THEOPHYLACT . He saith, Who cometh after me, that is, as to the time of His birth. John was six months before Christ, according to His humanity.
CHRYSOSTOM . (Hom. xiii. [xii.] 3) Or this does not refer to the birth from Mary; for Christ was born, when this was said by John; but to His coming for the work of preaching. He then saith, is madea before me; that is, is more illustrious, more honourable; as if he said, Do not suppose me greater than He, because I came first to preach.
THEOPHYLACT . (in loc.) The Arians infer from this word1, that the Son of God is not begotten of the Father, but made like any other creature.
AUGUSTINE . (in Joan. Tr. 3) It does not mean—He was made before I was made; but He is preferred to me.
CHRYSOSTOM . (Hom. xiii. [xii.] 3) If the words, made before me, referred to His coming into being, it was superfluous to add, For He was before me. For who would be so foolish as not to know, that if He was made before him, He was before him. It would have been more correct to say, He was before me, because He was made before me. The expression then, He was made before me, must be taken in the sense of honour: only that which was to take place, he speaks of as having taken place already, after the style of the old Prophets, who commonly talk of the future as the past.
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16. And of his fulness have all we received, and grace for grace.
17. For the law was given by Moses, but grace and truth came by Jesus Christ.
ORIGEN . (in Joan. t. vi. 3.) This is to be considered a continuation of the Baptist’s testimony to Christ, a point which has escaped the attention of many, who think that from this to, He hath declared Him, (v. 18) St. John the Apostle is speaking. But the idea that on a sudden, and, as it would seem, unseasonably, the discourse of the Baptist should be interrupted by a speech of the disciple’s, is inadmissible. And any one, able to follow the passage, will discern a very obvious connexion here. For having said, He is preferred before me, for He was before me, he proceeds, From this I know that He is before me, because I and the Prophets who preceded me have received of His fulness, and grace for grace, (the second grace for the first.) For they too by the Spirit penetrated beyond the figure to the contemplation of the truth. And hence receiving, as we have done, of his fulness, we judge that the law was given by Moses, but that grace and truth were made1, by Jesus Christ—made, not given: the Father gave the law by Moses, but made grace and truth by Jesus. But if it is Jesus who says below, I am the Truth, (John 14:6) how is truth made by Jesus? We must understand however that the very substantial Truth2, from which First Truth and Its Image many truths are engraven on those who treat of the truth, was not made through Jesus Christ, or through any one; but only the truth which is in individuals, such as in Paul, e. g. or the other Apostles, was made through Jesus Christ.
CHRYSOSTOM . (in Joan. Hom. xiv. [xiii.] 1) Or thus; John the Evangelist here adds his testimony to that of John the Baptist, saying, And of his fulness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to say, We also the twelve, and the whole body of the faithful, both present and to come, have received of His fulness.
AUGUSTINE . (in Joan. Tr. iii. c. 8. et seq.) But what have ye received? Grace for grace. So that we are to understand that we have received a certain something from His fulness, and over and above this, grace for grace; that we have first received of His fulness, first grace; and again, we have received grace for grace. What grace did we first receive? Faith: which is called grace, because it is given freely3. This is the first grace then which the sinner receives, the remission of his sins. Again, we have grace for grace; i. e. in stead of that grace in which we live by faith, we are to receive another, viz. life eternal: for life eternal is as it were the wages of faith. And thus as faith itself is a good grace, so life eternal is grace for grace. There was not grace in the Old Testament; for the law threatened, but assisted not, commanded, but healed not, shewed our weakness, but relieved it not. It prepared the way however for a Physician who was about to come, with the gifts of grace and truth: whence the sentence which follows: For the law was given by Moses, but grace and truth were made by Jesus Christ. The death of thy Lord hath destroyed death, both temporal and eternal; that is the grace which was promised, but not contained, in the law.
CHRYSOSTOM . (Hom. xiv. [xiii.] sparsim.) Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and another adoption, a circumcision and another circumcision; so is there a grace and another grace: only the one being a type, the other a reality. He brings in the words to shew that the Jews as well as ourselves are saved by grace: it being of mercy and grace that they received the law. Next, after he has said, Grace for grace, he adds something to shew the magnitude of the gift; For the law was given by Moses, but grace and truth were made by Jesus Christ. John when comparing himself with Christ above had said, He is preferred before me: but the Evangelist draws a comparison between Christ, and one much more in admiration with the Jews than John, viz. Moses. And observe his wisdom. He does not draw the comparison between the persons, but the things, contrasting grace and truth to the law: the latter of which he says was given, a word only applying to an administrator; the former made, as we should speak of a king, who does every thing by his power: though in this King it would be with grace also, because that with power He remitted all sins. Now His grace is shewn in His gift of Baptism, and our adoption by the Holy Spirit, and many other things; but to have a better insight into what the truth is, we should study the figures of the old law: for what was to be accomplished in the New Testament, is prefigured in the Old, Christ at His Coming filling up the figure. Thus was the figure given by Moses, but the truth made by Christ.
AUGUSTINE . (de Trin. xiii. c. 24. [xix.]) Or, we may refer grace to knowledge, truth to wisdom. Amongst the events of time the highest grace is the uniting of man to God in One Person; in the eternal world the highest truth pertains to God the Word.
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18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
ORIGEN . (in Joan. t. vi. §. 2) Heraclcon asserts, that this is a declaration of the disciple, not of the Baptist: an unreasonable supposition; for if the words, Of His fulness have we all received, are the Baptist’s, does not the connexion run naturally, that he receiving of the grace of Christ, the second in the place of the first grace, and confessing that the law was given by Moses, but grace and truth came by Jesus Christ; understood here that no man had seen God at any time, and that the Only Begotten, who was in the bosom of the Father, had committed this declaration of Himself to John, and all who with him had received of His fulness? For John was not the first who declared Him; for He Himself who was before Abraham, tells us, that Abraham rejoiced to see His glory.
CHRYSOSTOM . (in Joan. Hom. xiv. [xiii.] 1) Or thus; the Evangelist after shewing the great superiority of Christ’s gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant was made a minister of a lesser dispensation: but the other Who was Lord, and Son of the King, brought us far higher things, being ever coexistent with the Father, and beholding Him. Then follows, No man hath seen God at any time, &c.
AUGUSTINE . (Ep. to Paulina [Ep. 147. al. 112. c. 5]) What is that then which Jacob said, I have seen God face to face; (Gen. 32.) and that which is written of Moses, he talked with God face to face; (Ex. 33) and that which the prophet Isaiah saith of himself, I saw the Lord sitting upon a throne? (Isa. 6.)
GREGORY . (xviii. Moral. c. 54. [88] rec. 28) It is plainly given us to understand here, that while we are in this mortal state, we can see God only through the medium of certain images, not in the reality of His own nature. A soul influenced by the grace of the Spirit may see God through certain figures, but cannot penetrate into his absolute essence. And hence it is that Jacob, who testifies that he saw God, saw nothing but an Angel: and that Moses, who talked with God face to face, says, Shew me Thy way, that I may know Thee: (Exod. 33:13) meaning that he ardently desired to see in the brightness of His own infinite Nature, Him Whom he had only as yet seen reflected in images.
CHRYSOSTOM . (Hom. xv. [xiv.]) If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he saith through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: (Hosea 12:10) i. e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him.
AUGUSTINE . (Ep. to Paulina sparsim.) Now it is said, Blessed are the pure in heart, for they shall see God; (Matt. 5:8) and again, When He shall appear, we shall be like unto Him, for we shall see Him as He is. (1 John 3:2) What is the meaning then of the words here: No man hath seen God at any time? The reply is easy: those passages speak of God, as to be seen, not as already seen. They shall see God, it is said, not, they have seen Him: nor is it, we have seen Him, but, we shall see Him as He is. For, No man hath seen God at any time, neither in this life, nor yet in the Angelic, as He is; in the same way in which sensible things are perceived by the bodily vision.
GREGORY . (xviii. Moral.) If however any, while inhabiting this corruptible flesh, can advance to such an immeasurable height of virtue, as to be able to discern by the contemplative vision, the eternal brightness of God, their case affects not what we say. For whoever seeth wisdom, that is, God, is dead wholly to this life, being no longer occupied by the love of it.
AUGUSTINE . (xii. on Gen. ad litteram c. 27) For unless any in some sense die to this life, either by leaving the body altogether, or by being so withdrawn and alienated from carnal perceptions, that he may well not know, as the Apostle says, whether he be in the body or out of the body, (2 Cor. 12:2) he cannot be carried away, and borne aloft to that vision.
GREGORY . (xviii. Moral. c. 54. 90. vet. xxxviii.) Some hold that in the place of bliss, God is visible in His brightness, but not in His nature. This is to indulge in over much subtlety. For in that simple and unchangeable essence, no division can be made between the nature and the brightness.
AUGUSTINE . (to Paul. c. iv.) If we say, that the text, No oned hath seen God at any time, (1 Tim. 6:16) applies only to men; so that, as the Apostle more plainly interprets it, Whom no man hath seen nor can see, no one is to be understood here to mean, no one of men: the question may be solved in a way not to contradict what our Lord says, Their Angels do always behold the face of My Father; (Mat. 18:10) so that we must believe that Angels see, what no one, i. e. of men, hath ever seen.