De ihcarceratione Joanms Bapiist(s
The First Disciples
John the Baptist testifies to Christ, leading Andrew and another disciple to follow Jesus.
While Jesus was still staying in those parts, on another day—that is, a certain day, or one day, which isn't referred to as yesterday, for it isn't always used relatively—John was again standing by the Jordan, immovable at the peak of perfection, not turning himself from the straightness of truth, as if prepared to carry out his office by testifying about Christ, and baptizing, and teaching, and instructing all who came to him about Him. Above, he had indeed offered testimony about Christ to the crowds; here, however, he does so to the disciples. And two of his disciples were standing with him, firmly clinging to his teaching, one of whom is remembered as Andrew; but the name of the other is kept silent, because he was not a notable figure. Thus, just as Stephen is the first martyr after Christ, so Andrew was the first Christian, and likewise the first disciple of Christ, because he was the principal one and the first of the two who clung to Him. Some suggest that the other disciple was John the Evangelist, as it is common for writers to omit their own praise, or to speak of themselves in the third person to avoid arrogance. And looking on, John saw Jesus walking, as if in salvation. He was proceeding to secure our salvation near the Jordan, specifically near the place where John was standing, because after Jesus was baptized by John, He stayed for a time near that place and became familiar to John, so that John might frequently give testimony in His presence, and so that Christ might be known by others. In this, John’s constancy is commended, because he bore testimony to Christ not just for one day or on a single occasion, but repeatedly over many days. His testimony is repeated, for when he saw Jesus, he said, "Look, the Lamb of God." Look at the ram who must be followed, like the leader of the flock. The Evangelist briefly repeats the testimony stated earlier, omitting the rest of what was said above—namely, "who takes away the sins of the world," as was noted before. Through John, the preacher of the Gospel is signified. And by the fact that it is said, "he was standing there, and he saw Jesus walking, and he said: 'Look, the Lamb of God,'" it is signified that a preacher of the Gospel ought to be constant in preaching the word of God and should diligently consider the course of Christ's life, and not only consider it, but also preach it; and those who listen ought to receive such preaching with devotion; and the Lord Jesus turns to such people with mercy, receives them by grace, and instructs them in what is necessary for salvation—hence the fruit of the testimony is added. Two disciples heard him and believed the master who was speaking, commending Jesus and bearing witness to him. They followed Jesus at John's word so they might listen to him rather than to John, rejoicing that they had finally found the one of whom they had so often heard John speak. Leaving John, they followed him—not just with the steps of their feet, but also with the devotion of faith and the imitation of his works—the one whom they knew by his testimony to be the master of John himself, desiring to cling to him and hear his teaching. Marvel at the simple, humble, and easy calling of the disciples, which happened without any objection or questioning.
Come and See
Jesus invites the disciples to his dwelling, where they remain with him, signifying the call to intimacy and constant learning.
The kind Lord, thirsting for their salvation and for everyone's, turned toward them out of His own kindness—for He always turns toward those who turn to Him and receives those who come—and seeing them with eyes of mercy and kindness as they followed Him, He said to them, to give them confidence and boldness in Him: "What are you looking for?" It's as if He were saying: "I am ready to do your will." He doesn't say: "Whom are you looking for?" This is because they had already been enlightened about His person through John; instead, He says: "What are you looking for?" He knew that they were seeking to learn something regarding their salvation. He didn't ask this out of ignorance, as if He needed to learn something, but rather to make them more familiar through the questioning, and so that He might guide them more appropriately through their own response. The fact that the Lord turns toward them, looks at them, and speaks with them is a sign of His mercy and good will; for He knew with what affection they were following Him. In this, we are given to understand that He gives confidence and the hope of mercy to everyone who begins to follow Christ with a pure heart, and that He turns toward them so that He may bestow upon them the help of His mercy. Chrysostom says: "From this we learn that when we begin to desire what is good, the Lord gives us many opportunities for salvation." Theophilus adds: "Notice that the Lord turns His face toward those who follow Him and looks upon them; for unless you have followed Him through good works, you'll never reach the vision of His face, nor will you be able to arrive at His home." They ask Him about the place where He lives. They said to Him, "Rabbi"—which means "Teacher"—"where are You staying?" It's as if they were saying, "We are looking for Your teaching and Your doctrine." See how they reveal their intention and why they are following Him in so few words; for to the wise, much is made known by a little. "Where are You staying?" It's as if they were saying, "Where is Your lodging, where You dwell like one who is just passing through?" They ask about a place to stay, not about his house—which he didn't have, for the Son of Man had nowhere to lay his head. The Lord had nothing on earth except the single title of Pilate, yet for us, many titles aren't enough! In a moral sense, they ask Christ: 'Where do you live?' It's as if they wanted to know what kind of people are worthy for Christ to live within them, so that by their example, they might show themselves to be the kind of people in whom he would want to live. Yet in a mystical sense, this question is delightful for those who contemplate the light in which God dwells. Hence the Psalmist says: 'Lord, I have loved the beauty of your house, and the place where your glory dwells.' They were seeking his dwelling, therefore, like eager disciples, so that they could come to him often, speak with him often, and be instructed by him. Hence Bede says: 'They didn't want to enjoy the teaching of the Truth only in passing, but were seeking a permanent home so that they could be more fully instructed by him; but as for us, whenever we bring the mystery of Christ’s Incarnation to mind, let us ask him with an anxious heart to deign to show us the dwelling of our eternal home.' He himself, however, generously yielding to their request, answered them: "Come and see," come by the testimony of John, from the burden of the Law to the fountain of grace; and "see," with faith revealed, eventually to see in glory. As if he were saying, according to Alcuin: "My dwelling place cannot be explained in words, but is demonstrated by action; come, therefore, by believing and doing good, and see by understanding." Or, according to Origen, by saying 'come,' he invites them to action; but by saying 'see,' he invites them to contemplation. He didn't say, 'I live in this or that place'; for if he had said that, he would have seemed to be pointing out a location rather than inviting them. He led them to the house where he was staying at the time, since he had no home of his own; they stayed there with him for the rest of the day and through the night, listening to his words of life. He speaks of the day because where Christ is, there is the light of virtues and the sun of justice, where no darkness can exist. Oh, what a blessed day and what a blessed night they spent, hearing and seeing him whom many wanted to see and hear, but did not see or hear! Who can tell us what they heard from the Lord? Let us also build a place in our hearts where he may dwell, and make a home within ourselves where he may come, speak with us, and teach us. The hour was about the tenth, that is, near evening, which suggests the commendation of Christ and his disciples. For the tenth hour is at the close of the day, from which Christ is commended for his diligence, in that he was so eager to teach that he did not put off teaching them because of the lateness of the hour; and the disciples are commended for their fervor in hearing Christ, because although it was late and they were perhaps still fasting, they were not held back from following him, and even though people usually return to their own homes at the evening hour, they left everything behind and stayed with him until the next day. with a desire to hear him. So, according to Chrysostom, we learn from this to set aside all time for hearing the word of God, because every moment is suitable for it, and no time is out of place. Theophilus adds: 'The Evangelist didn't note the time in vain, but to instruct both teachers and disciples that teaching shouldn't be neglected because of the time.' Following their example, let's not waste any hour in preparing ourselves to receive Christ and to live with him, because we don't know when the Lord will come—whether at night, in the day, in the morning, in the evening, or at the cock's crow—to stand by the sea of this world, to judge, and to condemn the bitterness of the sins we've committed. Let's seek him in the night of our guilt, where Christ might dwell; let's follow him through true repentance so that he may mercifully welcome us; let's ask him with an anxious heart to deign to show us the dwelling place of eternal life and to let us live with him, for blessed are those who live in his house. Through the tenth hour, it's also expressed that those disciples were observers of the Decalogue, because the hour had come to fulfill it. Augustine also says: 'This number signifies the law, because it was given in the ten commandments.' The time had come for the Law to be fulfilled through love, which the Jews could not fulfill through fear. And, according to Chrysostom, they followed Christ for no other reason or motive than for his teaching; they were so eager for it during that one night that they immediately went to seek him and to hear his further teaching.
The Calling of Peter and Philip
Andrew brings Simon Peter to Jesus, who renames him, and Jesus subsequently calls Philip.
Once Andrew had heard Christ’s teaching, he immediately went to seek his brother, to hear Jesus Christ. And this is what follows: Andrew finds his brother Simon, to whom he was more attached by blood than anyone else. He didn't find him by chance, but sought him out diligently, longing to have him as a brother in the faith, just as he was in the flesh. This serves as a warning against those who hold their own friends back from entering the religious life, or who keep others from the way of truth and virtue. He said to him, "We have found the Messiah"—like a precious stone and a hidden treasure, promised in the Law and the Prophets, and long awaited and sought after—which is interpreted as Christ, that is, the Anointed One. He rightly says "We have found," because he had been sufficiently instructed by Christ that He Himself was truly the Christ. And, as Bede says, this is what it truly means to find the Lord: to burn with a true love for Him, and also to care for the salvation of one's brother. Messiah is a Hebrew word, and in Greek and Latin it means the Anointed One. For Christ is named from chrism, that is, the Anointed One from the anointing, by which all Christians are anointed. He, however, is uniquely anointed with an invisible oil—the Holy Spirit—above all who share in Him. All the saints are His participants because they, too, are anointed with this oil, but He alone is uniquely holy and uniquely anointed. Hence Cyril says: 'The Savior was anointed by the Holy Spirit in His humanity, in the form of a servant, and as God, He anoints those who believe in Him with the Holy Spirit.' Christ, therefore, is the anointed King and Priest, not by a human anointing but by a divine one. In the humanity He assumed for our sake, He was anointed by God the Father—or rather, by the whole Trinity—with the fullness of grace, just as kings and priests in the Old Testament were anointed with physical oil, as Albinus says. In faith, neither the multitude nor the fewness of people is what is sought. Andreas was younger than Simon, yet he found Jesus first and immediately told his brother what he had found, wanting to share the good things he had received. He wanted them to be brothers not just by blood, but also in the true piety of faith, so he brought the treasure he had found to his brother right away. He announced it because he had found Him first; if he had found someone else first, he would have announced it to him and brought him to the Savior, for he didn't envy anyone else's good. He brought him to Jesus—that is, to the Savior—because he didn't trust in his own ability to instruct him sufficiently. From this, the Church has adopted the practice in the Sacrament of Baptism and Confirmation of using sponsors to present those receiving the Sacrament, commonly known as godparents. Jesus, however, received him readily, for He knew what He was going to do with him. Observe here Peter's humility and obedience; he didn't disdain following someone lesser than himself, but immediately came forward and obeyed without delay. Jesus looked upon him with an eye of mercy, not only outwardly but inwardly, seeing his devotion—for He looks into the heart—and said to him: 'You are Simon,' which means 'truly obedient.' It was as if He were saying: 'Your name matches your character, son of Joanna, or Bar-Jona—that is, one in whom there is grace, or son of the dove.' It was as if He were saying: 'This surname resonates with your name, because he who is truly obedient is a son of the grace of the Spirit.' The Holy Spirit is signified by the dove. He is rightly called or named Simon, son of Joanna or Bar-Jona. For 'Simon' is interpreted as 'obedient'; 'Joanna' as 'grace'; 'Bar' as 'son'; and 'Jona' as 'dove.' It was as if He were saying to him: 'You are an obedient son of grace, or a son of the dove—that is, of the Holy Spirit—because you have received humility from the grace of the Holy Spirit, so that when Andrew called you, you desired to see Me.' These names, therefore, fit the mystery, suggesting that obedience is necessary for those who turn to Christ through faith, that people come to faith in Christ through grace, and that through the Holy Spirit we are strengthened in the love of God. He added, "You will be called Cephas," which in Latin translates to Peter, and in Greek to head or leader; it fits the mystery that he who was to be the head of others and of Christ should possess the firmness that Peter signifies. He should possess the firmness that Peter signifies. Simon was his name before his calling and conversion, but afterward, he was given the name Peter. This is just like when an adult is baptized, or when someone is made Pope; his name is changed. Simon, therefore, is his proper name, while Peter is a surname; Bar-Jona is Hebrew, meaning 'son of Jona'. But according to another Evangelist, he is called 'son of Joanna,' because some believe Jona and Joanna were the same name for his father, though slightly varied by the subtraction of a syllable, just as 'Nicolaus' is used for 'Colinus' in Latin. Alternatively, it could be said that Peter's father had two names, making Jona and Joanna two distinct names; this seems likely given their different meanings, as Joanna translates to 'in whom is grace,' and Jona translates to 'dove.' Cephas is both Hebrew and Syriac. The name Peter comes from both Greek and Latin, and in both languages, it is derived from the word for 'rock.' He is called Peter—meaning 'firm'—because of his mental strength, the firmness of his faith, and his faithful confession of Christ when he said...✦ 'You are Christ, the Son of the living God,' to whom he clung firmly, as to the most faithful rock.✦ It’s uncertain whether He gave him this name at that moment or promised that it would be given. However, it’s safer to say that He promised it then, because when He said 'you will be called,' it wasn't an imposition of the name, but a prediction—as if speaking of a future naming. He actually imposed it when He said, 'You are Peter, and on this rock I will build my Church,' or during the selection of the twelve, where it says, 'And He gave Simon the name Peter,' just as He also promised the keys before the resurrection, but gave them afterward.✦✦ If, however, He did impose the name at that moment, He confirmed it in the events that followed; thus, these aforementioned disciples, having first been called to faith, came into a certain knowledge and familiarity with Jesus, and then returned to their own affairs. The next day, after the calling of Peter and Andrew, Jesus wanted to return from Judea—broadly speaking, the region where John was baptizing—to Galilee, the homeland from which he had called his disciples, and to his Mother, whom he had left there; and he found Philip, who was from Bethsaida, a city above the Sea of Galilee and a fellow citizen of Peter and Andrew. This fits the mystery, for Bethsaida is interpreted as "house of hunters," to show that from the house of hunters, he would fittingly call hunters to catch souls for life. He didn't find him by chance, or as if he were unknown, but sought him out by his own preordination and intention, so that he might enlighten him and call him to faith. Hence it follows: "And he said to him, 'Follow me'"—which means to imitate his teaching and example, as Alcuin says. For he follows him who imitates his humility and his passion, so that he may be a companion in his resurrection and ascension; and Philip, for his part, immediately followed him without any hesitation, like a good and obedient servant. According to these accounts, Philip appears to be the first of all the Apostles to be called. These four mentioned—namely, Andrew, the other whose name is passed over in silence, Peter, and Philip—were disciples of John, and seeing that John had given testimony about Jesus, they joined themselves to him.
Nathanael's Encounter
Philip brings Nathanael to Jesus, who recognizes his sincerity and promises him greater visions of divine glory.
Philip, however, instructed by Christ, went to find his brother Nathanael, wanting him to be a brother in faith just as he was in the flesh. He found him under the fig tree—not by chance, but because he had diligently sought him out—and said, "We have found the one Moses wrote about in the Law, and whom the Prophets announced: the long-awaited Jesus, the author of salvation, the son of Joseph (his reputed father), from Nazareth." He said this because Jesus had been conceived and raised there, and because he had heard through the Prophets that he would be called a Nazarene. Philippus speaks according to the common way of speaking, because he was thought to be the son of Joseph, to whom his mother was betrothed. And Nathanael, wondering that a Prophet should arise from Galilee and not from Judea, and because the scripture of Micah had said that Christ would be born in Bethlehem, spoke negatively and doubtfully, according to Chrysostom: "Can anything good come from Nazareth?" As if to say: No. Or perhaps, being learned in the Law, he had read in another Prophet, "He shall be called a Nazarene," and had noted the signs of the Lord's coming. When he heard "from Nazareth," he was immediately lifted up in hope and wanted to say, according to Augustine, affirmatively and assertively: "Now, at last, can anything good come from Nazareth?" And because Philippus was not so perfectly instructed, he therefore led him to Jesus so that he might hear more fully from him; for which reason it follows: "Philippus says to him: Come and see," that is, learn from him through the experience of the virtue that is in him. And Philippus led him to Jesus, as Chrysostom says; he draws him to Christ, knowing that he would not contradict him once he had tasted his words and teaching. Nathanael is interpreted as "gift of God"; and that anyone is converted to Christ is from the gift of God. And Jesus looked upon Nathanael with a gaze of love as he came toward him, approaching more from within than from without; for he saw not only his physical body, but his very heart, and said to those standing by, "Here is a true Israelite, one who sees God, in whom there is no deceit or pretense." For he came without any intention of deceit or falsehood, so that he might recognize the truth; if he had sins, he would confess them, and so he does not deny that he is a sinner, but rather, Jesus praises the confession in him. Those who promote themselves are surely deceitful. They appear good and just, even though they are evil and sinners. Nathanael is a great man, to whom the Lord himself gives such testimony! Israel is interpreted as 'one who sees God,' which is why he is called a true Israelite: first, by faith, through which he was already beginning to see God and believe in him. Instructed in the Law through faith and an understanding of the Scriptures—at least through a mirror and in a riddle—he was seeing God. Second, by the confession he made in his response to Christ. Seeing, therefore, that Christ had expressed the condition of his mind, Nathanael asked how he knew him, saying, "How do you know me?" That is, by what power, since this is beyond human capacity. Jesus answered him by revealing another hidden thing, saying: "Before Philip called you and spoke to you about me, when you were under the fig tree, I saw you"—that is, I knew you and the intent of your heart. Literally, he had been sitting under a fig tree, perhaps thinking about the coming Savior, when Philip arrived and spoke to him privately about Christ, with no one else around. Nathanael becomes a disciple of Christ. Because of this sign and what came before it, Nathanael immediately confessed that he was the Christ. It follows: Nathanael answered and said, "Rabbi, you are the Son of God, you are the King of Israel," meaning the Christ expected by Israel as King and defender. All the Jews were expecting a temporal Messiah, a future King, and it seems Nathanael is speaking this way because he didn't yet have a perfect understanding of Christ. He doesn't seem to have understood his divinity at that time; otherwise, he wouldn't have said "King of Israel" but "King of the whole world." Therefore, when he said "You are the Son of God," he wasn't confessing his divinity, but understood this sonship through a certain excellence of grace. Chrysostom says that, still believing him to be a wise man who knew secret things through some revelation from God, he confesses him to be the Son of God not by nature, but by the grace of adoption, because he wasn't yet fully enlightened regarding the mystery of the Trinity. Others, however, say he believed this in his heart just as he confessed it with his mouth; but the first view is more likely, as will become clear later. Therefore, the Lord teaches him further, lifting him to greater things—namely, to the knowledge of His divinity—through the service of the angels, which was to be shown to Him as to a superior. For no nature is above the angelic except the divine; and this is what is meant by the words: 'Jesus answered and said to him: Because I said to you, I saw you under the fig tree, you believe; you will see greater things than these, by knowing the power of the divine substance.' Hence Chrysostom says: 'It is as if to say: It seemed a great thing to you that I said this, and that is why you confessed Me to be the King of Israel.' What, then, will you say when you see greater things? And what this is, see the head of the chapter. He shows this, adding: 'And He says to them, namely to Philip and Nathanael: Amen, amen, I say to you'—'amen' is the same as 'faithfully'—'and therefore, where the sign of greatest certainty and firmness is doubled, you will see heaven opened, and the angels of God ascending and descending upon the Son of Man, in service to the divinity that lies hidden in human nature.' For in the Passion, an angel appeared to Him from heaven, comforting Him. He was with them; at the Resurrection, angels were seen around His tomb, and at the Ascension they stood by like two men in white robes. Even before this, they approached and served Him, and they announced His birth. Chrysostom says: "See how He gradually draws him away from the earth and makes it so he no longer considers Him merely a man: for if angels serve Him, how could this man be merely human?" Through this, therefore, He persuades him of the angels' service. He is the Master, as Chrysostom says. However, because Nathanael was so learned and expert in the Law, the Lord didn't want to choose him as an Apostle along with the others; nor did He choose Nicodemus, of whom more is said below. The reason being that... He was himself learned and educated, so that they wouldn't claim to be chosen because of their own knowledge, or presume as much. For Christ wanted to choose uneducated and simple men as the first Apostles and founders of the Church, so that the teaching of the faith and the first conversion of men would not be attributed to human wisdom, but to divine; and He did this for that reason as well. This was to confound the world and its wise men. Yet Nathanael and Nicodemus were called to the faith from the beginning and were well-versed in its doctrine. This was so the faith wouldn't be held in contempt as if it had been received only by simple people, and so that if everyone had been simple from the start, they wouldn't be thought to have been deceived by ignorance. Once the Catholic faith had been firmly rooted, Paul was called to the apostolate, even though he was a learned man. Through Andrew and Philip. They were the ones taught by Christ. Those who were concerned for the salvation of their brothers are signified by those who, as much as they are able, lead their neighbors to follow Christ. This is contrary to many who not only fail to lead others, but do all they can to turn them away.
Return to Galilee and Prayer
Jesus returns to Galilee, and the chapter concludes with a devotional prayer to the Redeemer.
Jesus returned to Galilee with Philip. Coming to Nazareth, to his mother, he was received by her with unspeakable joy. Consider that after his baptism and his victory over temptation, Christ returned to Nazareth—which means 'a flower.' This signifies that a person, no matter how cleansed they are from sins, how many temptations they have overcome, or what good they have done, must always consider themselves to be at the beginning, still in the bud. From then on, for that year, Jesus remained in Galilee; no Evangelist records what he did in the meantime until the wedding. For in the year from his baptism until the wedding, nothing else is recorded that Christ did, except for what is read about his fasting in the desert, his temptation by the devil, the testimony of the Baptist, and the calling of his disciples. PRAYER: O good Jesus, Redeemer of the lost, Savior of the redeemed, hope of the exiled, sweet comfort of the poor in spirit, strength of those who labor, refreshment of the weary, joy of those who triumph, unique reward and true happiness of the citizens of heaven, glorious offspring of the Most High God, and sublime fruit of the virgin womb: fountain of all graces, from whose fullness we have all received, may I be carried toward you, as the end of all things, while hoping, and loving. O desired Jesus! May I be led to you, may I follow you, because you alone are enough, you alone save, you alone are good and sweet to those who seek and love your name. Amen.
Read the original Latin
Adhuc autem Jesu in partibus ilHs manente, altera^ id est, quadam ^ia, seu una die, quae ad hesternam nonj-efertur, nonenim semper reiBipective ponitur, iterum stabat Joarmes^ juxta Jordanem immobilis in culmine perfectionis, nec flectens se a reaitudine veritatis, tanquam , paratus ad exercendum ofEcium -suum, testificando de Christo, ac baptizando, et docendo, et omnes ad se venientes de ipso instruendo. ^upra quidem perhibuit testimonium de Christo ad turbas ; hic vero ad discipulos. 'Et stabant cum eo ex discipuUs ejus duo , firmiter inhaerentes ejus magisterio, quorum unus Andreas memoratur ; sed alterius, quia insigne non erat, nomen tacetur. Unde sicut Stephanus est primus martyr post Christum, ita et Andreas erat primus Christianus, et similiter primus Christi discipulus, quia de duobus primo adhserentibus prindpalis exstitit et primus. Quidam tamen dicunt , quod alter duorum fuit Joannes Evangelista, quia modus est scribentium , tacere laudem propriam, vel saltem loqui de se, tanquam de alio, ad vitandam arrogantiam. Et respiciens vidit Joannes Jesum ambulantem, tanquam in salute. nostra procuranda proficiscentem , juxta Jordanem, scilicet prope locum ubi Joannes stabat, quia Jesus postquam a Joanne est baptizatus, ad tempus prope locum illum morabatur, et factus est Joanni familiaris, ut sic Joannes frequenter testimonium in sui praesentia diceret, et sic Christus ab aliis cognosceretur. In quo commendatur Joannis constantia, quia non una die , nec semel tantum, sed pluribus diebus, et multoties, Christo perhibebat testimonium.
Unde subditur ejus testimonium iterato factum, quia cum viderat Jesum, dixit : Ecce Agnus Dei. Ecce vervex qui sequendus est, sicut dux gregis. Breviter repetit Evangelista testimonium, quod fuerat superius diclum , et ideo omittit residuum quod supra dictum est , scilicet : qui iollit peccata mundi , sicut supra est habitum. Per Joannem pradicator Evangelii designatur. Et per hoc quod dicitur, hic stabat, et vidit Jesum ambulantem, et dixit : Ecce Agnus Dei; significatur quod praedicator Evangelii debet esse constans in praedicatione verbi Dei, et diligenter considerare processu mvitae Christi , et non solum considerare , sed etiam praedicare ;• et audientes debent devote recipere talem praedicationem ; et Dominus Jesus adtales convertitur perclementiam, et recipit per gratiam, et eos instruit de necessariis ad salutem : unde subditur fructus testimonii. 2 — Et aU~ dierunt eum duo discipuli, et crediderunt magistro loquenti, ac commendanti Jesum, et de eo testimonium perhibenti, et secuii sunt Jesum, ad verbum Joannis,ut potius illum audirent quam Joannem, gaudentes se tandem invenisse illum, de quo toties Joannem audierant loquentem. Relinquentes Joannem , secuti sunt, non tantum passibus pedum, sed etiam devotione fidei et imitatione operum, eum quem ipsius testimonio cognoverunt, ipsius quoque Joannis esse magistrum, desiderantes ei adhaerere, et ejus doctrinam audire. Admirare simplicem , et humilem, et facilem discipulorum vocationem, sine omni objectione et perscrutatione factam.
Benignus autem Dominus, sitiens eorum et omnium salutem, conversus ad eos, ex sua benignitate, qui semper convertitur ad eos qui ad se convertuntur, et recipit venientes, vidensque oculis misericordiae et benignitatis, eos sequentes se , ut daret eis de se fiduciam et audaciam, dixiteis : Quid quceritis? quasi diceret : Paratus sum ad vestram voluntatem. Non dicit : Quem quaeritis? quia de persona illuminati per Joannem erant; sed dicit : Quid quaeritis? quiascivit quod de salute aliquid discerc quaerebant. Nec petiit hoc ex ignorantia, ut aliquid discat; sed ut per interrogationem , magis familiares faciat, et ut ex eorum responsione, convenientius eos dirigat. Quod Dominus ad eos convertitur, quod eos respicit , et cum eis loquitur , clementiae et bonae voluntatis est indicium; sciebat enim quo aflFectu sequebantur eum. In quo datur nobis intelligi , quod omnibus qui Christum sequi incipiunt puro corde , dat fiduciam et spem misericordiae, et ad eos se convertit, ut opem misericordiae suae eis impendat.
Unde Chrysostomus : « Hinc erudimur, quia cum nos bene velle incoeperimus, tunc multas dat nobis salutis occasiones. » Unde et Theophilus : « Vide autem quod sequentibus se Dominus convertit faciem, et respexit : quia nisi pfer bonam operationem ipsum secutus fueris, ad visionem faciei ejus nunquam pertingens, neque ad domum ejus poteris pervenire. » 3 Illi interrogant eum de loco HABiTATioNis. — Qui dixcrunt ei , Rabbi, id est, Magisier, ubi habiias? quasi dicerent : Magisterium tuum et doctrinam tiiam quaerimus. Ecce paucis voluntatem suam , et cur eum sequerentur insinuant; sapienti enim multa ex paucis innotescunt. Ubi habitas ? quasi dicerent : Ubi est hospitium tuum, ubi tanquam qui transeunt conversaris ?
De hospitiolo quxrunt, non de domo ejus, quam non habebat, quia Filius hominis non habebat ubi caput suum reclinaret. Nihil habuit Dominus in terra , praeter unicum titulum Pilati ; et nobis plures tituli non sufficiunt! Moraliter, Christum interrogant : Ubi habitas? quasi vellent scire, quales debent esse homines, qui digni sunt , ut Christus in eis habitet : ut exemplo eorum, se tales exhibeant, in quibus habitare velit. Mystice autem delectabilis est ista quaestiocontemplanlium lucem , in qua Deus habitat. Unde Psalmista : Domine, dilexi decorem domus tuce, et locum habiiaiionis glorice iuce. Quaerebant ergo habitationem ejus, sicut studiosi discipuli,ut possent ad eumfrequenter venire , et cum eo frequenter loqui, et ab eo instrui. Unde Beda : a Nolebant transitorie magisterio veritatis perfrui, sed mansionem quaerebant, ut plenius ab eo possent instrui; sed nos quoties Incarnationis Christi transitum ad mentem reducimus, sollicito corde eum rogemus, ut mansionis aeternae habitationem nobis dignetur ostendere.
Ipse vero, liberaliter condescendens eorum petitioni, respondit eis : Veniie, et videie, veniie, testimonio Jotnnis , ab onere Legis ad fontem gratiae; et videte, revelata fide, tandem visuri specie; quasi dicat, secundum Alcuinum : a Habitaculum meum explicari non potest sermone, sed opere demonstratur; venite ergo credendo et bene operando, et videie intelligendo. » Vel, secundum Origneem, per hoc quod dicit, venite, ad actionem invitat; per hoc autem quod dicit, videte, ad contemplationem. Non dixit , in illo vel in illo loco habito; quod si dixisset, potiuslocum ostendere,quam eos invitare videretur.
Et duxit eos in domum , in quam tunc in partibus illis sereducebat, quia proprium habitaculum non habebat, et manserunt ibi apud eum, die illo, id ^ est, diei illius residuo, et sequentis suae noctis spatio , audientes verba vitae ab eo. Dicit autem die, quia ubi est Christus lux virtutum et sol justitiae, ubf nullae tenebrae possunt esse. O quam beatam diem, et quam beatam 'noctem duxerunt, audientes et videntes eum : quem multj videre et audire volentes , non viderunt neque audierunt! Quis est qui nobis nuntiet quae audierunt a Domino? iCdificemus ergo et nos in corde nostro, ubi habitet, et in]nobismetipsis faciamus domum quo veniat, et nobis colloquatur et nos doceat. Hora auiem erat quasi decima, id est, prope vesperam , ubi insinuat commendationem Christi, et discipulorum. Hora enim decima est in occasu diei , ex quo et Christus commendatur a diligentia, quod tam studiosus ad docendum fuit, quod nec propter temporis tarditatem , eos docere distulit; et discipuli commendantur a fervore audiendi Christum, quia quamvis tarde esset, et adhuc forte jejunarent, non tamen retardabantur a sequendo eum; et cum hora vespertina soleant homines reverti ad domicilia propria, tamen omnibus dimissis, manserunt cum eo usque in crastinum. desiderio audiendi ipsum.
Unde, secundum Chrysostomum, hinc docemur omne tempus ponere ad divinam auditionem : quia omne tempus ad eam aptum est, et nulJum intemporaneum. Unde et Tlieophilus : tt Non frustra tempus notavit Evangelista, ut tam doaores, qtram discipulos erudiret , quod docttina propter tempus non est praetermittenda : » haec Theopkilus, Horum igitur exemplo, nullam horam praetermittamus , ad disponen-dum nos, ut Christum recipiamus, et cum eo habitemus, quia nescimus quando Dominus, sive in nocte, sive in die , sive in mane, sive in sero , sive in galli cantu venturus sit, juxta mare hujus mundi, judi^re, et damnare amaritudinem pec•catorum quae fecimus. Qua;ramus ergo in nocte culpae , ubi Christus habitet; sequamur eum per veram poenitentiam, ut nos clementer refipidat ; rogemus eum sollicito coir•de , ut habitationem mansionis aetemse nobis dignetur ostendere^ et ut nps secum habitare feu^at, in cujus domo beati qui habitant, Per decimam etiam horam, exprimuntur illi discipuli fuisse observatorcs Decalogi, quia venerat hora ipsum implendi. Unde et Augustinus : « Numerus etiam iste L^em si^nificat, quia in decem praeceptis data est. Venerat tempus ut impleretur Lex per dilectionem , qu« a Judaels impleri non poterat , per timorem. » Et, secundum Chrysostomum, non aherius alicujus causa vel gratia Christum secuti sunt, -quam propter doctrinam; quam ita <copk>se volutftti sunt in nocte una, utconfestim akeruter, et adalionim venationem veairet.
Andreas nempe, audita Christi «doctrina, statim ivit ad quaerendum fra^em suum, ad audiendum Jesum Christum. Et hoc est quod sequitur : Invenit hic, scilicet Andreas, primum Simonem, fratrem suum, cui ex cognatione carnis plus tenebatur quam aliis; non invenit eum a casu, sed diligenter quaesitum, desiderans eum habere fratrem in religione fidei, sicut et in propinquitate camali. Contra illos qui proprios amicos retrahunt ab ingressu religionis, vel aliquos a via veritatis et virtutis. Et dixit ei : Invenimus, sicut lapidem pretiosum, et sicut thesaurum absconditum, Messiam, in Lege et Prophetis promissum, ac diu exspectatum et quaesitum, quod est interpretatum Christus, id est, unctus. Et bene dicit : Invenimus, quia sufficienter fuerat a Christo instructus, quod ipse erat vere Christus. Et, ut dicit Beda, hoc est vere Dominum invenire, vera illius dilectione fervere, fraternae quoque salutis curam gerere. Messias Hebraice , xptffxb^ Graece , et unctus Latine dicitur. Christus enim, a chrismate, id est unctus ab unctione dicitur, a quo omnes Christiani unguntur.
Ille autem singulariter unctuS est, oleo invisibili, scilicet Spiritus Sancti, pra participibus suis. Participes enim ejus sunt omnes Sancti, quia isto oleo unguntur et ipsi , sed ille est singulariter san' ctus, singulariter unctus. Unde Cjrrillus : « Fuit autem imctus Salvator Spiritu Sancto , humanitatus in forma servi, ungcns, ut Deus, Spiritu Sancto, credentes in eum. wChristus ergo est Rex et Sacerdos unctus, non unctione humana , sed divina, quia in humanitate pro nobis as&umpta, fuit unctus a Deo Patre, imo a tota Trinitate, plenitudine gratiae , sicut Reges et Sacerdotes in Veteri Testamento ungebantur corporali unctione , ut dicit Albinus. In fide , non quaeritur 4uinorum jpultitudo , nec paucitas. Andreas minor efat Simone, setate; et tamen Jesum primo invenit, statimque inventum nuntiat fratri , traditurus ei bona quK suscepit; ut siciit sanguine, sic germanus esset et fide 4 vera pietas, statim thesaurum inventum fratri . auntiavit, quia eum primum invenit, et si alium prius invenisset, ei nuntiasset, et ad Salvatorem eum adduxisset, nullius enim bono invidit.
Et adduxit eum ^ Jesum, id est Salvatorem, quia non confidebat de se, quod posset eum sufficienter instruere. Et ex hoc accepit Ecclesia, quod in sacramento Baptismi et Confirmationis , utitur adducentibus, qui praesentent suscipisntes sacramentum, qui patrini solent vocari. Jesus vero alacriter eum suscepit, sciebat ^im quid de ipso facturus esset. Vide iiic Petri humilitatem et obedientiam, quia non dedignatur major se<}ui -minorem, sed confestim occurrit, et nihil tardans obedit. Intuitus ^utem eum Jesus oculo misericorxlise, non solum exterius, sed et interius , videns devotionem ejus , quia cor intuetur, dixit ei : Tu es Simon, id est vere obediens; quasi diceret : Nomen tuum est proprietati tuae consonum , filius Joanna, seu Bar-Jona, id est ejus in quo est gratia, seu filius columbce; quasi diceret : Hoc cognomen corisonat tuo nomini, quia ille qui est vere obediens, est filius gratiae Spiritus . Sancti, quae per columbam designatur. Merito Simon filius Joanila seu Bar-Jona dicitur, sive vocatur. Simon enim interpretatur obediens; Joanna, gratia; Bar, filius; et Jona, columba; quasi ei diceret : Tu es obediens filius gratiae, vel filius columhae, id est Spiritus Sancti, quia humilitatem de gratia Spiritus Sancti accepisti,ut, vocante Andrea, videre me desiderares.
Congruunt ,ergo haec nomina mysterio, ut insinuetur quod obedientia necessaria est conversis ad Christum per fidem, et quod homines per gratiam veoiunt ad fidem Christi, et quod per Spiritum Sanctum firmamur in amore Dei.
Subdlt autem : Tu vocaberis Cephas, quod Latine interpretaiur Petrus, et in Graeco caput, vel capitaneus, Et congruit mysterio ut ille qui debebat aliorum esse caput et Christi . vicarius, firmitatem habeat, quam designat Petrus. Simon quippe erat nomen ejus ante vocationem et conversionem, sed post impositum fuit sibi nomen Petrus. Sicut etiam quando baptizatur adultus, et quando aliquis in Papam est creatus, mutatur nomen ejus. Simon ergo est proprium nomen, Petrus vero est cognomen, Bar-Jona est HeIjraeiim, et sonat filius Jona. Sed, secundum alium Evangelistam, dicitur filius Joanna, quia, secundum quosdam, idem erat nomen patris Jona et Joan'na, aliqualiter tamen, propter subtractionem unius syllabae, diversificatum sicut in Latino Nicolaus, pro Colinus. Vel dicendum quod pater Petri erat binomius, et sic Jona et Joanna sunt duo nomina : et hoc videtur ex eorum interpretatione diversa, quia Joanna interpretatur in quo gratia, et Jona interpretatur columba. Cephas Hebraeum est et Syrum.
Petrus Graecum et Latinum, et in utraque lingua nomen Petri, a pe^ tra est derivatum. Vocatur enim Petrus, quod interpretatur firmus, ob robur mentis, et firmitatem fidei, et propter fidelem confessionem Christi, qua dixit i v. Tu es Ckristus Filius Dei vivi, cui, tanquam fidelissimae petrae, firmiter aidhaesit. Utrum autem hoc nomen modo ei imposuit, an promisit imponendum, est incertum. Tutios tamen dici potest, quod modo promisit, quia cum dicitur, vocaberis non impositio est, sed praedictio quasi de futura nominis impositione loqueiido; sed tunc imposuit, cum dixit : Tu es Peirus, et su~ per hanc petram cediflcabo Ecclesiam meam; vel in electione duodecim, ubi dicitur : Et imposuit Simoni nomen Petrus; sicut et claves ante resurrectionem proraisit, sed post dedit. Si vero nomen modo imposuit, tunc in sequentibus confirmavit; sic hi praedicti discipuli, primo ad fidem'vocati, in aliqualem notitiam et familiaritatem Jesu venerunt, et deinde ad propria redierunt.
In cra^ stinum autem, post Petri et Andreae vocationem, voluit Jesus, de Judaea large dicta, ubi Joannes baptizabat, redire in Galilceam, de qua patria discipulos vocavit, et ad Matrem quam ibi reliquerat, et invenit Philippum, qui erat a Bethsaida, civitate supra mare Galilaeae, concivis Petri et Andrceas, Et hoc congruit mysterio, Bethsaida enim domus venatorum interpretatur : ut ostendat quod de domo venatorum, congrue venatores, ad capiendas animas, ad vitam vocaret. Non a casu, vel quasi ignotum, sed ex sua praeordinatione, et ex intentione quaesitum invenit eum, ut eum illuminaret, et ad fidem vocaret; unde sequitur : Et dixit ei sequere me, hoc est doctrinam et exemplum imitare, ut dicit Alcuinus, Sequitur enim eum qui imitatur humilitatem et passionem ejus, ut sit socius resurrectionis et ascensionis; qui, Phiiippus scilicet, statim, sine iilla contradictione , sicut bonus obediens, secutus est eum. Secundum haec dicta, primus omnium Apostolorum Philippus videtur esse vocatus. Hi quatuor praedicti, scilicet : Andreas, et alter cujus nomen tacetur, ajc Petrus et Philippus, fuerunt discipuli Joannis; qui videntes quod Joannes de Jesu testimonium dederat , conjuncti sunt ei.
Philippus autem, a Christo instructus , ivit ad quaerendum Nathanaelem, fratrem suum, desiderans eum habere fratrem in fide, sicut in carne, et invenit eum sub ficu, non casu, sed diligenter quaesitum, et dixit ei : Quem scripsit Moyses in Lege, et Prophetce nuntiaverunt, invenimus, diu exspectatum, Jesum, salutis auctorem, ^//wm Joseph, scilicet putativum, a Na^areth, quia ibi conceptus et nutritus erat, et quia de eo per Prophetas audierat, quoniam Na\arceus vocabitur. Philippus, secundum communem modum loquendi, loquitur, quia filius Joseph, cui desponsata mater ejus erat, putabatur. Et miratus Nathanael quod de Galilaea, non de Judaea surgeret Propheta, et quia scriptura Micheae dixerat Christum in Bethlehem nascilurum, ait negative et dubitative , secundum Chrysostomum : A Na:{areth potest aliquid boni esse ? Quasi diceret : Non. Vel quia iste, Legis peritus^ Icgerat in Propheta alio : Na^arceu^ vocabitur, et signa Domini adventus forte notaverat; quando igitur audivit a Na:{areth, statim erectus in spe dicere volebat, secundum^ Augustinum, affirmative et assertive, nunc tandem a Na^areth potest aliquid boni esse. Et quia Philippus non erat ita perfecte instructus, et ideo duxit eum ad Jesum, ut ab illo plenius audiret; propter quod sequitur : Dicit ei Philippus : Veni et vide, id est ab eo addisce, per experimentum virtutis, quae est in ipso. Et adduxit eum Philippus ad Jesum, ut dicit Chrysostomus; trahit quidem eum ad Christum, sciens de reliquo eum non contradicturum, si verba et doctrinam illius gustaverit. Nathanael interpretatur donum Dei; et quod aliquis ad Christum convertitur, ex dono Dei est.
Et vidit JesuSy intuitu dilectionis, Nathanael venieniem ad se, et magis intus quam extra appropinquantem ; quia non solum vidit corpus exterius, sed etiam cor ipsius interius, et dicit de eo, circumstantibus : Ecce vere Israelita, Deum videns, in quo dolus, et simulatio non est; nam sine intentione doli et falsitatis veniebat ut veritatem agnosceret : si enim habet peccata, confitetur ea ; non igitur negat eum esse peccatorem, sed laudat in eo conftssionem. Dolosi quippe sunt, qui se praedicant. bonos et justos, cum sint mali et peccatores. Magnus iste vir Nathanael, cui ipse Dominus tale testimonium perhibet ! Israel interpretatur videns Devm, unde dicitur verus Israelita : primo, ex fide, qua jam Deum videre et in eum credere incipiebat ; quia instructus in Lege per fidem et intelligentiam Scripturarum, saltem per speculum, et in aenigmate, Deum videbat. Secundo, ex confessione, quam Christo respondendo faciebat. Videns ergo Nathanael quod conditionem suae mentis expresserat, quaesivit unde ipsum sciebat, dicens : Unde me nosti? id est, ex qua virtute, cum hoc sit «upra virtutem humanitatis.
Dt Jesus respondit ei, per revelationem alterius occulti, dicens : Priusquam te Philippus vocaret, et tibi de me loqueretur, cum essessubficu, vidi, id est cognovi te et propositum cordis tui. Ad litteram, sub quadam ficu sederat, forte cogitans de futuro Salvatore : ubi Philippus superveniens, de Christo cum eo singulariter, nullo alio praesente, loquebatur. 1 1 Nathanael fit Christi disciPULUS. — Et ideo propter hoc signum et praecedens, Nathanael statim confessus est ipsum esse Christum. Unde sequitur : Respon dit Nathanael, et ait : RaHbi, tu es Filius Dei, tu es Rex Israel, id est Christus exspectatus ab Israel in Regem et defensorem. Exspectabant enim omnes Judaei Messiam temporalem, Regem futurum : et hoc modo videtur loqui iste Nathanael; quia non habebat adhuc cognitionem perfectam de Christo. Non enim videtur intellexisse tunc ipsius divihitatem , quia non dixisset : Tu es Rex Israel,^ed totius mundi ; et propterea cum dixit : Tu es Filius Dei, non fuit confessus ejus dlvinitatem, sed intellexit hanc filiationem, per quamdam gratiae excellentiam. Unde dicit Chrysostomus, quod adhuc credens esse sapientem, qui ex aliqua revelatione Dei secreta noverit, confitetur eum esse Filium Dei, non per naturam, sed per adoptionis gratiam; quia adhuc non erat plene illuminatus de fine Trinitatis.
Alii tamen dicunt quod hoc ex corde credidit, sicut ore confessus fuit; sed primum probabilius est, sicut inferius patebit. Unde Dominus docet eum amplius, elevans eum ad majora, scilicet ad divinitatis suae cognitionem, per obsequium Angelorum, sibi tanquam superiori exhibendum. NuUa enim natura est supra angelicam, nisi divina; et hoc est quod dicitur : Respondit Jesus, et dixit ei : Quia dixi tibi : vidi te sub ficu, a^edis, me esse Christum, quantum ad excellentiam gratiae, majus his videbis, cognoscendo virtutem divinae substantiae. Unde Chrysostomus : a Quasi dicat : Magnum tibi visum est hoc esse quod dixi, et propterea me Regem Israel confessus es. Quid igitur dices cum majus videris ? » Et quid sit istud mammjE pARTis CAPUT xxrv. jus, ostendit, subd6ns : Etdicit eis, scilicet Philippo et Nathanaeli : Amen , amen dico vobis, amen , idem est quod fldeliter, et ideo ubi duplicatuK\ est signum maximoe certitudinis et firmitatis, videbitis ccelum apertum; et Angetos Dei ascendentes et descendentes super Filium hominis, in obsequium deitatis, in humana latentis natura. ro Passione enim apparuit illi Angelus dc ccslo, confortans.
eum; et ia rcsurrectione visi sunt Angeli circa sepulchrum ejus;, et in ascensione astiterunt, tanquam duo viri, bi vestibus ^bis; sed et ante hoc, accesserunt , et ministrabant ei; et evangelizabant ejus natjvitatem. UJbi Chrysostomus : <c Vide qualitec paulatim eum a terra subducit^et facit quod noa ultra aestimet eum hominem solum : cui enim Angeli ministraat, quallter hic homo purus esset? Per hoc igi^ tur suadet Angelorum se. esse dominatorem : » haec Chrysostomus. Verumtamen,, quia iste Nathanaer doctissimus et peritissimus erat in Lege> noluit eum Dominus in Apostolum cum aliis eligere; nec etiam Nicodemum, de quo infra» dicitur,. eo quod. et ipse peritus et dbctus essety ne propter suam scientiam» se electos dicerent vel prasumerent. Voluit enim Christus Apostolos primosi fundatores Ecclesiae idiota& et simplices homines eligere; ne doctrioa fidei et prima conversio hominum humanae sapientiae adscriberetur, sed divinae; hocetiam ideo fecit,.
ut mundum et sapientes ejus confunderet. Fuerunt tamen Nathajiael et Nicodemus,»a principio ad fidemj vocatf, rte doctriiw fider,. quasi a solis simpHcibus recepta, haberetur contemptui ; et ne si a principio omnes fuissent simplicesi crederentur per oppositum pcr ignorantiam decepti. Postquam ven> fides cathoiica radicata fuit, Paulus ad apostohitum vocatus- est, quamvts litteratus esset. Per An^ dream et Phili]! ^um, qui a' Christo. edocti, de sallite fratrum suonim sollkiti flierunt, significantur iBt, qui proximos suos, quantum boibCb modo possunt, ad sequelam Chrisci inducunt. Quod est contra muftos,, qui non solum non inducunt, sed pro posse suo avertxmt.
Et regressn^ €sP Jesus' cum Philippo', m Galitaam. :• et venien^ Na^aretH , ad MatFci» suam, cum indicibili gaudio recfr-' ptus est per eam. Attende quad post baptismum, post victoriam tentationum Christus rediit Nazareth, quod interpretatur^o^^ : et significat quod homo, quantumcumq*» lotus srt a peccatis, quantumcumque tentatjones superaverit, vel qu«— cumque bona fecerit, sempcr debet se reputare in ffore et in principio esse. Et deinceps, per iUum a«rnum, Jesus in Galilaea remansit : nec aliquis Evangelista ponit, qukH interim usque ad nuptias fecerit. In anno enim a baptismo, usque ad nuptias, nihil* aliud legitur Chi»stum fecisse, nisi quod legitur de jejunio in deserto, et de tentatioxie a diabolo, et de testimonio Baptistae, et de drscipuiorum con^r^ ^ sione. QRATIO O bone Jesu, Redemptor perditonim, Sahrator redemptorum, spes exaulum, pauperum spiritu dulce aolatium, laborantium fortitudo, lassorum recreatio, triumphantium cocoaa, supernorum; civium unica merces et laetitia vera, inclyta proles summi Dei, et fructus sublimis uteri virginafis : fons gratiarum omnium, de cujus plenitudine nos omnes accepimus, in te, ut finem omnium, tendens, et sperans, et amans, ferar. O desiderate Jesu ! ad te adducar, te sequar ;, quia tu solus sufficis, tu sokis salvas, tu solus bonus et suavis es te quflereutibu» et diligenti^us nomen tuum.
Amen.
Scripture echoes
- ↩Matt.16.16 — Simon Peter answered, "You are the Christ, the Son of the living God."
- ↩Matt.16.16 — Simon Peter answered, "You are the Christ, the Son of the living God."
- ↩Matt.16.18 — And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it.
- ↩Mark.3.16 — He appointed the twelve — and he gave Simon the name Peter;
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