1.

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. (Wisd. ii. 24.) And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He had not power¹ to walk in Jewry, because the Jews sought to kill Him." What sayest thou, O blessed John? Had not He "power," who was able to do all that He would? He that said, "Whom seek ye?" (c. xviii. 6 ) and cast them backward? He who was present, yet not seen (c. xxi. 4 ), had not He "power"? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, "Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him." (Ver. 25, 26.) What mean these riddles? Away with the word!² The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that "He had not power," he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of them, and they seized Him not, he showeth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata,³ nor Marcion,⁴ nor those affected with their maladies, might have anything to say. By this then he stoppeth all⁵ their mouths.

"After these things was the Jews' feast of tabernacles." The words, "after these things," mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat⁶ on the mountain, he saith, that it was the feast of the Passover;⁷ while here the writer mentions the "feast of tabernacles," and during the five months hath neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed⁸ by any fault-finding or gainsaying of the Jews. There were many circumstances like those which here are omitted; for that He raised the dead, healed the sick, and was admired, they have frequently recorded;⁹ but when they have anything uncommon to tell, when they have to describe any charge seemingly put forth against Him, these things they set down; such as this now, that "His brethren believed Him not." For a circumstance like this brings with it no slight suspicion, and it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this.

Ver. 3-5. For, saith he, "His brethren said unto Him, Depart hence, and go into Judaea, that Thy disciples also may see the works that Thou doest; for there is no man that doeth anything in secret, and he himself seeketh to be known openly. Show thyself to the world. For neither did His brethren believe in Him."