Saints Philip and James, Apostles

CHAPTER 15

SYNOPSIS OF THE CHAPTER

He proves the resurrection of the dead against the false teachers who denied it:

i. From the fact of Christ's resurrection. Thus (

Ver. 1.I declare unto you, i.e., recall to your memory.

Vers. 3, 4.How that Christ died for our sins . . . according to the scriptures. Hos_6:2: "After two days will He revive us; in the third day He will raise us up," i.e., when He shall on the third day Himself rise from death to life; for the resurrection of Christ was the cause of our rising from the death of sin, and of our future resurrection from bodily death, so that we are to rise like Christ on the Judgment Day to everlasting life. See notes on Rom_4:25. So Anselm, Dorotheus, in the beginning of his Synopsis, and also the Jewish writers of old in Galatin. lib. viii. c. 22. Theophylact, following S. Chrysostom, says that it was prophesied under an allegory that Christ should rise again on the third day; for Jonah brought from the whale's belly on the third day, was a type of Christ brought back to life from death and hell on the third day.

Isaac, too, typified the same event in his being rescued from death when about to be sacrificed by his father, and restored to his mother alive and well on the third day. So Christ was given by His Father and sacrificed, and raised again on the third day. But these two instances are drawn from the allegorical sense, that of Hosea is from the literal.

Ver. 5.Was seen of Cephas. Paul puts this appearance of Christ first, and therefore implies that the first man that Christ appeared to was Peter. I say "the first man," for He appeared to the Magdalene before S. Peter (S. Mar_16:9).

Then of the eleven. On the Sunday after the resurrection, when Thomas was now present, Christ appeared to the eleven, for the twelfth, Judas, had by that time hanged himself, or better still, "to the eleven," i.e., to the whole Apostolic College, which then had been reduced to eleven, Christ appeared on the day of His resurrection, though Thomas was absent. The Greek copies have, "then of the twelve." S. Augustine has the same reading (Quæst. Evangel lib. i. qu. 117), and he says there that, though Judas was dead, "the twelve" were still so called as by a corporate name. So the Decemvirs are said to assemble if only seven or eight are present. Chrysostom explains it otherwise. He says that Christ appeared to the twelfth, Matthias, after His ascension. But this is not recorded anywhere, and Paul is here naming the appearances of Christ before His ascension only.

Ver. 6.After that He was seen of above five hundred brethren. The Greek word for above means (a) "more than," (b) "from heaven." Chrysostom and Theophylact take it here in the latter sense. For Christ appeared, they say, not walking on the ground, but above their heads, as though descending from the sky; and He did this that He might show them that He had ascended as well as risen, and might confirm their faith in His ascension. Hence any one may gather that Chrysostom thought that this appearance of Christ took place after His Ascension; but still it is not true, nor is of necessity gathered from what Chrysostom says.

This appearance of Christ, whether on a higher spot, as if from heaven, or in the air, evidently was prior to His ascension; and this is the common opinion of doctors; for we read nowhere of any public appearance after His ascension.

Many suppose that this was the well-known appearance of Christ on a mountain in Galilee, which He had so many times promised. All His disciples met there, as He had bidden. This was not at His ascension, but before it; for Christ ascended into heaven, not from Galilee, but from the Mount of Olives. See S. Jerome (ad Hedibiam, qu. 7).

Ver. 7.After that He was seen of James. The son of Alphæus, first Bishop of Jerusalem, and styled brother of the Lord. There is a tradition mentioned by Jerome (Lib. de Scrip. Eccles. in Jacobo) that James had taken a vow not to eat anything till he should see Christ risen. S. Jerome, however, does not think the tradition of any value. Its falsity is seen, too, (1.) for it is evident, from this passage of S. Paul, that Christ appeared to him after appearing to the five hundred brethren, and therefore long after His resurrection, too long for S. James's fast to have been prolonged naturally. (2.) All the Apostles, and therefore S. James, were confounded at Christ's death, and did not believe in His resurrection. It is not likely then that James would take such a vow. (3.)  S. Jerome says that he took this story from the "Gospel according to the Hebrews," which is apocryphal. It is also said there that Christ wore at the time a linen garment, and that He gave it to the servant of the priest, which also seems false; for the garments of Christ remained in the sepulchre (S. Matt. xxviii.), and a glorified body, such as Christ's was, is not clad with linen or any such garments, but with splendour and rays of light.

Then of all the apostles, and the disciples as well, says S. Anselm, at the ascension.

Ver. 8.And last of all Ale was seen of me also, as of one born out of due time. Born out of due time is, (1.) according to Theophylact and Theodoret, contemptible and despised, because young that come too soon to the birth are generally imperfectly formed, thin, and undersized. (2.) According to Ambrose and Chrysostom it is untimely; that is, after Christ had ascended into heaven, Paul was born in Christ and received his Apostleship. (3.) According to Anselm he thus calls himself, because he was struck to the earth by Divine power, compelled, and violently born again: untimely young are forced into the world by the violence of nature. (4.) Or, as S. Anselm again remarks, such births are of young half-dead, and they are often born blind. So S. Paul was smitten with blindness at his conversion. (5.)  S. Paul was expelled from the womb of his mother, the people of the Jews, and was sent, not to his fellow-countrymen, but to the Gentiles outside. (6.) Baronius (Annals, A.D. 44) thinks that Paul was so called as an Apostle, because he was made an Apostle in addition to the twelve; for the Senators at Rome, he says, were so called, when they were co-opted into the Senate, in addition to the fixed number; but it cannot be said that S. Paul alludes to this, for he is writing in Greek to the Greeks, not to Romans.

It appears from this verse that Christ appeared to Paul, not by an angel, as Haymo thinks (Comment. on Apocalypse, c. ii.), but in person; not in a vision, as He appeared to him in Acts xxii. 18, nor in a trance, as is recorded in 2 Cor. xii. 2, but in the air in bodily form; for it was in this way that Christ appeared to Cephas, James, and the other Apostles; moreover, if it were any other kind of appearance it would be no proof of the resurrection of Christ. The appearance of Christ alluded to here is the one at Paul's conversion (Acts ix. 3), when he saw Christ before the bright light blinded him.

Hence it further appears that Christ then descended from heaven, for, as S. Thomas and others say, S. Paul heard the voice of Christ speaking in the air. Whence it follows again that Christ was then in two places, in the empyrean and in our atmosphere, close to Paul; for, according to Acts iii. 21, Christ has never left the highest heaven to which He ascended. If Christ was then in two places, why cannot He be at once in heaven and in the Eucharist?

Hegesippus (Excid. Hierosol. lib, iii. c. 2) and others say that Christ appeared in the same way to S. Peter at Rome, when He called him back as he was flying from martyrdom with the words, "I go to be crucified again."

ver. 3, preach and affirm as eye-witnesses, viz., that Christ died, and rose from the dead, and appeared to us. The Apostle returns here, as if after a long digression, to the point of the whole chapter, which is to prove, from the unanimous testimony of the Apostles, the resurrection of Christ, and of the rest who have died.

ver. 5).

2. If Christ is not risen, then the preaching of the Apostles and the faith of Christians are alike vain (

He was seen by James. The time is not mentioned in the gospels. (Witham)

As by one born out of due time; not born at the ordinary term, meaning after Christ's ascension. He calls himself so out of humility, abortives being commonly imperfect and less than others. (Witham)

1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.

It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, v. 12 . Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past ( 2 Tim. ii. 17, 18 ), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,

I. What a stress he lays upon it ( v. 1, 2 ): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation ( v. 2 ), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb. x. 23 ): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Matt. x. 22 . (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.

II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en protois — among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification ( Rom. iv. 25 ), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.

III. Observe how this truth is confirmed,

1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Ps. xvi. 10 ; Isa. liii. 4-6 ; Dan. ix. 26, 27 ; Hos. vi. 2 . Such scripture-types as Jonah ( Matt. xii. 4 ), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb. xi. 19 . Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.

2. By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Matt. xxviii. 10 . After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luke xxiv. 50 . Compare Acts i. 2 , 5-7 . Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection ( Luke xxiv. 48 ); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Acts ix. 17 . Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time ( v. 8 ), an abortive, ektroma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, v. 9 . Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles ( 2 Cor. xi. 5 )—for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, v. 10 . It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.

1Co 15:1-58 . The Resurrection Proved against the Deniers of It at Corinth.

Christ's resurrection rests on the evidence of many eye-witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and the consequence of the latter will be, that Christian preaching and faith are vain.

1. Moreover-- "Now" [Alford and Ellicott].

I declare-- literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" ( 1Co 15:34 ). Compare Ga 1:11 .

wherein ye stand-- wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

2. ye are saved-- rather, "ye are being saved."

if ye keep in memory what I preached unto you-- Able critics, Bengel and others, prefer connecting the words thus, "I declare unto you the Gospel ( 1Co 15:1 ) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."

unless-- which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.

3. I delivered unto you-- A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism ( Ac 8:37 ).

first of all-- literally, "among the foremost points" ( He 6:2 ). The atonement is, in Paul's view, of primary importance.

which I ... received-- from Christ Himself by special revelation (compare 1Co 11:23 ).

died for our sins-- that is, to atone FOR them; for taking away our sins ( 1Jo 3:5 ; compare Ga 1:4 ): "gave Himself for our sins" ( Is 53:5 ; 2Co 5:15 ; Tit 2:14 ). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" ( He 5:3 ; 1Pe 2:24 ). It does not, however, mean merely "on account of," which is expressed by a different Greek word ( Ro 4:25 ), (though in English Version translated similarly, "for").

according to the scriptures-- which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes Is 53:12 , in Lu 22:37 ; compare Psa 22:15 , &c.; Da 9:26 .

4. buried ... rose again-- His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself ( Mt 27:52 ). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life ( Ac 2:26-28 ) [Bengel].

rose again-- Greek, "hath risen": the state thus begun, and its consequences, still continue.

5. seen of Cephas-- Peter ( Lu 24:34 ).

the twelve-- The round number for "the Eleven" ( Lu 24:33 , 36 ). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present ( Ac 1:22 , 23 ). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."

6. five hundred-- This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed ( Mt 26:32 ; 28:7 , 10, 16 ). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alford's theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples ( Ac 1:15 ) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number ( Ro 16:7 ): they are said to be "among the apostles" (who all were witnesses of the resurrection, Ac 1:22 ).

remain unto this present-- and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.

fallen asleep-- in the sure hope of awaking at the resurrection ( Ac 7:60 ).

7. seen of James-- the Less, the brother of our Lord ( Ga 1:19 ). The Gospel according to the Hebrews, quoted by Jerome [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."

all the apostles-- The term here includes many others besides "the Twelve" already enumerated ( 1Co 15:5 ): perhaps the seventy disciples ( Lu 10:1 ) [Chrysostom].

8. One born out of due time-- Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [Grotius]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ ( 1Pe 1:3 ). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.

To the end, a psalm of David himself.

1. It is a well-known title; nor does the Lord Jesus Christ say what follows, but it is said of Him.

2. "The heavens tell out the glory of God"

(ver. 1). The righteous Evangelists, in whom, as in the heavens, God dwelleth, set forth the glory of our Lord Jesus Christ, or the glory wherewith the Son glorified the Father upon earth. "And the firmament showeth forth the works of His hands." And the firmament showeth forth the deeds of the Lord's power, that now made heaven by the assurance of the Holy Ghost, which before was earth by fear.

3. "Day unto day uttereth word"

(ver. 2). To the spiritual the Spirit giveth out the fulness of the unchangeable Wisdom of God, the Word which in the beginning is God with God. "And night unto night announceth knowledge." And to the fleshly, as to those afar off, the mortality of the flesh, by conveying faith, announceth future knowledge.

4. "There is no speech nor language, in which their voices are not heard"

(ver. 3). In which the voices of the Evangelists have not been heard, seeing that the Gospel was preached in every tongue.

5. "Their sound is gone out into all the earth, and their words to the ends of the world"

(ver. 4).

6. "In the sun hath He set His tabernacle." Now that He might war against the powers of temporal error, the Lord, being about to send not peace but a sword on earth, in time, or in manifestation, set so to say His military dwelling, that is, the dispensation of His incarnation. "And He as a bridegroom coming forth out of His chamber"

Firmament. Hebrew, "expansion," or region of the stars, far above our atmosphere. (Berthier) --- These two sentences express the same idea, unless the former may denote what we behold, and the firmament be explained of the higher heavens, (Haydock) where we imagine the throne of God to be placed. Some have taken these expressions in a gross sense, and asserted that the heavens are animated, Job xxxviii. 7. But we must allow that they are figurative expressions, which seem to give a soul to plants, stars, &c. (Calmet) --- The beautiful works of God extort our admiration. (Haydock) --- The silence of heaven speaks louder than any trumpet. (St. Chrysostom) --- "Who can behold the heavens, and yet be so foolish as not to acknowledge that a God exists? said Cicero, (Haydock) a learned pagan; (Arusp. and Nat. Deo. 2.; Calmet) though they cannot determine of what nature the Deity may be. (Leg. i.; Menochius) --- Hands. Chaldean, "Those who look up at the heavens, publish the glory of the Lord; and those who raise their eyes towards the air, announce his works." (Calmet) --- The silent works declare God's Majesty to those who consider them, and his preachers make the same known to their hearers by word of mouth. (Worthington) --- St. Paul reproaches the philosophers of paganism for not understanding the language of the creation, Romans i. 20., and Job xii. 7. (Haydock) --- The Church, which is so often styled the kingdom of heaven, makes God known, not only as a Creator, but also as a Redeemer. The figure is here most beautifully preserved. Heaven denotes the Church, as the stars represent apostolic men, who cease not to perform their duties day or night, in happier days as well as under persecution. Jesus Christ is the true sun of justice, enlightening every man that cometh into the world, (St. John i.) --- The Fathers have made these remarks. (Berthier) --- What a consolation must it be for Catholics to think that the true doctrine will never cease, no more than the succession of day and night! We have received our creed, our orders and mission, from the apostles. The chain of succession has never been broken. Unhappy those who make a religion of their own to damn souls! who run, though God send them not! (Haydock)

Utterth, with great force and abundance, eructat. --- Knowledge of God. (Berthier) --- Our knowledge is always on the increase. (Abenezra) --- The vicissitudes of day and night prove the wisdom of their author. (Eusebius) --- They seem to sing in succession the praises of God. (Bellarmine) --- This evinces the power of God, as the perpetual propagation of the gospel does that of Jesus Christ, whose Church will last till the end. (Worthington) --- All the chief reformers acknowledged that there was no salvation out of the one true Church, and that the Church of Rome is such. (Nightingale, p. 263.) (Haydock)

There. Symmachus joins this with the preceding. "Will announce knowledge. Not by words or speeches, the sounds of which are not heard," so as to be understood. (Haydock) --- "They are not languages or words, the signification of which is unknown;" or Hebrew, "never has their voice been heard." Beli, "not," may also signify absque, "without;" and thus we may render, "no speeches, (or country) where their voice has not been heard." (Berthier) --- The sight of the heavens is sufficient to convince any one of the existence of God. (Haydock) --- No nation, however barbarous, can plead ignorance. The Fathers have explained this of the gift of tongues, by means of which the apostles spoke languages which they had not studied, Acts ii. 4. (St. Augustine, &c.) --- Some of every nation have heard, (Worthington) or will embrace, (Haydock) the Christian religion. (Worthington)

Sound. So, St. Paul reads this text, though the Hebrew have, "line." Yet there is no reason why we should suppose that the Septuagint read differently, or that the Jews have corrupted their copies, as t hey could derive no advantage from so doing (Berthier) here, unless it were to discredit the apostle; as infidels assert the truth of the Old Testament, to vilify the new. Kum (Haydock) may signify a "line," (Berthier) or "writing." (Abenezra) --- The greatest exactitude has been observed in forming the world, as if all had been measured by an architect. But the sense of the Vulgate is preferable, and is adopted by Symmachus, St. Jerome, and the Syriac. (Calmet) --- Protestants, "their line." Marginal note, "their rule or direction." Kolam, "their voice," occurs in the preceding verse. The l might easily be lost, (Haydock) or omitted by a poetical licence. (Genebrard.) (Menochius) --- Their, refers to the heavens representing the apostles, as St. Paul explains this text, to prove that all were inexcusable who would not believe the gospel. (Berthier)

1 The heavens declare the glory of God; and the firmament showeth his handywork. 2 Day unto day uttereth speech, and night unto night showeth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here,

1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, v. 1 . They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the works of his fingers ( Ps. viii. 3 ), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled.

II. What are some of those things which notify this? 1. The heavens and the firmament—the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night ( v. 2 ): Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah ( Gen. viii. 22 ), that, while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer. xxxiii. 20 ; xxxi. 35 . The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence, he forms the light and creates the darkness ( Isa. xlv. 7 ), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he makes the out-goings of the morning and evening to rejoice, Ps. lxv. 8 . He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has set a tabernacle for the sun. The heavenly bodies are called hosts of heaven, and therefore are fitly said to dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but his going forth (at least as it appears to our eye) is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, John iii. 29 . (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth: There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon.

III. To whom this declaration is made of the glory of God. It is made to all parts of the world ( v. 3, 4 ): There is no speech nor language (no nation, for the nations were divided after their tongues, Gen. x. 31, 32 ) where their voice is not heard. Their line has gone through all the earth (the equinoctial line, suppose) and with it their words to the end of the world, proclaiming the eternal power of God of nature, v. 4 . The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them ( Rom. x. 18 ), so that they were without excuse if they were idolaters, Rom. i. 20, 21 . And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it. They have no speech or language (so some read it) and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God.

2. uttereth-- pours forth as a stream; a perpetual testimony.

3. Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).

4. Their line-- or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul ( Ro 10:18 ), quoting from the Septuagint, uses "sound," which gives the same sense.

5-6. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.

Ver. 5.Thomas saith unto Him, &c. Since we know not whither Thou goest, how can we know the way? For he who knows not the goal to which a way leads, cannot be said to know the way to that goal. We indeed have heard Thee say that Thou art going to Thy Father's house, where there are many mansions, to prepare us a place. But where is this Father's house? Where are those many mansions? If this house is heaven, as we suppose it is, declare the matter to us more fully and explicitly. Explain to us concerning these mansions where and in what region they are. For the vastness of heaven, or rather of the many heavens, is infinite. Thus Thomas. "But Christ," as Cyril says, "gave no response to this overweening curiosity. For He does not explain the whole subject, but leaving that for a fitting season, He unfolds only what is necessary for the present time."

Jesus saith to him, &c. Briefly the genuine meaning is this. "Thou askest, 0 Thomas, two questions, viz., about My way and its terminus, whither I am going, and what road? I answer thus, 'I am the way which thou seekest, a way not deceitful, but true, a way which leads to true life, even to God the Father in heaven, where is My Father's house, in which are the many mansions I have spoken of.'" Wherefore He adds, by way of explanation, No one cometh to the Father but by Me. The Father, therefore, is the goal or terminus. I am the way to it. I am the way, i.e. I am the teacher, the guide, and the leader of the true way which leads straight to the eternal and beatific life. I am the way, because I point out and teach the true faith and the holy living, which is the true way to everlasting life. There is an allusion to Isa_30:20-21, "Thine eyes shall see thy teachers, and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left."

But because some ways are true and right, others false and erroneous, therefore is Christ called the way and the truth, i.e. the true and right way according to the words in Isa. xxxv. 8, "And this shall be to you the direct way, so that fools shall not err in it." (Vulg.) As though Christ said, both Jewish and Gentile philosophers have taught many things concerning blessedness and the virtues which as a road lead to blessedness, yet they have fallen into many errors, and so have led men not to life, but to the destruction of hell. For as they made blessednessnot true indeed, but false blessednessto consist in riches, honours, and vain science, so they have gone themselves, and led others into no good, or true, but into a false way. But I teach true faith and unity and those other virtues by which you may arrive by a direct way at that true and eternal life which is with the Father, and therefore with Me. For I and the Father are one. For as the Father is beatific life, both formal and causative, because He communicates the same to us, and also objective life, because He is the author of the beatific vision, so likewise am I the very self-same life and truth. I therefore am He who points out to you the right road to heaven. I am He who as the Truth delivers you from every error of the mind. I am He who leads you to true life.

From hence it is plain that Christ is the way:1. Because by the merit of His Passion He has opened to us the way to heaven. 2. Because by His doctrine He shows us the same way. 3. Because He inspires us with faith-and grace and good works and merits, by which as by a path we walk to life eternal. 4. Because by this way of a holy life and by His Passion He has gone before us, treading it first Himself, that we might follow Him in the same, and imitating Him, arrive at the heaven whither He has gone.

This is the genuine meaning of this passage. But since this is a golden saying of Christ, let us listen to various comments and observations of the Fathers upon it.

1 S. Leo (Serm. 2, de Resur.) says, "Christ is the way of holy conversation, the truth of Divine doctrine, the life of everlasting blessedness."

2. S. Cyril saith, "Christ is our way by the actions of His life, the truth by a right faith, the life by the well-spring of sanctification." The meaning is, No one cometh to the Father, who is the true life and blessedness, except by love he walk in Me, who am the way; and by faith believe in Me, who am the truth; and by hope confide in Me, who am eternal life.

3. S. Bernard (Serm. 2, de. Ascens.), "Let us follow Thee, 0 Lord, by Thee, to Thee: for Thou art the way, the truth, and the lifethe way by example, the truth by promise, the life by reward." And the same S. Bernard (Serm. 2, de. Cœna. Dom.) says, "I am the way by which you must go; the truth, to which you must come; the life, in which you must abide."

4. S. Augustine says, "Christ is the way according to His humanity by which He comes to us, and returns to the Father. The same is the truth and the life according to His Divinity." Again he says (Serm. 55, de. Verb. Dom.), "What road dost thou wish to go? I am the way. Whither wilt thou go? I am the truth. Where wilt thou abide? I am the life. Every man desires truth and life. Even the philosophers saw in some dim way that God was truth and life, but not all found the way. Therefore the Word of God who is with the Father is truth and life, by becoming man is made the way. Walk by this Man, and thou wilt arrive at God. It is better to limp in the way than to walk bravely outside of the way." The same S. Augustine (Tract. 69) further says, "By the form of a servant the Lord came to us, and returned to Himself, taking back flesh from death unto life. By the flesh He came as God to man, the Truth to liars. For let God be true, but every man a liar."

5.  S. Hilary (lib. 7, de Trin.) says, "He who is the way cannot lead us wrong. Nor does He who is the truth deceive by illusions. Nor does He who is the life leave us in the terror of death. If I am the way, ye need no other guide. If I am the truth, I cannot declare what is false. If the life, even though ye die, ye shall come to Me."

6.  S. Chrysostom says, "I am the way, because by Me ye shall come. I am the truth, because the things which I have spoken are beyond questioning. I am the life, because not even death itself can hinder you from coming to Me."

7.  S. Ambrose (lib. de bono mort.), "Christ saith, I am the way, &c. Let us walk in this way, let us hold the truth, let us follow the life. It is the way which brings us, the truth which confirms us, the life which is given them that persevere." And again he saith, "We follow Thee, 0 Lord Jesus; but call us that we may follow, for no one ascends without Thee. Receive us as the way, confirm us as the truth, quicken us as the life."

Symbolically, Christ is the way of beginners, purifying them by a hatred of sin, and a detestation of their past life. The same is the truth of the more advanced, illuminating them by the examples of virtues, and the desire of a new and holy conversation. The same is the life of the perfect, uniting them to God by the affections of pure love. Hear S. Bernard, summing up many things. "I am the way of light and calm, truth that liveth without pain, life that is happy and pleasant. I am the way upon the cross, the truth in the pit itself, the life in the joy of resurrection. I am the way, in which there are neither thorns nor thistles. The truth, in which there is no sting of falsehood. The life, in which he that is dead lives again. I am the right way, the perfect truth, the life that shall never end. I am the way of reconciliation, the truth of recompense, the life of eternal blessedness. No man cometh to the Father but by Me, i.e., no man cometh to Me, the truth and the life, except by Me the way."

Tropologically, S. Basil remarks "that Christ is called the way, to denote that Christians ought daily to walk and proceed in the path of virtue, according to the words in the Psalms, 'They shall go from virtue to virtue' (Vulg.). For in truth this is the good way, knowing no devious wanderings; I mean our Lord Jesus Christ, who truly is good, who leads us to the Father. For no one, saith He, cometh to the Father but by Me. Such is the way of our return to God through His Son." Thus far S. Basil, who says that Christ is the way, not only by faith, but by the exercise of virtues.

Anagogically, S. Augustine (de Sent. num. 268), "The Lord saith, I am the way, the truth, and the life, i.e. by Me you must walk, to Me you must come, in Me you must remain. For when we come to Him we arrive also at the Father, because by means of His equal He to whom He is equal is known. And the Holy Spirit binds and most closely unites us to Him, so that we may abide in the perfect and unchangeable Good for ever."

Hence S. Bernard, when he was dying, appeared to a certain absent friend saying that he was going upwards, "for the truth is above." For below in earth there is nothing but vanity and falsehood, as we are taught in Ecclesiastes. "Here," said S. Bernard, "there is no knowledge, no recognition of the truth; above is there plenitude of science, above is the true knowledge of the truth." And two of S. Benedict's monks had this vision of him when he was dying. They beheld a path stretching direct from his cell to heaven, eastwards. This path was spread with tapestry, and bright with innumerable lamps. A man of venerable aspect, and clad in glorious apparel, stood over the monks, and asked them, Whose was the path which they beheld? They replied that they knew not. Then he said, "This is the way by which Benedict, the beloved of the Lord, ascendeth to heaven" (S. Greg. Dial. 1. 2 c. 37).

No one cometh, &c. Because I am the way to the Father, who is the goal and terminus. No one, i.e. of men; but Suarez adds, of angels also. For he thinks that all the angels have received all their graces and glory from Christ and His merits.

Ver. 7.If ye had known Me, &c. Christ meets an objection. The disciples might have objected, "Thou, 0 Christ, declarest that Thou art the way, but the Father is the goal to which thou goest. But we do not know the Father, wherefore neither do we know the goal to which both Thou and we are going. Cause us therefore to know the Father. Again, if the Father is the goal, Thou the way, how sayest Thou, I am the way, the truth, and the life? That is both the way and the goal?" Christ answers that both are true. "For I," saith He, "have one essence with the Father, one and the same Godhead. Wherefore, if ye had known Me clearly and fully, ye would have known My Father also;" for the Apostles knew indeed and believed that Christ was the Son of God, but they did not as yet believe that He was consubstantial with the Father; but they did know this after they had received the Holy Ghost. Wherefore He adds,

And from henceforth ye shall know Him, and have seen Him. Ye shall know is the reading of the Vulgate, of S. Chrysostom, and S. Hilary. He means, Ye shall know the Father at Pentecost by the illumination of the Holy Ghost; yea, ye have already seen Him in Me, for he who seeth Me seeth My Father also, as Christ subjoins. The Greek, Syriac, and Arabic read γινώσκετε, ye know, in the present tense. "Even now ye know the Father, because ye have seen Him in Me working so many miracles. For although ye have not seen Him as He is in His Essence and Godhead, ye have seen Him veiled in My humanity, as with a cloud, by means of the signs and miracles, which, like thunderings and lightnings, come forth from It." So S. Cyril.

Ver. 8.Philip saith unto Him, &c.Philip did not understand Christ's answer; how, namely, he who knows Christ knows also the Father. He urges therefore Christ to show them the Father Himself. "Thou sayest that the Father is in Thee, as it were lies hid in Thee. Open Thyself, and shew Him to us."

And it sufficeth us. 1st. Says S. Chrysostom, we desire nothing else but to be shown the Father.

2d.  S. Cyril, It sufficeth us, viz., for blessedness, that we should be delivered from all trouble and sorrow; for since the Father is God He will bless us.

3d. It sufficeth us, for confounding the Jews, who deny that Thou art the Son of God.

4th. And more simply, as though it were said, "instead of all the reasons which Thou, 0 Christ, bringest together, to console us in our sorrow for Thy death, we ask one, that Thou wouldst show us the Father. This one will suffice us instead of all the rest."

Anagogically. Hear S. Augustine, "With that joy which shall fill us with His countenance nothing more will be required." This Philip well understood when he said, Lord, show us the Father, and it sufficeth us. But he did not yet understand that he might say, Lord, show us Thyself, and it sufficeth us. But that he might understand this, he received the answer, Have I been so long time with you? &c.

Herein is that saying of S. Augustine true, "Thou sufficest for God, let God be sufficient for thee." For God is Saddai, i.e., sufficiency, abundance of all good things." Wherefore the Psalmist says, "We shall be satisfied when Thy glory shall appear" (Psa_16:15); and, "They shall be inebriated from the richness of Thy house, and Thou shalt give them drink from the torrent of Thy pleasure" (Psa_35:9); and, "Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever" (Ps l73:25-26).

The reason à priori is, because God made man after His own image and likeness, wherefore He gave him an infinite capacity, and infinite desires, such as cannot be satisfied with any finite goods. Therefore it is necessary that God alone, who is infinite Good, should fill and satisfy that capacity. As S. Augustine says (lib. 1, Conf. c. 1), "0 Lord, thou hast made us for Thyself, and our heart is restless until it rests in Thee." And the same saith (in Ps. lxii.), "Lovest thou riches? God Himself will be thy riches. Lovest thou a fountain of good? What is more excellent than wisdom? What more full of light? Whatever here can be loved, He who made all things shall be Thine instead of all things."

Ver. 9.Jesus saith to him, Have I been so long timethree years and a halfconversing with you I have taught you who I am, and yet ye have not known Me? The Greek S. Chrysostom and S. Cyril make thou hast not known Me in the sing., that indeed I am not only man, but the Son of God; not diverse in essence and existence from Him, but consubstantial with God the Father. For therefore having seen Me, you still desire to see the Father, because you think that I have a nature wholly different from the Father. As though Philip said, I have seen Jesus the Son of God: it remains for me to see His Father, as being different from Him, as is the case with men. This was the root of Philip's mistake, which Christ removes by what follows.

Philip, he that seeth Me, seeth, &c. "Since I and the Father are plainly one and the same in the essence of Godheadone, I say, not only in likeness, but one indivisibly, therefore he who sees Me in the Humanity which I have assumed, inasmuch as he sees Me, sees My Father also, for I and My Father are one." Where observe, in Christ the Humanity was seen per se, but the Godhead per accidens. For It was seen not as It is in Itself, but through the Humanity, even as the soul is seen by means of the body in which it moves and operates. Wherefore he who with his bodily eye (with regard to which principally Philip asked, and Christ answered) beheld this Man, namely Jesus, per se, beheld indirectly, and per accidens His Godhead, because this Man was truly God. I am speaking as regards the essence of the Godhead, which is common to the Father and the Son. For as regards Person, it was indeed the Person of the Son which assumed human nature, not the Person of the Father. Wherefore he who directly saw this Man (Christ), directly saw the Person of God the Son lying hid in the manhood, but not the Person of God the Father, except by concomitance, as I shall show in

ver. 10. Wherefore he who sees or recognises the Godhead of the Son, recognises also the Godhead of the Father, because They are one and the same. So S. Augustine, Cyril, Chrysostom, Hilary, and other Fathers passim. From this passage they prove against the Arians, 1. That Jesus was really God, so that those who saw that Man likewise saw God. 2. That there was one Person of the Father, another of the Son, which the Sabellians denied. For diversity of Persons is denoted by the words Me and Father. 3. That the Son is Consubstantial with the Father. For unless They were Consubstantial, the Son might be seen without seeing the Father: and vice versa, the Father might be seen without beholding the Son, even as happens with men. "You err therefore, 0 Philip, when having seen Me, you desire to see the Father, as though you were about to see another God, and another Deity, when there is but one and the same. How then sayest thou, Show us the Father, when I have shown Him unto thee in Myself?"

This is the true sense in which Christ answers directly the question and meaning of Philip. But because Christ, taking occasion, as He is wont, from the question to rise and to carry His hearers with Him to a loftier height, this passage may, as to its second intention, be taken to apply to the perfect and proper cognition of the Father and the Son, whether by faith or by sight. As it were, He who seeth Me according to the Divinity, seeth also the Father. Because, although He is distinct from Me, yet am I in Him and He in Me by identity of nature. Wherefore He who sees, i.e., who believes, that I am the Son of God, also sees, i.e. believes, that God is my Father. And he who through the beatific vision intuitively beholds Me, intuitively beholds the Father also. So S. Cyril, Augustine, Chrysostom, Maldonatus, and others. Also Suarez, who shows from this passage that the Blessed who see the Divine Essence see also Three Persons in It.

Ver. 10.Believe ye not that I am in the Father, &c. Observe 1. Here again the distinction of the Divine Persons is signified. Nor is any one properly said to be in himself, but in another. 2. The oneness of the Divine Nature is signified. For because the Father and the Son are, and exist in one and the same Divine Nature, therefore the Father is in the Son, and the Son in the Father. Christ proved this by the effect. For He had His doctrine and works from the Father, and common with the Father. Therefore He had the same common Nature with Him. Hence, 3. By this saying is consequently signified the perfect and intimate union and indwelling of one Divine person in the Other, and the converse. By which it comes to pass that the Father is in the Son and the Holy Ghost, the Son in the Father and the Holy Ghost, the Holy Ghost in the Father and the Son. Damascene (1. de Fid. c. 11) calls this, πεζιχώζησις, and from him the schoolmen call it circumincessio. Concerning which mystery S. Augustine treats (l. 6, de Trin. c. ult.) and S. Hilary (lib. 4, de Trin.) Each one of the Divine Persons is in each of the others, not only as regards Their Essence, but also as regards Their relation and proper Person, because all are most intimately conjoined and united with One Another. Whence it follows that he who fully knows and beholds one Divine Person- as, for example, the Sonas the Blessed see Him, not only sees the Godhead common to the Father and the Son, but sees also the very Person of the Father, both because the Person of the Father is most intimately related to the Person of the Son, and also because in that relationship is included the essential order. For it is the Father who of His Essence begetteth the Son. And this is what Christ here means when He saith, Believe ye not that I am in the Father, and the Father in Me?

The words which I speak, &c. They are not human but Divine words. They proceed not from My Humanity, but from My Divinity, which I have received of the Father. Wherefore whoso heareth Me speak, heareth not so much Me as God the Father speaking in Me and by Me. Observe, the Godhead common to the Father and the Son was the efficient cause of the Divine words which Christ uttered. Yet the thing signified by the words was often peculiar to the Person of the Son, not of the Father, as when He said, "I am the Son of God," "I have taken flesh," "The things which I say and do I have received of the Father." For these things He said concerning Himself, not the Father, as is plain. For not the Father was made man, but the Son. And yet the Father equally with the Son was the efficient cause as well of the Incarnation, as of the words uttered by the Word Incarnate. For the works of the Holy Trinity, ad extra, as theologians say, are undivided, and common to all the Three Divine Persons.

But the Father abiding in Me, &c. The Father, as the prime source not only of creatures, but of the other Divine Persons, that is, the Son and the Holy Ghost. For when the Father by begetting communicated His Divinity to the Son, He communicated also His omnipotence, virtue, and power of working. Wherefore, if not the Son but the Father Himself had assumed Humanity, He would have spoken and done the self-same things which the Son spoke and did. For the Father both spoke and wrought in the Son: and also there is one Godhead and omnipotence of the Father and the Son, which spoke and wrought all things through the Humanity which He assumed. Wherefore Christ left it to be gathered by the Apostles that when they saw and heard Him speaking they were to think that they saw and heard the Father. "From these My words and deeds," as Ribera paraphrases, "ye are able to understand how good My Father is, how kind, how much He loves you. From My miracles ye may know My omnipotence, and that I know all things, and have in Me all good. From whence ye understand that the Father likewise hath the same. And since these external things lead you to the knowledge of such great good things, what, think ye, will be yours when ye shall behold My and the Father's Essence without glass, or figure?"

Ver. 11, 12.Believe ye not that I am in the Father? &c. For believe ye not? the Greek has πιστέυετέ μοι, Believe Me. But the meaning is the same, and one includes the other. Believe ye not that I am in the Father, &c. i.e., "Believe, because I assert this to you." "But if ye do not believe this simply on My assertion, at least believe on account of the works themselves, because the Father by working in Me and by Me so many and so great miracles, shows by those very works that He dwelleth in Me, and doeth by Me such mighty things."

Amen, Amen, I say unto you, whoso believer in Me, &c. Christ wishes to prove that He is in the Father, and the Father in Him. The force of the argument stands thus: he that believeth that the Father is in Me, by this faith, or by the power and virtue of this faith, shall do similar Divine works and miracles to those which I do; yea, he shall do greater than I do. Therefore that faith must needs be true, which believes that the Father is in Me, and worketh in Me. For the Father worketh by true faith, and by miraculous works affords to such an one testimony of the truth, but not to a false faith, for otherwise, He who is the prime Verity would be a witness and approver of a lie.

And greater works, &c. Not every believer, but some of them, such as the Apostles and apostolic men.

What were these greater works? 1. Origen (Hom. 7, in Num.) thinks that such things are meant as feeble men overcoming the flesh, the world, and the devil. For, saith he, it is a greater thing that Christ should overcome in us, than that He should overcome in Himself.

2.  S. Chrysostom thinks that the greater works were such as that Peter should heal the sick by his shadow, which Christ did not do.

3. And better.  S. Augustine thinks that these greater works were the conversion of all the nations of the whole world by twelve Apostles. For Christ converted a far less number, or only about 500. Listen to S. Augustine, whose diffuse words I have contracted into a few: "What are those greater works? Are they perchance such as that Peter healed by his shadow? For it is a greater thing to be healed by one's shadow than by the fringe of one's garment. But when He said those things He was referring to the works of His words. When He said, The Father abiding in Me, He doeth the works, He called the words which He spoke works, the fruit of which was their faith. For when His disciples preached the Gospel, not merely a few in number like themselves, but nations believed. The rich man departed from the Lord sorrowful. Yet afterwards what that one man would not do, many did when He spake by His disciples. 'Then he speaks of a marvellous paradox.' I say that herein is something greater than to create the heavens and the earth. For these shall pass away, but the salvation and justification of the elect shall endure. There are also in heaven the angels who are the work of Christ. And although it be an equal display of power to create them and to justify the ungodly, yet is this latter a greater work of mercy. However, there is no need to understand all the works of Christ when He saith, greater works shall he do. For perchance He spoke of those which He was then doing. Now it is a less thing to preach the words of justice which He did for our sake than it is to justify the ungodly, and this He so works in us that we work also."

You will ask why Christ willed to do greater works by the Apostles than by Himself. I reply, 1. Because He wished the faith in Him to be gradually disseminated, and thus to grow, lest if it should grow up suddenly it should be supposed to be fancy, and He Himself a magician, or impostor. For that which grows by degrees, by degrees gains confidence, and is more durable.

2. That the modesty as well as the power of Jesus might be commended. That it might be seen that He was not only mighty in Himself to work, but that He was able to infuse the same powers of working in an equal, and even in a greater degree, into His Apostles. For the Apostles did not do these works by their own power, but by Christ's.

3. Because it behoved Christ first to suffer and to die, and by His death to merit those wonderful works, which. afterwards He wrought by His Apostles.

4. Because it behoved Christ first to rise and ascend into Heaven, and then to send the Holy Ghost, who should work such great miracles. This reason Christ adds, when He says, Because I go to the Father

Let prelates and superiors here learn from Christ to keep for themselves the lower and meaner offices, and to leave to their inferiors the greater and more honourable. They will do greater things by their subjects than by themselves. For what the subject doeth, the superior is considered to do through him.  S. Ignatius, the Founder of our Society, when he was made General, publicly catechised, whilst he left to his companions under him the honour of filling notable pulpits.

Because I go to the Father. When after death I have obtained the victory, and have triumphed over the world, the devil, and hell, I will ascend in glory to the Father's throne, and thenceforward I will, through you, show forth greater works than I did whilst I was yet struggling in this life. There is no reason why I should then veil my face in poverty and humility, as I have done when I willed to submit to My Passion for the redemption of mankind. That being accomplished, I shall go up to My Father, who wills that My Name shall be manifested and adored in all the world by the preaching of the Apostles. Wherefore He will work greater things by them than He wrought by Me in this life. So S. Cyril (lib. ix. c. 41).

Ver. 13.And whatsoever ye shall ask the Father, &c. Thus it is in the Latin, and in S. Chrysostom, Cyril, and others. But in the Greek, Arabic, and Syriac the word Father is omitted. These words have reference to what preceded, and greater works shall he do, &c. For after the faith, concerning which He said in the preceding verse, he that believeih in Me, He here subjoins a profession of faith, and the invocation of His Name, and the asking for those greater things. As though He said, "I indeed, 0 ye Apostles, am going away from you to the Father, but instead of My presence I leave and give you the invocation of My Name, that by means of It ye may ask and obtain those greater things. Wherefore Christ, says Cyril, here signifies that His own Divinity and authority is the same as the Father's. For it is the glory of the Son that by the invocation of Him the Father should give to the Apostles to do greater works than He wrought by the Son during His earthly life.

In My Name, i.e., by the invocation of My Name.

I will do it. I will cause that the Father will grant unto you. Yea, I in the Father and with the Father will do this thing, and will grant it to you, so that all the power, virtue, and glory of these greater works which ye will do shall be ascribed to Me, not to you. For when prayer is made to the Father, prayer is also made to the Son.

That the Father may be glorified in the Son. Christ out of modesty is wont to ascribe all His glory to the Father, as to the prime Fount and origin. Learn from hence that miracles must not be asked for except for God's glory, or when the glory of God requires them.

Ver. 14.If ye shall ask anything in My Name, I will do it. What Christ in the last verse said of the Father He here says of Himself, that He may show that He is the same God with the Father, that He hears those who pray to Him, and that He doeth all things which the Father doeth. Whence S. Cyril asserts that Christ is here speaking of His Divinity. Some are of opinion that the same thing is spoken and confirmed which He had said in the verse preceding. Wherefore Chrysostom and Nonnus omit this verse. But it is found in the Arabic, Syriac, S. Augustine, S. Cyril, Theophylact, &c.

But Toletus and others, with better reason, think that something different is meant from the verse preceding. They think that the words of the former verse relate to the petition for the greater things: but that in this verse Christ says that He will hear particular prayers. He means that although He is going away to the Father, and will be absent in the body, yet He is always present and will hear their prayers, and help their necessities, so that whatsoever they ask in His name, i.e., through His merits, He will do for them. S. Augustine supposes an objection. S. Paul asked that the angel of Satan might depart from him, but received it not. But consider that it is said, In My Name, i.e., in Jesus! For whatever we ask contrary to our salvation, we do not ask in the name of the Saviour. For He would not be a Saviour to a man, if He did anything to hinder his salvation. The physician knows what is against his patient's health, and what is in favour of it: and therefore he does not comply with his wishes in what is against his recovery.

Thomas said to him, Lord, we know not where you go; and how can we know the way?6. Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.7. If you had known me, you should have known My Father also; and from henceforth you know him, and have seen him.

If the Jews, who wished to be separated from Christ, asked where He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it. So with much love, and, at the same time, fear, they proceed to ask: Thomas said to Him, Lord, we know not where you go; and how can we know the way?

Our Lord had said that they knew both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus said to Him, I am the way, the truth, and the life.

As it He said, I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge.

And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.

For He who is the way does not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; not does He who is the life leave us in the darkness of death.

When you art engaged in the practical, He is made your way; when in the contemplative, He is made your truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.

They knew then the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But did you leave Yourself, O Lord, to come to us? I know that you took upon you the form of a servant; by the flesh you came, remaining where you were; by that you returned, remaining where you had come to. It by this then you came, and returned, by this you were the way, not only to us, to come to you, but also to Yourself to come, and to return again. And when you went to life, which is Yourself you raised that same flesh of Your from death to life.

Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i.e. Word-flesh. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i.e. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained to death.

Behold I myself, if I make you understand what I say, do in a certain sense go to you, though I do not leave myself. And when I cease speaking, I return to myself, but remain with you, if you remember what you have heard. If the image which God has made can do this, how much more the Image which God has begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father.

For if, He says, you have Me for your guide to the Father, you shall certainly come to Him. Nor call you come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man comes to the Father but by Me, thus equaling Himself to the Father. The next words explain, Where I go you know, and the way you know.

If you had known Me, He says, you should have known My Father also; i.e. If you had known My substance and dignity, you would have known the Father’s. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened.

On this account He adds, And from henceforth you know Him, know Him, that is, spiritually. And have seen Him, i.e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

How can our Lord say, If you had known Me, you should have known My Father also; when He has just said, Where I go you know, and the way you know? We must suppose that some of them knew, and others not: among the latter, Thomas.

Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If you had known Me, you should have known My Father also.

In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He said must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him

Philip said to him, Lord, show us the Father, and it suffices us.9. Jesus said to him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how say you then, Show us the Father?10. Believe you not that I am in the Father, and the Father in me? the words that I speak to you I speak not of myself: but the Father that dwells in me, he does the works.11. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip said to Him, Lord, show us the Father, and it suffices us. He did not deny He could be seen, but wished to be shown him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be strewn him, strewn to his understanding, not set before his eyes; and then he will be satisfied: And it suffices us.

For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it suffices us. But he did not yet understand that he could in the same way have said, Lord, show us Yourself, and it suffices us. But our Lord’s answer enlightens him, Jesus said to him, Have I been so long with you, and yet have you not known Me, Philip?

But how is this, when our Lord said that they knew where He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip.

He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip’s request, to be strewn the Father, Our Lord answers, He that has seen Me, has seen the Father.

When two persons are very like each, we say, If you have seen the one, you have seen. n the other. So here, He that has seen Me, has seen the Father; not that He is troth the Father, and the Son, but that the Son is an absolute likeness of the Father.

He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, does not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author. For our Lord’s expressions do not spear; of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth.

But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No, our Lord rebuked the question, only with reference to the mind of the asker.

Philip asked, as if the Father were better than the Son; and so showed that He did not know the Son. Which opinion our Lord corrects: Believe you not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with you to see the Father, at any rate believe what you do not see.

For what excuse was there for ignorance of the Father, or what necessity to show Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the Begotten and the Begetter are one: Believe you not that I am in the Father and the Father in Me?

He wished him to live by faith, before he had sight, and therefore says, Believe you not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith.

But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born.

The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God.

Or thus: Philip, because [he thought] he had seen c the Son with his bodily eye, wished to see the Father in the same way; perhaps too remembering what the Prophet said, I saw the Lord ( Isa 6:1 ), and therefore he says, Show us the Father. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that he might not seem burdensome, after saying, Show us the Father, adds, And it suffices us: i.e. we seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seen the Father: Have I been so long time with you, and yet have you not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, does in Himself fitly show the Father. Then dividing the Persons, He says, He that has seen Me has seen the Father; that none might maintain that He was both the Father and the Son. The words show too that even the Son was not seen in a bodily sense. So if anyone takes seeing here, for knowing, I will not contradict him, but will take the sentence as if it was, He that has known Me, has known the Father. He shows here His consubstantiality with the Father: He that has seen My substance, has seen the Father. Whence it is evident He is not a creature: for all know and see the creature, but not all God; Philip, for instance, who wished to see the substance of the Father. If Christ then had been of another substance from the Father, He would never have said, He that has seen Me, has seen the Father. A man cannot see the substance of gold in silver: one nature cannot be made apparent by another.

He then addresses all of them, not Philip only: The word that I speak to you, I speak not of Myself. What is, I speak not of Myself, I but, I that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is.

Wherein He neither desires Himself to be the Son, nor hides the existence of His Father’s power in Him. In that He speaks, it is Himself that speaks in His own person; in that He speaks not of Himself, He witnesses His nativity, that He is God from God.

Mark the abundant proof of the unity of substance. For He continues; But the Father that dwells in Me, He does the works. As if He said, My Father and I act together, not differently from each other; agreeing with what He said below: If I do not the works of My Father, believe Me not. But why does He pass from words to works? Why does He not say as we might have expected, He speaks the words? Because He means to apply what He says both to His doctrine, and to His miracles; or because His words are themselves works.

For he that edifies his neighbor by speaking, does a good work. These two sentences are brought against us by different sects of heretics; the Arians saying that the Son is unequal to the Father, because He does not speak of Himself; the Sabellians, that the same who is the Father is the Son. For what is meant, they ask, by, The Father that dwells in Me, He does the works, but, I that dwell in Myself, do these works.

That the Father dwells in the Son, show that He is not single, or solitary; that the Father works by the Son, shows that He is not different or alien. As He is not solitary who does not speak from Himself, so neither is He alien and separable who speaks by Him.

Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am in the Father, and the Father in Me: that they might not think that the Father works and speaks in the Son as by a mere agent or instrument, not by the unity of nature implied in His Divine birth.

Philip alone was reproved before.

But if this does not suffice to show my consubstantiality, at least learn it from My works: Or else believe Me for the very works’ sake. You have seen My miracles, and all the proper signs of My divinity; works which the Father alone works, sins remitted, life restored, and the like.

Believe then for My works’ sake, that I am in the Father, and the Father in Me; for, were we separated, we could not be working together.

Verily, verily, I say to you, He that believes in me, the works that I do shall he do also; and greater works than these shall he do; because I go to my Father.13. And whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the Son.14. If you shall ask any thing in my name, I will do it.

Having said, Believe for the works’ sake, our Lord goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say to you, He that believes in Me, the works that I do, shall he do also; and greater works than these shall he do.

But what are these greater works? Is it that the shadow of the Apostles, as they passed by, healed the sick; It is indeed a greater thing that a shadow should heal, than that the border of a garment should. Nevertheless, by works here our Lord refers to His words. For when He says, My Father that dwells in Me, He does the works, what are these works but the words which He spoke? And the fruit of those words was their faith.

But these were but few converts in comparison with what those disciples made afterwards by their preaching: they converted the Gentiles to the faith. Did not the rich man go away sorrowful from His words? And yet that which one did not do at His own exhortation, many did afterwards when He preached through the disciples. He did greater works when preached by the believing, than when speaking to men’s ears.

Still these greater works He did by His Apostles, whereas He includes others besides them, when He says, He that believes in Me. Are we not to compute any one among the believers in Christ, who does not do greater works than Christ? This sounds harsh if not explained. The Apostle says, To him that believes in Him that justifies the ungodly, his faith is counted for righteousness ( Rom 4:5 ).

By this work then we shall do the works of Christ, the very believing in Christ being the work of Christ, for He works this in us, though not without us. Attend then; He that believes on Me, the works that I do, shall he do also. First I do them, then he will do them: I do them, that he may do them. Do what works but this, viz. that a man, from being a sinner, become just? which thing Christ works in us, though not without us. This in truth I call a greater work to do, than to create the heaven and the earth; for heaven and earth shall pass away, but the salvation and justification of the predestined shall remain.

These perhaps refers to the works He had done that hour. He had then been instructing them in the faith. And surely it is a less work to preach righteousness, which He did without us, than to justify the ungodly, which He so does in us, as that we do it ourselves. Great things truly did our Lord promise His people, when He went to His Father: Because I go to My Father.

i.e. I shall not perish, but shall remain in My proper dignity, in heaven. Or He means: It is your part henceforth to work miracles, since I am going.

And that no one might attribute the merit to himself, He shows, that even those greater works were His own doing: And whatsoever you shall ask in My name, that will I do. Before it was, He shall do, now, I will do: as if He said, Let not this appear impossible to you. He that believes in Me, will not be greater than I; but I shall do greater works then than now; greater by him that believes on Me, than now by Myself; which will not be a failing, but a condescension

In My name, He says. Thus the Apostles, In the name of Jesus of Nazareth, arise and walk. , All the miracles that they did, He did: the hand of the Lord was with them.

This is an explanation of the doctrine of miracles. It is by prayer, and invocation of His name, that a man is able to work miracles.

Whatsoever you shall ask. Then why do we often see believers asking, and not receiving? Perhaps it is that they ask amiss. When a man would make a bad use of what he asks for, God in His mercy does not grant him it. Still if God even in kindness often refuses the requests of believers, how are we to understand, Whatsoever you shall ask in My name, I will do? Was this said to the Apostles only? No. He says above, He that believes in Me, the works that I do shall he do also.

And if we go to the lives of the Apostles themselves, we shall find that he who labored more than they all, prayed that the messenger of Satan might depart from him, but was not granted his request. But attend: does not our Lord lay down a certain condition? In My name, which is Christ Jesus. Christ signifies King, Jesus, Savior.

Therefore whatever we ask for that would hinder our salvation, we do not ask in our Savior’s name and yet He is our Savior, not only when He does what we ask, but also when He does not. When He sees us ask any thing to the disadvantage of our salvation, He shows s Himself our Savior by not doing it. The physician knows whether what the sick man asks for is to the advantage or disadvantage of his health; and does not allow what would be to his hurt, though the sick man himself desires it; but looks to his final cure.

For when the great power of the Son is manifested, He that begot Him is glorified. He introduces this last, to confirm the truth of what He has said.

Observe the order in which the glorifying of the Father comes. In the name of Jesus miracles were done, by which men were made to believe the Apostles’ preaching. This brought them to the knowledge of the Father, and thus the Father was glorified in the Son.

If you know me, you would surely[1] have known my Father also. That is, (says St. John Chrysostom; St. Cyril; &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from henceforth, especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. And you have seen him, not as to the divine nature: in this manner, you have neither seen him, nor me. But,

Cognoscetis eum, in the present Greek copies (one excepted) we read, cognoscitis, Greek: ginoskete; Maldonatus judges it the true reading. But not only St. Augustine and the Latin Fathers, but even St. John Chrysostom reads it in the future tense, Greek: gnosesthe: and takes particular notice of this reading. Greek: to men mellontos, hom. lxxiii. tom. 8. p. 432. Ed. Montfaucon.

He that seeth me, seeth the Father also:[2] that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. (Witham)

Qui videt me, videt & Patrem. See St. John Chrysostom, Greek: om od. p. 435. Nov. Ed. si alterius esset substantiæ, non hoc dixisset, Greek: ei de eteras ousias en, ouk an touto eipen. See St. Cyril, p. 777.

Do you not believe that I am in the Father, and the Father in me? These words confirm the equality of the Father and the Son: nor can they be expounded of an union of affection only, by what Christ told them before. (John v. 17. and 19.) As the Father worketh till now, so I work: and whatsoever things the Father worketh, these also in like manner the Son doth. (Witham) --- In the Son and in the Father, there is one and the same essence, the same wisdom, the same power; so that what the Son says, he does not say it of himself, and what the Son does, he does not do it of himself; but it is the Father, who abideth in the Son, who both acts and speaks.

And greater than these shall he do, because I go to the Father. Christ speaks of the greatness of visible miracles, and tells them, that after his ascension, they shall be enabled, even to do greater miracles than he has yet shewn to the world. He would give this power to his disciples, who were to convert the world; and perhaps the greatest miracle of all, was the conversion of the whole world. (Witham) --- Behold another proof of my divinity, viz. the wonderful miracles those perform, who believe in me. An impostor may seduce the vulgar with false miracles, or, perhaps, with real wonderful prodigies; but he cannot confer that power on others. Behold, I have performed miracles by my own power, without any deceit, and always with a sovereign authority. I have given those, who believe in me, power to work in my name, as great, and even greater miracles, than I have done myself. All this I have done, to shew you, that I am equally God with the Father. I truly am so, then, for it would be impossible for God to assist an impostor, a liar, and an enemy to his honour and glory. (Calmet)

That will I do. He does not now say, this the Father will do: to shew that the power of both is equal, and the same. (Witham)

4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

Christ, having set the happiness of heaven before them as the end, here shows them himself as the way to it, and tells them that they were better acquainted both with the end they were to aim at and with the way they were to walk in than they thought they were: You know, that is, 1. "You may know; it is none of the secret things which belong not to you, but one of the things revealed; you need not ascend into heaven, nor go down into the deep, for the word is nigh you ( Rom. x. 6-8 ), level to you." 2. "You do know; you know that which is the home and which is the way, though perhaps not as the home and as the way. You have been told it, and cannot but know, if you would recollect and consider it." Note, Jesus Christ is willing to make the best of his people's knowledge, though they are weak and defective in it. He knows the good that is in them better than they do themselves, and is certain that they have that knowledge, and faith, and love, of which they themselves are not sensible, or not certain.

This word of Christ gave occasion to two of his disciples to address themselves to him, and he answers them both.

I. Thomas enquired concerning the way ( v. 5 ), without any apology for contradicting his Master.

1. He said, " Lord, we know not whither thou goest, to what place or what state, and how can we know the way in which we must follow thee? We can neither guess at it, nor enquire it out, but must still be at a loss." Christ's testimony concerning their knowledge made them more sensible of their ignorance, and more inquisitive after further light. Thomas here shows more modesty than Peter, who thought he could follow Christ now. Peter was the more solicitous to know whither Christ went. Thomas here, though he complains that he did not know this, yet seems more solicitous to know the way. Now, (1.) His confession of his ignorance was commendable enough. If good men be in the dark, and know but in part, yet they are willing to own their defects. But, (2.) The cause of his ignorance was culpable. They knew not whither Christ went, because they dreamed of a temporal kingdom in external pomp and power, and doted upon this, notwithstanding what he had said again and again to the contrary. Hence it was that, when Christ spoke of going away and their following him, their fancy ran upon his going to some remarkable city or other, Bethlehem, or Nazareth, or Capernaum, or some of the cities of the Gentiles, as David to Hebron, there to be anointed king, and to restore the kingdom to Israel; and which way this place lay, where these castles in the air were to be built, east, west, north, or south, they could not tell, and therefore knew not the way. Thus still we think ourselves more in the dark than we need be concerning the future state of the church, because we expect its worldly prosperity, whereas it is spiritual advancement that the promise points at. Had Thomas understood, as he might have done, that Christ was going to the invisible world, the world of spirits, to which spiritual things only have a reference, he would not have said, Lord, we do not know the way.

II. Now to this complaint of their ignorance, which included a desire to be taught, Christ gives a full answer, v. 6, 7 . Thomas had enquired both whither he went and what was the way, and Christ answers both these enquiries and makes good what he had said, that they would have needed no answer if they had understood themselves aright; for they knew him, and he was the way; they knew the Father, and he was the end; and therefore, whither I go you know, and the way you know. Believe in God as the end, and in me as the way ( v. 1 ), and you do all you should do.

(1.) He speaks of himself as the way, v. 6 . Dost thou not know the way? I am the way, and I only, for no man comes to the Father but by me. Great things Christ here saith of himself, showing us,

[1.] The nature of his mediation: He is the way, the truth, and the life.

First, Let us consider these first distinctly. 1. Christ is the way, the highway spoken of, Isa. xxxv. 8 . Christ was his own way, for by his own blood he entered into the holy place ( Heb. ix. 12 ), and he is our way, for we enter by him. By his doctrine and example he teaches us our duty, by his merit and intercession he procures our happiness, and so he is the way. In him God and man meet, and are brought together. We could not get to the tree of life in the way of innocency; but Christ is another way to it. By Christ, as the way an intercourse is settled and kept up between heaven and earth; the angels of God ascend and descend; our prayers go to God, and his blessings come to us by him; this is the way that leads to rest, the good old way. The disciples followed him, and Christ tells them that they followed the road, and, while they continued following him, they would never be out of their way. 2. He is the truth. (1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old-Testament types, which are therefore said to be figures of the true, Heb. ix. 24 . Christ is the true manna ( ch. vi. 32 ), the true tabernacle, Heb. viii. 2 . (2.) As truth is opposed to falsehood and error; the doctrine of Christ is true doctrine. When we enquire for truth, we need learn no more than the truth as it is in Jesus. (3.) As truth is opposed to fallacy and deceit; he is true to all that trust in him, as true as truth itself, 2 Cor. i. 20 . 3. He is the life; for we are alive unto God only in and through Jesus Christ, Rom. vi. 11 . Christ formed in us is that to our souls which our souls are to our bodies. Christ is the resurrection and the life.

Secondly, Let us consider these jointly, and with reference to each other. Christ is the way, the truth, and the life; that is, 1. He is the beginning, the middle, and the end. In him we must set out, go on, and finish. As the truth, he is the guide of our way; as the life, he is the end of it. 2. He is the true and living way ( Heb. x. 20 ); there are truth and life in the way, as well as at the end of it. 3. He is the true way to life, the only true way; other ways may seem right, but the end of them is the way of death.

[2.] The necessity of his mediation: No man cometh to the Father but by me. Fallen man must come to God as a Judge, but cannot come to him as a Father, otherwise than by Christ as Mediator. We cannot perform the duty of coming to God, by repentance and the acts of worship, without the Spirit and grace of Christ, nor obtain the happiness of coming to God as our Father without his merit and righteousness; he is the high priest of our profession, our advocate.

(2.) He speaks of his Father as the end ( v. 7 ): " If you had known me aright, you would have known my Father also; and henceforth, by the glory you have seen in me and the doctrine you have heard from me, you know him and have seen him. " Here is, [1.] A tacit rebuke to them for their dulness and carelessness in not acquainting themselves with Jesus Christ, though they had been his constant followers and associates: If you had known me—. They knew him, and yet did not know him so well as they might and should have known him. They knew him to be the Christ, but did not follow on to know God in him. Christ had said to the Jews ( ch. viii. 19 ): If you had known me, you would have known my Father also; and here the same to his disciples; for it is hard to say which is more strange, the wilful ignorance of those that are enemies to the light, or the defects and mistakes of the children of light, that have had such opportunities of knowledge. If they had known Christ aright, they would have known that his kingdom is spiritual, and not of this world; that he came down from heaven, and therefore must return to heaven; and then they would have known his Father also, would have known whither he designed to go, when he said, I go to the Father, to a glory in the other world, not in this. If we knew Christianity better, we should better know natural religion. [2.] A favourable intimation that he was well satisfied concerning their sincerity, notwithstanding the weakness of their understanding: " And henceforth, from my giving you this hint, which will serve as a key to all the instructions I have given you hitherto, let me tell you, you know him, and have seen him, inasmuch as you know me, and have seen me;" for in the face of Christ we see the glory of God, as we see a father in his son that resembles him. Christ tells his disciples that they were not so ignorant as they seemed to be; for, though little children, yet they had known the Father, 1 John ii. 13 . Note, Many of the disciples of Christ have more knowledge and more grace than they think they have, and Christ takes notice of, and is well pleased with, that good in them which they themselves are not aware of; for those that know God do not all at once know that they know him, 1 John ii. 3 .

II. Philip enquired concerning the Father ( v. 8 ), and Christ answered him, v. 9-11 , where observe,

1. Philip's request for some extraordinary discovery of the Father. He was not so forward to speak as some others of them were, and yet, from an earnest desire of further light, he cries out, Show us the Father. Philip listened to what Christ said to Thomas, and fastened upon the last words, You have seen him. "Nay," says Philip, "that is what we want, that is what we would have: Show us the Father and it sufficeth us. " (1.) This supposes an earnest desire of acquaintance with God as a Father. The petition is, " Show us the Father; give us to know him in that relation to us;" and this he begs, not for himself only, but for the rest of the disciples. The plea is, It sufficeth us. He not only professes it himself, but will pass his word for his fellow-disciples. Grant us but one sight of the Father, and we have enough. Jansenius saith, "Though Philip did not mean it, yet the Holy Ghost, by his mouth, designed here to teach us that the satisfaction and happiness of a soul consist in the vision and fruition of God," Ps. xvi. 11 ; xvii. 15 . In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable. (2.) As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses ( Exod. xxxiii. 22 ), and to the elders of Israel, Exod. xxiv. 9-11 . "Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou? " And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ's institutions have provided better for the confirmation of our faith than our own inventions would.

2. Christ's reply, referring him to the discoveries already made of the Father, v. 9-11 .

(1.) He refers him to what he had seen, v. 9 . He upbraids him with his ignorance and inadvertency: " Have I been so long time with you, now above three years intimately conversant with you, and yet hast thou not known me, Philip? Now, he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Wilt thou ask for that which thou hast already?" Now here,

[1.] He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: " Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?" Philip, the first day he came to him, declared that he knew him to be the Messiah ( ch. i. 45 ), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip's dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: "Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness? " Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ's disciples that they know not what to pray for as they ought ( Rom. viii. 26 ), but often ask amiss ( Jam. iv. 3 ), for that which either is not promised or is already bestowed in the sense of the promise, as here.

[2.] He instructs him, and gives him a maxim which not only in general magnifies Christ and leads us to the knowledge of God in him, but justifies what Christ had said ( v. 7 ): You know the Father, and have seen him; and answered what Philip had asked, Show us the Father. Why, saith Christ, the difficulty is soon over, for he that hath seen me hath seen the Father. First, All that saw Christ in the flesh might have seen the Father in him, if Satan had not blinded their minds, and kept them from a sight of Christ, as the image of God, 2 Cor. iv. 4 . Secondly, All that saw Christ by faith did see the Father in him, though they were not suddenly aware that they did so. In the light of Christ's doctrine they saw God as the father of lights; in the miracles they saw God as the God of power, the finger of God. The holiness of God shone in the spotless purity of Christ's life, and his grace in all the acts of grace he did.

(2.) He refers him to what he had reason to believe ( v. 10, 11 ): " Believest thou not that I am in the Father, and the Father in me, and therefore that in seeing me thou hast seen the Father? Hast thou not believed this? If not, take my word for it, and believe it now."

[1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said ( ch. x. 30 ), I and my Father are one. He speaks of the Father and himself as two persons, and yet so one as never any two were or can be. In knowing Christ as God of God, light of light, very God of very God, begotten, not made, and as being of one substance with the Father, by whom all things were made, we know the Father; and in seeing him thus we see the Father. In Christ we behold more of the glory of God than Moses did at Mount Horeb.

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it.

The disciples, as they were full of grief to think of parting with their Master, so they were full of care what would become of themselves when he was gone; while he was with them, he was a support to them, kept them in countenance, kept them in heart; but, if he leave them, they will be as sheep having no shepherd, an easy prey to those who seek to run them down. Now, to silence these fears, Christ here assures them that they should be clothed with powers sufficient to bear them out. As Christ has all power, they, in his name, should have great power, both in heaven and in earth.

I. Great power on earth ( v. 12 ): He that believeth on me (as I know you do), the works that I do shall he do also. This does not weaken the argument Christ had taken from his works, to prove himself one with the Father (that others should do as great works ), but rather strengthens it; for the miracles which the apostles wrought were wrought in his name, and by faith in him; and this magnifies his power more than any thing, that he not only wrought miracles himself, but gave power to others to do so too.

1. Two things he assures them of:—

(1.) That they should be enabled to do such works as he had done, and that they should have a more ample power for the doing of them than they had had when he first sent them forth, Matt. x. 8 . Did Christ heal the sick, cleanse the leper, raise the dead? So should they. Did he convince and convert sinners, and draw multitudes to him? So should they. Though he should depart, the work should not cease, nor fall to the ground, but should be carried on as vigorously and successfully as ever; and it is still in the doing.

(2.) That they should do greater works than these. [1.] In the kingdom of nature they should work greater miracles. No miracle is little, but some to our apprehension seem greater than others. Christ had healed with the hem of his garment, but Peter with his shadow ( Acts v. 15 ), Paul by the handkerchief that had touched him, Acts xix. 12 . Christ wrought miracles for two or three years in one country, but his followers wrought miracles in his name for many ages in divers countries. You shall do greater works, if there be occasion, for the glory of God. The prayer of faith, if at any time it had been necessary, would have removed mountains. [2.] In the kingdom of grace. They should obtain greater victories by the gospel than had been obtained while Christ was upon earth. The truth is, the captivating of so great a part of the world to Christ, under such outward disadvantages, was the miracle of all. I think this refers especially to the gift of tongues; this was the immediate effect of the pouring out of the Spirit, which was a constant miracle upon the mind, in which words are framed, and which was made to serve so glorious an intention as that of spreading the gospel to all nations in their own language. This was a greater sign to them that believed not ( 1 Cor. xiv. 22 ), and more powerful for their conviction, than any other miracle whatever.

2. The reason Christ gives for this is, Because I go unto my Father, (1.) " Because I go, it will be requisite that you should have such a power, lest the work suffer damage by my absence." (2.) " Because I go to the Father, I shall be in a capacity to furnish you with such a power, for I go to the Father, to send the Comforter, from whom you shall receive power, " Acts i. 8 . The wonderful works which they did in Christ's name were part of the glories of his exalted state, when he ascended on high, Eph. iv. 8 .

II. Great power in heaven: "Whatsoever you shall ask, that will I do ( v. 13, 14 ), as Israel, who was a prince with God. Therefore you shall do such mighty works, because you have such an interest in me, and I in my Father. " Observe,

1. In what way they were to keep up communion with him, and derive power from him, when he was gone to the Father—by prayer. When dear friends are to be removed to a distance from each other, they provide for the settling of a correspondence; thus, when Christ was going to his Father, he tells his disciples how they might write to him upon every occasion, and send their epistles by a safe and ready way of conveyance, without danger of miscarrying, or lying by the way: "Let me hear from you by prayer, the prayer of faith, and you shall hear from me by the Spirit." This was the old way of intercourse with Heaven, ever since men began to call upon the name of the Lord; but Christ by his death has laid it more open, and it is still open to us. Here is, (1.) Humility prescribed: You shall ask. Though they had quitted all for Christ, they could demand nothing of him as a debt, but must be humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed: "Ask any thing, any thing that is good and proper for you; any thing, provided you know what you ask, you may ask; you may ask for assistance in your work, for a mouth and wisdom, for preservation out of the hands of your enemies, for power to work miracles when there is occasion, for the success of the ministry in the conversion of souls; ask to be informed, directed, vindicated." Occasions vary, but they shall be welcome to the throne of grace upon every occasion.

2. In what name they were to present their petitions: Ask in my name. To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord's sake ( Dan. ix. 17 ), and for the sake of the anointed ( Ps. lxxxiv. 9 ), but Christ's mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord's prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ's is a good name, well known in heaven, and very precious. (2.) It is to aim at his glory and to seek this as our highest end in all our prayers.

3. What success they should have in their prayers: "What you ask, that will I do, " v. 13 . And again ( v. 14 ), " I will do it. You may be sure I will: not only it shall be done, I will see it done, or give orders for the doing of it, but I will do it; " for he has not only the interest of an intercessor, but the power of a sovereign prince, who sits at the right hand of God, the hand of action, and has the doing of all in the kingdom of God. By faith in his name we may have what we will for the asking.

4-7. whither I go ye know ... Thomas saith, Lord, we know not whither thou guest ... Jesus saith, I am the way, &c.-- By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE Way" to the Father--"no man cometh unto the Father but by Me"; He is "THE Truth" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" ( Col 2:9 ), and He is all "THE Life" that shall ever flow to us and bless us from the Godhead thus approached and thus manifested in Him--"this is the true God and eternal life" ( 1Jo 5:20 ).

8-12. The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on Joh 10:37 ); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works-- not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.

13-14. whatsoever ye ... ask in my name-- as Mediator.

that will I do-- as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Joh 14:14 .