Tertullian — Commentary on Scripture

John 3:31

"He who is from the earth," says John, "speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen." And what is the Lord Christ's-as this method of praying is-that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere.

On Prayer

John 3:34

Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does "the Spirit by measure." More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.

On Fasting

John 3:35

He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him." Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? " And so lie showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," and not the Father.

Against Praxeas

John 3:35

But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For "the Father who loveth the Son, and hath given all things into His hand," loves Him indeed from the beginning, and from the very first has handed all things over to Him.

Against Praxeas

John 3:35

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

Against Marcion Book II

John 4:1

If, however, the Lord, by His deeds withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the "woman, a sinner,"-washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness-not an adulteress by her now sixth marriage, but a prostitute-He showed (what He did show readily to any one) who He was; -no benefit is hence conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon.

On Modesty

John 4:2

"But behold, "say some, "the Lord came, and baptized not; for we read, `And yet He used not to baptize, but His disciples!' " As if, in truth, John had preached that He would baptize with His own hands! Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, "The emperor set forth an edict," or, "The prefect cudgelled him.

On Baptism

John 4:6

Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

On Baptism

John 4:12

"And we have seen His glory, the glory as of the only begotten of the Father; " that is, of course, (the glory) of the Son, even Him who was visible, and was glorified by the invisible Father.

Against Praxeas

John 4:12

; and again, "Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship." Accordingly, He who said, "Woe unto them that trust in the mountain of Samaria," vouchsafing now to restore that very region, purposely requests the men "to go and show themselves to the priests," because these were to be found only there where the temple was; submitting the Samaritan to the Jew, inasmuch as "salvation was of the Jews," whether to the Israelite or the Samaritan.

Against Marcion Book IV

John 4:16

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught,68 what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing els…

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught,68 what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

On Monogamy

John 4:22

Accordingly, He who said, "Woe unto them that trust in the mountain of Samaria," vouchsafing now to restore that very region, purposely requests the men "to go and show themselves to the priests," because these were to be found only there where the temple was; submitting the Samaritan to the Jew, inasmuch as "salvation was of the Jews," whether to the Israelite or the Samaritan.

Against Marcion Book IV

John 4:23

"An hour will come," saith He, "when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such." We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,-a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain for us all things from God.

On Prayer

John 4:24

Of the wind also Amos says, "He that strengtheneth the thunder , and createth the wind, and declareth His Christ unto men; " thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, balancing and refreshing and animating all things: not (as some suppose) meaning God Himself by the spirit, on the ground that "God is a Spirit," because the waters would not be able to bear up their Lord; but He speaks of that spirit of which the winds consist, as He says by Isaiah, "Because my spirit went forth from me, and I made every blast.

Against Hermogenes

John 4:24

In what form of God? Of course he means in some form, not in none. For who will deny that God is a body, although "God is a Spirit? " For Spirit has a bodily substance of its own kind, in its own form.

Against Praxeas

John 4:24

It is, However, more credible that the soul has service rendered to it, and has the mastery, as being more proximate in character to God. This circumstance even redounds to the glory of the flesh, inasmuch as it both contains an essence nearest to God's, and renders itself a partake of (the soul's) actual sovereignty.

On the Resurrection of the Flesh

John 4:25

Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? " And so lie showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," and not the Father.

Against Praxeas

John 4:31

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

On Fasting

John 4:34

Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? " And so lie showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called "the Christ, the Son of God," and not the Father. He says, therefore," My meat is to do the will of Him that sent me, and to finish His work; " whilst to the Jews He remarks respecting the cure of the impotent man, "My Father worketh hitherto, and I work.

Against Praxeas

John 5:1

If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain.

On Baptism