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Saint Thomas Aquinas, Carlo Crivelli

John 14

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 14

Passages · 120

John 14:1–4

  • Augustine of Hippo on John 14:1–4 — Our Lord consoles His disciples, who, as men, would be naturally alarmed and troubled at the idea of His death, by assuring them of His divinity: Let not your heart be troubled: ye believe in God, believe also in Me;…vatican.va
  • John Chrysostom on John 14:1–4 — Faith too in Me, and in the Father that begat Me, is more powerful than any thing that shall come upon you; and will prevail in spite of all difficulties. He shews His divinity at the same time by discerning their…vatican.va
  • Augustine of Hippo on John 14:1–4 (2) — And as the disciples were afraid for themselves, when Peter, the boldest and most zealous of them, had been told, The cock shall not crow, till thou hast denied Me thrice, He adds, In My Father’s house are many…vatican.va
  • Gregory the Great on John 14:1–4 — The many mansions agree with the one penny, because, though one may rejoice more than another, yet all rejoice with one and the same joy, arising from the vision of their Maker.vatican.va
  • Augustine of Hippo on John 14:1–4 (3) — And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one’s own, though one have it not one’s self. And…vatican.va
  • Gregory the Great on John 14:1–4 (2) — Nor is there any sense of deficiency in consequence of such inequality; for each will feel as much as sufficeth for himself.vatican.va
  • Augustine of Hippo on John 14:1–4 (4) — But they are rejected by the Christians, who infer from there being many mansions that there is a place outside the kingdom of heaven, where innocent souls, that have departed this life without baptism, and could not…vatican.va
  • John Chrysostom on John 14:1–4 (2) — Or thus: Our Lord having said above to Peter, Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards, that they might not think that this promise was made to Peter only, He says, In My…vatican.va
  • Augustine of Hippo on John 14:1–4 (5) — He means evidently that there are already many mansions, and that there is no need of His preparing one.vatican.va
  • John Chrysostom on John 14:1–4 (3) — Having said, Thou canst not follow Me now, that they might not think that they were cut off for ever, He adds: And if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am,…vatican.va
  • Theophylact of Ohrid on John 14:1–4 — And if not, I would have told you: I go to prepare, &c. As if He said; Either way ye should not be troubled, whether places are prepared for you, or not. For, if they are not prepared, I will very quickly prepare them.vatican.va
  • Augustine of Hippo on John 14:1–4 (6) — But why does He go and prepare a place, if there are many mansions already? Because these are not as yet so prepared as they will be. The same mansions that He hath prepared by predestination, He prepares by…vatican.va
  • Alcuin of York on John 14:1–4 — He says then, If I go, by the absence of the flesh, I shall come again, by the presence of the Godhead; or, I shall come again to judge the quick and dead. And as He knew that they would ask whither He went, or by…vatican.va
  • John Chrysostom on John 14:1–4 (4) — He shews them that He is aware of their curiosity to know His meaning, and thus excites them to put questions to Him.vatican.va

John 14:5–7

  • John Chrysostom on John 14:5–7 — If the Jews, who wished to be separated from Christ, asked whither 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…vatican.va
  • Augustine of Hippo on John 14:5–7 — 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 saith unto Him, I am the way, the truth, and the…vatican.va
  • Augustine of Hippo on John 14:5–7 (2) — As if He said, I am the way, whereby thou wouldest go; I am the truth, whereto thou wouldest go; I am the life, in which thou wouldest abide. The truth and the life every one understands (capit); but not every one…vatican.va
  • Hilary of Poitiers on John 14:5–7 — For He who is the way doth not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; nor does He who is the life leave us in the darkness of death.vatican.va
  • Theophylact of Ohrid on John 14:5–7 — When thou art engaged in the practical, He is made thy way; when in the contemplative, He is made thy truth. And to the active and the contemplative is joined life: for we should both act and contemplate with…vatican.va
  • Augustine of Hippo on John 14:5–7 (3) — 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…vatican.va
  • John Chrysostom on John 14:5–7 (2) — For if, He says, ye have Me for your guide to the Father, ye shall certainly come to Him. Nor can ye come by any other way. (c. 6:44) Whereas He had said above, No man can come to Me, except the Father draw him, now…vatican.va
  • Bede on John 14:5–7 — How can our Lord say, If ye had known Me, ye should have known My Father also; when He has just said, Whither I go ye know, and the way ye know? We must suppose that some of them knew, and others not: among the…vatican.va
  • Hilary of Poitiers on John 14:5–7 (2) — 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 ye had known Me, ye should have known My…vatican.va

John 14:8–11

  • Hilary of Poitiers on John 14:8–11 — 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…vatican.va
  • Augustine of Hippo on John 14:8–11 — For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, shew us the Father, and it sufficeth us. But he did not yet understand that he could in the same way have said,…vatican.va
  • Augustine of Hippo on John 14:8–11 (2) — But how is this, when our Lord said that they knew whither 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.vatican.va
  • Hilary of Poitiers on John 14:8–11 (2) — 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…vatican.va
  • Augustine of Hippo on John 14:8–11 (3) — When two persons are very like each, we say, If you have seen the one, you have seen the other. So here, He that hath seen Me, hath seen the Father; not that He is both the Father, and the Son, but that the Son is an…vatican.va
  • Hilary of Poitiers on John 14:8–11 (3) — He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, doth not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it…vatican.va
  • Augustine of Hippo on John 14:8–11 (4) — 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…vatican.va
  • Hilary of Poitiers on John 14:8–11 (4) — For what excuse was there for ignorance of the Father, or what necessity to shew Him, when the Father was seen in the Son by His essential nature2, while by the identity of unity, the Begotten and the Begetter are…vatican.va
  • Augustine of Hippo on John 14:8–11 (5) — He wished him to live by faith, before he had sight, and therefore says, Believest thou not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith.vatican.va
  • Hilary of Poitiers on John 14:8–11 (5) — But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences3, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible…vatican.va
  • Hilary of Poitiers on John 14:8–11 (6) — 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…vatican.va
  • John Chrysostom on John 14:8–11 — Or thus: Philip, because [he thought] he had seen 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, and therefore he says, Shew us…vatican.va
  • Augustine of Hippo on John 14:8–11 (6) — He then addresses all of them, not Philip only: The word that I speak unto you, I speak not of Myself. What is, I speak not of Myself, but, I that speak am not of Myself? He attributes what He does to Him, from whom…vatican.va
  • Hilary of Poitiers on John 14:8–11 (7) — Wherein He neither desires Himself to be the Son, nor hides the existence1 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 witnesseth…vatican.va
  • John Chrysostom on John 14:8–11 (2) — Mark the abundant proof of the unity of substance. For He continues; But the Father that dwelleth in Me, He doeth the works. As if He said, My Father and I act together, not differently from each other; agreeing with…vatican.va
  • Augustine of Hippo on John 14:8–11 (7) — For he that edifieth his neighbour by speaking, doth 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…vatican.va
  • Hilary of Poitiers on John 14:8–11 (8) — That the Father dwells in the Son, shews that He is not single, or solitary; that the Father works by the Son, shews that He is not different or alien. As He is not solitary who doth not speak from Himself, so…vatican.va
  • Augustine of Hippo on John 14:8–11 (8) — Philip alone was reproved before.vatican.va
  • John Chrysostom on John 14:8–11 (3) — But if this does not suffice to shew ray consubstantiality, at least learn it from My works: Or else believe Me for the very works’ sake. Ye have seen My miracles, and all the proper signs of My divinity; works which…vatican.va
  • Augustine of Hippo on John 14:8–11 (9) — 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.vatican.va

John 14:12–14

John 14:15–17

John 14:18–21

  • Augustine of Hippo on John 14:18–21 — That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, I will not leave you comfortless. The Greek word ὀρφανοὶ signifies “wards.”…vatican.va
  • John Chrysostom on John 14:18–21 — At the first He said, Whither I go ye shall come; but as this was a long time off, He promises them the Spirit in the interval. And as they knew not what that was, He promises them that they most desired, His own…vatican.va
  • Augustine of Hippo on John 14:18–21 (2) — For the world saw Him then with the carnal eye, manifest in the flesh, though it did not see the Word hidden under the flesh. But after the resurrection He was unwilling to shew even His flesh, except to His own…vatican.va
  • Theophylact of Ohrid on John 14:18–21 — AS if He said, Though I shall die, I shall rise again. And ye shall live also, i. e. when ye see Me risen again, ye will rejoice, and be as dead men brought to life again.vatican.va
  • John Chrysostom on John 14:18–21 (2) — To me however he seems to refer not only to the present life, but to the future; as if He said, The death of the cross shall not separate you from Me for ever, but only hide Me from you for a moment.vatican.va
  • Augustine of Hippo on John 14:18–21 (3) — But why does He speak of life as present to Him, future to them? Because His resurrection preceded, theirs was to follow. His resurrection was about so soon to take place, that He speaks of it as present; theirs…vatican.va
  • John Chrysostom on John 14:18–21 (3) — Or, in that day, on which I shall rise again, ye shall know. For His resurrection it was that established their faith. Then the powerful teaching of the Holy Spirit began. His saying, I am in the Father, expresses…vatican.va
  • Hilary of Poitiers on John 14:18–21 — Or He means by this, that whereas He was in the Father by the nature of His divinity, and we in Him by means of His birth in the flesh; He on the other hand should be believed to be in us by the mystery of the…vatican.va
  • Alcuin of York on John 14:18–21 — By love, and the observance of His commandments, that will be perfected in us which He has begun, viz. that we should be in Him, and He in us. And that this blessedness may be understood to be promised to all, not to…vatican.va
  • Augustine of Hippo on John 14:18–21 (4) — He that hath them in mind, and keepeth them in life; he that hath them in words, and keepeth them in works; he that hath them by hearing, and keepeth them by doing; he that hath them by doing, and keepeth them by…vatican.va
  • Theophylact of Ohrid on John 14:18–21 (2) — As if He said, Ye think that by sorrowing, as ye do, for my death ye prove your affection; but I esteem the keeping of My commandments the evidence of love. And then He shews the privileged state of one who loves:…vatican.va
  • Augustine of Hippo on John 14:18–21 (5) — I will love him, as if now He did not love him. What meaneth this? He explains it in what follows: And will manifest Myself unto him, i. e. I love him so far as to manifest Myself to him; so that, as the reward of…vatican.va
  • Augustine of Hippo on John 14:18–21 (6) — He promises to shew Himself to them that love Him as God with the Father, not in that body which He bore upon earth, and which the wicked saw.vatican.va
  • Theophylact of Ohrid on John 14:18–21 (3) — Or, as after the resurrection He was to appear to them in a body more assimilated to His divinity, that they might not take Him then for a spirit, or a phantom, He tells them now beforehand not to have misgivings…vatican.va

John 14:22–27

  • Augustine of Hippo on John 14:22–27 — Our Lord having said, A little while, and the world seeth Me no more: but ye shall see Me: Judas, not the traitor named Scariot, but he whose Epistle is read among the Canonical Scriptures, asks His meaning: Judas…vatican.va
  • Gregory the Great on John 14:22–27 — If thou wouldest prove thy love, shew thy works. The love of God is never idle; whenever it is, it doeth great things: if it do not work, it is not.vatican.va
  • Augustine of Hippo on John 14:22–27 (2) — Love distinguishes the saints from the world: it maketh men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest…vatican.va
  • Gregory the Great on John 14:22–27 (2) — Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former…vatican.va
  • Augustine of Hippo on John 14:22–27 (3) — But while the Father and the Son make Their abode with the loving soul, is the Holy Spirit excluded? What meaneth that which is said of the Holy Spirit above: He dwelleth with you, and shall be in you, but that the…vatican.va
  • Gregory the Great on John 14:22–27 (3) — In proportion as a man’s love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life…vatican.va
  • John Chrysostom on John 14:22–27 — Or thus: Judas thought that he should see Him, as we see the dead in sleep: How is it, that Thou wilt manifest Thyself unto us, and not unto the world? meaning, Alas, as Thou art to die, Thou wilt appear to us but as…vatican.va
  • Augustine of Hippo on John 14:22–27 (4) — And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loveth Me not, keepeth not My sayings: when they are not His own,…vatican.va
  • John Chrysostom on John 14:22–27 (2) — These things have I spoken unto you, being yet present with you. Some of these things were obscure, and not understood by the disciples.vatican.va
  • Augustine of Hippo on John 14:22–27 (5) — The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing.vatican.va
  • John Chrysostom on John 14:22–27 (3) — To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the…vatican.va
  • Gregory the Great on John 14:22–27 (4) — Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and…vatican.va
  • John Chrysostom on John 14:22–27 (4) — He often calls Him the Comforter, in allusion to the affliction in which they then were.vatican.va
  • Didymus the Blind on John 14:22–27 — The Saviour affirms that the Holy Spirit is sent by the Father, in His, the Saviour’s, name; which name is the Son. Here an agreement of nature and propriety1, so to speak, of persons is shewn. The Son can come in…vatican.va
  • Gregory the Great on John 14:22–27 (5) — Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there…vatican.va
  • Augustine of Hippo on John 14:22–27 (6) — So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each…vatican.va
  • Gregory the Great on John 14:22–27 (6) — But why is it said of the Spirit, He shall suggest2 all things to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible…vatican.va
  • Augustine of Hippo on John 14:22–27 (7) — Suggest, i. e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit.vatican.va
  • Theophylact of Ohrid on John 14:22–27 — The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them,…vatican.va
  • John Chrysostom on John 14:22–27 (5) — Peace I leave with you, My peace I give unto you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.vatican.va
  • Augustine of Hippo on John 14:22–27 (8) — He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid…vatican.va
  • John Chrysostom on John 14:22–27 (6) — External peace is often even hurtful, rather than profitable to those who enjoy it.vatican.va
  • Augustine of Hippo on John 14:22–27 (9) — But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe…vatican.va

John 14:27–31

  • John Chrysostom on John 14:27–31 — After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.vatican.va
  • Augustine of Hippo on John 14:27–31 — Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: Ye have heard how I said…vatican.va
  • Hilary of Poitiers on John 14:27–31 — Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less.vatican.va
  • John Chrysostom on John 14:27–31 (2) — Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He…vatican.va
  • Augustine of Hippo on John 14:27–31 (2) — But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to what is said below to Thomas: Because thou hast seen, thou hast believed.…vatican.va
  • Hilary of Poitiers on John 14:27–31 (2) — He next alludes to the approach of the time when He would resume His glory. Hereafter I will not talk much with you.vatican.va
  • Bede on John 14:27–31 — He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world cometh.vatican.va
  • Augustine of Hippo on John 14:27–31 (3) — i. e. the devil; the prince of sinners, not of creatures; as the Apostle saith, Against the rulers of this world. (Eph. 6:12) Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And…vatican.va
  • Augustine of Hippo on John 14:27–31 (4) — That the Son is obedient to the will and commandment of the Father, no more shews a difference in the two, than it would in a human father and son. But over and above this comes the consideration that Christ is not…vatican.va
  • John Chrysostom on John 14:27–31 (3) — Arise, let us go hence, is the beginning of the sentence which follows. The time and the place (they were in the midst of a town, and it was night time) had excited the disciples’ fears to such a degree, that they…vatican.va

Scripture cited · 11 verses

Isaiah 6:1 · Matthew 6:12 · Acts 3:6 · Romans 4:5 · Romans 5:6 · Romans 8:26 · 1 Corinthians 3:17 · 1 Corinthians 15:21 · 2 Corinthians 7:6 · Ephesians 6:12 · 1 John 2:1

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