Thomas Aquinas

Here is set forth John's response concerning the question brought to him by his disciples, which question indeed contained two parts: namely, a complaint about the office he had assumed — hence they said, "Behold, this man baptizes" — and a complaint about Christ's advancement in fame and in the opinion of men — hence they said, "and all come to him." And therefore John directs his response to these two points: first he responds to the complaint about the office assumed; second, to the complaint about Christ's advancement, at the place "he must increase, but I must decrease." Concerning the first he does three things. First he shows the origin of Christ's offices and of his own; second, their distinction, at the place "you yourselves bear me witness"; third, he shows the relation of Christ and of himself to the said offices, at the place "he who has the bride is the bridegroom." Concerning the first, however, note that although John's disciples put the question to John out of malice, and are on this account worthy of reproof, John nevertheless does not rebuke them severely; and this on account of their imperfection: for he feared lest, being stirred up by reproof, they might withdraw from him, and, joining themselves to the Pharisees, might publicly plot against Christ — fulfilling in this what is said of the Lord in Isaiah 42:3: "the bruised reed he shall not break," and so on. Likewise it should be noted that from the beginning of his response he does not assert arduous and illustrious things about Christ, but humble and plain things, on account of their envy. For since excellence is provocative of another's envy, if John had immediately proposed to them the excellence of Christ, he would have provided fuel for their envy. And therefore, proposing humble things, he says, "a man cannot receive anything of himself," intending by this to strike terror into them; as if to say: this fact that all run to him is from nothing other than God, because "a man cannot receive anything" — namely of perfection and of good — "unless it has been given him from heaven," and therefore if you contradict this, you contradict God; Acts 5:38: "if this counsel or this work is of men, it will be dissolved." And thus Chrysostom expounds it, referring this to Christ. Augustine, however, refers it to John himself, and better. "A man cannot receive anything, unless it has been given him from heaven"; as if to say: you are zealous on my behalf, and you wish that I be greater than Christ; but this has not been given to me, nor do I wish to usurp it for myself; according to Hebrews 5:4: "no one takes to himself the honor," and so on. Thus, then, the origin of the offices is clear.

There follows the distinction of the offices, when he says, "you yourselves bear me witness"; as if to say: from my testimony, which I have given of myself, you can know the office committed to me by Christ: for "you yourselves bear me witness" — that is, you are able to bear witness — that I said, "I am not the Christ"; above, 1:20: "he confessed, and did not deny." But I said this, because "I have been sent before him," like a herald before a judge. Thus, then, from my testimony you can know my office, which is to go before Christ, and to prepare the way for him; above, 1:6: "there was a man sent from God, whose name was John." But the office of Christ is to judge and to preside. And if it is well attended to, John, in the manner of a prudent respondent, refutes those who question him from their own words, according to Luke 19:22: "out of your own mouth I judge you."

But how John stands in relation to his own office he shows when he adds, "he who has the bride is the bridegroom": and first he sets down a certain likeness; second he adapts it to the matter at hand, at the place "in this therefore my joy is fulfilled." Concerning the first he does two things. First he sets down the likeness as it pertains to Christ; second as it pertains to himself, at the place "but the friend of the bridegroom," and so on. Concerning the first it should be noted that in human affairs, to dispose, and to rule, and to have the bride for oneself, pertains to the bridegroom alone; and therefore he says, "he who has the bride" — that is, he to whom it pertains to have the bride — "is the bridegroom." Now this bridegroom is Christ; Psalm 18:6: "as a bridegroom coming forth from his chamber." His bride is the Church, which is joined to him through faith; Hosea 2:20: "I will betroth you to me in faith." And in figure of this Zipporah said to Moses, Exodus 4:25: "a spouse of blood you are to me." And of this marriage it is said in Revelation 19:7: "the marriage of the Lamb has come." Thus, then, because Christ is the bridegroom, it pertains to him also to have the bride, namely the Church; but it does not pertain to me except to rejoice that he has the bride. Hence he says, "but the friend of the bridegroom... rejoices with joy." And although he had said above that he was not worthy to loose the strap of Jesus' sandal, here nevertheless he calls himself his friend, so as to intimate the faithfulness of his charity toward Christ. For a servant is not moved toward the things of his lord by the affection of charity, but by the spirit of servitude; a friend, however, out of love, attends to the things of his friend, and faithfully. Hence a faithful servant is as a friend of his lord; Ecclesiasticus 33:31: "if you have a faithful servant, let him be to you as your own soul." And from this the faithfulness of a servant is made clear: when he rejoices in the goods of his lord, and when he procures goods not for himself, but for his lord. Thus, then, because John kept the bride entrusted to him not for himself, but reserved her for the bridegroom, he was a faithful servant, and a friend of the bridegroom. And therefore, to intimate this, he calls himself the friend of the bridegroom. Men who are friends of truth ought to do likewise, so that they do not turn the bride committed to them for safekeeping to their own advantage and glory, but preserve her honorably for the honor and glory of the bridegroom; otherwise they would not be friends of the bridegroom, but rather adulterers. Hence Gregory says that the boy is guilty of adulterous thought if he desires to please the eyes of the bride, through whom the bridegroom sends his gifts. This the Apostle did not do, in 2 Corinthians 11:2: "for I have betrothed you to one husband, to present you as a chaste virgin to Christ." John likewise did the same, because he did not retain the bride — namely the faithful people — for himself, but led her to the bridegroom, namely Christ. Thus, then, he intimates the faithfulness of his charity through this, that he says "friend of the bridegroom." Likewise, permanence, when he says "he stands" — firm in friendship and fidelity, not raising himself above himself; Habakkuk 2:1: "I will stand upon my watch"; 1 Corinthians 15:58: "be steadfast and immovable"; Ecclesiasticus 6:11: "a friend, if he remains fixed, will be to you as an equal." Likewise attentiveness, when he says "and hears him" — that is, attentively considers the manner in which the bridegroom is joined to the bride. In this, according to Chrysostom, he explains the manner of these espousals; for they are celebrated through faith: "but faith is from hearing," Romans 10:17. Or, "he hears" — that is, reverently obeys, disposing concerning the bride according to the command of the bridegroom; Isaiah 50:4: "I will hear him as a master" — which is against evil prelates, who do not order the Church according to Christ's mandate. Likewise he intimates spiritual gladness, when he says "and rejoices with joy because of the voice of the bridegroom" — namely, when the bridegroom addresses his bride. And he says "rejoices with joy," to show the truth and perfection of his joy. For he who does not rejoice over a good does not rejoice with true joy. And therefore, if I were to grieve over this — that Christ, who is the true bridegroom, preaches to the bride, that is, to the Church — I would not be a friend of the bridegroom: but I do not grieve. Rather, "in this my joy is fulfilled" — namely, that I see what I have long desired, that is, the bridegroom addressing the bride. Or, "in this my joy is fulfilled" — that is, has arrived at its perfect and due measure, now that the bride is already joined to the bridegroom: because now I have my grace, and I have accomplished my office; Habakkuk 3:18: "but I will rejoice in the Lord, and I will exult in God my Jesus."

Consequently, when he says, "he must increase, but I must decrease," he resolves the question as to the complaint about the advancement of Christ's grace. And first he sets down the fittingness of this advancement; second he assigns the reason, at the place "he who is from above is above all." He says, then: you say that all run to him, that is, to Christ; and thus he advances in the honor and fame of the people: but I say that this is not unfitting, because "he must increase" — not in himself, but with respect to others, insofar as his power becomes known more and more; "but I must decrease" — in reverence and fame with respect to the people: for honor and reverence are not owed to me as to the principal, but to Christ. And therefore, with him coming, the showing of reverence toward me ceases; but it increases toward Christ: just as when the prince comes, the office of the legate ceases; 1 Corinthians 13:10: "when that which is perfect has come, that which is in part shall be done away." And just as in the sky the morning star (Lucifer) precedes the sun in giving light, and when the sun comes, its light ceases, so John preceded Christ; hence he is compared to Lucifer; Job 38:32: "can you bring forth Lucifer?" This is also signified in the birth of John, and in his death. In his birth indeed, because John was born at that time when the days begin to decrease; but Christ, when the days begin to increase, namely on the eighth day before the Kalends of January. As to death, because John died diminished by the cutting off of his head, but Christ was exalted by the lifting up of the cross.

Morally, however, this ought to be the case in each one of us. "He" — that is, Christ — "must increase in you," namely, so that you advance in the knowledge and love of him: for insofar as you are more able to perceive him by knowing and loving, so much the more does Christ increase in you; just as one who advances further in seeing one and the same light judges the light to be increasing more. And from this, men so advancing ought to decrease in their own estimation: because the more one knows of the divine height, the less he accounts human smallness; hence Proverbs 30:1 it is said: "the vision which the man spoke, with whom God is"; and it follows: "I am the most foolish of men, and the wisdom of men is not with me." And Job, last chapter, verse 5: "with the hearing of the ear I have heard you, but now my eye sees you: therefore I reprehend myself, and do penance in dust and ashes."

Consequently, when he says, "he who comes from above is above all," he assigns the reason for what has been said: and this in two ways. First from origin; second from doctrine, at the place "he who is of the earth speaks of the earth." Concerning the first it should be known that, among things, in order for each to be perfect, it is necessary that it come to the term owed to it from its origin: just as if someone is born from a king, it is necessary that he grow until he becomes king. But Christ has an origin most excellent and eternal; and therefore it is necessary that he increase through the manifestation of his power, with respect to others, until it becomes known that he is above all; and therefore he says, "he who is from above" — namely Christ according to his divinity. Above (in this chapter): "no one ascends into heaven, except he who descended from heaven"; below, chapter 8:23: "you are from beneath, but I am from above." Or, "he comes from above" according to human nature — that is, from the height of human nature, assuming it in its own loftiness according to how it existed in each state. For it is considered according to a threefold state. The first state of human nature is before sin; and of this he assumed the purity, assuming flesh not stained by the contagion of original guilt; Exodus 12:5: "it shall be a lamb of one year, without blemish." The second state is after sin: and of this he assumed passibility and death, assuming the likeness of sinful flesh as to the penalty, not sin itself as to the guilt; according to Romans 8:3: "God sent his Son in the likeness of sinful flesh." The third is the state of resurrection and glory; and of this he assumed the impossibility of sinning, and the enjoyment of the soul. But here an error of certain people must be avoided, who say that there remained in Adam something not materially stained by the original blemish, and that it was transmitted to his descendants, even down to the Blessed Virgin; and that the body of Christ was formed from this. This indeed is heretical: because whatever was in Adam materially was stained by the blemish of original sin. But the matter from which the body of Christ was formed was purified by the power of the Holy Spirit, sanctifying the Blessed Virgin. This one, I say, who comes from above according to divinity and according to human nature, "is above all," both by eminence of degree, according to Psalm 112:4: "the Lord is exalted above all nations," and by authority and power; Ephesians 1:22: "he gave him to be head over the whole Church."

Here he shows the reason as to doctrine. And first he shows the manner of Christ's teaching, and its height; second, the diversity of those receiving or not receiving that teaching, at the place "and no one receives his testimony," and so on. Concerning the first he does two things. First he sets forth the condition of John's teaching; second the condition of Christ's teaching, at the place "he who comes from heaven is above all." Concerning the first it should be known that a man is chiefly known by his speech, Matthew 26:73: "your speech makes you known"; and the same, 12:34: "out of the abundance of the heart the mouth speaks." And hence it is that the condition of a teaching is judged according to the condition of its origin. Thus, then, in order to know the condition of John's teaching, let us first consider the condition of his origin; hence he says, "he who is of the earth" — namely John — not only materially, but also actively: because his body was formed by a created power; Job 4:19: "who dwell in houses of clay, and have an earthly foundation." Second, let us consider his condition, which is earthly: hence he says, "is of the earth" — that is, earthly. And therefore, third, his teaching is described; hence he says, "speaks of the earth" — that is, of earthly things; Isaiah 29:4: "you shall speak from the earth, and your speech shall be heard out of the dust." But how does he speak of the earth, who was filled with the Holy Spirit even from his mother's womb? I answer, it must be said, according to Chrysostom, that John says he speaks of the earth in comparison to the teaching of Christ; as if to say: the things which he speaks are small and lowly, such as it is fitting for an earthly nature to take up, in comparison to him in whom "are hidden all the treasures of wisdom and knowledge of God," as it is said in Colossians 2:3. Isaiah 55:9: "as the heavens are exalted above the earth, so my ways are exalted above your ways." Or it must be said, according to Augustine, and better, that it must be considered in any man what he has of himself, and what from another. Now John, and any mere man, has of himself that he is of the earth. And therefore, as far as pertains to himself, he has nothing to speak except of the earth; and if he speaks any divine things, he has this from divine illumination; Ecclesiasticus 34:6: "your heart suffers as it were fancies, unless a visitation has been sent from the Almighty." Hence the Apostle also says, 1 Corinthians 15:10: "yet not I, but the grace of God with me"; Matthew 10:20: "for it is not you who speak, but the Spirit of your Father who speaks in you." Thus, then, as far as pertains to John, "he is of the earth, and speaks of the earth." But if there was anything divine in him, it belongs not to the one receiving, but to the one illuminating.

Here he sets forth the condition of Christ's teaching; and concerning this he does three things. For first he shows the condition of his origin, which is heavenly; hence he says, "he who comes from heaven is above all." For although the body of Christ was materially of the earth, nevertheless it came actively from heaven, inasmuch as his body was formed by divine power. He also comes from heaven, because the eternal and uncreated person of the Son comes from heaven through the assumption of flesh. Above, in the same chapter: "no one ascends into heaven, except he who descended from heaven, the Son of Man, who is in heaven." Second, he shows the dignity of his condition, which is the highest; hence he says, "is above all" — and this has been explained above. Third, he concludes to the dignity of his teaching, which is most certain, because "what he has seen and heard, this he testifies." For Christ, insofar as he is God, is truth itself; but insofar as he is man, he is a witness of the truth; below, 18:37: "for this I was born, and for this I came into the world, that I might bear witness to the truth." Therefore he bears witness concerning himself; below, 7:13: "you bear witness of yourself." But he testifies to certain things, because the things he heard were with the Father; below, 8:26: "the things which I have heard from my Father, these I speak in the world"; 1 John 1:3: "that which we have seen and heard." But note that knowledge of a thing is had in one way through sight, and in another way through hearing; for through sight, knowledge of the thing is had through the very thing seen; but through hearing, the thing is not known through the very voice heard, but through the understanding of the one speaking. Because, therefore, the Lord has knowledge received from the Father, therefore it is said that "he has seen," insofar as it proceeds from the essence of the Father, and "he has heard," insofar as it proceeds as the word of the paternal understanding. But because in intelligent beings their being is one thing, and their understanding another; therefore knowledge is received by them in one way through sight, and in another way through hearing. But in God the Father, being and understanding are the same; therefore in the Son, to see and to hear are the same. Likewise, too, because in the one seeing there is not the very essence of the thing in itself, but its likeness, so also in the one hearing there is not the very conception of the speaker, but a sign of it; therefore the one seeing is not the very essence of the thing in itself, nor is the one hearing the very word itself. But in the Son there is the very essence of the Father received through generation, and it is the very Word; and therefore in him, to see and to hear are the same. And thus John concludes, that since the teaching of Christ is higher and more certain than mine, therefore Christ is to be heard rather than I.