Joseph Corluy S.J. (1824-1896) was a
Belgian Jesuit priest and biblical scholar
known for his theological commentaries, particularly on the Gospel of
John, serving the Church through teaching and writing during the late
19th century, with works published in Latin for academic use. This post was translated using ChatGPT.
Jn 1:29. Above, John bore witness to Christ when questioned; here, however, he bears another testimony to Christ spontaneously. St. Thomas. “On the next day” (altera die, postridie), “coming to him” (venientem ad se), not indeed as though he were coming for the first time, since long before he had already come to him seeking baptism (cf. Jn 1:32–33). He was coming, it seems, from the desert, on the day after, in order to call his first apostles (Jn 1:39). He was coming so that the testimony of John might be confirmed. St. Thomas. And as Jesus was gradually approaching, John points him out with his finger and says: “Behold the Lamb of God.”
The expression ὁ ἀμνός (“the lamb”), with the article, is well known from Isaiah 53:7, 11, 12. “Of God” (Dei) means: destined by God, so that through his self-immolation he might reconcile the world to God (cf. 1 John 2:2; 1 Peter 2:22–23; Acts 8:32). That this Lamb was the Messiah was already recognized.
Jn 1:30. “This is he.” He recalls verse 27 and completes it by adding: “because he was before me.” The Evangelist has already cited this same testimony in verse 15, where it is explained.
Verse 31. “And I did not know him.” He adds this to strengthen his testimony, declaring that he learned by divine revelation alone that this man Jesus was the Messiah. He knew that the Messiah had already come and that he himself had to proclaim him, but he did not know him by sight. When, however, Jesus came to him seeking baptism, John first recognized him through an interior revelation, and then was confirmed in this same knowledge by the vision of the Holy Spirit as a sign, likewise previously made known to him by revelation. Although he was a kinsman of Jesus, he had not yet encountered him face to face, God so providing that he might be a more credible witness of the Messiah.
Note. Others explain this passage differently; there is no space to discuss it here. See Toletus.
“But that he might be manifested.” Behold the purpose of John’s baptism in water alone. It was so ordered:
(a) that Christ, having thus been baptized by John, might be declared by the Father;
(b) that the people, struck by the novelty of this rite, might understand that Ezekiel 36:25 was now being fulfilled;
(c) that the people might be disposed by repentance to receive Christ;
(d) that, by reason of baptism, a greater concourse might gather around John, and thus the testimony might become more manifest.
Note: “in Israel”, for the mission of John was not to the Gentiles.
Jn 1:32–33. “And he bore witness.” This is not a new testimony, but a continuation of the same one. The words are inserted by the Evangelist for emphasis. “Because I saw the Holy Spirit.” These words presuppose, for the readers of the fourth Gospel, the history of Christ’s baptism narrated by the Synoptics (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22).
“This is he who baptizes in the Holy Spirit,” in opposition to what was said above in verse 31, “in water.” The sense here is: the one who will pour out the gifts of the Holy Spirit upon his own. By these words, he seems to allude to the sacramental baptism of Christ. St. Augustine discusses at length, in this passage, the form of the dove under which the Holy Spirit appeared.
Jn 1:34. “And therefore I have seen, and I have borne witness.” In Greek μεμαρτύρηκα (“I have borne witness”), the perfect tense indicating a completed testimony. “The Son of God,” ὁ υἱός (“the Son”)—so called because this voice of the Father had been heard at the baptism of Christ. ὁ υἱός, with the article, not by adoption (for thus many are sons), therefore by nature, and therefore he himself is God.
That John here wished to teach the people the consubstantiality of Christ with the Father does not clearly appear. He certainly wished to teach that Jesus is the Messiah, who was commonly called ὁ υἱὸς τοῦ θεοῦ (“the Son of God”). Compare Psalm 2:7: “The Lord said to me: You are my Son; today I have begotten you.” Cf. John 1:49.
CONTINUE
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