And the pasch of the Jews was at hand, and Jesus went up to Jerusalem.

“Above, the Evangelist set forth the sign which Christ performed pertaining to the power that changes nature, for the confirmation of the disciples; here he consequently treats of the sign of the resurrection pertaining to the same power, which Christ put forth for the conversion of the crowds. Concerning this miracle, then, the Evangelist does two things. First, he sets forth the occasion for proposing the miracle; second, the foretelling of the miracle itself, where it says, "The Jews therefore answered," etc. Concerning the first he does two things. First he describes the place; second he narrates the deed which was the occasion for proposing the miracle, where it says, "and he found in the temple those selling sheep and oxen." Now the place in which this occurred is Jerusalem; and therefore the Evangelist shows step by step in what order the Lord came to Jerusalem. First, then, he shows how he went down to Capernaum; second, how he went up to Jerusalem, where it says, "and the Passover of the Jews was near." Concerning the first he does three things. First he assigns the place to which he went down; second, he describes the company which he had; third, he indicates the length of his stay. The place indeed to which he went down is Capernaum; and therefore he says "after this" — namely, the miracle of the wine — "he went down to Capernaum." It seems, as far as the history is concerned, that this statement is contradicted by what is said in Matthew 4:12ff., namely that the Lord went down to Capernaum after the imprisonment of John. But what the Evangelist relates here all took place before the imprisonment of John. I respond that it must be said, for the understanding of this question, that, as is had from ecclesiastical history, the remaining Evangelists — namely Matthew, Mark, and Luke — began their evangelical narration from the time when John was shut up in prison. Hence immediately in Matthew 4:12, after the Baptism, the fasting, and his temptation, he began to weave his narrative before the imprisonment of John, saying: "when Jesus had heard that John had been delivered up," etc.; and Mark likewise, for he says: "but after John was delivered up, Jesus came into Galilee," etc. But John the Evangelist, who outlived the others, when the account of the three Evangelists had come to his knowledge, approved the faith and truth of what they said; nevertheless, because he saw that certain things were lacking — namely those things which the Lord had done in the first time of his preaching, before the imprisonment of John — therefore, at the prayers of the faithful, beginning his Gospel from a higher point, he wrote down those earlier deeds of the Lord that had been passed over, before the delivering-up of John, namely from the first year in which he was baptized, as appears in the sequence of his Gospel. According to this, then, the Evangelists do not disagree; rather, the Lord went down to Capernaum twice — once before the imprisonment of John, which is treated here, and once after his imprisonment, which is treated in Matthew 4:13 and Luke 4:31. Now Capernaum is interpreted "most beautiful estate," and signifies this world, which has its beauty from the order and disposition of divine wisdom; Psalm 49:11: "the beauty of the field is with me." The Lord, therefore, went down into Capernaum, that is, into this world, with his mother, and brothers, and disciples. For in heaven the Lord has a Father without a mother, on earth a mother without a father; and therefore he pointedly names only the mother. In heaven, too, he has no brothers, but is himself the only-begotten, who is in the bosom of the Father, as above, John 1:18. But on earth he is "the firstborn among many brethren," as is said in Romans 8:29. On earth he has disciples whom he might teach the mysteries of the divinity, which had before been unknown to men, because, as is said in Hebrews 1:2, "in these last days he has spoken to us in his Son," etc. Or Capernaum is interpreted "field of consolation," by which is signified every man who bears good fruit; Genesis 27:27: "behold, the smell of my son is as the smell of a plentiful field." And such a man is called a field of consolation, because the Lord is consoled and rejoices over his progress; Isaiah 62:5: "the Lord will rejoice over you," etc., because the Angels rejoice over his good; Luke 15:10: "there is joy among the Angels of God over one sinner doing penance." He himself says, "and his mother." His company was, first, that of his mother; hence he says "and his mother," for since she had come to the wedding and had been the procurer of the miracle, the Lord was bringing her back toward Nazareth, which was a village in Galilee, in which region Capernaum was the chief town. Second, it was that of his brothers; hence he says "and his brothers," etc. Here two errors are to be guarded against: namely, that of Helvidius, who says that the Blessed Virgin had other sons after Christ, and calls these the brothers of the Lord, which is heretical, because our faith holds that the mother of Christ, just as she was a virgin before birth, so too in birth, and after birth remained a virgin. Likewise the error of certain ones who say that Joseph begot sons from another wife, and that these are called the brothers of the Lord — which the Church does not hold. And therefore Jerome disproves them, for the Lord, hanging on the cross, committed his virgin mother to the keeping of the virgin disciple. Since, then, Joseph was the special guardian of the Virgin and also of the Savior in his childhood, it is credible that he was a virgin. And therefore, understanding rightly, we say that the brothers of the Lord are the blood-relations of the Virgin mother, in whatever degree, or even of Joseph, who was thought to be his father; and this indeed according to the custom of Scripture, which commonly calls blood-relations brothers. Hence Genesis 13:8: "let there be no quarrel, I beg, between me and you, for we are brothers," says Abraham to Lot, although he was actually his nephew. And note that he names the brothers and the disciples separately, because not all the blood-relations of Christ were his disciples. Hence below, John 7:5, it is said: "his brethren did not yet believe in him" Third, his companions were his disciples; hence he says "and his disciples." But from this a question arises, as to who his disciples were. For it seems, according to Matthew, that the first who were converted to Christ were Peter and Andrew, John and James; but these were called by Christ after the imprisonment of John, as is clear from Matthew 4:18ff. It does not seem, therefore, that they went down with Christ to Capernaum, as is had here, since this occurred before John's imprisonment. But to this there is a twofold response. One, according to Augustine, in On the Agreement of the Evangelists, is that Matthew does not preserve the order of history, but, recapitulating what he had passed over, narrates after John's imprisonment things which had happened before. Hence, without any indication of temporal sequence, he said: "Jesus walking by the sea of Galilee saw two brothers," etc., not adding "after this" or "in those days." The other, according to the same author, is that in the Gospel not only those twelve whom the Lord chose and named apostles, as is had in Luke 6:13, are called the disciples of the Lord, but also all who, believing in him, were being instructed by his teaching toward the kingdom of heaven. It could be, then, that although those twelve had not yet followed him, nevertheless some others who had attached themselves to him are here named his disciples. But the first response is better. He made, however, a short stay there; hence he says "and they remained there not many days." The reason for this is that the citizens of Capernaum did not show themselves devoted to receiving the teaching of Christ, because they were very corrupt; hence also in Matthew 11:23 the Lord rebukes them, because they did not do penance either for the miracles worked among them or for the teaching of Christ, saying: "and you, Capernaum, shall you be exalted unto heaven? You shall go down even unto hell; because if in Sodom had been wrought the miracles that have been wrought in you, perhaps it would have remained even to this day." And yet, although they were evil, he went down there in order to bring his mother, for whose consolation and honor he stayed there for some time. Mystically, however, it is signified by this that some cannot dwell long on the many sermons of Christ, but a few of the many suffice for their illumination, on account of the weakness of their understanding. Hence with such people Christ dwells on a few teachings, as Origen said; according to that below, John 16:12: "I have many things to say to you, but you cannot bear them now." Consequently, when he says "and the Passover of the Jews was near," he makes clear the place to which he went up. And concerning this he does two things. First he indicates the occasion of the ascent; second he sets down the ascent itself, where it says "and Jesus went up." Now the occasion of the ascent was the Passover of the Jews. Exodus 23:17 commands that three times a year every male should present himself before the Lord, and among those set times one was the Passover of the Jews. Since, then, the Lord came to teach all an example of humility and perfection, he willed to observe the law as long as it retained its force; for he did not come to destroy the law, but to fulfill it, as he himself says in Matthew 5:17. Hence, since the Passover of the Jews was imminent, he went up to Jerusalem. We, therefore, ought, after his example, to keep the divine precepts diligently. For if the Son of God himself fulfilled the decrees of the law given by himself, celebrating the solemnities, with how much zeal for good works ought we both to anticipate and to celebrate them? It should be noted that in the Gospel of John mention of the Passover is made in three places: namely here, and below in John 6:4, where he worked the miracle of the loaves, where it is said: "now the Passover, the festival day of the Jews, was near"; and below in chapter 13:1, where it is said: "before the festival day of the Passover." Hence, according to this Gospel, we have it that after the miracle of the wine Christ preached for two years, plus however much time there was from the days of his Baptism up to that Passover; for what he did here was near the Passover, as is said here, and afterward, a year having passed, near another Passover he worked the miracle of the loaves, and then John was beheaded. Hence John was beheaded around Passover, because, as is said in Matthew 14:13, immediately after the beheading of John, Christ withdrew into the desert, and there worked the miracle of the loaves; which miracle indeed was worked near Passover, as is said below in chapter 6. Nevertheless, the feast of this beheading is celebrated on the day on which his head was found. Afterward, at another Passover, Christ suffered. According to the opinion, then, of those who say that the miracle worked at the wedding, and the things spoken of here, took place in the same year in which Christ was baptized, from the Baptism of Christ to his Passion there were two and a half years; and therefore, according to them, the Evangelist says "the Passover of the Jews was near," in order to show that he had been baptized only a few days before. But the Church holds the contrary. For we believe that on the same day on which the Lord was baptized, a year having passed, the miracle of the wine took place; and afterward, a year having passed, near Passover, John was beheaded; and that from that Passover around which John was beheaded, there was one year up to the Passover in which Christ suffered. Hence it is necessary that there be another Passover intervening between the Baptism of Christ and the miracle of the wine, of which no Evangelist makes mention; and thus, according to what the Church holds, Christ preached for three and a half years. But he says "of the Jews," not because men of another nation celebrated a Passover, but for a twofold reason. One, because when some celebrate a feast holily and purely, that feast is said to be celebrated to the Lord; but when they celebrate it neither purely nor holily, they solemnize it not to the Lord but to themselves; Isaiah 1:14: "my soul hates your new moons and your feast days"; as if he were saying: because you celebrate them for yourselves and not for me, they do not please me; Zechariah 7:5: "when you fasted, did you fast a fast to me?" As if he were saying, no, but to yourselves. Since, then, these Jews were depraved, and were celebrating their Passover improperly, therefore the Evangelist does not say, "the Passover of the Lord was near," but "of the Jews." Or he says this to distinguish it from our Passover; for the Passover of the Jews was figurative, being celebrated by the immolation of a figurative lamb; but our Passover is true, in which we commemorate the true passion of the spotless lamb; 1 Corinthians 5:7: "Christ our Passover is sacrificed." The ascent was to Jerusalem; and therefore he says "and Jesus went up to Jerusalem." Here note, according to the order of history, that Jesus went up to Jerusalem twice around the feast of the Passover, and cast out from the temple those buying and selling. Once indeed before the imprisonment of John, which the Evangelist here records; the other time, with the Passover approaching, and at the time of the Passion, which Matthew narrates. For the Lord frequently performed similar deeds, as is clear from the double giving of sight to the blind: one in Matthew 9:28, and another in Mark 10:46ff. And likewise he twice cast the buyers and sellers out of the temple. Mystically, however, he goes up to Jerusalem, which is interpreted "vision of peace," and signifies eternal beatitude, into which he ascended and led his own across. But it is not without mystery that he went down into Capernaum, and afterward went up to Jerusalem. For unless he had first descended, it would not have been fitting for him to ascend; because, as is said in Ephesians 4:10, "he who descended is the same who also ascended." He makes no mention, however, of the disciples in the ascent to Jerusalem, because the ascent of the disciples comes from the ascent of Christ; below, John 3:13: "no one has ascended into heaven but he who descended from heaven, the Son of Man." Consequently, when he says "and he found in the temple those selling sheep and oxen," etc., the Evangelist narrates the deed that moved Christ to propose the sign of the resurrection. And concerning this he does two things. First he makes clear the vice of the Jews; second he indicates Christ's remedy, where it says "and when he had made, as it were, a scourge," etc.; third he adds the prophetic oracle, where it says "and his disciples indeed remembered," etc. Concerning the first, it should be known that the Devil lies in wait for the things that are God's, and strives to corrupt them. Now among the other things by which he corrupts holy things, the chief is the vice of avarice; hence it is said in Isaiah 56:11: "his shepherds knew no understanding; they have all turned aside into their own way, everyone to his own gain, from the first even to the last." This indeed the Devil has done from ancient times. For the priests of the Old Testament, who had been instituted to devote themselves to divine things, were zealous for gain. Now it was commanded by God in the law that at certain solemnities they should sacrifice some animals to the Lord; and to fulfill this precept, those coming to the temple from nearby brought animals with them, but those who came from far away were not able to bring animals from their homes. Since, then, offerings of this kind redounded to the profit of the priests, in order that animals might not be lacking for those coming from afar to offer them, the priests themselves arranged that animals should be sold in the temple; and therefore they had them displayed for sale in the temple, that is, in the courtyard of the temple. And this is what it says: "and the Lord found in the temple those selling sheep, and oxen, and doves," etc. Here he first makes mention of two land animals which, according to the law, could be offered to the Lord, namely the ox and the sheep. But the third land animal which was offered, namely the goat, is reckoned along with the sheep; likewise also the turtledove is reckoned along with the dove. And because it sometimes happened that some came to the temple who brought with them neither animals nor money, and so were not able to buy, the priests therefore devised another art of avarice, namely, that they would set up in the temple money-changers and exchangers, who would lend money to the aforesaid who did not have it. And although they did not receive usury from this, because this was forbidden in the law, yet in its place they received certain "collybia," that is, small and cheap little gifts. And these very things redounded to the profit of the priests; and this is what it says: "and the money-changers sitting," namely in the temple, ready to lend money. But this indeed can be understood mystically in three ways. First, for by those selling and buying are signified those who sell or buy ecclesiastical things; for spiritual ecclesiastical goods, and what is attached to them, are signified by the sheep, and the oxen, and the doves. These are indeed consecrated and confirmed from the teachings of the apostles and doctors, who are signified by the oxen; Proverbs 14:4: "where there are many crops, there the strength of the ox is manifest." Likewise from the blood of the martyrs, who are signified by the sheep. Hence in their person it is said in Psalm 43:22, and Romans 8:36: "we are accounted as sheep for the slaughter." Likewise, from the gifts of the Holy Spirit, which are signified by the doves; because, as is said above, John 1:32, the Holy Spirit appeared in the form of a dove. All these things, then — namely the teaching of the apostles, the blood of the martyrs, and the gifts of the Holy Spirit — are sold by whoever presumes to sell spiritual ecclesiastical goods and what is attached to them. Second, it happens that certain prelates, or those set over the Churches, although not manifestly through simony, nevertheless secretly through negligence sell oxen, and sheep, and doves — namely, when they gape so much after temporal gains, and are occupied in them, and neglect the spiritual salvation of their subjects; for by this they sell sheep, and oxen, and doves, that is, three kinds of men subject to them. Namely preachers and workers, who are signified by the oxen; Isaiah 32:20: "blessed are you who sow upon all waters, sending in the foot of the ox and the ass." For prelates ought to arrange oxen, that is, teachers and wise men, together with asses, that is, the untrained and simple. They also sell the active, and those devoted to ministries, who are signified by the sheep, below, John 10:27: "my sheep hear my voice," etc.; 2 Kings 24:17: "these that are sheep, what have they done?" They also sell contemplatives, who are signified by the doves; Psalm 54:7: "who will give me wings like a dove, and I will fly?" Third, by the temple of God can be understood the spiritual soul, as is said in 1 Corinthians 3:17: "the temple of God is holy, which you are." A man, then, sells sheep, and oxen, and doves in the temple when he retains in his soul beastly movements, for which a man sells himself to the Devil. For by the oxen, which serve agriculture, are signified earthly desires; by the sheep, which is a foolish animal, is signified man's stupidity; and by the doves, man's instability — which things indeed God drives out of the hearts of men. And therefore the Lord's remedy is immediately set down, when it says: "and when he had made, as it were, a scourge of little cords, he cast them all out of the temple"; wherein the Lord applied a remedy both of deed and of word, in order to teach those who have care of the Church that they ought to correct their subjects both by deed and by word. And therefore concerning this he does two things. First is set down the remedy which he applied by deed; second, the remedy which he applied by word, where it says "and to those who sold doves he said," etc. Concerning the first he does three things. First he cast out the men; second, the sheep and oxen; third, he poured out the money. He cast out the men with a scourge, and this is what it says: "and when he had made, as it were, a scourge of little cords" — which indeed could not have been done except by divine power; for Origen also says that the divine power of Jesus was able, when he willed, to stifle the kindled wrath of men, just as it could calm the storms of minds; Psalm 32:10: "the Lord scatters the thoughts of men." Now he makes the scourge out of little cords, because, as Augustine says, he takes the material from our own sins, whereby he might punish us; for the very prolongation of sins, according as sins are added to sins, are called little cords; Proverbs 5:22: "he is bound fast with the cords of his own sins"; Isaiah 5:18: "woe to you who draw iniquity with cords," etc. Just as, then, he cast the traders out of the temple, so he poured out the money of the money-changers, and overturned their tables. Note that if he cast out of the temple these things, which seemed in some way licit, as though ordered to the worship of God, how much more would he have done so had he found anything unlawful? He cast them out, however, because the priests in this did not intend the honor of God, but their own profit. Hence it is said in Ezekiel 44:8: "you have set the keepers of my charge for yourselves in my sanctuary." Now the Lord showed zeal for the things of the law, in order that by this very act he might refute the high priests and priests, who were going to bring against him a false charge concerning the law. Also, by casting such people out of the temple, he gave to understand that the time was approaching in which the sacrifices of the law should cease, and the true worship of God be transferred to the Gentiles; Matthew 21:43: "the kingdom shall be taken away from you," etc. Likewise also that he might show the damnation of those who sell spiritual things; Acts 8:20: "may your money perish with you." Consequently, when he says "and to those who sold doves he said," etc., he sets down the remedy that he applied by word. Here it should be noted that simoniacs are, first indeed, to be driven out of the Church. But because, so long as they live, they can, by free will, convert themselves, and, aided by God, return to the state of grace, they are not to be despaired of. But if they do not convert, then indeed they are not driven out, but bound by those to whom it is said, Matthew 22:13: "bind his hands and feet, and cast him into the outer darkness." And therefore the Lord, attending to this, first indeed admonishes; second he adduces the reason for the admonition, where it says "and do not make," etc. He admonishes indeed the sellers of doves by rebuking them, because by them are signified those who sell the gifts of the Holy Spirit, namely simoniacs. He adduces the reason for this when he says: "and do not make my Father's house a house of trading." Isaiah 1:16: "take away the evil of your thoughts from my eyes." Note, however, that in Matthew 21:13 he says: "do not make my house a den of thieves," but here he says: "a house of trading" — which the Lord did for this reason: that, like a good physician, beginning first from milder things, he might afterward propose harsher ones. For what is said to have been done here was done first; hence at the very beginning he calls them not thieves, but traders. But because, on account of their hardness, they still did not cease from such trading, therefore the Lord, expelling them another time — of which it is treated in Mark 9:15ff. — rebukes them more harshly, calling by the name of robbery what he had first called trading. He says, however, "my Father's house," in order to exclude the error of Mani, who said that the God of the Old Testament was not the Father of Christ, but the God of the New. But if this were true, since the temple was the house of the Old Testament, Christ certainly would not have called the temple the house of his Father. But why were the Jews not troubled at his calling God his Father here, as it is said below, John 5:18, that on account of this they persecuted him? To this it must be said that God is the father of some by adoption, namely of the just, and this was not new among the Jews; Jeremiah 3:19: "you shall call me father, and shall not cease to walk after me." But by nature it belongs to Christ alone, Psalm 2:7: "the Lord has said to me: you are my son" — namely, true and natural son — and this was unheard of among them. And therefore, because Christ said he was the true Son of God, the Jews persecuted him; below, John 5:18: "for this the Jews persecuted Christ, because he not only broke the Sabbath, but also said that God was his Father, making himself equal to God." But when here he calls God Father, they said of him that it was by adoption. That the house of God ought not to become a house of trading is had in Zechariah, last chapter, 21: "there shall be no more a merchant in the house of the Lord of hosts in that day." And in Psalm 70:16, according to another reading: "because I have not known trading, I will enter into the powers of the Lord." Consequently, when he says "and his disciples indeed remembered," etc., he sets down the prophetic oracle, which indeed is written in Psalm 68:10: "the zeal of your house has eaten me up." Here it should be known that zeal properly denotes a certain intensity of love, whereby one loving intensely tolerates nothing that is opposed to his love. And hence it is that men loving their wives intensely, and not tolerating in them the company of others, as being contrary to their love, are called jealous. He, therefore, properly has zeal for God who can patiently tolerate nothing against the honor of God, whom he loves above all; 3 Kings 19:10: "with zeal I have been zealous for the Lord of hosts," etc. We, however, ought to love the house of the Lord, according to that saying, Psalm 25:8: "Lord, I have loved the beauty of your house." And we ought to love it to such an extent that zeal for it consumes us: so that if we see anything contrary being done, we should strive to remove it — however dear to us those may be who do it — nor should we fear on this account to suffer any evils. Hence it is said in the Gloss: good zeal is a fervor of the soul, whereby someone, having cast aside the fear of death, is kindled for the defense of the truth. By it, one is consumed who is eager to correct whatever evils he sees; and if he cannot, he bears with them, and groans.”

“And the Jews' passover was at hand,.... That feast which was kept on the fourteenth day of Nisan, in commemoration of the Lord's passing over, and by the houses of the Israelites, when he slew the firstborn in Egypt: and it is called the Jews' passover, because they only were obliged to keep it: nor was it obligatory upon the Gentiles; and, besides, was now abolished when John wrote this Gospel, though still retained by the Jews. And moreover, John was now among the Gentiles, and for whose sake he penned this Gospel; and therefore so distinguishes this feast, which was typical of the Christian passover, or of Christ our passover that is sacrificed for us. This was the first "passover" after Christ's baptism, which is generally thought to have been about half a year before; though so much time cannot be made out from the scriptural account; for from his baptism, to his return out of the wilderness to John, were forty days; and from thence, to his coming to Cana, four or, five days more; and perhaps he might be seven days in Cana; for so long a wedding was usually kept; and his stay at Capernaum was but a few days; all which do not amount to above eight or nine weeks at most: the second passover after this, is, by some, thought to be the feast mentioned in Joh 5:1, and the third in Joh 6:4, and the fourth and last, at which he suffered, in Joh 18:28. The Evangelist John is the only writer that gives an account of the passovers after Christ entered on his public ministry; by which is known the duration of it, which is generally thought to be about three years and a half. "Three years and a half", the Jews say (a), the Shekinah sat upon the Mount of Olives, expecting that the Israelites would repent, but they did not; and this seems to be the term of time for disciples to learn of their masters: it is said (b), one came from Athens to Jerusalem, and he served "three years and a half" to learn the doctrine of wisdom, and he learned it not. And Jesus went up to Jerusalem; not alone, but his disciples with him, as appears from Joh 2:17, to keep the passover as he had been wont to do, and as the law required; and he being under the law, as a son of Abraham, and the surety of his people, it became him to fulfil all righteousness, ceremonial, as well as moral, and which he strictly observed. He is said to go up to Jerusalem, because that stood on higher ground than the low lands of Galilee, and was the only place where the passover might be kept; see Deu 16:2. (a) Praefat. Echa Rabbati, fol. 40. 4. (b) Echa Rabbati, fol. 44. 4.”

“And the Jews' passover was at hand - This was the reason why he stayed but a few days at Capernaum, Joh 2:12, as he wished to be present at the celebration of this feast at Jerusalem. This was the first passover after Christ's baptism. The second is mentioned, Luk 6:1. The third, Joh 6:4. And the fourth, which was that at which he was crucified, Joh 11:55. From which it appears, 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Dan 9:27. And, 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.”