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Saint Thomas Aquinas, Carlo Crivelli

John 1

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Thomas Aquinas · Catena Aurea · Chapter 1

Passages · 301

John 1:1

  • John Chrysostom on John 1:1 — While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.vatican.va
  • Augustine of Hippo on John 1:1 — The Greek word “logos” signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word;…vatican.va
  • Augustine of Hippo on John 1:1 (2) — Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remaineth inward, in the very man himself; distinct from the sound which proceedeth out of the mouth. There…vatican.va
  • Basil the Great on John 1:1 — This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is…vatican.va
  • John Chrysostom on John 1:1 (2) — But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he…vatican.va
  • Basil the Great on John 1:1 (2) — Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.vatican.va
  • Augustine of Hippo on John 1:1 (3) — As our knowledge differs from God’s, so does our word, which arises from our knowledge, differ from that Word of God, which is born of the Father’s essence; we might say, from the Father’s knowledge, the Father’s…vatican.va
  • Augustine of Hippo on John 1:1 (4) — Now the Word of God is a Form, not a formation, but the Form of all forms, a Form unchangeable, removed from accident, from failure, from time, from space, surpassing all things, and existing in all things as a kind…vatican.va
  • Basil the Great on John 1:1 (3) — Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source,…vatican.va
  • John Chrysostom on John 1:1 (3) — Observe the spiritual wisdom of the Evangelist. He knew that men honoured most what was most ancient, and that honouring what is before every thing else, they conceived of it as God. On this account he mentions first…vatican.va
  • Origen on John 1:1 — There are many significations of this word beginning. For there is a beginning of a journey, and beginning of a length, according to Proverbs, The beginning of the right path is to do justice. (Prov. 16. Vulg. Job.…vatican.va
  • Augustine of Hippo on John 1:1 (5) — Or, In the beginning, as if it were said, before all things.vatican.va
  • Basil the Great on John 1:1 (4) — The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, He was not.…vatican.va
  • Hilary of Poitiers on John 1:1 — Years, centuries, ages, are passed over, place what beginning thou wilt in thy imagining, thou graspest it not in time, for He, from Whom it is derived, still was.vatican.va
  • John Chrysostom on John 1:1 (4) — As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix the eye; so the Evangelist here, taking us with him in his flight above…vatican.va
  • Augustine of Hippo on John 1:1 (6) — They say, however, if He is the Son, He was born. We allow it. They rejoin: if the Son was born to the Father, the Father was, before the Son was born to Him. This the Faith rejects. Then they say, explain to us how…vatican.va
  • Council of Ephesus (431) on John 1:1 — Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as thy son is of the same…vatican.va
  • John Chrysostom on John 1:1 (5) — But they say that In the beginning does not absolutely express eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. (Gen. 1:1) But are not made and was,…vatican.va
  • Origen on John 1:1 (2) — The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to…vatican.va
  • Hilary of Poitiers on John 1:1 (2) — Consider then the world, understand what is written of it. In the beginning God made the heaven and the earth. Whatever therefore is created is made in the beginning, and thou wouldest contain in time, what, as being…vatican.va
  • Alcuin of York on John 1:1 — To refute those who inferred from Christ’s Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word. And the Word was with God.vatican.va
  • John Chrysostom on John 1:1 (6) — Because it is an especial attribute of God, to be eternal and without a beginning, he laid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he…vatican.va
  • Hilary of Poitiers on John 1:1 (3) — From the beginning He is with God: and though independent of time, is not independent of an Author.vatican.va
  • Basil the Great on John 1:1 (5) — Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither…vatican.va
  • Origen on John 1:1 (3) — It is worth while noting, that, whereas the Word is said to come1 [be made] to some, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not with Him before. But, the Word having been always…vatican.va
  • John Chrysostom on John 1:1 (7) — He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person.vatican.va
  • Theophylact of Ohrid on John 1:1 — Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Ghost are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But he is manifestly…vatican.va
  • Hilary of Poitiers on John 1:1 (4) — Thou wilt say, that a word is the sound of the voice, the enunciation of a thing, the expression of a thought: this Word was in the beginning with God, because the utterance of thought is eternal, when He who…vatican.va
  • Hilary of Poitiers on John 1:1 (5) — But the title is absolute, and free from the offence of an extraneous subject. To Moses it is said, I have given1 thee for a god to Pharaoh: (Exod. 7:1) but is not the reason for the name added, when it is said, to…vatican.va
  • Basil the Great on John 1:1 (6) — Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.vatican.va
  • Theophylact of Ohrid on John 1:1 (2) — Or combine it thus. From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to shew that Father and Son are of One…vatican.va
  • Origen on John 1:1 (4) — We must add too, that the Word illuminates the Prophets with Divine wisdom, in that He cometh to them; but that with God He ever is, because He is Goda. For which reason he placed and the Word was with God, before…vatican.va
  • John Chrysostom on John 1:1 (8) — Not asserting, as Plato does, one to be intelligence,1 the other soul;2 for the Divine Nature is very different from this.… But you say, the Father is called God with the addition of the article, the Son without it.…vatican.va

John 1:2

  • Hilary of Poitiers on John 1:2 — Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of…vatican.va
  • Theophylact of Ohrid on John 1:2 — Again, to stop any diabolical suspicion, that the Word, because He was God, might have rebelled against His Father, as certain Gentiles fable, or, being separate, have become the antagonist of the Father Himself, he…vatican.va
  • John Chrysostom on John 1:2 — Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father’s Life to have some degree of priority, he has introduced the words, The Same was in the beginning…vatican.va
  • Origen on John 1:2 — Or thus, the Evangelist having begun with those propositions, reunites them into one, saying, The Same was in the beginning with God. For in the first of the three we learnt in what the Word was, that it was in the…vatican.va
  • Alcuin of York on John 1:2 — Wherefore does he use the substantive verb, was? That you might understand that the Word, Which is coeternal with God the Father, was before all time.vatican.va

John 1:3

  • Alcuin of York on John 1:3 — After speaking of the nature of the Son, he proceeds to His operations, saying, All things were made by him, i. e. every thing whether substance, or property.vatican.va
  • Hilary of Poitiers on John 1:3 — Or thus: [It is said], the Word indeed was in the beginning, but it may be that He was not before the beginning. But what saith he; All things were made by him. He is infinite by Whom every thing, which is, was made:…vatican.va
  • John Chrysostom on John 1:3 — Moses indeed, in the beginning of the Old Testament, speaks to us in much detail of the natural world, saying, In the beginning God made the heaven and the earth; and then relates how that the light, and the…vatican.va
  • Augustine of Hippo on John 1:3 — Since all things were made by him, it is evident that light was also, when God said, Let there be light. And in like manner the rest. But if so, that which God said, viz. Let there be light, is eternal. For the Word…vatican.va
  • Augustine of Hippo on John 1:3 (2) — How then can the Word of God be made, when God by the Word made all things? For if the Word Itself were made, by what other Word was It made? If you say it was the Word of the Word by Which That was made, that Word I…vatican.va
  • Augustine of Hippo on John 1:3 (3) — And if It is not made, It is not a creature; but if It is not a creature, It is of the same Substance with the Father. For every substance which is not God is a creature; and what is not a creature is God.vatican.va
  • Theophylact of Ohrid on John 1:3 — The Arians are wont to say, that all things are spoken of as made by the Son, in the sense in which we say a door is made by a saw, viz. as an instrument; not that He was Himself the Maker. And so they talk of the…vatican.va
  • John Chrysostom on John 1:3 (2) — If the preposition by perplex thee, and thou wouldest learn from Scripture that the Word Itself made all things, hear David, Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the…vatican.va
  • John Chrysostom on John 1:3 (3) — But if you say that the prophet spoke this of the Father, and that Paul applied it to the Son, it comes to the same thing. For he would not have mentioned that as applicable to the Son, unless he fully considered…vatican.va
  • Origen on John 1:3 — Here too Valentinus errs, saying, that the Word supplied to the Creator the cause of the creation of the worlde. If this interpretation is true, it should have been written that all things had their existence from…vatican.va
  • John Chrysostom on John 1:3 (4) — That you may not suppose, when he says, All things were made by Him, that he meant only the things Moses had spoken of, he seasonably brings in, And without Him was not any thing made, nothing, that is, cognizable…vatican.va
  • Hilary of Poitiers on John 1:3 (2) — Or thus; That all things were made by him, is pronouncing too much, it may be said. There is an Unbegotten Who is made of none, and there is the Son Himself begotten from Him Who is Unbegotten. The Evangelist however…vatican.va
  • Origen on John 1:3 (2) — : Or thus, that thou mightest not think that the things made by the Word had a separate existence, and were not contained in the Word, he says, and without Him was not any thing made: that is, not any thing was made…vatican.va
  • Augustine of Hippo on John 1:3 (4) — Or, by saying, without Him was not any thing made, he tells us not to suspect Him in any sense to be a thing made. For how can He be a thing made, when God, it is said, made nothing without Him?vatican.va
  • Origen on John 1:3 (3) — If all things were made by the Word, and in the number of all things is wickedness, and the whole influx of sin, these too were made by the Word; which is false. Now ‘nothing’ and ‘a thing which is not,’ mean the…vatican.va
  • Augustine of Hippo on John 1:3 (5) — For sin was not made by Him; for it is manifest that sin is nothing, and that men become nothing when they sin. Nor was an idol made by the Word. It has indeed a sort of form of man, and man himself was made by the…vatican.va
  • Origen on John 1:3 (4) — Valentinus excludes from the things made by the Word, all that were made in the ages which he believes to have existed before the Word. This is plainly false; inasmuch as the things which he accounts divine are thus…vatican.va
  • Augustine of Hippo on John 1:3 (6) — The folly of those men is not to be listened to, who think nothing is to be understood here as something, because it is placed at the end of the sentence1: as if it made any difference whether it was said, without…vatican.va
  • Origen on John 1:3 (5) — If ‘the word’ be taken for that which is in each man, inasmuch as it was implanted in each by the Word, which was in the beginning, then also, we commit nothing without this ‘word’ [reason] taking this word ‘nothing’…vatican.va

John 1:4

  • Bede on John 1:4 — The Evangelist having said that every creature was made by the Word, lest perchance any one might think that His will was changeable, as though He willed on a sudden to make a creature, which from eternity he had not…vatican.va
  • Augustine of Hippo on John 1:4 — The passage can be read thus: What was made in Him was life1. Therefore the whole universe is life: for what was there not made in Him? He is the Wisdom of God, as is said, In Wisdom hast Thou made them all. (Ps.…vatican.va
  • Origen on John 1:4 — It may also be divided thus: That which was made in him; and then, was life; the sense being, that all things that were made by Him and in Him, are life in Him, and are one in Him. They were, that is, in Him; they…vatican.va
  • Hilary of Poitiers on John 1:4 — Or it can be understood thus. In that he had said, without Him was not any thing made, one might have been perplexed, and have asked, Was then any thing made by another, which yet was not made without Him? if so,…vatican.va
  • John Chrysostom on John 1:4 — Or to give an other explanation. We will not put the stop at without Him was not any thing made, as the heretics do. For they wishing to prove the Holy Ghost a creature, read, That which was made in Him, was life.…vatican.va
  • Origen on John 1:4 (2) — Or thus: Our Saviour is said to be some things not for Himself, but for others; others again, both for Himself and others. When it is said then, That which was made in Him was life; we must enquire whether the life…vatican.va
  • Theophylact of Ohrid on John 1:4 — He had said, In him was life, that you might not suppose that the Word was without life. Now he shews that life is spiritual, and the light of all reasonable creatures. And the life was the light of men: i. e. not…vatican.va
  • Augustine of Hippo on John 1:4 (2) — Life of itself gives illumination to men, but to cattle not: for they have not rational souls, by which to discern wisdom: whereas man, being made in the image of God, has a rational soul, by which he can discern…vatican.va
  • Theophylact of Ohrid on John 1:4 (2) — He saith not, the Light of the Jews only, but of all men: for all of us, in so far as we have received intellect and reason, from that Word which created us, are said to be illuminated by Him. For the reason which is…vatican.va
  • Origen on John 1:4 (3) — We must not omit to notice, that he puts the life before the light of men. For it would be a contradiction to suppose a being without life to be illuminated; as if life were an addition to illumination. (tom. ii. c.…vatican.va

John 1:5

  • Augustine of Hippo on John 1:5 — Whereas that life is the light of men, but foolish hearts cannot receive that light, being so incumbered with sins that they cannot see it; for this cause lest any should think there is no light near them, because…vatican.va
  • Origen on John 1:5 — This kind of darkness however is not in men by nature, according to the text in the Ephesians, Ye were sometime darkness, but now are ye light in the Lord1. (Eph. 5:8)vatican.va
  • Origen on John 1:5 (2) — Or thus, The light shineth in the darkness of faithful souls, beginning from faith, and drawing onwards to hope; but the deceit and ignorance of undisciplined souls did not comprehend the light of the Word of God…vatican.va
  • John Chrysostom on John 1:5 — Or thus: throughout the whole foregoing passage he had been speaking of creation; then he mentions the spiritual benefits which the Word brought with it: and the life was the light of men. He saith not, the light of…vatican.va
  • Origen on John 1:5 (3) — But they ask, why is not the Word Itself called the light of men, instead of the life which is in the Word? We reply, that the life here spoken of is not that which rational and irrational animals have in common, but…vatican.va
  • John Chrysostom on John 1:5 (2) — l. Life having come to us, the empire of death is dissolved; a light having shone upon us, there is darkness no longer: but there remaineth ever a life which death, a light which darkness cannot overcome. Whence he…vatican.va
  • Origen on John 1:5 (4) — As the light of men is a word expressing two spiritual things, so is darkness also. To one who possesses the light, we attribute both the doing the deeds of the light, and also true understanding, inasmuch as he is…vatican.va
  • Augustine of Hippo on John 1:5 (2) — A certain Platonist once said, that the beginning of this Gospel ought to be copied in letters of gold, and placed in the most conspicuous place in every church.vatican.va
  • Bede on John 1:5 — The other Evangelists describe Christ as born in time; John witnesseth that He was in the beginning, saying, In the beginning was the Word. The others describe His sudden appearance among men; he witnesseth that He…vatican.va

John 1:6–8

  • Augustine of Hippo on John 1:6–8 — What is said above, refers to the Divinity of Christ. He came to us in the form of man, but man in such sense, as that the Godhead was concealed within Him. And therefore there was sent before a great man, to declare…vatican.va
  • Theophylact of Ohrid on John 1:6–8 — Not an Angel, as many have held. The Evangelist here refutes such a notion.vatican.va
  • Augustine of Hippo on John 1:6–8 (2) — And how could he declare the truth concerning God, unless he were sent from God.vatican.va
  • John Chrysostom on John 1:6–8 — After this esteem nothing that he says as human; for he speaketh not his own, but his that sent him. And therefore the Prophet calls him a messenger, I send My messenger, (Mal. 3:1) for it is the excellence of a…vatican.va
  • Augustine of Hippo on John 1:6–8 (3) — What was he called? whose name was John?vatican.va
  • Alcuin of York on John 1:6–8 — That is, the grace of God, or one in whom is grace, who by his testimony first made known to the world the grace of the New Testament, that is, Christ. Or John may be taken to mean, to whom it is given: because that…vatican.va
  • Augustine of Hippo on John 1:6–8 (4) — Wherefore came he? The same came for a witness, to bear witness of the Light.vatican.va
  • Origen on John 1:6–8 — Some try to undo the testimonies of the Prophets to Christ, by saying that the Son of God had no need of such witnesses; the wholesome words which He uttered and His miraculous acts being sufficient to produce…vatican.va
  • John Chrysostom on John 1:6–8 (2) — Not because the light wanted the testimony, but for the reason which John himself gives, viz. that all might believe on Him. For as He put on flesh to save all men from death; so He sent before Him a human preacher,…vatican.va
  • Bede on John 1:6–8 — He saith not, that all men should believe in him; for, cursed be the man that trusteth in man; (Jer. 17:5) but, that all men through him might believe; i. e. by his testimony believe in the Light.vatican.va
  • Theophylact of Ohrid on John 1:6–8 (2) — Though some however might not believe, he is not accountable for them. When a man shuts himself up in a dark room, so as to receive no light from the sun’s rays, he is the cause of the deprivation, not the sun. In…vatican.va
  • John Chrysostom on John 1:6–8 (3) — Forasmuch however as with us, the one who witnesses, is commonly a more important, a more trustworthy person, than the one to whom he bears witness, to do away with any such notion in the present case the Evangelist…vatican.va
  • Theophylact of Ohrid on John 1:6–8 (3) — But it will be said, that we do not allow John or any of the saints to be or ever to have been light. The difference is this: If we call any of the saints light, we put light without the article. So if asked whether…vatican.va

John 1:9

  • Augustine of Hippo on John 1:9 — What Light it is to which John bears witness, he shews himself, saying, That was the true Light.vatican.va
  • John Chrysostom on John 1:9 — Or thus; Having said above that John had come, and was sent, to bear witness of the Light, lest any from the recent coming of the witness, should infer the same of Him who is witnessed to, the Evangelist takes us…vatican.va
  • Augustine of Hippo on John 1:9 (2) — Wherefore is there added, true? Because man enlightened is called light, but the true Light is that which lightens. For our eyes are called lights, and yet, without a lamp at night, or the sun by day, these lights…vatican.va
  • Theophylact of Ohrid on John 1:9 — Let the Manichean blush, who pronounces us the creatures of a dark and malignant creator: for we should never be enlightened, were we not the children of the true Light.vatican.va
  • John Chrysostom on John 1:9 (2) — Where are those too, who deny Him to be very God? We see here that He is called very Light. But if He lighteneth every man that cometh into the world, how is it that so many have gone on without light? For all have…vatican.va
  • Augustine of Hippo on John 1:9 (3) — Or the words, lighteneth every man, may be understood to mean, not that there is no one who is not enlightened, but that no one is enlightened except by Him.vatican.va
  • Bede on John 1:9 — Including both natural and divine wisdom; for as no one can exist of himself, so no one can be wise of himself.vatican.va
  • Origen on John 1:9 — Or thus: We must not understand the words, lighteneth every man that cometh into the world, of the growth from hidden seeds to organized bodies, but of the entrance into the invisible world, by the spiritual…vatican.va
  • Theophylact of Ohrid on John 1:9 (2) — Or thus: The intellect which is given in us for our direction, and which is called natural reason, is said here to be a light given us by God. But some by the ill use of their reason have darkened themselves.vatican.va

John 1:10

  • Augustine of Hippo on John 1:10 — The Light which lighteneth every man that cometh into the world, came here in the flesh; because while He was here in His Divinity alone, the foolish, blind, and un-righteous could not discern Him; those of whom it…vatican.va
  • Origen on John 1:10 — For as, when a person leaves off speaking, his voice ceases to be, and vanishes; so if the Heavenly Father should cease to speak His Word, the effect of that Word, i. e. the universe which is created in the Word,…vatican.va
  • Augustine of Hippo on John 1:10 (2) — You must not suppose, however, that He was in the world in the same sense in which the earth, cattle, men, are in the world; but in the sense in which an artificer controls his own work; whence the text, And the…vatican.va
  • John Chrysostom on John 1:10 — And again, because He was in the world, but not coeval with the world, for this cause he introduced the words, and the world was made by Him: thus taking you back again to the eternal existence of the Only-Begotten.…vatican.va
  • Theophylact of Ohrid on John 1:10 — Here he overthrows at once the insane notion of the Manichæano, who says that the world is the work of a malignant creature, and the opinion of the Arian, that the Son of God is a creature.vatican.va
  • Augustine of Hippo on John 1:10 (3) — But what meaneth this, The world was made by Him? The earth, sky, and sea, and all that are therein, are called the world. But in another sense, the lovers of the world are called the world, of whom he says, And the…vatican.va
  • John Chrysostom on John 1:10 (2) — But they who were the friends of God, knew Him even before His presence in the body; whence Christ saith below, Your father Abraham rejoiced to see My day. When the Gentiles then interrupt us with the question, Why…vatican.va

John 1:11–13

John 1:14

  • Augustine of Hippo on John 1:14 — Having said, Born of God; to prevent surprise and trepidation at so great, so apparently incredible a grace, as that men should be born of God; to assure us, he says, And the Word was made flesh. Why marvellest thou…vatican.va
  • John Chrysostom on John 1:14 — Or thus, After saying that they were born of God, who received Him, he sets forth the cause of this honour, viz. the Word being made flesh, God’s own Son was made the son of man, that he might make the sons of men…vatican.va
  • Augustine of Hippo on John 1:14 (2) — As our wordq becomes the bodily voice, by its assumption of that voice, as a means of developing itself externally; so the Word of God was made flesh, by assuming flesh, as a means of manifesting Itself to the world.…vatican.va
  • Council of Ephesus (431) on John 1:14 — The discourse which we utter, which we use in conversation with each other, is incorporeal, imperceptible, impalpable; but clothed in letters and characters, it becomes material, perceptible, tangible. So too the…vatican.va
  • Alcuin of York on John 1:14 — When we think how the incorporeal soul is joined to the body, so as that of two is made one man, we too shall the more easily receive the notion of the incorporeal Divine substance being joined to the soul in the…vatican.va
  • Theophylact of Ohrid on John 1:14 — Apollinarius of Laodicea raised a heresy upon this text; saying, that Christ had flesh only, not a rational soul; in the place of which His divinity directed and controlled His body.vatican.va
  • Augustine of Hippo on John 1:14 (3) — If men are disturbed however by its being said that the Word was made flesh, without mention of a soul; let them know that the flesh is put for the whole man, the part for the whole, by a figure of speech; as in the…vatican.va
  • Theophylact of Ohrid on John 1:14 (2) — The Evangelist intends by making mention of the flesh, to shew the unspeakable condescension of God, and lead us to admire His compassion, in assuming for our salvation, what was so opposite and incongenial to His…vatican.va
  • Cyril of Alexandria on John 1:14 — The Word uniting to Himself a body of flesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and called the Son of man, and that not according to the will only, or…vatican.va
  • Theophylact of Ohrid on John 1:14 (3) — From the text, The Word was made flesh, we learn this farther, that the Word Itself is man, and being the Son of God was made the Son of a woman, who is rightly called the Mother of God, as having given birth to God…vatican.va
  • Hilary of Poitiers on John 1:14 — Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters…vatican.va
  • John Chrysostom on John 1:14 (2) — Lest from it being said, however, that the Word was made flesh, you should infer improperly a change of His incorruptible nature, he subjoins, And dwelt among us. For that which inhabits is not the same, but…vatican.va
  • Alcuin of York on John 1:14 (2) — Or, dwelt among us, means, lived amongst men.vatican.va
  • John Chrysostom on John 1:14 (3) — Having said that we are made the sons of God, and in no other way than because the Word was made flesh; he mentions another gift, And we saw His glory. Which glory we should not have seen, had He not, by His alliance…vatican.va
  • Augustine of Hippo on John 1:14 (4) — Or thus; in that the Word was made flesh and dwelt among us, His birth became a kind of ointment to anoint the eyes of our heart, that we might through His humanity discern His majesty; and therefore it follows, And…vatican.va
  • John Chrysostom on John 1:14 (4) — He subjoins, As of the Only-Begotten of the Father: for many prophets, as Moses, Elijah, and others, workers of miracles, had been glorified, and Angels also who appeared unto men, shining with the brightness…vatican.va
  • Gregory the Great on John 1:14 — In Scripture language as, and as it were, are sometimes put not for likeness but reality; whence the expression, As of the Only-Begotten of the Father.vatican.va
  • John Chrysostom on John 1:14 (5) — As if he said: We saw His glory, such as it was becoming and proper for the Only-Begotten and true Son to have. We have a form of speech, like it, derived from our seeing kings always splendidly robed. When the…vatican.va
  • Origen on John 1:14 — Full of grace and truth. Of this the meaning is twofold. For it may be understood of the Humanity, and the Divinity of the Incarnate Word, so that the fulness of grace has reference to the Humanity, according to…vatican.va
  • Theophylact of Ohrid on John 1:14 (4) — Or, full of grace, inasmuch as His word was gracious, as saith David, Full of grace are thy lips; and truth, (Ps. 45:3) because what Moses and the Prophets spoke or did in figure, Christ did in reality.vatican.va

John 1:15

  • Alcuin of York on John 1:15 — He had said before that there was a man sent to bear witness; now he gives definitely the forerunner’s own testimony, which plainly declared the excellence of His Human Nature and the Eternity of His Godhead. John…vatican.va
  • John Chrysostom on John 1:15 — Or he introduces this, as if to say, Do not suppose that we bear witness to this out of gratitude, because we were with Him a long time, and partook of His table; for John who had never seen Him before, nor tarried…vatican.va
  • Theophylact of Ohrid on John 1:15 — He saith, Who cometh after me, that is, as to the time of His birth. John was six months before Christ, according to His humanity.vatican.va
  • John Chrysostom on John 1:15 (2) — Or this does not refer to the birth from Mary; for Christ was born, when this was said by John; but to His coming for the work of preaching. He then saith, is madea before me; that is, is more illustrious, more…vatican.va
  • Theophylact of Ohrid on John 1:15 (2) — The Arians infer from this word1, that the Son of God is not begotten of the Father, but made like any other creature.vatican.va
  • Augustine of Hippo on John 1:15 — It does not mean—He was made before I was made; but He is preferred to me.vatican.va
  • John Chrysostom on John 1:15 (3) — If the words, made before me, referred to His coming into being, it was superfluous to add, For He was before me. For who would be so foolish as not to know, that if He was made before him, He was before him. It…vatican.va

John 1:16–17

  • Origen on John 1:16–17 — This is to be considered a continuation of the Baptist’s testimony to Christ, a point which has escaped the attention of many, who think that from this to, He hath declared Him, (v. 18) St. John the Apostle is…vatican.va
  • John Chrysostom on John 1:16–17 — Or thus; John the Evangelist here adds his testimony to that of John the Baptist, saying, And of his fulness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to…vatican.va
  • Augustine of Hippo on John 1:16–17 — But what have ye received? Grace for grace. So that we are to understand that we have received a certain something from His fulness, and over and above this, grace for grace; that we have first received of His…vatican.va
  • John Chrysostom on John 1:16–17 (2) — Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and another adoption, a circumcision and another circumcision; so is there a…vatican.va
  • Augustine of Hippo on John 1:16–17 (2) — Or, we may refer grace to knowledge, truth to wisdom. Amongst the events of time the highest grace is the uniting of man to God in One Person; in the eternal world the highest truth pertains to God the Word.vatican.va

John 1:18

  • Origen on John 1:18 — Heraclcon asserts, that this is a declaration of the disciple, not of the Baptist: an unreasonable supposition; for if the words, Of His fulness have we all received, are the Baptist’s, does not the connexion run…vatican.va
  • John Chrysostom on John 1:18 — Or thus; the Evangelist after shewing the great superiority of Christ’s gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant…vatican.va
  • Augustine of Hippo on John 1:18 — What is that then which Jacob said, I have seen God face to face; (Gen. 32.) and that which is written of Moses, he talked with God face to face; (Ex. 33) and that which the prophet Isaiah saith of himself, I saw the…vatican.va
  • Gregory the Great on John 1:18 — It is plainly given us to understand here, that while we are in this mortal state, we can see God only through the medium of certain images, not in the reality of His own nature. A soul influenced by the grace of the…vatican.va
  • John Chrysostom on John 1:18 (2) — If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he…vatican.va
  • Augustine of Hippo on John 1:18 (2) — Now it is said, Blessed are the pure in heart, for they shall see God; (Matt. 5:8) and again, When He shall appear, we shall be like unto Him, for we shall see Him as He is. (1 John 3:2) What is the meaning then of…vatican.va
  • Gregory the Great on John 1:18 (2) — If however any, while inhabiting this corruptible flesh, can advance to such an immeasurable height of virtue, as to be able to discern by the contemplative vision, the eternal brightness of God, their case affects…vatican.va
  • Augustine of Hippo on John 1:18 (3) — For unless any in some sense die to this life, either by leaving the body altogether, or by being so withdrawn and alienated from carnal perceptions, that he may well not know, as the Apostle says, whether he be in…vatican.va
  • Gregory the Great on John 1:18 (3) — Some hold that in the place of bliss, God is visible in His brightness, but not in His nature. This is to indulge in over much subtlety. For in that simple and unchangeable essence, no division can be made between…vatican.va
  • Augustine of Hippo on John 1:18 (4) — If we say, that the text, No oned hath seen God at any time, (1 Tim. 6:16) applies only to men; so that, as the Apostle more plainly interprets it, Whom no man hath seen nor can see, no one is to be understood here…vatican.va
  • Gregory the Great on John 1:18 (4) — Some however there are who conceive that not even the Angels see God.vatican.va
  • John Chrysostom on John 1:18 (3) — That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels, have seen. For enquire of the Angels; they say nothing concerning His Substance; but sing, Glory to God in the highest, and…vatican.va
  • Augustine of Hippo on John 1:18 (5) — Which indeed is true so far, that no bodily or even mental vision of man hath ever embraced the fulness of God; for it is one thing to see, another to embrace the whole of what thou seest. A thing is seen, if only…vatican.va
  • John Chrysostom on John 1:18 (4) — In this complete sense only the Son and the Holy Ghost see the Father. For how can created nature see that which is uncreated? So then no man knoweth the Father as the Son knoweth Him: and hence what follows, The…vatican.va
  • Hilary of Poitiers on John 1:18 — The Truth of His Nature did not seem sufficiently explained by the name of Son, unless, in addition, its peculiar force as proper to Him were expressed, so signifying its distinctness from all beside. For in that,…vatican.va
  • John Chrysostom on John 1:18 (5) — He adds, Which is in the bosom of the Father. To dwell in the bosom is much more than simply to see. For he who sees simply, hath not the knowledge thoroughly of that which he sees; but he who dwells in the bosom,…vatican.va
  • Augustine of Hippo on John 1:18 (6) — In the bosom of the Father, i. e. in the secret Presence1 of the Father: for God hath not the folde on the bosom, as we have; nor must be imagined to sit, as we do; nor is He bound with a girdle, so as to have a…vatican.va
  • John Chrysostom on John 1:18 (6) — But what hath He declared? That God is one. But this the rest of the Prophets and Moses proclaim: what else have we learnt from the Son Who was in the bosom of the Father? In the first place, that those very truths,…vatican.va
  • Bede on John 1:18 — Farther, if the word declared have reference to the past, it must be considered that He, being made man, declared the doctrine of the Trinity in unity, and how, and by what acts we should prepare ourselves for the…vatican.va
  • Augustine of Hippo on John 1:18 (7) — Yet have there been men, who, deceived by the vanity of their hearts, maintained that the Father is invisible, the Son visible. Now if they call the Son visible, with respect to His connexion with the flesh, we…vatican.va
  • John Chrysostom on John 1:18 (7) — The text then, No man hath seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul saith, is the Image of the invisible God; but He who is the Image of the Invisible, must Himself…vatican.va

John 1:19–23

  • Origen on John 1:19–23 — This is the second testimony of John the Baptist to Christ, the first began with, This is He of Whom I spake; and ended with, He hath declared Him.vatican.va
  • Theophylact of Ohrid on John 1:19–23 — Or, after the introduction above of John’s testimony to Christ, is preferred before me, the Evangelist now adds when the above testimony was given, And this is the record of John, when the Jews sent priests and…vatican.va
  • Origen on John 1:19–23 (2) — The Jews of Jerusalem, as being of kin to the Baptist, who was of the priestly stock, send Priests and Levites to ask him who he is; (c. 6). that is, men considered to hold a superior rank to the rest of their order,…vatican.va
  • John Chrysostom on John 1:19–23 — Such confidence had they in John, that they were ready to believe him on his own words: witness how it is said, To ask him, Who art thou?vatican.va
  • Augustine of Hippo on John 1:19–23 — They would not have sent, unless they had been impressed by his lofty exercise of authority, in daring to baptize.vatican.va
  • Origen on John 1:19–23 (3) — John, as it appears, saw from the question, that the Priests and Levites had doubts whether it might not be the Christ, who was baptizing; which doubts however they were afraid to profess openly, for fear of…vatican.va
  • Gregory the Great on John 1:19–23 — He denied directly being what he was not, but he did not deny what he was: thus, by his speaking truth, becoming a true member of Him Whose name he had not dishonestly usurped.vatican.va
  • John Chrysostom on John 1:19–23 (2) — Or take this explanation: The Jews were influenced by a kind of human sympathy for John, whom they were reluctant to see made subordinate to Christ, on account of the many marks of greatness about him; his…vatican.va
  • Augustine of Hippo on John 1:19–23 (2) — For they knew that Elias was to preach Christ; the name of Christ not being unknown to any among the Jews; but they did not think that He our Lord was the Christ: and yet did not altogether imagine that there was no…vatican.va
  • Gregory the Great on John 1:19–23 (2) — These words gave rise to a very different question. In another place, our Lord, when asked by His disciples concerning the coming of Elias, replied, If ye will receive it, this is Elias. (Mat. 11:14) But John says, I…vatican.va
  • Origen on John 1:19–23 (4) — Some one will say that John was ignorant that he was Elias; as those say, who maintain, from this passage the doctrine of a second incorporation, as though the soul took up a new body, after leaving its old one. For…vatican.va
  • Gregory the Great on John 1:19–23 (3) — But if we examine the truth accurately, that which sounds inconsistent, will be found not really so. The Angel told Zacharias concerning John, He shall go before Him in the spirit and power of Elias. (Luke 1:17) As…vatican.va
  • Origen on John 1:19–23 (5) — He answers then the Levites and Priests, I am not, conjecturing what their question meant: for the purport of their examination was to discover, not whether the spirit in both was the same, but whether John was that…vatican.va
  • Augustine of Hippo on John 1:19–23 (3) — Or because John was more than a prophet: for that the prophets announced Him afar off, but John pointed Him out actually present. Then said they unto him, Who art thou? that we may give an answer to them that sent…vatican.va
  • John Chrysostom on John 1:19–23 (3) — You see them here pressing him still more strongly with their questions, while he on the other hand quietly puts down their suspicions, where they are untrue, and establishes the truth in their place: saying, I am…vatican.va
  • Augustine of Hippo on John 1:19–23 (4) — So spoke Esaias: the prophecy was fulfilled in John the Baptist.vatican.va
  • Gregory the Great on John 1:19–23 (4) — Ye know that the only-begotten Son is called the Word of the Father. Now we know, in the case of our own utterance, the voice first sounds, and then the word is heard. Thus John declares himself to be the voice, i.…vatican.va
  • Origen on John 1:19–23 (6) — Heracleon, in his discussion on John and the Prophets, infers that because the Saviour was the Word, and John the voice, therefore the whole of the prophetic order was only sound. To which we reply, that, if the…vatican.va
  • Theophylact of Ohrid on John 1:19–23 (2) — Or because he declared the truth plainly, while all who were under the law spoke obscurely.vatican.va
  • Gregory the Great on John 1:19–23 (5) — John crieth in the wilderness, because it is to forsaken and destitute Judæa that he bears the consolatory tidings of a Redeemer.vatican.va
  • Origen on John 1:19–23 (7) — There is need of the voice crying in the wilderness, that the soul, forsaken by God, may be recalled to making straight the way of the Lord, following no more the crooked paths of the serpent. This has reference both…vatican.va
  • Gregory the Great on John 1:19–23 (6) — The way of the Lord is made straight to the heart, when the word of truth is heard with humility; the way of the Lord is made straight to the heart, when the life is formed upon the precept.vatican.va

John 1:24–28

  • Origen on John 1:24–28 — The questions of the priests and Levites being answered, another mission comes from the Pharisees: And they that were sent were of the Pharisees. So far as it is allowable to form a conjecture from the discourse…vatican.va
  • John Chrysostom on John 1:24–28 — Or, those very same priests and Levites were of the Pharisees, and, because they could not undermine him by blandishments, began accusing, after they had compelled him to say what he was not. And they asked him,…vatican.va
  • Gregory the Great on John 1:24–28 — A saint, even when perversely questioned, is never diverted from the pursuit of goodness. Thus John to the words of envy opposes the words of life: John answered them, saying, I indeed baptize with water.vatican.va
  • Origen on John 1:24–28 (2) — For how would the question, Why then baptizest thou, be replied to in any other way, than by setting forth the carnal nature of his own baptism?vatican.va
  • Gregory the Great on John 1:24–28 (2) — John baptizeth not with the Spirit, but with water; not being able to remit sins, he washes the bodies of the baptized with water, but not their souls with pardon. Why then doth he baptize, when he doth not remit…vatican.va
  • John Chrysostom on John 1:24–28 (2) — One among you. It was fitting that Christ should mix with the people, and be one of the many, shewing every where His humility. Whom ye know not; i. e. not, in the most absolute and certain sense; not, who He is, and…vatican.va
  • Augustine of Hippo on John 1:24–28 — In His low estate He was not seen; and therefore the candle was lighted.vatican.va
  • Theophylact of Ohrid on John 1:24–28 — Or it was, that our Lord was in the midst of the Pharisees; and they not knowing Him. For they thought that they knew the Scriptures, and therefore, inasmuch as our Lord was pointed out there, He was in the midst of…vatican.va
  • Origen on John 1:24–28 (3) — Or thus; Having said, I indeed baptize with water, in answer to the question, Why baptizest thou then?—to the next, If thou be not Christ? he replies by declaring the preexistent substance of Christ; that it was of…vatican.va
  • John Chrysostom on John 1:24–28 (3) — As if he said, Do not think that every thing is contained in my baptism; for if my baptism were perfect, another would not come after me with another baptism. This baptism of mine is but an introduction to the other,…vatican.va
  • Gregory the Great on John 1:24–28 (3) — Made before me, i. e. preferred before me. He comes after me, that is, He is born after me; He is made before me, that is, He is preferred to me.vatican.va
  • John Chrysostom on John 1:24–28 (4) — But lest thou shouldest think this to be the result of comparison, he immediately shews it to be a superiority beyond all comparison; Whose shoe’s latchet I am not worthy to unloose: as if He said, He is so much…vatican.va
  • Augustine of Hippo on John 1:24–28 (2) — To have pronounced himself worthy even of unloosing His shoe’s latchet, he would have been thinking too much of himself.vatican.va
  • Gregory the Great on John 1:24–28 (4) — Or thus: It was a law of the old dispensation, that, if a man refused to take the woman, who of right came to him, to wife, he who by right of relationship came next to be the husband, should unloose his shoe. Now in…vatican.va
  • Origen on John 1:24–28 (4) — The place has been understood not amiss thus by a certain person1; I am not of such importance, as that for my sake He should descend from this high abode, and take flesh upon Him, as it were a shoe.vatican.va
  • John Chrysostom on John 1:24–28 (5) — John having preached the thing concerning Christ publicly and with becoming liberty, the Evangelist mentions the place of His preaching: These things were done in Bethany beyond Jordan, where John was baptizing. For…vatican.va
  • Glossa Ordinaria on John 1:24–28 — Or we must suppose two Bethanies; one over Jordan, the other on this side, not far from Jerusalem, the Bethany where Lazarus was raised from the dead.vatican.va
  • John Chrysostom on John 1:24–28 (6) — He mentions this too for another reason, viz. that as He was relating events which had only recently happened, He might, by a reference to the place, appeal to the testimony of those who were present and saw them.vatican.va
  • Alcuin of York on John 1:24–28 — The meaning of Bethany is, house of obedience; by which it is intimated to us, that all must approach to baptism, through the obedience of faith.vatican.va
  • Origen on John 1:24–28 (5) — Bethabara means house of preparation; which agreeth with the baptism of Him, who was making ready a people prepared for the Lord. (c.25. et seq.). Jordan, again, means, “their descent.” Now what is this river but our…vatican.va

John 1:29–31

  • Origen on John 1:29–31 — After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming…vatican.va
  • John Chrysostom on John 1:29–31 — Or; Matthew relates directly Christ’s coming to His baptism, John His coming a second time subsequent to His baptism, as appears from what follows: I saw the Spirit descending, &c. The Evangelists have divided the…vatican.va
  • Augustine of Hippo on John 1:29–31 — If the Lamb of God is innocent, and John is the lamb, must he not be innocent? But all men come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. (Ps. 51:5) He then alone was the…vatican.va
  • Origen on John 1:29–31 (2) — But whereas five kinds of animals are offered in the temple, three beasts of the field, a calf, a sheep, and a goat; and two fowls of the air, a turtle dove and a pigeon; and of the sheep kind three are introduced,…vatican.va
  • Theophylact of Ohrid on John 1:29–31 — He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a…vatican.va
  • Gregory the Great on John 1:29–31 — But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body.vatican.va
  • Theophylact of Ohrid on John 1:29–31 (2) — Why does he say the sin of the world, not sins? Because he wished to express sin universally: just as we say commonly, that man was cast out of paradise; meaning the whole human race.vatican.va
  • Glossa Ordinaria on John 1:29–31 — Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of every one individually, Christ by His grace remits.vatican.va
  • Augustine of Hippo on John 1:29–31 (2) — For He Who took not sin from our nature, He it is Who taketh away our sin. Some say, We take away the sins of men, because we are holy; for if he, who baptizes, is not holy, how can he take away the other’s sin,…vatican.va
  • Origen on John 1:29–31 (3) — As there was a connexion between the other sacrifices of the law, and the daily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflexion in the pouring out of the blood of the Martyrs, by…vatican.va
  • Theophylact of Ohrid on John 1:29–31 (3) — John having said above to those who came from the Pharisees, that there stood one among them whom they knew not, he here points Him out to the persons thus ignorant: This is He of whom I said, After me cometh a man…vatican.va
  • Augustine of Hippo on John 1:29–31 (3) — He cometh after me, because he was born after me: He is made before me, because He is preferred to me.vatican.va
  • Gregory the Great on John 1:29–31 (2) — He explains the reason of this superiority, in what follows: For He was before me; as if his meaning was; And this is the reason of His being superior to me, though born after me, viz. that He is not circumscribed by…vatican.va
  • Theophylact of Ohrid on John 1:29–31 (4) — Attend, O Arius. He saith not, He was created before me, but He was before me. Let the false sect of Paul of Samosata attend. They will see that He did not derive His original existence from Mary; for if He derived…vatican.va
  • John Chrysostom on John 1:29–31 (2) — That He might not seem however to give His testimony from any motive of friendship or kindred, in consequence of his being related to our Lord according to the flesh, he says, I knew Him not. John could not of course…vatican.va
  • Augustine of Hippo on John 1:29–31 (4) — Now when our Lord became known, it was unnecessary to prepare a way for Him; for to those who knew Him, He became His own way. And therefore John’s baptism did not last long, but only so long as to shew our Lord’s…vatican.va

John 1:32–34

  • John Chrysostom on John 1:32–34 — John having made a declaration, so astonishing to all his hearers, viz. that He, whom he pointed out, did of Himself take away the sins of the world, confirms it by a reference to the Father and the Holy Spirit. For…vatican.va
  • Augustine of Hippo on John 1:32–34 — This was not however the first occasion of Christ’s receiving the unction of the Holy Spirit: viz. Its descent upon Him at His baptism; wherein He condescended to prefigure His body, the Church, wherein those who are…vatican.va
  • Augustine of Hippo on John 1:32–34 (2) — We do not attribute to Christ only the possession of a real body, and say that the Holy Spirit assumed a false appearance to men’s eyes: for the Holy Spirit could no more, in consistency with His nature, deceive men,…vatican.va
  • Augustine of Hippo on John 1:32–34 (3) — The Holy Ghost was made to appear visibly in two ways: as a dove, upon our Lord at His baptism; and as a flame upon His disciples, when they were met together: the former shape denoting simplicity, the latter…vatican.va
  • Gregory the Great on John 1:32–34 — He saith, Abode upon Him: for the Holy Spirit visits all the faithful; but on the Mediator alone does He abide for ever in a peculiar manner; never leaving the Son’s Humanity, even as Ho proceeds Himself from the…vatican.va
  • John Chrysostom on John 1:32–34 (2) — Should any however think that Christ really wanted the Holy Spirit, in the way that we do, he corrects this notion also, by informing us that the descent of the Holy Ghost took place only for the purpose of…vatican.va
  • Augustine of Hippo on John 1:32–34 (4) — But who sent John? If we say the Father, we say true; if we say the Son, we say true. But it would be truer to say, the Father and the Son. How then knew he not Him, by Whom he was sent? For if he knew not Him, by…vatican.va
  • John Chrysostom on John 1:32–34 (3) — When he saith, I knew Him not, he is speaking of time past, not of the time of his baptism, when he forbad Him, saying, I have need to be baptized of Thee.vatican.va
  • Augustine of Hippo on John 1:32–34 (5) — Let us turn to the other Evangelists, who relate the matter more clearly, and we shall find most satisfactorily, that the dove descended when our Lord ascended from the water. If then the dove descended after…vatican.va
  • John Chrysostom on John 1:32–34 (4) — The Father having sent forth a voice proclaiming the Son, the Holy Spirit came besides, bringing the voice upon the head of Christ, in order that no one present might think that what was said of Christ, was said of…vatican.va
  • Augustine of Hippo on John 1:32–34 (6) — It was necessary that the Only Son of God should baptize, not an adopted son. Adopted sons are ministers of the Only Son: but though they have the ministration, the Only one alone has the power.vatican.va

John 1:35–36

  • John Chrysostom on John 1:35–36 — Many not having attended to John’s words at first, he rouses them a second time: Again the next day after John stood, and two of his disciples.vatican.va
  • Bede on John 1:35–36 — John stood, because he had ascended that citadel of all excellences, from which no temptations could cast him down: his disciples stood with him, as stout-hearted followers of their master.vatican.va
  • John Chrysostom on John 1:35–36 (2) — But wherefore went he not all about, preaching in every place of Judæa; instead of standing near the river, waiting for His coming, that he might point Him out? Because he wished this to be done by the works of…vatican.va
  • Theophylact of Ohrid on John 1:35–36 — Looking he saith, as if signifying by his looks his love and admiration for Christ.vatican.va
  • Augustine of Hippo on John 1:35–36 — John was the friend of the Bridegroom; he sought not his own glory, but bare witness to the truth. And therefore he wished not his disciples to remain with him, to the hindrance of their duty to follow the Lord; but…vatican.va
  • John Chrysostom on John 1:35–36 (3) — He makes not a long discourse, having only one object before him, to bring them and join them to Christ; knowing that they would not any further need his witness. (c. 2.). John does not however speak to his disciples…vatican.va
  • Augustine of Hippo on John 1:35–36 (2) — For He alone and singly is the Lamb without spot, without sin; not because His spots are wiped off, but because He never had a spot. He alone is the Lamb of God, for by His blood alone can men be redeemed. (c. 6).…vatican.va
  • Bede on John 1:35–36 (2) — The Lamb therefore he calls Him; for that He was about to give us freely His fleece, that we might make of it a wedding garment; i. e. would leave us an example of life, by which we should be warmed into love.vatican.va
  • Alcuin of York on John 1:35–36 — John stands in a mystical sense, the Law having ceased, and Jesus comes, bringing the grace of the Gospel, to which that same Law bears testimony. Jesus walks, to collect disciples.vatican.va
  • Bede on John 1:35–36 (3) — The walking of Jesus has a reference to the economy of the Incarnation, by means of which He has condescended to come to us, and give us a pattern of life.vatican.va

John 1:37–40

  • Alcuin of York on John 1:37–40 — John having borne witness that Jesus was the Lamb of God, the disciples who had been hitherto with him, in obedience to his command, followed Jesus: And the two disciples heard him speak, and they followed Jesus.vatican.va
  • John Chrysostom on John 1:37–40 — Observe; when he said, He that cometh after me is made before me, and, Whose shoe’s latchet I am not worthy to unloose, he gained over none; but when he made mention of the economy, and gave his discourse a humbler…vatican.va
  • Theophylact of Ohrid on John 1:37–40 — Observe then, that it was upon those who followed Him, that our Lord turned His face and looked upon them. Unless thou by thy good works follow Him, thou shalt never be permitted to see His face, or enter into His…vatican.va
  • Alcuin of York on John 1:37–40 (2) — The disciples followed behind His back, in order to see Him, and did not see His face. So He turns round, and, as it were, lowers His majesty, that they might be enabled to behold His face.vatican.va
  • Origen on John 1:37–40 — Perhaps it is not without a reason, that after six testimonies John ceases to bear witness, and Jesus asks seventhly, What seek ye?vatican.va
  • John Chrysostom on John 1:37–40 (2) — And besides following Him, their questions shewed their love for Christ; They said unto Him, Rabbi, (which is, being interpreted, Master,) where dwellest Thou? They call Him, Master, before they have learnt any thing…vatican.va
  • Origen on John 1:37–40 (2) — An avowal, befitting persons who came from hearing John’s testimony. They put themselves under Christ’s teaching, and express their desire to see the dwelling of the Son of God.vatican.va
  • Alcuin of York on John 1:37–40 (3) — They do not wish to be under His teaching for a time only, but enquire where He abides; wishing an immediate initiation in the secrets of His word, and afterwards meaning often to visit Him, and obtain fuller…vatican.va
  • Origen on John 1:37–40 (3) — Or perhaps come, is an invitation to action; see, to contemplation.vatican.va
  • John Chrysostom on John 1:37–40 (3) — Christ does not describe His house and situation, but brings them after Him, shewing that he had already accepted them as His own. He says not, It is not the time now, to-morrow ye shall hear if ye wish to learn; but…vatican.va
  • Augustine of Hippo on John 1:37–40 — What a blessed day and night was that! Let us too build up in our hearts within, and make Him an house, whither He may come and teach us.vatican.va
  • Theophylact of Ohrid on John 1:37–40 (2) — And it was about the tenth hour. The Evangelist mentions the time of day purposely, as a hint both to teachers and learners, not to let time interfere with their work.vatican.va
  • John Chrysostom on John 1:37–40 (4) — It shewed a strong desire to hear Him, since even at sunset they did not turn from Him. To sensual persons the time after meals is unsuitable for any grave employment, their bodies being overloaded with food. But…vatican.va
  • Augustine of Hippo on John 1:37–40 (2) — The number here signifies the law, which was composed of ten commandments. The time had come when the law was to be fulfilled by love, the Jews, who acted from fear, having been unable to fulfil it, and therefore was…vatican.va
  • John Chrysostom on John 1:37–40 (5) — One of the two which heard John speak and followed Him was Andrew, Simon Peter’s brother. Why is the other name left out? Some say, because this Evangelist himself was that other. Others, that it was a disciple of no…vatican.va
  • Alcuin of York on John 1:37–40 (4) — Or it would seem that the two disciples who followed Jesus were Andrew and Philip.vatican.va

John 1:41–42

  • John Chrysostom on John 1:41–42 — Andrew kept not our Lord’s words to himself; but ran in haste to his brother, to report the good tidings: He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being…vatican.va
  • Bede on John 1:41–42 — This is truly to find the Lord; viz. to have fervent love for Him, together with a care for our brother’s salvation.vatican.va
  • John Chrysostom on John 1:41–42 (2) — The Evangelist docs not mention what Christ said to those who followed Him; but we may infer it from what follows. Andrew declares in few words what he had learnt, discloses the power of that Master Who had persuaded…vatican.va
  • Augustine of Hippo on John 1:41–42 — Messias in Hebrew, Christus in Greek, Unctus in Latin. Chrism is unction, and He had a special unction, which from Him extended to all Christians, as appears in the Psalm, God, even Thy God, hath anointed Thee with…vatican.va
  • John Chrysostom on John 1:41–42 (3) — And therefore he said not Messias, but the Messias. Mark the obedience of Peter from the very first; ho went immediately without delay, as appears from the next words: And he brought him to Jesus. Nor let us blame…vatican.va
  • Bede on John 1:41–42 (2) — He beheld him not with His natural eye only, but by the insight of His Godhead discerned from eternity the simplicity and greatness of his soul, for which he was to be elevated above the whole Church. In the word…vatican.va
  • Augustine of Hippo on John 1:41–42 (2) — There was nothing very great in our Lord saying whose son he was, for our Lord knew the names of all His saints, having predestinated them before the foundation of the world. But it was a great thing for our Lord to…vatican.va
  • John Chrysostom on John 1:41–42 (4) — He changed the name too to shew that He was the same who done so before in the Old Testament; who had called Abram Abraham, Sarai Sarah, Jacob Israel. Many He had named from their birth, as Isaac and Samson; others…vatican.va
  • Augustine of Hippo on John 1:41–42 (3) — The account here of the two disciples on the Jordan, who follow Christ (before he had gone into Galilee) in obedience to John’s testimony; viz. of Andrew bringing his brother Simon to Jesus, who gave him, on this…vatican.va
  • Alcuin of York on John 1:41–42 — Or perhaps He does not actually give him the name now, but only fixes beforehand what He afterwards gave him when He said, Thou art Peter, and upon this rock will I build My Church. And while about to change his…vatican.va

John 1:43–46

  • John Chrysostom on John 1:43–46 — After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following, Jesus would go forth into Galilee.vatican.va
  • Alcuin of York on John 1:43–46 — Leaving, that is, Judæa, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into…vatican.va
  • John Chrysostom on John 1:43–46 (2) — Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their…vatican.va
  • Theophylact of Ohrid on John 1:43–46 — For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of…vatican.va
  • John Chrysostom on John 1:43–46 (3) — The power of Christ appears by His gathering fruit out of a barren country. For from that Galilee, out of which there ariseth no prophet, He takes His most distinguished disciples.vatican.va
  • Alcuin of York on John 1:43–46 (2) — Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i. e. catching and saving souls.vatican.va
  • John Chrysostom on John 1:43–46 (4) — Philip is not persuaded himself, but begins preaching to others: Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of…vatican.va
  • Augustine of Hippo on John 1:43–46 — The person to whom our Lord’s mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth.vatican.va
  • Theophylact of Ohrid on John 1:43–46 (2) — He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth. And Nathanael said unto him, Can there any good thing come out of Nazareth.vatican.va
  • Augustine of Hippo on John 1:43–46 (2) — However you may understand these words, Philip’s answer will suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a…vatican.va
  • Alcuin of York on John 1:43–46 (3) — He who alone is absolutely holy, harmless, undefiled; of whom the prophet saith, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaræus) shall grow out of his roots. (Isaiah 11:1) Or the words…vatican.va
  • John Chrysostom on John 1:43–46 (5) — Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And thou, Bethlehem, in the land of Judah,—out of thee shall come a Governor, that shall rule my people…vatican.va

John 1:47–51

  • John Chrysostom on John 1:47–51 — Nathanael, in difficulty as to Christ coming out of Nazareth, shewed the care with which he had read the Scriptures: his not rejecting the tidings when brought him, shewed his strong desire for Christ’s coming. He…vatican.va
  • Augustine of Hippo on John 1:47–51 — What meaneth this, In whom is no guile? Had he no sin? Was no physician necessary for him? Far from it. No one was ever born, of a temper not to need the Physician. It is guile, when we say one thing, and think…vatican.va
  • Theophylact of Ohrid on John 1:47–51 — Nathanael however, notwithstanding this praise, does not acquiesce immediately, but waits for further evidence, and asks, Whence knowest Thou me?vatican.va
  • John Chrysostom on John 1:47–51 (2) — He asks as man, Jesus answers as God: Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee: not having beheld him as man, but as God discerning him from…vatican.va
  • Augustine of Hippo on John 1:47–51 (2) — Has this fig tree any meaning? We read of one fig tree which was cursed, because it had only leaves, and no fruit. Again, at the creation, Adam and Eve, after sinning, made themselves aprons of fig leaves. Fig leaves…vatican.va
  • Gregory the Great on John 1:47–51 — When thou wast under the fig tree, I saw thee; i. e. when thou wast yet under the shade of the law, I chose thee.vatican.va
  • Augustine of Hippo on John 1:47–51 (3) — Nathanael remembered that he had been under the fig tree, where Christ was not present corporeally, but only by His spiritual knowledge. Hence, knowing that he had been alone, he recognised our Lord’s Divinity.vatican.va
  • John Chrysostom on John 1:47–51 (3) — That our Lord then had this knowledge, had penetrated into his mind, had not blamed but praised his hesitation, proved to Nathanael that He was the true Christ: Nathanael answered and saith unto Him, Rabbi, Thou art…vatican.va
  • John Chrysostom on John 1:47–51 (4) — Many when they read this passage, are perplexed at finding that, whereas Peter was pronounced blessed for having, after our Lord’s miracles and teaching, confessed Him to be the Son of God, Nathanael, who makes the…vatican.va
  • Augustine of Hippo on John 1:47–51 (4) — Let us recollect the Old Testament account. Jacob saw in a dream a ladder reaching from earth to heaven; the Lord resting upon it, and the angels ascending and descending upon it. Lastly, Jacob himself understanding…vatican.va
  • Augustine of Hippo on John 1:47–51 (5) — Good preachers, however, who preach Christ, are as angels of God; i. e. they ascend and descend upon the Son of man; as Paul, who ascended to the third heaven, and descended so far even as to give milk to babes. He…vatican.va

Scripture cited · 68 verses

Genesis 1:1 · Genesis 1:26 · Genesis 2:23 · Genesis 28:12 · Exodus 7:1 · Exodus 33:13 · 2 Kings 2:9 · 2 Kings 5:14 · Job 40:19 · Psalm 18:11 · Psalm 45:3 · Psalm 51:5 · Psalm 65:2 · Song of Songs 6:9 · Wisdom 7:26 · Isaiah 6:3 · Isaiah 11:1 · Isaiah 11:2 · Isaiah 53:4 · Jeremiah 17:5 · Malachi 3:1 · Matthew 3:11 · Matthew 3:13 · Matthew 5:8 · Matthew 8:20 · Matthew 11:14 · Matthew 13:55 · Matthew 16:18 · Matthew 18:10 · Matthew 28:19 · Luke 1:17 · Luke 1:65 · Luke 2:1 · Luke 7:20 · Luke 12:50 · John 1:33 · John 3:29 · John 5:26 · John 5:39 · John 7:37 · John 10:18 · John 11:25 · John 14:6 · John 14:17 · John 15:15 · John 15:22 · Romans 1:7 · Romans 3:20 · Romans 4:17 · Romans 8:23 · Romans 8:26 · Romans 9:5 · 1 Corinthians 1:9 · 1 Corinthians 3:2 · 1 Corinthians 8:4 · 1 Corinthians 10:4 · 1 Corinthians 12:31 · 2 Corinthians 1:1 · 2 Corinthians 11:2 · 2 Corinthians 12:2 · Ephesians 5:8 · Philippians 3:20 · 1 Timothy 6:16 · Titus 2:13 · Hebrews 5:12 · 1 Peter 2:24 · 1 John 3:2 · Revelation 19:13

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