John Chrysostom — Commentary on Scripture

John 1:42

But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe, that not even the prediction is fully set forth; for Jesus did not say, "I will change thy name to Peter, and upon this rock I will build My Church," but, "Thou shalt be called Cephas." The former speech would have expressed too great authority and power; for Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, "Blessed art thou, Simon, because My Father hath revealed it to thee"; and again, "Thou art Peter, and upon this rock I will build My Church." Him therefore He so named, and James and his brother He called "sons of thunder." Why then doth He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea; but to others He gave t…

But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe, that not even the prediction is fully set forth; for Jesus did not say, "I will change thy name to Peter, and upon this rock I will build My Church," but, "Thou shalt be called Cephas." The former speech would have expressed too great authority and power; for Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, "Blessed art thou, Simon, because My Father hath revealed it to thee"; and again, "Thou art Peter, and upon this rock I will build My Church." Him therefore He so named, and James and his brother He called "sons of thunder." Why then doth He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the son of Nun. It was also a custom of the Ancients to give names from things, which in fact Leah also has done; and this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. Thus too He named John early, because they whose virtue was to shine forth from their early youth, from that time received their names; while to those who were to become great at a later period, the title also was given later.

Homily on the Gospel of John 19

John 1:43-44

Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and James and Philip, that they believed, not only before the miracles, but that they did so being of Galilee, out of which "ariseth no prophet," nor "can any good thing come"; for the Galilaeans were somehow of a more boorish and dull disposition than others; but even in this Christ displayed forth His power, by selecting from a land which bore no fruit His choicest disciples. It is then probable that Philip having seen Peter and Andrew, and having heard what John had said, followed; and it is probable also that the voice of Christ wrought in him somewhat; for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that "God hath chosen the weak things of the world." (1 Cor. i. 27.)

Homily on the Gospel of John 20

John 1:43-44

"To every careful thinker there is a gain" (Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than this, when He said, "He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, "we have found," belongs always to those who are in some way seeking. "The day following Jesus went forth into Galilee." Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, t…

"To every careful thinker there is a gain" (Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than this, when He said, "He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, "we have found," belongs always to those who are in some way seeking. "The day following Jesus went forth into Galilee." Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael.

Homily on the Gospel of John 20

John 1:43-44

(Hom. xix) After gaining these disciples, Christ proceeded to convert others, viz. Philip and Nathanael: The day following, Jesus would go forth into Galilee.

(Hom. xx. 1) Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice, they remain firm ever after. He calls Philip, however, because he would be known to him, from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; he had heard from no one; and yet on Christ saying, Follow Me, was persuaded instantly. It is not improbable that Philip may have heard John: and yet it may have been the mere voice of Christ which produced this effect.

(Hom. xx. 1) The power of Christ appears by His gathering fruit out of a barren country. For from that Galilee, out of which there ariseth no prophet, He takes His most distinguished disciples.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:45

"Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph." He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him "the son of Joseph"; for still he was supposed to be his son. "And whence, O Philip, is it plain that this is He? What proof dost thou mention to us? for it is not enough merely to assert this. What sign hast thou seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then hast thou?" "The same as Andrew," he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Ph…

"Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph."

He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him "the son of Joseph"; for still he was supposed to be his son. "And whence, O Philip, is it plain that this is He? What proof dost thou mention to us? for it is not enough merely to assert this. What sign hast thou seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then hast thou?" "The same as Andrew," he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Philip. How this is the Christ, and how the prophets proclaimed Him beforehand, he said not; but he draws him to Jesus, as knowing that he would not afterwards fall off, if he should once taste His words and teaching.

Homily on the Gospel of John 20

John 1:45

(Hom. xx. 1) Philip is not persuaded himself, but begins preaching to others: Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of Joseph. See how zealous he is, and how constantly he is meditating on the books of Moses, and looking for Christ's coming. That Christ was coming he had known before; but he did not know that this was the Christ, of whom Moses and the Prophets did write: He says this to give credibility to his preaching, and to show his zeal for the Law and the Prophets, and how that he had examined them attentively. Be not disturbed at his calling our Lord the Son of Joseph; this was what He was supposed to be.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:46

(Hom. xx. 1, 2) Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And thou, Bethlehem, in the land of Judah,—out of thee shall come a Governor, that shall rule my people Israel. (Micah 5:2) On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip's tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, Thou deceivest me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip saith unto him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:46

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see." But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place. And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and ann…

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see."

But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place.

And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle.

Homily on the Gospel of John 20

John 1:47-49

(Hom. xx. 1, 2) Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And thou, Bethlehem, in the land of Judah,—out of thee shall come a Governor, that shall rule my people Israel. (Micah 5:2) On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip's tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, Thou deceivest me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip saith unto him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance. (Hom. xix) Nathanael, in difficulty as to Christ coming out of Nazareth, showed the care with which he had read the Scriptures: his not rejecti…

(Hom. xx. 1, 2) Nathanael knew from the Scriptures, that Christ was to come from Bethlehem, according to the prophecy of Micah, And thou, Bethlehem, in the land of Judah,—out of thee shall come a Governor, that shall rule my people Israel. (Micah 5:2) On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip's tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, Thou deceivest me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip saith unto him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.

(Hom. xix) Nathanael, in difficulty as to Christ coming out of Nazareth, showed the care with which he had read the Scriptures: his not rejecting the tidings when brought him, showed his strong desire for Christ's coming. He thought that Philip might be mistaken as to the place. It follows, Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! There was no fault to be found with him, though he had spoken like one who did not believe, because he was more deeply read in the Prophets than Philip. He calls him guileless, because he had said nothing to gain favour, or gratify malice.

(Hom. xx) He asks as man, Jesus answers as God: Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee: not having beheld him as man, but as God discerning him from above. I saw thee, He says, that is, the character of thy life, when thou wast under the fig tree: where the two, Philip and Nathanael, had been talking together alone, nobody seeing them; and on this account it is said, that on seeing him a long way off, He said, Behold an Israelite indeed; whence it appears that this speech was before Philip came near, so that no suspicion could attach to Christ's testimony. Christ would not say, I am not of Nazareth, as Philip told you, but of Bethlehem; in order to avoid an argument: (ἀμφισβητήσιμον λόγον.) and because it would not have been sufficient proof, had He mentioned it, of His being the Christ. He preferred rather proving this by His having been present at their conversation.

(Hom. xx) That our Lord then had this knowledge, had penetrated into his mind, had not blamed but praised his hesitation, proved to Nathanael that He was the true Christ: Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel: as if he said, Thou art He who was expected, thou art He who was sought for. Sure proof being obtained, he proceeds to make confession; herein showing his devotion, as his former hesitation had shown his diligence.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:47-49

"Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile." He praises and approves the man, because he had said, "Can any good thing come out of Nazareth?" and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. "How so, and in what way?" Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah, for out of thee shall come a Governor, that shall feed My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he heard that He was "from Nazareth," he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet. Wherefore also Christ saith, "Behold an Israelite indeed, in whom is no guile." So that there is such a p…

"Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile."

He praises and approves the man, because he had said, "Can any good thing come out of Nazareth?" and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. "How so, and in what way?" Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah, for out of thee shall come a Governor, that shall feed My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he heard that He was "from Nazareth," he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet.

Wherefore also Christ saith, "Behold an Israelite indeed, in whom is no guile." So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ saith, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, "In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah." (Mic. v. 2.) Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, "But as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not "of Nazareth."

How then do the prophets call Him a Nazarene? From His being brought up and abiding there. And He omits to say, "I am not 'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may not at once make the account seem questionable; and besides this, because, even if He had gained belief, He would not have given sufficient proof that He was the Christ. For what hindered Him without being Christ, from being of Bethlehem, like the others who were born there? This then He omits; but He does that which has most power to bring him over, for He shows that He was present when they were conversing.

Homily on the Gospel of John 20

John 1:47-49

"Whence knowest Thou me?" He replies, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee." Observe a man firm and steady. When Christ had said, "Behold an Israelite indeed," he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, "I have known thee from the first," (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) "and but now I saw thee by the fig-tree"; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, "Behold an Israelite indeed"; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, "Before Philip came to thee, I saw thee," He might have been…

"Whence knowest Thou me?" He replies, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee."

Observe a man firm and steady. When Christ had said, "Behold an Israelite indeed," he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, "I have known thee from the first," (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) "and but now I saw thee by the fig-tree"; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, "Behold an Israelite indeed"; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, "Before Philip came to thee, I saw thee," He might have been suspected of having sent him, and of saying nothing wonderful; but now, by mentioning both the place where he was when addressed by Philip, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was unquestionable.

And He did not merely show to him His foreknowledge, but instructed him also in another way. For He brought him to a recollection of what they then had said; as, "Can there any good thing come out of Nazareth?" And it was most especially on this account that Nathanael received Him, because when he had uttered these words, He did not condemn, but praised and approved him. Therefore he was assured that this was indeed the Christ, both from His foreknowledge, and from His having exactly searched out his sentiments, which was the act of One who would show that He knew what was in his mind; and besides, from His not having blamed, but rather praised him when he had seemed to speak against Himself. He said then, that Philip had "called" him; but what Philip had said to him or he to Philip, He omitted, leaving it to his own conscience, and not desiring farther to rebuke him.

Homily on the Gospel of John 20

John 1:47-49

Was it then only "before Philip called him" that He "saw" him? did He not see him before this with His sleepless eye? He saw him, and none could gainsay it; but this is what it was needful to say at the time. And what did Nathanael? When he had received an unquestionable proof of His foreknowledge, he hastened to confess Him, showing by his previous delay his caution, and his fairness by his assent afterwards. For, said the Evangelist,

"He answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel."

Seest thou how his soul is filled at once with exceeding joy, and embraces Jesus with words? "Thou art," saith he, "that expected, that sought-for One." Seest thou how he is amazed, how he marvels? how he leaps and dances with delight?

Homily on the Gospel of John 20

John 1:49-50

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, "Thou art the Son of God," he adds, "Thou art the King of Israel." But the Son of God is not "King of Israel" only, but of all the world. And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that…

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, "Thou art the Son of God," he adds, "Thou art the King of Israel." But the Son of God is not "King of Israel" only, but of all the world.

And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows.

Homily on the Gospel of John 21

John 1:50-51

Seest thou how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, "Thou shalt see greater things than these." And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: "Doth this, O Nathanael, seem to thee a great matter, and hast thou for this confessed me to be King of Israel? What then wilt thou say, when thou seest the Angels ascending and descending upon Me?" Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they "came and ministered unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His birth, and cried, "Glory to God in the highest, and on earth peace" (Luke ii. 14), when they came to Mary, when they came to Joseph. And He does…

Seest thou how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, "Thou shalt see greater things than these." And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: "Doth this, O Nathanael, seem to thee a great matter, and hast thou for this confessed me to be King of Israel? What then wilt thou say, when thou seest the Angels ascending and descending upon Me?" Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they "came and ministered unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His birth, and cried, "Glory to God in the highest, and on earth peace" (Luke ii. 14), when they came to Mary, when they came to Joseph.

And He does now what He has done in many instances; He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, "Before Philip called thee, under the fig-tree I saw thee"; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion, the Resurrection, and the Ascension; and this He renders credible by His words even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too.

What then does Nathanael? To this he makes no reply. And therefore at this point Christ stopped His discourse with him, allowing him to consider in private what had been said; and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure.

Homily on the Gospel of John 21

John 1:50-51

(Hom. xxi. [al. xx.] 1) Many when they read this passage, are perplexed at finding that, whereas Peter was pronounced blessed for having, after our Lord's miracles and teaching, confessed Him to be the Son of God, Nathanael, who makes the same confession before, has no such benediction. The reason is this. Peter and Nathanael both used the same words, but not in the same meaning. Peter confessed our Lord to be the Son of God, in the sense of very God; the latter in the sense of mere man; for after saying, Thou art the Son of God, he adds, Thou art the King of Israel; whereas the Son of God was not the King of Israel only, but of the whole world. This is manifest from what follows. For in the case of Peter Christ added nothing, but, as if his faith were perfect, said, that he would build the Church upon his confession; whereas Nathanael, as if his confession were very deficient, is led up to higher things: Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. As if He said, What I have just…

(Hom. xxi. [al. xx.] 1) Many when they read this passage, are perplexed at finding that, whereas Peter was pronounced blessed for having, after our Lord's miracles and teaching, confessed Him to be the Son of God, Nathanael, who makes the same confession before, has no such benediction. The reason is this. Peter and Nathanael both used the same words, but not in the same meaning. Peter confessed our Lord to be the Son of God, in the sense of very God; the latter in the sense of mere man; for after saying, Thou art the Son of God, he adds, Thou art the King of Israel; whereas the Son of God was not the King of Israel only, but of the whole world. This is manifest from what follows. For in the case of Peter Christ added nothing, but, as if his faith were perfect, said, that he would build the Church upon his confession; whereas Nathanael, as if his confession were very deficient, is led up to higher things: Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. As if He said, What I have just said has appeared a great matter to thee, and thou hast confessed Me to be King of Israel; what wilt thou say when thou seest greater things than these? What that greater thing is He proceeds to shew: And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. See how He raises him from earth for a while, and forces him to think that Christ is not a mere man: for how could He be a mere man, whom angels ministered to? It was, as it were, saying, that He was Lord of the Angels; for He must be the King's own Son, on whom the servants of the King descended and ascended; descended at His crucifixion, ascended at His resurrection and ascension. Angels too before this came and ministered unto Him, and angels brought the glad tidings of His birth. Our Lord made the present a proof of the future. After the powers He had already shown, Nathanael would readily believe that much more would follow.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 2:1-2

(Hom. xxi. [al. xx.] 1) Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee.

(Hom. xxi. 1) They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, than His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to come to the marriage of servants.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 2:1-2

I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to "take upon Him the form of a servant" (Phil. ii. 7), would much less disdain to be present at the marriage of servants; He who sat down "with publicans and sinners" (Matt. ix. 13), would much less refuse to sit down with those present at the marriage. Assuredly they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance; and this the Evangelist has hinted at, when he says, "The mother of Jesus was there, and His brethren." Just as they invited her and His brethren, they invited Jesus.

Homily on the Gospel of John 21

John 2:3

Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist saith, "This beginning of miracles did Jesus in Cana of Galilee." Now if any say that this is not a sufficient proof that it was the "beginning of His miracles," because there is added simply "in Cana of Galilee," as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judaea, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (…

Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist saith, "This beginning of miracles did Jesus in Cana of Galilee."

Now if any say that this is not a sufficient proof that it was the "beginning of His miracles," because there is added simply "in Cana of Galilee," as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judaea, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (Matt. iv. 24), for immediately and from the first His fame went abroad everywhere; He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all, was much less likely, if while a child He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified (Luke ii. 46), that at the age of twelve years He sat hearing the doctors, and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age; for they would have deemed the thing a delusion. For if when He was of full age many suspected this, much more, if while quite young He had wrought miracles, would they have hurried Him sooner and before the proper time to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.

Homily on the Gospel of John 21

John 2:3

(Hom. xxi. 1, 2) But how came it into the mother's mind to expect so great a thing from her Son? for he had done no miracle as yet: as we read afterwards, This beginning of miracles did Jesus. His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. (Luke 2:51) Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had lived so much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 2:3

"How then," asks some one, "came it into the mind of His mother to imagine anything great of Him?" He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; "for," said Luke, "she heard all the sayings concerning the Child, and kept them in her heart." "Why then," says one, "did not she speak this before?" Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, "They have no wine." For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like…

"How then," asks some one, "came it into the mind of His mother to imagine anything great of Him?" He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to His disciples. And before all this, the Conception itself and all its attending circumstances had inspired her with a very great opinion of the Child; "for," said Luke, "she heard all the sayings concerning the Child, and kept them in her heart." "Why then," says one, "did not she speak this before?" Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many, and therefore His mother had not confidence to say any such thing to Him; but when she heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that she took confidence, and called Him, and said, when they wanted wine, "They have no wine." For she desired both to do them a favor, and through her Son to render herself more conspicuous; perhaps too she had some human feelings, like His brethren, when they said, "Show thyself to the world" (c. xvii. 4), desiring to gain credit from His miracles.

Homily on the Gospel of John 21