and you say that because there is a deadly substance, there must be an immortal substance. On this representation, because there are mortals, there are also mortals who are immortal, and because there are men born on earth, there are men born in water. “Perhaps St. John here makes a mental comparison between Christ and Moses and Aaron; to whom he opposed our Lord and showed his superior excellence. Moses came by water. All the Children of Israel were baptized to him in the cloud and in the sea, and thus became his flock and his disciples. 1Co_11:1, 1Co_11:2. Aaron came through blood – he entered the Blessed Sacrament with the blood of sacrifice, to make atonement for sin. Moses introduced the people to God`s covenant, passing them under the cloud and through the water. Aaron confirmed this covenant by pouring blood, part on them and the rest before the Lord in the Blessed Sacrament. Moses came only by water; Aaron came only by blood; And they both came as guys. But Christ came both by water and by blood, not typical, but really; not by the authority of another, but by his own. Jesus initiates his successors through the baptism of water into the Christian covenant and confirms and sealed them the blessings of the covenant by applying the blood of atoning sacrifice; you purify your conscience and purify their souls.
Thus, his religion is infinitely greater than that in which Moses and Aaron were civil servants. “Not only by water, but also by water and blood” ὕδατι “ὕδατι καὶ” αἵματι. John amends the preposition in this next clause of διὰ in the following clause. His use of the dative is as boring as his namesake, John the Baptist, when he said that Jesus would baptize “in the Holy Spirit and in the Fire” ἁγίῳ καὶ. As in Luke, the preposition could have a number of nuances, including here with “water” and “blood.” The co-sponsoring role of this clause, which explains what it means by the previous clause, indicates that it intends to convey the same meaning as διὰ.