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Saint Thomas Aquinas, Carlo Crivelli

John 3

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Thomas Aquinas · Catena Aurea · Chapter 3

Passages · 131

John 3:1–3

  • Augustine of Hippo on John 3:1–3 — He had said above that, when He was at Jerusalem—many believed in His Name, when they saw the miracles which He did. Of this number was Nicodemus, of whom we are told; There was a man of the Pharisees, Nicodemus, a…vatican.va
  • Bede on John 3:1–3 — His rank is given, A ruler of the Jews; and then what he did, This man came to Jesus by night: hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having…vatican.va
  • John Chrysostom on John 3:1–3 — As yet however he was withheld by Jewish infirmity: and therefore he came in the night, being afraid to come in the day. Of such the Evangelist speaks elsewhere, Nevertheless, among the chief rulers also many…vatican.va
  • Augustine of Hippo on John 3:1–3 (2) — Nicodemus was one of the number who believed, but were not as yet born again. Wherefore he came to Jesus by night. Whereas those who are born of water and the Holy Ghost, are addressed by the Apostle, Ye were…vatican.va
  • Haymo of Halberstadt on John 3:1–3 — Or, well may it be said that he came in the night, enveloped, as he was, in the darkness of ignorance, and not yet come to the light, i. e. the belief that our Lord was very God. Night in the language of Holy Writ is…vatican.va
  • Augustine of Hippo on John 3:1–3 (3) — What the ground of his belief was, is plain from what immediately follows: For no one can do these miracles that Thou doest, except God be with him. Nicodemus then was one of the many who believed in His Name, when…vatican.va
  • John Chrysostom on John 3:1–3 (2) — He did not however conceive any great idea of them from His miracles; and attributed to Him as yet only a human character, speaking of Him as a Prophet, sent to execute a commission, and standing in need of…vatican.va
  • Augustine of Hippo on John 3:1–3 (4) — Those then are the persons to whom Jesus commits Himself, those born again, who come not in the night to Jesus, as Nicodemus did. Such persons immediately make professsion.vatican.va
  • John Chrysostom on John 3:1–3 (3) — He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual,…vatican.va

John 3:4–8

  • John Chrysostom on John 3:4–8 — Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of…vatican.va
  • Bede on John 3:4–8 — The question put thus sounds as if a boy might enter a second time into his mother’s womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old…vatican.va
  • John Chrysostom on John 3:4–8 (2) — Thou callest Him Rabbi, and sayest that He comes from God, and yet receivest not His sayings, but usest to thy master a word which brings in endless confusion; for that how, is the enquiry of a man who has no strong…vatican.va
  • Augustine of Hippo on John 3:4–8 — It is the Spirit that speaketh, whereas he understandeth carnally; he knew of no birth save one, that from Adam and Eve; from God and the Church he knows of none. But do thou so understand the birth of the Spirit, as…vatican.va
  • John Chrysostom on John 3:4–8 (3) — While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit,…vatican.va
  • Augustine of Hippo on John 3:4–8 (2) — As if He said, Thou understandest me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human…vatican.va
  • John Chrysostom on John 3:4–8 (4) — If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so…vatican.va
  • Augustine of Hippo on John 3:4–8 (3) — Because He does not say, Except a man be born again1 of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are…vatican.va
  • Haymo of Halberstadt on John 3:4–8 — But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is…vatican.va
  • John Chrysostom on John 3:4–8 (5) — Do not look then for any material production, or think that the Spirit generates flesh; for even the Lord’s flesh is generated not by the Spirit only, but also by the flesh. That which is born of the Spirit is…vatican.va
  • Augustine of Hippo on John 3:4–8 (4) — But who of us does not see, for example, that the south wind blows from south to north, another wind from the east, another from the west? And how then do we not know whence the wind cometh, and whither it goeth?vatican.va
  • Bede on John 3:4–8 (2) — It is the Holy Spirit therefore, Who bloweth where He listeth. It is in His own power to choose, whose heart to visit with His enlightening grace. And thou hearest the sound thereof. When one filled with the Holy…vatican.va
  • Augustine of Hippo on John 3:4–8 (5) — The Psalm soundeth, the Gospel soundeth, the Divine Word soundeth; it is the sound of the Spirit. This means that the Holy Spirit is invisibly present in the Word and Sacrament, to accomplish our birth.vatican.va
  • Alcuin of York on John 3:4–8 — Therefore, Thou knowest not whence it cometh, or whither it goeth; for, although the Spirit should possess a person in thy presence at a particular time, it could not be seen how He entered into him, or how He went…vatican.va
  • Haymo of Halberstadt on John 3:4–8 (2) — Or, Thou canst not tell whence it cometh; i. e. thou knowest not how He brings believers to the faith; or whither it goeth, i. e. how He directs the faithful to their hope. And so is every one that is born of the…vatican.va
  • Augustine of Hippo on John 3:4–8 (6) — Or thus: If thou art born of the Spirit, thou wilt be such, that he, who is not yet born of the Spirit, will not know whence thou comest, or whither thou goest. For it follows, So is every one that is born of the Spirit.vatican.va
  • Theophylact of Ohrid on John 3:4–8 — This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where He will, and what He will.vatican.va

John 3:9–12

  • Haymo of Halberstadt on John 3:9–12 — Nicodemus cannot take in the mysteries of the Divine Majesty, which our Lord reveals, and therefore asks how it is, not denying the fact, not meaning any censure, but wishing to be informed: Nicodemus answered and…vatican.va
  • John Chrysostom on John 3:9–12 — Forasmuch then as he still remains a Jew, and, after such clear evidence, persists in a low and carnal system, Christ addresses him henceforth with greater severity: Jesus answered and said unto him, Art thou a…vatican.va
  • Augustine of Hippo on John 3:9–12 — What think we? that our Lord wished to insult this master in Israel? He wished him to be born of the Spirit: and no one is born of the Spirit except he is made humble; for this very humility it is, which makes us to…vatican.va
  • John Chrysostom on John 3:9–12 (2) — Nevertheless He does not charge the man with wickedness, but only with want of wisdom, and enlightenment. But some one will say, What connexion hath this birth, of which Christ speaks, with Jewish doctrines? Thus…vatican.va
  • Haymo of Halberstadt on John 3:9–12 (2) — Why, it is asked, does He speak in the plural number, We speak that we do know? Because the speaker being the Only-Begotten Son of God, He would shew that the Father was in the Son, and the Son in the Father, and the…vatican.va
  • Alcuin of York on John 3:9–12 — Or, the plural number may have this meaning; I, and they who are born again of the Spirit, alone understand what we speak; and having seen the Father in secret, this we testify openly to the world; and ye, who are…vatican.va
  • Theophylact of Ohrid on John 3:9–12 — This is not said of Nicodemus, but of the Jewish race, who to the very last persisted in unbelief.vatican.va
  • John Chrysostom on John 3:9–12 (3) — They are words of gentleness, not of anger; a lesson to us, when we: argue and cannot converse, not by sore and angry words, but by the absence of anger and clamour, (for clamour is the material of anger,) to prove…vatican.va
  • Augustine of Hippo on John 3:9–12 (2) — That is: If ye do not believe that I can raise up a temple, which you have thrown down, how can ye believe that men can be regenerated by the Holy Ghost?vatican.va
  • John Chrysostom on John 3:9–12 (4) — Or thus: Be not surprised at His calling Baptism earthly. It is performed upon earth, and is compared with that stupendous birth, which is of the substance of the Father, an earthly birth being one of mere grace. And…vatican.va

John 3:13

  • Augustine of Hippo on John 3:13 — After taking notice of this lack of knowledge in a person, who, on the strength of his magisterial station, set himself above others, and blaming the unbelief of such men, our Lord says, that if such as these do not…vatican.va
  • Gregory the Great on John 3:13 — For as much as we are made one with Him, to the place from which He came alone in Himself, thither He returns alone in us; and He who is ever in heaven, daily ascendeth to heaven.vatican.va
  • Augustine of Hippo on John 3:13 (2) — Although He was made the Son of man upon earth, yet His Divinity with which, remaining in heaven, He descended to earth, He hath declared not to disagree with the title of Son of man, as He hath thought His flesh…vatican.va
  • John Chrysostom on John 3:13 — Or thus: Nicodemus having said, We know that Thou art a teacher sent from God; our Lord says, And no man hath ascended, &c. in that He might not appear to be a teacher only like one of the Prophets.vatican.va
  • Theophylact of Ohrid on John 3:13 — But when thou hearest that the Son of man came down from heaven, think not that His flesh came down from heaven; for this is the doctrine of those heretics, who held that Christ took His Body from heaven, and only…vatican.va
  • John Chrysostom on John 3:13 (2) — By the title Son of man here, He does not mean His flesh, but Himself altogether; the lesser part of His nature being put to express the whole. It is not uncommon with Him to name Himself wholly from His humanity, or…vatican.va
  • Bede on John 3:13 — If a man of set purpose descend naked to the valley, and there providing himself with clothes and armour, ascend the mountain again, he who ascended may be said to be the same with him who descended.vatican.va
  • Hilary of Poitiers on John 3:13 — Or, His descending from heaven is the source of His origin as conceived by the Spirit: Mary gave not His body its origin, though the natural qualities of her sex contributed its birth and increase. That He is the Son…vatican.va
  • Augustine of Hippo on John 3:13 (3) — But thou wonderest that He was at once here, and in heaven. Yet such power hath He given to His disciples. Hear Paul, Our conversation is in heaven. (Phil. 3:20) If the man Paul walked upon earth, and had his…vatican.va
  • John Chrysostom on John 3:13 (3) — That too which seemeth very lofty is still unworthy of His vastness. For He is not in heaven only, but every where, and filleth all things. But for the present He accommodates Himself to the weakness of His hearer,…vatican.va

John 3:14–15

  • John Chrysostom on John 3:14–15 — Having made mention of the gift of baptism, He proceeds to the. source of it, i. e. the cross: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.vatican.va
  • Bede on John 3:14–15 — He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man’s salvation.vatican.va
  • Augustine of Hippo on John 3:14–15 — Many dying in the wilderness from the attack of the serpents, Moses, by commandment of the Lord, lifted up a brazen serpent: and those who looked upon it were immediately healed. The lifting up of the serpent is the…vatican.va
  • Theophylact of Ohrid on John 3:14–15 — See then the aptness of the figure. The figure of the serpent has the appearance of the beast, but not its poison: in the same way Christ came in the likeness of sinful flesh, being free from sin. By Christ’s being…vatican.va
  • John Chrysostom on John 3:14–15 (2) — Wherefore He does not say, ‘The Son of man must be suspended, but lifted up, a more honourable term, but coming near the figure. He uses the figure to shew that the old dispensation is akin to the new, and to shew on…vatican.va
  • Augustine of Hippo on John 3:14–15 (2) — As then formerly he who looked to the serpent that was lifted up, was healed of its poison, and saved from death; so now he who is conformed to the likeness of Christ’s death by faith and the grace of baptism, is…vatican.va
  • John Chrysostom on John 3:14–15 (3) — Observe; He alludes to the Passion obscurely, in consideration to His hearer; but the fruit of the Passion He unfolds plainly; viz. that they who believe in the Crucified One should not perish. And if they who…vatican.va
  • Augustine of Hippo on John 3:14–15 (3) — But there is this difference between the figure and the reality, that the one recovered from temporal death, the other from eternal.vatican.va

John 3:16–18

  • John Chrysostom on John 3:16–18 — Having said, Even so must the Son of man be lifted up, alluding to His death; lest His hearer should be cast down by His words, forming some human notion of Him, and thinking of His death as an evil1, He corrects…vatican.va
  • Hilary of Poitiers on John 3:16–18 — If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its…vatican.va
  • Theophylact of Ohrid on John 3:16–18 — As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now…vatican.va
  • Bede on John 3:16–18 — 1; Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believeth in Him, &c. For the same our Maker and Redeemer,…vatican.va
  • Alcuin of York on John 3:16–18 — Truly through the Son of God shall the world have life; for for no other cause came He into the world, except to save the world. God sent not His Son into the world to condemn the world, but that the world through…vatican.va
  • Augustine of Hippo on John 3:16–18 — For why is He called the Saviour of the world, but because Ho saves the world? The physician, so far as his will is concerned, heals the sick. If the sick despises or will not observe the directions of the physician,…vatican.va
  • John Chrysostom on John 3:16–18 (2) — Because however He says this, slothful men in the multitude of their sins, and excess of carelessness, abuse God’s mercy, and say, There is no hell, no punishment; God remits us all our sins. But let us remember,…vatican.va
  • Alcuin of York on John 3:16–18 (2) — He who believes on Him, and cleaves to Him as a member to the head, will not be condemned.vatican.va
  • Augustine of Hippo on John 3:16–18 (2) — What didst thou expect Him to say of him who believed not, except that he is condemned. Yet mark His words: He that believeth not is condemned already. The Judgment hath not appeared, bat it is already given. For the…vatican.va
  • John Chrysostom on John 3:16–18 (3) — Or the meaning is, that disbelief itself is the punishment of the impenitent: inasmuch as that is to be without light, and to be without light is of itself the greatest punishment. Or He is announcing what is to be.…vatican.va
  • Gregory the Great on John 3:16–18 — Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believeth not is condemned already. For the day of judgment does not try those who for unbelief are already banished…vatican.va
  • Alcuin of York on John 3:16–18 (3) — He then gives the reason why he who believeth not is condemned, viz. because he believeth not in the name of the only begotten Son of God. For in this name alone is there salvation. God hath not many sons who can…vatican.va
  • Augustine of Hippo on John 3:16–18 (3) — Where then do we place baptized children? Amongst those who believe? This is acquired for them by the virtue of the Sacrament, and the pledges of the sponsors. And by this same rule we reckon those who are not…vatican.va

John 3:19–21

  • Alcuin of York on John 3:19–21 — Here is the reason why men believed not, and why they are justly condemned; This is the condemnation, that light is come into the world.vatican.va
  • John Chrysostom on John 3:19–21 — As if He said, So far from their having sought for it, or laboured to find it light itself hath come to them, and they have refused to admit it; Men loved darkness rather than light. Thus He leaves them no excuse. He…vatican.va
  • Bede on John 3:19–21 — He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.vatican.va
  • John Chrysostom on John 3:19–21 (2) — Then because it seemed incredible that man should prefer light to darkness, he gives the reason of the infatuation, viz. that their deeds were evil. And indeed had He come to Judgment, there had been some reason for…vatican.va
  • Alcuin of York on John 3:19–21 (2) — Every one that doeth evil, hateth the light; i. e. he who is resolved to sin, who delights in sin, hateth the light, which detects his sin.vatican.va
  • Augustine of Hippo on John 3:19–21 — Because they dislike being deceived, and like to deceive, they love light for discovering herself, and hate her for discovering them. Wherefore it shall be their punishment, that she shall manifest them against their…vatican.va
  • John Chrysostom on John 3:19–21 (3) — No one reproves a Pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness all must condemn. If there are any…vatican.va
  • Bede on John 3:19–21 (2) — Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they…vatican.va
  • John Chrysostom on John 3:19–21 (4) — He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shews that no one will leave a false religion for the true faith, till…vatican.va
  • Augustine of Hippo on John 3:19–21 (2) — He calls the works of him who comes to the light, wrought in God; meaning that his justification is attributable not to his own merits, but to God’s grace.vatican.va
  • Augustine of Hippo on John 3:19–21 (3) — But if God hath discovered all men’s works to be evil, how is it that any have done the truth, and come to the light, i. e. to Christ? Now what He saith is, that they loved darkness rather than light; He lays the…vatican.va

John 3:22–26

  • John Chrysostom on John 3:22–26 — Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the…vatican.va
  • Bede on John 3:22–26 — After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.vatican.va
  • Alcuin of York on John 3:22–26 — By Judæa are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither cometh Christ and His disciples, i. e. His doctrine and enlightenment; and there He is…vatican.va
  • John Chrysostom on John 3:22–26 (2) — As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i. e. that the disciples only baptized.vatican.va
  • Augustine of Hippo on John 3:22–26 — Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord’s baptism, i. e. His own; for Jesus…vatican.va
  • Bede on John 3:22–26 (2) — John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew…vatican.va
  • Jerome on John 3:22–26 — It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in…vatican.va
  • Bede on John 3:22–26 (3) — The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John’s baptism convey before Christ’s. As John preached repentance, announced Christ’s baptism, and drew all…vatican.va
  • John Chrysostom on John 3:22–26 (3) — Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist’s language intimates, For John was not yet cast into prison.vatican.va
  • Bede on John 3:22–26 (4) — He evidently here is relating what Christ did before John’s imprisonment; a part which has been passed over by the rest, who commence after John’s imprisonment.vatican.va
  • Augustine of Hippo on John 3:22–26 (2) — But why did John baptize? Because it was necessary that our Lord should be baptized. And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.vatican.va
  • John Chrysostom on John 3:22–26 (4) — But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better…vatican.va
  • Augustine of Hippo on John 3:22–26 (3) — The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John’s disciples did not understand so much, and defended John’s baptism. At last they come to John, to solve the…vatican.va
  • John Chrysostom on John 3:22–26 (5) — Meaning, He, Whom thou baptizedst, baptizeth. They did not say expressly, Whom thou baptizedst, for they did not wish to be reminded of the voice from heaven, but, He Who was with thee, i. e. Who was in the situation…vatican.va
  • Alcuin of York on John 3:22–26 (2) — Meaning, Passing by thee, all men run to the baptism of Him Whom thou baptizedst.vatican.va

John 3:27–30

  • John Chrysostom on John 3:27–30 — John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be…vatican.va
  • Augustine of Hippo on John 3:27–30 — Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to speak against the truth.vatican.va
  • John Chrysostom on John 3:27–30 (2) — And see; the very argument by which they thought to have overthrown Christ, To whom, thou barest witness, he turns against them; Ye yourselves bear me witness, that I said, I am not the Christ; as if he said, If ye…vatican.va
  • Bede on John 3:27–30 — Who art thou then, since thou art not the Christ, and who is He to Whom thou bearest witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that…vatican.va
  • Theophylact of Ohrid on John 3:27–30 — Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the…vatican.va
  • Bede on John 3:27–30 (2) — His Bride therefore our Lord committed to His friend, i. e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which standeth and heareth Him,…vatican.va
  • Augustine of Hippo on John 3:27–30 (2) — As if He said, She is not My spouse. But dost thou therefore not rejoice in the marriage? Yea, I rejoice, he saith, because I am the friend of the Bridegroom.vatican.va
  • John Chrysostom on John 3:27–30 (3) — But how doth he who said above, Whose shoe’s latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more…vatican.va
  • Augustine of Hippo on John 3:27–30 (3) — But wherefore doth he stand? Because he falleth not, by reason of his humility. A sure ground this to stand upon, Whose shoe’s latchet I am not worthy to unloose. Again; He standeth, and heareth Him. So then if he…vatican.va
  • John Chrysostom on John 3:27–30 (4) — Or thus; The expression, which standeth, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject.…vatican.va
  • Theophylact of Ohrid on John 3:27–30 (2) — For which cause I rejoice now, that all men follow Him. For had the bride, i. e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved,vatican.va
  • Augustine of Hippo on John 3:27–30 (4) — Or thus; This my Joy is fulfilled, i. e. my joy at hearing the Bridegroom’s voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, hath sorrow; but he who…vatican.va
  • Bede on John 3:27–30 (3) — He rejoiceth at hearing the Bridegroom’s voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God giveth him. Whoever in his good works seeketh not his own glory, or praise, or…vatican.va
  • John Chrysostom on John 3:27–30 (5) — He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office hath ceased, and is ended; but His advanceth.vatican.va
  • Augustine of Hippo on John 3:27–30 (5) — What meaneth this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months’ difference between them is of no consequence. This is a…vatican.va
  • Theophylact of Ohrid on John 3:27–30 (3) — Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a…vatican.va

John 3:31–32

  • John Chrysostom on John 3:31–32 — As the worm gnaws wood, and rusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. John with all his arguments can hardly subdue it in his disciples: for after what he has…vatican.va
  • Theophylact of Ohrid on John 3:31–32 — Christ cometh from above, as descending from the Father; and is above all, as being elected in preference to all.vatican.va
  • Alcuin of York on John 3:31–32 — Or, cometh from above; i. e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man’s sin, as He did…vatican.va
  • John Chrysostom on John 3:31–32 (2) — And yet he was not altogether of the earth; for he had a soul, and partook of a spirit, which was not of the earth. What means he then by saying that he is of the earth? Only to express his own worthlessness, that he…vatican.va
  • Augustine of Hippo on John 3:31–32 — Or, speaketh of the earth, he saith of the man, i. e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as saith the Apostle; Yet not I, but the grace of God…vatican.va
  • John Chrysostom on John 3:31–32 (3) — Having corrected the bad feeling of his disciples, he comes to discourse more deeply upon Christ. Before this it would have been useless to reveal the truths which could not yet gain a place in their minds. It…vatican.va
  • Glossa Ordinaria on John 3:31–32 — That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.vatican.va
  • John Chrysostom on John 3:31–32 (4) — But after this high and solemn mention of Christ, his tone lowers: And what he hath seen and heard, that he testifieth. As our senses are our surest channels of knowledge, and teachers are most depended on who have…vatican.va
  • Theophylact of Ohrid on John 3:31–32 (2) — When ye hear then, that Christ speaketh what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For…vatican.va
  • Augustine of Hippo on John 3:31–32 (2) — But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of…vatican.va

John 3:32–36

  • John Chrysostom on John 3:32–36 — Having said, And what he hath seen and heard, that he testifieth, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receiveth his testimony;…vatican.va
  • Augustine of Hippo on John 3:32–36 — Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receiveth the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are…vatican.va
  • John Chrysostom on John 3:32–36 (2) — i. e. hath shewn that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the…vatican.va
  • Alcuin of York on John 3:32–36 — Or, Hath put to his seal, i. e. hath put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.vatican.va
  • Augustine of Hippo on John 3:32–36 (2) — What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Wouldest thou have…vatican.va
  • John Chrysostom on John 3:32–36 (3) — By Spirit here is meant the operation of the Holy Spirit. He wishes to shew that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the…vatican.va
  • Augustine of Hippo on John 3:32–36 (3) — Having said of the Son, God giveth not the Spirit by measure unto Him; he adds, The Father loveth the Son, and farther adds, and hath given all things into His hand; in order to shew that the Father loveth the Son,…vatican.va
  • Theophylact of Ohrid on John 3:32–36 — The Father then hath given all things to the Son in respect of His divinity; of right, not of grace. Or; He hath given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things…vatican.va
  • Alcuin of York on John 3:32–36 (2) — And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believeth on the Son hath everlasting life.vatican.va
  • Bede on John 3:32–36 — We must understand here not a faith in words only, but a faith which is developed in works.vatican.va
  • John Chrysostom on John 3:32–36 (4) — He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. (Matt. 7) And the…vatican.va
  • Augustine of Hippo on John 3:32–36 (4) — Nor does He say, The wrath of God cometh to him, but, abideth on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality:…vatican.va

Scripture cited · 11 verses

Psalm 31:1 · Psalm 102:5 · John 12:42 · Romans 3:23 · Romans 10:17 · 1 Corinthians 15:10 · Ephesians 2:3 · Ephesians 5:8 · Philippians 3:20 · Colossians 2:3 · Titus 1:16

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