St. Bartholomew, Apostle

I will shew thee the bride, the wife of the Lamb: all the Church triumphant in heaven. (Witham)

9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. 17 And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel. 18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. 22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,

I. The person that opened the vision to the apostle— one of the seven angels, that had the seven vials full of the seven last plagues, v. 9 . God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.

II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.

III. The subject-matter of the vision— the bride, the Lamb's wife ( v. 10 ); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti—the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.

1. The exterior part of the city— the wall and the gates, the wall for security and the gates for entrance.

(1.) The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards ( v. 17 ), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, v. 11 . This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall ( v. 15, 16 ): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God— many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations ( v. 19 ); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number— twelve, alluding to the twelve apostles ( v. 14 ), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.

(2.) The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number— twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them— twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates— the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates—they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.

2. The interior part of the new Jerusalem, v. 22-27 . We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, v. 21 . The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,

(1.) The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.

(2.) The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, v. 23 . Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.

(3.) The inhabitants of this city. They are described here several ways. [1.] By their numbers—whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity—some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.

(4.) The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree—brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.

(5.) The unmixed purity of all who belong to the new Jerusalem, v. 27 . [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.

9. The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride ( Re 17:1-5 ). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the divine judgments on her foes.

unto me-- A, B, and Vulgate omit.

the Lamb's wife-- in contrast to her who sat on many waters ( Re 17:1 ), (that is, intrigued with many peoples and nations of the world, instead of giving her undivided affections, as the Bride does, to the Lamb.

10. The words correspond to Re 17:3 , to heighten the contrast of the bride and harlot.

mountain-- Compare Eze 40:2 , where a similar vision is given from a high mountain.

that great-- omitted in A, B, Vulgate, Syriac, Coptic, and Cyprian. Translate then, "the holy city Jerusalem."

descending-- Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that "we (the city) are God's workmanship."

11. Having the glory of God-- not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium ( Zec 2:5 ; compare Re 21:23 , below).

her light-- Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Php 2:15 , the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate.

even like-- Greek, "as it were."

jasper-- representing watery crystalline brightness.

12. And-- A and B omit. Eze 48:30-35 , has a similar description, which implies that the millennial Jerusalem shall have its exact antitype in the heavenly Jerusalem which shall descend on the finally regenerated earth.

wall great and high-- setting forth the security of the Church. Also, the exclusion of the ungodly.

twelve angels-- guards of the twelve gates: an additional emblem of perfect security, while the gates being never shut ( Re 21:25 ) imply perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.

names of ... twelve tribes-- The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.

13. On the north ... on the south-- A, B, Vulgate, Syriac, and Coptic read, "And on the north and on the south." In Ezekiel, Joseph, Benjamin, Dan (for which Manasseh is substituted in Re 7:6 ), are on the east ( Eze 48:32 ); Reuben, Judah, Levi, are on the north ( Eze 48:31 ); Simeon, Issachar, Zebulun, on the south ( Eze 48:33 ); Gad, Asher, Naphtali, on the west ( Eze 48:34 ). In Numbers, Judah, Issachar, Zebulun are on the east ( Nu 2:3 , 5, 7 ). Reuben, Simeon, Gad, on the south ( Nu 2:10 , 12, 14 ). Ephraim, Manasseh, Benjamin, on the west ( Nu 2:18 , 20, 22). Dan, Asher, Naphtali, on the north ( Nu 2:25 , 27, 29).

14. twelve foundations-- Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.

in them the names, &c.-- As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and Andreas read, "upon them." These authorities also insert "twelve" before "names."

(ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?

10. For when Thy saints bless Thee, what say they? "They shall tell the glory of Thy kingdom, and talk of Thy Power"

(ver. 11). How powerful is God, who hath made the earth! how powerful is God, who hath filled the earth with good things! how powerful is God, who hath given to the animals each its own life! how powerful is God, who hath given different seeds to the womb of the earth, that they might make to spring up such various shoots, such beautiful trees! how powerful, how great is God! Do thou ask, creation answereth, and by its answer, as by the confession of the creature, thou, O saint of God, blessest God, and "talkest of His power."

11. "That they may make known to the sons of men Thy power, and the glory of the greatness of the beauty of Thy kingdom"

(ver. 12). Thy saints then commend "the glory of the greatness of the beauty of Thy kingdom," the glory of the greatness of its beauty. There is a certain "greatness of the beauty of Thy kingdom:" that is, Thy kingdom hath beauty, and great beauty. Since whatever hath beauty, hath beauty from Thee, how great beauty hath Thy whole kingdom! Let not the kingdom frighten us: it hath beauty also, wherewith to delight us. For what is that beauty, which the saints shall hereafter enjoy, to whom it shall be said, "Come, ye blessed of My Father, enjoy the kingdom"? Whence shall they come? whither shall they come? Behold, brethren, and, if ye can, as far as ye can, think of the beauty of that kingdom which is to come; whence our prayer saith, "Thy kingdom come." For that kingdom we desire may come, that kingdom the saints proclaim to be coming. Observe this world: it is beautiful. How beautiful are earth, sea, air, heavens, stars. Do not all these frighten him who considereth them? Is not the beauty of them so conspicuous, that it seemeth as though nothing more beautiful could be found? And here, in this beauty, in this fairness almost unspeakable, here worm and mice and all creeping things of the earth live with thee, they live with thee in all this beauty. How great is the beauty of that kingdom where none but angels live with Thee! There is a greatness of a certain beauty; let it be loved before it is seen, that when it is seen, it may be retained.

12. "Thy kingdom." What kingdom mean I? "a kingdom of all ages." For the kingdom of this age too hath its own beauty, but there is not in it that greatness of beauty, such as in the "kingdom of all ages." "And Thy dominion is in every generation and generation"

(ver. 13). This is the repetition we noticed, signifying either every generation, or the generation which will be after this generation. "Faithful is the Lord in His words, and holy in all His works." "Faithful is the Lord in His words:" for what hath He promised that He hath not given? "Faithful is the Lord in His words." Hereto there are certain things which He hath promised, and hath not given; but let Him be believed from the things which He hath given. We might well believe Him, if He only spake: He willed not that we should believe Him speaking, but that we should have His Scriptures in our hands:...as though a kind of bond of God's, which all who pass by might read, and might keep to the path of its promise. And how great things hath He already paid in accordance with that bond! Do men hesitate to believe Him concerning the Resurrection of the dead and the Life to come, which alone now remaineth to be paid, when, if He come to reckon with the unbelievers, the unbelievers must blush? If God say to thee, "Thou hast My bond: I have promised judgment, the separation of good and bad, everlasting life for the faithful, and wilt thou not believe? There in My bond read all that I have promised, reckon with me: verily even by counting up what I have paid, thou canst believe that I shall pay what still I owe. In that bond thou hast My only-begotten Son promised, "Whom I spared not, but gave Him up for you all:" reckon this then among what is paid. Read the bond: I promised therein that I would give by My Son the earnest of the Holy Spirit: reckon that as paid. I promised therein the blood and the crowns of the glorious Martyrs; let the White Mass remind you that My debt has been paid....He setteth before the eyes of all His payment of His debts: some He hath paid in the time of our ancestors, which we saw not: some He hath paid in our times, which they saw not; throughout all generations He hath paid what was written. And what remaineth? Do men not believe Him, when He hath paid all this? What remaineth? Behold thou hast reckoned: all this He hath paid: is He become unfaithful for the few things which remain? God forbid! Wherefore? Because "the Lord is faithful in His words, and holy in all His works."

13. "The Lord strengtheneth all that are falling"

(ver. 17). Both when He smiteth and when He healeth, He is righteous, and in Him unrighteousness is not. Finally, all His saints, when set in the midst of tribulation, have first praised His righteousness, and so sought His blessings. They first have said, "What Thou doest is righteous." So did Daniel ask, and other holy men: "Righteous are Thy judgments: rightly have we suffered: deservedly have we suffered." They laid not unrighteousness to God, they laid not to Him injustice and folly. First they praised Him scourging, and so they felt Him feeding.

16. "The Lord is nigh unto all that call upon Him"

(ver. 18). Where then is that, "Then shall they call upon Me, and I will not hear them"? See then what follows: "all who call upon Him in truth." For many call upon Him, but not in truth. They seek something else from Him, but seek not Himself. Why lovest thou God? "Because He hath made me whole." That is clear: it was He that made thee so. For from none else cometh health, save Him. "Because He gave me," saith another, "a rich wife, whereas I before had nothing, and one that obeyeth me." This too He gave: thou sayest true. "He gave me," saith another, "sons many and good, He gave me a household, He gave me all good things." Dost thou love Him for this?...Therefore if God is good, who hath given thee what thou hast, how much more blessed wilt thou be when He hath given thee Himself! Thou hast desired all these things of Him: I beseech thee desire of Him Himself also. For these things are not truly sweeter than He is, nor in any way are they to be compared to Him. He then who preferreth God Himself to all the things which he has received, whereat he rejoiceth, to the things he has received, he "calleth upon God in truth."...

17. "He will perform the will of them that fear Him"

Works. They shew his power, and excite us to praise him. (St. Jerome)

Thy. Hebrew, "his." But the Septuagint read more correctly, with the Chaldean, &c. --- Men. The Gentiles, to whom the saints, (Berthier) or converted Jews preached. (Haydock)

Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) --- The. Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, "Faithful." (Calmet) --- The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) --- It was consequently in their Hebrew copies. (Houbigant)

Just. Before, his fidelity was notices, ver. 13. (Haydock)

Truth. Observing his commandments, Matthew vii. 21. (Theodoret)

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

10. bless-- as in Psa 145:1 , to praise with reverence, more than merely to praise.

11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.

13. (Compare Da 4:3 , 34 ).

17. holy ... works-- literally, "merciful" or "kind, goodness" ( Psa 144:2 ) is the corresponding noun.

righteous-- in a similar relation of meaning to "righteousness" ( Psa 145:7 ).

18-19. (Compare Psa 34:7 , 10 ).

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO JOHN.

T

HIS is the title in the Greek and Latin codices. In the Syriac it is as follows, The Holy Gospel, the Preaching of Jouchanon (John), which he spake and preached in Ionic (Greek) at Ephesus. The Arabic has, The Gospel of the holy and great disciple, the Apostle John, the son of Zebedee, the beloved of our Lord Jesus Christ.

___________

CHAPTER 1.

In the beginning, &c. So the Persian, Syriac, Egyptian, Ethiopic, and Arabic, except that the last version has the article in the second and third clauses of the verse"the Word was with God, the Word was God." The Ethiopic for Word has cal, answering to the Latin Verbum, which is better than Sermo, as Erasmus and the innovators translate the Greek ëüãïò.

John begins from the Godhead of the Word: first, because the right order and a full account of Christ require it; second, because in the time of S. John the heresies of Cerinthus and Ebion had arisen, which denied Christ's Divinity.

After a similar manner did Moses begin his account of the genesis of the world, "In the beginning God created the heaven and the earth." Moses begins from the creation of the world, but John far higher, even from the eternity of the Word. Moses marks the beginning of time, in which God made all things. John marks a beginning which was from eternity, when the Word was, by which all things were made by God in time. John therefore takes up the exordium of Moses, and presupposes the beginning of the world, when he gives, so to say, an account of the long anterior beginning of the Word. Hence Tertullian, in his book against Hermogenes, truly asserts that the Gospel is the supplement of the Old Testament.

S. John alludes to Ecclus. 24:5, "I (the Eternal Wisdom) came forth from the mouth of the Most High, the first begotten before every creature." Also to Pro_8:22, "The Lord possessed me in the beginning of His ways, before He made anything, from the beginning." Where the Septuagint translates, "The Lord built, or founded (Ýêôéóå) me the beginning of His ways, in His work. Before the age He founded me in the beginning, before He made the earth, and appointed the great depths."

In the beginning, i.e., first, "in the Eternal Father," as Cyril says, and Origen. For by-and-by John says in the 14th verse, that the Word was in the bosom of the Father. Second, and more simply, Augustine, Bede, and Hilary, In the beginning, i.e., of the world, or of times, such as you can only imagine, which went on from all eternity before the foundation of the world. As much as to say, the Word was not made in the beginning of time, however ancient and imaginary; but He existed then, because He was not made, but was begotten from eternity. Third, and most simply, Augustine, Chrysostom, and Basil, In the beginning, i.e., before all things, even from the beginning of all eternity, long before all angels, or men, or things created, the Word was. For S. John is here speaking of a true and real beginning (principium), just as Moses does in the first verse of Genesis, and Solomon in Pro_8:22. Wherefore, all the Fathers from the passage prove the true Divinity and eternity of Christ. This beginning S. John sets in opposition to Ebion, who affirmed that Christ began to be after His birth of the Virgin, and that He had no previous existence. So Cyril. Hence Nonnus expounds the expression In the beginning, in a fivefold manner one following after another. He was in the beginning, saith he, first, as not subject to conditions of time; second, as coeternal with the Father; third, as equal to the Father by nature; fourth, as incomprehensible; fifth, as ineffable. The four last are consequences of the first.

You will say, Eternity is infinite duration, having neither beginning, nor end: why then is a beginning here spoken of? I answer, the reason is, because of the weakness of the human intellect, which is not able to comprehend eternity, nor to conceive of it definitely, except by a comparison with time. Therefore it conceives of eternity as duration which is coexistent with all timepast, present, and future, and that not only time actual, but which can be conceived of. Indeed, it precedes all time. The meaning therefore is this, In the beginning, that is, before all time, even that which can be, imagined in the mind, the Word was. Think of millions of millions of years, as much as ever thou canst conceive in thy mind; before all these, and whatsoever infinite number thou canst add, the Word was. This is why S. John repeats was four times, saying, In the beginning was the Word, &c., that thou mayest understand that whatsoever time thou thinkest of, the Word was then: that in all ages, however far back thou goest, the Word was in those ages. Beginning therefore is here used relatively, for it is spoken with reference to all time, even that which far precedes. For as the whole substance and immensity of God is in every place whatsoever, yes, in every point of space, and yet it encompasses all space and every place, even what we can think of above the heavens, so likewise God's eternity, which altogether in time present, or in one single instant of the duration of time, includes and embraces all time, past, present, and to come, and far exceeds and transcends it all. And this is what we mean when we say, following the words of S. John, that God's eternity was in the beginning.

Thus we are able to ascend with our minds to the idea of the antiquity, and as it were the origin of eternity, which is here called Principium, that is, the beginning of all duration and eternity.

Though indeed this beginning is without beginning, a commencement without commencement. Therefore when we would say of anything, that it did not have a beginning in time, we say that it was in the beginning of all duration and eternity. And by this we mean nothing else but that it always existed, that it was from all eternity. This is the meaning of S. John when he says, In the beginning was the Word. This is also why we say in ordinary discourse, that God has existed from the beginning of eternity, that is, that He is from all eternity.

Was: the expression was, says S. Basil upon these words of S. John, leads us to eternity, not as if the word was signified that the Word preceded the beginning, concerning which it is said, It was the beginning, and consequently the beginning of time and the world were here to be understood (because the Word preceded in computation (ratione) only, as it were, for as everything whatsoever precedes its own duration, so also God is before His duration and eternity: for duration is the continuance and measure of the thing which exists and endures), therefore, even before, from all eternity, was the Word. Here observe that the word employed is was (erat), not has been (fuit), for has been signifies that which has existed, and passed away; but was signifies that it is even now, or that it is perennial and eternal. So S. Chrysostom, Cyril, and Theophylact. The Holy Ghost therefore suggested was to the mind and pen of S. John, as against the Arians, whom He foresaw would arise. They were wont to say, There was when there was no was; meaning there was a time when the Son was not. From these words of S. John the Council of Nice condemns them; because, In the beginning was the Word, i.e., from eternity.

Moreover, S. Gregory Nazianzen observes that the substantive verbs is and was have a special application to God from the plentitude of His essence. Wherefore God in Hebrew is called Jehovah, i.e., He who is.

The Word, Gr. ü ëüãïò, That Word, eternal and divine, which is the Son of God, as even the Arians formerly allowed. For John soon after calls this Word the Only Begotten of the Father. So constantly in Scripture, the Son is called the Word of the Father. S. Basil thought that the Holy Spirit might also be called the Word; but S. Thomas rightly observes that this can only be said improperly (improperly being used in the logical sense).*

You will ask why is the Son of God called the Word? I answer that the Greek ëüãò (Logos) has many meanings, which are all applicable in this place. 1. Logos may be translated reason, because, as reason proceeds from the mind, so does the Son from the Father. So SS. Chrysostom and Basil.

2. Logos may be translated definition, because the Word definitely expresses and unfolds the nature and attributes of the Father. Wherefore Nicetas (in Orat. 42 Nazianz.) says, "The same relation that a definition bears to the thing defined does the Son bear to the Father. For He declares the Father as a definition declares that which is defined by it. Wherefore Christ said, 'Philip, he that seeth Me, seeth My Father also.' For the Son is a compendious demonstration of the Paternal nature; for every offspring is a sort of tacit account, or definition, of its parent."

3. Logos may be translated cause, because the Word is the cause of all things which have been created and produced by the Word of God.

4. Ëüãïò may be translated work, because the Word is the Work of the Father, coextensive with Him, coeternal and coequal.

5. Ëüãïò can be translated power, or virtue, because the Word is the strength and right hand of the Father.

6. Ëüãïò may be translated beauty, because the Word is the form, grace, and beauty of the Father.

7. And chiefly, Ëüãïò may be translated, with Tertullian, Cyprian, and Ambrose, speech (sermo), or rather Word (Verbum). This Word, or speeeh, is not of the mouth, but of the mind; because as we by thinking form a conception to ourselves of the thing thought of, or understood, which is called the word of the mind, so the eternal Father, by comprehending and understanding His Essence, and all that belongs to It, has produced this Eternal Word, coequal with, and like to, Itself, by means of which it comes to pass that this Word is God, and the Son of God, begotten of the Father.

Hence also the Gentile philosophers, Trismegistus, Orpheus, Plato, and the rest of the Greeks, Chaldæans, and Egyptians called the Father íï̃õí i.e., mind; and the Son Logos, as it were, the offspring of the mind. See S. Augustine (lib. 7, Confess. c. 9). Whence that saying of Plato's, "A Monad begat a Monad, and in it reflected his ardour." He means, The Father begat the Son, and through Him breathed the Holy Spirit, which is the reciprocal Love of the Father and the Son. Many, however, are of opinion that Plato and the other Gentile philosophers mean by the Logos not the Son but the idea in the mind of God, according to which He created all things, and reflected His love back upon Himself, because He created the world on account of His love.

Here observe, the Word of God is twofold. First, essential, because it is the very Intelligence of the Father, which together with essence, understanding, and will, He shares with the Son and the Holy Ghost. The second is notional, which is the Word produced by the Father, and subsisting personally, that is, as the Son. So S. Thomas (1, dist. 27 q. 2. a. 2). This is the twofold meaning of the Word, taken in its widest sense.

I have written more upon the Word in 1 Epis. Joh_1:1. Let me add here what S. Augustine says (Serm. 38 de Verb. Dom.) "The Word of God is, as it were, a Form, but not formed. It is the Form of all forms, over all things, and existing in all things. But some ask, How could the Son be begotten coeternal with the Father? As if fire were eternal, would not its brightness be coeternal with it? Is it not the same with the reflection in a mirror, or in water? As, for example, a shrub would always have its reflection in the water beside which it grew." And S. Chrysostom says, "He said not Word simply, but by the article distinguished it from all others. For it is an Hypostasis, proceeding forth impassibly from the Father. This is the meaning of was in the beginning, that it always existed, and with an infinite existence. For it is not said of the heaven and the earth, that they were in the beginning, but that they were made in the beginning.

And the Word was with God.  S. John meets an objection. Some one may say, "Where was the Word in the beginning, i.e., from eternity, when as yet there was no place, and no created nature of things?" He answers, "The Word had no need of place, because It is spiritual, and divine; but It was with the Father, as with that from which It derived Its origin." As it is said in the 18th verse, It was in the bosom of the Father. Or, as we might say, It was in the Father's House, which is God Himself, and His immensity.

The preposition with denotes1. Distinction of person, because indeed the Son is a different Person from the Father, not one and the same, as the Sabellians say. "For how should that which is one numerically be understood to be with itself?" says S. Cyril. "Before all things," says Tertullian (lib. 5 cons. Prax.) "God alone was Himself to Himself both universe and space and everything. But in this respect only was He alone, that He had nothing external to Himself, for not even then was He alone; for He had with Himself what he had in Himself, His Reason, or that which the Greeks call His Logos."

2. With denotes the loving and perfect union of the Son with the Father, by which it comes to pass that it is impossible for Him to be separated from the Father. So Nonnus.

3. With denotes the equality of the Son with the Father. For to be with God, or near to (juxta) God, means to sit at the right hand of God, as it were God of the same substance as the Father. Wherefore Christ is said after His Ascension to have returned to the right hand of the Father (Mar_16:19) As Nonnus expounds, "the Son is sunthronos with the Father," a term which cannot be expressed by a single word in English, but which means an associate in the same throne, an assessor in the same seat.

And the Word was God. The order of the words in the Greek is, And God was the Word. Lest the Arians should bring forward the objection, "If the Word was with God, then the Word was not God, John confutes them by anticipation, saying The Word was God. For the Arians placed the interior and essential Word of God, that is, the Intelligence of the Father, Son, and Holy Ghost (as the orthodox faith is) in one Person of Godhead, coeternal with Himself. They said that God began to be a Father in time, when He produced the Word (Verbum notionale) distinct from Himself, as it were the first of creatures, and by him all other creatures. John refutes this by saying, And God was the Word, meaning that the Word already spoken of was God. He said this lest any one should suppose that the Word was not God, because he had said that He was with God. He means that the Word was with God in such sort that He Himself was God.

The Arians object that the Greek word èåï̀í i.e., God, has not the article in this clause as it had in the preceding clause, and the Word was with God (apud ôï̀í èåï̀í). Therefore, say they, the Word was not true God. I reply by denying the conclusion. For the reason of the difference is that the word God (èåï̀í) in the preceding clause, with God, denotes a distinct Person, namely, the Person of the Father with whom the Word was. But in this latter clause it denotes not a Person but the essence of the Godhead common to each Person. For the Word is one God with the Father, so far as relates to Essence and Godhead, but not as regards Person. And the article in this place signifies a distinct Person, not the nature common to both. Again, the Greeks prefix the article to the subject, not the predicate; and in this place God is the predicate, the Word is the subject.

Observe that John in this sentence with three clauses, by the first clause unfolds the when of the Word: it was eternity. Secondly, the where of the Word, and His distinction from the Father. In this third clause, the essence of the Word, and His identity in essence with the Father. S. John unfolded this threefold sentence of His Gospel in the Creed which, at the bidding of the Blessed Virgin, he delivered to S. Gregory Thaumaturgus, as S. Gregory of Nyssa relates in his life. For this symbol is as follows, "There is one Father of the living Word, the substantial Wisdom and Power, and eternal Image, the perfect Father of the perfect and only begotten Son. One Lord, alone from the Only One, God of God, the form and image of the Godhead, the efficacious Word, the comprehensive Wisdom by which all things were made, and the effectual power of the whole creation. True Son that cannot be seen, of the true Father that cannot be seen, incorruptible, immortal, and eternal Son of the incorruptible, immortal, and eternal Father."

The same was in the beginning with God. He compendiously repeats and confirms this proposition of this clause by a sentence of a single clause. Thus, "This Word, which I have said is God, was in the beginning, that is, from eternity, with God." For it is difficult to understand how the Word can be with God, and yet the same be God. Therefore John writes and inculcates both together, that he may signify at one and the same time the unity of essence and the diversity of persons, and that he may teach that in the Godhead there is a Trinity of Persons, the Father, the Son, and the Holy Ghost. For this is the deepest and most obscure mystery of our faith, and the most difficult to be believed.

Maldonatus gives a second reason for this repetition, derived from the third clause, the Word was God, that is to say, forasmuch as the Word was God, therefore it follows that He was in the beginning with God the Father, that is, coeternal and of one substance with the Father.

S. Hilary gives a third reason (lib. 1 de Trin.), lest any one should suppose because he said the Word was God, and the same was in the beginning with God, there were therefore two Gods, one which was the Word, and the other with whom the Word was, as the Manichæans held two Principles, or Gods, one of which was the Creator of all things corporeal, the other the Creator of angels and things spiritual, John declares that the Word was so with God the Father as to be the same God with Him.

All things were made by Him, that is, by the Word. All things which were not God were created by the Word. "All things, from an angel to a worm," says S. Augustine; who adds, "between God who speaks, and the creature which was made, what is there by which it was made, but the Word, by whom God said, Let it be made, and it was made. As the Apostle says, "By Him," i.e., the Word, "were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him" (Col_1:16).

From these words of S. John the Macedonians falsely denied that the Holy Ghost is God, arguing that He was made by the Word, and therefore that He was a creature, and not the Creator. But it is plain that the words refer to things created, not things uncreated, such as the Spirit, who is One God with the Father and the Son, and the Creator of all things. For if you were to take the word all absolutely, you might infer that the Father also had been created by the Word, which would be ridiculous, as S. Gregory Nazianzen learnedly teaches against the Macedonians (Orat. de Sp. Sanct.) S. John does not in this place make mention of the Holy Ghost, because he is only treating of the generation and incarnation of the Word. Wherefore, after he had said that the Word was Himself God, that is, coeternal, and of one substance with the Father, he now in this third verse describes the relation of the same Word to all created things, asserting that they were made by Him. Then in the ninth and following verses he comes down to man, showing the relation of the Word to man. He asserts that He took upon Him the nature of man, that He might illuminate and save him. This is the scope and object of the whole passage.

Observe that when it is said by Him, the preposition by does not signify an instrumental cause, or a minister, as though the Word were the instrument, or minister of God, by which He created all things, as Origen supposed, and also the Arians, but it signifies an original, or chief (principalem) cause, as in Pro_8:15, "By me kings reign," and 1Co_1:9, "Faithful is God, by whom ye have been called" (Vulg.) The preposition by in this and other places is referred to God the Father, who is the First Cause of all things. And by here means that the Word with the Father is the original Cause of the creation of all things. So S. Chrysostom, Theophylact, and Euthymius on this passage, and SS. Athanasius, Basil, and others against the Arians. Wherefore also S. Paul (Heb_1:10) interprets Psa_102:26, "Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the work of Thy hands," of the Word, or Son. "Never, certainly, would he have said this," says S. Chrysostom, "unless he had believed the Son to be the Founder, not a minister, and that the Father and the Son were equal in dignity."

You will ask, Why then does S. John use the preposition äéá̀ (per, or through) instead of ýðï̀ by, when he says that all things were made through (äéá̀) Him? 1. That he might signify that the Word proceeds from the Father, and is begotten of Him. "Lest any one should suppose," says S. Chrysostom, "that the Word was unbegotten."

2. That he might signify that the Word is the Idea of created things, according to which the Father with the Son created all things. For an artificer makes all the works of his art by an ideal, or conception, or mental word, or plan. All these similitudes are transferred to the Divine Word, who is the Begotten but Uncreated Wisdom.

And without Him was made nothing (Vulg.) Nothing: i.e., evil, as corruptible things, whose constant tendency is to nothingness, from whence they came forth, as the Manichæans say. For they thought that things corporeal and corruptible were not created by God, but by a demon, or evil god. But that this interpretation of the words is false and foolish is shown by the Greek for nothing (ïõ̉äå Ýí), nor even one thing, meaning that everything, without one single exception, was created by the Word. So the Arabic clearly translates, All things were made by Him, and without Him was there not made anything of the things which were made.

3. By nothing, S. Augustine understands sin: that all things were made by the Word, nothing, i.e., sin being excepted, the author of which is the devil and an evil will not God. But this idea is shown to he untenable in this place by the Greek, ïõ̉ä Ýí, not even one thing.

Which was made. Here there are three ways of pointing, and in consequence a threefold interpretation and meaning. The first is without Him was nothing made, which was made in Him: then the stop, after which begins a new sentence, There was life, &c. So read and punctuate SS. Hilary, and Epiphanius, and some others.

But this reading is generally rejected as containing a manifest tautology.

A second reading is, without Him was made nothing: then a full stop, after which a new sentence is commenced, That which was made in Him was life. This is the pointing and reading of S. Austin, Tertullian (cond. Hermog.) S. Ambrose (lib. 3 de fide, c. 3), and the Latin Fathers passim. And among the Greeks are Clement of Alexandria (lib. 1 Pæ. c. 6.) and S. Cyril in loc.  S. Augustine expounds as follows, "Everything mad and created by the Word was in the same Word vitally and intellectually, before it was made and created." It was in the ideas and eternal plans which exist in the Word. It was therefore life, i.e., it lived in the mind and idea of the Word. S. Cyril explains differently, "Everything was made life in the Word, that is, it received, and continues to receive life, i.e., vigour and the preservation of its being, as long as it exists, from the Word."

The third reading is that of the Syriac, Arabic, and Greek texts of S. Chrysostom, Nonnus, Euthymius, and Tertius (in cantena): without Him was nothing made that was made; then the stop, and then a fresh sentence, In Him was life. This is by far the best reading, and in conformity with it the Bible has been corrected at Rome, and most of the other Latin copies.

S. John adds this sentence against the Macedonians, who argued as we have seen above. As if he said, "When I say that all things were made by the Word, I mean, not the Holy Spirit, but only such things as were created and made."

In Him was life, &c. Life is the thing which is most excellent, as death is the worst. S. John also ascribes to the Word the Fountain of life: for in Him "we live, and move and have our being" (Acts xvii.) Hence the Greeks call their God Zeus, from îç̃í, to live, because he breathes life into all living things. S. John's meaning therefore is, "Our true life of grace and glory was in the Word as its origin and fountain. And that He might communicate, Himself as this life and light to men, He came down to them, and became man. That as by the Word this macrocosm or great universe was created, so also by the same might the microcosm, or little world of man, be re-created, and called back from the death of sin to the life of grace and righteousness."  S. John explains himself by adding, And the life was the light of men. In his first Epistle he speaks thus of the Word of Life (1Jo_1:2). "For the Life was manifested, and we have seen it, and bear witness, and shew unto you that eternal Life, which was with the Father, and was manifested unto us." And in chap. v., the last verse, "that we may know the true God, and may be in His true Son. This is the true God, and life eternal" (Vulg.) And this is why S. John. constantly calls Christ The Life.

The Fathers expound this Life of the Word in various ways.

1. Of Formal Life. In Him was Life: that is, life is the very substance of the Word. The Word Himself is substantial Life. So says Œcumenius on 1 John i. The Word Himself is essentially Life. For Life and to live are His very essence.

2. In the Word is Life ideal, or exemplar, because in the Word, as in Idea, the eternal plans of all things exist, as S. Austin says. For the Word is the Idea of all creatures, but the Idea is itself the essence and life of God. Thus therefore the Word is the life of all creatures, even of things inanimate, for all live in the Word, inasmuch as He is all Life.

3. In the Word is efficient natural Life, because the Word is the efficient Cause of all living things, and He gives them their life. To plants He gives vegetable life, to animals animal life, to men rational life, to angels angelic life. Jansen expounds thus, "The natural life of living things depends upon the Word."

4. and last. You may here take life to mean, supernatural efficient Life, and explain as follows, "In the Word, as in a Fount and prime Cause, was our supernatural life, that is to say, of grace and glory; and therefore that He might impart this life to us, He became Incarnate, as I have before said. For supernatural life is twofold. It is begun by grace, by which a just man serves God in faith, hope, and charity, and lives the supernatural life, believing in, hoping in, and loving God above all things, supernaturally. The other supernatural life is that which is consummated in glory, wherein the blessed enjoy God, and are eternally beatified. There is an allusion to Psalm xlvi., "With Thee is the Well of Life, and in Thy light shall we see life." "This is," says Theodoret, "'With Thee is the Word Eternal, the fountain of life; and in the light of the Holy Spirit shall we behold the light of Thy Only Begotten Son.'"

The light of man, by which men are spiritually illuminated through faith and grace. For he is speaking, not of natural and corporeal, but of spiritual and supernatural light, as is plain from what follows. The meaning is, Our life, which I have just said was in the Word, was this illumination of the Word, by which He has illuminated men with the knowledge of God and His salvationexternally, by words and holy examples; internally, by heavenly light infused into the soul. This was why the Word was made flesh. So Clement of Alexandria (Exhort. ad. Gent.) says, "The Word which was with God appeared as a Teacherthe Word by which all things were made, and which, with Him who made them, gave them at the same time life as their Maker, and taught them to live well when He appeared as their Teacher, that He might hereafter, for the time to come, supply them with the means of living for ever."

And the light shineth in darkness, &c. The meaning is, As the natural light by its illumination dispels the darkness, so likewise has Christ, forasmuch as He is light, done His part; but the darkness, at is, men by reason of their ignorance and unbelief, have closed the eyes of their soul, that they should not admit this light.

Observe, that Christ, as He is God, is the uncreated, efficient light: as man also He is the efficient light, because He is to men the Author of all wisdom, grace, and glory, not only giving them the natural light of reason, as Origen and Cyril explain, but still more as giving them the supernatural light of faith and wisdom. Wherefore Christ is called in Mal_4:2, "The Sun of righteousness."

Observe Christ as man is here called light, because He chiefly gave light after His Incarnation. He was indeed light before, even from the first beginning of the universe. For as the sun, before it ascends above the horizon, sends forth some rays of its dawning, with which it gives light to the world, so likewise does Christ. This is what the Father says to Christ: "I have given Thee for a light unto the Gentiles, that Thou mayest be My salvation unto the ends of the earth."

Admirably does S. Augustine say (Hom. 43), "Christ therefore came to give light to the eyes, because the devil had blinded them." And the same saint says (Epist. 120, ad. Honor), "The Son of God is not absent even from the minds of the wicked, although they see Him not, just as no light is seen when it is presented to the eyes of the blind." The light of the Word shines in the darkness of wicked men by the light of reason, by the voices of creatures, which all cry aloud that there is a Creator, and that He ought to be worshipped and loved. It shines by the law of nature written in the soul, by the New Law, by the Scriptures, by doctors and preachers, by holy inspirations, and by many such things. Wherefore, the same Augustine says (Tract. 2. in Joan), "Fall not into sin, and this sun shall not go down upon thee. If thou shalt fall into sin, it will set, and darkness will fall upon thee." "If thou wilt see light, be thou also thyself light. But if thou lovest darkness, and the lusts of darkness, then will they overshadow thee, yea, make thee blind."

Observe in holy Scripture, and especially in S. John, both in his Gospel and his Epistles, the faith and grace of Christ are compared to light, and sin to darkness, on account of many apposite analogies between them. For light is heavenly, and is the most noble, the swiftest and most pure of natural things. It is impassible and most active. It cannot be defiled by any impurities, even though they be commingled with it. It brings warmth, glory, and joy. It causes all things to be seen, and brings life and power to every living thing. Such also is God, and His grace. The contrary to all this is found in sin, whose symbol is darkness. Besides all this, grace leads to everlasting light and glory, sin to the lowest and most extreme darkness.

Comprehended it not. Greek, ïõ̉ êáôÝëáâåí i.e., as Vatablus translates, did not receive it. The meaning is, so great was the blindness and depravity of unbelieving and wicked men, that when the Light offered itself to them of its own accord, they would not embrace, nor receive it; for they closed their eyes that they might not admit it; for "their works were evil," as S. John says (Joh_3:19).

The was a man sent from God, &c. He was sent, as Luke says, (Luk_3:1), "in the fifteenth year of the reign of Tiberius Cæsar: and the Word of God came to him in the wilderness." "Thou, then," Chrysostom, "when thou understandest that he was sent from God, do not think that anything merely human is being announced, but that all is Divine. He does not declare anything of his own, but the secrets of Him who sends him. Therefore he, John, is called an angel, that is, a messenger. It is the office of a messenger to know nothing of himself."

The same came for a witness, &c. Namely, that he might bear witness that Jesus is the true Light of the world, and that we must look for, and ask of Him all the light of faith, and all the knowledge of salvation.

Observe that in Greek the article is prefixed to light, as it were that light meaning the spiritual and Divine light, that which shineth of itself, and is essentially light, and the source of all enlightenment, which is as it were a Divine Sun, in respect of which John the Baptist was but as the moon, or the day-star. For as the morning star goes before the sun, so did John precede Christ the Sun of righteousness. The meaning is as followsInasmuch as the light the Godhead was hidden in the humanity of Christ, as in a lantern dark and shaded, so that men discerned it not, therefore did God send John, that he might uncover and make this light manifest, and testify that Jesus was the very Son of God, the Teacher and Redeemer of the world. For, as Paul saith (1Ti_6:16), God "inhabiteth the unapproachable light, whom no man hath seen, nor can see." And again, the Son "is the splendour of His glory, and the form of the substance" of God the Father (Heb_1:3, vulg.)

And again, the same is "the brightness of eternal light, and the spotless mirror of the majesty of God, and the image of His goodness" (Wisd. 7:26).

That all men through him might believe: that is, believe in the Light, and so be justified and saved. Through him, namely, John, who as it were with his finger pointed out Christ, saying. "Behold the Lamb of God, that taketh away the sins of the world."

He was not that Light, &c. The Jews and the Scribes thought, because of the preaching and heavenly life of John in the wilderness, that he was himself the Light, i.e., Christ. John the Evangelist by these words destroys such an idea. He was not that Light. That is, he was not the Saviour of the world, but only His witness, who received all his own light of knowledge and prophecy and grace from Christ. Wherefore in v. 35, he is called "a burning and a shining lamp." "But," says Origen, "he did not burn by h

Was made: not that the Word was changed into flesh, or flesh into the Word, for, as S. Chrysostom says, "far from that immortal nature is transmutation." For how could flesh become God, that is, how could the creature become the Creator? Neither does it mean that the Word was made flesh, that is, became a man, in such a sense that He assumed not only human nature, but a human person, as Nestorius thought. "It is not as if," says Theophylact, "the Word had found a man endued with virtues, and united him to Himself," as the Holy Ghost united Himself to the prophets, the angel Raphael to Tobias. But it is that He united the nature of man to His own Hypostasis, and caused that the man Jesus should subsist in- the same Hypostasis as God the Word, God the Son. Moreover, the Word was made flesh, not in imagination, nor appearance, nor fancy, as the Manichæans maintained, but in the very truth and reality of actual fact. The Word was made man, I say, not by Himself alone, but by the whole Trinity. For all the Holy Trinity way the efficient cause of the Incarnation of the Word, but still in such a manner that the Hypostatic Union was with the sole Person of the Word, not with that of the Father, or the Holy Ghost: and the Son alone became man. "For the Trinity itself made the Word only to be flesh," says S. Fulgentius (lib. de fide ad Petr.)

The Word therefore clothed with flesh was as the sun vested with a cloud, or as fire burning iron, or as a burning coal, as S. Cyril says. Wherefore its type and symbol is a carbuncle, as I have said on Rev_21:29. Again, it was like unto a pearl in a shell, or as lightning in a cloud, or as gold in a furnace, or an angel in a body. Moreover S. Augustine says (lib. 15. de Trin. c. 11), "As our speech becomes a voice, and yet is not changed into a voice, so the Word of God being made flesh was not changed into flesh."

I have said more on the subject of the Incarnation in the first chapter of S. John's Epistle. Among other things I have shown that it was with this end and object in view, that the Word which before, as God, was our Father, might become, as it were, our Mother, through the Humanity which He assumed. And I added from Damascene, that God assumed human nature, that He might unite the whole world to Himself by it, and, as it were, make it godlike.

And dwelt among us: Greek, ε̉σκήνωσεν, i.e., tabernacled amongst us for a short time, like a guest and a foreigner in a strange land. For He was a citizen and an inhabitant, and the Lord of Heaven and Paradise. As it is said in Jeremiah (xiv. 8), "Wherefore wilt thou be as a sojourner in the land, and as a wayfarer turning aside to lodge?" Christ therefore wished to teach us by His own example that this world is, as it were, a guest-house, but that heaven is our country, which we ought to strive to attain, despising earthly things.

SS. Chrysostom and Cyril explain a little differently. Among us, i.e., in us, in our nature, namely, in the Humanity which He assumed, that He might redeem us. S. Chrysostom gives the reason. "The Word constructed a holy temple for Himself, and by means of it introduced from heaven a way in which we should spend our life."

And we have seen His glory: Greek, ε̉θεασάμεθα, we have gazed upon, as on a new and wonderful spectacle in a theatre, that the Word veiled in flesh might indeed show us the glory of His Godhead by means of miracles and Divine wisdom. Thus the Apostle says (1Co_4:9), "We were made a spectacle (Greek, a theatre) to the world, to angels and to men." Listen to S. Austin, "By that His nativity He made an eye-salve, whereby the eyes of our heart might be cleansed. No man could see His glory unless he would be healed by the humility of the flesh. Flesh had blinded thee: flesh healeth thee. Thus cometh the physician that by the flesh He may heal the vices of the flesh."

The glory as of the only Begotten. The meaning is, we have seen the glory of Christ, being such and so great as became the Only Begotten Son: or that it was such as might manifest Him to be the Only Begotten Son of God. For to Him, as S. Basil says, hath God the Father given all His glory, all His substance, as parents are wont to leave all their inheritance to an only begotten son. This glory of Christ did S. John with his fellows behold in the Transfiguration upon Mount Tabor, in His glorious Resurrection, in His Ascension, and in His Divine life and miracles. Therefore the word as here denotes not similitude, but reality. So S. Chrysostom says, "The word as in this place is an expression not of similarity, but of confirmation, and certain definition." And Theophylact says, "We behold His glory, not such as that which Moses had, nor glory such as that with which the cherubim and seraphim appeared to the prophet, but glory such as that which became the Only Begotten of the Father, the glory which appertains to Him by His nature."

Moreover, the glory of the Godhead of Christ shone through the flesh which He assumed, as through a veil, as Euthymius says, who further adds, "What was that grace of the Word? Surely it was the performance of miracles such as had never been beheld before: it was His bright and supernatural Transfiguration, the preternatural darkening of the sun at the time of His Passion, the fearful rending of the veil, the terrible earthquake, the rending of the rocks, the opening of the graves, the raising of the dead, and that which is the chief of all, wonderful beyond speech or thought, the Resurrection of the Lord."

Of the Father. This is added, saith S. Bernard, "because Christ hath brought to us from the Father's heart everything that is paternal, that fear itself might perceive nothing in the Son of God but what is sweet and fatherly towards the human race." More loftily, and more literally, says St. Cyril, "That supernatural grace is ever firm and immutable, ever the same, ever equally full of its own dignity. Wherefore, although the Word was made flesh, He was not overcome by the infirmity of the flesh, nor did He fall from His ancient majesty and omnipotence, because He became man. For we saw, he says, the glory of Christ from God, more lofty than the glory of creatures, that every one who is in possession of his senses might confess that it could belong to no other than to the Only Begotten Son of God."

Full of grace and truth. Erasmus and Cajetan join these words to what follows, and refer them to John the Baptist. They connect and translate as follows, John being full of grace and truth bears witness of Him, namely, of Jesus, that He is the Christ. They support their view by saying that the Greek for full is πληζης in the nominative masculine. But this pointing and translation is opposed to all the Fathers, and the perpetual consent of the Church, contrary, too, to the pointing of the Greek, Latin, Syriac and Arabic versions, which place a full stop after truth. It is moreover inconsistent with what follows, for John, explaining how Christ was full of grace and truth, subjoins, of His fulness have all we received. The Greek for full being in the nominative, is inconclusive, as well because many MSS. have πλήζη in the accusative, and others have πλήζη in the margin, as also because the preceding words, And we have seen His glory, the glory &c., should be read as in a parenthesis. For πλήζης, the nominative refers to λόγος, meaning, the Word was made flesh, being full of grace and truth. Thee is a reference to human speech, the greatest commendation of which is, when it is gracious and true. So also the Divine Word, not merely as He is in Himself, but also as He became flesh, carried with Him most excellent grace, as it were in a fountainhead, and was most abundantly endowed by God with every gift of grace, both in word and deed, according as it was said, "And all marvelled at the words of grace which proceeded out of His mouth" (Luk_4:22.). The same Word made flesh was full of truth also, because He was exposed all errors, and banished the shadows of tie Old Law, and brought to light the very truth itself which was promised by the prophets. "In Him are hid all the treasures of wisdom and knowledge" (Col_2:5).

Full of grace: "For we have not see the glory of power or splendour," says S. Bernard, "but the glory of paternal kindness," the glory of grace, of which the Apostle saith, "to the praise of the glory of His grace" (Eph_1:6). Wherefore the Apostle exclaims, (1Ti_3:16), "Great is the mystery of piety" (namely, the Word made flesh), "which was manifested in the flesh, justified in the spirit, appeared unto angels, was preached unto the Gentiles, believed on in the world, received up into glory." For how full and altogether perfect was the grace of Christ, see the teaching of S. Thomas (3 p. q. 7.art. 9 et seq.)

And truth. A symbol of the union of grace and truth is found in the breastplate of the high priest Aaron, which bore the inscription of Urim and Thummim, that is, doctrines and truth, or, literally, illumination and perfection, that is, truth and grace. These two superabounded in Christ, and are especially needful for every priest that he may be like Christ.

Therefore although the Blessed Virgin, S. Stephen, and other saints are said to be full of grace above other men, yet in respect of Christ were they not full. For Christ is, as it were, an ocean flowing out in rivers of grace to all the faithful, to apostles, martyrs, confessors, virgins. As the Apostle says (Col_2:9), "in Him dwelleth all the fulness of the Godhead bodily." And again, "To every one of us is given grace according to the measure of the gift of Christ" (Eph_4:7), and "To the Son God hath not given the Spirit by measure."

Ver. 15.John bears witness, &c. He proves what he had said concerning the Word Incarnate, and that He was full of grace and truth, by the irrefragable testimony of John the Baptist. For him the Jews accounted as a prophet and divine. It is as if he said, "Not only have we seen Jesus Christ full of grace and truth, but John, who was sent from God, openly and plainly has testified the same concerning Him."

And crieth: the Greek is, έκζαγε, i.e., cried out. For he himself was the voice of one crying in the wilderness (Isa_40:23). "Whom not I myself alone have heard," says S. Cyril, "but far and wide among all hath his cry come. For it was not in secret, nor with low and stammering accents, but louder than a trumpet." As S. Chrysostom says, "Freely and confidently, casting away fear, he preached the advent of God."

This was He of whom I spake: see verses 27 and 30. It means, "Before John had seen and known Christ, he said, that He was about to come to save man. And when he had seen Him, he repeated and confirmed it." As Theophylact says, "Lest he should seem to please merely the person of Jesus, in speaking in too much praise of Him, he saith, of whom I spake, that is, even before I had seen Him."

He who cometh, i.e., who is about to preach, says S. Chrysostom, after me, was before me. That is, He is preferred in honour before me, because He was the destined Redeemer of the world. As Bede says, "not in order of time, but of dignity." And S. Augustine, "He was not made before I was made" (for John was born six months before Christ), but He was placed before me."

For He was before me: for since Jesus is true God, He was from eternity. So SS. Augustine and Chrysostom. Again, before means, greater by nature, more worthy in majesty. S. Chrysostom remarks, "John does not say, Christ, by making advance in grace and virtue, hath surpassed me; but He was before me, i.e., 'He was always my superior, always more glorious than I,'" as Cyril adds, because He was very God."

And of His fulness, &c. He follows up and unfolds what he had said in the fourteenth verse that the Word Incarnate was full of grace and truth: for of this plenitude of grace and truth have all we, apostles and Christians, yea, all the faithful before Christ, received. For Enoch, Noab, Moses, and all the rest of the prophets and patriarchs, have been sanctified and saved by the aforeseen merits of Christ. Origen and Theophylact think that these are a continuation of the words of John the Baptist; but SS. Chrysostom, Cyril, and others better take them as the words of S. John the Evangelist, confirming the preceding words of the Baptist.

Of His fulness: i.e., of Him who is most full. For Christ as the Head of the Church sheds abroad upon all the faithful, who are His members, not the whole fulness of His grace, but a portion thereof according to His will. "The saints," says Bede, "receive not the fulness of His Spirit, but of His fulness what He giveth." "For from the fulness of the Son," says S. Cyril, "as a perpetual fountain, the gifts of grace flow out abroad to each soul that is worthy of them." This is what the Apostle says, "He hath blessed us with all spiritual blessings in heavenly places," i.e., by "Christ," (Eph_1:3) "For He is the fountain and the root of all good," says S. Chrysostom; "He is life, He is light, He is truth, not keeping in Himself the riches of His goodness, but diffusing them to all, and when He bath diffused them remaining full. Neither is there any diminution in Him of that which He supplies to others, but He ever bestows His riches yet more abundantly; and when He has imparted to all He still abides in the same perfectness."

And grace for grace: Greek, χάζιν α̉ντὶ χάζιτος, where α̉ντὶ, for, is the same as instead of. First some expound thus, grace for grace, i.e., grace upon grace, or, all grace have we received from Christ. As it might be said in Hebrew, chen al chen. But this would require ε̉πί instead of α̉ντὶ in the Greek. Johannes Alba, however, defends this interpretation. Grace for grace, he says, means copious and superabundant grace. He quotes the Hebrew expressions in the Prophets, stroke upon stroke, for a very great stroke, or plague: and Job's skin for skin, i.e., skin upon skin, meaning all a man's flocks and herds, skin after skin, will he give for his life. Suarez takes the same view: Grace for grace, i.e., second grace instead of first grace. That is to say, we all, not men only, but angels, have received increasing grace.

2. Maldonatus, grace for grace; i.e., one man has received one grace or favour; another, instead of it, another grace. But this does not suit the meaning of the Greek α̉ντὶ, which signifies succession, not distribution.

3. S. Austin says, we receive the grace of life eternal, that is, beatific glory, here in hope, and after death in reality, instead of the grace of this life. For, on the one hand, grace is the seed of glory; and on the other hand, glory is the consummation of grace.

4. Others say, we have received from Christ the evangelical instead of the ancient Law. For each is grace, because given gratis by God. So S. Cyril, Chrysostom, Jansen, &c.

5. Others expound, In the grace of Christ we have all received grace, and by Him have been made pleasing to God. Wherefore Paul declares constantly that we are justified and sanctified in Christ. This is a useful, but not an exact meaning, for the Greek άντὶ means instead of, not in.

6. And exactly: The Greek άντὶ has two meanings; chiefly and precisely it denotes vicarious succession, answering to the Hebrew tachath, in the place, or room of. "For the grace of Christ we, as it were, His sons and successors, have received like grace with Him. For as the grace of Christ made Him well-pleasing unto God, so likewise does the same grace make us pleasing unto God, and sons of God by adoption." So SS. Chrysostom, Cyril, and others. Secondly, άντὶ is often used, though improperly, for on account of: "on account of, or, through the grace of Christ as a fountain, we have received grace." It is explanatory of what precedesand of His fulness have all we receivedby means of what follows, even grace for grace. For grace flows down from God through Christ as our Head unto us, who are, as it were, His members, as the Apostle teaches (Eph. i.) For God has willed to appoint Christ to be, as it were, the universal fountain of grace, from whence every grace should flow down to the faithful, that we may owe everything to Christ, and render unto Him endless and infinite thanks. For the sake of Christ, who is well-pleasing and most beloved in His sight, who is also the Mediator, God has reconciled us unto Himself, and enriched us with His grace and friendship, according to the words in S. Mat_3:7, "This is My beloved Son, in whom I am well pleased;" and no man pleases Me except through Him. From hence it is plain that we receive from Christ the same grace which He has in Himselfthe same, I say, in kind, not in degree, which would be, ordinarily speaking, unbecoming and impossible, though some have even maintained this. Thirdly, the word "for" (άντὶ) might denote a certain equality. For this is the meaning of the Greek compound άντίθεος, that is to say, the equal of God, or he who makes himself a god, as Lucifer did, and Antichrist will do. So also antitype (ὶντίτυπος), is that which is set over against and corresponds, that which is equal, and of the same form. And the antipodes are properly those who walk with their feet planted exactly opposite to our own. The meaning then would beThrough Christ we have received grace as it were equal to the grace of Christ, because by it we have been lifted up, and made to belong to the Divine order of things, that is to say, sons of God, and "partakers of the Divine nature" (2Pe_1:4). Thus the Apostles were in some sense the fellows and peers of Christ, for He calls them His brethren. Thus the Pope calls the cardinals brethren, and so, in some sort, equals them to himself. Let a believer then, more especially a priest, or a religious, think with himself how he ought to live like Christ and lead the heavenly life which Christ led, that whosoever shall see him, or hear him, may say he has seen and heard Christ in his lively image.

Under the word grace here include truth also. For Christ is spoken of as full of grace and truth. And of His fulness of both have we all received. For through Christ have we received truth, that is, knowledge of God, faith, wisdom, understanding of salvation and things Divine: also remission of sins, reconciliation with God, the adoption of sons, charity, humility and all other virtues and gifts. All are here comprehended under the word grace.

Ver. 16.For the law was given by Moses, &c. He gives the reason why through Christ we have received grace for grace. It is because Moses, who was the Jews' greatest prophet and lawgiver, could only give a law which taught and commanded the precepts of God, but could not bestow grace to keep those commandments. Hence the need of Christ to give grace to fulfil the law. Wherefore the Arabic translates, grace the and truth were needful through Jesus Christ. The Evangelist therefore opposes, and prefers Christ to Moses, grace to law.  1. Because Moses in the law only taught directly what God willed the Jews to do, namely the precepts of the Decalogue, under the promise of temporal blessings, such as abundance of corn, wine and oil. But the way of salvation, remission of sins, justification, and holiness, by which we arrive at life eternal, he did not teach, much less bestow that life. But Christ hath both taught it, and hath also bestowed it, through that grace and truth which He hath brought from heaven. That is what Zacharias sings of in the first chapter of Luke, "To give knowledge of salvation unto His people for the remission of sins." Thus too S. Chrysostom, "Grace came by Christ because with authority He forgave sins, and bestowed regeneration. Truth came by Him because He fulfilled the types and figures."

2. In the law was a threefold commandment, the moral law, or the Decalogue; the judicial, and the ceremonial law. To the two first the Evangelist opposes grace, without which they could not be observed. And the effect of grace is that a believer fulfilling the same law from love of God, deserves eternal life. To the ceremonial law he opposes truth, because those ceremonies were types and shadows of Christ and His sacraments, which shadows Christ fulfilled, and so brought in truth. Wherefore S. Austin saith, "When the Law itself was fulfilled" (through Christ), "grace and truth came in. Grace pertains to the fulness of charity, truth to accomplishment of prophecy" (cont. Faust. c. 6).

3. Because Moses gave only an obscure and slight knowledge of God and the Holy Trinity, but Christ a knowledge that was clear and full. Wherefore Bede thus comprises the whole of what we have been saying. "Christ being made man hath declared what we ought to think concerning the truth of the Trinity, in what manner we ought to hasten to the contemplation of It, by what acts we ought to arrive at It."

Symbolically, S. Austin (lib. de. Trin. 13, cap. 19) by grace understands the Word Himself, incarnate in time; by truth the eternal vision of God, to which He leads us. This is what he says: "In things that have their origin in time, the highest grace is, that man is united to God by unity of person; but in things eternal the highest truth is rightly attributed to the Word of God. Now in that He is the Only Begotten of the Father, full of grace and truth, it is brought to pass that He should be the same in the things which are done for us in time, for whom we are cleansed by the like faith, so that we may steadfastly contemplate Him in the things eternal."

Ver. 18.No man hath seen God, &c. He gives the reason why neither Moses, nor any one else, but Christ alone, hath taught us the perfect truth concerning God and Divine thingsbecause He alone hath seen God. It is as though he said, those things of which thus far I have been speaking, concerning God and the Word, are so sublime, that inasmuch as no mortal man (and therefore not Moses), except the Son of God, hath seen God, therefore that Incarnate Son alone is able perfectly to declare these things. Thus the Fathers passim; who teach from this passage that Moses saw not the essence of God, but only a certain luminous substance assumed by an angel, in some manner representing to the eyes of Moses the glory of God. Thus S. Gregory says in the Catena: "So long as we live here in mortal flesh, God may be seen by certain manifestations or images of Him, but as He is in His own nature He cannot be seen."

Tropologically, & Gregory teaches (lib. 18, Mor. cap. ult. et. penult.), that no one can behold God and Divine things, unless he first die to this world and its pleasures. For thus he expounds the words in the 18th chapter of Job, It is hid from the eyes of the living: "Because whoever seeth wisdom, which is God Himself, dieth wholly to this life, lest he should be holden of its love. For no man seeth It who still liveth to the flesh, because no man can at the same time embrace God and the world. For he who seeth God dieth in this respect, either in will, or in reality, for with his whole soul he is separated from the pleasures of this life."

The Only Begotten who is in the bosom: Syriac, in the lap: S. Cyril, in the womb, for this is one meaning of the Greek κὸλπος. It is a figure of speech. For by bosom is signified the highest possible union of the Son with the Father. It means that the Son, who is most closely united, and consubstantial with the Father, is partaker of the wisdom of the Father, and conscious of His most secret counsels. And because He knoweth them most perfectly and intimately, therefore He alone is able most fully and plainly to declare them. And so in fact He has declared them. Thus SS. Chryostom, Cyril, and Augustine. S. Athanasius observes (lib. 3 de Unica Trin. substant.) that this expression, the Only Begotten, which is in the bosom of the Father, is made use of lest when it is said that He was made flesh, it should be supposed that He was divided from the Father. For in truth He abideth, and is with the Father, even as He was in the beginning, and everlasting.

Listen to S. Chrysostom, who by this word bosom thinks it is signified that the Son not only sees, but comprehends the Father. "Many," saith he, "know God, yet none but the Only Begotten Son know of what nature His substance is. He has certain knowledge, sight, and comprehension, such as it is befitting a son to have of his father. For as the Father knoweth Me, He said, so also know I the Father, (John x. 15). Observe therefore with what fulness of language the Evangelist speaks; for when he says, no man hath seen God at any time, he does not go on to say, the Son who hath seen, hath declared Him, but He who is in the bosom of the Father hath declared Him. For he who only seeth hath not certain knowledge of the thing seen: but he who dwelleth in the bosom, to him are all things plain and certain. Lest therefore when you hear, no man knoweth the Father save the Son (Matt. xi. 27), you should say that though He hath greater knowledge of the Father than others have, and yet knows not what His nature is, therefore the Evangelist says, 'He is in the bosom of the Father.'"

There is an allusion to the words of David concerning, Christ in the 110th Psalm (Psa_110:3), "From the womb, before the morning star, have I begotten Thee" (Vulg.) That is, "From my fruitful understanding I have, as it were, as a Word spoken this, and as a Son have I begotten thee."  S. Jerome says, "From the womb, i.e., of My substance, of My nature, of the very essence of My substance, have I begotten Thee." So also Theodoret says, "From the womb," that is, "of My substance. For as human beings produce from the womb, and that which they bring forth hath the same nature as those who bring it forth, so art Thou begotten of Me, and Thou showest forth in Thyself the substance of Him who begat." Moreover, Jerome himself translates this verse of the 110th Psalm thus, "The dew of Thy youth shall arise to Thee as it were from the womb;" Aquila, "The dew of Thy childhood arising to Thee early from the womb." It means, "Of My Deity have I begotten Thee God:" as it is in the Creed, "God of God." So SS. Hilary, Ambrose, Augustine, Athanasius, and others against the Arians. For dew means in Hebrew the same as flower in English. "Dew," says R. Solomon, "means sweetness, joyfulness, purity of heavenly generation, as it were dew born of the heavenly dayspring."

He hath declared: that is, He hath clearly explained and set forth to His disciples, and through them to the whole world. The Greek is ε̉ξηγήσατο, which S. Chrysostom says means clearly to explain secret and hidden things, as Christ has explained to us the secrets of the Father concerning the Trinity and the Word, concerning the vocation of man, grace, resurrection, heavenly glory, and such like. "This word," says S. Chrysostom, "sets forth more express and certain doctrine: wherefore also Christ is called the Word, and (the Angel) of great counsel."

Ver. 19.And this is the witness of John, &c. John the Baptist often bare witness to Jesus, that He was the Messias, or the Christ, both before and after His baptism. John the Evangelist therefore, omitting in this place the testimony which the Baptist bore to Jesus before His baptism, which had been related by the three other Evangelists, gives his testimony concerning Him after he had baptised Him. For this testimony was public, judicial, and most celebrated. It had been judicially demanded by the chief priests and magistrates, and had been received by them through the ambassadors whom they sent to John. The reason of this embassy was because the chief priests saw John leading in the desert an angelic life, preaching with great power, baptising, and moving men to repentance, as none of the other prophets had done. The chief priests thought therefore that it was their duty to ask him who he was, especially because they knew that the sceptre had passed from Judah to Herod, and the seventy weeks of Daniel being completed, the coming of Messias must be nigh at hand. Wherefore, suspecting that John was the Messias, they ask him, Who art thou?

S. Chrysostom gives another reasonthat they asked out of envy and hatred of Jesus, in order that they might show that Jesus was not the Messiah. They would have preferred to bestow the title upon John. They disliked John's preferring Jesus to himself, and calling Him the Messias or Christ. But although there might be some envy mingled with it, the true reason was, as I have said, that it was the counsel of God so to exalt John, that the chief priests might be driven to ask him whether he were the Christ or not, that being asked he might authoritatively answer that which was the truth, namely, that not he, but Jesus, was the Messias, and that, being convicted by this testimony of John, they might be compelled either to receive Jesus as the Messias or to be without excuse.

Who art thou? The chief priests appear tacitly at least to have inquired of John, whether he were the Christ or not; for John replies, I am not the Christ.

Moreover, they were aware that John was the son of the priest Zacharias, and therefore a priest himself. When therefore they say, Who art thou? they ask virtually, What office hast thou received from God ? With what object has God sent thee to preach and baptize? For God was wont to commit greater offices to priests.

Tropologically, let every one often ask himself, Who art Thou? Firstly, as regards our substance. Listen to thy conscience making answer to thyselfthe name of God my Creator is, I AM THAT I AM (Exo_3:14) My name therefore as a creature is "I am that am not," because I am nothing of myself, but out of my nothingness have been brought forth by God, and made a man. Wherefore my body and soul are not my own, but God's, who has given them, or rather lent them, to me. As S. Francis was wont to say, "Who art Thou, Lord? Who am I? Thou art an abyss of wisdom and long-suffering, and all goodness. I am an abyss of ignorance, weakness, of all evil and wretchedness. Thou art an abyss of being, I of nothingness." So when Christ appeared to S. Catherine of Sienna, He said, "Blessed art thou if thou knowest who I am, and who thou art. I am He who is, thou art she who is not."

Secondly, as to quality. Who? that is, of what sort art thou? Answer, As regards my body, I am weak, miserable, and wretched. As to my soul, as regards my reason, I am like unto the angels. As regards my sensual appetite, and concupiscence, I am like the brutes. Therefore I will follow my reason, and so become assimilated to the angels.

Thirdly, as regards relation. Who? that is, whose son art thou? Reply, I am the son of Adam, the first sinner, and therefore being born in sin, I am living in sin, and must die in sin, unless the grace of Christ rescue me from my sins, and sanctify and save me.

Fourthly, as regards employment. Who art thou? what trade or profession art thou? I am a carpenter, a baker, a governor, a shepherd, a lawyer. See then that thou exercise thyself in thy calling, whatsoever it be, as the law of God requires, namely, in such wise that thou live soberly, righteously, and godly in this present world, looking for the blessed hope, and the coming of the glory of the great God, that thou mayest so pass through things temporal, that thou lose not, but gain the things eternal. Work, study, live for eternity. As S. Bernard was wont often to say to himself, "Bernard, tell me, wherefore art thou here?" And with this goad, as it were, he stirred himself up to zeal for all virtues.

Fifthly, as regards suffering. Who art thou? that is to say, what dost thou suffer? Reply, In the body I suffer hunger, thirst, disease, continual afflictions, so that there is scarcely the smallest space of time: in which I have not many things to bear. As regards my soul, I have far greater and more bitter afflictions, griefs, and anguish, anxieties, sorrows, angers, indignation, darkness, fear, &c., so that I seem to be, as it were, a mark at which all afflictions hurl their darts, and thrust me through with their arrows. Be thou therefore a very adamant of patience, that thou mayest patiently and generously endure all things, and win the everlasting crown of patience in heaven.

Sixthly, as regards place. Who? that is, where art thou? Answer, I am on earth, placed between heaven and hell, in such wise, that if I live holily, I may pass to heaven, if wickedly, to hell. Live therefore carefully, warily, and holily, that not hell, but heaven may receive thee, when this short mortal life is over.

Seventhly, as regards time. Who art thou? When wast thou born? How long hast thou lived? When shalt thou die? Answer, Born yesterday, today I live, to-morrow I die. "For we are of yesterday, and know nothing; all our days upon the earth are but a shadow" (Job viii. 9). Therefore despise all things temporal, which fly past as a bird doth. Love and covet heavenly things, which endure forever with God and the angels. So shalt thou, being eternal, be happy eternally, and abide in everlasting delights. For as S. Gregory says, "That we may be eternal, and happy eternally, let us imitate eternity. And this is to us a great eternity, even the imitation of eternity."

Lastly, as regards posture and clothing. Who art thou? that is, what posture, or clothing hast thou? Reply, I stand, I sit, I lie. I wear the habit of a Christian, a priest, a bishop, a religious. Take heed then that thou live conformably to thy habit. For it is not the habit which makes the Christian, or the monk, but purity of life, humility, charity.

Ver. 20.And he confessed, &c. That is, publicly, plainly, and fully that he was not the Christ. For when the Hebrews wished very strongly to assert anything, they doubled the affirmative, and trebled the negative. Observe the great humility of S. John: how firmly he refused the name of Christ when it was offered to him. For he loved the truth, and Jesus, to whom this name belonged. Men of the world love to boast, and say, I am a nobleman, a governor, a canon, a bishop. But John teaches us to say, "I am nothing," because if I am anything, I have it from God.

Ver. 21.And they asked him, &c. When John denied that he was the Christ, the messengers asked him if he were Elias. For him God took away, that he might be the forerunner of Christ. And of him they were then in expectation, according to the words of Malachi (Mal_4:5), "Behold, I send you Elijah the prophet before the great and terrible day of the Lord come," meaning the day of judgment, when Christ shall return to be the judge of all. But the Scribes did not understand this. They thought that there would be but one advent of Christ, and that a glorious one, the precursor of which would be Elias. Thus the Jews think even now that Christ has not yet come, but is about to come with Elias. And yet they ought to have known from the same Malachi (Mal_3:1) that there would be another precursor of Christ's first coming in the flesh, even John the Baptist. "For I," saith the Lord, "do send My messenger, and he shall prepare My way before My face."

Art thou that prophet? Greek, ό πζοφήτης, the prophet par excellence. "Art thou a new and great prophet, such an one as we think will come with Messiah, to be His herald?" So SS. Chrysostom and Cyril. But they (the Jews) were in error. For Christ needed not a prophet, as Moses, who was not eloquent, needed Aaron. But Christ was His own prophet, herald, priest, and lawgiver. Moreover John was not a prophet in the sense that he foretold things to come. But he pointed out with his finger, as it were, Christ present. Therefore was he more than a prophet, as Christ says in the 11th of Matthew.

Ver. 23.I am the Voice, &c. (Isa_40:3), where I have expounded the meaning. Listen to what the Fathers say about it. "I am a servant, and prepare paths, your hearts, for the Lord," says Theophylact. "I come, he says, to say that He is at the doors who is expected, that you may be prepared to go whithersoever He may bid you," says Cyril.

Ver. 24.And they that were sent, &c. John adds this, to suggest the occasion why they examined John the Baptist concerning baptism. These messengers who were sent to John were Pharisees, and therefore were well versed in the Scriptures. Consequently they knew that Messiah would baptize for the remission of sins, because Ezekiel (Eze_36:25) and Zechariah (Zec_13:1) had predicted that He would do so. But concerning other prophets and saints they had not read in Scripture that they would baptize. They ask John therefore to tell them by what authority he baptized, especially since he not only asserted that he was not Christ, but not even a prophet.

Ver. 25.And they asked him, &c. "These Pharisees," says S. Cyril, in their arrogancy insult John, as though they said, Neither Elias, nor Eliseus, nor any of the other prophets dared to take upon themselves the office of baptizing. With what face then, or boldness, dost thou, who art not a prophet, arrogate this office to thyself?"

Ver. 26.John answered them, &c. As though he had said, "God hath sent me to baptize with water, that I might stir you up to repentance and tears, so as to fit you for Christ's baptism. For He shall baptize you with the Holy Ghost, for the remission of sins," as the remaining three Evangelists declare. Therefore John is silent about this.

There standeth one, &c. That is, Christ is living in the midst of you, and yet ye know Him not. That is, you do not recognise Him as Messiah, but look upon Him as a mere man, as vile and abject.

Ver. 27.He it is who, coming after me, &c. After me Christ shall come to baptize you, that by His baptism He may perfect mine, and may wash and justify them that are penitent. As S. Cyril paraphrases, "I in preparation wash with water those who are polluted with sins as a beginning of repentance, and by this means leading you from what is lower I prepare you for more lofty things. For He who is the giver of greater things, and of the highest perfection, is about to come after me." Or, as S. Chrysostom says,

"My baptism is only a disposition and preparation for the baptism of Christ. Mine is of water and corporeal, Christ's is of fire and spiritual."

Whose shoe's latchet, &c. As though he said, "I am not worthy to be reckoned amongst the last of the servants of Christ, on account of the greatness of the Deity which is in Him."

Ver 28.These things were done in, &c. Bethany is the reading of the Latin, Syriac, Arabic versions, of many codices, including the Vatican, of Bede, Alcuin, the Gloss, &c. But instead of Bethany, Origen, S. Chrysostom, Theophylact, Euthymius, S. Epiphanius, and S. Jerome (in loc. Heb.) read Bethabara, where Gideon slew the Midianites. I observe with Toletus that Bethany and Bethabara were one and the same place, or at least that one was nigh the other, or on opposite banks of the Jordan. This was the place in which the Hebrews, when they came out of Egypt first crossed the Jordan under the leadership of Joshua, to enter the promised land. For Bethabara means in Hebrew a house of passage; Bethany, a house of ships. For vessels were waiting here to carry passengers over Jordan. This Bethany is derived from Beth, a house, and any, spelt with alpha, a ship. The Bethany of Martha and Lazarus was a different place, and spelt differently in Hebrew. That Bethany means the house of humility, from Beth, a house, and any, spelt with ain, humility.

John, then, chose this place wherein to baptize for several reasons, because of the abundance of water, also in memory of the ancient passage of the Israelites. S. Jerome says (loc. Hebræis), "Even at this present time many of our brethren who believe, desiring there to be born again, are baptized in the life-giving flood." They did this in memory of Christ, who was there baptized by John. This place is distant about four leagues from the Dead Sea.

Observe, Christ was baptized on the 6th of January. It was fifty-five days afterwards that John bore this witness to Christ, or about the 1st of March, when Jesus was absent. On the day following Jesus presented Himself before John, when John renewed his testimony, saying, Behold the Lamb of God. (See Epiphan. Hæres. 51.)

Whence there follows (Ver. 29), The next day again John saw, &c. Observe that after Jesus was baptized He went into the desert, where He fasted for forty days, as is plain from S. Mat_4:2. Then He came down from the Mount of Temptation, and returned to John, to visit and hear him; but especially that John might in His presence confirm the testimony which in His absence he had given to the messengers of the Jews; that he might point Him out with his very finger, and leave no place for hesitation to any.

Behold the Lamb of God. Nonnus paraphrases, "He lifted up his finger, and pointed Him out as He drew near to the people who beheld Him." "The word Behold," says S. Chrysostom, "is used because many were inquiring for Him: therefore he pointed Him out being present, saying, "This is He of whom I have been speaking."

Lamb, Greek, ό α̉μνος, the Lamb divinely prefigured and predicted by Moses and Isaiah. "He is led as a lamb to the slaughter," &c. (Isa_40:7).

Christ is thus called the Lamb by S. John the Baptist, and by His Apostle, S. John the Evangelist, in the Apocalypse. 1. Because He was prefigured by the Paschal Lamb, and by the daily morning and evening sacrifice of a lamb to God in the Temple, and by the other lambs which were offered for sin, according to the Law, and yet they could not take away sins. Wherefore they represented Christ, who was to take away sin by His Blood. So Origen, &c.

2. Because Christ was called a Lamb by Isaiah and Jeremiah (Jer_11:19), who was to be offered for the redemption of the world.

3. He is called a Lamb because of his lamb-like innocence, meekness, patience, and obedience, even unto death, which, like a lamb, He bore in silence. As S. Peter says, "Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously" (1Pe_2:23).

Christ truly is called the Lamb of God, i.e., the offspring, not of sheep, but of God, who by the will of God was offered for man's redemption. Thus the sacrifice which Abraham offered is called Abraham's sacrifice, as Theophylact says. Or because He was offered up to God Himself. Or the Lamb of God is the Divine Lamb, because of the Deity which was in Him. Or as S. Clement of Alexandria says, because He was made for us the child and babe of the Father. So we call children, lambs. These are the words of Clement, Since the Scripture calls boys and infants lambs, he called God who is the Word, who for us was made man, who wished in all things to be made like unto us, the Lamb of God, the Son of God, the Infant of the Father" (Pædag. lib. 1 c. 5).

Moreover, Christ for His strength and His victory is called the Lion of the tribe of Judah." He was a Lamb in His Passion, a Lion in His Resurrection.

Who taketh away the sins: taketh away, both as regards the stain which sin in act imprints upon the soul, and as regards the guilt of sin, which makes the sinner liable to hell. This He takes away by making expiation, and bearing the punishment in Himself, thus in justice and equity satisfying for sin by His death upon the cross. John said this, that no one might think Christ came to his baptism to wash away His own sins, as others did; for He had no sin, but was most innocent and most holy. Therefore God made Him the victim for the sins of the whole world, that He might sanctify all who repent and believe in Him. As S. Augustine says, "He who had no participation in our sinfulness is He who takes away our sin."

Sin: this is the reading of the Greek, Latin, and Syriac. The Arabic reads sins; but the sense is the same. By sin here is to be understood the first and universal sin of Adam, that is, original sin, which he by generation transmitted to all his posterity, and out of which all actual sins, whether venial or mortal, spring. Christ therefore, in taking away sin, takes away its source as well as its filth. So Bede, S. Thomas, Jansen, &c. As Isaiah saith, "The Lord laid upon Him the iniquities of us all." And, "He shall bear their iniquities;" and 1Jo_2:2, "And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."

As S. Cyril says, "One is slain for all, that the whole human race may be won to God the Father." For there is in Christ a perpetual power of making expiation for sin in all ages and all nations, and in all men who are willing to receive His faith, His baptism, His repentance.

Ver. 31.And I knew Him not, &c. As though he said, "Think not, 0 ye Jews, that I affirm Jesus to be the Messiah for the sake of friendship, or relationship, as though I were His friend and companion; for I declare unto you that I knew Him not, that I never saw Him, or spoke to Him, before His baptism. But as soon as I saw Him I recognised Him by the inspiration of God." "What wonder," says S. Chrysostom, "that he who from a child dwelt in the desert away from his father's house knew not Christ?"

But that He should be manifested, &c. That is, to the Jews, to whom the Messiah was promised, "that they all might be brought to believe in Him." Wherefore Nonnus paraphrases, "But that He whose face was unknown might be manifested to all the children of Israel, who have no ruler, I am come a precursor of the way not declared, baptizing an unlearned, ignorant, erring people."

Ver. 33.And I knew Him not, &c With water. Nonnus, "in the laver without fire and the Holy Ghost." A second time S. John declares that he knew not Jesus was the Christ by sight and converse, but by revelation from God, that no one might dare to dispute his testimony. So S. Cyril.

Note the expression abiding. From this it is clear that it is peculiar to Christ to have all the graces of the Holy Spirit, and prophecy, by way of habit; but that in others only those gifts abide which are necessary for holiness of life: according to the words in chap. xiv., "He shall abide with you." (See Suarez, Tract. de fide. disp. 8, sect. 6, n. 6.)

Ver. 35.The next day, &c. The Evangelist says that John bare witness to Jesus in three consecutive days that He was the Christ. He did this to make his witness the more sure and solid. The first testimony that he gave was judicial, when he was asked by the messengers of the Jews. This was in the first day. The second he gave on the day following, which was the 2d of March. The third time was here on the 3d of March, before his own disciples, that he might cause them to pass from himself to Jesus.

Ver. 36.And seeing Jesus as he walked, &c. As though he said, "Behold Christ like a spotless Lamb, destined for a victim, that He may be offered to God upon the cross, for the sins of the whole world." When John spoke thus it was as though he said to his disciples, "Why do you follow me? follow Him who is the Lamb of God, the ransom of the world."

Here observe the prudence and modesty of John. He does not compel or urge his disciples to follow Christ, but only points Him out to them, that they might the more ardently pursue after so great a good when it was discovered by themselves. Like a man who, when a jewel is being sold for a small price, points out to merchants how great is its worth, and causes them of their own accord to long to purchase it.

Ver. 37.And two of his disciples, &c. S. Chrysostom says, "There were indeed others of S. John's disciples, but they not only did not follow Christ, but were jealous of John's, their master's, honour, and preferred him to Christ, as is plain from Joh_3:26.

Two: one of those was Andrew, as appears from verse 40; who the other was is not known.  S. Chrysostom asks, "Why is not the name of the other given? Either because it was the writer himself, S. John the Apostle, or because it was a person of no note." The first idea is the more probable. And what favours the conjecture is that John and James were companions in fishing with Peter and Andrew (Mat_4:18-21), when, shortly after Andrew and Peter, Christ calls John and James. Lastly, the great purity, the virginity, and holiness of S. John the Evangelist seem to have been the result of the teaching, the purity, and holiness of S. John the Baptist.

They followed Jesus: that they might know Him more fully, says Euthymius, and contract a friendship with Him: and if they should experience that advantage, they would follow Him wholly, and be altogether His disciples. For from what follows it is plain they had not given themselves up entirely to Christ, but only desired to make trial of Him.

Ver. 38.Jesus turning, &c. What seek ye? It is the voice not of one who is ignorant, but of one who invites, and deals gently with their bashfulness. As S. Cyril says, "He asks what they sought, not as ignorant, for He knew all things as God, but that His question might afford the beginning of conversation."

Rabbi: Syriac, Rabboni, i.e., our master; Arabic, Rabban, or master. By this expression the disciples honoured Christ, and sought His favour, and intimated that they wished to become His disciples. As Bede saith, "The question itself is an indication of faith: for when they say Rabbi, which means master, they follow and call Him their Master." And S. Cyril says, "They called Him Master from whom they desired to learn."

Where dwellest thou? Greek, που̃ μένεις, i.e., where remainest thou? For Christ had but a hospice on earth, and no proper habitation or house, according to the words in Matthew: "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." The disciples ask this question, that they may be able to converse privately with Christ in the house, and be instructed by Him in Divine things, and those which pertain to the more perfect life. They show that they wish to become His friends and servants.

Ver. 39.He said unto them, Come and see, &c. The tenth hour, i.e., four o'clock in the afternoon, or about two hours before sunset.  S. John adds these words, to show both the zeal of Christ, who though night was nigh, would not put them off to the following day, but entered immediately upon the things pertaining to salvation; as also to show the ardent devotion of the disciples to Christ, who, careless about their night's lodging, had rather spend the night in listening to Christ, than at home in their beds. So Euthymius. For they remained with Him not merely the two hours which were left of daylight, as some suppose, but the whole night. For those two hours were not sufficient to speak about their affairs, and to know Christ. Neither could they have returned to John before nightfall. For, as Cyril says, "It is not fitting that we should speedily be satisfied with Divine things, and leave them."

Moreover, what great things they heard from Christ, what draughts of piety they drank, what flames of love they felt kindled by Christ those only know who have had experience of them. Wherefore S. Austin exclaims, "How blessed they accounted the day! how blessed the night! Who can tell us the things which they heard from the Lord?" Certainly we may gather what was said from the effect produced: for Andrew was so inflamed with love for Christ that he forthwith strove to gain his brother Peter to Christ, and inflame him with love for Him.

Ver. 40.Now one of the two, &c. John inserts this to show in what way Peter, who was to be the prince of the Apostles, and the head of the whole Church, was led to Christ. It was because Andrew, being glad at finding and hearing Christ, brought his own brother Peter, for whom he had a singular love, to Him, that he might make him partaker in so great a good. For this zeal, which burns to make others, especially those nearest to us, partakers with us, and to draw them to God, is a mark and an effect of the Divine Vocation. For as fire kindles fire, so does zeal kindle zeal. Moreover, Peter, as well as Andrew, seems to have been a disciple, or at least a diligent hearer of John the Baptist. Which of the two was the elder is not known. The conversion of Peter is the glory and praise of Andrew.

Ver. 41.He first findeth, &c. . . . the Christ, that is, the Anointed, not indued with corporeal anointing, but with spiritual grace, both that of the Hypostatic Union, as well as that grace which was habitual and specially excellent. This last was the grace by which as man He was created by God, and, as it were, Consecrated, first a priest, secondly, a teacher, thirdly, a prophet, fourthly, a king, fifthly, a lawgiver, sixthly, the Redeemer of the world. The Greek is τόν Μεσσίαν, i.e., that Christ, that Anointed One: the one, only, special Prophet, predicted by the rest, whom all were eagerly expecting as the Restorer of Israel. So Euthymius.

We have found the Messiah, whom I and thou are most eagerly expecting. It would seem that both Andrew and Peter, partly from the prophetic oracles, and partly from the testimony of John, were inflamed with the desire of seeing Christ. For, as Bede says, "No one finds but he who seeks: he who saith that he hath found shows that he had been a long while seeking." Euthymius, following S. Chrysostom, as he is wont, saith, "This is the speech of one who is very glad; We have found Him whom we sought, whom we hoped should come, whom the Scriptures announced." Andrew, therefore, that he might communicate his great joy at finding Christ, to his brother Peter exclaims, "We have found the Messiah." Wherefore "they no more returned to S. John," as S. Chrysostom says, "but were so closely united to Christ, that they undertook John's office, and themselves preached Christ."

Hence we learn, morally, that God by His grace meets the longing soul, and so fills it that it may the more desire and thirst for Him. Yea, God is wont first to put this desire of Himself into the soul, that He may thereby prepare the soul for Himself and His gifts, and make it capable of receiving them.

Ver. 42.And he brought him to Jesus. "It is probable," says S. Chrysostom, "that Andrew related many other things calculated to persuade. The other disciple was also present to confirm what he said. But Andrew, since it was not his office, and because he was not sufficient to tell of so great a light, brings him to that very fountain which he had discovered." Moreover, the mind of Peter, like a straw in presence of the fire, was inflamed with the desire of seeing and hearing Christ. Wherefore S. Chrysostom proceeds, "Consider the obedient mind of Peter from the beginning, and how full of good will. He brought him to Jesus; but let no one find fault with his too great readiness in believing. For it is not said that he immediately persuaded him, but only that he brought him to Jesus, there to learn all."

Jesus beholding him (as it were a fitting subject to preach and make known His glory, and therefore designing him to be His successor and vicar, that is, the Pontiff of the Church) said, &c. Simon Peter's father was called Johanan or John, by contraction Jona, as Jehoshua is contracted into Joshua and Jesus. Christ says this that He may reveal secrets, and show him that He is the Searcher of hearts and his God.

Thou shall be called Cephas. Christ promises to Simon the name of Cephas, or Peter, as much as to say, I will give thee, Simon, another name. I will call thee Cephas, i.e., a rock or Peter, for I will make thee the rock of the Church, so that on thee and thy faith, and thy government the fabric of My Church may rest securely as upon a most solid foundation of rock. (See what is said on S. Mat_16:18)

Ver. 43.On the morrow, &c. That out of Galilee He might call untutored fishermen, to create them His Apostles, and the preachers of His Gospel, lest the Christian faith should be supposed to be the work of man, not of God. For the Apostles were Galileans. For the Galileans were poor and ignoble in comparison with the Jews who were sprung from Judah, which was the royal tribe.

He findeth Philip, not by chance, but going of set purpose to the place where He knew Philip was. There He found him whom He carefully sought, and whom He destined to be an Apostle.

And Jesus saith unto him. This is the first exterior calling by Christ. For Peter and Andrew were first called by an inward inspiration, not outwardly by Christ's external voice, but by hearing the voice of John the Baptist their master saying of Christ, Behold the Lamb of God! They were not called by Him, but of their own accord they came to Jesus, in order to find out His doctrine and life, but not, as it were, about to become His sure and firm disciples. Thus Toletus. To Philip therefore this praise and glory is due that he was the first of all to hear Christ say, follow Me, and to experience an outward call at the same time that the Holy Ghost influenced his mind inwardly; and obedient to this vocation he straightway followed Christ, for he was himself a student of the Mosaic law, and anxious about the coming of Christ, as Theophylact says. Theophylact gives as the cause of his following the attractive voice of Christ, "The voice of the Lord seems to have touched his mind as it were with a goad of love." For it was not merely the Saviour's voice which spoke, but He forthwith made those to whom He spoke worthy to be inflamed with His love, even as Cleophas said, "Did not our heart burn within us, whilst He talked with us by the way?"

Ver. 44.Now Philip was of Bethsaida, &c. John adds this, says Theophylact, to intimate that Andrew and Peter had previously

The day following Jesus would go forth into Galilee, and finds Philip, and said to him, Follow me.44. Now Philip was of Bethsaida, the city of Andrew and Peter45. Philip finds Nathaniel, and said to him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph46. And Nathaniel said to him, Can there any good thing come out of Nazareth? Philip said to him, Come and see.

After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following Jesus would go forth into Galilee.

Leaving, that is, Judea, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too 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 or stature, and in favor with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and increase in virtue, and pass through suffering to joy. He finds Philip, and said to him, Follow Me. Everyone follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension.

Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice, they remain firm ever after. He calls Philip, however, because he would be known to him, from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; he had heard from no one, and yet on Christ saying, Follow Me, was persuaded instantly. It is not improbable that Philip may have heard John: and yet it may have been the mere voice of Christ which produced this effect.

For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.

The power of Christ appears by His gathering fruit out of a barren country. For form that Galilee, out of which there arises no prophet, He takes His most distinguished disciples.

Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i.e. catching and saving souls.

Philip is not persuaded himself, but begins preaching to others: Philip finds Nathanael, and said to him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of Joseph. See how zealous he is, and how constantly he is meditating on the books of Moses, and looking for Christ’s coming. That Christ was coming he had known before; but he did not know that this was the Christ, of whom Moses and the Prophets did write: He says this to give credibility to his preaching, and to show his zeal for the Law and the Prophets, and how that he had examined them attentively. Be not disturbed at his calling our Lord the Son of Joseph; this was what He was supposed to be.

The person to whom our Lord’s mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth.

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 to him, Can there any good thing come out of Nazareth.

However you may understand these words, Philip’s answer wild suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt 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 inquire 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, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Savior was to be expected thence.

He who alone is absolutely holy, harmless, undefiled; of whom the prophet said, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraus) shall grow out of his roots. Or the words may be taken as expressing doubt, and asking the question.

Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And you, Bethlehem, in the land of Judah, - out of you 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 tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, You deceive me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip said to him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.

Jesus saw Nathanael coming to him, and said of him, Behold an Israelite indeed, in whom is no guile!48. Nathanael said to him, Whence know you me? Jesus answered and said to him, Before that Philip called you, when you were under the fig tree, I saw you.49. Nathanael answered and said to him, Rabbi, you are the Son of God; you are the King of Israel.50. Jesus answered and said to him, Because I said to you, I saw you under the fig tree, believe you? you shall see greater things than these.51. And he said to him, Verily, verily, I say to you, Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Nathanael, in difficulty as to Christ coming out of Nazareth, showed the care with which he had read the Scriptures: his not rejecting the tidings when brought him, showed his strong desire for Christ’s coming. He thought that Philip might be mistaken as to the place. It follows, Jesus saw Nathanael coming to Him, and said of him, Behold an Israelite indeed, in whom is no guile! There was no fault to be found with him, though he had spoken like one who did not believe, because he was more deeply read in the Prophets than Philip. He calls him guileless, because he had said nothing to gain favor, or gratify malice.

What means this, In whom is no guile? Had he no sin? Was no physician necessary for him? Far from it. No one 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 as 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.

Nathanael however, notwithstanding this praise, does not acquiesce immediately, but waits for further evidence, and asks, Whence know You me?

He asks as man, Jesus answers as God: Jesus answered and said to him, Before that Philip called you, when you were under the fig tree, I saw you: not having, beheld him as man, but as God discerning him from above. I saw you, He says, that is, the character of the life, when you were under the fig tree: where the two, Philip and Nathanael, had been talking together alone, nobody, seeing them; and on this account it is said, that on seeing 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 Bethlehem; in order to avoid an argument: and because it would not have been sufficient proof, had He mentioned it, of His being the Christ. He preferred rather proving this by His having been present at their conversation.

Has this fig tree any meaning? We read of one fig tree 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 seems to say, O Israel, whoever of you is without guile, O people of the Jewish faith, before that I called you by My Apostles, when you were as yet under the shadow of death, and saw Me not, I saw you.

When you were under the fig tree, I saw you; i.e. when you were yet under the shade of the law, I chose you.

Nathanael remembered that he had been under the fig tree, where Christ was not present corporeally, but only by His spiritual knowledge. Hence, knowing that he had been alone, he recognized our Lord’s Divinity.

That our Lord then had this knowledge, had penetrated into his mind, had not blamed but praised his hesitation, proved to Nathanael that He was the true Christ: Nathanael answered and said to Him, Rabbi, You are the Son of God, You are the King of Israel: as if he said, You are He who was expected, you are He who was sought for. Sure proof being obtained, he proceeds to make confession; herein showing his devotion, as his former hesitation had shown his diligence.

Many when they read this passage, are 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, Nathanael, who makes the same confession before, has no such benediction. The reason is this. Peter and Nathanael both used the same words, l but not in the same meaning. Peter confessed our Lord to he the Son of God, in the sense of very God; the latter in the sense of mere man; for after saying, You are the Son of God, he adds, You are the King of Israel; whereas the Son of God was not the King of Israel only, but of the whole world. This is manifest from what follows. For in the case of Peter Christ added nothing, but, as if his faith were perfect, said, that he would build the Church upon his confession; whereas Nathanael, as if his confession were very deficient, is led up to higher things: Jesus answered and said to him, Because I said to you, I saw you under the fig tree, believe you? You shall see greater things than these. As if He said, What I have just said has appeared a great matter to you, and you have confessed Me to be King of Israel; what will you say when you see greater things than these? What that greater thing is He proceeds to show: And He said to him, Verily, verily, I say to you, Hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of man. See how He raises him from earth for a while, and forces him to think that Christ is not a mere man: for how could He be a mere man, whom angels ministered to? It was, as, as it were, saying, that He was Lord of the Angels; for He must be the King’s own Son, on whom the servants of the King descended and ascended; descended at His crucifixion, ascended at His resurrection and ascension. Angels too before this came and ministered to Him, and angels brought the glad tidings of His birth. Our Lord made the present a proof of the future. After the powers He had already shown, Nathanael would readily believe that much more would follow.

Let us recollect the Old Testament account. Jacob saw in a dream a ladder reaching from earth to heaven; the Lord resting upon it, and the angels ascending and descending upon it. Lastly, 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 You see here the anointing; see the Anointed also. He is the stone which the builders refused. If Jacob, who was named Israel, saw the ladder, and Nathanael was an Israelite indeed, there was a fitness in our Lord telling him Jacob’s dream; as if he said, Whose name you are called by, his dream has appeared to you: for you shall see the heaven open, and the angels of God ascending and descending upon the Son of man. If they descend upon Him, and ascend to Him, then He is both up above and here below at the same time; above in Himself, below in His members.

Good preachers, however, who preach Christ, are as angels of God; i.e. they ascend and descend upon the Son of man; as Paul, who ascended to the third heaven, and descended so far even as to give milk to babes. He said, We shall see greater things than these: because it is a greater thing that our Lord has justified us, whom He has called, than that He saw us lying under the shadow of death. For had we remained where He saw us, what profit would it have been? It is asked why Nathanael, to whom our Lord bears such testimony, is not found among the twelve Apostles. We may believe, however, that it was because he was so learned, and versed in the law, that our Lord had not put him 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 fisherman through the orator, but by the fisherman the emperor. The great Cyprian was an orator; but Peter was a fisherman before him; and through him not only the orator, but the emperor, believed.

Can any thing of good come from Nazareth? Nathanael did not think it consistent with the predictions of the prophets, that the Messias, who was to be the Son of David, and to be born at Bethlehem, should be of the town of Nazareth; which he did not imagine could be the place of Jesus's birth. But when he came to Jesus, and found that he knew the truth of things done in private, and in his absence, he professed his belief in Jesus in these words: Rabbi, thou art the Son of God, thou art the king of Israel. We may here take notice, with Dr. Pearson, on the second article of the Creed, that the Jews, before the coming of Christ, were convinced that he was to be the Son of God; (though they have denied it since that time) for they interpreted, as foretold of their Messias, these words: (Psalm ii. 7.) The Lord said to me, thou art my Son, this day have I begotten thee: and this is what Nathanael here confessed. The same is confirmed by the famous confession of St. Peter, (Matthew xvi. 16.) Thou art the Christ, the Son of the living God; by the words of Martha, (John xi. 27.) I have believed that thou art the Christ, the Son of the living God, who art come into the world: In fine, by the question which the Jewish priest put to our Saviour, (Matthew xxvi. 63.) I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God. See also John vi. 17. and John xx. 31. (Witham)

Greater things than these. Greater miracles and proofs that I am the Messias, and the true Son of God. (Witham)

You shall see the heaven open, &c. It is not certain when this was to be fulfilled: St. John Chrysostom thinks at Christ's ascension; others refer it to the day of judgment. (Witham)

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 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 write, Jesus of Nazareth, the son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, 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, Rabbi, thou art the Son of God; thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

We have here the call of Philip and Nathanael.

I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled ch. xiv. 12 . 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, v. 44 . These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place ( Matt. xi. 21 ), yet even there was a remnant, according to the election of grace.

II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe,

1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is,

(1.) The joyful news that Philip brought to Nathanael, v. 45 . As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Acts xx. 35 . O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: "We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!" [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phil. iii. 12 .

(2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? v. 46 . Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men's foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers.

(3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, " Come, and I will go along with thee;" as Isa. ii. 3 ; Jer. i. 5 . From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.

2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.

(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe,

[1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana ( ch. xxi. 2 ), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise.

[2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ's prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel ( Rom. ix. 6 ); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau's character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly ( Rom. ii. 29 ), so is he the Christian. Secondly, He is one in whom is no guile —that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Ps. xxxii. 2 . He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: " Behold this Israelite indeed. " 1. "Take notice of him, that you may learn his way, and do like him." 2. "Admire him; behold, and wonder. " The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, ch. i. 8 .

(2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion.

[1.] Here is Nathanael's modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: " Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God? " 2 Sam. vii. 18 . This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man's heart by looking in his face, but all things are naked and open before Christ, Heb. iv. 12, 13 . Doth Christ know us? Let us covet to know him.

[2.] Here is Christ's further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God's prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa. xi. 2, 3 . Here he answers that prediction. See 2 Tim. ii. 19 . Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa. xlv. 4 ; Gal. iv. 9 . 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable." It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic. iv. 4 ; Zech. iii. 10 . Nathanael here in was an Israelite indeed, that, like Israel, he wrestled with God alone ( Gen. xxxii. 24 ), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.

(3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment ( v. 49 ): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Ps. ii. 7 ); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, " Thou art the king of Israel; that king of Israel whom we have been long waiting for." If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel.

(4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, v. 50, 51 . Christ is very tender of young converts, and will encourage good beginnings, though weak, Matt. xii. 20 .

[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ's divine knowledge should have such an effect; it was a sign that Nathanael's heart was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons.

[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.

First, In general: " Thou shalt see greater things than these, stronger proofs of my being the Messiah;" the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed.

Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened; " this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen. " None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen ( Rev. iii. 14 ), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.

a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, ( a. ) To express his humility in the midst of the honours done him. ( b. ) To teach his humanity, which is to be believed as well as his divinity. ( c. ) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp.

b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. ( a. ) Some understand it literally, as pointing at some particular event. Either, [ a. ] There was some vision of Christ's glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence of his disciples, which were not written ( ch. xx. 30 ), and why not this? Or, [ b. ] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ's ascension was the great proof of his mission, and much confirmed the faith of his disciples, ch. vi. 62 . Or, [ c. ] It may refer to Christ's second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See 2 Thess. i. 10 . ( b. ) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [ a. ] Of Christ's miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, ch. ii. 11 . Or, [ b. ] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood ( Heb. x. 19, 20 ); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob's ladder ( Gen. xxviii. 12 ), by whom angels continually ascend and descend for the good of the saints.

45. Nathanael-- (See on Mt 10:3 ).

Moses-- (See Joh 5:46 ).

son of Joseph-- the current way of speaking. (See Lu 3:23 ).

46. any good out of Nazareth-- remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.

Come and see-- Noble remedy against preconceived opinions [Bengel]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on Joh 6:68 ).

47. an Israelite indeed ... no guile-- not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" ( 1Sa 3:10 ).

48. Whence knowest thou me-- conscious that his very heart had been read, and at this critical moment more than ever before.

Before Philip called thee-- showing He knew all that passed between Philip and him at a distance.

when ... under the fig tree, &c.-- where retirement for meditation and prayer was not uncommon [Lightfoot]. Thither, probably--hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception--he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on Lu 2:8 ). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.

49. Son of God ... King of Israel-- the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on Joh 20:28 ), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.

50-51. Because I said, &c.-- "So quickly convinced, and on this evidence only?"--an expression of admiration.