John 1 · The Lantern

The Beginning

In the beginning was the Word, and the Word was with God, and the Word was God.

For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person.

For in order to lead the untrained hearing as far away as possible from passion, he does not speak in his opening words of "Son," or "Father," or "generation," that no one should either, on hearing first of all of a "Father," be hurried on to the obvious signification of the word, or, on learning the proclamation of a "Son," should understand that name in the ordinary sense, or…

John the Evangelist, as already indicated, makes it his principal object to show the divinity of the Incarnate Word. Accordingly, his Gospel is divided into two parts. In the first he states the divinity of Christ; in the second he shows it by the things Christ did in the flesh (2:1). In regard to the first, he does two things.

He was in the beginning with God.

This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become-that is spiritual, not carnal-if he shall listen in silence to the concealed mystery.

CHAPTER IV. Against those who dare to say that the conceived and Natural word in God the Father is one, and He that is called Son by the Divine Scriptures another: such is the misconceit of Eunomius' party. This was in the beginning with God. The Evangelist herein made a sort of recapitulation of what had been already before said.

Then he says, He was in the beginning with God. This is the fourth clause and is introduced because of the preceding clause. For from the Evangelist's statement that the Word was God, two false interpretations could be held by those who misunderstand. One of these is by the pagans, who acknowledge many and different gods, and say that their wills are in opposition.

All things came into being through Him, and without Him came into being not even one thing that has come into being.

Do not abhor us who have made this attainment, but, repudiating the demons, follow the one God. "All things were made by Him, and without Him not one thing was made." If there is poison in natural productions, this has supervened through our sinfulness. I am able to show the perfect truth of these things; only do you hearken, and he who believes will understand.

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." And how could a mere man be addressed in such words as these: "Sit Thou at My right hand?

After the Evangelist has told of the existence and nature of the Divine Word, so far as it can be told by man, he then shows the might of his power. First, he shows his power with respect to all things that come into existence. Secondly, with respect to man.

In Him was life, and the life was the light of men,

Further release from evils is the beginning of salvation. We then alone, who first have touched the confines of life, are already perfect; and we already live who are separated from death.

As far as I can, I shall explain my meaning to you, beloved. A carpenter makes a box. First he has the box in design; for if he had it not in design, how could he produce it by workmanship? But the box in theory is not the very box as it appears to the eyes. It exists invisibly in design, it will be visible in the work.

Above, the Evangelist described the power of the Word insofar as he brought all things into existence; here he describes his power as it is related to men, saying that this Word is a light to men. First, he introduces a certain light to us (v 4b); secondly, the light's irradiation (v 5a); thirdly, participation in the light (v 5b).

and the Light shines in the darkness, and the darkness did not grasp it.

The soul is not in itself immortal, O Greeks, but mortal. Yet it is possible for it not to die. If, indeed, it knows not the truth, it dies, and is dissolved with the body, but rises again at last at the end of the world with the body, receiving death by punishment in immortality.

The person who supposes that he is protected by the darkness is vain, since he cannot escape the light that shines in the darkness, and the darkness grasped it not. Accordingly, he is discovered like a fugitive and a wicked hireling and is recognized before he can conceal himself.

Having introduced a certain light, the Evangelist now considers its irradiation, saying, And the light shines in the darkness. This can be explained in two ways, according to the two meanings of "darkness." First, we might take "darkness" as a natural defect, that of the created mind.

The Witness of John

There came a man sent from God; the name to him was John.

And that we may not have to ask, Of what God was the Word made flesh? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light.

(Tr. ii. c. 2) 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 by his witness that He was more than man. And who was this? He was a man. (Tr.

Above, the Evangelist considered the divinity of the Word; here he begins to consider the incarnation of the Word. And he does two things concerning this: first, he treats of the witness to the incarnate Word, or the precursor; secondly, of the coming of the Word (1:9).

He came as a witness, that he may testify concerning the Light, that all may believe through him.

(t. ii. c. 28) 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 belief; just as Moses deserved belief for his speech and goodness, and wanted no previous witnesses.

(Bed. in loc.) 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.

Then he is described by the dignity of his office. First, his office is mentioned. Secondly, the reason for his office, to bear witness to the light. Now his office is to bear witness; hence he says, He came as a witness. Here it should be remarked that God makes men, and everything else he makes, for himself. "The Lord made all things for himself" (Prv 16:4).

He was not the Light, but that he may witness concerning the Light.

The Baptist's leaping for joy in the womb of Elizabeth at Mary's greeting was a testimony about Christ. He was testifying to the divinity of Christ's conception and birth. For what indeed is John, except everywhere a witness and forerunner of Jesus?

The Baptist having esteemed desert-abodes above the haunts of the cities, and having shown forth an unwonted persistence in exercise of virtue, and having mounted to the very summit of the righteousness attainable by man, was most rightly wondered at, and even by some imagined to be Christ Himself.

Now although John, of whom so much has been said, even including that he was sent by God, is an eminent person, his coming is not sufficient to save men, because the salvation of man lies in participating in the light. If John had been the light, his coming would have sufficed to save men; but he was not the light. So he says, he was not the light.

The true Light, who enlightens every man, was coming into the world.

Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for "He was the true light." He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets.

You have heard that "That was the true Light": why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams.

Above, the Evangelist considered the precursor and his witness to the incarnate Word; in the present section he considers the incarnate Word himself. As to this he does three things. First, he shows why it was necessary for the Word to come. Secondly, the benefit we received from the coming of the Word (I:11). And thirdly, the way he came (1:14).

He was in the world, and the world came into being through Him, and the world did not know Him.

To His own He came, and His own did not receive Him.

But what matters of deep moment are contained in the Lord's prayer! How many and! How great, briefly collected in the words, but spiritually abundant in virtue! so that there is absolutely nothing passed over that is not comprehended in these our prayers and petitions, as in a compendium of heavenly doctrine.

The Evangelist pursues his plea that the world knew not its Illuminer, that is the Only-Begotten, and from the worse sin of the children of Israel, he hastens to clench the charges against the Gentiles and shews the disease of ignorance alike and unbelief which lay upon the whole world.

Having given the necessity for the incarnation of the Word, the Evangelist then shows the advantage men gained from that incarnation. First, he shows the coming of the light (v 11); secondly, its reception by men (v 11b); thirdly, the fruit brought by the coming of the light (v 12).

But as many as received Him, He gave to them authority to be children of God — to those believing in His name,

It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed-those who have despised the honours of this world in order to attain "the good;" likewise also those who, through chastity, have become comely in person and character, and those who are of noble birth, and honourable, having through righteousness attained to…

(in Joan. Tr. i) Because all things were made by Him. (Tr. in Joan. ii. 12) But if none at all received, none will be saved. For no one will he saved, but he who received Christ at His coming; and therefore he adds, As many as received Him. (Tr. ii. 13) O amazing goodness!

However, there were not lacking those who did receive him. Hence he adds, but whoever received him. The Evangelist uses this manner of speaking, saying, but whoever, to indicate that the deliverance would be more extensive than the promise, which had been made only to his own, i.e., to the Jews. "The Lord is our law giver, the Lord is our king; he will save us" (Is 33:22).

who were born not of blood, nor of the will of flesh, nor of the will of man, but of God.

If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil, and is a Jew falsely so called, being possessed of mere carnal circumcision.

And how do they become children of God? "Who are born not of blood, nor of the will of a man nor of the will of the flesh, but of God." Pay close attention: these here have been born of God, having received power to become children of God.

Then when he says, who are born not from blood, he shows the way in which so great a fruit is conferred on men. For since he had said that the fruit of the light's coming is the power given to men to become the sons of God, then to forestall the supposition that they are born through a material generation he says, not from blood.

The Word Became Flesh

And the Word became flesh and dwelt among us, and we beheld His glory, a glory as of an only begotten from the Father, full of grace and truth.

Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin.

The Father begot the Son, not as a human mind begets a word. For the mind is substantially existent in us, but the word when spoken is dispersed into the air and comes to an end.

Having explained the necessity for the Word's coming in the flesh as well as the benefits this conferred, the Evangelist now shows the way he came (v 14a). He thus resumes the thread with his earlier statement, he came unto his own. As if to say: The Word of God came unto his own.

John witnesses concerning Him and has cried out, saying, “This was He of whom I was saying, ‘The One coming after me has precedence over me, because He was before me.’”

What does he proclaim? to what does he "bear witness," and "cry"? "This is He of whom I said, He that cometh after me is preferred before me; for He was before me." The testimony is dark, and contains besides much that is lowly. For he does not say, "This is the Son of God, the Only-begotten, the true Son"; but what?

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 bare witness of Him.

Having given the evidence by which the Word was made known to the apostles by sight, the Evangelist then presents the evidence by which the Word was made known to persons other than the apostles by their hearing the testimony of John. He does three things about this. First, the witness is presented. Secondly, his manner of testifying is indicated.

For from His fullness we all have received — grace for grace.

And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." For of the prophets it is said, "We have all received of His fulness," that is, of Christ's. So that the prophets are not thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me."

"And of His fullness have all we received." What have ye received? "And grace for grace." For so run the words of the Gospel, as we find by a comparison of the Greek copies.

He follows with, Of his fullness we have all received words and those that follow to (v 19), "This is the testimony of John," are taken in two ways. According to Origen, these are the words of John the Baptist and are added by him to support what he had said previously.

For the law was given through Moses; the grace and the truth came through Jesus Christ.

He then who would live the true life is enjoined first to know Him "whom no one knows, except the Son reveal (Him)." Next is to be learned the greatness of the Saviour after Him, and the newness of grace; for, according to the apostle, "the law was given by Moses, grace and truth came by Jesus Christ;" and the gifts granted through a faithful servant are not equal to those best…

For [in place of] the grace of the law, which has passed away, we have received the abiding grace of the gospel, and, instead of the shadows and figures of the ancient covenant, truth has come by Jesus Christ.

And so he says, because, while the law was given through Moses, grace and truth have come through Jesus Christ. Here the Evangelist ranks Christ above Moses the lawgiver, whom the Baptist ranked above himself. Now Moses was regarded as the greatest of the prophets: "There did not arise again in Israel a prophet like Moses" (Dt 34:10).

God no one has ever yet seen; the only begotten God, who is in the bosom of the Father, He has made Him known.

But as He who worketh all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: "No man…

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word.

Above, the Evangelist showed how the apostles received grace from Christ as its author; here he shows how they received it from him as a teacher. About this he does three things. First, he shows the need for this teaching. Secondly, the competency of the teacher. Thirdly, the teaching itself.

The Mission of John the Baptist

And this is the testimony of John, when the Jews sent priests and Levites to him from Jerusalem, that they may ask him, “Who are you?”

Now, therefore, let us consider John's second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. … Note that two embassies come to the Baptist.

Above the evangelist said that John testifies about Him; then he inserted what John testified about Christ, namely: that He came before me, and that all we prophets received from His fullness; now he adds: "and this is the testimony of John." What testimony? That which he spoke of above, namely: "before me" and so forth.

Above, the Evangelist showed how Christ was made known to the apostles through the testimony of John; here he develops this testimony more fully. First, he presents John's testimony to the people. Secondly, the testimony he gave of Christ to his own disciples (below 1:35).

And he confessed and did not deny, but confessed that “I am not the Christ.”

But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, "O generation of vipers," why look ye so earnestly at me?

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.

Then when he says, He declared openly, and did not deny, John's answer is given. The Evangelist twice mentioned that John spoke forth to show his humility; for although he was held in such high esteem among the Jews that they believed he might be the Messiah, he, on his part, usurped no honor what was not due him; indeed, he stated clearly, I am not the Messiah.

And they asked him, “What then? Are you Elijah?” And he says, “I am not.” “Are you the prophet?” And he answered, “No.”

They said therefore to him, “Who are you? That we may give an answer to those having sent us. What do you say about yourself?”

"Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?" Observe them pressing him more vehemently, urging him, repeating their questions, and not desisting; while he first kindly removes false opinions concerning himself, and then sets before them one which is true.

"They therefore said to him: Who are you?" Still they press on and state the reason for their insistence: "That we may give an answer to those who sent us. What do you say about yourself?" It seemed foolish to them to return to those who sent them without a definite answer.

Then he shows how he declared who he was. First, the question of the messengers is given; secondly, his answer (v 23). They said, Who are you? We must take back an answer to those who sent us. As if to say: We were sent to learn who you are; so tell us, What have you to say about yourself? Notice John's devotion.

He was saying, “I am a voice crying in the wilderness: Make straight the way of the Lord — even as Isaiah the prophet said.”

"He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

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. e. because he precedes the Word, and, through his ministry, the Word of the Father is heard by man.

So he says, I am a voice that cries in the wilderness. And he says that he is a voice because from the point of view of origin, a voice comes after the [mental, interior] word, but before the knowledge it causes. For we know a [mental, interior] word conceived in the heart by means of the voice which speaks it, since it is its sign.

And they were sent out from the Pharisees.

After the priests and Levites were sent from Jerusalem to ask John who he was, the Pharisees send to him as well, asking, "Why then do you baptize if you are not the Christ or Elijah or the prophet?" After they have examined him, they are the next to be baptized.… The difficulty is solved as follows.

They who were sent from the Jews (they were Levites and certain of those who belonged to the priesthood) were convicted of asking foolish questions. For supposing that Christ was one person, the Prophet declared by the Law another, they said, after the holy Baptist had said, I am not the Christ, Art thou the Prophet?

Above, we saw John bear witness to Christ as he was being questioned on matters concerning himself; here, on matters concerning his office. Four things are set forth: first, those who question him; secondly, their questions; thirdly, his answer, in which he bore witness; and fourthly, the place where all this happened. His interrogators were Pharisees.

And they asked him and said to him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?”

John answered them, saying, “I baptize with water; in the midst of you He has stood, whom you do not know,

We must note that John's baptism was inferior to Jesus' baptism, which was given through his disciples. Those, therefore, in Acts who have been baptized into John's baptism, who have not even heard that there was a Holy Spirit, are baptized a second time by the apostle.

Much enduringly does the blessed Baptist bear with the fault finders: and very seasonably does he make the declaration regarding himself a basis of saving preaching: and teaches those who were sent from the Pharisees now even against their will that Christ was within the doors.

His answer is true: and so he says that John answered, I baptize with water. As if to say: You should not be disturbed, if I, who am not the Messiah, nor Elijah, nor the Prophet, baptize; because my baptism is not completive but imperfect.

the One coming after me, of whom I am not worthy that I may untie the strap of His sandal.”

This, then, is the type of "the law and the prophets which were until John;" while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." For he confesses that he is not worthy to baptize so great a Pow…

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. 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.

Then John compares Christ to himself. First, he states the superiority of Christ as compared to himself. Secondly, he shows the greatness of this superiority. He shows the superiority of Christ in comparison to himself both in preaching and in dignity. Now, as to the order of preaching, John was the first to become known.

These things took place in Bethany across the Jordan, where John was baptizing.

(tom. vi. c. 24) 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 Saviour, through Whom coming into this earth all must be cleansed, in that He came down not for His own sake, but for theirs.

Why did the evangelist say that this took place in Bethany? In order to show the boldness of the great preacher, that he preached thus about Christ not in a house, not in a corner, but at the Jordan, amidst a multitude of people. It is necessary, however, to know that in the most accurate manuscripts it reads: in Bethabara.

The place where these events happened is mentioned when he says, This happened at Bethany, on the far side of the Jordan. A question arises on this: Since Bethany is on the Mount of Olives, which is near Jerusalem, as is said in John (11:1) and also in Matthew (26:6), how can he say that these things happened beyond the Jordan, which is quite far from Jerusalem?

Jesus the Lamb of God

On the next day he sees Jesus coming to him and says, “Behold the Lamb of God, who is taking away the sin of the world!

First of all, the Scripture about the Hebrew Exodus has been read and the words of the mystery have been explained as to how the sheep was sacrificed and the people were saved. Therefore, understand this, O beloved: The mystery of the passover is new and old, eternal and temporal, corruptible and incorruptible, mortal and immortal...

"These things were done in Bethany, beyond Jordan, where John was baptizing. The next day John saw Jesus coming unto him, and saith, Behold the Lamb of God; behold Him who taketh away the sin of the world!" Let no one so arrogate to himself as to say that he taketh away the sin of the world. Give heed now to the proud men at whom John pointed the finger.

253 Above, John had given testimony to Christ when he was questioned. Here, he gives testimony to him on his own initiative. First, he gives the testimony; secondly, he confirms it (v 32). As to the first: first, the circumstances of the testimony are given; and secondly, the testimony itself is given (v 29); thirdly, suspicion is removed from the witness (v 31).

He it is concerning whom I said, ‘After me comes a man who has precedence over me, because He was before me.’

Eliezar sought Rebekah as a bride at a well of water. Jacob sought Rachel at a well of water, as Moses did so with Zipporah. Thus, all of these were types of the Lord, who sought his church as a bride by the baptism at the Jordan River.

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 the time of His nativity. He Who was born of His mother in time, was begotten of His Father out of time.

260 Above, the Baptist bore witness to the power of Christ; now he bears witness to his dignity, comparing Christ to himself in three respects. First, with respect to their office and order of preaching. So he says, It is he, pointing him out, that is, the Lamb, of whom I said, i.e., in his absence, After me is to come a man, to preach and baptize, who in birth came after me.

And I did not know Him, but that He may be revealed to Israel — because of this I came baptizing with water.”

IN WHAT WAY, THEN, DOES JOHN CLAIM THAT HE DID NOT KNOW CHRIST BEFORE THE BAPTISM, WHEN, AS HE CAME TO BE BAPTIZED, HE SAYS TO HIM, “I OUGHT TO BE BAPTIZED BY YOU, AND DO YOU COME TO ME?” (John 1:31, 33; Matthew 3:14)? HOW COULD HE NOT KNOW HIM WHOM HE TRIED TO PREVENT, HUMBLING HIMSELF BEFORE HIM?

And I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water. He that leaped in the depth of the womb of his mother at the voice of the Holy Virgin while yet bearing the Lord, prophet before the travail-pang, disciple in the womb, says of the Saviour, I knew Him not, and says truly, for he does not lie.

263 Next (v 31), he precludes an erroneous conjecture from his testimony. For someone might say that John bore witness to Christ because of his affection for him, coming from a special friendship. And so, excluding this, John says, And I did not know him!; for John had lived in the desert from boyhood.

And John bore witness, saying that “I have beheld the Spirit descending as a dove out of heaven, and it remained upon Him.

WHY WAS THE SAVIOR BAPTIZED, SINCE HE WAS BORN HOLY, AND WAS CALLED CHRIST THE LORD AT HIS VERY BIRTH, WHEN BAPTISM EXISTS FOR THE SAKE OF PURIFICATION AND OF SIN (Luke 2:11; Matt. 3:16)?

CHAPTER I. That the Holy Ghost is in the Son not by participation, not from without, but Essentially and by Nature. Having said above that he knew Him not, he profitably explains and uncovers the Divine Mystery, both showing that He Who told him was God the Father, and clearly relating the manner of the revelation.

267 Then when he says, John gave this testimony also, he confirms by the authority of God the great things he testified to about Christ, that Christ alone would take away the sins of the whole world. As to this he does three things. First, he presents a vision. Secondly, he tells us the meaning of the vision (v 33). Thirdly, he shows what he learned from this vision (v 34).

And I did not know Him, but the One having sent me to baptize with water, He said to me, ‘Upon whom you see the Spirit descending and abiding on Him, He is the One baptizing with the Holy Spirit.’

But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, ap…

Now this it was in Him that John saw, and came to know which he did not know. Not that he did not know Him to be the Son of God, or that he did not know Him to be the Lord, or not know Him to be the Christ; or that he did not know this too, that it was He who should baptize with water and with the Holy Ghost.

274 Then when he says, I did not know him, he teaches us how this vision should be understood. For certain heretics, as the Ebionites, said that Christ was neither the Christ nor the Son of God from the time he was born, but only began to be the Son of God and the Christ when he was anointed with the oil of the Holy Spirit at his baptism.

And I have seen and have borne witness that this is the Son of God.”

"And I saw, and bare record that this is the Son of God." Where did he "bear record that this is the Son of God?" he called Him indeed "Lamb," and said that He should "baptize with the Spirit," but nowhere did he say of Him, "Son of God." But the other Evangelists do not write that He said anything after the baptism, but having been silent as to the time intervening, they menti…

Where then did John testify about Jesus that He is the Son of God? This is nowhere written. He calls Him the Lamb, but nowhere the Son of God. From this it is natural to suppose that very much else was also left unrecorded by the apostles, for not everything was written down.

278 Then he shows what the Baptist understood from this vision, that is, that Christ is the Son of God. And this is what he says, Now I have seen for myself, that is, the Spirit coming down on him, and have given testimony that he, that is, Christ, is the Son of God, that is, the true and natural Son.

The First Disciples

On the next day John again had stood, and two of his disciples.

And having looked at Jesus walking, he says, “Behold the Lamb of God!”

As then The Word shows us His pre-eminence, and The Son His superiority in comparison with others, so "The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd," and whatever other names are applied to Him with the addition of the article, mark a great difference.

(Hom. 1) 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. (Hom. in Vigil. S.

The manner of his testifying is presented as being certain, because based on sight. So he says, seeing Jesus walking by. Here it should be remarked that the prophets bore witness to Christ: "All the prophets bear witness to him" (Acts 10:43).

And the two disciples heard Him speaking, and they followed Jesus.

Because the disciples of John heard him when he spoke about our Lord, they left their teacher and went after our Lord, because [John's] voice was not able to keep the disciples with him [John], but it sent them to the Word. It was indeed right that when the light of the sun came into view, the light of the lamp should vanish.

From [John's] disciples [Jesus] summoned two to follow him, and one of them, Andrew, led his brother Peter to him also. According to the spiritual sense, it is clear what it means to follow the Lord.… You follow the Lord if you imitate him.

The fruit of his testimony is given when he says, Hearing this, the two disciples followed Jesus. First, the fruit resulting from the testimony of John and his disciples is given. Secondly, the fruit resulting from the preaching of Christ (v 43).

And Jesus, having turned and having beheld them following, says to them, “What do you seek?” And they said to Him, “Rabbi” — which is to say, meaning Teacher — “where are You staying?”

(tom. ii. c. 29) Perhaps it is not without a reason, that after six testimonies John ceases to bear witness, and Jesus asks seventhly, What seek ye? 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.

Like people well instructed do they that are asked reply. For already do they call Him, Master, thereby clearly signifying their readiness to learn. Then they beg to know His home, as about therein to tell Him at a fit season of their need. For probably they did not think it right to make talk on needful subjects the companion of a journey.

The consummation of this fruit is now set forth (v 38), for what John began is completed by Christ, since "the law brought nothing to perfection" (Heb 7:19). And Christ does two things. First, he questions the disciples who were following him. Secondly, he teaches them (v 39).

He says to them, “Come, and you will behold.” They went therefore and saw where He abides, and they stayed with Him that day; the hour was about the tenth.

Andrew, the brother of Simon Peter, was one of the two which had heard from John and had followed Him.

"One of the two who heard, and followed Him, was Andrew, Simon Peter's brother." Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself that followed; others, not so, but that he was not one of the distinguished disciples; it behooved not therefore to say more than was necessary.

The Evangelist tells us the name of Andrew, but is silent about the name of the other. Some say that the other was John himself, who writes this, while others say that he was one of the obscure ones. Besides, knowing the name would have added no benefit. Andrew is mentioned both because he was one of the notable ones, and because he brought his brother.

Then (v 40), he sets forth the fruit produced by the disciple of John who was converted to Christ. First, the disciple is described; secondly, the fruit begun by him (v 41); thirdly, the consummation of this fruit by Christ (v 42). The disciple is described by name when he says, Andrew, i.e., "manly." "Act manfully, and let your heart be strong," as it says in Psalm 30 (v 25).

He finds first his own brother Simon and says to him, “We have found the Messiah” — which is, being translated, Christ.

The statement "We have found the Messiah" affirms that the report about him was circulating and came from the time of the Magi; it was renewed by John who had baptized him, and by the witness of the Spirit. Then he was again left alone in his fast of forty days. For that reason, the souls of the chosen ones were filled with a desire for a report concerning him.

(Hom. in Vig. St. Andr.) This is truly to find the Lord; viz. to have fervent love for Him, together with a care for our brother's salvation.

The fruit begun by Andrew is mentioned when he says, The first thing he did was to look for his brother Simon. He first mentions the one for whom he bore fruit, that is, his brother, in order to mark the perfection of his conversion.

He led him to Jesus. Having looked at him, Jesus said, “You are Simon the son of John; you will be called Cephas” — which means Peter.

"And when Jesus beheld him," saith the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by interpretation, a stone." He begins from this time forth to reveal the things belonging to His Divinity, and to open It out little by little by predictions. So He did in the case of Nathaniel and the Samaritan woman.

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 name, Christ wishes to show that even that which his parents had given him, was not without a meaning.

Thirdly, he mentions the fruit he produced, because he brought him, that is, Peter, to Jesus. This gives recognition to Peter's obedience, for he came at once, without delay. And consider the devotion of Andrew: for he brought him to Jesus and not to himself (for he knew that he himself was weak); and so he leads him to Christ to be instructed by him.

Jesus Calls Philip and Nathanael

On the next day He desired to go forth into Galilee. And He finds Philip, and Jesus says to him, “Follow Me.”

Now Philip was from Bethsaida, from the city of Andrew and Peter.

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.

"Now Philip was from Bethsaida, the city of Andrew and Peter." And therefore it should be understood that he was moved to follow because he saw those ones following. For one curtain draws another curtain, according to what is signified in Exodus 26 in the construction of the tabernacle.

This gives us the situation of the disciples he called: for they were from Bethsaida. And this is appropriate to this mystery. For "Bethsaida" means "house of hunters," to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting to call, from the house of hunters, hunters who were to capture souls for life: "I will send my hunters" (Jer 16:16).

Philip finds Nathanael and says to him, “Him whom Moses wrote of in the Law, and the prophets also, we have found — Jesus, son of Joseph, the one of Nazareth.”

"Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph." He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer.

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.

Now the fruit produced by the disciple who was converted to Christ is given. First, the beginning of the fruit, coming from this disciple. Secondly, its consummation by Christ (v 47). As to the first, he does three things: first, the statement of Philip is given; secondly, Nathanael's response; and thirdly, Philip's ensuing advice.

And Nathanael said to him, “Is any good thing able to be out of Nazareth?” Philip says to him, “Come and see.”

Jesus saw Nathanael coming to Him and says concerning him, “Behold, truly an Israelite in whom there is no deceit!”

For "no man," he says, "hath seen God at any time," unless "the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him]." For He, the Son who is in His bosom, declares to all the Father who is invisible.

Wherefore, when the Pharisees, who seemed righteous to themselves, blamed the Lord, because, as physician, he mixed with the sick, and when they said, "Behold with whom he eats, with publicans and sinners," the Physician replied to the madmen, "They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners." That is to say, becau…

Then when he says, When Jesus saw Nathanael, the consummation of this fruit by Christ is described. We should note that there are two ways in which men are converted to Christ: some by miracles they have seen and things experienced in themselves or in others; others are converted through internal insights, through prophecy and the foreknowledge of what is hidden in the future.

Nathanael says to Him, “From where do You know me?” Jesus answered and said to him, “Before Philip called you, being under the fig tree, I saw you.”

Nathanael answered Him, “Rabbi, You are the Son of God; You are King of Israel.”

For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him.

Therefore Nathanael, convinced by those deeds, said to him, "Rabbi, you are the Son of God. You are the king of Israel," that is, you are the Messiah who was already announced. The Messiah was certainly expected by them as God to appear before everybody, as a king of Israel, even though they conceived him in a more obscure and material way.

Hearing this, Nathanael is immediately converted, and, seeing the power of the divinity in Christ, breaks out in words of conversion and praise, saying, Rabbi, you are the Son of God. Here he considers three things about Christ. First, the fullness of his knowledge, when he says, Rabbi, which is translated as Teacher. As if to say: You are perfect in knowledge.

Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.”

For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, confers gifts upon men, that is, His own presence, and the resurrection from the dead; but He does not change God, nor proclaim another Father, but that very same one, who always has more to measure out to those of His household.

The Lord shows that nothing he had said was so great or sufficient enough to demonstrate all of what he really was. So then he declares what the greater things are that Nathanael would have seen.… He spoke of angels ascending and descending on him, because they assist him in dealing with the whole of creation.

And so he said, You will see greater things than this. Here we have, thirdly, an allusion to the future. As if to say: Because I have revealed the past to you, you believe that I am the Son of God only by adoption, and the King of Israel; but I will bring you to greater knowledge, so that you may believe that I am the natural Son of God, and the King of all ages.

And He says to him, “Amen, amen, I say to all of you, you will behold the heaven having opened, and the angels of God ascending and descending on the Son of Man.”

(in Verb. Dom.) Let us recollect the Old Testament account. Jacob saw in a dream a ladder reaching from earth to heaven; the Lord resting upon it, and the angels ascending and descending upon it. Lastly, Jacob himself understanding what the vision meant, set up a stone, and poured oil upon it. (Gen. 28:12.) When he anointed the stone, did he make an idol?

Therefore the Lord also, correcting him and leading him to an understanding worthy of His Divinity, says: you will see the angels of God ascending and descending upon the Son of Man. "Accept Me," He says, "not as a mere man, but as the Master of angels." For He whom the angels serve cannot be a mere man, but is true God.

And accordingly he says, Amen, amen, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man. By this, according to Chrysostom, the Lord wishes to prove that he is the true Son of God, and God.