But as many as received him, he gave them power to be made the sons of God, to them that believe in his name.

“Having set forth the necessity of the incarnation of the Word, the Evangelist next makes clear the benefit obtained by men from the incarnation itself. And first he intimates the coming of the light, in "he came unto his own"; second, the meeting of men, at "and his own received him not"; third, the fruit brought about by the coming of the light, at "he gave them power to be made the sons of God." He shows, then, that the light which was present in the world and evident, that is, manifest through its effect, was nevertheless not known by the world. And therefore "he came unto his own," that he might be known. But lest, when he says "he came," you should understand a local motion in this way — namely, that he came as if ceasing to be where he was before and beginning anew to be where he was not before — the Evangelist says "unto his own"; that is, into those things that were his own, which he himself had made; and he came where he already was. Below, 16:28: "I came forth from the Father, and came into the world." "He came," I say, "unto his own," that is, into Judea, according to some, which indeed was his own in a special way; Psalm 75:2: "In Judea God is known"; Isaiah 5:7: "The vineyard of the Lord of hosts is the house of Israel." But it is better to say "his own," that is, into the world created by him; Psalm 23:1: "The earth is the Lord's." But if he was already in the world, how did he come into the world? I answer that to come into some place is said in two ways: namely, either that someone comes where he was in no way before, or that, where he was in some way before, he begins to be in a certain new way. Just as a king, who was previously in some city of his kingdom through his power, and afterward comes to it personally, is said to come where he already was: for he comes through his substance where before he was only through his power. So, then, the Son of God came into the world, and yet he was in the world. He was there indeed through essence, power, and presence, but he came through the assumption of flesh; he was invisible, he came that he might be visible. Then when he says "and his own received him not," there follows the meeting of men, who conducted themselves differently toward the one coming. For some received him, though not his own; whence it is said "and his own received him not." His own are men, because formed by him; Genesis 2:7: "God formed man"; Psalm 99:3: "Know that the Lord, he made us," because we were made to his image: Genesis 1:26: "Let us make man." But it is better to say "his own," that is, the Jews, "received him not," by believing through faith and honoring him; below, 5:43: "I came in the name of my Father, and you received me not"; and below, 8:49: "I honor my Father, and you have dishonored me." The Jews indeed are his own, because chosen by him as a peculiar people; Deuteronomy 26:18: "The Lord has chosen you to be his peculiar people." His own, joined to him according to the flesh; Romans 9:5: "of whom is Christ according to the flesh." Likewise his own, advanced by him with benefits; Isaiah 1:2: "I have brought up children, and exalted them." But although they were his own, the Jews received him not. Yet there were not lacking those who received him; whence he adds "but as many as received him." The Evangelist uses this manner of speaking, saying "as many as," to show that the fulfillment was made broader than the promise, which had been made only to his own, namely to the Jews; Isaiah 33:22: "The Lord is our lawgiver, the Lord is our king; he will save us." But the fulfillment was made not only to his own, but "as many as received him," that is, to all believing in him; Romans 15:8: "For I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises of the fathers," that is, made to the fathers. But the Gentiles for mercy, because they were received mercifully. He says "as many as," to show that the grace of God is given indifferently to all who receive Christ; Acts 10:45: "Therefore upon the nations the grace of the Holy Spirit was poured out." And not only to free men, but also to slaves, not only to males, but also to females; Galatians 3:28: "In Christ Jesus there is neither male nor female, Gentile nor Jew, circumcision and uncircumcision," and so on. Then when he says "he gave them power to be made the sons of God," there follows the fruit of his coming. Where first he sets forth the magnificence of the fruit, in "he gave them power"; second, he shows to whom it is given, in "to those who believe"; third, he intimates the manner of giving, in "who not of bloods." The fruit, then, of the coming of the Son of God is great, because through it men are made sons of God; Galatians 4:4: "God sent his Son, made of a woman, that we might receive the adoption of sons." And this fittingly, so that we who are sons of God, through this that we are made like the Son, may be reformed through the Son. He says, therefore, "he gave them power to be made the sons of God." For the understanding of this, it must be known that men are made sons of God through assimilation to God; and therefore, according to a threefold assimilation of men to God, men are sons of God. For first, through the infusion of grace: whence whoever has sanctifying grace is made a son of God; Romans 8:15: "For you have not received the spirit of bondage," etc.; Galatians 4:6: "Because you are sons of God, God has sent the Spirit of his Son." Second, we are assimilated to God through the perfection of works, because he who does the works of justice is a son; Matthew 5:44: "Love your enemies." Third, we are assimilated to God through the attainment of glory, both as to the soul through the light of glory, 1 John 3:2: "When he shall appear, we shall be like to him," and as to the body, Philippians 3:21: "He will reform the body of our lowliness." Whence of these two it is said in Romans 8:23: "Awaiting the adoption of the sons of God." If, then, we take "power to be made sons of God" as to the perfection of works and the attainment of glory, the statement will have no difficulty, because when he says "he gave them power," it is understood of the power of grace, which being had, a man can do works of perfection and attain glory; for, as it is said in Romans 6:23, "the grace of God is life everlasting." And according to this manner it is said that "he gave to them" who received him "power," that is, the infusion of grace, "to be made the sons of God," by working well and acquiring glory. But if it is understood of the infusion of grace, then this that is said, "he gave them power," has a difficulty, because it is not in our power to be made sons of God, since it is not in our power to have grace. This, then, that he says, "he gave them power," is understood either of the power of nature — and this does not seem to be true, because the infusion of grace is above our nature; or it is understood of the power of grace — and then to have grace is the very same thing as to have the power to be made sons of God; and thus he did not give the power to be made sons of God, but to be sons of God. To this it must be said that in the giving of grace there is required, in an adult person, for his justification, a consent through a movement of free will: whence, because it is in a man's power to consent and not to consent, "he gave them power." And he gave this power of receiving grace in two ways: by preparing it, and by proposing it to men. For just as he who makes a book, and proposes it to a man to read, is said to give the power of reading, so Christ, through whom grace was made, as is said below, and who "wrought salvation in the midst of the earth," as is said in Psalm 73:12, gave us the power to be made sons of God through the reception of grace. Second, because this does not suffice, since free will also needs, in order that it be moved to the reception of grace, the help of divine grace — not indeed habitual, but moving grace — therefore he gives the power by moving the free will of man, that it may consent to the reception of grace, according to that of Lamentations, last chapter, verse 21: "Convert us, O Lord, to you," by moving our will to your love, "and we shall be converted." And in this way it is called an interior calling, of which it is said in Romans 8:30: "Whom he called," inwardly urging the will to consent to grace, "these he justified," by infusing grace. But because through this grace a man has this power of preserving himself in the divine sonship, it can also be said otherwise: "he gave to them," that is, to those receiving him, "power to be made sons of God," that is, grace, through which they are able to be preserved in the divine sonship; 1 John, last chapter, 18: "Everyone who is born of God sins not, but the grace of God," through which we are regenerated into sons of God, "preserves him." So, then, "he gave them power to be made sons of God," through sanctifying grace, through the perfection of works, through the attainment of glory, and this by preparing, moving, and preserving grace. Then when he says "to those who believe in his name," it is shown to whom the fruit of his coming is conferred. And this indeed can be taken in two ways: either as expository of what preceded, or as determinative. As expository, because the Evangelist had said "but as many as received him"; so that, to show what it is to receive him, as if by way of exposition, he consequently adds "to those who believe in his name"; as if to say: this is to receive him, to believe in him, because through faith Christ dwells in our hearts, according to that of Ephesians 3:17: "that Christ may dwell by faith in your hearts." Those, then, received him who believe in his name. But as determinative it is set down by Origen in the homily that begins "The spiritual voice." In this way many receive Christ, saying that they are Christians, who nevertheless do not become sons of God, because they do not truly believe in his name, suggesting false doctrines about Christ, namely by subtracting something from him either of his divinity or of his humanity, according to that of 1 John chapter 4:3: "Every spirit that dissolves Christ is not of God." And therefore the Evangelist, as if determining, says "he gave to them," namely to those receiving him through faith, "power to be made sons of God" — yet to those who "believe in his name," that is, who preserve the name of Christ whole, so that they diminish nothing of the divinity or humanity of Christ. This can also be referred to the formation of faith, so that it is said: to these, namely, he gave the power to be made sons of God, who "believe in his name," that is, who through faith formed by charity do the works of salvation. For those who have only unformed faith do not believe in his name, because they do not work toward salvation. But the first exposition, which is taken as expository of what precedes, is better. Then when he says "who not of bloods," etc., it is shown in what manner so magnificent a fruit is conferred on men. For because he had said that the fruit of the coming light is the power to be made sons of God given to men — and someone is called a son from the fact that he is born — lest you should suppose that they are born by a material generation, he says "not of bloods." And although this noun "blood" does not have a plural in Latin, yet because it has one in Greek, therefore the translator did not care to observe the rule of grammar, so that he might teach the truth perfectly. Whence he does not say "of blood," according to the Latins, but "of bloods"; by which is understood whatever is generated from blood, concurring as matter for carnal generation. Now the seed, according to the Philosopher, is the superfluity of the last blood-food. Whence whether the seed of the man or the menstruum of the woman, it is understood by "blood." But the moving cause to the carnal act is the will of those joining together, namely of male and female, because although the act of the generative power as such is not subject to the will, yet the preambles to it are subject to the will; and therefore he says "nor of the will of the flesh," for the person of the woman, "nor of the will of man," as of the efficient cause, "but they are born of God"; as if to say: they are made sons of God not carnally, but spiritually. Now here "flesh" is taken, according to Augustine, for the woman, because just as the flesh obeys the spirit, so the woman ought to obey the man; Genesis chapter 2:23, Adam said of the woman: "This now is bone of my bones." And it must be noted, according to Augustine, that just as the estate of a house in which the woman rules and the man is subject is squandered, so man is squandered when the flesh dominates the spirit; wherefore the Apostle says, Romans 8:12: "We are debtors, not to the flesh, that we should live according to the flesh." Now of the manner of this carnal generation it is said in Wisdom 7:1: "In the womb of my mother I was fashioned flesh." Or we can say that the motive to carnal generation is twofold: one, namely, on the part of the intellective appetite, which is the will; the other on the part of the sensitive, which is concupiscence. To designate, then, the material cause, he said "not of bloods"; but to designate the efficient cause as to concupiscence, he says "nor of the will of the flesh"; although it is improperly that concupiscence is called the will of the flesh, yet in the manner in which it is said in Galatians 5:17: "The flesh lusts against the spirit," and so on. But to designate the intellective appetite he says "not of the will of man." So, then, the generation of the sons of God is not carnal, but is spiritual, because "they are born of God." 1 John 5:4: "Everything that is born of God overcomes the world." Now note that this preposition "of" (de) always denotes a material cause, and an efficient one, and also a consubstantial one: for we say that a smith makes a knife "of" iron, and that a father begets his son "of" himself, because something of himself concurs in some way to the generation. But this preposition "from" (a) always denotes a moving cause. But this preposition "out of" (ex) is taken as common, because it implies a material and an efficient cause, yet not a consubstantial one. Whence, because only the Son of God, who is the Word, is "of" the substance of the Father — nay rather, is one substance with the Father — while the other saints, who are adoptive sons, are not "of" his substance; therefore the Evangelist uses this preposition "out of" (ex), saying of the others "they are born out of God" (ex Deo); but of the natural Son, that he is born "of the Father" (de patre). It must also be noted that, according to the last exposition of carnal generation, we can grasp the difference of carnal generation from spiritual. For because the former is "of bloods," therefore it is carnal; but the latter, because it is not "of bloods," therefore is spiritual; below, 3:6: "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." Likewise, because material generation is "of the will of the flesh," that is, of concupiscence, therefore it is unclean, and generates sinful sons; Ephesians 2:3: "We were by nature children of wrath." Likewise, because the former is "of the will of man," that is, of a human being, it makes sons of men; but the latter, because it is "of God," makes sons of God. But if this that he says, "he gave them power," he wished to refer to Baptism, through which we are regenerated into sons of God, we can see in this the order of Baptism: namely, that first faith is required, which occurs in catechumens, who must first be instructed concerning the faith, so that they may believe in his name, and then be regenerated through Baptism, not indeed "of bloods" carnally, but "of God" spiritually.”

“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.””

“But as many as received him,.... This is explained, in the latter part of the text, by believing in his name; for faith is a receiving him as the word, and Son of God, as the Messiah, Saviour, and Redeemer; a receiving grace out of his fulness, and every blessing from him, as a justifying righteousness, pardon of sin, and an inheritance among them that are sanctified; for though the generality rejected him, there were some few that received him: to them gave he power to become the sons of God; as such were very early called, in distinction from the children of men, or of the world; see Gen 6:2. To be the sons of God is a very special favour, a great blessing, and high honour: saints indeed are not in so high a sense the sons of God as Christ is; nor in so low a sense as angels and men in common are; nor in such sense as civil magistrates; nor merely by profession of religion; much less by natural descent; but by adopting grace: and in this, Christ, the word, has a concern, as all the three divine persons have. The Father predestinated men to the adoption of children, secures this blessing for them in the covenant of his grace, and puts them among the children, and assigns them a goodly heritage: the Spirit, and who is therefore called the spirit of adoption, discovers and applies this blessing to them, and witnesses to their spirits that they are the children of God: and Christ, the word, or Son of God, not only espoused their persons, and in time assumed their nature, and by the redemption of them opened a way for their reception of the adoption of children; but actually bestows upon them the "power", as it is here called, of becoming the sons of God: by which is meant, not a power of free will to make themselves the sons of God, if they will make use of it; but it signifies the honour and dignity conferred on such persons: so Nonnus calls it, "the heavenly honour"; as indeed, what can be a greater? It is more honourable than to be a son or daughter of the greatest potentate on earth: and it is expressive of its being a privilege; for so it is an undeserved and distinguishing one, and is attended with many other privileges; for such are of God's household and family, and are provided for by him; have liberty of access unto him; are Christ's free men, and are heirs to an incorruptible inheritance. This is a privilege that excels all others, even justification and remission of sins; and is an everlasting one: and it also intends the open right which believers have unto this privilege, and their claim of it: hence it follows, even to them that believe in his name; that is, in himself, in Christ, the word: the phrase is explanative of the former part of the verse, and is a descriptive and manifestative character of the sons of God; for though the elect of God, by virtue of electing grace, and the covenant of grace, are the children of God before faith; and were so considered in the gift of them to Christ, and when he came into the world to gather them together, and save them; and so, antecedent to the Spirit of God, being sent down into their hearts, to make this known to them; yet no man can know his adoption, nor enjoy the comfort of it, or claim his interest in it, until he believes.”

“Gave he power - Εξουσιαν, Privilege, honor, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited.”

“He gave to them power to be made the adoptive sons of God, and heirs of the kingdom of heaven. They are made the children of God by believing and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, not of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. (Witham)”

“But as many--individuals, of the "disobedient and gainsaying people." gave he power--The word signifies both authority and ability, and both are certainly meant here. to become--Mark these words: Jesus is the Son of God; He is never said to have become such. the sons--or more simply, "sons of God," in name and in nature. believe on his name--a phrase never used in Scripture of any mere creature, to express the credit given to human testimony, even of prophets or apostles, inasmuch it carries with it the idea of trust proper only towards GOD. In this sense of supreme faith, as due to Him who "gives those that believe in Himself power to become sons of God," it is manifestly used here.”