The Great Commentary (Mossman/Cobb English)

But as many as received Him , to them gave He power to become the sons of God even to those who believe in His name: i.e., on Himself, for the name signifies the Person of Christ. The pronoun who must be referred, not to sons of God, but to as many . This is plain from the Greek ©7, which is masculine, and must refer to ©*•#, as many , or whosoever , not to rtxta ( children , , or sons), which is neuter. The meaning is, “to as many as have received Christ, that is, to all who believe in His name, He has given power to become sons of God. 11 And so S. John explains himself (i Ep. v. i), “ Whosoever believeth that Jesus is the Christ, is bom of God.” Power, Greek, i goutf/cu, i.e., dignity, authority, right, that indeed by this very thing, that they receive Christ by faith and by the sacrament of faith, i.e., baptism, or certainly by faith formed by love, which includes the wish for, or desire of baptism, they become at the same time justified, and they are made and are (for the Greek ytridat means both), the adopted sons of God by participation and grace, even as Christ is the natural Son of God by His own Divine Hypostasis. Wherefore Clement of Alexandria (Adhort. ad Gent.) says, that Christ by His Incarnation changed earth into heaven, and of men made angels, yea gods, and therefore that He is the beautiful charioteer who drives to heaven, to a blessed immortality, the chariot, whose two horses are the Jews and the Gentiles. Therefore the word t%ouoia, power } signifies both the dignity of the Digitized by V^rOOQie CO-OPERATION OF MAN S WILL. 3 7 Divine adoption, and the liberty of our will freely to embrace it For He does not say, He made them to be sons of God but He gave them power, le. 9 free will to become sons of God, if, that is, they will freely to believe in, and obey Him. Calvin and Beza deny this, but Augustine asserts it (de Spirit et Lit c. 31). “For,” he says, “we call this power, where the faculty of performing is added to the will Wherefore every one is said to have in his power that which if he wills to do, he does, which if he wills not to do, he does not” S. Chrysostom, Theophylact, Euthymius, Bede, and others, assert the same thing continually. Hear S. Chrysostom, “ Like as if fire shall touch metalliferous earth, it immediately turns it into gold, so much more does baptism make those whom it washes to be gold instead of clay. For the Holy Ghost, as it were fire, in that same hour that He enters our hearts, takes away our likeness to earth, and makes us to have a heavenly likeness new and bright, and shining as in a furnace. And why did He not say, He made us to become the sons of God l It was that he might show that we have need of great diligence, that we may keep pure and un defiled the mark of adoption stamped upon us by baptism. Moreover because no one is able to take away this power from us unless we shall first take it away from ourselves.” You will say, faith equally with adoption is the gift of God, therefore it cannot be at the disposal of man’s wilL I reply by denying the inference. For God does not bestow faith, hope, and charity and other virtues and gifts of His upon men against their will, or as unreasoning beings, but as reasonable creatures, co-operating freely with Him. For this is what S. John here says, God has given power to become sons of God to those who freely receive Christ by faith and obedience, excluding those who are unwilling to receive Him. “Power is given that they who believe in Him may become sons of God, since this very thing is given that they may believe in Him,” says S. Augustine (lib. 1. contr. 2. epist Pelag. c. 3). And this is given by God, when He so by His grace illuminates and influences the soul of man as freely herself to consent and believe. To become the sons of God How this is wrought, and how great is the dignity of this adoption, I have shown on Hosea L 10, upon Digitized by V^rOOQie 38 the words, “ It shall be said unto them, Ye are the sons of the living God.” Wherefore Cyril saith, ‘‘Let us rise to our supernatural dignity through Christ, — not indeed that we should be sons of God by nature as He is, but that, through likeness to Him, we may be sons of God by grace.”

No man hath seen God , &c. He gives the reason why neither Moses, nor any one else, but Christ alone, hath taught us the perfect truth concerning God and Divine things — because He alone hath seen God. It is as though he said, those things of which thus far I have been speaking, concerning God and the Word, are so sublime, that inasmuch as no mortal man (and therefore not Moses), except the Son of God, hath seen God, therefore that Incarnate Son alone is able perfectly to declare these things. Thus the Fathers passim ; who teach from this passage that Moses saw not the essence of God, but only a certain luminous substance assumed by an angel, in some manner representing to the eyes of Moses the glory of God. Thus S. Gregory says in the Catena : “ So long as we live here in mortal flesh, God may be seen by certain manifestations or images of Him, but as He is in His own nature He cannot be seen.” Tropologically, S. Gregory teaches (lib. 1 8, A/or. cap. ult. et. penult .) that no one can behold God and Divine things, unless he first die Digitized by V^rOOQie THE BOSOM OF THE FATHER* 53 to this world and its pleasures. For thus he expounds the words in the 18th chapter of Job, It is hid from the eyes of the thing: “ Because whosoever seeth wisdom, which is God Himself, dieth wholly to this life, lest he should be holden of its love. For no man seeth It who still liveth to the flesh, because no man can at the same time embrace God and the world. For he who seeth God ditfth in this respect, either in will, or in reality, for with his whole soul he is separated from the pleasures of this life.” The Only Begotten who is in the bosom ; Syriac, in the lap: S. Cyril, in the womb , for this is one meaning of the Greek *&.*•*. It is a figure of speech. For by bosom is signified the highest possible union of the Son with the Father. It means that the Son, who is most closely united, and consubstantial with the Father, is partaker of the wisdom of the Father, and conscious of His most secret counsels. And because He knoweth them most perfectly and intimately, therefore He alone is able most fully and plainly to declare them. And so in fact He has declared them. Thus SSw Chrysostom, Cyril, and Augustine. S. Athanasius observes (lib. 3 de Unica Trin . substant.) that this expression, the Only Begotten , , which is in the bosom of the Father, is made use of lest when it is said that He was made flesh, it should be supposed He was divided from the Father. For in truth He abideth, and is with the Father, even as He was in the beginning, and everlastingly. Listen to S. Chrysostom, who by this word bosom thinks it is signified that the Son not only sees, but comprehends the Father. “ Many,” saith he, M know God, yet none but the Only Begotten Son know of what nature His substance is. He has certain knowledge, sight, and comprehension, such as it is befitting a son to have of his father. For as the Father knoweth Me, He said, so also know I the Father (John x. 15). Observe therefore with what fulness of language the Evangelist speaks ; for when he says, no man hath seen God at any time , he does not go on to say, the Son who hath seen , hath declared Him, but He who is in the bosom of the Father hath declared Him. For he who only seeth hath not certain knowledge of the thing seen : but he who dwelleth in the bosom , to him are all Digitized by V^rOOQie 54 things plain and certain. Lest therefore when you hear, no man knoweth the Father save the Son (Matt. xi. 27), you should say that though He hath greater knowledge of the Father than others have, and yet knows not what His nature is, therefore the Evangelist says, * He is in the bosom of the Father.’ ” There is an allusion to the words of David concerning Christ in the noth Psalm, “From the womb, before the morning star, have I begotten Thee ” (Vulg.) That is, “From my fruitful understanding I have, as it were, as a Word spoken this, and as a Son have I begotten thee.” S. Jerome says, “ From the womb f />., of My substance, of My nature, of the very essence of My substance, have I begotten Thee.” So also Theodoret says, “ From the womb” that is, “ of My substance. For as human beings produce from the womb, and that which they bring forth hath the same nature as those who bring it forth, so art Thou begotten of Me, and Thou showest forth in Thyself the substance of Him who begat” More* over, Jerome himself translates this verse of the noth Psalm thus, “ The dew of Thy youth shall arise to Thee as it were from the womb ; * Aquila, “The dew of Thy childhood arising to Thee early from the womb.” It means, “ Of My Deity have I begotten Thee God : ” as it is in the Creed, “God of God.” So SS. Hilary, Ambrose, Augustine, Athanasius, and others against the Arians. For dew means in Hebrew the same as flower in English. “ Dew,” says R. Solomon, “ means sweetness, joyfulness, purity of heavenly generation, as it were dew bom of the heavenly dayspring.” He hath declared: that is, He hath dearly explained and set forth to His disciples, and through them to the whole world. The Greek is ifyyiiearo, which S. Chrysostom says means clearly to explain secret and hidden things , as Christ has explained to us the secrets of the Father concerning the Trinity and the Word, concerning the vocation of man, grace, resurrection, heavenly glory, and such like. “This word,” says S. Chrysostom, “sets forth more express and certain doctrine : wherefore also Christ is called the Word, and (the Angel) of great counsel.”

Now Philip was of Bethsaida, &c. John adds this, says Digitized by V^rOOQie PHILIP AND NATHANAEL. &> Theophylact, to intimate that Andrew and Peter had previously informed Philip, who was their townsman, that they had found the Messiah, and that He was Jesus of Nazareth. Wherefore Philip, as soon as he heard Christ call, Follow Me, immediately followed Him, because his mind was already prepared, and eager for Christ Moreover, Bethsaida was contiguous to the Sea of Galilee, and near Caphamaum, where Peter and Andrew had a house, as we learn from the 8th of S. Matthew. This, then, was the country of three of the Apostles, namely, Peter, Andrew, and Philip. Bethsaida means in Hebrew the house of hunting, or fishing, because fishermen, such as Peter and Andrew, dwelt there, and caught fish in the neighbouring sea

Philip findeth Nathanael, &c. “Not by chance,” as Cyril saith ; u but he sought him with great diligence, for he knew that he was a very diligent searcher of the Scriptures.” It would appear that he found him at Cana of Galilee, which was the native place of Nathanael, as is plain from chap. xxL 2. Nathanael, his friend and comrade. You will inquire who was this Nathanael ? 1. Claudius Espenseus, commenting on 2 Tim. iv., says that Nathanael was the same as Ursicinus, the first Bishop of Bourges. 2. The Greek Menaea says that Nathanael is the same as the Apostle Simon the Cananite. He is there commemorated on the 22d of April as follows : “ The Holy Apostle Nathanael, which was Simon Zelotes, of Cana in Galilee, where Christ at the marriage feast turned the water into wine.” He is also commemorated in the Menaea on the 10th of May. 3. and more probably, Rupertus and Jansen in this passage think Nathanael is the Apostle Bartholomew. They show this, firstly, because the other Evangelists always join together Philip and Bartholomew, as John here joins Philip and Nathanael Secondly, because we nowhere read of Christ’s calling Bartholomew, unless it were this call of Nathanael. Thirdly, because the other three Evangelists who make mention of Bartholomew make no mention of Nathanael, and vice versd with S. John. Fourthly, because S. John Digitized by V^rOOQie 76 S. JOHN, c. t. (xxi. 2) associates Nathanael with the Apostles Peter, ThomaS, James, and John in fishing, and the vision of Jesus. It would seem therefore that he was an Apostle, and yet it is not apparent who else he could be if he were not Bartholomew. Fifthly, because Bartholomew does not seem to be a proper name, but only to signify that he was the son of Tolmai ; and his proper name seems to have been Nathanael. Sixthly, because Christ said of Nathanael, Behold an Israelite indeed in whom is no guile. And then Christ promises him a vision of angels ascending and descending upon Himself Christ therefore seems to have specially loved him, and to have chosen him for a friend and Apostle. S. Augustine, however, dissents from this view, because he thinks Nathanael was a doctor of the Law. He discoursed with S. Philip out of the law. But Christ did not choose for His Apostles men learned in the Law, but rude and ignorant fishermen. To this it may be replied that Nathanael was a student, but not a doctor of the Law. Just as Philip, Andrew, and Peter all discoursed out of the Law concerning the coming of Messiah. If, however, Nathanael was not an Apostle, he was certainly a disciple, wherefore L. Dexter ( Chron . ad A.D. 101) says, “ Nathanael, one of the seventy disciples of the Lord, sleeps in Treuga, a city of Spain,” now called Leon. Another writer adds that he slept in the Lord on the 30th of November. Nathanael means in Hebrew the gift of God or God gave^ or given by God ; in Latin, Adeo-datus. The prince of the tribe of Issachar in the time of Moses was called Nathanael (Num. i. 8). It may be that our Apostle was descended from him, and took his name. Jesus of Nazareth , the son of Joseph. For Nazareth is only three hours distant from Cana, so that Nathanael of Cana might easily know of Jesus of Nazareth, Joseph’s son, as he was commonly reputed to be. V er. 46. — Nathanael said unto him , &c For Nazareth of Galilee was a place ignoble and obscure, and despised by the Jews. Wherefore the Pharisees say (vii. 57), Out of Galilee ariseth no prophet. “ How Digitized by V^rOOQie ATTRACTIVENESS OP CHRIST. 7t then, O Philip, canst thou think that Christ is sprung from Nazareth, especially when Micah foretold that Christ was to spring from Juda and David, and to be bom at Bethlehem?” So S. Chrysostom, who adds, “ He shows therefore both knowledge of the Scripture, and simplicity of disposition, as well as a vehement desire for the coming of Christ in that he did not despise Philip’s words. For he knew that Philip might be deceived with regard to things to be commemorated in his country.” And Philip was partly wrong; for though Christ was conceived at Nazareth, He was born at Bethlehem, of which Philip was at this time ignorant Come and see. Syriac, Come and thou shalt see : “ I will not dispute with thee about Nazareth, but come, see and hear Jesus : and you shall experience what I have experienced, that you may be ravished with His love, and believe that He is the very Christ” Listen to S. Chrysostom. “Philip does not tell him how He is the Christ, and how the prophets have foretold, but he leads him to Jesus, knowing that he will not go away from Him if he tastes His words and His doctrine. If you only see Him, he says, if you only speak with Him, you will at once agree with me.” “We ought to believe,” says Cyril, “ that there was a certain unspeakable loveliness in the words of Christ which attracted the minds of the hearers by its great sweetness.”

Jesus saw Nathanael &c He is a follower of the candour, simplicity, and sanctity of Israel, that is, of the patriarch Jacob, from whom he was descended. Wherefore the Syriac translates, Behold a son of Israel indeed Jesus shows that He knew the pure state of Nathanael’s mind, that thereby Nathanael might know that Jesus was not a mere man, but that He was also God, and the Searcher of hearts. S. Chrysostom thinks that Christ alludes to what Nathanael had said to Philip, Can any good thing come out of Nazareth t As if Jesus had said, “I am not displeased with what thou hast said about Me, because I know thou hast a candid mind, and art anxious to know the truth.”

Nathanael saith , &c. “ Observe,” says S. Chrysostom, “ the consistency of the man. He is not puffed up by praise, but Digitized by V^rOOQie 72 he proceeds , to inquire accurately, that he may learn something certain about Christ.” Jesus answered , &c. “ When thou wast alone under the fig tree, and thoughtest that no one saw thee, I saw thee, and know what thou wast doing in secret there. Hence thou mayest gather that I am greater than man, even Messiah, the Son of God.” So S. Cyril, S. Augustine, and others. Mystically, S. Gregory {Moral. 1 . 18, c. 20), Under the fig tree, i.e.y beneath the shadow of the Law, I saw thee , that I might transfer thee to the vine of My Gospel Tropologically, learn from hence that God and Christ are everywhere present, and are to be feared, when thou art alone in thy chamber; yea, when thou secretly thinkest and desirest anything in thy heart, Christ is looking at thee, and beholding thy thoughts and desires. Take heed therefore lest thou do anything, or desire, or think anything, which will offend the eyes of His majesty. For so He beheld Nathanael, and what he was doing under the fig tree. So also God saw Adam under a fig tree eating its forbidden fruit

Ye shall see heaven opened: not that the heaven was to be in reality cleft, but because it was to afford a passage to the angels going in and out, like as it were a door that is opened. Thus heaven shall appear to be opened. This is the figure of speech called catachresis . In like manner, the heaven seemed to be opened at Christ’s baptism. So too S. Stephen, when he was stoned, saw Jesus standing at the right hand of God. By this vision it is signified that heaven, which had been shut for four thousand years because of the sins of men, was now to be opened by Christ The angels of God, &c., to obey Him as their King. This is the force of the Greek M, which answers to the Hebrew al. Wherefore Vatablus translates under the Son of Man , as though Christ said, “under My power and sway, as I will and command.” So Frank Lucas. Observe (1.) that Christ, in calling Nathanael an Israelite in whom was no guile, evidently alludes to the vision of angels ascending and descending in the ladder from earth to heaven, which the Patriarch Jacob saw at Bethel (Gen. xxviil 12). So S. Augustine. For Israel, Digitized by V^rOOQie 74 or Jacob, was a type of Christ. For Christ is the true Israel, i.e. t having power with God Christ is the Patriarch of Christians, the founder of Bethel , the House of God f i.e., the Church both militant and triumphant. 2. Christ, by what He says about this vision of the angels ascending to Himself, signifies that He is the Prince not only of men, but of angels, and therefore true God, the Son of God. For the angels ascend and descend to Him as His ministers, that they may obey and fulfil all His commands both in heaven and earth. So S. Cyril and Chrysostom. You will ask, When did this descent and ascent of the angels to Christ take place? i. S. Chrysostom thinks it took place when Christ suffered His agony and bloody sweat in the garden, when an angel appeared, strengthening Him (S. Luke, xxii. 44). Also when the angels appeared to the woman to announce His resurrection (S. Matt xxviii.) 2. S. Cyril thinks it took place at His baptism ; for then it was that by the ministry of angels a dove was formed, and flew down upon Christ, which was the sign of the Holy Ghost But this had already taken place when Christ spoke to Nathanael. 3. Euthymius thinks it took place at the ascension ; for then all the angels accompanied Him as He went up, like servants their prince, and soldiers their king. 4. Toletus thinks that it is continually taking place in the Church, which Christ rules by means of the angels. 5. Maldonatus thinks it will take place in the Day of Judgment ; for then all the angels, both good and bad, will stand in His presence — the good, that they may after the Judgment lead the righteous to heaven ; the bad, that they may carry the wicked to hell 6. Frank Lucas understands the words to refer to the miracles of Christ, and the heavenly gifts, in which the angels were employed by Christ in this life, and afterwards. Jesus means, he says, that at the bidding of the Son of Man from henceforth heaven should seem to be open, with the angels going and coming, because in a short time the angels, being commanded by the Son of Man, would bring Digitized by V^rOOQie VISION OF ANGELS. 7 5 great abundance of God’s great gifts to the earth, which all would behold,— even the healing of the sick, the cleansing of the lepers, giving sight to the blind, the justification of the wicked, the effusion of the Holy Ghost And since all of these are manifest gifts of God, heaven could not seem other than to be opened, and the holy angels, by whom heavenly things are ministered, to serve, at the bidding of the Son of Man, by those who beheld Him bestowing them upon many. Christ therefore is here speaking of all kinds of miracles and heavenly gifts, which, immediately after the calling of Nathanael, He was about to manifest in the whole period of His mortal life, and after His ascension, in the government of the Church until the end of the world. All these meanings are true and apposite. But because Christ specially promises this vision of angels to Philip and Nathanael to strengthen and augment their faith in Him, this ascent and descent of the angels upon Him was not fulfilled either at His baptism, passion, resurrection, or ascension. Therefore we say that the words more plainly, simply, and expressly imply that this was an open, or manifest, and peculiar vision of angels coming to the living Christ, such as was given to Jacob, who was a type of Christ Wherefore that vision of Jacob presignified a similar vision of angels to Christ, a vision like that which took place at His birth, when the angels who descended to Him sang, Glory to God in the highest. But where and when this angelic vision took place the Evangelists do not tell us, just as they omit many other acts in the life of Christ. So Jansen. This vision took place (i.) to show that Christ had reconciled men and angels, earth and heaven, and had restored the mutual communion and friendship which existed in Paradise. 2 . To show that Christians are strangers and foreigners on earth, and ought to converse with angels, and imitate the angelic life, as “ fellow-citizens with the saints, and of the household of God.” 3. To assign angels to us as our guardians, to defend us against all the attacks of men and evil spirits, to urge us to the practice of heroic virtues, and when we die to carry us to heaven. For the Digitized by V^rOOQie 7 6 S. JOHN, C. 1. angels ascend to bear our sighs and prayers to Goa : they descend to bring God's gracious gifts to us. 4. To declare the majesty of Christ and the obedience and reverence of the angels to Him. For He, as S. Chrysostom says, has been set “ far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come ” (Eph. Lai). Digitized by V^rOOQie ( 77 ) CHAPTER 11. I Christ tumeth water into wine: 12 departeth into Capernaum, and to Jerusalem, 14 where He purgeth the Temple of buyers and sellers. 19 He fore - telleth His death and resurrection. 23 Many believed because of His miracles, but He would not trust Himself with them. A ND 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 saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee ? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was : (but the servants which drew the water knew ;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine ; and when men have well drunk, then that which is worse : but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory ; and his disciples believed on him. 12 If After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples : and they continued there not many days. 13 t And the Jews’ passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting : 15 And when he had made a scourge of small cords, he drove them all out ot the temple, and the sheep, and the oxen ; and poured out the changers’ money, and overthrew the tables ; 16 And said unto them that sold doves, Take these things hence ; make not my Father's house an house of merchandise. Digitized by V^rOOQie 78 And his disciples remembered that it was written, The seal of thine house hath eaten me up. 18 ^ Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days ? 21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them ; and they believed the scripture, and the word which Jesus had said. 23 Now when he was in Jerusalem at the passover, in the feast-tfoy, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men ; 25 And needed not that any should testify of man : for he knew what was in man. On the third day , &c. The third day , that is, from Christ's departure for Galilee, and the calling of Philip. For this was the last date mentioned by S. John. The following is the sequence of these days in the life of Christ He was baptized by John in the thirty-first year of his age, on the 6th of January, as the tradition of the Church declares. On the same day, after dinner, He retired into the desert, where He fasted forty days. This fast thus began on the 7 th of January, and ended on the 15th of February. Then he returned to Nazareth, where He abode fifteen days. Directly afterwards, that is to say, on the fiftysixth day after His baptism, as S. Epiphanius says (flares. 51), or the 1st of March, the Jews sent messengers to John the Baptist, to ask him whether he were the Christ or not? The day following, on March 2, Jesus came to John, when he pointed Him out with his finger, saying, Behold the Lamb. On the 3d of March, John repeated this testimony before two of his disciples, of whom Andrew was one. On the morrow, or March 4, Jesus went into Galilee, where He called Philip. Since this was the second day from the coming of Andrew with his brother Peter to Christ, it must have been on the third day, or March 5, when the wedding-feast took place. Wherefore S. Epiphanius, in the place already cited, says that it took place on the sixtieth day from Christ's baptism. However, the same Epiphanius, Digitized by V^rOOQie THE FOUNT OF GERAS A. 79 contrary to the rest of the Fathers, and the general consent of the Church, says that Christ was baptized on the 8th of November. This would bring the marriage at Cana to the 6th of January, or the same festival of the Epiphany, on which thirty years previously the Magi had been led by a star to worship Christ at Bethlehem. He adds that in memory of so great a miracle as this conversion of water into wine, even in his own time, on the nth of the month Tybus, which answers to our 6th of January, certain fountains ran with wine. He testifies this of the fountain of Gerasa in Arabia. He says that he himself had drank of the fountain of Cibyris in Caria thus turned into wine on the day and hour when the miracle was wrought. He says that many in Egypt bear the same testimony with regard to the Nile. What Epiphanius says has led some to think that it was in the thirty-second or following year of Christ's ministry, and on the 6th of January, that the marriage- feast and the miracle took place. But the chronological table given above shows this to be a mistake. You will say then, Why did God renew the miracle of the conversion of water into wine yearly on the 6th of January? I reply, because the Church commemorates the miracle on that day, though it did not actually take place upon it For the Church wished to celebrate on the same feast of the Epiphany, or manifestation of Christ, the three miracles by which Christ first made Himself manifest to the world : the first, the leading of the Magi by a star ; the second, His baptism, when the Father’s voice was heard like thunder, This is My Beloved Son; the third, the turning water into wine. Two of these miracles happened on the same day of the month, or the 6th of January ; the third, two months afterwards, or the 6th of March. When therefore the Church sings, on the Feast of the Epiphany, “ To-day water was made wine,” it is as though she said, “ To-day is this event recalled to the memory of the faithful” So S. Austin and Baronius. As a parallel to this miracle, in many places of the West at the season of the Passover, when solemn baptism was wont to be conferred in the Church, copious streams of water have been known to Digitized by V^rOOQie 8o flow out of a dry and arid font or fountain ( fonte ) to be used at the baptism. This was done, not because it was the day when Christ was baptized, but because of the solemn baptism then conferred by the Church. Marriage , Syriac, Feast, sc. of a marriage . You will ask, Whose marriage was this ; and who was the bridegroom ? Bede, Ruperti, Lyra, S. Thomas, and others, think that the bridegroom was S. John the Evangelist They are influenced by the authority ofS. Augustine, who says on this passage, “ The Lord called John from the wave-tossing tempest of marriage.” But I say that this bridegroom was not S. John. For S. John was always a virgin, and never married to a wife. For this reason he was most dear to Christ, and was “the disciple whom Jesus loved,” a Virgin loving a virgin. He would never have broken his purpose of virginity by marriage ; yea, he would never have thought of breaking it : but he remained constant to his purpose all through his life. This is the teaching of SS. Ignatius, Jerome, Augustine, and others. Wherefore, what S. Augustine has said, as quoted above, is to be understood not of marriage entered into, but of marriage about to be entered into, or rather that he might have entered into, and which, according to the custom of his nation, he ought to have entered into. Christ called the youthful John to Himself, that he might not think of marriage. With more probability, Baronius, following Nicephorus (Hist L 8. c. 30), thinks that the bridegroom at this marriage was the Apostle Simon, who was surnamed the Cananite from Cana. And Baronius adds from the same Nicephorus that the place where the marriage was celebrated was adorned by a famous church built there by S. Helena, the mother of Constantine the Great. As soon as Simon had seen this miracle of Christ at his wedding, he bade farewell to his bride and. the world* and- followed Him, and was chosen to be one of His twelve Apostles. This was the reason why Christ came to this wedding ; and. by coming, indeed, honoured marriage ; but by calling him to Himself, He showed that celibacy and the apostolate were better than marriage. Digitized by V^rOOQie THE SPIRITUAL BRIDE. Si Tropologically, a holy soul by faith, hope, chastity, and charity is like a bride married to Christ. She becomes the bride of Christ, who, leaving all the allurements of the world, transfers her whole love to Christ, and for Him covers and veils her head, that is, her mind, and all her senses, so as to converse with Him continually above the clouds in heaven, and dedicates and consecrates her whole self to Him. With this idea the etymology of nuptials , as given by Festus, most admirably agrees. Some he says derive nuptia from the Greek, for the Greeks call a bride S. Isidore, however, derives nuptia from obnubere, to cover , because women when married were accustomed to cover their head with a veil An unmarried woman, on the contrary, was called innuba , or one whose head was not covered. Such a bride of Christ was S. Dympna, virgin and martyr, who, on account of her beauty, being asked in marriage of her father, an Irish king, fled into Brabant, and was beheaded by her own father at a town called Geel, not far from Antwerp. Thus she died a noble martyr for chastity. Therefore those who are possessed, and visit her sacred relics, are delivered from the deviL I myself once visited her shrine, and did her reverence. Cana of Galilee. This is added to distinguish it from another Cana, or Chana, which was situated in the tribe of Aser, near Sidon. Hence it was called Cana of the Sidonians, though it also was in Galilee. And the woman of Canaan, from whose daughter Christ drove out the demon, was an inhabitant of it But this Cana where the marriage took place was in the tribe of Zabulon, above the valley of Cas-melon, and about three leagues from Nazareth. (So Jerome in Locis Hebr.) And the Mother^ &c. “ She was invited as a friend by those who were celebrating the marriage,” says Euthymius. For Simon the Cananite, who was the bridegroom, was the son of Cleophas, the brother of Joseph the husband of the Blessed Virgin. There is no mention of Joseph in this place, nor subsequently ; for he was now dead, as S. Epiphanius {Hares. 78), Baronius, and others gather from the silence of this passage. VOL. iv. jf Digitized by V^rOOQie &2 §. JOHN, C. It. Jesus also was called as the cousin of the bridegroom. “ Jesus being called,” says S. Chrysostom, “was present at the marriage, not having regard to His dignity, but to our profit.” He was present (i.) to pay respect to His kinsfolk, and to honour their nuptials by His presence. 2. To give an example of humility, in being present at the marriage of poor people. As S. Chrysostom says, “ He who did not disdain to take the form of a servant, was not ashamed to be present at the wedding of servants.” Or, as S. Augustine says (de Verb. Dom. y Sertn. 41), “ Let man blush to be proud, since God became humble. Behold, He came to the marriage, who, when He was with the Father, instituted marriage.” 3. That by the miracle He might make Himself known to His disciples, and show them that He was the Messiah. 4. That He might give His sanction to marriage, and sanctify it by His presence, and so condemn the Encratites, and the followers of Tatian, who were to arise in after times, and revile marriage as a filthy invention of the devil So SS. Austin, Cyril, and Bede. Hear what this last says {Horn, in Domin. 2, post Epiph.) : " If there were any fault to be found with wedlock, duly and chastely celebrated, the Lord would not have been present at a marriage. Good is holy wedlock, better is the continence of widowhood, best of all is perfect virginity. Thus Christ was born of a virgin ; He was blessed by the prophetic lips of the widow Anna ; He came an invited guest to a wedding.” And His disciples. You will ask, Who were these disciples ? For Jesus did not gather together His apostles until after the imprisonment of S. John the Baptist : and this had not then taken place. I reply, it is probable they were Nathanael and Philip, and perhaps Andrew and Peter. For they had visited Jesus three days before, and for a time adhered to Him as their Master; though afterwards they went back to their fishing until they were called to the apostolate. And when wine failed , Greek, Oentfearroe, was deficient , because the bridegroom, being poor, had only provided a little, the Mother of Jesus , &c. As though she said, " Our relations, the bride and bridegroom, have no wine. Consider their modesty, O my Son, that Digitized by V^rOOQie REQUEST OF THE BLESSED VIRGIN. 83 they be not put to shame before their guests. I know Thou art able to do this, for Thou art the Son of God, and it is becoming both to Thy kindness and Thy providence, so that by now performing a miracle Thou mayest make manifest both to Thy disciples and all the guests that Thou art the Messiah.” So S. Cyril. Observe the modesty of the Virgin. She does not bid, or even ask. She does not say, My Son, provide wine for them. She did not doubt that Jesus in His providence and love would provide it Hear what S. Bernard says (Serm. 2, de B. Virg .) : “ Those words of hers are a most sure index of innate meekness, and virgin modesty. Accounting the reproach of others her own, she could not bear it; she could not profess ignorance of the wine having failed. When indeed she was reproved by her Son, forasmuch as she was meek and lowly in heart, she neither answered again, nor yet despaired. She only bade the servants do what He told them.” Moreover, the Mother having a certain confidence that she would obtain, here tacitly asks her Son to procure wine. During the thirty years that they had lived together in close companionship she had learnt from Him that He had been sent by the Father, that, by His heavenly doctrine and miracles, He might convert men to Himself and God. It is impossible to doubt that when Christ bade good-bye to His Mother, when He was going to John’s baptism, and after that to enter upon His office of preaching, He had expressly told His Mother the same. Wherefore, she deeming that the present was a fitting occasion for Jesus, by a miracle, to gain authority and belief in Himself, fearlessly asked for a miracle, not doubting that Christ would perform it, and by so doing would gratify His Mother and His relations, and would advance His own office and dignity