CHAPTER I

Lectio 1
1 ἐν ἀρχῇ ἦν ὁ λόγος,	1a. In the beginning was the Word,
Chrysostomus in Ioannem: Omnibus aliis Evangelistis ab incarnatione incipientibus, Ioannes transcurrens conceptionem, nativitatem, educationem, augmentationem, mox de aeterna nobis generatione narrat, dicens in principio erat verbum.	CHRYS. While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.
Augustinus Lib. 83 quaest: Quod Graece logos dicitur, Latine et rationem et verbum significat; sed hoc melius verbum interpretatur, ut significetur non solum ad patrem respectus, sed ad illa etiam quae per verbum facta sunt operativa potentia. Ratio autem, etsi nihil per eam fiat, recte ratio dicitur.	AUG. The Greek word “logos” signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason.
Augustinus in Ioannem: Quotidie autem dicendo verba viluerunt nobis, quia sonando et transeundo viluerunt. Est verbum et in ipso homine quod manet intus: nam sonus procedit ex ore. Est verbum quod vere specialiter dicitur illud quod intelligis de sono, non ipse sonus.	AUG. Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remains inward, in the very man himself; distinct from the sound which proceeds out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound.
Augustinus de Trin: Quisquis autem potest intelligere verbum, non solum antequam sonet, verum etiam antequam sonorum eius imagines cogitatione volvantur, iam potest videre per hoc speculum atque in hoc aenigmate aliquam verbi similitudinem, de quo dictum est in principio erat verbum. Necesse est enim cum id quod scimus loquimur, ut ex ipsa scientia quam memoria tenemus, nascatur verbum, quod eiusmodi sit omnino cuiusmodi est illa scientia de qua nascitur. Formata quippe cogitatio ab ea re quam scimus, verbum est, quod in corde dicimus; quod nec Graecum est, nec Latinum, nec linguae alicuius. Sed cum id opus est in eorum quibus loquimur proferre notitiam, aliquod signum quo significetur assumitur. Proinde verbum quod foris sonat, signum est verbi quod intus latet, cui magis verbi competit nomen: nam illud quod profertur carnis ore, vox verbi est, verbumque et ipsum dicitur propter illud a quo ut foris appareat sumptum est.	Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it... Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called word, with reference to that from which it is taken, when it is developed externally.
Basilius: Hoc autem verbum non est humanum verbum. Quomodo enim erat in principio humanum verbum, ultimo loco accipiente homine generationis principium? Non igitur in principio verbum erat humanum, sed nec Angelorum: omnis enim creatura infra saeculorum terminos est, a creatore essendi sumens principium. Sed audi Evangelium decenter: ipsum enim, unigenitum verbum dixit.	BASIL; This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.
Chrysostomus in Ioannem: Si autem quis dixerit: cur patrem dimittens, mox nobis de filio loquitur? Quoniam ille quidem manifestus omnibus erat, etsi non ut pater, sed ut Deus, unigenitus autem ignorabatur: ideo decenter eam, quae de isto est, cognitionem confestim initio studuit imponere his qui nesciebant eum; sed neque patrem in his quae de filio sunt sermonibus tacuit. Propter hoc autem et verbum eum vocavit. Quia enim docturus erat quod hoc verbum unigenitus est filius Dei; ut non passibilem aestimet quis generationem, praeveniens verbi nuncupatione, destruit perniciosam suspicionem, esse ex Deo filium impassibiliter ostendens. Secunda vero ratio est, quia ea quae sunt patris nobis annuntiare debebat. Non simpliciter vero eum verbum dixit, sed cum articuli adiectione, a reliquis ipsum separans. Consuetudo enim est Scripturae verba vocare leges Dei et praecepta: hoc autem verbum substantia quaedam est, hypostasis, ens, ex ipso proveniens impassibiliter patre.	CHRYS. But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavors first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a possible generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare to us the things of the Father. But he does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God’s laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself.
Basilius: Quare igitur verbum? Quia impassibiliter natum est; quia est generantis imago, totum in seipso generantem demonstrans, nihil inde separans, sed in seipso perfectum existens.	BASIL; Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.
Augustinus de Trin: Sicut enim scientia nostra illi scientiae Dei, sic nostrum verbum quod nascitur de nostra scientia, dissimile est illi verbo Dei, quod natum est de patris essentia. Tale est autem, ac si dicerem de patris scientia, de patris sapientia; vel, quod est expressius, de patre scientia, de patre sapientia. Verbum ergo Dei patris unigenitus filius, per omnia patri similis et aequalis: hoc enim est omnino quod pater, non tamen pater: quia iste filius, ille pater: ac per hoc novit omnia quae novit pater; sed ei nosse de patre est, sicut esse: nosse enim et esse ibi unum est; et ideo patri, sicut esse non est a filio, ita nec nosse. Proinde, tamquam seipsum dicens, pater genuit verbum sibi aequale per omnia: non enim seipsum integre perfecteque dixisset, si aliquid minus aut amplius esset in eius verbo quam in seipso. Nostrum autem verbum interius, quod invenimus esse utcumque illi simile, quantum sit etiam dissimile, non pigeat intueri. Est enim verbum mentis nostrae quandoque formabile, nondum formatum, quiddam mentis nostrae, quod hac atque hac volubili quadam motione iactamus, cum a nobis nunc id, nunc illud, sicut inventum fuerit vel occurrerit, cogitatur; et tunc fit verum verbum quando illud quod nos diximus volubili motione iactare, ad id quod scimus pervenit, atque inde formatur, eius omnimodam similitudinem capiens; ut quomodo res quaeque scitur, sic etiam cogitetur. Quis non videat quanta sit hic dissimilitudo ab illo Dei verbo, quod in forma Dei sic est ut non ante fuerit formabile, postea formatum, non aliquando possit esse informe, sed sit forma simplex, et simpliciter aequalis ei de quo est? Quapropter ita dicitur illud Dei verbum, ut Dei cogitatio non dicatur; ne aliquid esse quasi volubile dicatur in Deo, quod nunc habeat, nunc accipiat formam ut verbum sit, eamque possit amittere, atque informiter quodammodo volutari.	AUG. As our knowledge differs from God’s, so does our word, which arises from our knowledge, differ from that Word of God, which is born of the Father’s essence; we might say, from the Father’s knowledge, the Father’s wisdom, or, more correctly, the Father Who is Knowledge, the Father Who is Wisdom. The Word of God then, the Only-Begotten Son of the Father, is in all things like and equal to the Father; being altogether what the Father is, yet not the Father; because the one is the Son, the other the Father. And thereby He knows all things which the Father knows; yet His knowledge is from the Father, even as is His being: for knowing and being are the same with Him; and so as the Father’s being is not from the Son, so neither is His knowing. Wherefore the Father begat the Word equal to Himself in all things as uttering forth Himself. For had there been more or less in His Word than in Himself, He would not have uttered Himself fully and perfectly. With respect however to our own inner word, which we find, in whatever sense, to be like the Word, let us not object to see how very unlike it is also. A word is a formation of our mind going to take place, but not yet made, and something in our mind which we toss to and fro in a slippery circuitous way, as one thing and another is discovered, or occurs to our thoughts. When this, which we toss to and fro, has reached the subject of our knowledge, and been formed therefrom, when it has assumed the most exact likeness to it, and the conception has quite answered to the thing; then we have a true word. Who may not see how great the difference is here from that Word of God, which exists in the Form of God in such wise, that It could not have been first going to be formed, and afterwards formed, nor can ever have been unformed, being a Form absolute, and absolutely equal to Him from Whom It is. Wherefore; in speaking of the Word of God here nothing is said about thought in God; lest we should think there was any thing revolving in God, which might first receive form in order to be a Word, and afterwards lose it, and be canted round and round again in an unformed state.
Augustinus de Verb. Dom: Est enim verbum Dei forma quaedam non formata, sed forma omnium formarum, forma incommutabilis, sine lapsu, sine defectu, sine tempore, sine loco, superans omnia, existens in omnibus fundamentum quoddam, in quo sunt, et fastigium sub quo sunt.	AUG. Now the Word of God is a Form, not a formation, but the Form of all forms, a Form unchangeable, removed form accident, from failure, from time, from space, surpassing all things, and existing in all things as a kind of foundation underneath, and summit above them.
Basilius: Habet autem et verbum nostrum exterius divini verbi similitudinem quamdam: nam nostrum verbum totam declarat mentis conceptionem: quae namque mente concepimus, ea verbo proferimus. Et quidem cor nostrum quasi fons quidam est: verbum vero prolatum quasi quidam rivulus manans ex ipso.	BASIL; Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.
Chrysostomus in Ioannem: Considera etiam in Evangelista prudentiam spiritualem. Noverat homines id quod antiquius est et quod est ante omnia maxime honorantes et ponentes Deum: propter hoc primum dicit principium: in principio, inquit, erat verbum.	CHRYS. Observe the spiritual wisdom of the Evangelist. He knew that men honored most what was as most ancient, and that honoring what is before every thing else, they conceived of it as God. On this account he mentions first the beginning, saving, In the beginning was the Word.
Origenes in Ioannem: Plura autem sunt signata ab hoc nomine principium. Est enim principium, sicut itineris et longitudinis, secundum illud: initium boni itineris iustorum exercitium. Est autem principium et generationis, iuxta illud: hoc est principium creaturae domini. Sed etiam Deum non enormiter asseret aliquis omnium principium. Illud etiam ex quo sicut ex praeiacente materia alia fiunt, principium est penes eos qui credunt illam ingenitam. Est enim principium secundum speciem; sicut Christus principium eorum est qui secundum imaginem Dei formati sunt. Est etiam principium disciplinae, secundum illud: cum deberetis esse magistri propter tempus, rursus indigetis ut doceamini quae sunt elementa exordii sermonum Dei. Duplex enim est documenti principium: hoc quidem natura, hoc vero quoad nos; ut si dicatur, initium sapientiae fore natura quidem Christum, inquantum sapientia et verbum Dei est; quoad nos vero inquantum verbum caro factum est. Tot igitur significatis ad praesens nobis de principio occurrentibus, potest accipi illud ex quo quid est agens. Conditor enim Christus est velut principium, secundum quod sapientia est; ut verbum in principio, quasi in sapientia sit. Plura enim bona de salvatore dicuntur. Velut igitur vita in verbo est, sic verbum in principio, idest in sapientia erat. Considera vero si possibile est secundum hoc significatum accipere nos principium, prout secundum sapientiam, et exempla quae in ea sunt, fiunt omnia; vel quia principium filii pater est, et principium creaturarum, et omnium entium; per illud in principio erat verbum, verbum filium intelligas in principio, idest in patre, dictum fore.	ORIGEN; There are many significations of this word beginning. For there is a beginning of a journey, and beginning of a length, according to Proverbs, The beginning of the right path is to do justice. There is a beginning too of a creation, according to Job, He is the beginning of the ways of God. Nor would it be incorrect to say, that God is the Beginning of all things. The preexistent material again, where supposed to be original, out of which any thing is produced, is considered as the beginning. There is a beginning also in respect of form: as where Christ is the beginning of those who are made according to the image of God. And there is a beginning of doctrine, according to Hebrews; When for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God. For there are two kinds of beginning of doctrine: one in itself, the other relative to us; as if we should say that Christ, in that He is the Wisdom and Word of God, was in Himself the beginning of wisdom, but to us, in that He was the Word incarnate. There being so many significations then of the word, we may take it as the Beginning through Whom, i.e. the Maker; for Christ is Creator as The Beginning, in that He is Wisdom; so that the Word is in the beginning, i.e. in Wisdom; the Savior being all these excellences at once. As life then is in the Word, so the Word is in the Beginning, that is to say, in Wisdom. Consider then if it be possible according to this signification to understand the Beginning, as meaning that all things are made according to Wisdom, and the patterns contained therein; or, inasmuch as the Beginning of the Son is the Father, the Beginning of all creatures and existences, to understand by the text, In the beginning was the Word, that the Son, the Word, was in the Beginning, that is, in the Father.
Augustinus de Trin: Aut in principio sic dictum est ac si diceretur: ante omnia.	AUG. Or, In the beginning, as if it were said, before all things.
Basilius: Praevidit enim spiritus sanctus futuros quosdam invidentes gloriae unigeniti, qui praeferrent sophismata ad subversionem auditorum: quia si genitus est, non erat; et antequam genitus esset, non erat. Ne igitur talia garrire praesumant, spiritus sanctus ait in principio erat verbum.	BASIL; The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Ghost says, In the beginning was the Word.
Hilarius de Trin: Transeunt tempora, transeunt saecula, tolluntur aetates: pone aliquid quod voles tuae opinionis principium: non tenes tempore: erat enim unde tractatur.	HILARY; Years, centuries, ages, are passed over, place what beginning you will in your imagining, you grasp it not in time, for He, from Whom it is derived, still was.
Chrysostomus in Ioannem: Sicut autem quis cum stat in navi secus littus, videt civitates et portus, cum vero eum aliquis in medium pelagi duxerit, a prioribus quidem desistere facit, non tamen alicubi defigit ei oculum, ita Evangelista hic super omnem nos ducens creaturam, suspensum dimittit oculum, non dans suspicere aliquem finem ad superiora: hoc enim in principio erat semper et infinite essendi significativum est.	CHRYS. As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix; the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence.
Augustinus de Verb. Dom: Sed dicunt: si filius est, natus est; hoc fatemur. Adiungunt deinde: si natus est patri filius, erat pater antequam ei filius nasceretur; hoc respuit fides. Ergo ait: rationem mihi redde quomodo et filius nasci potuit patri, ut coaevus esset ei a quo natus est. Post patrem enim nascitur filius, utique patri morituro successurus. Similitudines adhibent de creaturis; et nobis laborandum est ut et nos inveniamus similitudines earum rerum quas astruimus. Sed quomodo possumus in creatura invenire coaeternum, quando in creatura nil invenimus aeternum? Sed si possunt inveniri haec duo coaeva, generans et generatum, ibi intelligimus coaeterna. Ipsa quidem sapientia dicta est in Scripturis candor lucis aeternae, dicta est imago patris. Hinc capiamus similitudinem, ut inveniamus coaeva, ex quibus intelligamus coaeterna. Nemo autem dubitat, quod splendor de igne exit. Ponamus ergo ignem patrem illius splendoris: mox quidem ut lucernam accendo, simul cum igne et splendor existit. Da mihi hic ignem sine splendore, et credo tibi patrem sine filio fuisse. Imago existit de speculo, hominis intuentis speculum; existit imago mox ut aspector extiterit: sed ille qui inspicit erat antequam accederet ad speculum. Ponamus ergo aliquid natum super aquam, ut virgultum, aut herbam: nonne cum imagine sua nascitur? Si ergo semper esset virgultum, semper esset et imago de virgulto. Quod autem de alio est, utique natum est. Potest ergo semper esse generans, et semper cum illo quod de eo natum est. Sed dicet aliquis: ecce intellexi aeternum patrem, coaeternum filium; tamen sicut effusum splendorem minus igne lucentem, aut sicut effusam imaginem minus quam virgultum existentem dicimus. Non, sed aequalitas omnimoda est. Non credo, ait, quia non invenisti similitudinem. Fortassis autem invenimus in creatura quomodo intelligamus filium et coaeternum patri, et nequaquam minorem; sed non illud possumus invenire in uno genere similitudinum. Iungamus ergo ambo genera: unum unde ipsi dant similitudines, et alterum unde nos dedimus. Dederunt enim illi similitudinem ex his quae praeceduntur tempore ab his a quibus nascuntur, sicut homo de homine; sed tamen homo et homo sunt eiusdem substantiae. Laudamus ergo in ista nativitate aequalitatem naturae: deest aequalitas temporis. In illo autem genere similitudinum quod nos dedimus de splendore ignis et de imagine virgulti, aequalitatem naturae non invenis, invenis coaevitatem. Totum ergo ibi quod hic ex partibus singulis et rebus singulis invenitur; et non hoc solum quod in creaturis, totum invenio ibi sed tamquam in creatore.	AUG. They say, however, if He is the Son, He was born. We allow it. They rejoin: if the Son was born to the Father, the Father was, before the Son was born to Him. This the Faith rejects. Then they say, explain to us how the Son could; be born from the Father, and yet be coeval with Him from whom He is born: for sons are born after their fathers, to succeed them on their death. They adduce analogies from nature; and we must endeavor likewise to do the same for our doctrine. But how can we find in nature a coeternal, when we cannot find an eternal? However, if a thing generating and a thing generated can be found any where coeval, it will be a help to forming a notion of coeternals. Now Wisdom herself is called in the Scriptures, the brightness of Everlasting Light, the image of the Father. Hence then let us take our comparison, an from coevals form a notion of coeternals. Now no one doubts that brightness proceeds from fire: fire then we may consider the father of the brightness. Presently, when I light a candle, at the same instant with the fire, brightness arises. Give me the fire without the brightness, and I will with you believe that the Father was without the Son. An image is produced by a mirror. The image exists as soon as the beholder appears; yet the beholder existed before he came to the mirror. Let us suppose then a twig, or a blade of grass which has grown up by the water side. Is it not born with its image? If there had always been the twig, there would always have been the image proceeding from the twig. And whatever is from another thing, is born. So then that which generates may be coexistent from eternity with that which is generated from it. But some one will say perhaps, Well, I understand now the eternal Father, the coeternal Son: yet the Son is like the emitted brightness, which is less brilliant than the fire, or tile reflected image, which is less real than the twig. Not so: there is complete equality between Father and Son. I do not believe, he says; for you have found nothing whereto to liken it. However, perhaps we can find something in nature by which we may understand that the Son is both coeternal with the Father, and in no respect inferior also: though we cannot find any one material of comparison that will be sufficient singly, and must therefore join together two, one of which has been employed by our adversaries, the other by ourselves. For they have drawn their comparison from things which are preceded in time by the things which they spring from, man, for example, from man. Nevertheless, man is of the same substance with man. We have then in that nativity an equality of nature; an equality of time is wanting. But in the comparison which we have drawn from the brightness of fire, and the reflection of a twig, an equality of nature you cost not find, of time you lost. In the Godhead then there is found as a whole, what here exists in single and separate parts; and that which is in the creation, existing in a manner suitable able to the Creator.
Ex gestis Conc. Ephes: Propterea alicubi quidem filium appellat patris, alicubi autem verbum nominat, alicubi autem splendorem vocat Scriptura divina; singula horum nominum de ipso dicens, ut intelligas ea quae de Christo dicuntur, esse contra blasphemiam: quia enim tuus filius eiusdem tibi naturae fit, volens sermo ostendere unam substantiam patris et filii, dicit filium patris, qui ex eo natus est unigenitus. Deinde quoniam nativitas et filius apud nos ostentationem praebent passionis; ideo hunc filium appellat et verbum, impassibilitatem nativitatis eius nomine isto demonstrans. Sed quoniam pater quispiam factus ut homo, indubitanter senior filio suo demonstratur; ne hoc ipsum etiam de divina natura putares, splendorem vocat unigenitum patris: splendor enim nascitur quidem ex sole, non autem intelligitur sole posterior. Coexistere ergo semper patri filium splendor tibi denuntiet; impassibilitatem nativitatis ostendat verbum; consubstantialitatem filii nomen insinuet.	EX GESTIS CONCILII EPHESINI; Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as your son is of the same nature with yourself, the Scripture wishing to show that the Substance of the Father and the Son is one, sets forth the Son of the Father, born of the Father, the Only-Begotten. Next, since the terms birth and son, convey the idea of passibleness, therefore it calls the Son the Word, declaring by that name the impassability of His Nativity. But inasmuch as a father with us is necessarily older shall his son, lest thou should think that this applied to the Divine nature as well, it calls the Only-Begotten the Brightness of the Father; for brightness, though arising from the sun, is not posterior to it. Understand then that Brightness, as revealing the co-eternity of the Son with the Father; Word as proving the impassability of His birth, and Son as conveying His consubstantiality.
Chrysostomus in Ioannem: Sed dicunt illi, quoniam hoc, idest in principio, non aeternitatem ostendit simpliciter: etenim et de caelo istud et de terra dictum. In principio, inquit Genesis, fecit Deus caelum et terram. Sed quid commune habet erat ad fecit? Sicut enim quod est, cum de homine quidem dicitur, tempus praesens significat tantum; cum autem de Deo, id quod est semper et aeternaliter; ita et erat de nostra quidem cum dicitur natura, praeteritum significat tempus; cum autem de Deo, aeternitatem ostendit.	CHRYS. But they say that In the beginning does not absolutely express in eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. But are not made and was, altogether different For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity.
Origenes: Sum enim verbum duplicem habet significationem: aliquando enim temporales motus secundum analogiam aliorum verborum declarat, aliquando substantiam uniuscuiusque rei, de qua praedicatur, sine temporali motu ullo designat; ideo et substantivum vocatur.	ORIGEN; The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to time. Hence it is also called a substantive verb.
Hilarius de Trin: Respice igitur ad mundum, intellige quid de eo scriptum est: in principio fecit Deus caelum et terram. Fit ergo in principio quod creatur, et aetates continet quod in principio continetur ut fieret. Piscator autem illitteratus, indoctus, liber a tempore, solutus a saeculis est, vicit omne principium: erat enim quod est, neque in tempore aliquo concluditur ut coeperit quod erat potius in principio quam fiebat.	HILARY; Consider then the world, understand what is written of it. In the beginning God made the heaven en and the earth. Whatever therefore is created is made in the beginning, and you would contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advances beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was.
Alcuinus: Contra eos ergo qui propter temporalem nativitatem dicebant Christum non semper fuisse, incipit Evangelista de aeternitate verbi, dicens in principio erat verbum.	ALCUIN. To refute those who inferred from Christ’s Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word.

CHAPTER II

Lectio 1
1 καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ: 2 ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 3 καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν, οἶνον οὐκ ἔχουσιν. 4 [καὶ] λέγει αὐτῇ ὁ Ἰησοῦς, τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.	1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2. And both Jesus was called, and his disciples, to the marriage. 3. And when they wanted wine, the mother of Jesus said to him, They have no wine. 4. Jesus said to her, Woman, what have I to do with you? mine hour is not yet come.
Chrysostomus in Ioannem: Quoniam in Galilaea notus erat dominus, vocant eum ad nuptias; unde sequitur et die tertia nuptiae factae sunt in Cana Galilaeae.	CHRYS. Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee.
Alcuinus: Galilaea est provincia, in qua est Cana viculus.	ALCUIN. Galilee is a province; Cana a village in it.
Chrysostomus: Vocant autem ad nuptias dominum, non tamquam magnificum aliquem, sed simpliciter tamquam notum, et unum multorum: unde hoc Evangelista declarans ait et erat mater Iesu ibi: sicut enim matrem vocaverant, ita et filium; unde sequitur vocatus est autem Iesus et discipuli eius ad nuptias: et accedit; neque enim ad dignitatem respiciebat suam, sed ad beneficium nostrum. Qui enim non dedignatus est formam servi accipere, neque dedignatus est ad nuptias venire servorum.	CHRYS. They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, shall His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to come to the marriage of servants.
Augustinus de Verb. Dom: Erubescat igitur homo esse superbus, quoniam factus est humilis Deus. Ecce inter cetera filius virginis venit ad nuptias, qui cum apud patrem esset, instituit nuptias.	AUG. Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage.
Beda: Quod etiam ad nuptias venire dignatus est, iuxta litteram, fidem recte credentium confirmat. Porro Tatiani et Marcionis, ceterorumque qui nuptiis detrahunt, perfidia quam sit damnabilis insinuat. Si enim toro immaculato et nuptiis debita castitate celebratis culpa inesset, nequaquam dominus ad has venire voluisset. Nunc autem quia bona est castitas coniugalis, melior continentia vidualis, optima perfectio virginalis, ad probandam omnium electionem graduum, discernendum tamen meritum singulorum, ex intemerato Mariae virginis utero nasci dignatus est; e prophetico viduae Annae ore mox natus benedicitur; a nuptiarum celebratoribus iam iuvenis invitatus, has praesentia suae virtutis honorat.	BEDE. His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the a faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honor of marriage. For if the undefiled bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin state best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honors that also by the presence of His goodness.
Augustinus in Ioannem: Quid autem mirum, si in illam domum ad nuptias venit qui in hunc mundum ad nuptias venit? Habet enim hic sponsam, quam redemit sanguine suo, et cui pignus dedit spiritum sanctum, quam sibi coniunxerat in utero virginis. Verbum enim est sponsus, et sponsa caro humana; et utrumque unus filius Dei, et idem filius hominis. Ille uterus virginis Mariae thalamus eius est, unde processit tamquam sponsus de thalamo suo.	AUG. What marvel, if He went to that house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together are one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom.
Beda: Nec vacat a mysterio quod die tertia nuptiae factae referuntur. Primum quidem saeculi tempus ante legem, patriarcharum exemplo; secundum sub lege, prophetarum scriptis; tertium sub gratia, praeconiis Evangelistarum, quasi tertiae diei luce, mundo refulsit, in quo dominus in carne natus apparuit. Sed et hoc quod in Cana Galilaeae, idest in zelo transmigrationis, eaedem nuptiae factae perhibentur, typice denuntiat, eos maxime gratia Christi dignos existere qui zelo fervere piae devotionis, ac de vitiis ad virtutes, de terrenis ad aeterna norunt transmigrare. Discumbente autem ad nuptias domino, vinum defecit, ut vino meliore per ipsum facto manifestaretur gloria latentis in homine Dei; unde sequitur et deficiente vino, dicit mater Iesu ad eum: vinum non habent.	BEDE. Nor is it without some mysterious allusion, that the marriage is related as taking place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things. The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus said to Him, They have no wine.
Chrysostomus: Dignum autem est quaerere, unde venit in mentem matri magnum quid imaginari de filio: neque enim ante miraculum fecerat; sequitur enim hoc fecit initium signorum Iesus. Sed revelari incipiebat et a Ioanne, et ab his quae ad discipulos dixerat; sed ante haec omnia ipsa conceptio, et ea quae post nativitatem facta sunt maximam ei de puero imposuerunt aestimationem; unde Lucas dicit: Maria conservabat omnia verba haec, conferens in corde suo. Cuius igitur gratia non ante ad miraculum eum incitavit? Nam antea ut unus multorum ita conversabatur; unde non praesumebat ei mater tale quid dicere; quia vero audivit quod Ioannes ei testificatus est, et quod discipulos iam haberet, de reliquo confidenter rogat.	CHRYS. But how came it into the mother’s mind to expect so great a thing from her Son? for he had done no miracle as yet: as we read afterwards This beginning of miracles did Jesus. His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had lived so much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently.
Alcuinus: Significat etiam in hoc loco synagogam quae Christum provocat ad faciendum miraculum: familiare enim est Iudaeis miracula inquirere. Sequitur et dicit ei Iesus: quid mihi et tibi, mulier?	ALCUIN. She represents here the Synagogue, which challenges Christ to perform a miracle. It was customary with the Jews to ask for miracles. Jesus said to her, Woman, what have I to do with you?
Augustinus in Ioannem: Quidam derogantes Evangelio, et dicentes quod Iesus non fuit natus de Maria virgine, hinc argumentum sumere conantur erroris sui, ut dicant: quomodo erat mater eius cui dixit quid mihi et tibi, mulier? Sed quis hoc narravit, ut credamus quia hoc dominus dixit? Nempe Ioannes Evangelista. At ipse dixit et erat ibi mater Iesu. Quare hoc, nisi quia utrumque verum est? Sed numquid ideo venit ad nuptias, ut doceret matres contemni?	AUG. Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with you? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother?
Chrysostomus: Sed quod valde venerabatur matrem, audi Lucam enarrantem, qualiter subditus parentibus erat. Nam ubi quidem parentes nihil impediunt eorum quae sunt secundum Deum, debitum est subici eis; quando autem non tempore debito aliquid quaerunt, et abscindunt nos a spiritualibus, non ex hoc fallaris.	CHRYS. That He greatly venerated His mother, we know from St. Luke, who tells us that He was subject unto His parents. For where parents throw no obstacle in the way of God’s commands, it is our duty to be subject to them; but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should not be deceived into compliance.
Augustinus de symbolo: Ut ergo distingueret inter Deum et hominem, quia secundum hominem minor et subditus erat, secundum autem Deum supra omnes erat, dixit quid mihi et tibi est, mulier?	AUG. To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He said, Woman, what have I to do with you?
Chrysostomus in Ioannem: Sed et propter aliam causam, ut non suspecta essent miracula quae fiebant (ab his enim qui indigebant, rogari oportuerat, non a matre), voluit ostendere quoniam omnia decenti tempore operatur, non simul omnia faciens: quia confusio quaedam esset; et ideo sequitur nondum venit hora mea; idest, nondum cognitus sum his qui adsunt. Sed neque sciunt quoniam defecit vinum: sine eos primum hoc sentire: qui enim necessitatem non praesentit, neque beneficii grandem suscipiet sensum.	CHRYS. And for another reason, viz. to prevent any suspicion attaching to His miracles: for these it was proper should be asked for by those who wanted them, not by His mother. He wished to show them that He would perform all in their proper time, not all at once, to prevent confusion; for He said, Mine hour is not yet come; i.e. I am not yet known to the persons present; nay, they know not that the wine has failed; let them find out that first; he who perceives not his want beforehand, will not perceive when his want is supplied.
Augustinus: Vel ideo quia dominus noster, secundum quod Deus erat, matrem non habebat; secundum quod homo erat, habebat matrem. Miraculum autem quod facturus erat, secundum divinitatem facturus erat, non secundum infirmitatem humanam. Miraculum tamen exigebat mater; at ille tamquam non agnoscens viscera humana, operaturus facta divina, dixit quid mihi et tibi est, mulier? Tamquam dicat: quod in me facit miraculum, non tu genuisti, deitatem meam. Dicitur autem mulier secundum femineum sexum, non secundum corruptionem integritatis. Sed quia genuisti infirmitatem meam, tunc te cognoscam cum ipsa infirmitas pendebit in cruce; unde subdit nondum venit hora mea; quasi dicat: ibi te agnoscam cum pendere in cruce infirmitas coeperit, cuius et mater es. Commendavit enim matrem discipulo, prius matre moriturus, et ante mortem matris resurrecturus. Videte autem ne forte quomodo invenerunt Manichaei occasionem perfidiae suae, quia dixit dominus quid mihi et tibi est, mulier? Sic inveniant mathematici occasionem fallaciae, quia dixit nondum venit hora mea. Dicunt enim: vides quia sub fato erat Christus, quia dixit nondum venit hora mea. Credant autem Deo dicenti: potestatem habeo ponendi animam meam, et iterum sumendi eam; et quaerant quare sit dictum nondum venit hora mea: nec ideo iam sub fato ponant conditorem caeli: quia si esset fatum de sideribus, non poterat esse sub necessitate siderum conditor siderum. Adde quod non solum Christus non habuit quod appellas fatum; sed nec tu, aut ille, aut quisquam hominum. Quare ergo dixit nondum venit hora mea? Quia in potestate habebat quando moreretur; sed nondum videbat esse opportunum ut illa potestate uteretur. Vocandi erant discipuli, annuntiandum erat regnum caelorum, faciendae erant virtutes, commendanda erat divinitas domini in miraculis, commendanda erat humanitas domini in ipsa compassione mortalitatis. At ubi tantum fecit quantum sufficere iudicavit, venit hora, non necessitatis, sed voluntatis; non conditionis, sed potestatis.	AUG. Or it was because our Lord as God had not a mother, though as man He had, and the miracle He was about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have I to do with you? As if He said, You did not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because you brought forth My infirmity, I will acknowledge you then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge you when the infirmity, of which you are the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death. But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord’s word, What have I to do with you? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what hat God says below, I have power to lay it (my life) down, and I have power to take it again: and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as you call it; but neither have you, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power He was to call the disciples; to proclaim the Kingdom of heaven, to do marvelous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He had done all, then the hour was come, not of destiny, but of will, not of obligation, but of power.

CHAPTER III

Lectio 1
1 ἦν δὲ ἄνθρωπος ἐκ τῶν φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων: 2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ, ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος: οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ' αὐτοῦ. 3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.	1. There was a man of the Pharisees named Nicodemus, a ruler of the Jews: 2. The same came to Jesus by night, and said to him, Rabbi, we know that you are a teacher come from God: for no man can do these miracles that you do, except God be with him. 3. Jesus answered and said to him, Verily, verily, I say to you, Except a man be born again, he cannot see the kingdom of God.
Augustinus in Ioannem: Superius dixerat quod, cum esset Hierosolymis (...) multi crediderunt in nomine eius, videntes signa et prodigia quae faciebat; ex his autem erat Nicodemus, de quo dicitur erat autem homo ex Pharisaeis Nicodemus nomine.	AUG. 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 ruler of the Jews.
Beda: Cuius etiam dignitatis officium ostendit, cum subditur princeps Iudaeorum; deinde quid egerit, cum subiecit hic venit ad Iesum nocte, cupiens scilicet secreta eius allocutione plenius discere mysteria fidei, cuius, aperta ostensione signorum, iam rudimenta perceperat.	BEDE. 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 given him an elementary knowledge of them.
Chrysostomus in Ioannem: Adhuc tamen a Iudaica detinebatur infirmitate: propterea et nocte venit, trepidans in die hoc facere; unde et Evangelista alibi dicit: quoniam ex principibus multi crediderunt in eum; sed propter Iudaeos non confitebantur, ut non extra synagogam fierent expulsi.	CHRYS. 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 believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue.
Augustinus: Nicodemus etiam ex illo numero erat qui crediderunt, sed nondum renati sunt: unde hoc ad rem pertinet quod in nocte venit. Renati autem ex aqua et spiritu sancto, audiunt ab apostolo: fuistis aliquando tenebrae, nunc autem lux in domino.	AUG. 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, You were sometimes darkness, but now are you light in the Lord.
Haymo: Vel pulchre in nocte venisse dicitur, quia tenebris ignorantiae obnubilatus, ad tantam lucem nondum pervenerat ut perfecte Deum verum crederet: nox enim in sacro eloquio pro ignorantia ponitur; unde subditur et dixit ei: Rabbi, scimus quia a Deo venisti magister. Quod autem Hebraice Rabbi, Latine dicitur magister. Magistrum ergo appellat, et Deum tacet: quia credebat eum a Deo missum, sed tamen, ut dictum est, Deum non agnoscebat.	HAYMO. 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 put for ignorance. And said to him, Rabbi, we know that You are a teacher come from God. The Hebrew Rabbi, has the meaning of Magister in Latin. He calls him, we see, a Master, but not God: he does not hint at that; he believes Him to be sent from God, but does not see that He is God.
Augustinus: Unde autem iste crediderat, patet per id quod subdit nemo enim potest haec signa facere quae tu facis, nisi fuerit Deus cum eo. Sic ergo Nicodemus de illis multis erat qui crediderant in nomine eius, videntes signa quae faciebat.	AUG. What the ground of his belief was, is plain from what immediately follows: For no one can do these miracles that You do, except God be with him. Nicodemus then was one of the many who believed in His Name, when they saw the signs that He did.
Chrysostomus in Ioannem: Sed tamen neque a signis aliquid magnum existimabat de eo; sed adhuc humanam habens de eo mentem, ut de propheta loquitur, ad operationem eum missum dicens, et alieno auxilio indigentem haec agere quae agebat; cum tamen pater perfectum eum genuerit, et sufficientem sibi ipsi, et nihil habentem imperfectum. Quia vero Christi studium erat interim non ita dignitatem suam revelare, sicut persuadere quod nihil ex adverso agebat patri: propterea in verbis multoties humiliter loquens videtur, in rebus autem cum potestate omnia operatur. Ideoque et Nicodemo nunc manifeste quidem nihil excelsum loquitur de se ipso; occulte autem ab humili eum opinione reducit, docens quod sufficiens sibi ipse est in miraculorum operatione; unde subditur respondit Iesus, et dixit ei: amen, amen dico tibi: nisi quis renatus fuerit denuo, non potest videre regnum Dei.	CHRYS. 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 assistance to do His work; whereas the Father had begotten Him perfect, self-sufficient, and free from all defect. It being Christ’s design however for the present not so much to reveal His dignity, as to prove that He did nothing contrary to the Father; in words He is often humble, while His acts ever testify His power. And therefore to Nicodemus on this occasion He says nothing expressly to magnify Himself; but He imperceptibly corrects his low views of Him, and teaches him that He was Himself all-sufficient, and independent in His miraculous works. Hence He answers, Verily, verily, I say to you, Except a man be born again, the cannot see the kingdom of God.
Augustinus: Isti sunt ergo quibus se credit Iesus qui nati fuerint denuo, qui non in nocte veniunt ad Iesum, sicut Nicodemus; tales enim iam etiam profitentur. Dicit ergo nisi quis renatus fuerit denuo, non potest videre regnum Dei; quasi dicat: quia nondum es natus denuo, idest ex Deo, spirituali generatione, notitia quam habes de me, spiritualis non est, sed animalis et humana. Ego autem dico tibi, quod sive tu, sive alius quicumque, nisi ex Deo denuo natus fuerit, non poterit apprehendere gloriam quae circa me est; sed extra regnum erit; nam generatio quae per Baptismum fit, illuminationem animae tribuit.	AUG. 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 profession.
Chrysostomus: Vel littera talis est: amen, amen dico tibi: nisi quis renatus fuerit, etc.; hoc est, si tu non natus fueris desuper, et dogmatum susceperis certitudinem alicubi, extra erras, et longe es a regno caelorum; seipsum hic ostendens, et indicans quoniam non est hoc tantum quod videtur: sed aliis oculis opus est ad videndum eum. Hoc autem quod dicit desuper, hi quidem, idest de caelo, exponunt; alii vero, a principio. Igitur Iudaei quidem si hoc audissent, deridentes utique discessissent; hic vero et in hoc amorem discipuli ostendit quod a Christo ulterius interrogat.	CHRYS. He says therefore, Except a man be born again, be cannot see the kingdom of God: as if He said, You are not yet born again, i.e. of God, by a spiritual begetting; and therefore your knowledge of Me is not spiritual, but carnal and human. But I say to you, that neither you, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except you are born from above, and have received the certainty of my doctrines, you wander out of the way, and are far from the kingdom of heaven. By which words our Lord discloses His nature, showing that He is more than what He appears to the outward eye. The expression, From above, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shows the love of a disciple, by staying to ask more questions.

CHAPTER IV

Lectio 1
1 ὡς οὖν ἔγνω ὁ Ἰησοῦς ὅτι ἤκουσαν οἱ φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης     2 —καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλ' οἱ μαθηταὶ αὐτοῦ —     3 ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν.     4 ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας. 5 ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ [τῷ] Ἰωσὴφ τῷ υἱῷ αὐτοῦ: 6 ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ: ὥρα ἦν ὡς ἕκτη.	1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2. (Though Jesus himself baptized not, but his disciples,) 3. He left Judea, and departed again into Galilee. 4. And he must needs go through Samaria. 5. Then comes he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6. Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.
Glossa: Postquam ostendit Evangelista qualiter Ioannes repressit discipulorum suorum invidiam, quam de profectu doctrinae Christi conceperant; hic ostendit quomodo Christus declinavit Pharisaeorum malitiam, qui contra ipsum ex eadem causa zelo invidiae movebantur; unde dicitur ut ergo cognovit Iesus quia audierunt Pharisaei.	GLOSS. The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ’s teaching, comes next to the envy of the Pharisees, and Christ’s retreat front the them. When therefore the Lord knew that the Pharisees had heard, &c.
Augustinus in Ioannem: Utique dominus, si sciret Pharisaeos ita de se cognovisse quod plures discipulos faceret, et quod plures baptizaret, ut eis hoc ad salutem valeret sequendi eum, non relinqueret Iudaeam terram, sed propter illos maneret ibi; quia vero cognovit eorum scientiam, simul et invidentiam, quia non hoc propterea didicerunt ut sequerentur, sed ut persequerentur, abiit inde. Poterat quidem et praesens ab his non teneri, si nollet; sed in omni re quam gessit ut homo, hominibus in se credituris praebebat exemplum, quia unusquisque servus Dei non peccat si secesserit in alium locum videns furorem se persequentium. Fecit ergo hoc ille magister bonus, ut doceret, non ut timeret.	AUG. Truly had the Pharisees’ knowledge that our Lord was making more disciples, and baptizing more than John, been such as to lead them heartily to follow Him, He would not have left Judea, but would have remained for their sake: but seeing, as He did, that this knowledge of Him was coupled with envy, and made them not followers, but persecutors, He departed thence. He could too, had He pleased, have stayed amongst them, and escaped their hands; but He wished to show His own example to believers in time to come, that it was no sin for a servant of God to fly from the fury of persecutors. He did it like a good teacher, not out of fear for Himself, but for our instruction.
Chrysostomus in Ioannem: Hoc etiam fecit mitigans eorum invidiam. Conveniens est etiam eum hoc fecisse, ut non discrederetur carnis dispensatio: si enim retentus effugisset, in suspicionem devenisset veritas carnis.	CHRYS. He did it too to pacify the envy of men, and perhaps to avoid bringing the dispensation of the incarnation into suspicion. For had he been taken and escaped, the reality of His flesh would have been doubted.
Augustinus: Fortassis autem hoc moveat quod dictum est baptizabat plures quam Ioannes; et postea subiectum est quamquam Iesus non baptizaret. Quid ergo? Falsum dictum erat, et correctum est?	AUG. It may perplex you, perhaps, to be told that Jesus baptized more than John, and then immediately after, Though Jesus Himself baptized not. What? Is there a mistake made, and then corrected?
Chrysostomus: Non autem ipse Christus baptizabat; sed relatores volentes erigere eos qui audiebant, in invidiam, ita annuntiabant, scilicet quod Christus plures baptizaret quam Ioannes. Sed cuius gratia ipse non baptizaret, Ioannes praedixit dicens: ipse vos baptizabit in spiritu sancto et igne. Nondum autem spiritum sanctum dabat: decenter igitur nec baptizabat. Discipuli vero id agebant, volentes multos adducere ad salutarem doctrinam: ut enim non semper circumeuntes congregarent eos qui credituri erant, ut in Simone et fratre fecit, ideo baptizare instituerunt. Nihil enim amplius habebat discipulorum Baptisma, Ioannis Baptismate: utrumque enim expers erat ea quae ex spiritu est gratia; et utrique una causa erat, scilicet adducere ad Christum eos qui baptizabantur.	CHRYS. Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ.
Augustinus: Vel aliter. Utrumque verum est: quia Iesus et baptizabat et non baptizabat: baptizabat enim, quia ipse mundabat; non baptizabat, quia non ipse tingebat. Praebebant discipuli ministerium corporis; praebebat ille adiutorium maiestatis, de quo dictum est: hic est qui baptizat.	AUG. Or, both are true; for Jesus both baptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that He dipped not. The disciples supplied the ministry of the body, He the aid of that Majesty of which it was said, The Same is, He which baptize.
Alcuinus: Solet autem quaeri si in Baptismo discipulorum Christi spiritus sanctus daretur, cum dicatur: spiritus sanctus nondum erat datus, quia Iesus nondum erat glorificatus. Sed sciendum, quia dabatur spiritus, licet non ea manifestatione qua post ascensionem in linguis igneis datus est; quia sicut ipse Christus in homine quem ferebat, semper habebat spiritum, sed tamen postea super ipsum baptizatum visibiliter descendit spiritus in specie columbae; sic ante manifestum et visibilem adventum spiritus sancti quicumque sancti eum latenter habere potuerunt.	ALCUIN. The question is often asked, whether the Holy Ghost was given by the baptism of the disciples; when below it is said, The Holy Ghost was not yet given, because Jesus was not yet glorified. We reply, that the Spirit was given, though not in so manifest a way as he was after the Ascension, in the shape of fiery tongues. For, as Christ Himself in His human nature ever possessed the Spirit, and yet afterwards at His baptism the Spirit descended visibly upon Him in the form of a dove; so before the manifest and visible coming of the Holy Spirit, all saints might possess the Spirit secretly.
Augustinus ad SeleucianumIntelligimus autem discipulos Christi iam fuisse baptizatos sive Baptismo Ioannis, sicut nonnulli arbitrantur, sive, quod magis credibile est, Baptismo Christi: neque enim ministerio baptizandi defuit, ut haberet baptizatos servos per quos ceteros baptizaret, qui non defuit illius humilitatis ministerio, quando eis lavit pedes.	AUG. But we must believe that the disciples of Christ were already baptized themselves, either with John’s baptism, or, as is more probable, with Christ’s. For He who had stooped to the humble service of washing His disciples’ feet, had not failed to administer baptism to His servants, who would thus be enabled in their turn to baptize others.
Chrysostomus: Secedens autem Christus de Iudaea, rursus eisdem adhaeret quibus et prius; unde subditur et abiit iterum in Galilaeam. Sicut autem apostoli expulsi a Iudaeis ad gentes venerunt, ita et Christus ad Samaritanos accedit; sed tamen omnem auferens a Iudaeis excusationem, non principaliter ad eos vadit, sed quasi transiens; quod Evangelista occulte ostendit, dicens oportebat autem eum transire per mediam Samariam. Accepit autem hanc nominationem, quia mons Samariae Somer dicebatur, ab eo qui possedit; sed qui ibi habitabant, olim non Samaritani, sed Israelitae vocabantur. Tempore autem procedente offenderunt Deum, et rex Assyriorum ultra eos ibi manere non permisit; sed in Babylonem et Medos duxit; in Samaria vero gentes ex diversis locis ductas habitare fecit. Volens autem Deus ostendere quod non propter imbecillitatem Iudaeos tradidit, sed propter peccata eorum qui traditi sunt; immisit barbaris leones, qui eos laedebant. Annuntiata sunt haec regi, et mittit sacerdotem quemdam, traditurum eis Dei leges. Sed tamen neque ita ex toto ab impietate destiterunt, sed ex media parte. Etenim tempore procedente rursus ad idola quidam resilierunt; venerabantur tamen Deum qui a monte Samaritanos seipsos vocabant.	CHRYS. Christ on withdrawing from Judea, joined those whom He was with before, as we react next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God’s wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to show that it was not for want of power on His part that he delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God’s law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.
Beda: Ideo autem oportebat ipsum transire per Samariam, quia sita est inter Iudaeam et Galilaeam. Est autem Samaria insignis provinciae Palaestinae civitas, adeo ut tota regio ei sociata Samaria dicatur. Ad quem igitur ipsius regionis locum dominus verterit, Evangelista ostendit; unde dicitur venit ergo in civitatem Samariae, quae dicitur Sichar.	BEDE. He must needs pass through Samaria; because that country lay between Judea and Galilee. Samaria was the principal city of a province of Palestine, and gave its name to the whole district connected with it. The particular place to which our Lord went is next given: Then comes He to a city of Samaria which is called Sychar.
Theophylactus: Postquam autem filii Iacob illam civitatem desertam fecerunt, occidentes Sichimitas, hanc civitatem desertam tempore procedente dedit Iacob in sortem Ioseph; unde dicitur: do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhaei, in gladio et arcu meo; et hoc est quod subditur iuxta praedium quod dedit Iacob Ioseph filio suo. Sequitur erat autem ibi fons Iacob.	THEOPHYL. But after the sons of Jacob had desolated the city, by the slaughter of the Sychemites, Jacob annexed it to the portion of his son Joseph as we read in Genesis, I have given to you one portion above your brethren, which I took out of the hand of the Amorite with my sword, and with my bow. This is referred to in what follows, Near to the place of ground which Jacob gave to his son Joseph. Now Jacob’s well was there.
Augustinus in Ioannem: Puteus erat: sed omnis puteus fons, non omnis fons puteus: ubi enim aqua de terra manat, et usum praebet haurientibus, fons dicitur; sed si in promptu et superficie sit, fons tantum dicitur; si autem in alto et in profundo sit, ita puteus vocatur ut nomen fontis non amittat.	AUG. It was a well. Every, well is a spring, but every spring is not a well. Any water that rises from the ground, and can be drawn for use, is a spring: but where it is ready at hand, and on the surface, it is called a spring only; where it is creep and low down, it is called a well, not a spring.
Chrysostomus: Locus ille erat ubi pro Dina, levi et Simeon gravem occisionem fecerunt.	CHRYS. It was the place where Simeon and Levi made a great slaughter for Dinah.
Theophylactus: Quare autem Evangelista de praedio et fonte facit mentionem? Primo quidem ut, cum audieris mulierem dicentem quod pater noster Iacob dedit nobis hunc fontem, non admireris; secundo ex commemoratione fontis et praedii edocemur quod ea quae patriarchae propter fidem quam in Deo habebant, adepti sunt, Iudaei propter eorum impietatem perdiderunt, et eorum loca gentibus tradita sunt: quare nihil novi nunc accidit quod gentiles pro Iudaeis regnum caelorum consecuti sunt.	THEOPHYL. But why does the Evangelist make mention of the parcel of ground, and the well? First, to explain what the woman says, Our father Jacob gave us this well; secondly, to remind you that what the Patriarchs obtained by their faith in God, the Jews had lost by their impiety. They had been supplanted to make room for Gentiles. And therefore there is nothing new in what has now taken place, i.e.; in the Gentiles succeeding to the kingdom of heaven in the place of the Jews.
Chrysostomus in Ioannem: Christus igitur in Samariam accedens, facilem et deliciosam vitam abiciens, laboriosam vero sequens, non subiugalibus utitur, sed ita difficulter incedit ut ex itinere fatigetur; erudiens nos ita a superfluis alienos esse ut multa necessaria abscindamus a nobis; et hoc Evangelista ostendit, dicens Iesus ergo fatigatus ex itinere.	CHRYS. Christ prefers labor and exercise to ease and luxury, and therefore travels to Samaria, not in a carriage but on foot; until at last the exertion of the journey fatigues Him; a lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore being wearied with His journey, &c.
Augustinus: Invenimus Iesum fortem et infirmum: fortem, quia in principio erat verbum; infirmum, quia verbum caro factum est. Sic ergo infirmus Iesus, ab itinere fatigatus, sedebat super fontem.	AUG. Jesus, we see, is strong and weak: strong, because in the beginning was the Word; weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey, sat on the well.
Chrysostomus: Quasi dicat: non in throno aut pulvinari, sed simpliciter ut contingebat super terram. Sessio autem propter laborem facta est, et ut expectaret discipulos, et propter aestum refrigeraret corpus apud fontem; unde sequitur hora autem erat quasi sexta.	CHRYS. As if to say, not on a seat, or a couch, but on the first place He saw - upon the ground. He sat down because He was wearied, and to wait for the disciples. The coolness of the well would be refreshing in the midday heat: And it was about the sixth hour.
Theophylactus: Et ne quis incusaret dominum quare ipse Samariam venerit, cum hoc discipulis suis prohibuerit, propter hoc dicit, quod circa illum locum sedebat, scilicet ab itinere fessus.	THEOPHYL. He mentions our Lord’s sitting and resting from His journey, that none might blame Him for going to Samaria Himself, after He had forbidden the disciples going.
Alcuinus: Mystice autem dominus reliquit Iudaeam, idest infidelitatem eorum qui eum reprobaverunt, et per apostolos abiit in Galilaeam, idest in volubilitatem huius mundi, docens suos transmigrare de vitiis ad virtutes. Praedium autem non tam Ioseph quam Christo arbitror derelictum, cuius figuram Ioseph portaverit; quem vere sol adorat et luna et omnes stellae. Ad hoc praedium venit dominus, ut Samaritani, qui hereditatem sibi patriarchae Israel vindicare cupiebant, agnoscerent, et converterentur ad Christum, qui est patriarchae legitimus heres factus.	ALCUIN. Our Lord left Judea also mystically, i.e. He left the unbelief of those who condemned Him, and by His Apostles, went into Galilee, i.e. into the fickleness of the world; thus teaching His disciples to pass from vices to virtues. The parcel of ground I conceive to have been left not so much to Joseph, as to Christ, of whom Joseph was a type; whom the sun, and moon, and all the stars truly adore. To this parcel of ground our Lord came, that the Samaritans, who claimed to be inheritors of the Patriarch Israel, might recognize Him, and be converted to Christ, the legal heir of the Patriarch.
Augustinus: Iter autem ipsius est caro pro nobis assumpta: qui enim ubique est, quo it, nisi quia non ad nos veniret nisi formam visibilis carnis assumeret? Ideo fatigatus ab itinere, quid est aliud quam fatigatus in carne? Quare ergo hora sexta? Quia aetate saeculi sexta. Computa tamquam unam horam, unam aetatem ab Adam usque ad Noe; secundam a Noe usque ad Abraham; tertiam ab Abraham usque ad David; quartam a David usque ad transmigrationem Babylonis; quintam usque ad Baptismum Ioannis; inde sexta agitur.	AUG. His journey, is His assumption of the flesh for our sake. For whither does He go, Who is every where present? What is this, except that it was necessary for Him, in order to come to us, to take upon Him visibly a form of flesh? So then His being wearied with His Journey, what means it, but that He is wearied with the flesh? And wherefore is it the sixth hour? Because it is the sixth age of the world. Reckon severally as hours, the first age from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David to the carrying away into Babylon, the fifth from thence to the baptism of John; on this calculation the present age is the sixth hour.
Augustinus Lib. 83 quaest: Hora igitur sexta venit ad puteum dominus noster. Video in puteo tenebrosam profunditatem. Admoneor ergo intelligere mundi huius infimas partes, idest terrenas, quo venit dominus Iesus hora sexta, idest sexta aetate generis humani, tamquam senectute veteris hominis, quo iubemur exui, ut induamur novo; nam sexta aetas senectus est: quoniam prima est infantia, secunda pueritia, tertia adolescentia, quarta iuventus, quinta grandaevitas. Hora etiam sexta venit dominus ad puteum, idest medio die; unde iam incipit sol iste visibilis declinare in occasum: quoniam nobis vocatis a Christo, visibilium delectatio minuitur, ut invisibilium amore homo interior recreatus ad interiorem lucem, quae numquam excidit, revertatur. Quod autem sedit, humilitatem significat: vel quoniam solent sedere doctores, magistri denuntiat personam.	AUG. At the sixth hour then our Lord comes to the well. The black abyss of the well, methinks, represents the lowest parts of this universe, i.e. the earth, to which Jesus came at the sixth hour, that is, in the sixth age of mankind, the old age, as it were, of the old man, which we are bidden to put off; that we may put on the new. For so do we reckon the different ages of man’s life: the first age is infancy, the second childhood, the third boyhood, the fourth youth, the fifth manhood, the sixth old age. Again, the sixth hour, being the middle of the day, the time at which the sun begins to descend, signifies that we, who are called by Christ, are to check our pleasure in visible things, that by the love of things invisible refreshing the inner man, we may be restored to the inward light which never fails. By His sitting is signified His humility, or perhaps His magisterial character; teachers being accustomed to sit.

CHAPTER V

Lectio 1
1 μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἰεροσόλυμα. 2 ἔστιν δὲ ἐν τοῖς Ἰεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα ἡ ἐπιλεγομένη ἑβραϊστὶ Βηθζαθά, πέντε στοὰς ἔχουσα. 3 ἐν ταύταις κατέκειτο πλῆθος τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν. 4-5 ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα [καὶ] ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ αὐτοῦ: 6 τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, θέλεις ὑγιὴς γενέσθαι; 7 ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν, κύριε, ἄνθρωπον οὐκ ἔχω ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν: ἐν ᾧ δὲ ἔρχομαι ἐγὼ ἄλλος πρὸ ἐμοῦ καταβαίνει. 8 λέγει αὐτῷ ὁ Ἰησοῦς, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. 9 καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. 10 ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν σου. 11 ὁ δὲ ἀπεκρίθη αὐτοῖς, ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, ἆρον τὸν κράβαττόν σου καὶ περιπάτει. 12 ἠρώτησαν αὐτόν, τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, ἆρον καὶ περιπάτει; 13 ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, ὁ γὰρ Ἰησοῦς ἐξένευσεν ὄχλου ὄντος ἐν τῷ τόπῳ.	1. After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3. In these day a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. 5. And a certain man was there, which had an infirmity thirty and eight years. 6. When Jesus saw him lie, and knew that he had been now a long time in that case, he said to him, Will you be made whole? 7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steps down before me. 8. Jesus said to him, Rise, take up your bed, and walk. 9. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10. The Jews therefore said to him that was cured, It is the sabbath day: it is not lawful for you to carry your bed. 11. He answered them, He that made me whole, the same said to me, Take up your bed, and walk. 12. Then asked they him, What man is that which said to you, Take up your bed, and walk? 13. And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.
Augustinus de Cons. Evang: Post miraculum in Galilaea factum, inde Hierosolymam redit; unde dicitur post haec erat dies festus Iudaeorum, et ascendit Iesus Hierosolymam.	AUG. After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem.
Chrysostomus in Ioannem: Mihi videtur quod erat dies festus Pentecostes. Ascendit autem Iesus Hierosolymam semper in diebus festis, ut cum eis dies festos faciens non videatur legi contrarius, et ob hoc multitudinem simplicem per signa et doctrinam attrahat: maxime enim in diebus festis qui iuxta positi erant, concurrebant. Sequitur est autem Hierosolymis probatica piscina, quae cognominatur Hebraice Bethsaida, quinque porticus habens.	CHRYS. The feast of Pentecost. Jesus always went up to Jerusalem at the time of the feasts, that it might be seen that He was not an enemy to, but an observer of, the Law. And it gave Him the opportunity of impressing the simple multitude by miracles and teaching: as great numbers used then to collect from the neighboring towns. Now there is at Jerusalem by the sheep-market a pool, which is called in the Hebrew tongue Bethesda, having Jive porches.
Alcuinus: Probaton Graece, ovis dicitur; probatica ergo piscina pecuaria dicitur, ubi sacerdotes cadavera hostiarum abluebant.	ALCUIN. The pool by the sheep-market, is the place where the priest washed the animals that were going to be sacrificed.
Chrysostomus: Decebat quidem Baptisma dari peccata purgans, cuius imago praescripta fuit in piscina et in aliis pluribus. Et primum quidem dedit Deus aquam expurgantem corporum sordes et inquinationes non existentes, sed opinatas, puta ea quae a funere, et quae a lepra, et quae ab aliis talibus; deinde infirmitates diversas per aquas facit solvi; unde sequitur in his iacebat multitudo magna languentium, caecorum, claudorum, aridorum expectantium aquae motum. Volens enim Deus propinquius adducere ad Baptismi donum, non adhuc inquinamenta solum mundat, sed etiam aegritudines sanat: sicut enim ministri qui prope regem sunt, his qui sunt a longe clariores sunt; ita et in figuris fit. Non autem simpliciter sanabat aquarum natura; semper enim hoc fieret; sed in Angeli descensione; unde sequitur Angelus autem domini descendebat secundum tempus in piscinam, et movebatur aqua. Sic enim et in baptizatis non simpliciter aqua operatur; sed cum spiritus sancti acceperit gratiam, tunc omnia solvit peccata. Angelus enim descendens turbabat aquam, et sanativam imponebat virtutem; ut discant Iudaei quoniam multo magis Angelorum dominus omnes aegritudines animae sanare potest. Sed tunc quidem infirmitas impedimentum volenti curari fiebat; subditur enim et qui prior descendisset in piscinam post motionem aquae, sanus fiebat a quacumque detinebatur infirmitate. Nunc autem unusquisque accedere potest: non enim Angelus est qui turbat aquam, sed Angelorum dominus, qui omnia operatur. Sed etsi orbis terrarum universus veniat, gratia non consumitur, sed similis manet: sicut enim solares radii per unamquamque illuminant diem, et non consumuntur, neque a multa largitione minor fit solis lux; ita et multo amplius spiritus sancti actio in nullo minuitur a multitudine eorum qui potiuntur ea. Hoc autem fiebat, scilicet ut unus tantum post motionem aquae sanaretur; ut qui didicerant quoniam in aqua aegritudines corporis sanabantur, in hoc per multum tempus exercitati, facile crederent quod et aegritudines animae aqua sanare potest.	CHRYS. This pool was one among many types of that baptism, which was to purge away sin. First God enjoined water for the cleansing from the filth of the body, and from those defilements, which were not real, but legal, e.g. those from death, or leprosy, and the like. Afterwards infirmities were healed by water, as we read: In these (the porches) lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. This was a nearer approximation to the gift of baptism, when not only defilements are cleansed, but sicknesses healed. Types are of various ranks, just as in a court, some officers are nearer to the prince, others farther off. The water, however did not heal by virtue of its own natural properties, (for if so the effect would have followed uniformly,) but by the descent of an Angel: For all Angel went down at a certain season into the pool, and troubled the water. In the same way, in Baptism, water does not act simply as water, but receives first the grace of the Holy Spirit, by means of which it cleanses us from all our sins. And the Angel troubled the water, and imparted a healing virtue to it, in order to prefigure to the Jews that far greater power of the Lord of the Angels, of healing the diseases of the soul. But then their infirmities prevented their applying the cure; for it follows, Whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. But now every one may attain this blessing, for it is not an Angel which troubles the water, but the Lord of Angels, which works every where. Though the whole world come, grace fails not, but remains as full as ever; like the sun’s rays which give light all day, and every day, and yet are not spent. The sun’s light is not diminished by this bountiful expenditure: no more is the influence of the Holy Spirit by the largeness of its outpourings. Not more than one could be cured at the pool; God’s design being to put before men’s minds, and oblige them to dwell upon, the healing power of water; that from the effect of water on the body, they might believe more readily its power on the soul.
Augustinus in Ioannem: Plus est autem quod Christus vitia sanavit animarum, quam quod sanavit languores corporum mortuorum. Sed quia ipsa anima non eum noverat, a quo sananda erat, et oculos habebat in carne, unde facta corporalia videret, et nondum habebat in corde, unde Deum latenter cognosceret, fecit quod videri poterat, ut sanaretur unde videri non poterat. Ingressus est locum ubi iacebat multitudo languentium, de quibus elegit unum ut sanaret, de quo subditur erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua.	AUG. It was a greater act in Christ, to heal the diseases of the soul, than the sicknesses of the perishable body. But as the soul itself did not know its Restorer, as it had eyes in the flesh to discern visible things, but not in the heart wherewith to know God; our Lord performed cures which could be seen, that He might afterwards work cures which could not be seen. He went to the place, where day a multitude of sick. out of whom He chose one to heal: And a certain man was there, which had an infirmity thirty and eight years.
Chrysostomus in Ioannem: Non autem confestim eum a principio sanavit; sed primum eum familiarem sibi fecit, per interrogationem futurae fidei faciens viam. Non autem expetit fidem, ut in caecis fecit, dicens: creditis quia possum hoc facere? Quia hic nondum noverat eum manifeste quis esset. Nam alii quidem ex aliis eius virtutem cognoscentes, convenienter haec audiebant; alii vero nondum eum cognoscentes, sed per signa eum cognituri, post miracula requiruntur de fide; unde sequitur hunc cum vidisset Iesus iacentem, et cognovisset quia multum iam tempus haberet, dicit ei: vis sanus fieri? Non hoc quaerit ut discat (hoc enim superfluum esset), sed ut ostenderet illius patientiam, qui triginta et octo annos habens, per unumquemque annum eripi ab aegritudine expectans, assidebat, et non desistebat; et ut cognoscamus propter quam causam dimittens alios, ad hunc venit. Et non dicit: vis, te curabo? Nondum enim aliquid magnum imaginabatur ille de Christo. Non autem turbatus est ad interrogationem, neque dixit: iniuriari mihi venisti, quando interrogas si volo sanus fieri; sed mansuete respondet; sequitur enim respondit ei languidus: domine, hominem non habeo, ut cum turbata fuerit aqua, mittat me in piscinam; dum venio enim ego, alius ante me descendit. Non noverat quis esset qui interrogabat, neque quod curaturus esset eum; opinabatur autem fortasse utilem sibi fore Christum ad mittendum eum in aquam. Sed Christus ostendit quod verbo omnia potest facere; unde sequitur dicit ei Iesus: surge, tolle grabatum tuum, et ambula.	CHRYS. He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into a believing state of mind. Not that He required faith in the first instance, as He did from the blind man, saying, Believe you that I am able to do this? for the lame man could not well know who He was. Persons who in different ways had had the means of knowing Him, were asked this question, and properly so. But there were some who did not and could not know Him yet, but would be made to know Him by His miracles afterwards. And in their case the demand for faith is reserved till after those miracles have taken place: When Jesus saw him lie, and knew that he had been a long time in that case, He said to him, Will you be made whole? He does not ask this question for His own information, (this were unnecessary,) but to bring to light the great patience of the man, who for thirty and eight years had sat year after year by the place, in the hope of being cured; which sufficiently explains why Christ passed by the others, and went to him. And He does not say, Do you wish Me to heal you? for the man had not as yet any idea that He was so great a Person. Nor on the other hand did the lame man suspect any mockery in the question, to make him take offense, and say, Have you come to vex me, by asking me if I would be made whole; but he answered mildly, Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steps down before me. He had no idea as yet that the Person who put this question to him would heal him, but thought that Christ might probably be of use in putting him into the water. But Christ’s word is sufficient, Jesus said to him, Rise, take up your bed, and walk.
Augustinus: Tria dixit: sed surge, non operis imperium fuit, sed operatio sanitatis; sano autem duo imperavit: tolle grabatum tuum, et ambula.	AUG. Three distinct biddings. Rise, however, is not a command, but the conferring of the cure. Two commands were given upon his cure, take up your bed, and walk.
Chrysostomus: Intuere divinae sapientiae superabundantiam. Non solum sanat, sed et lectum portare iubet: ut et credibile faceret miraculum, et nullus existimet phantasiam esse quod factum est. Non enim, nisi certissime et vehementer compacta essent membra, lectulum ferre possent. Audiens autem languidus quoniam cum potestate et velut iubens dixit surge, tolle grabatum tuum, non derisit dicens: Angelus descendit, et turbat aquam, et solum unum curat, tu autem homo existens ex solo praecepto speras te magis Angelis posse? Sed audivit et non discredidit ei qui iussit, et sanus factus est; unde sequitur et statim sanus factus est homo, et sustulit grabatum suum, et ambulabat.	CHRYS. Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to show the cure was really miraculous, and not a mere effect of the imagination; for the man’s limbs must have become quite sound and compact, to allow him to take up his bed. The impotent man again did not deride and say, The Angel comes down, and troubles the water, and he only cures one each time; do You, who are a mere man, think that you can do more than an Angel? On the contrary, he heard, believed Him who bade him, and was made whole: And immediately the man was made whole, and took up his bed, and walked.
Beda: Multum quippe inter sanationem domini, et quae a medicis infertur, distare probatur: haec videlicet voce iubentis, et mox impletur; illa vero per multa temporis intervalla aliquoties perficitur.	BEDE; There is a wide difference between our Lord’s mode of healing, and a physician’s. He acts by His word, and acts immediately: the other’s requires a long time for its completion.
Chrysostomus: Igitur mirabile quidem est hoc; quae autem sequentur multo maiora erunt: nam in initio quidem nullo molestante suaderi non ita mirabile est, sicut quod post insanientibus Iudaeis et accusantibus, Christo obedivit, ut ostendit Evangelista consequenter, dicens erat autem sabbatum in illo die. Dicunt ergo Iudaei illi qui sanatus fuerat: sabbatum est; non licet tibi tollere grabatum tuum.	CHRYS. This was wonderful, but what follows more so. As yet he had no opposition to face. It is made more wonderful when we see him obeying Christ afterwards in spite of the rage and railing of the Jews: And on the same day was the sabbath. The Jews therefore said to him that was cured, It is the sabbath day, it is not lawful for you to carry your bed.
Augustinus in Ioannem: Non calumniabantur domino quia sanum fecerat sabbato, quia eis respondere posset, quia si cuiusquam iumentum in puteum cecidisset utique die sabbati erueret illud et salvaret; sed ei qui portabat grabatum suum; quasi dicant: si sanitas non erat differenda, numquid et opus fuerat imperandum? Sed ille auctorem sanitatis suae obiciebat calumniatoribus; unde sequitur respondit eis: qui me sanum fecit, ille mihi dixit: tolle grabatum tuum, et ambula; quasi dicat: quare non acciperem iussionem a quo acceperam sanitatem?	AUG. They did not charge our Lord with healing on the sabbath, for He would have replied that if an ox or an ass of theirs had fallen into a pit, would not they have taken it out on the sabbath day: but they addressed the man as he was carrying his bed, as if to say, Even if the healing could not be delayed, why enjoin the work? He shields himself under the authority of his Healer: He that made me whole, the Same said to me, Take up your bed, and walk: meaning, Why should not I receive a command, if I received a cure from Him?
Chrysostomus: Nimirum si malignari vellet, poterat dicere: si crimen est, accusate eum qui iussit, et deponam lectulum; sed et curationem utique occultasset; etenim sciebat non ita eos id reprehendere ex sabbati solutione, sicut ex infirmitatis sanatione. Sed neque hoc occultavit, neque veniam petiit; sed clara voce beneficium confessus est. Illi vero maligne interrogaverunt; unde subditur interrogaverunt ergo eum: quis est ille homo qui dixit tibi: tolle grabatum tuum, et ambula? Non dicunt: quis est qui fecit te sanum? Sed in medium inducunt id quod transgressio aestimabatur. Sequitur is autem qui sanus fuerat effectus, nesciebat quis esset. Iesus autem declinavit a turba constituta in loco. Et primum quidem ut eo absente testimonium insuspicabile fieret; qui enim adeptus fuerat sanitatem, idoneus erat beneficii testis: demum ut non plus faceret furorem illorum accendi. Solus enim visus eius cui invidetur, non parvam invidentibus immittit scintillam. Propterea discedens permisit ab ipsis suum factum examinari. Quidam aestimant hunc paralyticum esse eum qui in Matthaeo positus est; sed non est: ille enim multos habebat sui curam habentes, et eum ferentes; hic autem nullum. Sed et locus utrorumque diversus est.	CHRYS. Had he been inclined to deal treacherously, he might have said, If it is a crime, accuse Him Who commanded it, and I will lay down my bed. And he would have concealed his cure, knowing, as he did, that their real cause of offense was not the breaking of the Sabbath, but the miracle. But he neither concealed it, nor asked for pardon, but boldly confessed the cure. They then ask spitefully; What man is that who said to you, Take up your bed, and walk. They do not say, Who is it, who made you whole? but only mention the offense. It follows, And he that was healed wist not who it was, for Jesus had conveyed Himself away, a multitude being in that place. This He had done first, because the man who had been made whole, was the best witness of the cure, and could give his testimony with less suspicion in our Lord’s absence; and secondly, that the fury of men might not be excited more than was necessary. For the mere sight of the object of envy, is no small incentive to envy. For these reasons He departed, and left them to examine the fact for themselves. Some are of opinion, that this is the same with the one who had the palsy, whom Matthew mentions. But he is not. For the latter had many to wait upon, and carry him, whereas this man had none. And the place where the miracle was performed, is different.
Augustinus: Si quidem mediocri corde et humano ingenio consideremus hoc miraculum facientem, quod ad potestatem pertinet, non magnum aliquid fecit; et quod ad benignitatem, parum fecit. Tot iacebant, et unus curatus est, cum posset uno verbo omnes erigere. Quid ergo intelligendum est, nisi quia potestas illa et bonitas magis agebat quid animae in factis eius pro salute sempiterna intelligerent, quam quid pro temporali salute corpora mererentur? In illis enim factis quicquid temporaliter sanatum est, in membris mortalibus in fine defecit; anima quae credidit, ad vitam aeternam transitum fecit. Piscina ista et aqua illa populum mihi videtur significasse Iudaeorum: significari enim populus nomine aquarum, aperte nobis indicat Apocalypsis Ioannis.	AUG. Judging on low and human notions of this miracle, it is not at all a striking display of power, and only a moderate one of goodness. Of so many, who lay sick, only one was healed; though, had He chosen, He could have restored them all by a single word. How must we account for this? By supposing that His power and goodness were asserted more for imparting a knowledge of eternal salvation to the soul, than working a temporal cure on the body. That which received the temporal cure was certain to decay at last, when death arrived: whereas the soul which believed passed into life eternal. The pool and the water seem to me to signify the Jewish people: for John in the Apocalypse obviously uses water to express people.
Beda: Bene autem piscina probatica fuisse describitur. Ille enim populus ovis nomine significatur, secundum illud: nos populus tuus, et oves gregis tui.	BEDE. It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are your people, and the sheep of your pasture.
Augustinus: Aqua ergo illa, idest populus ille, quinque libris Moysi tamquam quinque porticibus claudebatur; sed illi libri prodebant languidos, non sanabant: lex enim peccatores convincebat, non absolvebat.	AUG. The water then, i.e. the people, was enclosed within five porches, i.e. the five books of Moses. But those books only betrayed the impotent, and did not recover them; that is to say, the Law convicted the sinner, but did not absolve him.
Beda: Denique multa genera languentium in eadem iacuerunt: caeci scilicet qui scientiae lumine carent; claudi, qui ad ea quae iubentur implenda, vires non habent; aridi, qui supernae dilectionis pinguedine carent.	BEDE. Lastly, many kinds of impotent folk lay near the pool: the blind, i.e. those who are without the light of knowledge; the lame, i.e. those who have not strength to do what they are commanded; the withered, i.e. those who have not the marrow of heavenly love.
Augustinus: Venit autem Christus ad populum Iudaeorum, et faciendo magna, docendo utilia, turbavit peccatores, idest aquam, praesentia sua, et excitavit ad passionem suam. Sed latens turbavit: si enim cognovissent, nunquam gloriae dominum crucifixissent. Subito enim videbatur aqua turbata, et a quo turbabatur non videbatur. Descendere ergo in aquam turbatam, hoc est humiliter credere in domini passionem. Ibi sanatur unus, significans Ecclesiae unitatem; postea quisquis veniret non sanabatur; quia quisquis praeter unitatem fuerit, sanari non poterit. Vae illis qui oderunt unitatem, et partem sibi faciunt in hominibus. Habebat autem triginta et octo annos in infirmitate qui sanatus est: hic enim numerus ad languorem pertinet magis quam ad sanitatem. Quadragenarius enim numerus sacratus nobis in quadam perfectione commendatur: quia lex in decem praeceptis data est, et praedicanda erat per totum mundum, qui quatuor partibus commendatur: denarius autem per quatuor multiplicatus ad quadragenarium pervenit. Vel quia per Evangelium, quod quatuor libros habet, impletur lex. Si ergo quadragenarius numerus habet perfectionem legis, et lex non impletur nisi in gemino praecepto caritatis, quid miraris, quia languebat qui quadraginta, minus duos, habebat? Necessarius erat illi homo ad sanitatem, sed homo ille qui et Deus est: et quia illum iacentem duobus minus invenit, duo quaedam iubendo, quod minus erat implevit. In duobus enim domini iussis duo praecepta significata sunt caritatis. Dei dilectio prior est ordine praecipiendi, proximi autem dilectio prior est ordine faciendi. Dicit ergo tolle grabatum tuum; quasi diceret: cum esses languidus, portabat te proximus tuus: sanus factus es, porta proximum tuum. Dicit etiam ambula. Sed quo iter agis nisi ad dominum Deum tuum?	AUG. So then Christ came to the Jewish people, and by means of mighty works, and profitable lessons, troubled the sinners, i.e. the water, and the stirring continued till He brought on His own passion. But He troubled the water, unknown to the world. For had they known Him, they would not hare crucified the Lord of glory. But the troubling of the water came on all at once, and it was not seen who troubled it. Again, to go down into the troubled water, is to believe humbly on our Lord’s passion. Only one was healed, to signify the unity of the Church: whoever came afterwards was not healed, to signify that whoever is out of this unity cannot be healed. Wo to them who hate unity, and raise sects. Again, he who was healed had had his infirmity thirty and eight years: this being a number which belongs to sickness, rather than to health. The number forty has a sacred character with us, and is significative of perfection. For the Law was given in Ten Commandments, and was to be preached throughout the whole world, which consists of four parts; and four multiplied into ten, make up the number forty. And the Law too is fulfilled by the Gospel, which is written in four books. So then if the number forty possesses the perfectness of the Law, and nothing fulfills the Law, except the twofold precept of love, why wonder at the impotence of him, who was two less than forty? Some man was necessary for his recovery; but it was a man who was God. He found the man falling short by the number two, and therefore gave two commandments, to fill up the deficiency. For the two precepts of our Lord signify love; the love of God being first in order of command, the love of our neighbor, in order of performance. Take up your bed, our Lord said, meaning, When you were impotent, your neighbor carried you; now you are made whole, carry your neighbor. And walk; but whither, except to the Lord your God.
Beda: Quid enim est dicere surge et ambula, nisi a torpore et ignavia, in quibus prius iacebas, erigere, et in bonis operibus proficere stude? Tolle grabatum tuum, idest proximum tuum, a quo portaris, et ipse patienter tolera.	BEDE. What mean the words, Arise, and walk; except that you should raise yourself from your torpor and indolence, and study to advance in good works. Take up your bed, i.e. your neighbor by which you are carried, and bear him patiently thyself.
Augustinus: Porta ergo eum cum quo ambulas, ut ad eum pervenias cum quo manere desideras. Ille autem nondum Iesum noverat, quia et nos credimus in eum quem non videmus; et ut non videatur declinat a turba. Quadam solitudine intentionis videtur Deus; turba strepitum habet; visio ista secretum desiderat.	AUG. Carry him then with whom you walk, that you may come to Him with Whom you desire to abide. As yet however he wist not who Jesus was; just as we too believe in Him though we see Him not. Jesus again does not wish to be seen, but conveys Himself out of the crowd. It is in a kind of solitude of the mind, that God is seen: the crowd is noisy; this vision requires stillness.

CHAPTER VI

Lectio 1
1 μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος. 2 ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. 3 ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. 4 ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων. 5 ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον, πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; 6 τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 7 ἀπεκρίθη αὐτῷ [ὁ] Φίλιππος, διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ [τι] λάβῃ. 8 λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, 9 ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια: ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους; 10 εἶπεν ὁ Ἰησοῦς, ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι. 11 ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. 12 ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ, συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. 13 συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν. 14 οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.	1. After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3. And Jesus went up into a mountain, and there he sat with his disciples. 4. And the Passover, a feast of the Jews, was nigh. 5. When Jesus then lifted up his eyes, and saw a great company come to him, he said to Philip, Whence shall we buy bread, that these may eat? 6. And this he said to prove him: for he himself knew what he would do. 7. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8. One of his disciples, Andrew, Simon Peter’s brother, says to him, 9. There is a lad here, which has five barley loaves, and two small fishes: but what are they among so many? 10. And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11. And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12. When they were filled, he said to his disciples, Gather up the fragments that remain, that nothing be lost. 13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. 14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.
Chrysostomus in Ioannem: Sicut iacula cum in durum aliquid inciderint, magno impetu huc illuc disperguntur; mollius vero assecuta figuntur et desinunt: ita et si cum audacibus hominibus impetuose incesserimus, saeviunt magis; si autem cesserimus, facile mollimus eorum insaniam. Propterea Christus furorem ex praemissis sermonibus natum, secedendo mitigavit, in Galilaeam vadens; non tamen ad eadem loca unde Ierusalem ascenderat: non enim in Cana Galilaeae, sed ultra mare ivit; unde ait post haec abiit trans mare Galilaeae, quod est Tiberiadis.	CHRYS. As missiles rebound with great force from a hard body, and fly off in all directions, whereas a softer material retains and stops them; so violent men are only excited to greater rage by violence on the side of their opponents, whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring from Jerusalem. He went into Galilee, but not to Cana again, but beyond the sea: After these things Jesus went over the sea of Galilee, which is the sea of Tiberias.
Alcuinus: Hoc mare pro diversitate locorum diversis nominibus vocatur; sed quantum ad praesentem locum, mare Galilaeae propter provinciam, Tiberiadis autem a civitate dicitur. Mare autem dicitur, non quia sit amara aqua; sed iuxta Hebraicum modum, omnium congregationes aquarum maria vocantur: quod mare dominus etiam frequenter transit, ut populis ibi manentibus verbum praedicationis impendat.	ALCUIN. This sea has different names, from the different places with which it is connected; the sea of Galilee, from the province; the sea of Tiberias, from the city of that name. It is called a sea, though it is not salt water, that name being applied to all large pieces of water, in Hebrew. This sea our Lord often passes over, in going to preach to the people bordering on it.
Theophylactus: Transit enim de loco ad locum probando populi voluntatem, et avidiores homines uniuscuiusque civitatis et sollicitiores reddens; unde sequitur et sequebatur eum multitudo magna quia videbant signa quae faciebat super his qui infirmabantur.	THEOPHYL. He goes from place to place to try the dispositions of people, and excite a desire to hear Him: And a great multitude followed Him, because they saw His miracles which He did on them that were diseased.
Alcuinus: Scilicet quod caecos illuminabat, et alia huiusmodi. Et sciendum est, quod quoscumque in corpore sanabat, eos pariter reformabat in anima.	ALCUIN. viz. His giving sight to the blind, and other like miracles. And it should be understood, that all, whom He healed in body, He renewed likewise in soul.
Chrysostomus in Ioannem: Tanta autem doctrina potientes, a signis magis movebantur, quod grossioris mentis erant. Signa enim, ut ait Paulus, non sunt data fidelibus, sed infidelibus. Sapientiores autem erant illi de quibus dicitur quod stupebant in doctrina eius. Sed quare non dicit quae signa videbant eum facientem? Quoniam hic Evangelista maiorem partem libri in sermonibus domini consumere studuit. Sequitur subiit in montem Iesus, et ibi sedebat cum discipulis suis. In montem quidem ascendit propter signum quod fieri debebat. Sed quod discipulos secum ascendere fecit, accusatio multitudinis erat non sequentis eum. Ascendit etiam in montem erudiens nos a tumultibus et ab ea quae in mundo est turbatione requiescere; apta enim ad philosophiam solitudo est. Sequitur erat autem proximum Pascha dies festus Iudaeorum. Vide qualiter in anno integro nihil plus Evangelista nos docuit de signis Christi quam quod paralyticum sanavit, et filium reguli: non enim studuit universa annuntiare, sed ex multis magna et pauca. Qualiter igitur non ascendit ad diem festum? Paulatim enim solvebat legem, occasionem capiens a Iudaica nequitia.	CHRYS. Though favored with such teaching, they were influenced less by it, than by the miracles; a sign of their low state of belief: for Paul says of tongues, that they are for a sign, not to them that believe, I but to them that believe not. They were wiser of whom it is said, that they were astonished at His doctrine. The Evangelist does not say what miracles He wrought, the great object of his book being to give our Lord’s discourses. It follows: And Jesus went up into a mountain, and there sat with His disciples. He went up into the mountain, on account of the miracle which was going to be done. That the disciples alone ascended with Him, implies that the people w ho stayed behind were in fault for not following. He went up to the mountain too, as a lesson to us to retire from the tumult and confusion of the world, and leave wisdom in solitude. And the passover, a feast of the Jews, was nigh. Observe, in a whole year, the Evangelist has told us of no miracles of Christ, except His healing the impotent man, and the nobleman’s son. His object was to give not a regular history, but only a few of the principal acts of our Lord. But why did not our Lord go up to the feast? He was taking occasion, from the wickedness of the Jews, gradually to abolish the Law.
Theophylactus: Quia enim Iudaei eum persequebantur, occasionem recessus accipiens, legem exclusit, innuens observantibus quod, veritate adveniente, omnis cessat figura; et quod legibus non subicitur, ut legalia festa perficeret. Et vide hoc quod non erat festum Christi, sed Iudaeorum.	THEOPHYL. The persecutions of the Jews gave Him reason for retiring, and thus setting aside the Law. The truth being now revealed, types were at an end, and He was under no obligation to keep the Jewish feasts. Observe the expression, a feast of the Jews, not a feast of Christ.
Beda: Si quis verba Evangelistarum diligenter consideraverit, facile cognoscet quia unius anni spatium fuit inter decollationem Ioannis et passionem domini. Cum enim Matthaeus dicat, quia dominus audita nece Ioannis secessit in desertum locum, et ibi turbas pavit; et Ioannes dicit quod proximum erat Pascha Iudaeorum quando turbas pavit, aperte demonstratur quia imminente paschali festivitate decollatus est Ioannes. Evoluto autem unius anni spatio, passus est Christus in eadem festivitate. Sequitur cum sublevasset ergo oculos Iesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: unde ememus panes ut manducent hi? Dixit cum sublevasset oculos Iesus, ut disceremus quia oculos non erigebat huc atque illuc; sed pudice sedebat attentus cum discipulis suis.	BEDE. If we compare the accounts of the different Evangelists, we shall find very clearly, that there was an interval of a year between the beheading of John, and our Lord’s Passion. For, since Matthew says that our Lord, on hearing of the death of John, withdrew into a desert place, where He fed the multitude; and John says that the Passover was nigh, when He fed the multitude; it is evident that John was beheaded shortly before the Passover. And at the same feast, the next year Christ suffered. It follows, When Jesus then lifted up His eyes, and saw a great company come to Him, He said to Philip, Whence shall we buy bread, that these may eat? When Jesus lifted up His eyes, this is to show us, that Jesus was not generally with His eyes lifted up, looking about Him, but sitting calm and attentive, surrounded by His disciples.
Chrysostomus in Ioannem: Neque etiam simpliciter sedebat cum discipulis suis, sed diligenter loquens aliquid eis, et eos ad seipsum convertens. Deinde respiciens vidit turbam ad se venientem. Cuius igitur gratia Philippum interrogat? Sciebat enim quod discipulorum eius congregatio ampliori indigebat doctrina. Talis autem erat Philippus, qui postea dixit: ostende nobis patrem, et sufficit nobis. Propterea igitur prius eum erudiebat. Nam si simpliciter factum esset, miraculum non tantum appareret; nunc autem prius cogit confiteri inopiam, ut certius discat miraculi magnitudinem; unde sequitur hoc autem dicebat tentans eum. Non quidem ignorans id quod debebat ab ipso dici; sed humano more hoc dictum est. Sicut enim quod dicitur: qui scrutatur corda hominum, non ostendit ignorantiae scrutationem, sed certissimae cognitionis: ita cum hic dicit quod tentavit eum, nihil aliud dicit quam quoniam sciebat certissime. Sed aliud est dicere, quoniam probatiorem eum faciebat, per talem interrogationem inducens in certissimam signi cognitionem. Propter hoc et Evangelista, ne infirmitate locutionis minorationem aliquam suspiceris, subiungit ipse enim sciebat quid esset facturus.	CHRYS. Nor did He only sit with His disciples, but conversed with them familiarly, and gained possession of their minds. Then He looked, and saw a crowd advancing. But why did He ask Philip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards, Show us the Father, and it suffices us. And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him. AUG. One kind of temptation leads to sin, with which God never tempts any one; and there is another kind by which faith is tried. In this sense it is said that Christ proved His disciple. This is not meant to imply that He did not know what Philip would say; but is an accommodation to men’s way of speaking. For as the expression, Who searches the hearts of men, does not mean the searching of ignorance, but of absolute knowledge; so here, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but that He tried him, in order to confirm his faith. The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what He would do.
Alcuinus: Interrogat igitur, non ut ignorata discat, sed ut discipulo adhuc rudi propriam tarditatem ostendat, quam ipse in se perpendere non valebat.	ALCUIN. He asks him this question, not for His own information, but in order to show His yet unformed disciple his dullness of mind, which he could not perceive of himself.
Theophylactus: Vel etiam ut aliis ipsum ostenderet, non tamquam cor eius ignorans.	THEOPHYL. Or to show others it. He was not ignorant of His disciple’s heart Himself.
Augustinus de Cons. Evang: Sed si dominus, secundum narrationem Ioannis, prospectis turbis quaesivit a Philippo, tentans eum, unde illis escae dari possent; potest movere quomodo sit verum, quod alii narraverunt, prius dixisse domino discipulos, ut dimitteret turbas. Quibus ille respondit, secundum Matthaeum: non habent necesse ire: date eis vos manducare. Intelligitur igitur, post haec verba dominum inspexisse multitudinem, et dixisse Philippo quod Ioannes commemorat, alii autem praetermiserunt.	AUG. But if our Lord, according to John’s account, on seeing the multitude, asked Philip, tempting him, whence they could buy food for them, it is difficult at first to see how it can be true, according to the other account, that the disciples first told our Lord, to send away the multitude; and that our Lord replied, They need not depart; give you them to eat. We must understand then it was after saying this, that our Lord saw the multitude, and said to Philip what John had related, which has been omitted by the rest.
Chrysostomus: Vel aliter. Alia quidem sunt illa, alia autem sunt haec, non eisdem facta temporibus.	CHRYS. Or they are two different occasions altogether.
Theophylactus: Philippum igitur dominus tentans utrum fidem haberet, invenit eum adhuc humanis passionibus subiacentem; quod patet ex hoc quod sequitur respondit ei Philippus: ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat.	THEOPHYL. Thus tried by our Lord, Philip was found to be possessed which human notions, as appears from what follows, Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
Alcuinus: In quo tarditatem suam ostendit: nam si perfecte de creatore intelligeret, de eius potentiae largitate non diffideret.	ALCUIN. Wherein he shows his dullness: for, had he perfect ideas of his Creator, he would not be thus doubting His power.
Augustinus: Quod autem Philippus hic apud Ioannem respondet, hoc Marcus a discipulis responsum esse commemorat, volens intelligi, hoc ex ore ceterorum Philippum respondisse; quamquam et pluralem numerum pro singulari usitatissime ponere potuerit.	AUG. The reply, which is attributed to Philip by John, Mark puts in the mouth of all the disciples, either meaning us to understand that Philip spoke for the rest, or else putting the plural number for the singular, which is often done.
Theophylactus: Sed et Andream dominus similem Philippo invenit, quamvis altius de illo contemplantem; sequitur enim dicit ei unus ex discipulis eius, Andreas frater Simonis Petri: est puer unus hic qui habet quinque panes hordeaceos et duos pisces.	THEOPHYL. Andrew is in the same perplexity that Philip is; only he has rather higher notions of our Lord: There its a lad here which has five barley loaves and two small fishes.
Chrysostomus: Aestimo quidem non sine causa id eum dicere; sed quia audiverat signum quod Eliseus de panibus hordeaceis fecerat: pavit enim de viginti panibus centum homines. Ascendit igitur mente in aliquod excelsum; sed ad summum non potuit pervenire; quod patet per hoc quod subdit sed haec quid sunt inter tantos? Aestimabat enim quod de paucioribus pauciora, et de pluribus plura facturus esset qui miracula faciebat; sed hoc non erat verum: similiter enim ei facile erat et de pluribus et de paucioribus pascere turbas: non enim materia subiecta indigebat; sed ne viderentur creaturae alienae esse ab eius sapientia, ipsis creaturis utitur ad materiam miraculorum.	CHRYS. Probably He had some reason in his mind for this speech. He would know of Elijah’s miracle, by which a hundred men were fed with twenty loaves. This was a great step; but here he stopped. He did not rise any higher. For his next words are, But what are these among so many? He thought that less could produce less in a miracle, and more more; a great mistake; inasmuch as it was as easy for Christ to feed the multitude from a few fishes as from many. He did not really want any material to work from, but only made use of created things for this purpose in order to show that no part of the creation was severed from His wisdom.
Theophylactus: Confundantur Manichaei, qui dicunt, quod panes et omnia huiusmodi creata sunt a malo Deo: quia boni Dei filius Iesus Christus panes multiplicavit: nam si creaturae malae fuissent, nequaquam bonus mala multiplicasset.	THEOPHYL. This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. The Son of the good God, Jesus Christ, multiplied the loaves. Therefore they could not have been naturally evil; a good God would never have multiplied what was evil.
Augustinus de Cons. Evang: Quod autem Andreas apud Ioannem de quinque panibus et duobus piscibus suggessit, hoc ceteri, pluralem numerum pro singulari ponentes, ex discipulorum persona retulerunt.	AUG. Andrew’s suggestion about the five loaves and two fishes, is given as coming from the disciples in general, in the other Evangelists, and the plural number is used.
Chrysostomus in Ioannem: Discamus autem hic qui voluptati attendimus quae comedebant mirabiles viri illi et magni, et quantitatem eorum quae inferebantur, et vilitatem mensae eorum. Nondum autem apparentibus panibus iussit eos discumbere, ut discas quoniam non entia ut entia ei subsistunt, sicut Paulus ait: qui vocat ea quae non sunt, tamquam ea quae sunt. Sequitur enim dicit eis Iesus: facite homines discumbere.	CHRYS. And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful men. He made the men sit down before the loaves appeared, to teach us that with Him, things teat are not are as things that are, as Paul says, Who calls those things that be not, as though they were. The passage proceeds then: And Jesus said, Make the men sit down.
Alcuinus: Ad litteram homines discumbere dicimus iacendo comedere more antiquo; unde sequitur erat autem fenum multum in loco.	ALCUIN. Sit down, i.e. lie down, as the ancient custom w as, which they could do, as there was much grass in the place.
Theophylactus: Idest herba viridis: erat enim Pascha, quod in primo mense veris perficiebatur. Sequitur discubuerunt ergo viri numero quasi quinque millia. Soli viri numerantur ab Evangelista, quia legalem consuetudinem sequebatur. Etenim Moyses a viginti annis et supra, populum connumeravit, nulla mentione de mulieribus facta: innuens quod omne quod virile est et iuvenile, dignum et honorabile est apud Deum. Sequitur accepit ergo Iesus panem, et cum gratias egisset, distribuit discumbentibus similiter et ex piscibus quantum volebant.	THEOPHYL. i.e. green grass. It was the time of the Passover, which was kept the first month of the spring. So the men sat down in number about five thousand. The Evangelist only counts the men following the direction in the law. Moses numbered the people from twenty years old and upwards, making no mention of the women; to signify that the manly and juvenile character is especially honorable in God’s eyes. And Jesus took the loaves; and when He had given thanks, He distributed to them that were sat down: and likewise of the fishes as much as they would.
Chrysostomus: Sed quare paralyticum debens sanare non orat, neque suscitans mortuos, neque mare quietans; hic autem orat gratias agens? Ut scilicet ostendat, eos qui comestionem incipiunt, gratias agere oportere Deo. Sed et aliter in minoribus maxime orat, ut discas quod non propter indigentiam orat. Si enim indigeret orare, multo magis in maioribus hoc fecisset; quia vero illa ex auctoritate facit, manifestum est quod hic condescendendo nobis, orat: et adhuc quoniam turba multa erat praesens, oportebat eis suaderi quod secundum voluntatem Dei advenerat: et ideo cum occulte aliquod miraculum faciebat, non orabat; sed coram multis orabat, ne crederent quod esset Deo contrarius.	CHRYS. But why when He is going to heal the impotent, to raise the dead, to calm the sea, does He not pray, but here does give thanks? To teach us to give thanks to God, whenever we sit down to eat. And He prays more in lesser matters, in order to show that He does not pray from any motive of need. For had prayer been really necessary to supply His wants, His praying would have been in proportion to the importance of each particular work. But acting, as He does, on His own authority, it is evident, He only prays out of condescension to us. And, as a great multitude was collected, it was an opportunity of impressing on them, that His coming was in accordance with God’s will. Accordingly, when a miracle was private, He did not pray; when numbers were present, He did.
Hilarius de Trin: Quinque igitur panes offeruntur turbae, et franguntur: subrepunt in frangentium manus quaedam fragmentorum procreationes, non imminuitur unde praefringitur; et tamen praefringentis manum fragmenta occupant: non sensus, non visus profectum tam conspicabilis operationis assequitur; est quod non erat, videtur quod non intelligitur: solum superest ut Deus omnia posse credatur.	HILARY. Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breaking. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.
Augustinus in Ioannem: Unde enim multiplicat de paucis granis segetes, inde in manibus suis multiplicavit quinque panes: potestas enim erat in manibus Christi, panes autem illi quinque quasi semina erant, non quidem terrae mandata, sed ab eo qui terram fecit, multiplicata.	AUG. He multiplied in His hands the five loaves, just as He produces harvest out of a few grains. There was a power in the hands of Christ; and those five loaves were, as it were, seeds, not indeed committed to the earth, but multiplied by Him who made the earth.
Chrysostomus: Vide autem quanta est servi et domini differentia: nam prophetae quasi ex mensura habentes gratiam, ita miracula faciebant; Christus autem absoluta virtute faciens, cum multa superabundantia omnia operabatur. Sequitur ut autem impleti sunt, dixit discipulis suis: colligite quae superaverunt fragmenta, ne pereant. Collegerunt ergo et impleverunt duodecim cophinos fragmentorum. Non quidem haec ostentatio superflua fuit, sed ne phantasiam aestimarent quod factum est; propter quod etiam ex subiecta materia miraculum fecit. Sed quare non turbis dedit fragmenta portanda, sed discipulis? Quoniam hos maxime erudire volebat, qui orbis terrarum debebant esse magistri. Ego autem non solum admiror multitudinem panum quae facta est, sed et certitudinem superfluorum: quia neque plus neque minus fecit superfluum esse, sed tantum quantum volebat; scilicet duodecim cophinos, secundum numerum duodecim apostolorum.	CHRYS. Observe the difference between the servant and the lord. The Prophets received grace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolute power, produces a kind of super abundant result. When they were filled, He said to His disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments. This was not done for needless ostentation, but to prevent men from thinking the whole a delusion; which was the reason why He made use of an existing material to work from. But why did He give the fragments to His disciples to carry away, and not to the multitude? Because the disciples were to be the teachers of the world, and therefore it was most important that the truth should be impressed upon them. Wherefore I admire not only the multitude of the loaves which were made, but the definite quantity of the fragments; neither more nor less than twelve baskets full, and corresponding to the number of the twelve Apostles.
Theophylactus: Addiscimus autem ex miraculo perpetrato, non fieri pusillanimes in coarctationibus paupertatis.	THEOPHYL. We learn too from this miracle, not to be pusillanimous in the greatest straits of poverty.
Beda: Turbae autem cum vidissent signum quod fecit dominus, mirabantur, quia nondum eum Deum esse cognoverant; ideoque Evangelista subdit illi ergo homines, quia carnales erant et carnaliter intelligebant, cum vidissent quod fecerat signum, dicebant quia hic est vere propheta qui venturus est in mundum.	BEDE. When the multitude saw the miracle our Lord had done, they marveled; as they did not know yet that He was God. Then those men, the Evangelist adds, i.e. carnal men, whose understanding was carnal, when they had perceived the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.
Alcuinus: Nondum pleni fide dominum vocant prophetam, qui nondum Deum dicere noverant; sed iam multum profecerant ex virtute miraculi, qui eum secernentes ab aliis, prophetam vocabant, sicut sciebant in populo illo prophetas aliquando miracula fecisse: nec falluntur si dicunt eum prophetam, cum ipse dominus vocaverit se prophetam, dicens: non capit prophetam perire extra Ierusalem.	ALCUIN. Their faith being as yet weak, they only call our Lord a Prophet not knowing that He was God. But the miracle had produced considerable effect upon them, as it made them call our Lord that Prophet, singling Him out from the rest. They call Him a Prophet, because some of the Prophets had worked miracles; and properly, inasmuch as our Lord calls Himself a Prophet; It cannot be that a prophet perish out of Jerusalem.
Augustinus in Ioannem: Sic autem propheta est Christus et dominus prophetarum, sicut Angelus et dominus Angelorum: ex eo enim quod praesens annuntiavit, Angelus erat; ex eo quod futura praedixit, propheta erat; ex eo quod verbum caro factum est, et Angelorum et prophetarum dominus erat: nullus enim propheta sine verbo Dei.	AUG. Christ is a Prophet and the Lord of Prophets; as He is an Angel, and the Lord of Angels. In that He came to announce something, He was an Angel; in that He foretold the future, He was a Prophet; in that He was the Word made flesh, He was Lord both of Angels and Prophets; for none can be a Prophet without the word of God.
Chrysostomus in Ioannem: Ex hoc autem quod dicunt qui venturus est in mundum, manifestum est quod prophetam quemdam principalem expectabant; et ideo quod dicitur hic est vere propheta, in Graeco cum adiectione articuli ponitur, ad ostendendum scilicet, eum esse discretum ab aliis prophetis.	CHRYS. Their expression, that should come into the world, shows that they expected the arrival of some great Prophet. And this is why they say, This is of a truth that Prophet: the article being put in the Greek, to show that He was distinct from other Prophets.
Augustinus: Considerandum autem quod dicitur: quia enim Deus non est talis substantia quae oculis videri possit, et miracula eius quibus totum mundum regit, universamque creaturam administrat, assiduitate viluerunt; servavit sibi quaedam quae faceret opportuno tempore praeter usitatum cursum ordinemque naturae, ut non maiora, sed insolita videndo stuperent, quibus quotidiana viluerunt. Maius enim miraculum est gubernatio totius mundi quam saturatio quinque millium hominum de quinque panibus: et tamen hoc nemo miratur; illud mirantur homines, non quia maius, sed quia rarum est. Nec tamen sufficit hoc intueri in miraculis Christi: quia enim dominus est in monte, verbum Dei est in alto: proinde non quasi humiliter iacet, nec transeunter praetereundum est.	AUG. But let us reflect a little here. Forasmuch as the Divine Substance is not visible to the eye, and the miracles of the divine government of the world, and ordering of the whole creation, are overlooked in consequence of their constancy; God has reserved to Himself acts, beside the established course and order of nature, to do at suitable times; in order that those who overlooked the daily course of nature, might be roused to wonder by the sight of what was different from, though not at all greater, than what they were used to. The government of the world is a greater miracle, than the satisfying the hunger of five thousand with five loaves; and yet no one wonders at this: the former excited wonder; not from any real superiority in it, but because it was uncommon. But it would be wrong to gather no more than this from Christ’s miracles: for, the Lord who is on the mount, and the Word of God which is on high, the same is no humble person to be lightly passed over, but we must look up to Him reverently.
Alcuinus: Mystice enim nomine maris turbidum saeculum designatur. Mox autem ut Christus mare mortalitatis nostrae adiit nascendo, calcavit moriendo, transiit resurgendo, secutae sunt eum credendo et imitando turbae credentium ex utroque populo collectorum.	ALCUIN. Mystically, the sea signifies this tumultuous world. In the fullness of time, when Christ had entered the sea of our mortality by His birth, trodden it by His death, passed over it by His resurrection, then followed Him crowds of believers, both from the Jews and Gentiles.
Beda: Tunc autem dominus subiit montem quando caelum ascendit, quod designatur per montem.	BEDE. Our Lord went up to the mountain, when He ascended to heaven, which is signified by the mountain.
Alcuinus: Quod enim turbis inferius relictis, ad altiora cum discipulis ascendit, ostendit quod simplicibus minora praecepta sunt committenda, perfectioribus altiora: quod imminente Pascha illos reficit, significat quia quisque pane divini verbi, et corpore et sanguine domini desiderat refici, debet spirituale Pascha facere, idest, de vitiis ad virtutes transire. Oculi vero domini sunt dona spiritualia, quae cum dominus electis suis misericorditer concedit, tunc in eos oculos suos dirigit: idest respectum pietatis impendit.	ALCUIN. His leaving the multitude below, and ascending the heights with His disciples, signifies, that lesser precepts are to be given to beginners, higher to the more matured. His refreshing the people shortly before the Passover signifies our refreshment by the bread of the divine word; and the body and blood, i.e. our spiritual passover, by which we pass over from vice to virtue. And the Lord’s eyes are spiritual gifts, which he mercifully bestows on His Elect. He turns His eyes upon them, i.e. has compassionate respect to them.
Augustinus Lib. 83 quaest: Quinque autem panes hordeacei significant veterem legem: sive quia nondum spiritualibus, sed adhuc carnalibus data est lex, idest quinque corporis sensibus deditis: nam ipse et turbae quinque millia hominum fuerunt: sive quia per Moysen lex ipsa data est: Moyses enim quinque libros scripsit. Et quod hordeacei erant panes, bene significavit vel ipsam legem, quae ita data erat ut in ea vitale animae alimentum corporalibus sacramentis obtegeretur: hordei enim medulla tenacissima palea tegitur: vel ipsum populum nondum expoliatum carnali desiderio, quod tamquam palea cordi eius inhaerebat.	AUG. The five barley loaves signify the old law; either because the law was given to men not as yet spiritual, but carnal, i.e. under the dominion of the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to the Law, which concealed the soul’s vital nourishment, under carnal ceremonies. For in barley the corn itself is buried under the most tenacious husk. Or, it alludes to the people who were not yet freed from the husk of carnal appetite, which cling to their heart.
Beda: Hordeum etiam pabulum est iumentorum, et cibus servorum: et lex vetus data est servis et iumentis, idest carnalibus.	BEDE. Barley is the food of cattle and slaves: and the old law was given to slaves and cattle, i.e. to carnal men.
Augustinus: Duo autem pisces, qui saporem suavem pani dabant, duas illas personas videntur significare quibus populus ille regebatur, regiam scilicet, et sacerdotalem; quae tamen duae personae dominum nostrum praefigurabant, ambas enim ille sustinuit.	AUG. The two fishes again, that gave the pleasant taste to the bread, seem to signify the two authorities by which the people were governed, the Royal, viz. and the Priestly; both of which prefigure our Lord, who sustained both characters.
Alcuinus: Vel duo pisces dicta vel scripta prophetarum et Psalmistarum significant; et cum quinarius ad quinque sensus corporis referatur, mille ad perfectionem refertur. Qui vero quinque sensus corporis perfecte regere student, viri dicuntur a viribus; quos feminea mollities non corrumpit; sed sobrie et caste vivunt, et caelestis sapientiae dulcedine merentur recreari.	BEDE. Or, by the two fishes are meant the saying or writings of the Prophets, and the Psalmist. And whereas the number five refers to the five senses, a thousand stands for perfection. But those who strive to obtain the perfect government of their five senses, are called men, in consequence of their superior powers: they have no womanly weaknesses; but by a sober and chaste life, earn the sweet refreshment of heavenly wisdom.
Augustinus in Ioannem: Puer autem qui ista habebat, forte populus Israel erat, qui sensu puerili ea portabat, nec manducabat. Illa enim quae portabat, clausa onerabant, aperta pascebant.	AUG. The boy who had these is perhaps the Jewish people, who, as it were, carried the loaves and fishes after a servile fashion, and did not eat them. That which they carried, while shut up, was only a burden to them; when opened became their food
Beda: Pulchre autem dicit haec quid sunt inter tantos? Quia lex vetus parum proficiebat, quousque eam suis manibus suscepit: idest, opere implevit, et eamdem spiritualiter intelligendam esse docuit, quia lex neminem ducebat ad perfectum.	BEDE. And well is it said, But what are these among so many? The Law was of little avail, till He took it into His hand, i.e. fulfilled it, and gave it a spiritual meaning. The Law made nothing perfect.
Augustinus: Frangendo autem panes multiplicati sunt. Quinque enim libri Moysi multos libros, cum exponuntur tamquam frangendo, idest disserendo, fecerunt.	AUG. By the act of breaking He multiplied the five loaves. The five books of Moses, when expounded by breaking, i.e. unfolding them, made many books.
Augustinus Lib. 83 quaest: Dominus etiam tamquam frangendo et aperiendo quod durum erat et clausum in lege, per discipulos implevit, cum eis post resurrectionem aperuit Scripturas.	AUG. Our Lord by breaking, as it were, what was hard in the Law, and opening what was shut, that time when He opened the Scriptures to the disciples after the resurrection, brought the Law out in its full meaning.
Augustinus in Ioannem: Quia autem ignorantia populi erat in lege, propterea tentatio domini ignorantiam discipuli demonstrabat. Super fenum autem discumbebant, quia carnaliter sapiebant, et in carnalibus quiescebant; omnis enim caro fenum. Illi autem de panibus domini implentur qui quod auribus audiunt, operibus implent.	AUG. Our Lord’s question proved the ignorance of His disciples, i.e. the people’s ignorance of the Law. They lay on the grass, i.e. were carnally minded, rested in carnal things, for all flesh is grass. Men are filled with the loaves, when what they hear with the ear, they fulfill in practice.
Augustinus: Quae sunt autem fragmenta, nisi quae populus non poterat manducare? Quid ergo restat, nisi ut secretiora intelligentiae, quae non potest capere multitudo, illis credantur qui idonei sunt et alios docere valent, sicut erant apostoli? Unde et duodecim cophini impleti sunt.	AUG. And what are the fragments, but the parts which the people could not eat? An intimation, that those deeper truths, which the multitude cannot take in, should be entrusted to those who are capable of receiving them, and afterwards teaching them to others; as were the Apostles. For which reason twelve baskets were filled with them.
Alcuinus: Cophinis enim servilia implentur officia. Cophini igitur sunt apostoli et eorum imitatores, qui licet in praesenti sint despectibiles, spiritualium sacramentorum divitiis sunt interius referti. Dicuntur autem apostoli fuisse cophini, quia per apostolos fides sanctae Trinitatis erat praedicanda in quattuor partibus mundi. Quod autem novos panes noluit facere, sed allatos cumulavit, significat quia veterem Scripturam non reprobavit, sed aperiendo patefecit.	ALCUIN. Baskets are used for servile work. The baskets here are the Apostles and their followers, who, though despised in this present life, are within filled with the riches of spiritual sacraments. The Apostles too are represented as baskets, because, that through them, the doctrine of the Trinity was to be preached in the four parts of the world. His not making new loaves, but multiplying what there were, means that He did not reject the Old Testament, but only developed and explained it.

CHAPTER VII

Lectio 1
1 καὶ μετὰ ταῦτα περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ: οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. 2 ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία. 3 εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ, μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσουσιν σοῦ τὰ ἔργα ἃ ποιεῖς: 4 οὐδεὶς γάρ τι ἐν κρυπτῷ ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ. 5 οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. 6 λέγει οὖν αὐτοῖς ὁ Ἰησοῦς, ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. 7 οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς, ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. 8 ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν: ἐγὼ οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται.	1. After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 2. Now the Jews’ feast of tabernacles was at hand. 3. His brethren therefore said to him, Depart hence, and go into Judea, that your disciples also may see the works that you do. 4. For there is no man that does any thing in secret, and he himself seek to be known openly. If you do these things, show yourself to the world. 5. For neither did his brethren believe in him. 6. Then Jesus said to them, My time is not yet come: but your time is alway ready. 7. The world cannot hate you: but me it hates, because I testify of it, that the works thereof are evil. 8. Go you up to this feast: I go not up yet to this feast; for my time is not yet fully come.
Augustinus in Ioannem: Futurum erat ut aliquis fidelis Christi absconderet se, ne a persecutoribus inveniretur; et ne illi pro crimine obiceretur latibulum, praecessit in capite quod in membro confirmaretur; unde dicitur post haec autem ambulabat Iesus in Galilaeam: non enim volebat in Iudaeam ambulare, quia quaerebant eum Iudaei interficere.	AUG. As the believer in Christ would have in time to, come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him.
Beda: Haec verborum connexio talis est, ut intelligamus quoniam in medio multa geri et fieri potuerunt. Iudaea autem et Galilaea regiones sunt Palaestinae provinciae, sed Iudaea dicta est a tribu Iuda: non tamen solum illa regio quam tribus Iuda, sed et illa quam tribus Beniamin possidebat, Iudaea dicta est, quia ex tribu Iuda reges oriebantur. Galilaea vero dicitur, eo quod lacteum populum, idest candidum, gignat: Galilaea enim Graece, Latine lac dicitur.	BEDE. The connection of this passage admits of much taking place in the interval previously. Judea and Galilee are divisions of the province of Palestine. Judea has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judea, because Judah was the royal tribe Galilee has its name, from the milky, i.e. white, color of its inhabitants; Galilee being Greek for milk.
Augustinus: Sic autem hoc dominus dixit, quasi non posset ambulare inter Iudaeos, et non occidi a Iudaeis; hanc enim potentiam quando voluit demonstravit; sed infirmitati nostrae praebebat exemplum: non ipse perdiderat potestatem, sed nostram consolabatur fragilitatem.	AUG. It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to show it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty.
Chrysostomus in Ioannem: Sed et illud est dicere, quoniam quae deitatis erant ostendebat, et quae humanitatis: etenim fugiebat persecutores ut homo, et apparebat eis ut Deus, utrumque vere existens.	CHRYS. That is to say, He displayed the attribute both of divinity and humanity. He fled from His persecutors as man, He remained and appeared amongst them as God; being really both.
Theophylactus: Secessit etiam nunc in Galilaeam, quia nondum passionis aderat tempus: unde vanum reputabat in medio inimicorum manere, et magis ipsos ad odium incitare; unde et consequenter tempus describitur, cum subditur erat autem in proximo dies festus Iudaeorum, Scenopegia.	THEOPHYL. He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews; feast of tabernacles was at hand.
Augustinus: Quid sit Scenopegia, qui Scripturas legerunt noverunt. Faciebant tabernacula in die festo ad similitudinem tabernaculorum, in quibus habitaverunt, cum ex Aegypto educti peregrinarentur in eremo. Celebrabant ex hoc diem festum, reminiscentes beneficiorum domini, qui tamen occisuri erant dominum. Appellabatur autem apud Iudaeos dies festus, cum tamen non esset unus, sed plures.	AUG. What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feast, though it lasted many days.
Chrysostomus: Ostendit igitur per hoc Evangelista, quoniam multum tempus praetermisit. Cum enim dominus sedit in monte, erat prope dies festus Paschae. Hic autem Scenopegiae meminit, et in quinque intermediis mensibus nihil aliud nobis enarravit, nisi miraculum panum et allocutionem factam ad eos qui comederunt. Quia enim indeficienter signa faciebat et disputabat, non poterant Evangelistae omnia enumerare; sed ista praecipue studuerunt dicere pro quibus aut querela aut contradictio quaedam a Iudaeis subsequebatur; quod et hic apparet.	CHRYS. It appears here, that a considerable time had passed since the last events. For when our Lord sat upon the mount, it was near the feast of the Passover and now it is the feast of tabernacles: so that in the five intermediate months the Evangelist has related nothing but the miracle of the loaves, and the conversation with those who ate of them. As our Lord was unceasingly working miracles, and holding disputes with people, the Evangelists could not relate all; but only aimed at giving those, in which complaint or opposition had followed on the part of the Jews as was as the case here.
Theophylactus: Quia enim fratres eius viderant ipsum non esse paratum ad descendendum, subditur dixerunt autem fratres eius ad eum: transi hinc et vade in Iudaeam.	THEOPHYL. His brethren saw that He was not preparing to go to the feast: His brethren therefore said to him, Depart hence, and go into Judea.
Beda: Ac si dicant: tu signa facis, et pauci ea vident; transi ergo ad regiam urbem, ubi sunt principes, ut, visis signis, laudem consequaris ab eis. Sed quia non omnes discipuli semper dominum sequebantur, sed eorum multi in Iudaea erant, ideo subdunt ut et discipuli tui videant opera tua quae facis.	BEDE. Meaning to say, You do miracles, and only a few see them: go to the royal city, where the rulers are, that they may see Your miracles, and so you obtain praise. And as our Lord had not brought all His disciples with Him, but left many behind in Judea, they add, That Your disciples also may see the storks that you do.
Theophylactus: Idest, turbae quae sequuntur te: non enim de duodecim dicunt discipulis, sed de aliis qui conversabantur cum illo.	THEOPHYL. i.e. the multitudes that follow You. They do not mean the twelve, but the others that had communication with Him.
Augustinus in Ioannem: Cum autem auditis fratres domini, Mariae cogitate consanguinitatem non iterum parientis ullam propaginem. Sicut enim in sepulchro, ubi positum est corpus domini, nec ante, nec postea mortuus iacuit, sic uterus Mariae nec ante, nec postea quidquam mortale concepit. Opera quidem domini discipulos non latebant, sed istos latebant; et ideo dicebant ut discipuli tui videant opera tua quae facis. Loquebantur autem prudentiam carnis, verbo quod caro factum est; unde et subdunt nemo quippe in occulto aliquid facit, et quaerit ipse in palam esse. Si hoc facis, manifesta teipsum mundo; quasi dicant: facis miracula: appare hominibus, ut laudari possis ab hominibus: nam qui eum videntur monere, gloriae ipsius consulunt: et quia humanam gloriam requirebant, in eum non credebant; unde sequitur neque enim fratres eius credebant in eum; Christum enim consanguineum potuerunt habere; credere autem in eum ipsa propinquitate fastidierunt.	AUG. When you hear of our Lord’s brethren, you must understand the kindred of Mary, not her offspring after our Lord’s birth. For as the body of our Lord once only lay in the sepulcher, and neither before, nor after that once; so could not the womb of Mary have possibly conceived any other mortal offspring. Our Lord’s works did not escape His disciples, but they escaped His brethren; hence their suggestion, That Your disciples may see the works that you do. They speak according to the wisdom of the flesh, to the Word that was made flesh, and add, For there is no man that does any thing in secret, and he himself seeks to be known openly. If you do these things, show Yourself to the world; as if to say, You do miracles, do them in the eyes of the world, that the world may honor You. Their admonitions aim at procuring glory for Him; and this very thing, viz. aiming at human glory, proved that they did not believe in Him, as we next read, For neither did His brethren believe in Him. They were Christ’s kindred, hut they were on that very account above believing in Him.
Chrysostomus: Dignum est autem mirari Evangelistarum morem veritatis amicum, qualiter non verecundantur dicere ea quae magistro videntur inferre iniuriam, sed hoc maxime studuerunt enuntiare. Non enim parvam habet detractionem quod fratres eius discredebant. Et videtur initium verborum quasi amicorum esse; multae autem amaritudinis erant quae dicebantur: quia de formidine et de amore gloriae eum notant; nam dicunt nemo in occulto aliquid facit: quod erat formidinem incusantium, et simul suspicantium quae fiebant non vere facta esse. Per hoc autem quod dicunt et quaerit ipse in palam esse, amorem gloriae in eo notant. Christus autem mansuete eis respondit, docens nos non indigne ferre, si aliqui etiam viles nobis consilientur; sequitur enim dicit eis Iesus: tempus meum nondum advenit; tempus autem vestrum semper est paratum.	CHRYS. It is striking to observe the great sincerity of the Evangelists; that they are not ashamed to mention things which appear to be to our Lord’s disadvantage, but take particular care to tell us of them. It is a considerable reflection on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: tent there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, does anything in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeks to be known openly, they taunt Him with the love of glory. Christ however answers them mildly, teaching us not to take the advice of people ever so inferior to ourselves angrily; Then Jesus said to them, My time is not yet come: but your time is alway ready.
Beda: Ne autem videatur hoc contrarium ei quod apostolus dicit: at ubi venit plenitudo temporis, misit Deus filium suum, referendum est quod hic dicitur, non ad tempus nativitatis, sed ad tempus glorificationis.	BEDE. This is no contradiction to what the Apostle says, But when the fullness of time was come, God sent forth His Son. Our Lord referring here to the time not of His nativity, but of His glorification.
Augustinus: Dabant enim illi consilium consequendae gloriae, veluti saeculariter, et terreno affectu monentes, ne esset ignobilis et latitaret. Sed dominus voluit ad ipsam celsitudinem per humilitatem viam sternere; dicit ergo tempus meum, idest gloriae meae, qua veniam in altitudine iudicaturus, nondum venit; tempus autem vestrum, idest, mundi gloria, semper est paratum. Et quoniam nos domini corpus sumus, quando nobis insultant amatores huius saeculi, dicamus eis: tempus vestrum adest paratum, tempus nostrum nondum advenit: excelsa enim patria, humilis via. Qui recusat viam, quid quaerit patriam?	AUG. They gave Him advice to pursue glory, and not allow Himself to remain in concealment and obscurity; appealing altogether to worldly and secular motives. But our Lord was laying down another road to that very exaltation, viz. humility: My time, He says, i.e. the time of My glory, when I shall come to judge on high, is not yet come; but your time, i.e. the glory of the world, is always ready. And let us, who are the Lord’s body, when insulted by the lovers of this world, say, Your time is ready: ours is not yet come. Our country is a lofty one, the way to it is low. Whoso rejects the way, why seek he the country?
Chrysostomus: Vel aliter. Videtur mihi aliud occulte insinuare: fortassis enim eum prodere volebant, et tradere Iudaeis; ideo dicit tempus meum nondum advenit, hoc est tempus crucis et mortis; tempus autem vestrum semper est paratum: quia etsi vos semper sitis cum Iudaeis, non interficient vos, eadem cum illis zelantes; unde sequitur non potest vos odisse mundus; me autem odit, quia ego testimonium perhibeo de illo, quia opera eius mala sunt; quasi dicat: qualiter mundus eos odit qui eadem cum ipso volunt, et pro eisdem student? Me autem odit, quoniam redarguo eum. Intantum ergo gloriam hominum non quaero, quod non praetermitto eos redarguere; licet sciam ex hoc odium nasci et mortem intentari. Per hoc etiam ostendit quod odium Iudaeorum contra eum concitabat publica redargutio, non autem sabbati solutio.	CHRYS, Or there seems to be another meaning concealed in the words; perhaps they intended to betray Him to the Jews; and therefore He says, My time is not yet come, i.e. the time of My cross and death: but your time is always ready; for though you are always with the Jews, they will not kill you, because you are of the same mind with them: The world cannot hate you; but Me it hates, because I testify of it, that the works thereof are evil: as if He said, How can the world hate them who have the same wishes and aims with itself? It hates Me, because I reprove it. I seek not then glory from men; inasmuch as I hesitate not to reprove them, though I know that I am hated in consequence, and that My life is aimed at. Here we see that the hatred of the Jews was owing to His reproofs, not to His breaking the sabbath.
Theophylactus: Vel dominus contra duo de quibus illi eum arguebant, alia duo inducit. Contra formidinem quidem dicit, quod opera mundi redarguit, idest opera eorum qui mundana sapiunt: quod non faceret, si formidolosus esset; sed contra inanem gloriam misit illos ad festum; unde sequitur vos ascendite ad diem festum hunc: nam si vanae gloriae passione detineretur, retinuisset eos secum: nam gloriae cupidi consueverunt multos habere qui sequantur eos.	THEOPHYL. Our Lord brings two arguments in answer to their two charges. To the charge of fear He answers, that He reproves the deeds of the world, i.e. of those who love worldly things; which He would not do, if He were under the influence of fear; and He replies to the charge of vain glory, by sending them to the feast, Go you up to this feast. Had He been possessed at all with the desire for glory, He would have kept them with Him: for the vain glorious like to have many followers.
Chrysostomus: Hoc etiam dicit ostendens quod eis blandiri non vult, sed concedit eis Iudaica facere.	CHRYS. This is to show too, that, while He does not wish to humor them, He still allows them to observe the Jewish ordinances.
Augustinus: Vel aliter. Vos ascendite ad diem festum hunc, ubi gloriam humanam quaeritis, ubi extendere vultis carnalia gaudia, non cogitare caelestia. Sequitur ego autem non ascendam ad diem festum istum.	AUG. Or He seems to say, Go you up to this feast, and seek for human glory, and enlarge your carnal pleasures, and forget heavenly things. I go not up to this feast;
Chrysostomus: Scilicet modo vobiscum; quia meum tempus nondum impletum est: in futuro enim Pascha crucifigendus erat.	CHRYS. i.e. not with you, for My time is not yet full come. It was at the next passover that He was to be crucified.
Augustinus in Ioannem: Vel meum tempus, idest gloriae meae, nondum advenit: ipse erit dies festus meus, non diebus istis percurrens, et transiens; sed permanens in aeternum. Ipsa erit festivitas et gaudium sine fine, aeternitas sine labore, serenitas sine nube.	AUG. Or My time, i.e. the time of My glory, is not yet come. That will be My feast day; not a day which passes and is gone, like holidays here: but one which remains for ever. Then will be festivity; joy without end, eternity without stain, sunshine without a cloud.

CHAPTER VIII

Lectio 1
1 Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν. 2 ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς. 3 ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ 4 λέγουσιν αὐτῷ, διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπ' αὐτοφώρῳ μοιχευομένη: 5 ἐν δὲ τῷ νόμῳ ἡμῖν Μωϋσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν: σὺ οὖν τί λέγεις; 6 τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν. 7 ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς, ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ' αὐτὴν βαλέτω λίθον: 8 καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν. 9 οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθ' εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὖσα. 10 ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν αὐτῇ, γύναι, ποῦ εἰσιν; οὐδείς σε κατέκρινεν; 11 ἡ δὲ εἶπεν, οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς, οὐδὲ ἐγώ σε κατακρίνω: πορεύου, [καὶ] ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.	1. Jesus went to the mount of Olives. 2. And early in the morning he came again into the temple, and all the people came to him; and he sat down, and taught them. 3. And the Scribes and Pharisees brought to him a woman taken in adultery; and when they had set her in the midst, 4. They say to him, Master, this woman was taken in adultery, in the very act. 5. Now Moses in the law commanded us, that such should be stoned: but what say you? 6. This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7. So when they continued asking him, he lifted up himself, and said to them, He that is without sin among you, let him first cast a stone at her. 8. And again He stooped down, and wrote on the ground. 9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even to the last: and Jesus was left alone, and the woman standing in the midst. 10. When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man condemned you? 11. She said, No man, Lord. And Jesus said to her, Neither do I condemn you: go, and sin no more.
Alcuinus: Dominus maxime circa suam passionem, hanc sibi effecerat consuetudinem, ut in die quidem in templo, quod erat Hierosolymis, verbum Dei praedicaret, signa et miracula ostenderet; sero autem revertebatur in Bethaniam, ubi apud sorores Lazari hospitabatur; et mane iterum ad simile opus revertebatur. Igitur secundum hunc morem, cum in ultimo die Scenopegiae tota die in templo praedicasset, vespere perrexit in montem oliveti; et hoc est quod dicitur Iesus autem perrexit in montem oliveti.	ALCUIN. Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives.
Augustinus in Ioannem: Ubi enim decebat docere Christum nisi in monte oliveti, in monte unguenti, in monte chrismatis? Christi enim nomen a chrismate dictum est. Chrisma autem Graece, Latine unctio nominatur. Ideo autem nos unxit, quia luctatores contra Diabolum fecit.	AUG. And where ought Christ to teach, except on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.
Alcuinus: Unctio enim olei fessis et dolentibus membris solet afferre levamen. Mons etiam olivarum sublimitatem dominicae pietatis designat: quia oleos Graece, Latine misericordia. Natura quoque olei mysterio aptissime congruit: superfertur enim omnibus liquoribus; et sicut ait Psalmista: miserationes eius super omnia opera eius. Sequitur et diluculo iterum venit in templum, ut scilicet misericordiam cum incipiente novi testamenti lumine fidelibus, in templo videlicet suo, pandendam praebendamque signaret. Quod enim diluculo redibat, exortum novae gratiae designat.	ALCUIN. The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord’s pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Your mercy is over all Your works. And early in the morning, He came again into the temple: i.e. to denote the giving and unfolding of His mercy, i.e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace.
Beda: Significatur autem quod postquam per gratiam coepit inhabitare in templo suo, idest in Ecclesia, ex omnibus gentibus crediderunt in eum; unde sequitur et omnis populus veniebat ad eum: et sedens docebat eos.	BEDE. And next it is signified, that after He began to dwell by grace in His temple, i.e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.
Alcuinus: Sessio humilitatem incarnationis insinuat. Sedente ergo domino, ad eum venit populus: quia postquam per susceptam humanitatem visibilis apparuit, coeperunt eum multi audire, et in eum credere, quem per humanitatem sibi proximum meminerant. Mansuetis autem et simplicibus sermonem domini admirantibus, Scribae et Pharisaei interrogant, non ut discant, sed ut veritati laqueos nectant; unde sequitur adducunt autem Scribae et Pharisaei mulierem in adulterio deprehensam; et statuerunt eam in medio, et dixerunt ei: magister, haec mulier deprehensa est modo in adulterio.	ALCUIN. The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i.e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbor. But while these kind and simple persons are full of admiration at our Lord’s discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought to Him a woman taken in adultery; and when they had set her in the midst, they say to Him, Master, this woman was taken in adultery, if the very act.
Augustinus: Animadverterant enim eum nimium esse mitem: de illo quippe fuerat ante praedictum: procede et regna, propter veritatem et mansuetudinem et iustitiam. Ergo attulit veritatem ut doctor, mansuetudinem ut liberator, iustitiam ut cognitor. Cum loqueretur, veritas agnoscebatur; cum adversus inimicos non moveretur, mansuetudo laudabatur; in tertio ergo, iustitia scilicet, scandalum posuerunt: dixerunt enim apud seipsos: si eam dimitti censuerit, iustitiam non tenebit: lex enim quod iniustum erat, iubere non poterat; et ideo legem inducunt, dicentes in lege autem Moyses mandavit nobis huiusmodi lapidare. Ut autem mansuetudinem non perdat, in qua iam populis amabilis factus est, eam dimitti debere dicturus est. Unde eius sententiam requirunt dicentes tu ergo quid dicis? Hinc nos inveniemus ad accusandum occasionem, et reum faciemus tamquam legis praevaricatorem; unde Evangelista subdit haec autem dicebant tentantes eum, ut possent accusare. Sed dominus in respondendo et iustitiam servaturus est, et a mansuetudine non recessurus; sequitur enim Iesus autem inclinans se deorsum, digito scribebat in terra.	AUG. They had remarked upon, Him already, as being over lenient. Of Him indeed it had I been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice For they said among themselves, If He decide to let her go He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded as, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.
Augustinus de Cons. Evang: Tamquam illos tales in terra scribendos significaret, non in caelo, ubi monuit discipulos ut se scriptos esse gauderent; aut quod se humiliando, quod capitis inclinatione monstrabat, signa in terra faceret; aut quod iam tempus esset ut in terra quae fructum daret, non in lapide sterili, sicut antea, lex eius conscriberetur.	AUG. As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were v written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before.
Alcuinus: Per terram enim cor humanum ostenditur, quod bonarum vel malarum actionum solet reddere fructus; per digitum autem, qui articulorum compositione flexibilis est, sublimitas discretionis exprimitur. Nos ergo instruit, ut cum qualibet mala proximorum conspicimus, non statim ea temere damnemus; sed prius ad conscientiam cordis humiliter reversi, digito discretionis ea sollicite disquiramus.	ALCUIN. The ground denotes the human heart, which yields the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbors, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.
Beda: Quantum etiam ad historiam pertinet, per hoc quod digito scripsit in terra, illum se fore monstravit qui quondam legem in lapide scripsit. Sequitur cum autem perseverarent interrogantes eum, erexit se.	BEDE. His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone. So when they continued asking Him, He lifted Himself up.
Augustinus in Ioannem: Non dixit: non lapidetur, ne contra legem dicere videretur. Absit autem ut diceret: lapidetur; venit enim non perdere quod invenerat, sed quaerere quod perierat. Quid ergo respondit? Qui sine peccato est vestrum, primus in illam lapidem mittat. Haec vox iustitiae est. Puniatur peccatrix, sed non a peccatoribus; impleatur lex, sed non a praevaricatoribus legis.	AUG. He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.
Gregorius Moralium: Qui enim prius semetipsum non iudicat, quid in alio rectum iudicet ignorat. Et si novit etiam per auditum recte tamen aliena merita iudicare non valet, cui conscientia innocentiae propriae nullam iudicii regulam praebet.	GREG. For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another’s deserts, who supposing himself innocent, will not apply the rule of justice to himself.
Augustinus: Cum ergo eos telo iustitiae percussisset, nec dignatus est cadentes attendere; sed avertit ab eis obtutum; unde sequitur et iterum se inclinans scribebat in terra.	AUG. Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.
Alcuinus: Potest etiam intelligi fecisse hoc dominus iuxta consuetudinem, ut quasi aliquid agens, vultu intendens in aliud, liberam eis exeundi facultatem daret. In hoc etiam figurate admonet, ut et priusquam peccantem fratrem corripiamus, et post adhibitam correctionem, diligenter perpendamus utrum ipsis peccatis, de quibus alium castigamus, aut aliis obnoxii simus.	ALCUIN. This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.
Augustinus: Sic igitur illi voce iustitiae tamquam telo percussi sese inspicientes, et reos invenientes, unus post unum omnes recesserunt; et hoc est quod subditur audientes autem haec, unus post alium exibant, incipientes a senioribus.	AUG. Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldest.
Glossa: Qui forte magis rei erant, vel magis culpas suas cognoscebant.	GLOSS. The more guilty of them, perhaps, or those who were more conscious of their faults.
Augustinus: Relicti sunt autem duo: miseria, et misericordia; nam sequitur et remansit solus Iesus, et mulier in medio stans. Credo, territa illa mulier, ab illo se puniendam sperabat in quo peccatum inveniri non poterat. Ille autem, qui adversarios eius repulerat lingua iustitiae, levans in illam oculos mansuetudinis, interrogavit eam; unde sequitur erigens se autem Iesus, dixit ei: mulier, ubi sunt qui te accusabant? Nemo te condemnavit? Quae dixit: nemo, domine. Audivimus supra vocem iustitiae: audiamus nunc mansuetudinis; nam sequitur dixit ei Iesus: nec ego te condemno, a quo te forte condemnari timuisti, quia in me peccatum non invenisti. Quid est, domine? Faves ergo peccatis? Non plane; attende quod sequitur: vade, et amplius noli peccare. Ergo et dominus damnavit, sed peccatum, non hominem: nam si peccatorum auctor esset, diceret: vade, et vive ut vis; de mea liberatione esto secura: ego te quantumcumque peccaveris, etiam a Gehenna et Inferni tortoribus liberabo. Non hoc dixit. Intendant ergo qui amant in domino mansuetudinem, et timeant veritatem: etenim dulcis et rectus dominus.	AUG. There were left however two, the pitiable, and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with there word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said to her, Woman, where are these your accusers? Has no man condemned you? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said to her, Neither do I condemn you; I, who you feared would condemn you, because You found no fault in me. What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favor sin, He would have said, Go, and live as you will: depend on my deliverance: howsoever great your sins be, it matters not: I will deliver you from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord’s mercy, and fear His truth. Truly, Gracious and righteous is the Lord.