Ambrose of Milan — Commentary on Scripture

John 6:51

The mysteries of the more perfect Sacraments are of one kind; for the Scripture says, "Eye hath not seen, nor ear heard, neither hath entered into the heart of man the things which God hath prepared for them that love Him." Of another kind are the things which the prophets have announced concerning future glory, unto whom it was revealed, and to whom the saints have preached the Gospel with the Holy Ghost sent down from heaven, which things the Angels desired to look into. Of another kind again are those mysteries wherein is the redemption of the world, the remission of sins, the distribution of graces, the participation of the Sacraments: when you receive these you will wonder that a gift so transcendent should have been bestowed on man, as to make the manna which we wonder should have been rained down from heaven on the Jews seem to you to have possessed neither so much grace nor so much efficacy towards salvation. For all who received this manna in the wilderness died, save Joshua the son of Nun, and Caleb, whereas he who tastes this Sacrament shall never die.

Letter 79

John 6:63

Learn now that as the Father is the Fount of life, so, too, many have stated that the Son is signified as the Fount of life. This is why he says that with you, almighty God, your Son is the Fount of life. That is the Fount of the Holy Spirit, for the Spirit is life, as the Lord says: “The words that I have spoken to you are spirit and life,” for where the Spirit is, there also is life. And where life is, there is also the Holy Spirit.

On the Holy Spirit 1.15.172

John 7:16

Doctrine that is of God, then, is one thing; doctrine that is human is another. So when the Jews, regarding him as man, called into question his teaching and said, “How does this man have such learning when he has never been taught?” Jesus answered and said, “My teaching is not mine.” For in teaching without elegance of letters, he seems to teach not as [a] man but rather as God who, instead of learning his doctrine, originated it. For he has found and devised the entire way of discipline, as we have read above, inasmuch as of the Son of God it has been said, “This is our God; no other can be compared with him. He has uncovered the whole way of knowledge and shown it to his servant Jacob and to Israel, whom he loved. Only then did [Wisdom] appear on earth and live among human beings.” How, then, could he, as divine, not have his own doctrine—he who has found the entire way of discipline before he was even seen on earth?

Exposition of the Christian Faith 2.9.79-80

John 7:38

There was a fountain that irrigated the paradise. What fountain, if not the Lord Jesus Christ! He is the fountain of eternal life, just like the Father; for it is written: "For with you is the fountain of life" (Psalm 36:10). Moreover, "rivers of living water will flow from his belly" (John 7:38). And the fountain is read, and the river is read, which irrigates the fruitful tree of paradise, which bears fruit unto eternal life. Therefore, this fountain, as you have read, for the fountain says, proceeds from Eden, that is, in your soul there is a fountain.... This is the fountain that springs forth from a soul exercised as full of pleasure: this is the fountain that irrigates paradise, that is, the virtues of a soul flourishing with the highest merit.... For the fountain is according to the Gospel, saying: "If anyone thirsts, let him come to me and drink" (John 7:37); the fountain is also according to the prophet who says: "Come and eat from my bread and drink the wine which I have mixed for you" (Proverbs 9:5). Just as wisdom is the fountain of life, the source of spiritual grace, so…

There was a fountain that irrigated the paradise. What fountain, if not the Lord Jesus Christ! He is the fountain of eternal life, just like the Father; for it is written: "For with you is the fountain of life" (Psalm 36:10). Moreover, "rivers of living water will flow from his belly" (John 7:38). And the fountain is read, and the river is read, which irrigates the fruitful tree of paradise, which bears fruit unto eternal life. Therefore, this fountain, as you have read, for the fountain says, proceeds from Eden, that is, in your soul there is a fountain.... This is the fountain that springs forth from a soul exercised as full of pleasure: this is the fountain that irrigates paradise, that is, the virtues of a soul flourishing with the highest merit.... For the fountain is according to the Gospel, saying: "If anyone thirsts, let him come to me and drink" (John 7:37); the fountain is also according to the prophet who says: "Come and eat from my bread and drink the wine which I have mixed for you" (Proverbs 9:5). Just as wisdom is the fountain of life, the source of spiritual grace, so it is the fountain of the other virtues that guide us toward eternal life. Therefore, this fountain does not proceed from a soul that is uncultivated, but from one that is cultivated, in order to irrigate the paradise, that is, the various orchards of virtues. Among these virtues, there are four beginnings into which this wisdom is divided. What are these four beginnings of virtues if not one of prudence, another of temperance, a third of fortitude, and a fourth of justice? Therefore, just as the source of wisdom, so also these four rivers flowing from that source are the streams of virtues.

On Paradise 3.13-14

John 7:38

This … is not a trivial matter when we read that a river goes forth from the throne of God. For you read the words of the Evangelist John that speaks to this: “And he showed me a river of living water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the middle of the street and on either side was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of all nations.” This is certainly the river proceeding from the throne of God, that is, the Holy Spirit, whom he drinks who believes in Christ, as Christ himself says: “If anyone thirst, let him come to me and drink. He who believes on me, as the Scripture says, out of his belly shall flow rivers of living water. But this he spoke of the Spirit.” Therefore the river is the Spirit. This, then, is in the throne of God, for the water does not wash the throne of God.… And what wonder is it if the Holy Spirit is the throne of God, since the kingdom of God itself is the work of the Holy Spirit.

On the Holy Spirit 3.20.153-156

John 9:1

You have heard, my brother, the lesson of the Gospel, wherein it is narrated that as the Lord Jesus passed by He saw a man which was blind from his birth. Now if the Lord saw him He did not pass him by, neither ought we to pass him by whom the Lord overlooked not; especially since he was blind from his birth, which is not mentioned without reason.

Now there is a blindness in which by the operation of illness the sight of the eyes is obscured, and this by the help of time is mitigated; there is a blindness also which is caused by the entrance of humours, and this, when the defect is removed, is cured by the aid of medicine; and this I say that you may know that it was not by skill but by Divine Power that he who was blind from his birth was healed. For the Lord gave him health as a free gift, not by any medicinal skill, for they whom the Lord Jesus healed were they whom no one could cure.

Letter 80.1-2

John 9:7

Why did He Who restored life at command, Who gave health by His word, saying to the dead, "Come forth," and Lazarus came forth from the grave, saying also to the sick of the palsy, "Arise and take up thy bed," and the sick of the palsy rose and himself began to carry his bed, whereon, when all his limbs were paralyzed, he had been wont to be carried; why, I say, did He spit on the ground and make clay, and anoint the eyes of the blind man, and say to him, "Go, wash in the pool of Siloam, which is by interpretation, Sent. He went his way therefore, and washed, and came seeing"? What is the reason of this? Great indeed is the reason, if I mistake not, for he who is taught by Jesus comes to see more clearly. Observe at the same time both His Divinity and His sanctity; as being Himself Light He touched and so communicated light to others; as being a Priest He fulfilled by the figure of Baptism the mysteries of spiritual grace. He spat, that you might learn that the inner parts of Christ are light; and clearly indeed does he see who receives cleansing thereby. His spittle cleanses, and s…

Why did He Who restored life at command, Who gave health by His word, saying to the dead, "Come forth," and Lazarus came forth from the grave, saying also to the sick of the palsy, "Arise and take up thy bed," and the sick of the palsy rose and himself began to carry his bed, whereon, when all his limbs were paralyzed, he had been wont to be carried; why, I say, did He spit on the ground and make clay, and anoint the eyes of the blind man, and say to him, "Go, wash in the pool of Siloam, which is by interpretation, Sent. He went his way therefore, and washed, and came seeing"? What is the reason of this? Great indeed is the reason, if I mistake not, for he who is taught by Jesus comes to see more clearly.

Observe at the same time both His Divinity and His sanctity; as being Himself Light He touched and so communicated light to others; as being a Priest He fulfilled by the figure of Baptism the mysteries of spiritual grace. He spat, that you might learn that the inner parts of Christ are light; and clearly indeed does he see who receives cleansing thereby. His spittle cleanses, and so does His discourse, as it is written, "Now ye are clean through the word which I have spoken unto you."

But His making clay and anointing the eyes of the blind was intended to signify to us that the Same Who made man of clay, restored him to health by anointing with clay, and to signify also that this flesh of our clay must receive the light of eternal life by the Sacrament of Baptism. Do you also draw near to Siloam, that is, to Him Who was sent from the Father, as it is written, "My doctrine is not Mine, but His that sent Me." Let Christ wash you that you may see. Come to Baptism, the time itself is at hand, make haste and come that you may say, "I went, and washed, and I received sight"; that you may also say, "whereas I was blind, now I see," that you may say, as that man on whom light was poured said, "the night is far spent, the day is at hand."

Letter 80.4-6

John 12:3

In loving this body, that is, the church, bring water for his feet and kiss his feet, not only pardoning those who have become enmeshed in sin but by your peace giving them harmony and putting them at peace. Pour ointment on his feet, that the whole house wherein Christ reclines at table may be filled with the odor of your ointment, that all at table with him may be pleased with your perfume. In other words, pay honor to the least.

LETTER 62 (TO HIS SISTER)

John 12:5

O traitor Judas, you value the ointment of his passion at three hundred pence, and you sell his passion at thirty pence. Rich in valuing, cheap in wickedness!

On the Holy Spirit 3.17.128

John 12:6

[Judas] was chosen among the twelve apostles and had charge of the money bag, to distribute it among the poor, so that it might not seem as though he had betrayed the Lord because he was not honored or in want. And so, the Lord granted him this office so that he might also be shown to be just in his dealings with him. Judas would be guilty of a greater fault, not as one driven to it by a wrong done to him but as one misusing grace.

On the Duties of the Clergy 1.16.64

John 12:10

In the presence of such grace given by the Lord, of such a miracle of divine bounty, when all ought to have rejoiced, the wicked were stirred up and gathered a council against Christ and wished moreover to kill Lazarus also. Do you not recognize that you are the successors of those whose hardness you inherit? For you too are angry and gather a council against the church, because you see the dead come to life again in the church and raised again by receiving forgiveness of their sins. And thus, so far as you are concerned, you desire to slay again through envy those who are raised to life.

Concerning Repentance 2.7.59

John 12:24

We marvel that it has sprouted so quickly; how much greater are the miracles if you consider each individual thing, how seeds, once thrown into the earth, are dissolved and, unless they are dead, produce no fruit; but if they are dissolved by a kind of death, they rise again into more abundant fruitfulness. So the rotten grain receives the earth in its womb, and the scattered stalk holds it back, and as if it were nurtured in its mother's lap, it cherishes and compresses it. Then, when that grain has dissolved, it brings forth grass, a pleasant species of greenery itself, which immediately reveals the likeness of its cultivated kind; so that at the very beginning of its own line you can recognize what kind of herb it is, and in herbs the fruits appear.

The Six Days of Creation, Book 3, Chapter 8.34

John 12:29

How does God speak? Does He have a physical voice? Not at all, but He pours forth oracles with a certain superior power than a physical voice could have. The prophets heard this voice; the faithful hear this voice, but the wicked do not understand. Finally, in the Gospel you have, because the evangelist heard Him saying: "And I have glorified, and will glorify again" (John 12:28); but the Jews did not hear. For they said: "It thundered" (Ibid., 29). So there, just as you have above, because God, who was perceived as walking, did not walk, so God, who did not speak, was heard speaking.

On Paradise, Chapter 14.69

John 12:35

For in that servant form was the fullness of true light: and when he emptied himself, he was the light. Finally, he said: Walk while you have the light (John 12:35). And when he was in death, he was not in the shadow. Finally, even in hell, he poured out the light of eternal life. There the true light of wisdom shone, illuminating hell, but hell was not closed.

On the Sacrament of the Incarnation of the Lord, Chapter 5.41

John 12:44

The one who confesses the Father believes on the Son. For the one who does not know the Son does not know the Father. For everyone that denies the Son does not have the Father, but the one who confesses the Son has both the Father and the Son. What, then, is the meaning of “believes not in me”? It speaks not about what you can perceive in bodily form, nor merely on the man whom you see. For he has stated that we are to believe not merely on a man, but that you may believe that Jesus Christ himself is both God and man. This is why, for both reasons, he says, “I came not from myself.” And again: “I am the beginning, of which also I speak to you.”

Exposition of the Christian Faith 5.10.119-20

John 12:47

He judges not, and do you judge? He says that “whoever believes in me may not remain in darkness,” that is, that if he is in darkness he may not remain that way but may amend his error, correct his fault and keep my commandments. For I have said, “I do not desire the death of the wicked, but their conversion.” I said above that he who believes on me is not judged, and I keep to this: “For I have not come to judge the world, but that the world may be saved through me.” I pardon willingly, I quickly forgive. “I will have mercy rather than sacrifice,” because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed.

Concerning Repentance 1.12.54

John 13:2

Judas was sleeping: finally, he did not hear the words of Christ. Judas was sleeping, and indeed the sleep of riches, seeking a reward for his betrayal. The devil saw him sleeping, and oppressed by the heavy sleep of greed: he entered into his heart, wounded the horse, threw off the rider, whom he separated from Christ.

On the Blessings of the Patriarchs, Chapter 7.33

John 13:5

Let us come now to the Gospel of God. I find the Lord stripping Himself of His garments, and girding Himself with a towel, pouring water into a basin, and washing the disciples' feet. That heavenly dew was this water, this was foretold, namely, that the Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He says, not to Peter alone, but to each of the faithful: "If I wash not thy feet thou wilt have no part with Me." There is also a certain water which we put into the basin of our soul, water from the fleece and from the Book of Judges; water, too, from the Book of Psalms. It is the water of the message from heaven. Let, then, this water, O Lord Jesus, come into my soul, into my flesh, that through the moisture of this rain the valleys of our minds and the fields of our hearts may grow green. May the drops from Thee come upon me, shedding forth grace and immortality. Wash the steps of my mind that I may not sin again. Wash the heel of my soul, that I may be ab…

Let us come now to the Gospel of God. I find the Lord stripping Himself of His garments, and girding Himself with a towel, pouring water into a basin, and washing the disciples' feet. That heavenly dew was this water, this was foretold, namely, that the Lord Jesus Christ would wash the feet of His disciples in that heavenly dew. And now let the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He says, not to Peter alone, but to each of the faithful: "If I wash not thy feet thou wilt have no part with Me."

There is also a certain water which we put into the basin of our soul, water from the fleece and from the Book of Judges; water, too, from the Book of Psalms. It is the water of the message from heaven. Let, then, this water, O Lord Jesus, come into my soul, into my flesh, that through the moisture of this rain the valleys of our minds and the fields of our hearts may grow green. May the drops from Thee come upon me, shedding forth grace and immortality. Wash the steps of my mind that I may not sin again. Wash the heel of my soul, that I may be able to efface the curse, that I feel not the serpent's bite on the foot of my soul, but, as Thou Thyself hast bidden those who follow Thee, may tread on serpents and scorpions with uninjured foot. Thou hast redeemed the world, redeem the soul of a single sinner.

On the Holy Spirit, Book 1, Prologue 12, 16

John 13:6

[Peter] did not notice the mystery, and so he refused the ministry because he believed that the humility of the servant was being overtaxed if he patiently permitted the ministry of the Lord.

On the Mysteries 6.31

John 13:6

You ascended from the fountain, what followed? You heard the reading. The high priest, though the presbyters also do it, nevertheless the beginning of the ministry is from the high priest. The high priest, I say, washed your feet. What is this mystery? You surely heard that when the Lord had washed the feet of the other disciples, he came to Peter and Peter said to him: "Do you wash my feet?" (John 13:8). Is this, you the Lord washing the feet of a servant? Do you, the immaculate one, wash my feet? Do you, the creator of the heavens, wash my feet? We do not ignore that the Roman Church does not have this custom, whose type we follow in all things and its form: however, it does not have this custom of washing feet. See therefore, perhaps on account of the multitude, it declined. Nevertheless, there are those who say and attempt to excuse, because this is not to be done in a mystery, not in baptism, not in regeneration: but as if the feet of a guest were to be washed. Humility is one thing, sanctification is another. Finally, listen because it is a mystery and sanctification: Unless I…

You ascended from the fountain, what followed? You heard the reading. The high priest, though the presbyters also do it, nevertheless the beginning of the ministry is from the high priest. The high priest, I say, washed your feet. What is this mystery? You surely heard that when the Lord had washed the feet of the other disciples, he came to Peter and Peter said to him: "Do you wash my feet?" (John 13:8). Is this, you the Lord washing the feet of a servant? Do you, the immaculate one, wash my feet? Do you, the creator of the heavens, wash my feet?

We do not ignore that the Roman Church does not have this custom, whose type we follow in all things and its form: however, it does not have this custom of washing feet. See therefore, perhaps on account of the multitude, it declined. Nevertheless, there are those who say and attempt to excuse, because this is not to be done in a mystery, not in baptism, not in regeneration: but as if the feet of a guest were to be washed. Humility is one thing, sanctification is another. Finally, listen because it is a mystery and sanctification: Unless I wash your feet, you will not have a share with me (John XIII, 8). I say this for a reason, not because I am reproaching others, but to commend my own duties. In all things, I desire to follow the Roman Church, but we humans also have our own judgement; therefore, when something is more rightly observed elsewhere, we also observe it more rightly.

On the Sacraments, Book 3, Chapter 1.4-5