João 2
Augustine of Hippo · Comentário Patrístico (catena)
João 2:1
When we see, therefore, such deeds wrought by Jesus God, why should we wonder at water being turned into wine by the man Jesus? For He was not made man in such manner that He lost His being God. Man was added to Him, God not lost to Him. This miracle was wrought by the same who made all those things. Let us not therefore wonder that God did it, but love Him because He did it in our midst, and for the purpose of our restoration. For He gives us certain intimations by the very circumstances of the case. I suppose that it was not without cause He came to the marriage. The miracle apart, there lies something mysterious and sacramental in the very fact. Let us knock, that He may open to us, and fill us with the invisible wine: for we were water, and He made us wine, made us wise; for He gave us the wisdom of His faith, whilst before we were foolish. And it appertains, it may be, to this wisdom, together with the honor of God, and with the praise of His majesty, and with the charity of His most powerful mercy, to understand what was done in this miracle. — Tractates on John 8
João 2:1
The miracle indeed of our Lord Jesus Christ, whereby He made the water into wine, is not marvellous to those who know that it was God's doing. For He who made wine on that day at the marriage feast, in those six water-pots, which He commanded to be filled with water, the self-same does this every year in vines. For even as that which the servants put into the water-pots was turned into wine by the doing of the Lord, so in like manner also is what the clouds pour forth changed into wine by the doing of the same Lord. But we do not wonder at the latter, because it happens every year: it has lost its marvellousness by its constant recurrence. And yet it suggests a greater consideration than that which was done in the water-pots. For who is there that considers the works of God, whereby this whole world is governed and regulated, who is not amazed and overwhelmed with miracles? If he considers the vigorous power of a single grain of any seed whatever, it is a mighty thing, it inspires him with awe. But since men, intent on a different matter, have lost the consideration of the works of God, by which they should daily praise Him as the Creator, God has, as it were, reserved to Himself the doing of certain extraordinary actions, that, by striking them with wonder, He might rouse men as from sleep to worship Him. A dead man has risen again; men marvel: so many are born daily, and none marvels. If we reflect more considerately, it is a matter of greater wonder for one to be who was not before, than for one who was to come to life again. — Tractates on John 8
João 2:1
[(as quoted by Aquinas, AD 1274)] (In Verb. Dom. Serm. xli) Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage. (Tr. viii. c. 4) What marvel, if He went to that house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together arc one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom. (Ps. 19:5) — Catena Aurea by Aquinas
João 2:1
The Lord, on being invited, came to the marriage. What wonder if He came to that house to a marriage, having come into this world to a marriage? For, indeed, if He came not to a marriage, He has not here a bride. But what says the apostle? "I have espoused you to one husband, to present you a chaste virgin to Christ." Why does he fear lest the virginity of Christ's bride should be corrupted by the subtilty of the devil? "I fear," saith he, "lest as the serpent beguiled Eve by his subtilty, so also your minds should be corrupted from the simplicity and chastity which is in Christ." Thus has He here a bride whom He has redeemed by His blood, and to whom He has given the Holy Spirit as a pledge. He has freed her from the bondage of the devil: He died for her sins, and is risen again for her justification. Who will make such offerings to his bride? Men may offer to a bride every sort of earthly ornament,-gold, silver, precious stones, houses, slaves, estates, farms,-but will any give his own blood? For if one should give his own blood to his bride, he would not live to take her for his wife. But the Lord, dying without fear, gave His own blood for her, whom rising again He was to have, whom He had already united to Himself in the Virgin's womb. For the Word was the Bridegroom, and human flesh the bride; and both one, the Son of God, the same also being Son of man. The womb of the Virgin Mary, in which He became head of the Church, was His bridal chamber: thence He came forth, as a bridegroom from his chamber, as the Scripture foretold, "And rejoiced as a giant to run his way." From His chamber He came forth as a bridegroom; and being invited, came to the marriage. — Tractates on John 8
João 2:1-11
In the ancient times there was prophecy, and no times were left without the dispensation of prophecy. But the prophecy, since Christ was not understood therein, was water. For in water wine is in some manner latent. The apostle tells us what we are to understand by this water: "Even unto this day," saith he, "whilst Moses is read, that same veil is upon their heart; that it is not unveiled because it is done away in Christ. And when thou shalt have passed over," saith he, "to the Lord, the veil shall be taken away." By the veil he means the covering over of prophecy, so that it was not understood. When thou hast passed over to the Lord, the veil is taken away; so likewise is tastelessness taken away when thou hast passed over to the Lord; and what was water now becomes wine to thee. Read all the prophetic books; and if Christ be not understood therein, what canst thou find so insipid and silly? Understand Christ in them, and what thou readest not only has a taste, but even inebriates thee; transporting the mind from the body, so that forgetting the things that are past, thou reachest forth to the things that are before. Wherefore, prophecy from ancient times, even from the time when the series of human births began to run onwards, was not silent concerning Christ; but the import of the prophecy was concealed therein, for as yet it was water. When these words of the Gospel are understood, and they are certainly clear, all the mysteries which are latent in this miracle of the Lord will be laid open. Observe what He says, that it behoved the things to be fulfilled in Christ that were written of Him. Where were they written? "In the law," saith He, "and in the prophets, and in the Psalms." He omitted no part of the Old Scriptures. These were water; and hence the disciples were called irrational by the Lord, because as yet they tasted to them as water, not as wine. And how did He make of the water wine? When He opened their understanding, and expounded to them the Scriptures, beginning from Moses, through all the prophets; with which being now inebriated, they said, "Did not our hearts burn within us in the way, when He opened to us the Scriptures?" For they understood Christ in those books in which they knew Him not before. Thus our Lord Jesus Christ changed the water into wine, and that has now taste which before had not, that now inebriates which before did not. For if He had commanded the water to be poured out of the water-pots, and so Himself had put in the wine from the secret repositories of the creature, whence He made bread when He satisfied so many thousands; for five loaves were not in themselves sufficient to satisfy five thousand men, nor even to fill twelve baskets, but the omnipotence of the Lord was, as it were, a fountain of bread; so likewise He might, on the water being poured out, have poured in wine: but had He done this, He would appear to have rejected the Old Scriptures. When, however, He turns the water itself into wine, He shows us that the Old Scripture also is from Himself, for at His own command were the water-pots filled. It is from the Lord, indeed, that the Old Scripture also is; but it has no taste unless Christ is understood therein. — Tractates on John 9
João 2:2
The Lord, in that He came to the marriage to which He was invited, wished, apart from the mystical signification, to assure us that marriage was His own institution. For there were to be those of whom the apostle spoke, "forbidding to marry," and asserting that marriage was an evil, and of the devil's institution: notwithstanding the same Lord declares in the Gospel, on being asked whether it be lawful for a man to put away his wife for any cause, that it is not lawful save for the cause of fornication. In His answer, if you remember, He said, "What God hath joined together let not man put asunder." And they that are well instructed in the catholic faith know that God instituted marriage; and as the union of man and wife is from God, so divorce is from the devil. But in the case of fornication it is lawful for a man to put away his wife, because she first chose to be no longer wife in not preserving conjugal fidelity to her husband. Nor are those women who vow virginity to God, although they hold a higher place of honor and sanctity in the Church, without marriage. For they too, together with the whole Church, attain to a marriage, a marriage in which Christ is the Bridegroom. And for this cause, therefore, did the Lord, on being invited, come to the marriage, to confirm conjugal chastity, and to show forth the sacrament of marriage. For the bridegroom in that marriage, to whom it was said, "Thou hast kept the good wine until now," represented the person of the Lord. For the good wine-namely, the gospel-Christ has kept until now. — Tractates on John 9
João 2:4
Why, then, said the Son to the mother, "Woman, what have I to do with thee? mine hour is not yet come?" Our Lord Jesus Christ was both God and man. According as He was God, He had not a mother; according as He was man, He had. She was the mother, then, of His flesh, of His humanity, of the weakness which for our sakes He took upon Him. But the miracle which He was about to do, He was about to do according to His divine nature, not according to His weakness; according to that wherein He was God not according to that wherein He was born weak. But the weakness of God is stronger than men. His mother then demanded a miracle of Him; but He, about to perform divine works, so far did not recognize a human womb; saying in effect, "That in me which works a miracle was not born of thee, thou gavest not birth to my divine nature; but because my weakness was born of thee, I will recognize thee at the time when that same weakness shall hang upon the cross." This, indeed, is the meaning of "Mine hour is not yet come." For then it was that He recognized, who, in truth, always did know. He knew His mother in predestination, even before He was born of her; even before, as God, He created her of whom, as man, He was to be created, He knew her as His mother: but at a certain hour in a mystery He did not recognize her; and at a certain hour which had not yet come, again in a mystery, He does recognize her. For then did He recognize her, when that to which she gave birth was a-dying. That by which Mary was made did not die, but that which was made of Mary; not the eternity of the divine nature, but the weakness of the flesh, was dying. He made that answer therefore, making a distinction in the faith of believers, between the who; and the how, He came. — Tractates on John 8
João 2:4
Now as she was not the mother of His divine nature, whilst it was by His divinity the miracle she asked for would be wrought, therefore He answered her, "Woman, what have I to do with thee?" But think not that I deny thee to be my mother: "Mine hour is not yet come;" for in that hour I will acknowledge thee, when the weakness of which thou art the mother comes to hang on the cross. Let us prove the truth of this. When the Lord suffered, the same evangelist tells us, who knew the mother of the Lord, and who has given us to know about her in this marriage feast,-the same, I say, tells us, "There was there near the cross the mother of Jesus; and Jesus saith to His mother, Woman, behold thy son! and to the disciple, Behold thy mother!" He commends His mother to the care of the disciple; commends His mother, as about to die before her, and to rise again before her death. The man commends her a human being to man's care. This humanity had Mary given birth to. That hour had now come, the hour of which He had then said, "Mine hour is not yet come." — Tractates on John 8
João 2:4
Now then, if it seem good, brethren, those men being repulsed, and ever wandering in their own blindness, unless in humility they be healed, let us inquire why our Lord answered His mother in such a manner. He was in an extraordinary manner begotten of the Father without a mother, born of a mother without a father; without a mother He was God, without a father He was man; without a mother before all time, without a father in the end of times. What He said was said in answer to His mother, for "the mother of Jesus was there," and "His mother said unto Him." All this the Gospel says. It is there we learn that "the mother of Jesus was there," just where we learn that He said unto her, "Woman, what have I to do with thee? mine hour is not yet come." Let us believe the whole; and what we do not yet understand, let us search out. And first take care, lest perhaps, as the Manicaeans found occasion for their falsehood, because the Lord said, "Woman, what have I to do with thee?" the astrologers in like manner may find occasion for their deception, in that He said, "Mine hour is not yet come." — Tractates on John 8
João 2:4
And there, although the evangelist himself mentions His mother by that very name, He nevertheless addresses her thus: "Woman, what have I to do with thee?" In this, however, it is to be understood that He does not repel her of whom He received the flesh, but means to convey the conception of His divinity with special fitness at this time, when He is about to change the water into wine; which divinity, likewise, had made that woman, and had not itself been made in her. — The Harmony of the Gospels, Book 4
João 2:4
The hour then had not yet come, the fit time was not yet. Disciples had to be called, the kingdom of heaven to be proclaimed, the Lord's divinity to be shown forth in miracles, and His humanity in His very sympathy with mortal men. For He who hungered because He was man, fed so many thousands with five loaves because He was God; He who slept because He was man, commanded the winds and the waves because He was God. All these things had first to be set forth, that the evangelists might have whereof to write, that there might be what should be preached to the Church. But when He had done as much as He judged to be sufficient, then His hour came, not of necessity, but of will,-not of condition, but of power. — Tractates on John 8
João 2:4
Why then did He say, "Mine hour is not yet come?" Rather because, having it in His power when to die, He did not yet see it fit to use that power. Just as we, brethren, say, for example, "Now is the appointed hour for us to go out to celebrate the sacraments." If we go out before it is necessary, do we not act perversely and absurdly? And because we act only at the proper time, do we therefore in this action regard fate when we so express ourselves? What means then, "Mine hour is not yet come?" When I know that it is the fitting time for me to suffer, when my suffering will be profitable, then I will willingly suffer. That hour is not yet: that thou mayest preserve both, this, "Mine hour is not yet come;" and that, "I have power to lay down my life, and power to take it again." He had come, then, having it in His power when to die. And surely it would not have been right were He to die before He had chosen disciples. Had he been a man who had not his hour in his own power, he might have died before he had chosen disciples; and if haply he had died when his disciples were now chosen and instructed, it would be something conferred on him, not his own doing. But, on the contrary, He who had come having in His power when to go, when to return, how far to advance, and for whom the regions of the grave were open, not only when dying but when rising again; He, I say, in order to show us His Church's hope of immortality, showed in the head what it behoved the members to expect. — Tractates on John 8
João 2:4
Now then, brethren, we have answered the heretics. Let us now answer the astrologers. And how do they attempt to prove that Jesus was under fate? Because, say they, Himself said, "Mine hour is not yet come." Therefore we believe Him; and if He had said, "I have no hour," He would have excluded the astrologers: but behold, say they, He said, "Mine hour is not yet come." If then He had said, "I have no hour," the astrologers would have been shut out, and would have no ground for their slander; but now that He said, "Mine hour is not yet come," how can we contradict His own words? 'Tis wonderful that the astrologers, by believing Christ's words, endeavor to convince Christians that Christ lived under an hour of fate. Well, let them believe Christ when He saith, "I have power to lay down my life and to take it up again: no man taketh it from me, but I lay it down of myself, and I take it again." Is this power then under fate? Let them show us a man who has it in his power when to die, how long to live: this they can never do. Let them, therefore, believe God when He says, "I have power to lay down my life, and to take it up again;" and let them inquire why it was said, "Mine hour is not yet come;" and let them not because of these words, be imposing fate on the Maker of heaven, the Creator and Ruler of the stars. For even if fate were from the stars, the Maker of the stars could not be subject to their destiny. Moreover, not only Christ had not what thou callest fate, but not even hast thou, or I, or he there, or any human being whatsoever. — Tractates on John 8
João 2:4
If it was in the sense of the astrologers He said this, we have committed a sacrilege in burning their books. But if we have acted rightly, as was done in the times of the apostles, it was not according to their notion that the Lord said, "Mine hour is not yet come." For, say those vain-talkers and deceived seducers, thou seest that Christ was under fate, as He says, "Mine hour is not yet come." To whom then must we make answer first-to the heretics or to the astrologers? For both come of the serpent, and desire to corrupt the Church's virginity of heart, which she holds in undefiled faith. — Tractates on John 8
João 2:4
It is because of an indubitable mystery that He appears not to acknowledge His mother, from whom as the Bridegroom He came forth, when He says to her, "Woman, what have I to do with thee? Mine hour is not yet come." What is this? Did He come to the marriage for the purpose of teaching men to treat their mothers with contempt? Surely he to whose marriage He had come was taking a wife with the view of having children, and surely he wished to be honored by those children he would beget: had Jesus then come to the marriage in order to dishonor His mother, when marriages are celebrated and wives married with the view of having children, whom God commands to honor their parents? Beyond all doubt, brethren, there is some mystery lurking here. — Tractates on John 8
João 2:4
It is really a matter of such importance that some,-of whom the apostle, as we have mentioned before, has forewarned us to be on our guard, saying, "I fear, lest, as the serpent beguiled Eve by his subtilty, so also your minds should be corrupted from the simplicity and chastity which is in Christ,"-taking away from the credibility of the gospel, and asserting that Jesus was not born of the Virgin Mary, used to endeavor to draw from this place an argument in support of their error, so far as to say, How could she be His mother, to whom He said, "Woman, what have I to do with thee?" Wherefore we must answer them, and show them why the Lord said this, lest in their insanity they appear to themselves to have discovered something contrary to wholesome belief, whereby the chastity of the virgin bride may be corrupted, that is, whereby the faith of the Church may be injured. For in very deed, brethren, their faith is corrupted who prefer a lie to the truth. For these men, who appear to honor Christ in such wise as to deny that He had flesh, do nothing short of proclaiming Him a liar. Now they who build up a lie in men, what do they but drive the truth out of them? They let in the devil, they drive Christ out; they let in an adulterer, shut out the bridegroom, being evidently paranymphs, or rather, the panderers of the serpent. For it is for this object they speak, that the serpent may possess, and Christ be shut out. — Tractates on John 8
João 2:4
How doth the serpent possess? When a lie possesses. When falsehood possesses, then the serpent possesses; when truth possesses, then Christ possesses. For Himself has said, "I am the truth;" but of that other He said, "He stood not in the truth, because the truth is not him." And Christ is the truth in such wise that thou shouldst receive the whole to be true in Him. The true Word, God equal with the Father, true soul, true flesh, true man, true God, true nativity, true passion, true death, true resurrection. If thou say that any of these is false, rottenness enters, the worms of falsehood are bred of the poison of the serpent, and nothing sound will remain. — Tractates on John 8
João 2:4
For while He was God and the Lord of heaven and earth, He came by a mother who was a woman. In that He was Lord of the world, Lord of heaven and earth, He was, of course, the Lord of Mary also; but in that wherein it is said, "Made of a woman, made under the law," He was Mary's son. The same both the Lord of Mary and the son of Mary; the same both the Creator of Mary and created from Mary. Marvel not that He was both son and Lord. For just as He is called the son of Mary, so likewise is He called the son of David; and son of David because son of Mary. Hear the apostle openly declaring, "Who was made of the seed of David according to the flesh." Hear Him also declared the Lord of David; let David himself declare this: "The Lord said to my Lord, Sit Thou on my right hand." And this passage Jesus Himself brought forward to the Jews, and refuted them from it. How then was He both David's son and David's Lord? David's son according to the flesh, David's Lord according to His divinity; so also Mary's son after the flesh, and Mary's Lord after His majesty. — Tractates on John 8
João 2:4
I ask you, O faithful Christians, Was the mother of Jesus there? Answer ye, She was. Whence know you? Answer, The Gospel says it. What answer made Jesus to His mother? Answer ye, "Woman, what have I to do with thee? mine hour is not yet come." And whence know you this? Answer, The Gospel says it. Let no man corrupt this your faith, if you desire to preserve a chaste virginity for the Bridegroom. But if it be asked of you, why He made this answer to His mother, let him declare who understands; but he who does not as yet understand, let him most firmly believe that Jesus made this answer, and made it moreover to His mother. By this piety he will learn to understand also why Jesus answered thus, if by praying he knock at the door of truth, and do not approach it with wrangling. Only this much, while he fancies himself to know, or is ashamed because he does not know, why Jesus answered thus, let him beware lest he be constrained to believe either that the evangelist lied when he said, "The mother of Jesus was there," or that Jesus Himself suffered for our sins by a counterfeit death and for our justification showed counterfeit scars; and that He spoke falsely in saying, "If ye continue in my word, ye are my disciples indeed; and ye shall know the truth, and the truth shall make you free." For if He had a false mother, false flesh, false death, false wounds in His death, false scars in His resurrection, then it will not be the truth, but rather falsehood, that shall make free those that believe on Him. — Tractates on John 8
João 2:4
[(as quoted by Aquinas, AD 1274)] (Tr. viii. c. 5) Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with thee? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother? (de Symbolo Serm. ii. c. 14. [5]) To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He saith, Woman, what have I to do with thee? (Tr. viii. c. 9. et seq. sparsim) Or it was because our Lord as God had not a mother, though as man He had, and the miracle He was about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have I to do with thee? As if He said, Thou didst not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because thou broughtest forth My infirmity, I will acknowledge thee then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge thee when the infirmity, of which thou art the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death. But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord's word, What have I to do with thee? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what God says below, I have power to lay it (my life) down, and I have power to take it again: (John 10:18) and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as ye call it; but neither hast thou, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power. He was to call the disciples, to proclaim the Kingdom of heaven, to do marvellous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He had done all, then the hour was come, not of destiny, but of will, not of obligation, but of power. — Catena Aurea by Aquinas
João 2:4
Neither is there anything to compel us to a denial of the mother of the Lord, in the circumstance that this word was spoken by Him: "Woman, what have I to do with thee? Mine hour is not yet come." But He rather admonishes us to understand that, in respect of His being God, there was no mother for Him, the part of whose personal majesty He was preparing to show forth in the turning of water into wine. But as regards His being crucified, He was crucified in respect of his being man; and that was the hour which had not come as yet, at the time when this word was spoken, "What have I to do with thee? Mine hour is not yet come;" that is, the hour at which I shall recognize thee. For at that period, when He was crucified as man, He recognized His human mother, and committed her most humanely to the care of the best beloved disciple. — A Treatise on Faith and the Creed
João 2:6
But what means this: "They contained two or three metretae apiece"? This phrase certainly conveys to us a mysterious meaning. For by "metretae" he means certain measures, as if he should say jars, flasks, or something of that sort. Metreta is the name of a measure, and takes its name from the word "measure." For metron is the Greek word for measure, whence the word "metretae" is derived. "They contained," then, "two or three metretae apiece." What are we to say, brethren? If He had simply said "three apiece," our mind would at once have run to the mystery of the Trinity. And, perhaps, we ought not at once to reject this application of the meaning, because He said, "two or three apiece;" for when the Father and Son are named, the Holy Spirit must necessarily be understood. For the Holy Spirit is not that of the Father only, nor of the Son only, but the Spirit of the Father and of the Son. For it is written, "If any man love the world, the Spirit of the Father is not in him." And again, "Whoso hath not the Spirit of Christ is none of His." The same, then, is the Spirit of the Father and of the Son. Therefore, the Father and the Son being named, the Holy Spirit also is understood, because He is the Spirit of the Father and of the Son. And when there is mention of the Father and Son, "two metretae," as it were, are mentioned; but since the Holy Spirit is understood in them, "three metretae." That is the reason why it is not said, "Some containing two metretae apiece, others three apiece;" but the same six water-pots contained "two or three metretae apiece." It is as if he had said, When I say two apiece, I would have the Spirit of the Father and of the Son to be understood together with them; and when I say three apiece, I declare the same Trinity more plainly. Wherefore, whoso names the Father and the Son ought thereby to understand the mutual love of the Father and Son, which is the Holy Spirit. And perhaps the Scriptures on being examined (I do not say that I am able to show you this to-day, or as if another proof cannot be found),-nevertheless, the Scriptures, perhaps, on being searched, do show us that the Holy Spirit is charity. And do not count charity a thing cheap. How, indeed, can it be cheap, when all things that are said to be not cheap are called dear (chara)? Therefore, if what is not cheap is dear, what is dearer than dearness itself (charitas)? The apostle so commends charity to us that he says, "I show unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I know all mysteries and all knowledge, and have prophecy and all faith, so that I could remove mountains, and have not charity, I am nothing. And though I distribute all my goods to the poor, and give my body to be burned, and have not charity, it profiteth me nothing." How great, then, is charity, which, if wanting, in vain have we all things else; if present, rightly have we all things! Yet the Apostle Paul, setting forth the praise of charity with copiousness and fullness, has said less of it than did the Apostle John in brief, whose Gospel this is. For he has not hesitated to say, "God is love." It is also written, "Because the love of God is shed abroad in our hearts by the Holy Spirit which is given us." Who, then, can name the Father and the Son without thereby understanding the love of the Father and Son? Which when one begins to have, he will have the Holy Spirit; which if one has not, he will not have the Holy Spirit. And just as thy body, if it be without spirit, namely thy soul, is dead so likewise thy soul, if it be without the Holy Spirit, that is, without charity, will be reckoned dead. Therefore "The water-pots contained two Metretae apiece," because the Father and the Son are proclaimed in the prophecy of all the periods; but the Holy Spirit is there also, and therefore it is added, "or three apiece." "I and the Father," saith He, "are one." But far be it from us to suppose that where we are told, "I and the Father are one," the Holy Spirit is not there. Yet since he named the Father and the Son, let the water-pots contain "two metretae apiece;" but attend to this, "or three apiece." "Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost." So, therefore, when it says "two apiece," the Trinity is not expressed but understood; but when it says, "or three," the Trinity is expressed also. — Tractates on John 9
João 2:6
But there is also another meaning that must not be passed over, and which I will declare: let every man choose which he likes best. We keep not back what is suggested to us. For it is the Lord's table, and the minister ought not to defraud the guests, especially when they hunger as you now do, so that your longing is manifest. Prophecy, which is dispensed from the ancient times, has for its object the salvation of all nations. True, Moses was sent to the people of Israel alone, and to that people alone was the law given by him; and the prophets, too, were of that people, and the very distribution of times was marked out according to the same people; whence also the water-pots are said to be "according to the purification of the Jews:" nevertheless, that the prophecy was proclaimed to all other nations also is manifest, forasmuch as Christ was concealed in him in whom all nations are blessed, as it was promised to Abraham by the Lord, saying, "In thy seed shall all nations be blessed." But this was not as yet understood, for as yet the water was not turned into wine. The prophecy therefore was dispensed to all nations. But how do we show that all nations belong to the "two or three metretae apiece"? It was a matter of reckoning, in some measure, that he should say the same water-pots contained "two apiece," which he had said contained "three apiece;" evidently in order to intimate to us a mystery therein. How are there "two metretae apiece"? Circumcision and uncircumcision. Scripture mentions these two classes of people, and leaves out no kind of men, when it says, "Circumcision and uncircumcision;" in these two appellations thou hast all nations: they are the two metretae apiece. In these two walls, meeting from different quarters, "Christ became the corner-stone, in order to make peace in Himself." Let us show also the "three metretae apiece" in the case of these same all nations. Noah had three sons, through whom the human race was restored. Hence the Lord says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." What is this woman, but the flesh of the Lord? What is the leaven, but the gospel? What the three measures, but all nations, on account of the three sons of Noah? Therefore the "six water-pots containing two or three metretae apiece" are six periods of time, containing the prophecy relating to all nations, whether as represented in two sorts of men, namely, Jews and Greeks, as the apostle often mentions them; or in three sorts, on account of the three sons of Noah. For the prophecy was represented as reaching unto all nations. And because of that reaching it is called a measure, even as the apostle says, "We have received a measure for reaching unto you." For in preaching the gospel to the Gentiles, he says, "A measure for reaching unto you." — Tractates on John 9
João 2:6
[(as quoted by Aquinas, AD 1274)] (Tr. ix. 5. et sq.) Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He showed us that the Old Testament was from Himself, for it was by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first, reekoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full. But what is the meaning of their holding two or three firkins apiece? Had He said three only, our minds would have run immediately to the mystery of the Trinity. Nor perhaps can we reject it, even though it is said, two or three: for the Father and the Son being named, the Holy Ghost may be understood by consequence; inasmuch as it is the love between the Father and the Son, which is the Holy Ghost. (c. 17.). Nor should we pass over another interpretation, which makes the two firkins alluded to the two races of men, the Jews and the Greeks; and the three to the three sons of Noah. — Catena Aurea by Aquinas
João 2:6
But observe what Himself saith, "The things which were written in the law, and in the prophets, and in the Psalms concerning me." And we know that the law extends from the time of which we have record, that is, from the beginning of the world: "In the beginning God made the heaven and the earth." Thence down to the time in which we are now living are six ages, this being the sixth, as you have often heard and know. The first age is reckoned from Adam to Noah; the second, from Noah to Abraham; and, as Matthew the evangelist duly follows and distinguishes, the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from the carrying away into Babylon to John the Baptist; the sixth, from John the Baptist to the end of the world. Moreover, God made man after His own image on the sixth day, because in this sixth age is manifested the renewing of our mind through the gospel, after the image of Him who created us; and the water is turned into wine, that we may taste of Christ, now manifested in the law and the prophets. Hence "there were there six water-pots," which He bade be filled with water. Now the six water-pots signify the six ages, which were not without prophecy. And those six periods, divided and separated as it were by joints, would be as empty vessels unless they were filled by Christ. Why did I say, the periods which would run fruitlessly on, unless the Lord Jesus were preached in them? Prophecies are fulfilled, the water-pots are full; but that the water may be turned into wine, Christ must be understood in that whole prophecy. — Tractates on John 9
João 2:7
[(as quoted by Aquinas, AD 1274)] (Tr. ix. c. 7) A firkin is a certain measure; as urn, amphora, and the like. Metron is the Greek for measure: whence metretae. Two or three, is not to be taken to mean some holding two, others three, but the same vessels holding two or three. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. — Catena Aurea by Aquinas
João 2:9
[(as quoted by Aquinas, AD 1274)] (Tr. ix. c. 5) But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened unto them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before. — Catena Aurea by Aquinas
João 2:10
For the bridegroom in that marriage, to whom it was said, "Thou hast kept the good wine until now," represented the person of the Lord. For the good wine-namely, the gospel-Christ has kept until now. — Tractates on John 9
João 2:11
[(as quoted by Aquinas, AD 1274)] (Tr. ix) This miracle of our Lord's, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory. — Catena Aurea by Aquinas
João 2:11
[(as quoted by Aquinas, AD 1274)] (de Cons. Evang. l. ii c. xvii. [38.]) If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ's disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples. — Catena Aurea by Aquinas
João 2:12
[(as quoted by Aquinas, AD 1274)] (Tr. x. in Joan. 1, 2) The Lord our God is He, high, that He might create us; low, that He might create us anew; walking among men, suffering what was human, hiding what was divine. So He hath a mother, hath brethren, hath disciples: whence He hath a mother, thence hath He brethren. Scripture frequently gives the name of brethren, not to those only who are born of the same womb, or the same father, but to those of the same generation, cousins by the father's or mother's side. Those who are unacquainted with this way of speaking, ask, Whence hath our Lord brothers? did Mary bring forth again? That could not be: with her commenced the dignity of the virgin state. Abraham was uncle of Lot, and Jacob was nephew to Laban the Syrian. Yet Abraham and Lot are called brethren; and likewise Jacob and Laban. (de Cons. Ev. c. ii. c. xvii. [39.]) And His disciples; it is uncertain whether Peter and Andrew and the sons of Zebedee, were of their number or not at this time. For Matthew first relates that our Lord came and dwelt at Capernaum, and afterwards that He called those disciples from their boats, as they were fishing. Is Matthew perhaps supplying what he had omitted? For without any mention that it was at a subsequent time, he says, Jesus walking by the sea of Galilee saw two brethren. (Matt. 4:18) Or is it better to suppose that these were other disciples? For the writings of the Evangelists and Apostles, call not the twelve only, but all who believing in God were prepared for the kingdom of heaven by our Lord's teaching, disciplesa. (id. cap. 18). How is it too that our Lord's journey to Galilee is placed here before John the Baptist's imprisonment, when Matthew says, Now when Jesus had heard that John was cast into prison, he departed into Galilee: and Mark the same? Luke too, though he says nothing of John's imprisonment, yet places Christ's visit to Galilee after His temptation and baptismc, as the two former do. We should understand then that the three Evangelists are not opposed to John, but pass over our Lord's first coming into Galilee after his baptism; at which time it was that He converted the water into wine. — Catena Aurea by Aquinas
João 2:12
"He went down," as the evangelist says, "to Capernaum, He, and His mother, and His brethren, and His disciples; and they continued there not many days." Behold He has a mother, and brethren, and disciples: whence He has a mother, thence brethren. For our Scripture is wont to call them brethren, not only that are sprung from the same man and woman, or from the same mother, or from the same father, though by different mothers; or, in truth, that are of the same degree as cousins by the father's or mother's side: not these alone is our Scripture wont to call brethren. The Scripture must be understood as it speaks. It has its own language; one who does not know this language is perplexed and says, Whence had the Lord brethren? For surely Mary did not give birth a second time? Far from it! With her begins the dignity of virgins. She could be a mother, but a woman known of man she could not be. She is spoken of as mulier [which usually signifies a wife], but only in reference to her sex, not as implying loss of virgin purity: and this follows from the language of Scripture itself. For Eve, too, immediately she was formed from the side of her husband, and as yet not known of her husband, is, as you know, called mulier: "And he made her a woman [mulier]." Then, whence the brethren? The kinsmen of Mary, of whatever degree, are the brethren of the Lord. How do we prove this? From Scripture itself. Lot is called "Abraham's brother;" he was his brother's son. Read, and thou wilt find that Abraham was Lot's uncle on the father's side, and yet they are called brethren. Why, but because they were kinsmen? Laban the Syrian was Jacob's uncle by the mother's side, for he was the brother of Rebecca, Isaac's wife and Jacob's mother. Read the Scripture, and thou wilt find that uncle and sister's son are called brothers. When thou hast known this rule, thou wilt find that all the blood relations of Mary are the brethren of Christ. — Tractates on John 10
João 2:12
But rather were those disciples brethren; for even those kinsmen would not be brethren were they not disciples: and to no advantage brethren, if they did not recognize their brother as their master. For in a certain place, when He was informed that His mother and His brethren were standing without, at the time He was speaking to His disciples, He said: "Who is my mother? or who are my brethren? And stretching out His hand over His disciples, He said, These are my brethren;" and, "Whosoever shall do the will of my Father, the same is my mother, and brother, and sister." Therefore also Mary, because she did the will of the Father. What the Lord magnified in her was, that she did the will of the Father, not that flesh gave birth to flesh. Give good heed, beloved. Moreover, when the Lord was regarded with admiration by the multitude, while doing signs and wonders, and showing forth what lay concealed under the flesh, certain admiring souls said: "Happy is the womb that bare Thee: and He said, Yea, rather, happy are they that hear the word of God, and keep it." That is to say, even my mother, whom ye have called happy, is happy in that she keeps the word of God: not because in her the Word was made flesh and dwelt in us; but because she keeps that same word of God by which she was made, and which in her was made flesh. Let not men rejoice in temporal offspring, but let them exult if in spirit they are joined to God. — Tractates on John 10
João 2:13
This account of the multitude of sellers who were cast out of the temple is given by all the Evangelists, but John introduces it in a remarkably different order. After recording the testimony borne by John the Baptist to Jesus and mentioning that he went into Galilee at the time when he turned the water into wine, and after he has also noticed the sojourn of a few days in Capernaum, John proceeds to tell us that he went up to Jerusalem at the season of the Jews' Passover, and when he had made a scourge of small cords, drove out of the temple those who were selling in it. This makes it evident that this act was performed by the Lord not on a single occasion but twice over; but that only the first instance is put on record by John, and the last by the other three. — HARMONY OF THE GOSPELS 2.67.129
João 2:13
What follows upon this? "And the Jews' passover was at hand; and He went up to Jerusalem." The narrator relates another matter, as it came to his recollection. "And He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting: and when He had made, as it were, a scourge of small cords, He drove them all out of the temple; the oxen likewise, and the sheep; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; and make not my Father's house a house of merchandise." What have we heard, brethren? See, that temple was still a figure, and yet the Lord cast out of it all that sought their own, all who had come to market. And what did they sell there? Things which people needed in the sacrifices of that time. For you know, beloved, that sacrifices were given to that people, in consideration of the carnal mind and stony heart yet in them, to keep them from falling away to idols: and they offered there for sacrifices oxen, sheep, and doves: you know this, for you have read it. It was not a great sin, then, if they sold in the temple that which was bought for the purpose of offering in the temple: and yet He cast them out thence. If, while they were selling what was lawful and not against justice (for it is not unlawful to sell what it is honorable to buy), He nevertheless drove those men out, and suffered not the house of prayer to be made a house of merchandise; how, if He found drunkards there, what would the Lord do? If the house of God ought not to be made a house of trading, ought it to be made a house of drinking? — Tractates on John 10
João 2:14
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 4) Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves. — Catena Aurea by Aquinas
João 2:14
Well, who sell oxen? They who have dispensed to us the Holy Scriptures are understood to mean the oxen. The apostles were oxen, the prophets were oxen. Whence the apostle says: "Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith He it for our sakes? Yea, for our sakes He saith it: that he who ploweth should plow in hope; and he that thresheth, in hope of partaking." Those oxen, then, have left to us the narration of the Scriptures. For it was not of their own that they dispensed, because they sought the glory of the Lord. Now, what have ye heard in that psalm? "And let them say continually, The Lord be magnified, they that wish the peace of His servant." God's servant, God's people, God's Church. Let them who wish the peace of that Church magnify the Lord, not the servant: "and let them say continually, The Lord be magnified." Who, let say? "Them who wish the peace of His servant." The voice of that people, of that servant, is clearly that voice which you have heard in lamentations in the psalm, and were moved at hearing, because you are of that people. What was sung by one, re-echoed from the hearts of all. Happy they who recognized themselves in those voices as in a mirror. Who, then, are they that wish the peace of His servant, the peace of His people, the peace of the one whom He calls His "only one," and whom He wishes to be delivered from the lion: "Deliver mine only one from the power of the dog"? They who say always, "The Lord be magnified." Those oxen, then, magnified the Lord, not themselves. See this ox magnifying his Lord, because "the ox knoweth his owner;" observe that ox in fear lest men desert the ox's owner and rely on the ox: how he dreads them that are willing to put their confidence in him: "Was Paul crucified for you? or were ye baptized in the name of Paul?" Of what I gave, I was not the giver: freely ye have received; the dove came down from heaven. "I have planted," saith he, "Apollos watered; but God gave the increase: neither he that planteth is anything, neither he that watereth; but God that giveth the increase." "And let them say always, The Lord be magnified, they that wish the peace of His servant." — Tractates on John 10
João 2:14
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 7) By the oxen may be understood the Apostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these very Scriptures deceive the people, from whom they seek honour, sell the oxen; and they sell the sheep too, i. e. the people themselves; and to whom do they sell them, but to the devil? For that which is cut off from the one Church, (1 Pet. 5:8) who taketh away, except the roaring lion, who goeth about every where, and seeketh whom he may devour? — Catena Aurea by Aquinas
João 2:14-16
These men, however, deceive the people by the very Scriptures, that they may receive honors and praises at their hand, and that men may not turn to the truth. But in that they deceive, by the very Scriptures, the people of whom they seek honors, they do in fact sell oxen: they sell sheep too; that is, the common people themselves. And to whom do they sell them, but to the devil? For if the Church be Christ's sole and only one, who is it that carries off whatever is cut away from it, but that lion that roars and goes about, "seeking whom he may devour"? Woe to them that are cut off from the Church! As for her, she will remain entire. "For the Lord knoweth them that are His." These, however, so far as they can, sell oxen and sheep, they sell doves too: let them guard against the scourge of their own sins. But when they suffer some such things for these their iniquities, let them acknowledge that the Lord has made a scourge of small cords, and is admonishing them to change themselves and be no longer traffickers: for if they will not change, they shall at the end hear it said, "Bind ye these men's hands and feet, and cast them forth into outer darkness." — Tractates on John 10
João 2:14-16
[(as quoted by Aquinas, AD 1274)] (de Cons. Ev. l. ii. c. 67) It is evident that this was done on two several occasions; the first mentioned by John, the last by the other three. — Catena Aurea by Aquinas
João 2:15
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 5) He who was to be scourged by them, was first of all the scourger; And when He had made a scourge of small cords, He drove them all out of the temple. — Catena Aurea by Aquinas
João 2:15
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 5) Our Lord intended a meaning to be seen in His making a scourge of small cords, and then scourging those who were carrying on the merchandize in the temple. Every one by his sins twists for himself a cord, in that he goes on adding sin to sin. So then when men suffer for their iniquities, let them be sure that it is the Lord making a scourge of small cords, and admonishing them to change their lives: which if they fail to do, they will hear at the last, Bind. him hand and foot. (Mat. 23) — Catena Aurea by Aquinas
João 2:15
Yet we say, brethren (for He did not spare those men: He who was to be scourged by them first scourged them), that He gave us a certain sign, in that He made a scourge of small cords, and with it lashed the unruly, who were making merchandise of God's temple. For indeed every man twists for himself a rope by his sins: "Woe to them who draw sins as a long rope?" Who makes a long rope? He who adds sin to sin. How are sins added to sins? When the sins which have been committed are covered over by other sins. One has committed a theft: that he may not be found out to have committed it, he seeks the astrologer. It were enough to have committed theft: why wilt thou add sin to sin? Behold two sins committed. When thou art forbidden to go to the astrologer, thou revilest the bishop: behold three sins. When thou hearest it said of thee, Cast him forth from the Church; thou sayest, I will betake me to the party of Donatus: behold thou addest a fourth sin. The rope is growing; be thou afraid of the rope. It is good for thee to be corrected here, when thou art scourged with it; that it may not be said of thee at the last, "Bind ye his hands and feet, and cast him forth into outer darkness." For, "With the cords of his own sins is every one bound." The former of these is the saying of the Lord, the latter that of another Scripture; but yet both are the sayings of the Lord. With their own sins are men bound and cast into outer darkness. — Tractates on John 10
João 2:16
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 6) Or, those who sell in the Church, are those who seek their own, not the things of Jesus Christ. They who will not be bought, think they may sell earthly things. Thus Simon wished to buy the Spirit, that he might sell Him: for he was one of those who sell doves. (The Holy Spirit appeared in the form of a dove.) The dove however is not sold, but is given of free grace; for it is called grace. — Catena Aurea by Aquinas
João 2:16
Our Lord's driving out of the temple people who were seeking their own ends, who came to the temple to buy and sell, is symbolic. For if that temple was a symbol it obviously follows that the body of Christ, the true temple of which the other was an image, has within it some who are buyers and sellers, or in other words, people who are seeking their own interests and not those of Jesus Christ.But the temple was not destroyed by the people who wanted to turn the house of God into a den of thieves, and neither will those who live evil lives in the Catholic church and do all they can to convert God's house into a robber's den succeed in destroying the temple. The time will come when they will be driven out by a whip made of their own sins. This temple of God, this body of Christ, this assembly of believers, has but one voice and sings the psalms as though it were but one person. If we wish, it is our voice; if we wish, we may listen to the singer with our ears and ourselves sing in our hearts. But if we choose not to do so it will mean that we are like buyers and sellers, preoccupied with our own interests. — EXPLANATION OF PSALM 130.2-3
João 2:16
However, to seek the mystery of the deed in the figure, who are they that sell oxen? Who are they that sell sheep and doves? They are they who seek their own in the Church, not the things which are Christ's. They account all a matter of sale, while they will not be redeemed: they have no wish to be bought, and yet they wish to sell. Yes; good indeed is it for them that they may be redeemed by the blood of Christ, that they may come to the peace of Christ. Now, what does it profit to acquire in this world any temporal and transitory thing whatsoever, be it money, or pleasure of the palate, or honor that consists in the praise of men? Are they not all wind and smoke? Do they not all pass by and flee away? Are they not all as a river rushing headlong into the sea? And woe to him who shall fall into it, for he shall be swept into the sea. Therefore ought we to curb all our affections from such desires. My brethren, they that seek such things are they that sell. For that Simon too, wished to buy the Holy Ghost, just because he meant to sell the Holy Ghost; and he thought the apostles to be just such traders as they whom the Lord cast out of the temple with a scourge. For such an one he was himself, and desired to buy what he might sell: he was of those who sell doves. Now it was in a dove that the Holy Ghost appeared. Who, then, are they, brethren, that sell doves, but they who say, "We give the Holy Ghost"? But why do they say this, and at what price do they sell? At the price of honor to themselves. They receive as the price, temporal seats of honor, that they may be seen to be sellers of doves. Let them beware of the scourge of small cords. The dove is not for sale: it is given freely; for grace, or favor, it is called. — Tractates on John 10
João 2:16
[(as quoted by Aquinas, AD 1274)] (Tr. x. in Joan. c. 4) So that temple was still a figure only, and our Lord cast out of it all who came to it as a market. And what did they sell? Things that were necessary for the sacrifice of that time. What if He had found men drunken? If the house of God ought not to be a house of merchandize, ought it to be a house of drunkenness? — Catena Aurea by Aquinas
João 2:17
[(as quoted by Aquinas, AD 1274)] (Tr. x. c. 9) He then is eaten up with zeal for God's house, who desires to correct all that he sees wrong there; and, if he cannot correct, endures and mourns. In thine house thou busiest thyself to prevent matters going wrong; in the house of God, where salvation is offered, oughtest thou to be indifferent? Hast thou a friend? admonish him gently; a wife? coerce her severely; a maid-servant? even compel her with stripes. Do what thou art able, according to thy station. — Catena Aurea by Aquinas
João 2:17
"Then the disciples remembered that it was written, The zeal of Thine house hath eaten me up:" because by this zeal of God's house, the Lord cast these men out of the temple. Brethren, let every Christian among the members of Christ be eaten up with zeal of God's house. Who is eaten up with zeal of God's house? He who exerts himself to have all that he may happen to see wrong there corrected, desires it to be mended, does not rest idle: who if he cannot mend it, endures it, laments it. The grain is not shaken out on the threshing-floor that it may enter the barn when the chaff shall have been separated. If thou art a grain, be not shaken out from the floor before the putting into the granary; lest thou be picked up by the birds before thou be gathered into the granary. For the birds of heaven, the powers of the air, are waiting to snatch up something off the threshing-floor, and they can snatch up only what has been shaken out of it. Therefore, let the zeal of God's house eat thee up: let the zeal of God's house eat up every Christian, zeal of that house of God of which he is a member. For thy own house is not more important than that wherein thou hast everlasting rest. Thou goest into thine own house for temporal rest, thou enterest God's house for everlasting rest. If, then, thou busiest thyself to see that nothing wrong be done in thine own house, is it fit that thou suffer, so far as thou canst help, if thou shouldst chance to see aught wrong in the house of God, where salvation is set before thee, and rest without end? For example, seest thou a brother rushing to the theatre? Stop him, warn him, make him sorry, if the zeal of God's house doth eat thee up. Seest thou others running and desiring to get drunk, and that, too, in holy places, which is not decent to be done in any place? Stop those whom thou canst, restrain whom thou canst, frighten whom thou canst, allure gently whom thou canst: do not, however, rest silent. Is it a friend? Let him be admonished gently. Is it a wife? Let her be bridled with the utmost rigor. Is it a maid-servant? Let her be curbed even with blows. Do whatever thou canst for the part thou bearest; and so thou fulfillest, "The zeal of Thy house hath eaten me up." But if thou wilt be cold, languid, having regard only to thyself, and as if thyself were enough to thee, and saying in thy heart, What have I to do with looking after other men's sins? Enough for me is the care of my own soul: this let me keep undefiled for God;-come, does there not recur to thy mind the case of that servant who hid his talent and would not lay it out? Was he accused because he lost it, and not because he kept it without profit? So hear ye then, my brethren, that ye may not rest idle. I am about to give you counsel: may He who is within give it; for though it be through me, it is He that gives it. You know what to do, each one of you, in his own house, with his friend, his tenant, his client, with greater, with less: as God grants an entrance, as He opens a door for His word, do not cease to win for Christ; because you were won by Christ. — Tractates on John 10
João 2:18-21
"The Jews said unto Him, What sign showest thou unto us, seeing that thou doest these things?" And the Lord answered, "Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and dost thou say, In three days I will rear it up?" Flesh they were, fleshly things they minded; but He was speaking spiritually. But who could understand of what temple He spoke? But yet we have not far to seek; He has discovered it to us through the evangelist, he has told us of what temple He said it. "But He spake," saith the evangelist, "of the temple of His body." And it is manifest that, being slain, the Lord did rise again after three days. This is known to us all now: and if from the Jews it is concealed, it is because they stand without; yet to us it is open, because we know in whom we believe. — Tractates on John 10
João 2:19
Of Adam then is Christ's flesh: of Adam the temple which the Jews destroyed, and the Lord raised up in three days. For He raised His own flesh: see, that He was thus God equal with the Father. My brethren, the apostle says, "Who raised Him from the dead." Of whom says he this? Of the Father. "He became," saith he, "obedient unto death, even the death of the cross; wherefore also God raised Him from the dead, and gave Him a name which is above every name." He who was raised and exalted is the Lord. Who raised Him? The Father, to whom He said in the psalms, "Raise me up and I will requite them." Hence, the Father raised Him up. Did He not raise Himself? And doeth the Father anything without the Word? What doeth the Father without His only One? For, hear that He also was God. "Destroy this temple, and in three days I will raise it up." Did He say, Destroy the temple, which in three days the Father will raise up? But as when the Father raiseth, the Son also raiseth; so when the Son raiseth, the Father also raiseth: because the Son has said, "I and the Father are one." — Tractates on John 10
João 2:20
Now, what does the number Forty-six mean? Meanwhile, how Adam extends over the whole globe, you have already heard explained yesterday, by the four Greek letters of four Greek words. For if thou write the four words, one under the other, that is, the names of the four quarters of the world, of east, west, north, and south, which is the whole globe,-whence the Lord says that He will gather His elect from the four winds when He shall come to judgment;-if, I say, you take these four Greek words, anatole, which is east; dysis, which is west; arctos, which is north; mesembria, which is south; Anatole, Dysis, Arctos, Mesembria,-the first letters of the words make Adam. How, then, do we find there, too, the number forty-six? Because Christ's flesh was of Adam. The Greeks compute numbers by letters. What we make the letter A, they in their tongue put Alpha, and Alpha is called one. And where in numbers they write Beta, which is their b, it is called in numbers two. Where they write Gamma, it is called in their numbers three. Where they write Delta, it is called in their numbers four; and so by means of all the letters they have numbers. The letter we call M, and they call My, signifies forty; for they say My, tessarakonta. Now look at the number which these letters make, and you will find in it that the temple was built in forty-six years. For the word Adam has Alpha, which is one: it has Delta, which is four; there are five for thee: it has Alpha, again, which is one; there are six for thee: it has also My, which is forty; there hast thou forty-six. These things, my brethren, were said by our elders before us, and that number forty-six was found by them in letters. And because our Lord Jesus Christ took of Adam a body, not of Adam derived sin; took of him a corporeal temple, not iniquity which must be driven from the temple: and that the Jews crucified that very flesh which He derived from Adam (for Mary was of Adam, and the Lord's flesh was of Mary); and that, further, He was in three days to raise that same flesh which they were about to slay on the cross: they destroyed the temple which was forty-six years in building, and that temple He raised up in three days. — Tractates on John 10
João 2:20
But perhaps this is demanded of us, whether the fact that the temple was forty and six years in building may not have in it some mystery. There are, indeed, many things that may be said of this matter; but what may briefly be said, and easily understood, that we say meanwhile. Brethren, we have said yesterday, if I mistake not, that Adam was one man, and is yet the whole human race. For thus we said, if you remember. He was broken, as it were, in pieces; and, being scattered, is now being gathered together, and, as it were, conjoined into one by a spiritual fellowship and concord. And "the poor that groan," as one man, is that same Adam, but in Christ he is being renewed: because an Adam is come without sin, to destroy the sin of Adam in His own flesh, and that Adam might renew to himself the image of God. Of Adam then is Christ's flesh: of Adam the temple which the Jews destroyed, and the Lord raised up in three days. — Tractates on John 10
João 2:20
[(as quoted by Aquinas, AD 1274)] (Tr. x. in Joan c. 11.) The Father also raised Him up again; to Whom He says, Raise Thou me up, and I shall reward them. (Ps. 41:10) But what did the Father do without the Word? As then the Father raised Him up, so did the Son also: even as He saith below, I and My Father are one. John 10:30. (iv. de Trin. c. 9. [v.]) Or it may be that this number fits in with the perfection of the Lord's Body. For six times forty-six are two hundred and seventy-six days, which make up nine months and six days, the time that our Lord's Body was forming in the womb; as we know by authoritative traditions handed down from our fathers, and preserved by the Church. He was, according to general belief, conceived on the eighth of the Kalends of April, (March 24) the day on which He suffered, and born on the eighth of the Kalends of January. (Dec. 25) The intervening time contains two hundred and seventy-six days, i. e. six multiplied by forty-six. (b. lxxxiii. Quæst. 2. 5. f.) The process of human conception is said to be this. The first six days produce a substance like milk, which in the following nine is converted into blood; in twelve more is consolidated, in eighteen more is formed into a perfect set of limbs, the growth and enlargement of which fills up the rest of the time till the birth. For six, and nine, and twelve, and eighteen, added together are forty-five, and with the addition of one (which stands for the summing up, all these numbers being collected into one) forty-six. This multiplied by the number six, which stands at the head of this calculation, makes two hundred and seventy-six, i. e. nine months and six days. It is no unmeaning information then that the temple was forty and six years building; for the temple prefigured His Body, and as many years as the temple was in building, so many days was the Lord's Body in forming. (in Joan. Tr. x. c. 12) Or thus, if you take the four Greek words, anatole, the east; dysis, the west; arctos, the north; and mesembria, the south; the first letters of these words make Adam. And our Lord says that He will gather together His saints from the four winds, when He comes to judgment. Now these letters of the word Adam, make up, according to Greek figuring, the number of the years during which the temple was building. For in Adam we have alpha, one; delta, four; alpha again, one; and mi, forty; making up together forty-six. The temple then signifies the body derived from Adam; which body our Lord did not take in its sinful state, but renewed it, in that after the Jews had destroyed it, He raised it again the third day. The Jews however, being carnal, understood carnally; He spoke spiritually. He tells us, by the Evangelist, what temple He means; But He spake of the temple of His Body. — Catena Aurea by Aquinas
João 2:23-24
[(as quoted by Aquinas, AD 1274)] (Tr. xi. c. 2. 3) What meaneth this, Many believed in His Name—but Jesus did not commit Himself unto them? Was it that they did not believe in Him, but only pretended that they did? In that case the Evangelist would not have said, Many believed in His Name. Wonderful this, and strange, that men should trust Christ, and Christ trusts not Himself to men; especially considering that He was the Son of God, and suffered voluntarily, or else need not have suffered at all. Yet such are all catechumens. If we say to a catechumen, Believest thou in Christ? he answers, I do believe, and crosses himself. If we ask him, Dost thou eat the flesh of the Son of man? he knows not what we sayk, for Jesus has not committed Himself to him. — Catena Aurea by Aquinas
João 2:23-24
Why, then, is it that they believed in His name, and yet Jesus did not trust Himself to them? Let us see what follows. "And there was a man of the Pharisees, Nicodemus by name, a ruler of the Jews: the same came to Him by night, and said unto Him, Rabbi, we know that Thou art a teacher come from God; for no man can do these signs which Thou doest, except God be with him." This Nicodemus, then, was of those who had believed in His name, as they saw the signs and prodigies which He did. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Therefore to them who have been born again does Jesus trust Himself. Behold, those men had believed on Him, and yet Jesus trusted not Himself to them. Such are all catechumens: already they believe in the name of Christ, but Jesus does not trust Himself to them. Give good heed, my beloved, and understand. If we say to a catechumen, Dost thou believe on Christ, he answers, I believe, and signs himself; already he bears the cross of Christ on his forehead, and is not ashamed of the cross of his Lord. Behold, he has believed in His name. Let us ask him, Dost thou eat the flesh of the Son of man, and drink the blood of the Son of man? He knows not what we say, because Jesus has not trusted Himself to him. — Tractates on John 11
João 2:23-24
Behold, you have heard that when our Lord Jesus Christ "was in Jerusalem at the Passover, on the feast day, many believed in His name, seeing the signs which He did." "Many believed in His name;" and what follows? "But Jesus did not trust Himself to them." Now what does this mean, "They believed," or trusted, "in His name"; and yet "Jesus did not trust Himself to them"? Was it, perhaps, that they had not believed on Him, but were feigning to have believed, and that therefore Jesus did not trust Himself to them? But the evangelist would not have said, "Many believed in His name," if he were not giving a true testimony to them. A great thing, then, it is, and a wonderful thing: men believe on Christ, and Christ trusts not Himself to men. — Tractates on John 11
João 2:25
"Because He knew all men, and needed not that any should bear witness of man: for Himself knew what was in man." The artificer knew what was in His own work better than the work knew what was in itself. The Creator of man knew what was in man, which the created man himself knew not. Do we not prove this of Peter, that he knew not what was in himself, when he said, "With Thee, even to death"? Hear that the Lord knew what was in man: "Thou with me even to death? Verily, verily, I say unto thee, Before the cock crow, thou shalt deny me thrice." The man, then, knew not what was in himself; but the Creator of the man knew what was in the man. — Tractates on John 11
João 2:25
[(as quoted by Aquinas, AD 1274)] (Tr. xi. c. 2) The Maker knew better what was in His own work, than the work knew what was in itself. Peter knew not what was in himself when he said, I will go with Thee unto death; (Luke 22:33. ver. 61) but our Lord's answer showed that He knew what was in man; Before the cock crow, thou shalt thrice deny Me. — Catena Aurea by Aquinas