*Because* (ὅτι) *they are done* (Gr. _have been done_) *in God*. These words may be differently connected. They may give the reason why he who does good, readily comes to the light, namely, because his works have been good, and he is not afraid to have them tested. Or, they might be understood to give the reason why such a one’s works are approved, namely because they are done in God. Or again, ὅτι may be taken to mean not, “because,” but “that;” and then the sense will be, that he who does good comes to the light and believes, that his works may be made manifest as having been (that they have been) done in God. The last is perhaps the simplest and most natural interpretation, but the first also is probable. But in any of these interpretations, the question arises—how can the works of a man who has not yet believed, be said to have been “done in God.” Various answers have been given. We cannot agree with those commentators who reply that there is question of future works to be performed after the reception of faith; for the whole context, and the Greek text (_have been_ done), show that there is question of past works done before their author has come to the light. Nor do we think that there is question merely of natural works done in the past with the aid of medicinal grace, for such works would scarcely be said to have been “done in God.” We hold, then, that there is reference to the “initium fidei,” that is to say, to all those works that sprang from supernatural grace, were salutary in themselves, and led up to faith. These are the only works of one who has not yet believed, that can be properly said to have been done in God, done according to His will and pleasure. That there are such works antecedent to faith, cannot be denied; for the proposition: “Faith is the first grace,” put forward in the schismatical Council of Pistoia, was condemned by Pius VI., in the Bull _Auctorem Fidei_. Besides, it is _de fide_, against the Semipelagians, that supernatural grace is necessary for the “initium fidei,” from which it follows that the works included in the “initium fidei,” are salutary, and “done in God.” 22. Post haec venit Iesus, et 22. After these things Jesus discipuli eius, in terram and his disciples came into Iudaeam: et illic demorabatur the land of Judea; and there cum eis, et baptizabat. he abode with them and baptized. 22. *After these things*; that is to say, after this discourse with Nicodemus. How long our Lord remained in Jerusalem on the occasion of this first Pasch, we know not. By *the land of Judea*, is meant the country parts of that province, as distinguished from the city of Jerusalem, where the discourse with Nicodemus had taken place. In these country parts, then, Jesus baptized through His disciples (iv. 2), the baptism most probably being sacramental.