  spoken  this,  He  saith  unto  him,  FoIIow  3Ie.  Why  does 
He  say,  Folhw  Me,  to  Peter,  and  not  to  the  others  who  were 
present,  who  as  diseiples  were  following  their  Master?  Or 
if  we  understand  it  of  his  martyrdom,  was  Peter  the  only 
one  ■who  died  for  the  Christian  truth  ?  Was  not  James  put 
to  death  by  Herod  ?  Some  one  will  say  that  James  was  not 
crucified,  and  that  this  was  fitly  addressed  to  Peter,  because 
he  not  only  died,  but  suffered  the  death  of  the  cross,  as 
Christ  did.  Tiieophyl.  Peter  hearing  that  he  was  to  suffer 
death  for  Christ,  asks  whether  John  was  to  die  :  Then  Peier, 
turning  aboiit,  seeth  the  disciple  ivhom  Jesus  loved  foIIoKiiKj ; 
ivhich  also  leaned  on  His  hreast  at  suppcr,  and  said,  Lord, 
which  is  he  that  betrayeth  Thee  ?  Peter  seeing  him  saith  to 
Jesus,  Lord,  and  what  shall  this  man  do?  Aug.  He  calls  Anp.  Tr. 
himself  the  disciple  whom  Jesus  lored,  because  Jesus  had  ^-''-'^'v- 
a  greater  and  raore  familiar  love  for  him,  than  for  the  rest; 
so  that  He  made  him  He  on  His  breast  at  supper.  In  this 
way  John  the  more  coramends  the  divine  excellency  of  that 
Gospel  which  he  preached.  Some  think,  and  they  no  con- 
teraptible  commentators  upon  Scripture,  that  the  reason 
why  John  was  loved  more  than  the  rest,  was,  because  he 
had  hved  in  perfcct  chastity  from  his  youth  up.  Then  7vent 
this  saying  abroad  among  the  brethren,  that  that  disciple 
should  not  die :  yet  Jesns  said  not  vnto  him,  He  shall  not 
die  ;  but,  If  I  ivill  that  he  tarry  till  I  come,  what  is  that  to 
thee?  Theophyl.  i.e.  Shall  he  not  die  ?  Aug.  Jesus  saith  Aug.Tr. 
unto  him,  What  is  that  to  thee  ?  and  He  then  repoats,  FoIIow  ^^^'^- 
thou  Me,  as  if  John  would  not  follow  Him,  because  he  wished 
to  remain  till  He  came ;  Then  went  ihis  saying  ahroad  among 
the  disciples,  that  that  disciple  should  not  die.  Was  it  not 
a  natural  inference  of  the  disciples?  But  John  himself  does 
away  with  such  a  notion  :  Yet  Jesus  said  not  unto  hini,  He 
shall  not  die ;  but,  If  I  will  that  he  tarry  till  I  come,  what  is 
that  to  ihee  ?  But  if  any  so  will,  let  him  contradict,  and  say 
that  what  John  says  is  true,  viz.  that  our  Lord  did  uot  say 

VOL.  IV.  s  s 


CXXIV. 


626  GOSPEL   ACCORDING    TO  CHAP.  XXI. 

that  that  disciple  sliould  not  die,  but  that  nevertheless  this 
was  signified  by  using  such  words  as  John  records.  The- 
OPHYL.  Or  let  him  say,  Christ  did  not  deny  that  John  was 
to  die,  for  whatever  is  born  dics ;  but  said,  /  icill  that  he 
tarry  till  I  come,  i.e.  to  live  to  the  end  of  the  world,  and 
then  he  shall  suffer  martyrdora  for  Me.  And  therefore  they 
confess  that  he  still  lives,  but  will  be  killed  by  Antichrist, 
and  will  preach  Chrisfs  name  with  Elias.  But  if  his  sepul- 
chre  be  objected,  then  they  say  that  he  entered  in  alive,  and 
Aug.  went  out  of  it  afterwards.  Aug.  Or  perhaps  he  will  allow 
that  John  still  lies  in  his  sepulchre  at  Ephesus,  but  asleep, 
not  dead ;  and  will  give  us  a  proof,  that  the  soil  over  his 
grave  is  moist  and  watery,  owing  to  his  respiration.  But 
why  should  our  Lord  grant  it  as  a  great  privilege  to  the 
disciple  whom  lie  loved,  that  he  should  sleep  this  long  time 
in  the  body,  when  he  released  Peter  from  the  burden  of  the 
flesh  by  a  glorious  martyrdora,  and  gave  hira  what  Paul  had 
longed  for,  when  he  said,  /  have  a  desire  to  depart  and  be 
with  Christ?  If  there  really  takes  place  at  John's  grave 
that  which  report  says,  it  is  either  done  to  coraracnd  his 
precious  death,  sincc  that  had  not  martyrdom  to  comraend 
it,  or  for  sorae  other  cause  not  known  to  us.  Yet  the  ques- 
tion  remains,  Why  did  our  Lord  say  of  one  who  was  about 
to  die,  /  will  that  he  tarry  iill  I  come  ?  It  may  be  asked  too 
why  our  Lord  loved  John  the  most,  when  Peter  loved  our 
Lord  the  most?  I  might  easily  reply,  that  the  one  who 
lovcd  Christ  the  more,  was  the  better  man,  and  the  one 
whom  Christ  loved  the  more,  the  more  blessed ;  only  this 
would  not  be  a  defence  of  our  Lord^s  justice.  This  im- 
portant  question  then  I  will  endeavour  to  answer.  The 
Church  acknowledges  two  modes  of  life,  as  diviuely  revealed, 
that  by  faith,  and  that  by  sight.  The  one  is  represented  by 
the  Apostle  Peter,  in  respect  of  the  primacy  of  his  Apostle- 
ship  ;  the  other  by  John :  wherefore  to  the  one  it  is  said, 
Follow  Me,  i.e.  imitate  Me  in  enduring  temporal  sufferings ; 
of  the  other  it  is  said,  /  ivill  ihat  he  tarry  iill  I  come :  as  if 
to  say,  Do  thou  follow  Me,  by  the  endurance  of  temporal 
sufferings,  let  him  reraain  till  I  come  to  give  everlasting 
bliss ;  or  to  open  out  the  meaning  more,  Let  action  be  per- 
fected  by  following  the  example  of  My  Passion,  but  let  con- 


VER.  19—23,  ST.  JOHN.  627 

teraplation  wait  inchoate  till  at  My  coming  it  be  completed : 
wait,  not  simply  remain,  continue,  but  wait  for  its  com- 
pletion  at  Christ's  coraing.  Now  in  this  life  of  action,  it  is 
true,  the  more  we  love  Christ,  the  more  we  are  freed  from 
sin ;  but  He  does  not  love  us  as  we  are,  He  frees  us  from 
sin,  that  we  may  not  always  remaiu  as  we  are,  but  He  loves 
us  heretofore  rather,  because  hereafter  we  shall  not  have 
that  which  displeases  Him,  and  which  He  frces  us  from.  So 
then  let  Peter  love  Him,  that  we  may  be  freed  from  this 
mortality ;  let  John  be  loved  by  Hira,  that  we  may  be  pre- 
served  in  that  immortality.  John  loved  less  than  Peter, 
because,  as  he  represented  that  life  in  which  we  are  much 
more  loved,  our  Lord  said,  I  ivill  tltat  he  reniain  (i.e.  wait) 
till  I  come ;  seeing  that  that  greater  love  we  have  not  yet, 
but  wait  till  we  have  it  at  His  coming.  And  this  inter- 
mediate  state  is  represented  by  Peter  who  loves,  but  is  loved 
less,  for  Christ  loves  us  in  our  misery  less  than  in  our  blessed- 
ness :  and  we  again  love  the  contemplation  of  truth  such  as 
it  will  be  then,  less  in  our  present  state,  because  as  yet  we 
neither  know  nor  have  it.  But  let  none  separate  those  illus- 
trious  Apostles;  that  which  Peter  represented,  aud  that 
which  John  represented,  both  were  sometime  to  be.  Gloss. 
T  ivill  that  he  tarry,  i.e,  I  will  not  tliat  he  suffer  raartyrdora, 
but  wait  for  the  quiet  dissolution  of  the  flesh,  when  I  shall 
come  and  receive  him  into  etcrnal  blessedness.  Theophyl. 
AVhen  our  Lord  says  to  Peter,  Fultoiv  Jle,  He  confcrs  upou 
him  the  superintendence  ovcr  all  the  faithful,  and  at  the 
same  time  bids  him  iraitate  Him  in  every  thing,  word  and 
work.  He  shews  too  His  affcction  for  Peter ;  for  those  who 
are  most  dear  to  us,  we  bid  follow  us.  Chrys.  But  if  it  be  Chrys. 
askcd,  How  then  did  James  assume  the  see  of  Jerusalera  ?  ,"■...  „ 

'  _  lxxxvju.2. 

I  answer,  that  our  Lord  enthroned  Peter,  not  as  Bishop  of 
this  see,  but  as  Doctor  of  the  whole  world :  Then  Petcr, 
iurning  about,  seeth  the  disciple  whom  Jcsus  loved  following, 
which  also  leaned  on  His  breast  at  supper.  It  is  not  without 
meaning  that  that  circurastance  of  lcauing  on  His  breast  is 
raentioned,  but  to  shew  what  confidence  Peter  had  after  his 
denial.  For  he  who  at  the  supper  dared  not  ask  hiraself, 
but  gave  his  question  to  John  to  put,  has  the  superintend- 
ence  over  his  brethren  comraitted  to  him,  and  whereas  be- 


628  GOSPEL    ACCORDIXG    TO  CHAP.  XXT. 

fore  he  gave  a  question  which  concerned  himself  to  anuther 
to  put,  he  now  asks  questions  himself  of  his  Master  conceru- 
ing  others.  Our  Lord  then  having  foretold  such  great  things 
of  him,  and  committed  the  world  to  him^  and  prophesied  his 
martyrdom,  and  made  known  his  greater  love,  Peter  wishing 
to  have  John  admitted  to  a  share  of  this  calling,  says,  And 
what  shall  this  man  do  ?  as  if  to  say,  "VYill  he  not  go  the 
same  way  with  us  ?  For  Peter  had  great  love  for  John,  as 
appears  from  the  Gospels  and  Acts  of  the  Apostles,  which 
give  many  proofs  of  their  close  friendship.  So  Peter  does 
John  the  same  turn  that  John  had  done  him ;  thinking  that 
he  wanted  to  ask  about  himself,  but  was  afraid,  he  puts  the 
question  for  him.  Ilowever,  inasrauch  as  they  were  now 
going  to  have  the  care  of  the  world  committed  to  thera,  and 
could  not  remain  together  witliout  injury  to  their  charge, 
our  Lord  says,  If  I  tvill  that  he  tarry  till  I  come,  what  is 
that  to  thee  ?  as  if  to  say,  Attend  to  the  work  committed  to 
thee,  and  do  it :  if  I  will  that  he  abide  here,  what  is  that 
to  thee?  Theophyl.  Some  have  understood,  Till  I  come, 
to  mean,  Till  I  come  to  punish  the  Jews  who  have  crucified 
Me,  and  strike  them  with  the  Roman  rod.  For  they  say 
that  this  Apostle  lived  up  to  the  time  of  Vespasian,  who 
took  Jerusalem,  and  dwelt  near  when  it  was  taken.  Or, 
Till  I  come,  i.e.  till  I  give  hira  the  coramission  to  preach, 
for  to  you  I  commit  now  the  pontificate  of  the  world  :  and 
in  this  follow  Me,  but  let  him  remain  till  I  come  and  call 

Chrys.       him,  as  I  do  thee  now.     Chrys.  The  Evangelist  then  cor- 

Lxxxviii      rects  thc  opiniou  taken  up  by  the  disciples. 

24.  This  is  the  disciple  which  testifieth  of  these 
things,  and  wrote  these  things :  and  we  know  that 
his  testimony  is  true. 

25.  And  therc  are  also  many  other  things  which 
Jesus  did,  the  which,  if  they  should  be  writtcn  every 
one,  I  suppose  that  even  the  world  itself  could  not 
contain  the  books  that  should  be  written.     Amen. 

Chrys.  Chrys.  John  appeals  to  his  own  knowlcdge  of  these  eveuts, 

ixxxviii  2  ^^vii^o  ^^en  witness  of  them  :   This  is  the  discipk  which  tes- 

tifieth  of  these  things.     When  we  assert  any  undoubted  fact 


VER.  24,  25.  ST.  JOHN.  629 

in  coramon  life,  we  do  not  withhold  our  testimony;  much 
less  would  he,  who  wrote  by  the  iaspiration  of  the  Holy 
Ghost.  And  thus  the  other  Apostles,  And  we  are  wifnesses  Acts2,32. 
of  these  things,  and  wrote  these  tJtings.  John  is  only  one 
wlio  appeals  to  his  own  testimony;  and  he  does  so,  because 
he  was  the  last  who  wrote.  And  for  this  reason  he  often 
mentions  Christ's  love  for  him,  i.e.  to  shew  the  motive  which 
lcd  him  to  write,  and  to  give  weight  to  his  history.  And  we 
know  that  his  testimony  is  true.  He  was  present  at  every 
event,  even  at  the  crucifixion,  when  our  Lord  committed 
His  mother  to  him ;  circumstances  which  both  shew  Chrisfs 
love,  and  his  own  importancc  as  a  witness.  But  if  any  be- 
lieve  not,  lct  him  consider  what  follows  :  And  there  are  also 
many  other  things  ivhich  Jesus  did.  If,  when  there  were  so 
many  things  to  relate,  I  have  not  said  so  much  as  the  other, 
and  have  selected  often  reproaches  and  contumelies  in  pre- 
fcrence  to  other  things,  it  is  evident  that  I  have  not  written 
partially.  One  who  wants  to  shew  another  off  to  advantage 
does  the  very  contrary,  oraits  the  dishonourable  parts.  Aug.  Aug.  Tr. 
The  which,  if  they  should  be  ivritten  every  one,  I  suppose  that  '^-''^^^-  ^- 
even  the  world  ilself  could  not  contain  the  boolcs  that  should 
be  written ;  meaning  not  thc  worhl  had  not  space  for  thera, 
but  that  the  capacity  of  rcadcrs  was  not  large  enough  to 
hold  tliem  :  though  somctimes  words  themselves  may  ex- 
ceed  the  truth,  and  yet  the  thing  they  express  be  true ; 
a  mode  of  spcech  which  is  used  not  to  exphiin  an  obscure 
and  doubtful,  but  to  magnify  or  estimate  a  phdn,  thing :  nor 
does  it  involve  any  departure  from  the  path  of  truth  ;  inas- 
rauch  as  the  excess  of  the  word  over  the  truth  is  evidently 
only  a  figure  of  speech,  and  not  a  deception.  This  way  of 
speaking  tlie  Greeks  call  hyperbole,  and  it  is  found  in  other 
parts  of  Scripture.  Chrys.  Tiiis  is  said  to  shew  the  power  ciirys. 
of  Him  Who  did  the  rairacles ;  i.  e.  that  it  was  as  casv  for  ,^"'"-. . 

l.\.\XVlll. 

Hiin  to  do  thcra,  as  it  is  for  us  to  speak  of  thera,  seeiug  He 
is  God  over  all,  blessed  for  ever. 


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ARCHITECTURi:  AND  AECHMOLOGY.  11 


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12  ARCHITECTURE  AND  AECSMOLOaY. 


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14 


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Caecilius  Viriatlius. 
5.  WILD  SCENES  AMONGST  THE 
CELTS. 

7.  THE    EIVALS:    A    Tale    of    the 

Anglo-Saxon  Church. 
10.  THE  BLACK  DANES. 
14.   THE   ALLELUIA  BATTLE ;   or, 

Pelagianism  in  Britain. 

ENGLAND.    VOL.  II. 

16,  ALICE   OF   FOBBING;   or,   The 

Tiines  of  Jack  Straw  :ind  Wat  Tvlcr. 
18.  AUBliEY  DE  L'OENE  ;   or,   The 

Times  of  St.  Ansclm. 
21.  THE  FOESAKEN  ;  or,  The  Times 

of  St.  Dunstan. 

24.  WALTEE  THE  AEMOUEEE;  or, 

The  Intcnlict. 

27.  AGNES  MAETIN;  or,  Thc  FaU  of 

Cardinal  Wolscy. 

AMERICA  AND  OUR  COLONIES. 
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tho  Settlors  in  V-rginia. 

8.  THE     CONVEET    OF    MASSA- 

cnrsKTTs. 
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COROMANDEL  COAST. 

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FRANCE  AND  SPAIN. 

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THE  RESCUE. 

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guesc  Church  in  thc  Sixtcenth  Cen- 
tury. 
29.  DOEES  DE  GUALDIM:    A   Tale 
of  the  Portugueee  Revolution  of  1G40. 

EASTERN  AND  NORTHERN 
EUROPE. 
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UOS  ;  a  Tale  of  the  Eastorn  Church. 

11.  THE  CONVEESION  OF  ST.  VLA- 

DIMIR;  or,  Tho  .Martvrs  of  Kief. 
13.  THE   CEOSS   IN    SWEDEN;  or, 

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12.  THE    SEA-TIGEES;    A   Tale   of 

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15.   THE  BEIDE  OF  EAMCUTTAH ; 

a  Tale  of  the  Josuit  Missions. 
19.  LUCIA'S    MAEEIAGE ;    or,    The 

Lions  of  Wady-.Vraba. 


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Vol.  II.  F.  E.  Paget's  Windycote  Hall,  Squitch,  Tenants  at  Tinkers'  End. 

Vol.  III.  W.  E.  Heygate's  Two  Cottages,  The  Sistcrs,  and  Old  Jarvis's  WilL 

Vol.  IV.  W.  E.  Heygate's  James  Bright  the  Shopman,  The  Politician,  Ir- 
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Vol.  V.  R.  King's  The  Strike,  and  Jonas  Clint;  N.  Brown's  Two  to  Oiie,  and 
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Vok  VI.  J.  M.  Neale's  Railway  Accident ;  E.  Monro's  The  Recruit,  Susan, 
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