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8 </head> |
| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">12</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 Six days before the Passover, Jesus came to Bethany, where | |
| 16 Lazarus was, whom Jesus had raised from the dead. 2 There they made | |
| 17 him a supper; Martha served, and Lazarus was one of those at the | |
| 18 table with him. 3 Mary took a pound of costly ointment of pure nard | |
| 19 and anointed the feet of Jesus and wiped his feet with her hair; | |
| 20 and the house was filled with the fragrance of the ointment. 4 But | |
| 21 Judas Iscariot, one of his disciples (he who was to betray him), | |
| 22 said, 5 "Why was this ointment not sold for three hundred denarii | |
| 23 and given to the poor?" 6 This he said, not that he cared for the | |
| 24 poor but because he was a thief, and as he had the money box he | |
| 25 used to take what was put into it.<a href="#_ftn1" name="_ftnref1" | |
| 26 id="_ftnref1">[1]</a></b></p> | |
| 27 </blockquote> | |
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28 <p>1589 So far the Evangelist has been showing the power of |
| 35 | 29 Christ's divinity by what he did and taught during his public life. |
| 30 Now he begins to show the power of his divinity as manifested in | |
| 31 his passion and death.</p> | |
| 32 <p>First, he treats of Christ's passion and death; secondly, of his | |
| 33 resurrection (c 20). The first is divided into three parts: in the | |
| 34 first he states what caused or occasioned Christ's passion and | |
| 35 death; in the second, how Christ prepared his disciples, since his | |
| 36 death involved his physical separation from them (c 13); in the | |
| 37 third, he describes his passion and death (c 18).</p> | |
| 38 <p>Now there were two things which caused or occasioned the passion | |
| 39 of Christ: the glory of Christ, which aroused the envy of the Jews, | |
| 40 and their disbelief, which blinded them. So first, he treats of the | |
| 41 glory Christ received; secondly, of the unbelief of the Jews (v | |
| 42 37). In regard to the first he does two things: first, he shows how | |
| 43 Christ received glory from other people; secondly, how he received | |
| 44 glory from God (v 27). Concerning the first he does three things: | |
| 45 first, he shows how Christ received glory from his intimate | |
| 46 friends; secondly, from the crowd of the Jewish people (v 9): | |
| 47 thirdly, from the Gentiles (v 20). Concerning the first he does two | |
| 48 things: first, he shows the glory Christ received by being | |
| 49 ministered to by his friends; secondly, how this kindled the | |
| 50 indignation of the one who was to betray him (v 4). In regard to | |
| 51 the first he does three things: first, he describes the time; | |
| 52 secondly, the place (v 1); and thirdly, the kindness shown to | |
| 53 Christ (v 2).</p> | |
| 54 <p>1590 He says first, what we have already stated: that before the | |
| 55 Passover Christ went into a region near the wilderness, and since | |
| 56 the feast was drawing near, the Jews began to look for him. Thus, | |
| 57 when the paschal season was at hand, during which the symbolic lamb | |
| 58 was immolated, he, as the true lamb, came to the place where he | |
| 59 would suffer and of his own free will be immolated for the | |
| 60 salvation of the world: "He was offered because it was his own | |
| 61 will," as we read in Isaiah [53:7].</p> | |
| 62 <p>The Evangelist says Christ came there <b>six days before the | |
| 63 Passover</b>, to inform us that by the day of the Passover he did | |
| 64 not mean the fourteenth day of the first month (when according to | |
| 65 the twelfth chapter of Exodus, the Passover lamb was slain in the | |
| 66 evening), but the fifteenth day. This entire day was festive, and | |
| 67 that year it fell on the Friday our Lord suffered. Thus the sixth | |
| 68 day before the Passover was the first day of the week, i.e., the | |
| 69 Palm Sunday on which our Lord entered Jerusalem. Consequently, | |
| 70 Christ came to Bethany on the previous day, that is, on the | |
| 71 Sabbath. This is what he means by the phrase, <b>six days before | |
| 72 the Passover</b>.</p> | |
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73 <p>1591 This number is very appropriate to the mystery to be |
| 35 | 74 enacted. First of all, because of the number itself, for six is a |
| 75 perfect number. For God completed the works of creation in six | |
| 76 days. For this reason it was appropriate that it should take six | |
| 77 days to accomplish the work of the passion, which would restore all | |
| 78 things: "to reconcile all things, whether on earth or in heaven, | |
| 79 making peace by the blood of his cross" (Col 1:20); "God was in | |
| 80 Christ reconciling the world to himself" (2 Cor 5:19).</p> | |
| 81 <p>Secondly, it is appropriate to the mystery, considering its | |
| 82 foreshadowing. For Exodus (v 12) commanded that on the tenth day of | |
| 83 the first month every man was to take a lamb for his household and | |
| 84 keep it for the sacrifice. Thus it was also on the tenth day of the | |
| 85 first month, i.e., on the sixth day before the fifteenth day, that | |
| 86 our Lord decided to enter Jerusalem, drawing near to the place | |
| 87 where he would be sacrificed. This is clear from what follows: "The | |
| 88 next day a great crowd who had come to the feast heard that Jesus | |
| 89 was coming to Jerusalem. So they took branches of palm trees and | |
| 90 went out to meet him" (12:12).</p> | |
| 91 <p>1592 Then when he says, <b>Jesus came to Bethany</b>, the place | |
| 92 is mentioned. Bethany was a village near Jerusalem, and it means | |
| 93 the "house of obedience." This also is appropriate to the mystery. | |
| 94 First, as regards a reason for the passion: "He became obedient | |
| 95 unto death" (Phil 2:8). Secondly, with respect to the fruit of the | |
| 96 passion, which is obtained only by those who obey Christ: "He | |
| 97 became the source of eternal salvation to all who obey him" (Heb | |
| 98 5:9).</p> | |
| 99 <p>It is significant that he added, <b>where Lazarus was, whom | |
| 100 Jesus had raised from the dead</b>, because in the house of | |
| 101 obedience those who are spiritually dead are raised to life by | |
| 102 being restored to the way of righteousness: "By one man's obedience | |
| 103 many will be made righteous" (Rom 5:19). According to the literal | |
| 104 sense, however, this was written to show that Christ came to | |
| 105 Bethany in order to revive the memory of the resurrection of | |
| 106 Lazarus: "He has caused his wonderful works to be remembered; the | |
| 107 Lord is gracious and merciful" as we read in the Psalm (11:4).</p> | |
| 108 <p>1593 Then when he says, <b>there they made him a supper</b>, he | |
| 109 mentions the kindness shown to Christ by his friends: first, by his | |
| 110 friends in general; secondly, in particular. <b>Martha served</b>, | |
| 111 etc.</p> | |
| 112 <p>1594 It was also appropriate to this mystery that they served | |
| 113 him a supper there, at Bethany, because the Lord is spiritually | |
| 114 refreshed in the house of obedience since our obedience pleases | |
| 115 him, according to: "Behold, I stand at the door and knock; if any | |
| 116 one hears my voice and opens the door, I will come in to him and | |
| 117 eat with him, and he with me" (Rev 3:20).</p> | |
| 118 <p>1595 Next he mentions the three people who attended or sat with | |
| 119 Jesus: Martha, Lazarus and Mary. Martha signifies the prelates who | |
| 120 are appointed to serve in the churches: "This is how one should | |
| 121 regard us, as servants of Christ and stewardess of the mysteries of | |
| 122 God" (1 Cor 4:1). Thus we read that <b>Martha served</b>: "Martha | |
| 123 was busy with much serving" [Lk 10:40]. Lazarus, who had been | |
| 124 raised to life, signifies those who have been brought from sin to | |
| 125 the state of righteousness by the ministry or service of the | |
| 126 prelates; and they, alone with the other righteous, feast | |
| 127 spiritually with the Lord. Thus he says, <b>and Lazarus was one of | |
| 128 those at table with him</b>: "Let the just feast and rejoice before | |
| 129 God and be delighted with gladness" [Ps 67:4]. Mary signifies the | |
| 130 contemplatives, for we read in Luke (10:39): "Mary sat at the | |
| 131 Lord's feet and listened to his teaching."</p> | |
| 132 <p>1596 Three things are mentioned about Mary's kindness: first, | |
| 133 the ointment she used; secondly, the kindness she offered; thirdly, | |
| 134 its effect.</p> | |
| 135 <p>With regard to the ointment, three things are noted. First, the | |
| 136 amount, and it was a large amount, <b>a pound</b> of ointment: "If | |
| 137 you have many possessions, make your gift from them in proportion" | |
| 138 (Tobit 4:8). Secondly, its matter, for it was made of <b>nard</b>: | |
| 139 "While the king was on his couch, my nard gave forth its fragrance" | |
| 140 (Song 1:11). Recall that nard is a short black aromatic herb; and | |
| 141 the ointment which is made from it has a fragrance which has the | |
| 142 power to give strength and comfort. Thirdly, its composition is | |
| 143 noted, for the nard is described as <i>pisticus</i>. According to | |
| 144 Augustine, the word <i>pisticus</i> is taken from the place where | |
| 145 nard originates.<a href="#_ftn2" name="_ftnref2" id= | |
| 146 "_ftnref2">[2]</a> However, it is better to interpret this word as | |
| 147 meaning "true" or "pure," that is, as not adulterated: for | |
| 148 <i>pistis</i> in Greek is the same as our <i>fides</i> [truthful, | |
| 149 honest]. He adds that it was <b>costly</b>, because it was made | |
| 150 from nard, which is used in costly ointments, and perhaps other | |
| 151 expensive ingredients were added to it. This teaches us that we | |
| 152 should offer to God those things we regard as most precious: "I | |
| 153 will offer to thee burnt offerings of fatlings, with the smoke of | |
| 154 the sacrifice of rams" (Ps 66:15); "Cursed be the cheat who has a | |
| 155 male in his flock, and vows it, and yet sacrifices to the Lord what | |
| 156 is blemished" (Mal 1:14).</p> | |
| 157 <p>See Mary's humility, for she fell down at the feet of Jesus | |
| 158 <b>and anointed the feet of Jesus</b>, according to, "Let us | |
| 159 worship at his footstool" (Ps 132:7). Secondly, see her devotion, | |
| 160 for she <b>wiped his feet with her hair</b>, in this way making an | |
| 161 offering of herself: "Yield your members to God as instruments of | |
| 162 righteousness" (Rom 6:13).</p> | |
| 163 <p>He mentions the effect of her ministering when he says, <b>and | |
| 164 the house was filled with the fragrance of the ointment</b>. This | |
| 165 tells us of the goodness of this ointment, which filled the entire | |
| 166 house: "We will run after thee to the odor of thy ointments" [Song | |
| 167 1:3].</p> | |
| 168 <p>1597 The question is raised as to whether this woman is the same | |
| 169 woman who anointed our Lord as mentioned in Luke (7:37), Matthew | |
| 170 (26:7) and Mark (14:3). We learn from Jerome and Chrysostom that | |
| 171 many think that the sinful woman mentioned by Luke is not the | |
| 172 sister of Lazarus, Mary, who is said [in John] to have anointed the | |
| 173 Lord.<a href="#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a> Origen | |
| 174 adds that [in John] she is also not the woman of whom Matthew and | |
| 175 Mark speak, but they were speaking of some other woman.<a href= | |
| 176 "#_ftn4" name="_ftnref4" id="_ftnref4">[4]</a> He gives three | |
| 177 reasons for this opinion. The first is based on the time: for the | |
| 178 woman in John anointed the Lord six days before the Passover, while | |
| 179 the woman mentioned by Matthew and Mark did so some time during the | |
| 180 two days preceding the Passover. For Matthew prefaces his account | |
| 181 by stating that the Lord said: "You know that after two days the | |
| 182 Passover is coming" (Matt 26:2); and in Mark we read: "It was now | |
| 183 two days before the Passover and the feast of the Unleavened Bread" | |
| 184 (Mk 14:1). The second reason is based on the place: for in Matthew | |
| 185 and Mark the woman is said to have anointed the Lord in the house | |
| 186 of Simon the leper, but in John she seems to be in the house of | |
| 187 Martha, for we read that Martha was serving the guests. And | |
| 188 Augustine agrees with this. The third reason is from the action | |
| 189 itself: for the woman in Matthew and Mark anointed the head of our | |
| 190 Lord, while the one in John anointed his feet.</p> | |
| 191 <p>On the other hand, Augustine and Gregory claim that the four | |
| 192 Evangelists are speaking of one and the same woman, but that she | |
| 193 anointed our Lord twice.<a href="#_ftn5" name="_ftnref5" id= | |
| 194 "_ftnref5">[5]</a> The first time, mentioned by Luke, was at the | |
| 195 beginning of her conversion, some time during the middle of | |
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196 Christ's public life. The second time, mentioned by the other three |
| 35 | 197 Evangelists, was a few days before Christ's passion. Thus the same |
| 198 act is mentioned here in John and in Matthew and Mark.</p> | |
| 199 <p>As for the discrepancy in the time, Augustine says that John | |
| 200 preserved the historical order, while Matthew and Mark merely | |
| 201 remembered that it took place just prior to Judas' betrayal, which | |
| 202 was believed to have been occasioned by this event. As for the | |
| 203 argument based on the difference of place, there is no reason why | |
| 204 the house of Simon the leper could not be the house of Mary and | |
| 205 Martha, since Simon might have been the head of the house. He is | |
| 206 called a leper because at one time he was a leper, but was cured by | |
| 207 Christ. As far as the act itself is concerned, Augustine says that | |
| 208 the woman anointed both the head and feet of Jesus.</p> | |
| 209 <p>1598 If the objection is raised that according to Mark she broke | |
| 210 the alabaster jar and poured ointment on the head of Jesus, one | |
| 211 might answer this in two ways. First, that it was broken in such a | |
| 212 way that some remained for anointing his feet; secondly, she could | |
| 213 have anointed his feet first, and then, breaking the jar, poured | |
| 214 the rest on his head.</p> | |
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215 <p>1599 Mystically, the pound Mary used denotes the work of |
| 35 | 216 justice, for it belongs to justice to weigh things and give pound |
| 217 for pound: "Their weight shall be equal" [Ezek 45:11]. Now four | |
| 218 other virtues must be added if the work of justice is to be | |
| 219 perfect. First, compassion: and so he says, <b>ointment</b>, which, | |
| 220 because it is soothing, represents mercy: "For judgment is without | |
| 221 mercy to one who has shown no mercy" (James 2:12). Secondly, | |
| 222 humility is needed: so he says, <b>nard</b>, which, since it is a | |
| 223 small herb, signifies humility: "The greater you are, the more you | |
| 224 must humble yourself" (Si 3:18). Thirdly, faith is needed: thus he | |
| 225 says, <b>pure</b> (<i>pisticus</i>), that is believing | |
| 226 (<i>fidelis</i>): "The righteous shall live by his faith" (Hab | |
| 227 2:4). Fourthly, charity must be present: so he says, <b>costly</b>, | |
| 228 for charity alone pays the price for eternal life: "If I give away | |
| 229 all I have…but have not love, I gain nothing" (1 Cor | |
| 230 13:3).</p> | |
| 231 <p>The works of justice anoint both the feet and head of Jesus. By | |
| 232 his feet we understand the mystery of his humanity; and by his | |
| 233 head, his divinity, according to: "The head of Christ is God" (1 | |
| 234 Cor 11:3). Thus one who venerates the divinity and humanity of | |
| 235 Christ is said to anoint his head and feet.</p> | |
| 236 <p>Or, we can take the head as indicating the very person of | |
| 237 Christ, according to: "He has made him the head over all things for | |
| 238 the church" (Eph 1:22). Then the feet are Christ's faithful, of | |
| 239 whom we read: "As you did it to one of the least of these my | |
| 240 brethren, you did it to me" (Matt 25:40); "How beautiful upon the | |
| 241 mountains are the feet of him who brings good tidings, who | |
| 242 publishes peace" (Is 52:7). Thus, one who honors Christ himself, | |
| 243 anoints the head of Christ; and one who serves his faithful anoints | |
| 244 our Lord's feet.</p> | |
| 245 <p>Again, because the hair is produced from what is superfluous in | |
| 246 the body, one dries the Lord's feet with his hair when he takes | |
| 247 what he has in surplus and relieves the needs of his neighbor: | |
| 248 "Give that which remains as alms" [Lk 11:41]. Thus Augustine says: | |
| 249 "If you have a surplus of anything, give it to the poor and you | |
| 250 have dried the feet of the Lord."<a href="#_ftn6" name="_ftnref6" | |
| 251 id="_ftnref6">[6]</a></p> | |
| 252 <p>The fact that the house was filled with the fragrance of the | |
| 253 ointment signifies that because of the works of justice, the Church | |
| 254 enjoys and is filled with a good name: "We are the aroma of Christ" | |
| 255 (2 Cor 2:15).</p> | |
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256 <p>1600 Next (v 40), the Evangelist describes the traitor's |
| 35 | 257 indignation at this. He does two things concerning it: first, he |
| 258 shows his indignation; secondly, how it was curbed (v 7). | |
| 259 Concerning the first he does three things: first, he describes the | |
| 260 traitor; secondly, he mentions what he said; and thirdly, he states | |
| 261 that his intention was evil (v 6).</p> | |
| 262 <p>1601 The traitor is portrayed in three ways. First, his dignity | |
| 263 is given when he says, <b>one of his disciples</b>. This teaches us | |
| 264 that no one should presume on himself no matter to what dignity he | |
| 265 has been raised: "His angels he charges with wickedness" [Job | |
| 266 4:18]. Secondly, his name, <b>Judas Iscariot</b>. The name "Judas" | |
| 267 means "professing," to indicate to us that in addition to a way of | |
| 268 professing that is virtuous - "Man professes with his lips and so | |
| 269 is saved" [Rom 10:10] - there is a way of professing that is | |
| 270 blameworthy and mercenary - "He will profess you," [that is, | |
| 271 profess your praises] "when you have done good to him" [Ps 49:18]. | |
| 272 Thirdly, his crime is mentioned, <b>he who was to betray him</b>: | |
| 273 "Even my bosom friend in whom I trusted, who ate of my bread, has | |
| 274 lifted his heel against me" (Ps 41:10).</p> | |
| 275 <p>1602 Then he gives the traitor's words, from which we see that | |
| 276 he had died spiritually from the aroma of the ointment, according | |
| 277 to: "For we are the aroma of Christ…to one a fragrance from | |
| 278 death to death, to the other a fragrance from life to life" (2 Cor | |
| 279 2:15). Judas was displeased because the ointment was not sold but | |
| 280 poured out as an act of homage to Christ. Thus Judas says, <b>Why | |
| 281 was this ointment not sold for three hundred denarii?</b> But as we | |
| 282 read in 2 Corinthians (11:14), the ministers of Satan disguise | |
| 283 themselves as angels of righteousness. Thus Judas hid his evil | |
| 284 under the cloak of piety, saying, <b>and given to the poor</b>: | |
| 285 "His heart will work iniquity to practice hypocrisy and speak to | |
| 286 the Lord deceitfully" [Is 32:6].</p> | |
| 287 <p>1603 The Evangelist unmasks the deceit when he adds, <b>This he | |
| 288 said, not that he cared for the poor but because he was a | |
| 289 thief</b>. For he was not interested in helping the poor - "The | |
| 290 hearts of the wicked are cruel" [Prv 12:10] - <b>but because he was | |
| 291 a thief</b>, and accustomed to stealing, he was pained that the use | |
| 292 of the ointment had deprived him of an opportunity to steal, and it | |
| 293 was this avarice that led to the betrayal, for we read: "Nothing is | |
| 294 more wicked than the covetous man" [Sir 10:9]; and "The thief comes | |
| 295 only to steal and kill and destroy" (10:10). He had the opportunity | |
| 296 to steal for <b>he had the money box</b>, that is, he was in charge | |
| 297 of our Lord's purse, and <b>he used to take what was put into | |
| 298 it</b>, i.e., whatever was donated by the faithful for Christ's use | |
| 299 and for the poor he carried as a duty, but carried off as a | |
| 300 thief.</p> | |
| 301 <p>1604 Two things can be noted here. First, that Christ lived on | |
| 302 alms as a poor person: "As for me, I am poor and needy" (Ps 40:17). | |
| 303 Secondly, it is not opposed to perfection to keep alms in a money | |
| 304 box. Thus what we read in Matthew (6:34), "Do not be anxious about | |
| 305 tomorrow," does not forbid one from saving for tomorrow, since our | |
| 306 Lord did this very thing, and he is the supreme model of | |
| 307 perfection.</p> | |
| 308 <p>1605 One might ask why our Lord, since he knew that Judas was a | |
| 309 thief, entrusted him with the money box? This can be answered in | |
| 310 three ways. First, according to Augustine, Christ did this so that | |
| 311 his Church would be patient when it was robbed; for one is not good | |
| 312 if he cannot endure those who are evil.<a href="#_ftn7" name= | |
| 313 "_ftnref7" id="_ftnref7">[7]</a> Thus we read: "As a lily among | |
| 314 brambles, so is my love among maidens" (Song 2:2). Secondly, our | |
| 315 Lord entrusted him with the money box to lessen his danger of final | |
| 316 damnation, because he could then satisfy his greed from the money | |
| 317 box. But as it is said: "He who loves money will not be satisfied | |
| 318 with money" (Eccl 5:10). Thirdly, according to others, he did this | |
| 319 in order to teach us that spiritual things should be entrusted to | |
| 320 those who are more worthy, and temporal things should be entrusted | |
| 321 to the less worthy. Thus the Apostles said: "It is not right that | |
| 322 we should give up preaching the word of God to serve tables" (Acts | |
| 323 6:2), and they entrusted this work to one of the deacons.</p> | |
| 324 <p>1606 But why does it say here that only Judas said this when the | |
| 325 ointment was poured out, while Matthew says that the disciples said | |
| 326 this? One reply is that Matthew uses the plural for the singular, | |
| 327 as he also did in "Those who sought the child's life are dead" | |
| 328 (2:20). Or, one might answer that Judas was the first to grumble | |
| 329 and that this incited the others to say the same, although not from | |
| 330 the same motive.<br /> | |
| 331 <br /> | |
| 332 <br /></p> | |
| 333 <p align="center"><b>LECTURE 2</b></p> | |
| 334 <blockquote> | |
| 335 <p><b>7 Jesus said, "Let her alone, let her keep it for the day of | |
| 336 my burial. 8 The poor you always have with you, but you do not | |
| 337 always have me." 9 When the great crowd of the Jews learned that he | |
| 338 was there, they came, not only on account of Jesus but also to see | |
| 339 Lazarus, whom he had raised from the dead. 10 So the chief priests | |
| 340 planned to put Lazarus also to death, 11 because on account of him | |
| 341 many of the Jews were going away and believing in Jesus.</b></p> | |
| 342 </blockquote> | |
| 343 <p>1607 Having narrated the traitor's indignation at the kindness | |
| 344 shown by the woman, the Evangelist now shows how our Lord put a | |
| 345 stop to it. First, our Lord answers the unjust criticism Judas | |
| 346 spoke against the woman; secondly, he rejects the spiritual reason | |
| 347 Judas pretended to have (v 8).</p> | |
| 348 <p>1608 He says, <b>Let her alone</b>, i.e., do not stop her. For | |
| 349 it is well known that many good works are done which if our advice | |
| 350 had been sought before they were done, we would not have advised | |
| 351 that they be done, because something better could possibly have | |
| 352 been done. Yet after they are begun, so long as they are good, they | |
| 353 should not be stopped. Thus, as Chrysostom says, before the woman | |
| 354 had poured out the ointment, Jesus would perhaps have preferred | |
| 355 that it be given to the poor, but now that it was done, he held | |
| 356 back those who were trying to stop her, saying, <b>Let her | |
| 357 alone</b>: "Do not prevent one who is able from doing good. If you | |
| 358 are able, you also do good," as we read in Proverbs [3:27].<a href= | |
| 359 "#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a></p> | |
| 360 <p>He adds, <b>let her keep it for the day of my burial</b>, | |
| 361 foretelling both his approaching death and the kindness this woman | |
| 362 was ready to do for him in his tomb if he had not precluded it by | |
| 363 rising so soon, for as we read in Mark's Gospel (16:1): "Mary | |
| 364 Magdalene," along with other women, "bought spices, so that they | |
| 365 might go and anoint him." This is why he said, <b>let her keep it | |
| 366 for the day of my burial</b>, not the identical ointment she used, | |
| 367 but ointment of the same kind, in general or particular, or even a | |
| 368 similar service. It is as though he were saying: Do not stop her | |
| 369 from doing for me while I am alive what she will be unable to do | |
| 370 for me when I am dead. For, as I said, she was prevented by the | |
| 371 resurrection of Christ occurring so quickly. This is expressed in a | |
| 372 clearer way in Mark (14:8): "She has anointed my body beforehand | |
| 373 for burying."</p> | |
| 374 <p>1609 But did she have foreknowledge of Christ's death? Not at | |
| 375 all: for she did not understand what she was doing. Rather, she was | |
| 376 moved to do it by a certain inner urge. It often happens that | |
| 377 people are moved to do things that they do not understand, as in | |
| 378 the case of Caiaphas, the high priest, who said, "You know nothing | |
| 379 at all; you do not understand that it is expedient for you that one | |
| 380 man should die for the people" (11:49). Things of this sort are | |
| 381 called presages, because they take place before the event.</p> | |
| 382 <p>1610 Then when he says, <b>the poor you always have with | |
| 383 you</b>, he rejects the spiritual reason which Judas feigned when | |
| 384 he said: "Why was this ointment not sold for three hundred denarii | |
| 385 and given to the poor." Our Lord answered, <b>the poor you always | |
| 386 have with you</b>. Here it might be remarked that sometimes one | |
| 387 should do what is less needful if the opportunity remains for doing | |
| 388 what is more needful. Thus, although it was more needful that this | |
| 389 ointment be given to the poor rather than having it used to anoint | |
| 390 the Lord's feet, nevertheless, because there was still opportunity | |
| 391 to do the former, since we always have the poor with us, our Lord | |
| 392 allowed what was less needful.</p> | |
| 393 <p>In the statement that <b>the poor you always have with you</b>, | |
| 394 we are led to understand the fellowship the rich should have toward | |
| 395 the poor: "Make yourself companionable to the poor" [Si 4:7].</p> | |
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396 <p>1611 <b>But you do not always have me</b>. Yet we read in |
| 35 | 397 Matthew (28:20): "I am with you always, to the close of the age." |
| 398 Augustine gives this reply. When our Lord said, <b>but you do not | |
| 399 always have me</b>, he was speaking of his bodily presence, that | |
| 400 is, as he appeared and in the form in which he would ascend into | |
| 401 heaven: "Again, I am leaving the world" (16:28).<a href="#_ftn9" | |
| 402 name="_ftnref9" id="_ftnref9">[9]</a> But he is always with us as | |
| 403 present in his divinity; and he is also present sacramentally in | |
| 404 the Church.</p> | |
| 405 <p>Another explanation would be this. When our Lord said this he | |
| 406 was thinking of the presence of his divinity. Now some seem to | |
| 407 possess Christ spiritually, either in the sacrament or in | |
| 408 professing the faith; yet they will not always possess him because | |
| 409 they belong to the Church only nominally, and not by merit. These | |
| 410 are the servants. But the children will always possess him because | |
| 411 "the son continues for ever" (8:35). Thus he said to Judas, <b>but | |
| 412 you do not always have me</b>, because you have made yourself | |
| 413 unworthy of this.</p> | |
| 414 <p>As Chrysostom says, our Lord was rebuking Judas when he said | |
| 415 this: for by being annoyed that this respect was shown to Christ, | |
| 416 he seemed to consider Christ's presence as a burden.<a href= | |
| 417 "#_ftn10" name="_ftnref10" id="_ftnref10">[10]</a> So Christ said, | |
| 418 <b>you do not always have me</b>. This was like saying: I am a | |
| 419 burden to you; but wait awhile, and I will be leaving.</p> | |
| 420 <p>1612 Next (v 9), the Evangelist shows how Jesus was honored by | |
| 421 many of the Jews; first, by the crowd that went to see him there; | |
| 422 secondly, by the crowd which meet him on his way to Jerusalem (v | |
| 423 12). In regard to the first he does two things: first, he shows the | |
| 424 eagerness of those who came to see him; secondly, he shows the | |
| 425 vehemence of the Pharisees aroused by their envy (v 10).</p> | |
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426 <p>1613 The first part is divided into two parts: first, he states |
| 35 | 427 that a crowd came to him; secondly, he gives the reason why they |
| 428 came. As to the first, he says, <b>When the great crowd of the Jews | |
| 429 learned that he was there, they came</b>, to Bethany. This was in | |
| 430 keeping with our Lord's invitation: "Come to me, all who labor and | |
| 431 are heaven laden, and I will give you rest" (Matt 11:28). And so, | |
| 432 when we know where Jesus is, we should go to him quickly.</p> | |
| 433 <p>Now there were two reasons why they came. The first was to enjoy | |
| 434 the sight and teaching of Christ. Secondly, they came <b>to see | |
| 435 Lazarus</b>. And they came to see Lazarus for two reasons. First, | |
| 436 because of the extraordinary miracle accomplished on Lazarus, that | |
| 437 is, his being raised back to the living after four days in the | |
| 438 tomb; and the people desired to see this: "Your works are | |
| 439 wonderful, and my soul knows them well," that is, it attempts to | |
| 440 understand them [Ps 138:14]. Secondly, they came because they hoped | |
| 441 they would learn something about the other life from Lazarus, for | |
| 442 man has an inborn desire for knowledge of this kind, in spite of | |
| 443 what the foolish say: "For they reasoned unsoundly, saying to | |
| 444 themselves, 'Short and sorrowful is our life, and there is no | |
| 445 remedy when a man comes to his end, and no one has been known to | |
| 446 return from Hades'" (Wis 2:1). But here he is! Lazarus, whom he | |
| 447 raised from the dead, has resumed from the lower world.</p> | |
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448 <p>1614 Then the Evangelist describes the vehemence of the |
| 35 | 449 Pharisees in their envy, when he says, <b>So the chief priests |
| 450 planned to put Lazarus also to death</b>. In this they were | |
| 451 opposing God: for God had raised him to life, and they wanted to | |
| 452 kill him: "Running stubbornly against him" (Job 15:26). Then the | |
| 453 reason for their vehemence is stated, because on account of him | |
| 454 many of the Jews were going away and believing in Jesus.</p> | |
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455 <p>1615 But since Christ had cured many people, such as the |
| 35 | 456 paralytic and the man born blind, why did they want to kill only |
| 457 Lazarus? Chrysostom gives four reasons.<a href="#_ftn11" name= | |
| 458 "_ftnref11" id="_ftnref11">[11]</a> First, because this miracle was | |
| 459 more evident, it was performed before many people, and it was | |
| 460 absolutely astounding to see a man dead for four days walking and | |
| 461 speaking. The second reason was that Lazarus was a well-known | |
| 462 person, while the blind man was unimportant, so much so that they | |
| 463 even expelled him from the temple. The third reason was because | |
| 464 this miracle was accomplished near the time of a great feast, and | |
| 465 all the Jewish people who had come for the feast disregarded the | |
| 466 solemnities and went to Bethany. The fourth reason was that in the | |
| 467 other miracles they could accuse Christ of breaking the Sabbath, | |
| 468 and in this way alienate the people from him; but this time that | |
| 469 way was closed. And so because they could find no reason to attack | |
| 470 Jesus, they attacked Lazarus as the best way to conceal the | |
| 471 miracle: "Their feet run to evil and they make haste to shed blood" | |
| 472 (Prv 1:16).<br /> | |
| 473 <br /> | |
| 474 <br /></p> | |
| 475 <p align="center"><b>LECTURE 3</b></p> | |
| 476 <blockquote> | |
| 477 <p><b>12 The next day a great crowd who had come to the feast heard | |
| 478 that Jesus was coming to Jerusalem. 13 So they took branches of | |
| 479 palm trees and went out to meet him, crying, "Hosanna! Blessed is | |
| 480 he who comes in the name of the Lord, even the King of Israel!" 14 | |
| 481 And Jesus found a young ass and sat upon it; as it is written, 15 | |
| 482 "Fear not, daughter of Zion; behold, your king is coming, sitting | |
| 483 on an ass's colt!" 16 His disciples did not understand this at | |
| 484 first; but when Jesus was glorified, then they remembered that this | |
| 485 had been written of him and had been done to him. 17 The crowd that | |
| 486 had been with him when he called Lazarus out of the tomb and raised | |
| 487 him from the dead bore witness. 18 The reason why the crowd went to | |
| 488 meet him was that they heard he had done this sign. 19 The | |
| 489 Pharisees then said to one another, "You see that you can do | |
| 490 nothing; look, the world has gone after him.<a href="#_ftn12" name= | |
| 491 "_ftnref12" id="_ftnref12">[12]</a></b></p> | |
| 492 </blockquote> | |
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493 <p>1616 Here we see the fervor of the crowd which went to meet |
| 35 | 494 Christ. First, they go to meet Christ; secondly, we have the |
| 495 reaction of the Pharisees (v 19). Concerning the first the | |
| 496 Evangelist does three things: first, he mentions their going out; | |
| 497 secondly, he tells of our Lord's entrance (v 14); and thirdly, he | |
| 498 states why the crowd went out to him.</p> | |
| 499 <p>1617 He mentions four things concerning the crowd which went out | |
| 500 to the Lord. First, the time they went out, <b>the next day</b>, | |
| 501 that is, the day following the one he meant when he said, "six days | |
| 502 before the Passover"; in other words, the tenth day of the month. | |
| 503 This is in keeping with the figure in Exodus (12:3), where we read | |
| 504 that the Paschal lamb which was to be immolated on the fourteenth | |
| 505 day in the evening should be procured on the tenth day of the | |
| 506 month.</p> | |
| 507 <p>1618 Secondly, the ones who went out are described, <b>a great | |
| 508 crowd who had come to the feast</b>. They signify the multitudes of | |
| 509 the people who would be converted to Christ: "Let the assembly of | |
| 510 the people be gathered about thee" (Ps 7:7). He says <b>to the | |
| 511 feast</b>, because believers are converted to Christ so that they | |
| 512 may come to the feast day of the heavenly Jerusalem: "Many will | |
| 513 come from east and west and sit at table with Abraham, Isaac, and | |
| 514 Jacob in the kingdom of heaven" (Matt 8:11).</p> | |
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515 <p>1619 Thirdly, the Evangelist mentions their motive for going |
| 35 | 516 out, which was that they heard that Jesus was coming: he says that |
| 517 they <b>heard that Jesus was coming to Jerusalem</b>. For all the | |
| 518 faithful are converted to Christ through what they hear about the | |
| 519 faith: "Faith comes from what is heard, and what is heard comes by | |
| 520 the preaching of Christ" (Rom 10:17); "and the children of Israel | |
| 521 heard that the Lord had visited the children of Israel; and the | |
| 522 peoples believed," as we read in Exodus [4:31].</p> | |
| 523 <p>1620 Fourthly, he mentions how they conducted themselves. And | |
| 524 first of all, what they did: <b>they took branches of palm | |
| 525 trees</b>. Now the palm, since it retains its freshness, signifies | |
| 526 victory. Thus in antiquity it was conferred upon conquerors as a | |
| 527 symbol of their victory. Again, we read in Revelation (7:9) of the | |
| 528 conquering martyrs that they held "palm branches in their hands." | |
| 529 And so the branches of palm trees were given as praise, signifying | |
| 530 victory, because our Lord was to conquer death by dying and to | |
| 531 triumph over Satan, the prince of death, by the victory of the | |
| 532 cross. <b>And went out to meet him</b>: "Prepare to meet your God, | |
| 533 O Israel!" (Amos 4:12).</p> | |
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534 <p>1621 Secondly, the Evangelist mentions what they said: <b>they |
| 35 | 535 shouted out Hosanna! Blessed is he who comes in the name of the |
| 536 Lord, the King of Israel!</b> Here they combine both petition and | |
| 537 praise. There is petition when they say, <b>Hosanna</b>, that is | |
| 538 "Save us, I implore you." It is like saying: <i>hosy</i>, which | |
| 539 means "save," and <i>anna</i>, which means "implore." According to | |
| 540 Augustine, this is not a word, but rather an exclamation of one | |
| 541 praying.<a href="#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> | |
| 542 And it is quite proper that they should ask the Lord Jesus for | |
| 543 salvation, because we read in Isaiah (35:4): "Behold your | |
| 544 God…He will come and save you"; "Stir up thy might, and come | |
| 545 to save us!" (Ps 80:2).</p> | |
| 546 <p>1622 They praise him for two things: for his coming and for the | |
| 547 power of his reign or kingdom. They praise his coming when they | |
| 548 say, <b>Blessed is he who comes in the name of the Lord</b>. Note | |
| 549 that to bless is to speak good things. Now God blesses us in one | |
| 550 way, and we bless God in another way. For when God blesses us he | |
| 551 makes us good, since for God to speak is to do: "For he commanded | |
| 552 [that is, spoke], and they were created" (Ps 148:5). But when we | |
| 553 bless God, we profess his goodness: "We bless you from the house of | |
| 554 the Lord" (Ps 118:26); "Blessed be every one who blesses you!" (Gen | |
| 555 27:29). Therefore, <b>Blessed is he who comes in the name of the | |
| 556 Lord</b>, for Christ worked in the name of God, because every thing | |
| 557 he did he directed to the glory of God.</p> | |
| 558 <p>Now because both the Father and the Son are the Lord, the | |
| 559 phrase, <b>in the name of the Lord</b>, can be understood in two | |
| 560 ways. In one way, <b>Blessed is he who comes in the name of the | |
| 561 Lord</b>, means blessed is he who comes in his own name, as Lord: | |
| 562 "The Lord is our ruler" (Is 33:22). Moses did not come in the name | |
| 563 of the Lord in this way, because he came as a servant: "Now Moses | |
| 564 was faithful in all God's house as a servant, to testify to the | |
| 565 things that were to be spoken later" (Heb 3:5). According to | |
| 566 Augustine, the better interpretation would be to say that <b>in the | |
| 567 name of the Lord</b> means in the name of the Father.<a href= | |
| 568 "#_ftn14" name="_ftnref14" title="" id="_ftnref14">[14]</a> For | |
| 569 Christ's words direct our minds to this: "I have come in my | |
| 570 Father's name" (5:45). Further, there are two ways in which Christ | |
| 571 is said to have come in the name of the Father. First, he came as | |
| 572 the Son, which implies the Father; secondly, he came to manifest | |
| 573 the Father: "I have manifested thy name to the men whom thou gave | |
| 574 me" (17:6).</p> | |
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575 <p>1623 The people praise the power of his reign when they say, |
| 35 | 576 <b>the King of Israel!</b> Literally, the Jews believed that he had |
| 577 come to reign over them temporally, and ransom them from subjection | |
| 578 to the Romans. That is why they hailed him as a king: "He shall | |
| 579 reign as king and deal wisely" (Jer 23:5); "Behold, a king will | |
| 580 reign in righteousness, and princes will rule in justice" (Is | |
| 581 32:1).</p> | |
| 582 <p>1624 We should note that the above words can be gathered from | |
| 583 the Psalms. For when the Psalm says, "The stone which the builders | |
| 584 rejected…" (Ps 118:22), it then continues on, "Save us, we | |
| 585 beseech thee, O Lord!…Blessed is he who enters in the name | |
| 586 of the Lord!" (v 25-26). And there Jerome, according to the meaning | |
| 587 of the Hebrew, translated hosanna as "blessed." But what the people | |
| 588 added, <b>the King of Israel</b>, is not in the psalms. Instead, | |
| 589 the Psalm says: "The Lord is God, and he has given us light" (v | |
| 590 27). In saying this, the people, due to their blindness, have | |
| 591 lessened his praise: for the Psalm praises our Lord as God, but | |
| 592 they praised him as a temporal king.</p> | |
| 593 <p>1625 When the Evangelist says, <b>and Jesus found a young ass | |
| 594 and sat upon it</b>, he describes our Lord's coming: first, he | |
| 595 tells how he came; secondly, he mentions a prophecy (v 15); and | |
| 596 thirdly, he describes the state of mind of the disciples in regard | |
| 597 to this event (v 16).</p> | |
| 598 <p>1626 It should be noted in regard to the first point, that John | |
| 599 the Evangelist wrote his Gospel after all the others. And so, after | |
| 600 carefully noting what these had written, he merely summarized what | |
| 601 they had already mentioned, but filled in what they had omitted. | |
| 602 Therefore, since the other Evangelists had already told how the | |
| 603 Lord sent two of his disciples to bring the ass, John contents | |
| 604 himself with mentioning briefly that <b>Jesus found a young ass and | |
| 605 sat upon it</b>.</p> | |
| 606 <p>Here it should be pointed out that Christ's actions are in a way | |
| 607 midway between the events of the Old Testament and of the New | |
| 608 Testament. Thus the crowds praised him, both the one which went | |
| 609 before him, and the one which followed him, because Christ's | |
| 610 actions are the rule and exemplar of the things that are done in | |
| 611 the New Testament, and they were prefigured by the fathers of the | |
| 612 Old Testament.</p> | |
| 613 <p>The young ass is an awkward animal, and signifies the Gentiles. | |
| 614 Christ sat upon it to signify that he would redeem the Gentiles: "I | |
| 615 will give you as a light to the nations, that my salvation may | |
| 616 reach to the end of the earth" (Is 49:6); "Happy are you who sow | |
| 617 beside all waters, who let the feet of the ox and the ass range | |
| 618 free," that is, thus uniting the Jews and the Gentiles in one | |
| 619 faith.</p> | |
| 620 <p>Now Matthew wrote his Gospel for the Jews, and so he made | |
| 621 mention of a she-ass. This she-ass signifies the synagogue of the | |
| 622 Jews, which was like a mother to the Gentiles in spiritual matters, | |
| 623 because "out of Zion shall go forth the law, and the word of the | |
| 624 Lord from Jerusalem" (Is 2:3). The other Evangelists, however, | |
| 625 wrote their Gospels for the Gentiles, and so they mention the young | |
| 626 colt of the she-ass.</p> | |
| 627 <p>1627 When the Evangelist says, <b>as it is written, Fear not, | |
| 628 daughter of Zion!</b> he cites the prophesy which was written in | |
| 629 Zechariah (9:9). First, he reassures them; secondly, he promises a | |
| 630 kingly majesty; and thirdly, he adds the benefit which the king | |
| 631 will bring.</p> | |
| 632 <p>He reassures them when he says, <b>Fear not, daughter of | |
| 633 Zion</b>. Zion was the fortress in Jerusalem where the king lived. | |
| 634 The daughter of Zion, therefore, would be the people of Jerusalem | |
| 635 and of Judea who were subject to the king of Jerusalem. Thus the | |
| 636 Jews are being told, <b>Fear not</b>, because the Lord is your | |
| 637 defender: "Who are you that you are afraid of man who dies, of the | |
| 638 son of man who is made like grass?" (Is 51:12); "The Lord is the | |
| 639 defender of my life; of whom shall I be afraid?" [Ps 27:1]. Here | |
| 640 the Evangelist is driving out their worldly and servile fear.</p> | |
| 641 <p>He promises them a kingly majesty, saying, <b>behold, your king | |
| 642 is coming</b>: "For to us a son is given" (Is 9:6); "Upon the | |
| 643 throne of David, and over his kingdom" (9:7). He says, <b>your | |
| 644 king</b>, that means, taking flesh from you, for "It is not with | |
| 645 angels that he is concerned, but with the descendants of Abraham" | |
| 646 (Heb 2:16). Again, <b>your king</b>, that is, for your benefit. | |
| 647 Thus he adds, <b>is coming</b>, to you: "Would that even today you | |
| 648 knew the things that make for peace! But now they are hid from your | |
| 649 eyes" (Lk 19:42). But when they resisted, they hindered their own | |
| 650 good.</p> | |
| 651 <p>The king comes to you, I say, not to harm you, but to set you | |
| 652 free; thus he adds, <b>sitting on an ass's colt!</b> This signifies | |
| 653 the mercy of the king, which is most welcome to his subjects: "His | |
| 654 throne is upheld by mercy" [Prv 20:28]. This is just the opposite | |
| 655 to "A king's wrath is like the growling of a lion" (Prv 19:12). He | |
| 656 is saying in effect: He is not coming as a haughty king - Which | |
| 657 would make him hateful - but with gentleness: "If they make you | |
| 658 master of the feast, do not exalt yourself" (Sir 32:1). Therefore, | |
| 659 have no fear that the king will oppress you. Now the Old Law was | |
| 660 given in fear, because the Law produced slaves. This phrase also | |
| 661 signifies the power of the king, because by coming with humility | |
| 662 and in weakness he attracted the entire world: "The weakness of God | |
| 663 is stronger than men" (1 Cor 1:25).</p> | |
| 664 <p>1628 Then when he says, <b>his disciples did not understand this | |
| 665 at first</b>, he describes the state of mind of the disciples | |
| 666 regarding this prophecy. And he admits his own ignorance and that | |
| 667 of the disciples, for as we read: "The just person is the first to | |
| 668 accuse himself" [Prv 18:17]. So he says, <b>his disciples did not | |
| 669 understand this</b>, what was predicted, <b>at first</b>, that is, | |
| 670 before the passion. <b>But when Jesus was glorified</b>, i.e., when | |
| 671 he showed the power of his resurrection, <b>then they remembered | |
| 672 that this had been written of him and had been done to him</b>. The | |
| 673 reason they knew only after he had been glorified was because it | |
| 674 was then that they received the power of the Holy Spirit, which | |
| 675 made them wiser than all the wise: "The breath of the Almighty | |
| 676 makes a man understand" (Job 32:8).</p> | |
| 677 <p>1629 Then he mentions why the crowd went to meet Jesus, which | |
| 678 was to bear witness. This was done by <b>the crowd that had been | |
| 679 with him</b>, at the resurrection of Lazarus, <b>when he called | |
| 680 Lazarus out of the tomb… The reason why the crowd went to | |
| 681 meet him was that they heard he had done this sign</b>. "For Jews | |
| 682 demand signs" (1 Cor 1:22). Now this was a clearer and more | |
| 683 marvelous sign than the others; thus Christ made it the last in | |
| 684 order to impress it more forcefully on their memory.</p> | |
| 685 <p>1630 Then when the Evangelist says, <b>The Pharisees then said | |
| 686 to one another</b>, he describes the reaction of the Pharisees, who | |
| 687 were enraged because their plans had been frustrated. Thus they | |
| 688 say, <b>You see that you can do nothing</b>. The Pharisees said | |
| 689 this out of envy, as if to say: "We are not having any effect, that | |
| 690 is, in our evil intentions; we have failed to check him.</p> | |
| 691 <p>But why were they maddened at the blind crowd? Because <b>the | |
| 692 world has gone after him</b> through whom the world was made. This | |
| 693 was a sign that the whole world would follow him: "We shall live in | |
| 694 his sight. We shall know and we shall follow the Lord" [Hos | |
| 695 6:3].</p> | |
| 696 <p>Chrysostom, however, thinks that these words were said by the | |
| 697 Pharisees who believed, but they were spoken privately for fear of | |
| 698 the Jews.<a href="#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> | |
| 699 And they said this to stop the persecution of Christ. It is as | |
| 700 though they were saying: No matter what snares you lay, he will | |
| 701 grow in stature and his glory will increase. Why then not stop your | |
| 702 plotting? This is practically the same as the advice of Gamaliel in | |
| 703 the Acts (5:34).<br /> | |
| 704 <br /> | |
| 705 <br /></p> | |
| 706 <p align="center"><b>LECTURE 4</b></p> | |
| 707 <blockquote> | |
| 708 <p><b>20 Now among those who went up to worship at the feast were | |
| 709 some Greeks [Gentiles]. 21 So these came to Philip, who was from | |
| 710 Bethsaida in Galilee, and said to him, "Sir, we wish to see Jesus." | |
| 711 22 Philip went and told Andrew; Andrew went with Philip and they | |
| 712 told Jesus. 23 And Jesus answered them, "The hour has come for the | |
| 713 Son of man to be glorified. 24 Truly, truly, I say to you, unless a | |
| 714 grain of wheat falls into the earth and dies, it remains alone; but | |
| 715 if it dies, it bears much fruit. 25 He who loves his life loses it, | |
| 716 and he who hates his life in this world will keep it for eternal | |
| 717 life. 26 If any one serves me, he must follow me; and where I am, | |
| 718 there shall my servant be also; if any one serves me, the Father | |
| 719 will honor him."<a href="#_ftn16" name="_ftnref16" id= | |
| 720 "_ftnref16">[16]</a></b></p> | |
| 721 </blockquote> | |
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722 <p>1631 Having described the glory Christ received from the |
| 35 | 723 helpfulness of his friends and from the devotion of the crowd, the |
| 724 Evangelist now describes the glory Christ received from the | |
| 725 devotion of the Gentiles. First, the devotion of the Gentiles is | |
| 726 mentioned; secondly, this devotion is reported (v 22); and thirdly, | |
| 727 we see the prediction of Christ's passion (v 23). Concerning the | |
| 728 devotion of the Gentiles, two things are set forth: first, their | |
| 729 devotion to the sacraments of the Old Law; secondly, their devotion | |
| 730 to Christ (v 21).</p> | |
| 731 <p>1632 The devotion of the Gentiles to the sacraments of the Old | |
| 732 Testament is shown by the fact that they visited the temple. Thus | |
| 733 he says, <b>Now among those who went up</b>, to Jerusalem, <b>to | |
| 734 worship at the feast were some Gentiles</b>. He is saying in | |
| 735 effect: Not just the Jews, but the Gentiles, also, honored Christ. | |
| 736 According to a Gloss, the reason why they went up to Jerusalem was | |
| 737 because they were proselytes, who had been converted to the Jewish | |
| 738 rite by the preaching of those Jews who were scattered throughout | |
| 739 the world, and who strove to convert whomever they could: "You | |
| 740 traverse sea and land to make a single proselyte" (Mt | |
| 741 23:15).<a href="#_ftn17" name="_ftnref17" title="" id= | |
| 742 "_ftnref17">[17]</a> And so, in keeping with the Jewish rite, they | |
| 743 went up with the others.</p> | |
| 744 <p>But a better reason is given by Chrysostom, namely, that as we | |
| 745 read in Maccabees (3:2), the temple of God in Jerusalem was held in | |
| 746 such esteem by all the people and rulers throughout the world that | |
| 747 they considered it an honor to glorify the temple with the finest | |
| 748 gifts.<a href="#_ftn18" name="_ftnref18" id="_ftnref18">[18]</a> | |
| 749 And so it happened that on the feast days even many Gentiles would | |
| 750 go up to Jerusalem. An example of this is mentioned in the Acts | |
| 751 (8:27), where it tells of a eunuch, a minister to Queen Candace of | |
| 752 Ethiopia, who had come to Jerusalem to worship. Thus Isaiah says: | |
| 753 "My house shall be called a house of prayer for all peoples" (Is | |
| 754 56:7). The fact that these Gentiles came to the temple out of | |
| 755 devotion prefigured the conversion of the Gentiles to the | |
| 756 faith.</p> | |
| 757 <p>1633 The devotion of the Gentiles to Christ is shown by their | |
| 758 desire to see him; for the Evangelist says, <b>So these</b>, that | |
| 759 is, the Gentiles, <b>came to Phillip</b>. Here we should note that | |
| 760 Christ personally preached only to the Jews: "For I tell you that | |
| 761 Christ became a servant to the circumcised to show God's | |
| 762 truthfulness, in order to confirm the promises given to the | |
| 763 patriarchs" (Rom 15:8); but he preached to the Gentiles through the | |
| 764 apostles. "And I shall send of them that shall be saved to the | |
| 765 Gentiles…, and they shall declare my glory to the Gentiles" | |
| 766 [Is 66:19]; "Go therefore and make disciples of all nations" (Mt | |
| 767 28:19). This was now being indicated beforehand inasmuch as the | |
| 768 Gentiles who wanted to see Christ did not come to him first, but to | |
| 769 one of his disciples, to Philip. And this was fitting, because | |
| 770 Philip was the first to preach to those who were not of the Jewish | |
| 771 rite, namely, to the Samaritans, as we see from the Acts (8:5): | |
| 772 "Philip went down to the city of Samaria, and proclaimed to them | |
| 773 the Christ."</p> | |
| 774 <p>This was also fitting because of his name: for "Philip" means | |
| 775 the "mouth of the lantern."<a href="#_ftn19" name="_ftnref19" id= | |
| 776 "_ftnref19">[19]</a> Now preachers are the mouth of Christ: "If you | |
| 777 utter what is precious, and not what is worthless, you shall be as | |
| 778 your mouth" (Jer 15:19); and Christ too is the lantern: "I have | |
| 779 given you as a light to the nations" (Is 42:6). It was also | |
| 780 appropriate to him because of his home: for Philip <b>was from | |
| 781 Bethsaida</b>, which means "hunting," and preachers hunt for those | |
| 782 whom they convert to Christ: "I will send for many hunters, and | |
| 783 they shall hunt them" (Jer 16:16). Again, it was appropriate | |
| 784 because Bethsaida was <b>in Galilee</b>, which means | |
| 785 "transmigration," and the Gentiles, by the preaching of the | |
| 786 apostles, were transmigrated from the gods of paganism to the state | |
| 787 of believers: "Therefore, son of man, prepare for yourself an | |
| 788 exile's baggage, and go into exile by day in their sight," as we | |
| 789 read in Ezekiel (12:3).</p> | |
| 790 <p>These Gentiles approached Philip and expressed their desires, | |
| 791 saying, <b>we wish to see Jesus</b>. This signifies that those | |
| 792 Gentiles who had not seen Christ in the flesh but who had been | |
| 793 converted to the faith by the ministry of the apostles, desired to | |
| 794 see him glorified in heaven: "All the earth desired to see the face | |
| 795 of Solomon" [1 Kgs 10:24].</p> | |
| 796 <p>1634 Then when he says, <b>Philip went and told Andrew; Andrew | |
| 797 went with Philip and they told Jesus</b>, the news of the Gentiles' | |
| 798 devotion is carried to Christ. In this action a definite order is | |
| 799 being followed, because "the things that are from God are set in | |
| 800 order" [Rom 13:1]. Now it belongs to the divine order that lower | |
| 801 things be led back to God through those that are higher, and since | |
| 802 Andrew outranked Philip among the apostles, because he was | |
| 803 converted before him, Philip did not wish to bring these Gentiles | |
| 804 to Christ by himself, but through Andrew, perhaps remembering that | |
| 805 the Lord had said: "Go nowhere among the Gentiles" (Mt 10:5). And | |
| 806 this is what he says, <b>Phillip went and told Andrew; Andrew went | |
| 807 with Philip and they told Jesus</b>. This teaches us that all | |
| 808 things should be done with the advice of those in authority. Thus, | |
| 809 even Paul went up to Jerusalem and conferred with the apostles | |
| 810 about the Gospel which he was preaching among the Gentiles (Gal | |
| 811 2:2).</p> | |
| 812 <p>Furthermore, from their names we can gather two things which are | |
| 813 necessary for preachers if they are to lead others to Christ. The | |
| 814 first is clear, orderly speech; and this is indicated by Philip's | |
| 815 name, which means the "mouth of the lantern." The second is virtue, | |
| 816 manifested in good actions; and this is indicated by Andrew's name, | |
| 817 which has the meaning of "strength." By the word of the Lord the | |
| 818 heavens were made, and all their strength by the breath of his | |
| 819 mouth" [Ps 33:6].</p> | |
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820 <p>1635 Then, the passion of Christ is foretold: first, Christ |
| 35 | 821 foretells that the time of his passion is near; secondly, he |
| 822 intimates that his passion is necessary (v 24); and thirdly, he | |
| 823 mentions the necessity for others to suffer (v 25).</p> | |
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824 <p>1636 He says, <b>The hour has come for the Son of man to be |
| 35 | 825 glorified</b>. Here it should be noted that our Lord, seeing these |
| 826 Gentiles hastening to see him, and understanding that in them the | |
| 827 conversion of the Gentiles was somehow beginning, foretold the | |
| 828 imminence of his passion, somewhat like a person who sees a wheat | |
| 829 field growing white says that the hour has come to use the sickle | |
| 830 for the harvest" (4:35). This is the way the Lord speaks here. | |
| 831 Since the Gentiles want to see me, he says, <b>The hour has come | |
| 832 for the Son of man to be glorified</b>.</p> | |
| 833 <p>1637 Now there were three events where he was glorified. First, | |
| 834 in his passion: "Christ did not exalt [glorify] himself to be made | |
| 835 a high priest," on the altar of the cross, "but was appointed by | |
| 836 him who said to him, 'Thou art my Son, today I have begotten | |
| 837 thee,'" as we read in Hebrews (5:5). In reference to this he says, | |
| 838 <b>The hour has come for the Son of man to be glorified</b>, that | |
| 839 is, to suffer, because the Gentiles will not be converted to him | |
| 840 before his passion. Indeed, in his passion he was glorified both | |
| 841 with visible signs, such as the sun becoming dark, the rendering of | |
| 842 the temple curtain and so forth, and with invisible signs, such as | |
| 843 the victory by which in himself he overcame the powers of darkness, | |
| 844 as stated in Colossians (2:15). Earlier he had said, "My hour has | |
| 845 not yet come" (2:4), because the devotion of the Gentiles had not | |
| 846 been as keen as it was now.</p> | |
| 847 <p>Secondly, he was glorified in his resurrection and ascension. | |
| 848 For it was necessary for Christ to first rise and ascend into | |
| 849 heaven, and thus glorified, to send the Holy Spirit upon the | |
| 850 apostles, through whom the Gentiles were to be converted: "For as | |
| 851 yet the Spirit had not been given, because Jesus was not yet | |
| 852 glorified" (7:39); Christ "ascended to the heights: he captured his | |
| 853 spoil" [Ps 69:19].</p> | |
| 854 <p>Thirdly, he was glorified by the conversion of the Gentiles: in | |
| 855 Philippians [2:11] we read, "Every tongue will confess that the | |
| 856 Lord Jesus Christ is in the glory of God the Father."</p> | |
| 857 <p>1638 Then when he says, <b>I say to you</b>, he intimates the | |
| 858 necessity of his passion: first, he suggests its necessity; | |
| 859 secondly the benefit it brings (v 24b).</p> | |
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860 <p>1639 The necessity for Christ's passion is caused by the |
| 35 | 861 conversion of the Gentiles, which cannot take place unless the Son |
| 862 of man is glorified through his passion and resurrection. And this | |
| 863 is what he asserts, <b>Truly, truly, I say to you, unless a grain | |
| 864 of wheat falls into the earth and dies, it remains alone</b>. In | |
| 865 regard to the literal sense of this text, it should be noted that | |
| 866 we use a grain of wheat either for bread or as a seed. In this | |
| 867 text, we should understand that the wheat is taken as a seed, and | |
| 868 not as the wheat used for bread, for in the latter case it would | |
| 869 never grow and bear fruit. He says, <b>dies</b>, not because it | |
| 870 loses its strength, but because it is then changed into something | |
| 871 else: "What you sow does not come to life unless it dies" (1 Cor | |
| 872 15:36). Now just as the word of God, so far as it is clothed in a | |
| 873 sound that can be heard, is a seed planted in a person's soul to | |
| 874 produce the fruit of good works - "The seed is the word of God" (Lk | |
| 875 8:11) - so the Word of God, clothed in flesh, is a seed sent into | |
| 876 the world to bring forth a great harvest; thus it is also compared | |
| 877 to a grain of mustard seed, in Matthew (13:31).</p> | |
| 878 <p>So Christ is saying: I have come as a seed, to bear fruit; and | |
| 879 so I truly say to you, <b>unless a grain of wheat falls into the | |
| 880 earth and dies, it remains alone</b>, that is, unless I die, the | |
| 881 fruit of the conversion of the Gentiles will not follow. He | |
| 882 compares himself to a grain of wheat because the reason he came was | |
| 883 to refresh and nourish our spirits, which is principally done by | |
| 884 bread made from wheat: "bread to strengthen man's heart" (Ps | |
| 885 104:15); "The bread which I shall give for the life of the world is | |
| 886 my flesh" (6:51).</p> | |
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887 <p>1640 But were the Gentiles to be converted only through the |
| 35 | 888 death of Christ? Considering God's power, they could have been |
| 889 converted without it; but according to God's decree they were to be | |
| 890 converted through the death of Christ as the more fitting way: | |
| 891 "Without the shedding of blood there is no forgiveness of sins," as | |
| 892 is said in Hebrews (9:22); "if I do not go away, the Counselor will | |
| 893 not come to you" (16:7).</p> | |
| 894 <p>1641 The benefit produced by Christ's passion is given when he | |
| 895 says, <b>but if it dies, it bears much fruit</b>. He is saying in | |
| 896 effect: Unless this seed falls into the earth by the humiliation of | |
| 897 the passion - "He humbled himself and became obedient unto death" | |
| 898 (Phil 2:8) - there is no benefit, because <b>it remains alone. But | |
| 899 if it dies</b>, that is, is put to death and slain by the Jews, | |
| 900 <b>it bears much fruit</b>.</p> | |
| 901 <p>The first of these fruits is the remission of sin: "This is all | |
| 902 the fruit, that sin is taken away" [Is 27:9]. Truly, this fruit was | |
| 903 brought forth by the passion of Christ: "For Christ also died for | |
| 904 sins once for all, the righteous for the unrighteous, that he might | |
| 905 bring us to God" (1 Pet 3:18). The second of these fruits is the | |
| 906 conversion of the Gentiles to God: "I appointed you that you should | |
| 907 go and bear fruit and that your fruit should abide" (15:16). This | |
| 908 fruit, too, was brought forth by the passion of Christ: "And I, | |
| 909 when I am lifted up from the earth, will draw all men to myself" | |
| 910 (12:32). A third fruit is the fruit of glory: "The fruit of good | |
| 911 labors is renowned [i.e., glorious]" (Wis 3:15); "He who reaps | |
| 912 receives wages, and gathers fruit for eternal life" (4:36). And | |
| 913 again, the passion of Christ produced this fruit: "We have | |
| 914 confidence to enter the sanctuary by the blood of Jesus, by the new | |
| 915 and living way which he opened for us through the curtain, that is, | |
| 916 through his flesh" (Heb 10:19-20).</p> | |
| 917 <p>1642 Then he mentions the necessity for others to die, those who | |
| 918 expose themselves to suffering for the love of Christ. First, he | |
| 919 states the necessity for their death; secondly, he encourages us to | |
| 920 do this (v 26). Concerning the first he does two things: first, he | |
| 921 states the necessity of dying for the sake of Christ; secondly, he | |
| 922 mentions the benefit this death brings (v 25).</p> | |
| 923 <p>1643 Now every one, as a matter of fact, loves his own life, but | |
| 924 some love it absolutely, without qualification, and others love it | |
| 925 partially, in a qualified way. To love someone is to will good to | |
| 926 that person; so, to love one's own life is to will good to it. | |
| 927 Therefore, one who wills what is good without qualification to his | |
| 928 own life, loves it unqualifiedly; while one who wills his life some | |
| 929 partial good loves it in a qualified way. Now the unqualified goods | |
| 930 of life are those which make a life good, namely, the highest good, | |
| 931 which is God. Thus, one who wills the divine and spiritual good to | |
| 932 his life, loves it unqualifiedly; while one who wills it earthly | |
| 933 goods, such as riches, honors and pleasures, and things of that | |
| 934 sort, loves it in a qualified way. "He who loves sin hates his own | |
| 935 life" [Ps 10:5]; "If you allow your soul to take pleasure in base | |
| 936 desire, it will make you the laughingstock of your enemies" (Sir | |
| 937 18:31).<a href="#_ftn20" name="_ftnref20" id= | |
| 938 "_ftnref20">[20]</a></p> | |
| 939 <p>1644 This passage, therefore, can be understood in two ways. In | |
| 940 one way, as saying, <b>he who loves his life</b>, unqualifiedly, | |
| 941 that is, in regard to eternal goods, <b>loses it</b>, that is, | |
| 942 exposes it to death for Christ. But this is not the true sense. | |
| 943 Accordingly it means, <b>he who loves his life</b>, in a qualified | |
| 944 way, that is, in regard to temporal goods, <b>loses it</b>, | |
| 945 unqualifiedly: "For what will it profit a man, if he gains the | |
| 946 whole world and forfeits his life?" (Mt 16:26). That this is the | |
| 947 true meaning is shown from the statement which follows: <b>he who | |
| 948 hates his life in this world will keep it for eternal life</b>. | |
| 949 Therefore, <b>he who loves his life</b>, in this world, that is, as | |
| 950 to worldly goods, <b>loses it</b> as to eternal goods: "Woe to you | |
| 951 that laugh now, for you shall mourn and weep," as we read in Luke | |
| 952 (6:25); "Son, remember that you in your lifetime received your good | |
| 953 things, and Lazarus in like manner evil things; but now he is | |
| 954 comforted here, and you are in anguish" (Lk 16:25).</p> | |
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955 <p>1645 The benefit produced by this death is asserted when he |
| 35 | 956 says, <b>and he who hates his life in this world</b>, that is, he |
| 957 who denies his own life's present goods, and endures, for God, | |
| 958 things that seem evil in this world, <b>will keep it for eternal | |
| 959 life</b>: "Blessed are those who are persecuted for righteousness' | |
| 960 sake, for theirs is the kingdom of heaven" (Mt 5:10); "If any one | |
| 961 comes to me and does not hate his own father and mother…yes, | |
| 962 and even his own life, he cannot be my disciple," as we read in | |
| 963 Luke (14:26).</p> | |
| 964 <p>Note that what was said above about the grain of wheat is in | |
| 965 keeping with this teaching. For just as Christ was sent into the | |
| 966 world as a seed that was to bear fruit, so whatever temporal goods | |
| 967 are given to us in this life by God are not given to us as fruit, | |
| 968 but rather that by their means we may obtain the fruit of an | |
| 969 eternal reward. Indeed, our very life is a temporal gift from God | |
| 970 to us. Therefore, anyone who exposes it for Christ bears much | |
| 971 fruit. Such a one, therefore, hates his own life, that is, he | |
| 972 exposes his own life, and sows, for the sake of Christ, to gain | |
| 973 life everlasting: "He that goes forth weeping, bearing seed for | |
| 974 sowing, shall come home with shouts of joy, bringing his sheaves | |
| 975 with him" (Ps 126:6). And the same is true of those who risk their | |
| 976 wealth and other goods for the sake of Christ, and share them with | |
| 977 others, to obtain life everlasting: "He who sows bountifully will | |
| 978 also reap bountifully" (2 Cor 9:6).</p> | |
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979 <p>1646 Now because it seems difficult for one to hate his own |
| 35 | 980 life, our Lord encourages us to do this, saying, <b>If any one |
| 981 serves me, he must follow me</b>. First, his encouragement is | |
| 982 given; secondly, the reason for this encouragement (v 26b).</p> | |
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983 <p>1647 In regard to the first he does three things. First, he |
| 35 | 984 describes his faithful; secondly, he urges them to imitate him; |
| 985 thirdly, he indicates the reward of those who imitate him.</p> | |
| 986 <p>Observe, in regard to the first, the dignity of Christ's | |
| 987 faithful, for they are the ministers or servants of Christ: "Are | |
| 988 they ministers of Christ? So am I" [2 Cor 11:23]. Thus, those serve | |
| 989 Christ who seek the things of Christ; but those who seek their own | |
| 990 advantage are not servants of Christ, but servants of themselves: | |
| 991 "They all seek after their own interests, not those of Jesus | |
| 992 Christ" (Phil 2:21). Priests are servants inasmuch as they | |
| 993 administer the sacraments to the faithful: "This is how one should | |
| 994 regard us, as servants of Christ and stewards of the mysteries of | |
| 995 God" (1 Cor 4:1). Again, every one of the faithful who keeps the | |
| 996 commandments of Christ is his servant: "Let us act in all | |
| 997 circumstances as God's ministers" [2 Cor 6:4].</p> | |
| 998 <p>In regard to the second, observe the glory and grandeur of the | |
| 999 faithful of Christ, for he says, <b>he must follow me</b>. This is | |
| 1000 like saying: We follow our masters, whom we serve. Therefore, <b>If | |
| 1001 anyone serves me, he must follow me</b>, so that just as I undergo | |
| 1002 death so that I might bear much fruit, so also my servant. Now to | |
| 1003 follow Christ is a great glory: "It is a great glory to follow the | |
| 1004 Lord" [Sir 23:38]; "My sheep hear my voice, and I know them, and | |
| 1005 they follow me" (10:27).</p> | |
| 1006 <p>In regard to the third, note the beatitude of the faithful, for | |
| 1007 <b>where I am</b>, not only in the place, but also as regards the | |
| 1008 sharing of glory, <b>there shall my servant be also</b>: "Wherever | |
| 1009 the body is, there the eagles will be gathered together" (Mt | |
| 1010 24:28); "He who conquers, I will grant him to sit with me on my | |
| 1011 throne" (Rev 3:21).</p> | |
| 1012 <p>1648 The reason for this encouragement is given when he says, | |
| 1013 <b>if any one serves me, the Father will honor him</b>, for the | |
| 1014 Father honors anyone who serves Christ. Now above we have read: | |
| 1015 "that all may honor the Son, even as they honor the Father" (5:23). | |
| 1016 Thus, it is the same to honor the Son and to honor the Father. But | |
| 1017 the Father says, "Those who honor me, I will honor" (1 Sam 2:31). | |
| 1018 Thus, the Father of Jesus will honor one who ministers to Jesus, | |
| 1019 not seeking his own, but the things of Jesus Christ. Jesus did not | |
| 1020 say, "I will honor him," but <b>the Father will honor him</b>, | |
| 1021 because these people did not think at this time that he was equal | |
| 1022 to the Father.</p> | |
| 1023 <p>Or, it might be said that Jesus said this to show how intimately | |
| 1024 his servants are related to him, inasmuch as they will be honored | |
| 1025 by the same one who honors the Son. For the honor the Son has by | |
| 1026 his nature, they will have by grace. So Augustine says: "An adopted | |
| 1027 son can receive no greater honor than to be where the only Son | |
| 1028 is."<a href="#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> "For | |
| 1029 those whom he foreknew he also predestined to be conformed to the | |
| 1030 image of his Son, in order that he might be the first-born among | |
| 1031 many brethren" (Rom 8:29).<br /> | |
| 1032 <br /> | |
| 1033 <br /></p> | |
| 1034 <p align="center"><b>LECTURE 5</b></p> | |
| 1035 <blockquote> | |
| 1036 <p><b>27 "Now is my soul troubled. And what shall I say? 'Father, | |
| 1037 save me from this hour'? No, for this purpose I have come to this | |
| 1038 hour. 28 Father, glorify thy name." Then a voice came from heaven, | |
| 1039 "I have glorified it, and I will glorify it again." 29 The crowd | |
| 1040 standing by heard it and said that it had thundered. Others said, | |
| 1041 "An angel has spoken to him." 30 Jesus answered, "This voice has | |
| 1042 come for your sake, not for mine. 31 Now is the judgment of this | |
| 1043 world, now shall the ruler of this world be cast out; 32 and I, | |
| 1044 when I am lifted up from the earth, will draw all men to myself." | |
| 1045 33 He said this to show by what death he was to die.<a href= | |
| 1046 "#_ftn22" name="_ftnref22" title="" id="_ftnref22">[22]</a></b></p> | |
| 1047 </blockquote> | |
| 1048 <p>1649 Above, we saw the glory shown to Christ by various types of | |
| 1049 people; here the Evangelist considers the glory shown to Christ by | |
| 1050 God. First, he mentions that Christ asked for glory; secondly, the | |
| 1051 promise of glory is made (v 28b). Concerning the first he does two | |
| 1052 things. First, the interior state of Christ is given; secondly, he | |
| 1053 mentions the request made by Christ.</p> | |
| 1054 <p>1650 Note, in regard to the first, that it seems incongruous for | |
| 1055 Christ to be saying, <b>Now is my soul troubled</b>, for he had | |
| 1056 urged his faithful to hate their own lives in this world; but with | |
| 1057 his own death near at hand, we hear the Lord himself saying, <b>Now | |
| 1058 is my soul troubled</b>. This leads Augustine to say: "O Lord, You | |
| 1059 command my soul to follow. But I see your own soul troubled. What | |
| 1060 support shall I seek, if the rock crumbles?"<a href="#_ftn23" name= | |
| 1061 "_ftnref23" id="_ftnref23">[23]</a> Thus we must first examine this | |
| 1062 troubled state of Christ, and secondly, why he willed to undergo | |
| 1063 it.</p> | |
| 1064 <p>1651 As to the first, we should note that, properly speaking, a | |
| 1065 thing is said to be troubled when it is greatly agitated. Hence | |
| 1066 when the sea is very agitated it is said to be troubled. And so | |
| 1067 whenever a thing oversteps the bounds of its repose and | |
| 1068 tranquility, it is said to be troubled. Now in the human soul there | |
| 1069 is a sentient area and a rational area. The sensitive area of the | |
| 1070 soul is troubled when it becomes strongly affected by certain | |
| 1071 movements. For example, when it is contracted by fear, raised up by | |
| 1072 hope, dilated by joy, or otherwise affected by one or other of the | |
| 1073 emotions. Sometimes this perturbation remains within the bounds of | |
| 1074 reason, and sometimes it exceeds the bounds or reason, namely, when | |
| 1075 the reason itself is troubled. And although this latter condition | |
| 1076 quite often occurs in us, it is not found in Christ, since he is | |
| 1077 the Wisdom of the Father. Indeed, it is not found in any wise | |
| 1078 person; thus the Stoic tenet that one who is wise is not troubled, | |
| 1079 that is, in his reason.</p> | |
| 1080 <p>Accordingly, the meaning of <b>Now is my soul troubled</b>, is | |
| 1081 this: My soul is affected by the emotions of fear and sadness in | |
| 1082 its sentient part; but these emotions do not trouble my reason, and | |
| 1083 it does not abandon its own order. "He began to be greatly | |
| 1084 distressed and troubled" (Mk 14:33).</p> | |
| 1085 <p>Such emotions, however, exist in us otherwise than in Christ. In | |
| 1086 us, they arise from necessity, insofar as we are moved and affected | |
| 1087 from without, as it were. But in Christ, they are not from | |
| 1088 necessity, but from the command of reason, since there was never | |
| 1089 any emotion in him except that which he himself aroused. For in | |
| 1090 Christ the lower powers were subject to his reason so perfectly | |
| 1091 that they could not act or undergo anything except what reason | |
| 1092 appointed for them. Thus as was said above [11:33]: "he was deeply | |
| 1093 moved in spirit and troubled himself"; "You have moved the earth," | |
| 1094 that is, human nature, "and troubled it" [Ps 59:4]. And so the soul | |
| 1095 of Christ was troubled in such a way that its perturbation was not | |
| 1096 opposed to reason, but according to the order of reason.</p> | |
| 1097 <p>1652 In regard to the second point, note that Christ willed to | |
| 1098 be troubled for two reasons. First, to show us a doctrine of the | |
| 1099 faith, that is, the truth of his human nature. Accordingly, as his | |
| 1100 passion was drawing near, he did everything in a human way. | |
| 1101 Secondly, he wanted to be an example for us. For if he had remained | |
| 1102 unmoved and had felt no emotions in his soul, he would not have | |
| 1103 been a satisfactory example of how we should face death. And so he | |
| 1104 willed to be troubled in order that when we are troubled at the | |
| 1105 prospect of death, we will not refuse to endure it, we will not run | |
| 1106 away: "For we have not a high priest who is unable to sympathize | |
| 1107 with our weakness, but one who in every respect has been tempted as | |
| 1108 we are, yet without sinning" (Heb 4:15).</p> | |
| 1109 <p>1653 The relationship of this with what came before is clear. He | |
| 1110 encouraged his disciples to suffer when he said: "He who hates his | |
| 1111 life in this world will keep it for eternal life." But some might | |
| 1112 say to him: "Lord, you can calmly discuss and philosophize about | |
| 1113 death because you are above human sorrows, and death does not | |
| 1114 trouble you." It was to counter this that he willed to be troubled. | |
| 1115 This disturbance in Christ was natural: for just as the soul | |
| 1116 naturally loves union with its body, so it naturally shrinks | |
| 1117 separation from it, especially since the reason of Christ allowed | |
| 1118 his soul and its inferior powers to act in their own proper | |
| 1119 way.</p> | |
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1120 <p>1654 Again, when he said, <b>Now is my soul troubled</b>, he |
| 35 | 1121 refuted the error of Arius and Apollinaris. For they said that |
| 1122 Christ did not have a soul, and in place of his soul they | |
| 1123 substituted the Word.</p> | |
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1124 <p>1655 Then our Lord makes his petition for glory, saying, <b>And |
| 35 | 1125 what shall I say? Father, save me from this hour</b> [understood |
| 1126 here not as a question, but as a petition]. Here our Lord takes | |
| 1127 upon himself the emotions of one who is troubled. And acting as one | |
| 1128 troubled, he does four things in his petition. First, he poses a | |
| 1129 question, as one does when deliberating about what is to be done; | |
| 1130 secondly, he makes a request which arises from a certain | |
| 1131 inclination; thirdly, he rejects this inclination for a particular | |
| 1132 reason; and fourthly, he makes another request that arises from a | |
| 1133 different inclination.</p> | |
| 1134 <p>1656 He poses this question as one does when in doubt, because | |
| 1135 it is natural to deliberate about what to do when one is perplexed. | |
| 1136 So the Philosopher says in his <i>Rhetoric</i> that fear makes a | |
| 1137 person take counsel.<a href="#_ftn24" name="_ftnref24" id= | |
| 1138 "_ftnref24">[24]</a> Thus, after mentioning that he is troubled, | |
| 1139 Christ at once adds, <b>And what shall I say?</b> It is the same as | |
| 1140 saying: "What shall I do in my trouble." Something like this is met | |
| 1141 in Psalm 55 (v 5): "Fear and trembling came upon me," and then | |
| 1142 follows, "O that I had wings like a dove! I would fly away and be | |
| 1143 at rest." For both the perplexed and the emotionally disturbed are | |
| 1144 weighed down and look for help to relieve themselves.</p> | |
| 1145 <p>1657 He makes his petition, arising from a certain inclination, | |
| 1146 because when one is hesitant about what he should do, he ought to | |
| 1147 turn to God: "We do not know what to do, but our eyes are upon | |
| 1148 thee" (2 Chron 20:12); "I have lifted up my eyes to the mountains | |
| 1149 from whence help will come to me" [Ps 120:1]. And so, turning to | |
| 1150 the Father, he says, <b>Father save me</b>, that is, from the | |
| 1151 sufferings which await me at the hour of my passion: "Save me, O | |
| 1152 God! For the waters have come up to my neck" (Ps 69:1). According | |
| 1153 to Augustine, what our Lord says here - <b>Now is my soul | |
| 1154 troubled</b> and <b>Father, save me</b> - is the same as what he | |
| 1155 says in Matthew (26:38): "My soul is very sorrowful, even to | |
| 1156 death."<a href="#_ftn25" name="_ftnref25" id= | |
| 1157 "_ftnref25">[25]</a></p> | |
| 1158 <p>1658 Note that this petition is not made as though it arose from | |
| 1159 the inclination of reason; rather, reason is speaking as an | |
| 1160 advocate of the natural inclination not to die. And so in this | |
| 1161 petition reason is pointing out the impulse of a natural | |
| 1162 inclination.</p> | |
| 1163 <p>This explanation solves a question which is frequently raised. | |
| 1164 For we read: "In all things he was heard for his reverence" [Heb | |
| 1165 5:7]; and yet in this case, Christ was not heard. The answer to | |
| 1166 this is that Christ was heard in those matters in which his | |
| 1167 petition came from reason itself and which he intended to be | |
| 1168 granted. But the petition he made here did not come from reason, | |
| 1169 nor was it intended to be granted, rather, it expressed a natural | |
| 1170 inclination. Thus Chrysostom reads it as a question, that is, as: | |
| 1171 <b>And what shall I say?</b> Shall I say, <b>Father, save me from | |
| 1172 this hour?</b> It is the same as saying: "No! I will not say | |
| 1173 this."<a href="#_ftn26" name="_ftnref26" id= | |
| 1174 "_ftnref26">[26]</a></p> | |
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1175 <p>1659 Yet Christ rejects this petition, which arose from an |
| 35 | 1176 inclination of the natural appetite, when he says, <b>No, for this |
| 1177 purpose I have come to this hour</b>. It is the same as saying: It | |
| 1178 is not right that I be freed from this time of suffering, because I | |
| 1179 came to suffer; and not as compelled by the necessity of fate or | |
| 1180 forced by the violence of me, but by willingly offering myself: "He | |
| 1181 was offered because it was his own will" [Is 53:7]; "No ones take | |
| 1182 it," my life, "from me, but I lay it down of my own accord" | |
| 1183 (10:18).</p> | |
| 1184 <p>1660 Now his reason proposes its own petition when he says, | |
| 1185 <b>Father, glorify thy name. Thy name</b> can be understood in two | |
| 1186 ways. First, it can mean the Son himself. For a name (<i>nomen</i>) | |
| 1187 - which comes from the word for knowledge or being known | |
| 1188 (<i>notitia</i>) - is like a sign (<i>notamen</i>). Thus a name is | |
| 1189 what manifests a thing. Now the Son manifests the Father: | |
| 1190 "Father…I have manifested thy name" (17:6). We read of this | |
| 1191 name: "Behold, the name of the Lord comes from far" (Is 30:27). So | |
| 1192 the meaning in this: <b>Father, glorify thy name</b>, that is, your | |
| 1193 Son: "And now, Father, glorify thou me in thy own presence with the | |
| 1194 glory which I had with thee before the world was made" (17:5). Or, | |
| 1195 the name of the Lord indicates the knowledge which men have of the | |
| 1196 Father, then the meaning is, <b>Father, glorify thy name</b>, that | |
| 1197 is, do what is for the glory of your name. Yet it comes to the same | |
| 1198 thing, because when the Son is glorified the name of the Father is | |
| 1199 glorified. He says this because the Son was going to be glorified | |
| 1200 by his passion: "He became obedient," to the Father, "unto death, | |
| 1201 even death on a cross. Therefore, God has highly exalted him" (Phil | |
| 1202 2:8).</p> | |
| 1203 <p>He is saying here in effect: By the desire of nature I ask to be | |
| 1204 saved, but my reason asks that your name be glorified, that is, | |
| 1205 that the Son suffer, because it was by the passion of Christ that | |
| 1206 men were to receive their knowledge of God and glorify him. For | |
| 1207 before the passion God was known only in Judea, and his name was | |
| 1208 great in Israel; but after the passion, God's name was glorified | |
| 1209 even among the Gentiles.</p> | |
| 1210 <p>1661 Then when the Evangelist says, <b>Then a voice came from | |
| 1211 heaven</b>, the promise of glory is given. First, the voice | |
| 1212 promising glory is heard; secondly, the crowd expresses its opinion | |
| 1213 (v 29); lastly, the meaning of the voice is explained (v 30).</p> | |
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1214 <p>1662 With regard to the first, he says, <b>Then a voice came |
| 35 | 1215 from heaven</b>. This is the voice of God the Father. It was the |
| 1216 same voice that was heard when Christ was baptized, "This is my | |
| 1217 beloved Son" (Mt 3:17), and at his transfiguration (Mt 17:5). | |
| 1218 Although every voice of this kind was formed by the power of the | |
| 1219 entire Trinity, this was specifically formed to represent the | |
| 1220 person of the Father; thus it is referred to as the voice of the | |
| 1221 Father. In a similar manner the dove was formed by the entire | |
| 1222 Trinity to signify the person of the Holy Spirit. And again, the | |
| 1223 body of Christ was formed by the entire Trinity, but specifically | |
| 1224 assumed by the person of the Word because it had been formed to be | |
| 1225 united to him.</p> | |
| 1226 <p>This voice, then, does two things. First, it reveals the past, | |
| 1227 when saying, <b>I have glorified it</b>, that is, I have begotten | |
| 1228 you as glorious from all eternity, because the Son is a certain | |
| 1229 glory and splendor of the Father: "For she [Wisdom] is a reflection | |
| 1230 of eternal light, a spotless mirror of the working of God" (Wis | |
| 1231 7:26); "He reflects the glory of God and bears the very stamp of | |
| 1232 his nature" (Heb 1:3). Or, <b>I have glorified it</b> at your | |
| 1233 birth, when the angels sang: "Glory to God in the highest" (Lk | |
| 1234 2:14) and in the miracles the Father performed through him.</p> | |
| 1235 <p>Secondly, the voice foretells what is to come: <b>and I will | |
| 1236 glorify it again</b>, in the passion, in which Christ triumphed | |
| 1237 over the devil, and in the resurrection and the ascension, and in | |
| 1238 the conversion of all the world: "The God of Abraham and of Isaac | |
| 1239 and of Jacob, the God of our fathers, glorified his Son Jesus" | |
| 1240 [Acts 3:13].</p> | |
| 1241 <p>1663 Next we see the opinion of the crowd, which was wondering | |
| 1242 about the voice, <b>The crowd standing by heard it and said</b>. In | |
| 1243 this crowd, as in every other, some were dull and slow to | |
| 1244 understand, and others were more perceptive; yet all of them failed | |
| 1245 to identify the voice. Those who were slow and carnal only heard it | |
| 1246 as a sound; so they said <b>that it had thundered</b>. Still, they | |
| 1247 were not entirely mistaken, for the Lord's voice was thunder, both | |
| 1248 because it had an extraordinary meaning, and because it contained | |
| 1249 very great things: "How small a whisper do we hear of him! But the | |
| 1250 thunder of his power who can understand?" (Job 26:14); "The voice | |
| 1251 of your thunder" [Ps 76:19].</p> | |
| 1252 <p>Those who were keener discerned that the sound was a voice, | |
| 1253 pronouncing words and having a meaning; so they said someone was | |
| 1254 speaking. But because they thought that Christ was merely human | |
| 1255 they erred, attributing these words to an angel. So they said that, | |
| 1256 <b>An angel has spoken to him</b>. They were under the same error | |
| 1257 as the devil, who thought that Christ needed the help of the | |
| 1258 angels: thus he said: "He will give his angels charge of you" (Mt | |
| 1259 4:6). But he did not need to be guarded and helped by angels; | |
| 1260 rather, he is the one who glorifies and guards the angels.</p> | |
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1261 <p>1664 The voice is explained when he says, <b>Jesus answered</b>. |
| 35 | 1262 First, he explains the voice; secondly, he mentions the answer |
| 1263 given by the people (v 34); and thirdly, our Lord's answer (v 35). | |
| 1264 He does two things about the first: first he mentions the reason | |
| 1265 for the voice; and secondly, he adds its meaning (v 31).</p> | |
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1266 <p>1665 It should be noted in regard to the first that they had |
| 35 | 1267 said, <b>An angel has spoken to him</b>. Now an angel speaks by |
| 1268 revealing something that will profit the one to whom he speaks, as | |
| 1269 is clear in Revelation (ch 1) and in Ezekiel (ch 1). And so to show | |
| 1270 that he did not need this voice or any revelation from an angel, | |
| 1271 our Lord says, <b>This voice has come for your sake, not for | |
| 1272 mine</b>, that is, it has not come to instruct me. For this voice | |
| 1273 mentioned nothing he did no know before, because "in him are hid | |
| 1274 all the treasures of wisdom and of knowledge" (Col 2:2), so that he | |
| 1275 knew all that the Father knew. But <b>it has come for your | |
| 1276 sake</b>, that is, for your instruction. From this we can | |
| 1277 understand that many things relating to Christ were, in God's plan, | |
| 1278 allowed to take place not because Christ needed them, but for our | |
| 1279 sakes: "For whatever was written in former days was written for our | |
| 1280 instruction" (Rom 15:4).</p> | |
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1281 <p>1666 He says, <b>Now is the judgment of this world</b>, he |
| 35 | 1282 states the meaning of this voice. First, he mentions the judgment |
| 1283 by which he would be glorified; secondly, the effect of this | |
| 1284 judgment (v 31b); and thirdly, the way he will be glorified (v | |
| 1285 32).</p> | |
| 1286 <p>1667 He says, <b>Now is the judgment of this world</b>. But if | |
| 1287 this is true, why do we expect that our Lord will come again to | |
| 1288 judge? The answer is that now he comes to judge with a judgment of | |
| 1289 distinction or discernment, by which he discerns his own from those | |
| 1290 who are not his: "For judgment I came into this world" (9:39). This | |
| 1291 is what he is speaking of when he says, <b>Now is the judgment of | |
| 1292 this world</b>. But he will come again to judge with the judgment | |
| 1293 of condemnation, for which he did not come the first time: "For God | |
| 1294 sent the Son into the world, not to condemn the world, but that the | |
| 1295 world might be saved through him" (3:17).</p> | |
| 1296 <p>Or, we might say that there are two kinds of judgment. One is | |
| 1297 that which condemns the world; and this is not referred to here. | |
| 1298 The other is the judgment which will be in favor of the world, | |
| 1299 insofar as the world is set free from servitude to the devil. This | |
| 1300 is the way the Psalm is understood: "O Lord! Judge those who wrong | |
| 1301 me; overthrow those who fight against me" [Ps 34:1]. But this | |
| 1302 judgment and the judgment of distinction are the same, because by | |
| 1303 the very fact that the judgment is in favor of the world by casting | |
| 1304 out the devil, the good are distinguished from the wicked.</p> | |
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1305 <p>1668 The effect of this judgment is the casting out of the |
| 35 | 1306 devil. So he says, <b>now shall the ruler of this world be cast |
| 1307 out</b>, by the power of the passion of Christ. Thus the passion of | |
| 1308 Christ is his glorification; and this explains what he had said, | |
| 1309 <b>I will glorify it, insofar as the ruler of this world shall be | |
| 1310 cast out</b>, since Christ has the victory over the devil by his | |
| 1311 passion. "The reason the Son of God appeared was to destroy the | |
| 1312 works of the devil" (1 Jn 3:8).</p> | |
| 1313 <p>1669 A difficulty arises here on three points. First, because he | |
| 1314 says that the devil is the ruler or prince of this world. It was | |
| 1315 this that led the Manicheans to call him the creator and lord of | |
| 1316 everything that was visible. The answer is that the devil is called | |
| 1317 the ruler of this world not by a natural right, but by usurpation, | |
| 1318 insofar as worldly people, rejecting the true Lord, subject | |
| 1319 themselves to him: "The god of this world has blinded the minds of | |
| 1320 the unbelievers" (2 Cor 4:4). Thus, he is the ruler of this world | |
| 1321 insofar as he rules those who are worldly, as St. Augustine says, | |
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1322 and these are spread throughout the entire world.<a href="#_ftn27" |
| 35 | 1323 name="_ftnref27" id="_ftnref27">[27]</a> For the word "world" is |
| 1324 sometimes taken in a pejorative sense to mean those who love the | |
| 1325 world: "The world knew him not" (1:10). Yet sometimes it is taken | |
| 1326 in a good sense to indicate those who are good and live in the | |
| 1327 world in such a way that they are citizens of heaven: "God was in | |
| 1328 Christ reconciling the world to himself" (2 Cor 5:19).</p> | |
| 1329 <p>1670 The second difficulty concerns the fact that the ruler of | |
| 1330 this world is said to be cast out. For if he had truly been cast | |
| 1331 out, he would not longer tempt us now as he did before; yet he | |
| 1332 continues to tempt us. Therefore, he was not cast out. Augustine | |
| 1333 answers this by saying that although the devil may tempt those who | |
| 1334 have ceased to be of the world, he does not tempt them in the same | |
| 1335 way as he did before. For before he tempted and ruled them from | |
| 1336 within, but now he does so only from without. For as long as men | |
| 1337 are in sin, he rules and tempts them from within: "Let not sin | |
| 1338 therefore reign in your mortal bodies, to make you obey their | |
| 1339 passions" (Rom 6:12). And so he was cast out because the effect of | |
| 1340 sin in man is not [now] from within but from without. <a href= | |
| 1341 "#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a></p> | |
| 1342 <p>1671 Thirdly, there is a difficulty from the fact that he says, | |
| 1343 <b>now shall the ruler of this world be cast out</b>. For it seems | |
| 1344 to follow from this that he had not been cast out before the | |
| 1345 passion of Christ, and consequently, if he is cast out only when | |
| 1346 men are set free from sin, it seems that Abraham, Isaac and the | |
| 1347 other men of the Old Testament were not set free from sin. The | |
| 1348 answer, according to Augustine, is that before the passion of | |
| 1349 Christ he had been cast out of individual persons, but not from the | |
| 1350 world, as he was to be later.<a href="#_ftn29" name="_ftnref29" id= | |
| 1351 "_ftnref29">[29]</a> For what formerly took place in only a few | |
| 1352 men, but now happens in many Jews and Gentiles who have converted | |
| 1353 to Christ, is recognized to have been accomplished by the passion | |
| 1354 of Christ.</p> | |
| 1355 <p>Or, it might be said that the devil is cast out by the fact that | |
| 1356 men are set free from sin; but before the passion of Christ all the | |
| 1357 just had been set free from sin, although not entirely, because | |
| 1358 they were still kept from entering the kingdom. In this respect, | |
| 1359 therefore, the devil had some right over them which was entirely | |
| 1360 taken away by the passion of Christ, when the fiery sword was | |
| 1361 removed, when Christ said to the man: "Today you will be with me in | |
| 1362 Paradise" (23:43).</p> | |
| 1363 <p>1672 The form or manner of this passion would be by being lifted | |
| 1364 up; thus he says, <b>and I, when I am lifted up from the earth, | |
| 1365 will draw all men [all things] to myself</b>. In regard to this, | |
| 1366 Chrysostom has the following example: If a tyrant, accustomed to | |
| 1367 oppress and rage against his subjects and cast them into chains, | |
| 1368 were in his madness to treat in the same way some one who was not | |
| 1369 subject to him and cast him into the same prison, then he would | |
| 1370 deserve that even his dominion over the others be taken from | |
| 1371 him.<a href="#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a> This | |
| 1372 is what Christ did against the devil. For the devil had some right | |
| 1373 over men because of the sin of the first parent; and so in some | |
| 1374 sense he could justly rage against them. But since he dared to try | |
| 1375 the same things with Christ, over whom he had no right, assailing | |
| 1376 him in whom he had no part, as the tempter, it was fitting that he | |
| 1377 be deprived of his dominion by the death of Christ. <b>And I, when | |
| 1378 I am lifted up from the earth, will draw all things to myself</b>. | |
| 1379 First, he describes the manner of his death; secondly, the | |
| 1380 Evangelist explains it, saying, <b>he said this to show by what | |
| 1381 death he was to die</b>, for he would die by being lifted up on the | |
| 1382 wood of the cross.</p> | |
| 1383 <p>1673 Here we should note that there are two reasons why the Lord | |
| 1384 willed to die the death of the cross. First, because it is a | |
| 1385 shameful death: "Let us condemn him to a shameful death" (Wis | |
| 1386 2:20). So Augustine says: "The Lord willed to die in this way so | |
| 1387 that not even a shameful death would keep a person from the | |
| 1388 perfection of righteousness."<a href="#_ftn31" name="_ftnref31" id= | |
| 1389 "_ftnref31">[31]</a></p> | |
| 1390 <p>Secondly, because such a death involves a lifting up; so our | |
| 1391 Lord says, <b>when I am lifted up</b>. Such a manner of death was | |
| 1392 in harmony with the fruit, the reason and the symbol of the | |
| 1393 passion. It was in harmony with its fruit, because it was by the | |
| 1394 passion that Christ was to be lifted up, exalted: "He became | |
| 1395 obedient unto death, even death on a cross. Therefore God has | |
| 1396 highly exalted him" (Phil 2:8). Thus the Psalmist said: "Be | |
| 1397 exalted, O Lord, in thy strength!" (Ps 2:8).</p> | |
| 1398 <p>It harmonized with the reason for the passion, and in two ways: | |
| 1399 both with respect to men and with respect to the devil. With | |
| 1400 respect to me, because he died for their salvation. For they had | |
| 1401 perished, because they were cast down and sunk in earthly things: | |
| 1402 "they have set their eyes bowing down to the earth" [Ps 16:11]. | |
| 1403 Thus he willed to die raised up in order to lift our hearts up to | |
| 1404 heavenly things. For in this way he is our way into heaven. With | |
| 1405 respect to the devils, it was fitting in the sense that those who | |
| 1406 exercised their principality and power in the air were trod under | |
| 1407 foot by him while he was raised in the air.</p> | |
| 1408 <p>Finally, it harmonized with the symbol, because the Lord | |
| 1409 commanded that a bronze serpent be fashioned in the desert, as | |
| 1410 recorded in Numbers (21:9), and above: "And as Moses lifted up the | |
| 1411 serpent in the wilderness, so must the Son of man be lifted up" | |
| 1412 (3:14). And so thus lifted up <b>I will draw all things to | |
| 1413 myself</b>, through love "I have loved you with an everlasting | |
| 1414 love, therefore have I drawn you, taking pity on you" [Jer | |
| 1415 31:3].</p> | |
| 1416 <p>Furthermore, the love of God for men appears most clearly in the | |
| 1417 fact that he condescended to die for them: "God shows his love for | |
| 1418 us in that while we were yet sinners Christ died for us," as we | |
| 1419 read in Romans (5:8). By doing this he fulfilled the request of the | |
| 1420 bride: "Draw me after you, and we will run to the aroma of your | |
| 1421 perfume" [Song 1:3].</p> | |
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1422 <p>1674 Here we may note that the Father draws and the Son also |
| 35 | 1423 draws: "No one can come to me unless the Father who sent me draws |
| 1424 him" (6:44). He says here, <b>I will draw all things</b>, in order | |
| 1425 to show that the same action belongs to both of them. And he says, | |
| 1426 <b>all things</b>, and not "all men," because not all men are drawn | |
| 1427 to the Son. <b>I will draw all things</b>, that is, the body and | |
| 1428 the soul; or all types of men, such as Gentiles and Jews, servants | |
| 1429 and freemen, male and female; or, all who are predestined to | |
| 1430 salvation.</p> | |
| 1431 <p>Finally, we should note that to draw all things to himself is | |
| 1432 for Christ to cast out the prince of this world, for Christ has no | |
| 1433 fellowship with Belial, nor light with darkness (2 Cor 6:15).<br /> | |
| 1434 <br /> | |
| 1435 <br /></p> | |
| 1436 <p align="center"><b>LECTURE 6</b></p> | |
| 1437 <blockquote> | |
| 1438 <p><b>34 The crowd answered him, "We have heard from the law that | |
| 1439 the Christ remains for ever. How can you say that the Son of man | |
| 1440 must be lifted up? Who is this Son of man? 35 Jesus said to them, | |
| 1441 "The light is with you for a little longer. Walk while you have the | |
| 1442 light, lest the darkness overtake you; he who walks in the darkness | |
| 1443 does not know where he goes. 36 While you have the light, believe | |
| 1444 in the light, that you may become sons of light. "When Jesus had | |
| 1445 said this, he departed and hid himself from them.<a href="#_ftn32" | |
| 1446 name="_ftnref32" id="_ftnref32">[32]</a></b></p> | |
| 1447 </blockquote> | |
| 1448 <p>1675 Having mentioned the promised glorification of the Lord and | |
| 1449 explaining the voice, the Evangelist now describes the doubt which | |
| 1450 prevailed among the crowd. First, they introduce the authority of | |
| 1451 the Law; and secondly, they raise a problem based on it (v 34).</p> | |
| 1452 <p>1676 In regard to the first the Evangelist says, <b>The crowd | |
| 1453 answered him</b>, that is, the Lord, who was speaking of his death, | |
| 1454 <b>We have heard from the law</b>, and law is taken here for the | |
| 1455 entire Old Testament <b>that the Christ remains for ever</b>. This | |
| 1456 can be gathered from many passages of the Old Testament, especially | |
| 1457 from Isaiah (9:7): "Of the increase of his government and of peace | |
| 1458 there will be no end"; and in Daniel (7:14): "His dominion is an | |
| 1459 everlasting dominion, which shall not pass away, and his kingdom | |
| 1460 one that shall not be destroyed."</p> | |
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1461 <p>1677 Basing themselves on this authority, they formulate two |
| 35 | 1462 doubts: one concerns a fact, and the other the person. As concerns |
| 1463 the fact, they say, <b>How can you say that the Son of man must be | |
| 1464 lifted up?</b> But since Christ did not say that "the Son of man | |
| 1465 must be lifted up," but "and I, when I am lifted up," why do the | |
| 1466 Jews say that "the Son of man" must be lifted up? The answer to | |
| 1467 this is that the Jews were now accustomed to our Lord's words; thus | |
| 1468 they remembered that he called himself the Son of man. And so when | |
| 1469 he said, "And I, when I am lifted up," they took it to mean, "If | |
| 1470 the Son of man is lifted up," as Augustine says.<a href="#_ftn33" | |
| 1471 name="_ftnref33" id="_ftnref33">[33]</a> Or, one might answer that | |
| 1472 although Christ did not here mention the Son of man, yet earlier he | |
| 1473 had said: "The Son of man must be lifted up" (3:14).</p> | |
| 1474 <p>1678 Yet it seems that their statement, <b>The Son of man must | |
| 1475 be lifted up</b>, is in no way opposed to the statement that <b>the | |
| 1476 Christ remains for ever</b>. The answer is that since our Lord was | |
| 1477 accustomed to speak to them in figurative language, they understood | |
| 1478 much of what was said in that way. And so they also suspected that | |
| 1479 when our Lord spoke of being lifted up, he was referring to death | |
| 1480 on the cross: "When you have lifted up the Son of man, then you | |
| 1481 will know," as we read above (8:28). Or, it could be said that they | |
| 1482 understood it in this sense because they had already thought of | |
| 1483 doing that very thing. Thus it was not the sharpness of their | |
| 1484 understanding that gave them this interpretation of these words, | |
| 1485 but an awareness of their own wickedness.</p> | |
| 1486 <p>1679 Note their wickedness, for they do not say: "We have heard | |
| 1487 from the law that the Christ does not suffer," because in many | |
| 1488 places of the law reference is made to his passion and | |
| 1489 resurrection: as "Like a lamb that is led to the slaughter" (Is | |
| 1490 53:7); "I have slept and taken my rest: and I have risen up" [Ps | |
| 1491 3:7]. Rather, they say, <b>the Christ remains for ever</b>. The | |
| 1492 reason for this is that the former would not have involved any | |
| 1493 opposition, since no obstacle to Christ's immortality arises from | |
| 1494 the mere fact of his suffering. In other words, as Chrysostom says, | |
| 1495 they wished to show that he was not the Christ for the reason that | |
| 1496 <b>the Christ remains for ever</b>.<a href="#_ftn34" name= | |
| 1497 "_ftnref34" id="_ftnref34">[34]</a></p> | |
| 1498 <p>1680 They raise a question concerning his person when they say, | |
| 1499 <b>Who is this Son of man?</b> They ask this because it says in | |
| 1500 Daniel (7:13): "And behold, with the clouds of heaven there came | |
| 1501 one like a son of man, and he came to the Ancient of Days"; and by | |
| 1502 that Son of man they understood the Christ. It is as though they | |
| 1503 were saying: "You say the Son of man must be lifted up; yet the Son | |
| 1504 of man, whom we take to be the Christ, remains forever. So <b>Who | |
| 1505 is this Son of man?</b> If he does not remain for ever, neither is | |
| 1506 he the Christ." In this they deserve to be reprimanded for their | |
| 1507 dullness, because even though they had seen and heard so many great | |
| 1508 things, they still had doubts about his being the Christ: "He who | |
| 1509 tells a story to a fool tells it to a drowsy man" (Sir 22:9).</p> | |
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1510 <p>1681 Then when he says, <b>Jesus said to them</b>, our Lord |
| 35 | 1511 somewhat settles their doubt. First, he commends the good they had; |
| 1512 and secondly, he encourages them to make progress (35b); thirdly, | |
| 1513 he explains his admonition (v 36).</p> | |
| 1514 <p>1682 Jesus said to them, <i>Adhuc modicum lumen in vobis | |
| 1515 est</i>. This can be understood in two ways. In one way, according | |
| 1516 to Augustine, so that "little" modifies "light."<a href="#_ftn35" | |
| 1517 name="_ftnref35" id="_ftnref35">[35]</a> As if to say: "A little | |
| 1518 light is in you," insofar as it sees that the Christ remains for | |
| 1519 ever. For this is a truth, and every manifestation of the truth is | |
| 1520 a light infused by God. Yet this light which is in you is "little," | |
| 1521 because even though you recognize the eternity of the Christ, you | |
| 1522 do not believe in his death and resurrection. This shows that you | |
| 1523 do not have perfect faith. Thus, what was said to Peter applies | |
| 1524 also to them: "O man of little faith, why did you doubt?" (Mt | |
| 1525 14:31).</p> | |
| 1526 <p>It is understood in another way by Chrysostom, as meaning that | |
| 1527 <b>the light is with you for a little longer</b> time, that is, I, | |
| 1528 who am the light.<a href="#_ftn36" name="_ftnref36" id= | |
| 1529 "_ftnref36">[36]</a> It is the same as saying: I, the light, am | |
| 1530 among you for a brief time: "A little while, and you will see me no | |
| 1531 more" (16:16).</p> | |
| 1532 <p>1683 And so he exhorts them to make progress in good. First, he | |
| 1533 gives his exhortation; secondly, he shows the danger threatening | |
| 1534 them unless they do make progress (v 35b).</p> | |
| 1535 <p>1684 He says: I say that you have a little light, but while you | |
| 1536 have it, <b>walk</b>, that is, move forward and make progress, so | |
| 1537 that you may understand that the Christ, in addition to his | |
| 1538 eternity, will also die and rise again. This is in keeping with the | |
| 1539 first explanation given above. Or, <b>Walk while you have the | |
| 1540 light</b>, that is, while I am among you, make progress and be | |
| 1541 concerned with possessing me in such a way as never to lose me: | |
| 1542 "Blessed are the people…O Lord, who walk in the light of thy | |
| 1543 countenance" (Ps 89:15).</p> | |
| 1544 <p>And do this <b>lest the darkness</b> of unbelief, ignorance and | |
| 1545 eternal damnation <b>overtake you</b> and prevent you from going | |
| 1546 any further. For a person is overtaken by darkness when he is | |
| 1547 totally sunk in unbelief; and they would be this way if they | |
| 1548 believed in the eternity of the Christ in such a way as to deny the | |
| 1549 humiliation of his death: "A man whose way is hid" (Job 3:23); "We | |
| 1550 are wrapped up in darkness" (Job 37:19).</p> | |
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1551 <p>1685 The danger threatening them unless they do progress is |
| 35 | 1552 mentioned when he says, <b>he who walks in the darkness does not |
| 1553 know where he goes</b>. For light, whether exterior or interior, | |
| 1554 directs man. Exterior light directs him as to external bodily acts, | |
| 1555 while the interior light directs his will. One, therefore, who does | |
| 1556 not walk in the light, not perfectly believing in Christ, <b>but | |
| 1557 walks in the darkness, does not know where he goes</b>, that is, to | |
| 1558 what goal he is being led. As we read in the Psalm (82:5): "They | |
| 1559 have neither knowledge nor understanding, they walk about in | |
| 1560 darkness." This is what happened to the Jews because they did not | |
| 1561 know what they were doing, but as people who were walking in the | |
| 1562 darkness they thought they were on the right road. And so they | |
| 1563 displeased God in the very things in which they believed they were | |
| 1564 pleasing him. Similarly, in the very things in which erring | |
| 1565 heretics believe they merit the light of truth and grace is the | |
| 1566 source of their being deprived of it: "There is a way which seems | |
| 1567 right to a man, but its end is the way to death" (Prv 14:12).</p> | |
| 1568 <p>1686 Then when he says, <b>While you have the light, believe in | |
| 1569 the light</b>, he explains what he said, namely, what it means to | |
| 1570 walk. This is explained in two ways, according to the two | |
| 1571 explanations given above. According to the first explanation: | |
| 1572 <b>While you have the light</b>, that is, while you have some | |
| 1573 knowledge and light of the truth, <b>believe in the light</b>, that | |
| 1574 is, in the complete truth, <b>that you may become sons of | |
| 1575 light</b>, that is, that you may be reborn in the truth: "We are | |
| 1576 not of the night or of darkness. So then let us not sleep" (1 Thess | |
| 1577 5:6).</p> | |
| 1578 <p>Or, according to the other explanation: <b>While you have the | |
| 1579 light</b>, that is, me who am the light - "He was the true light | |
| 1580 which enlightens every man who comes into the world" [1:9] - | |
| 1581 <b>believe in the light</b>, that is, in me. In other words, make | |
| 1582 progress in the knowledge of me, <b>that you may become sons of | |
| 1583 light</b>, because from the fact that you believe in me you will be | |
| 1584 the children of God: "But to all who receive him, who believed in | |
| 1585 his name, he gave power to become children of God" (1:2).</p> | |
| 1586 <p>1687 <b>When Jesus had said this, he departed and hid himself | |
| 1587 from them</b>. Here the Evangelist tells what Jesus did, that he | |
| 1588 hid himself. When we read above (8:59) that Christ did this very | |
| 1589 thing, the reason was obvious, for they were taking stones to cast | |
| 1590 at him. But here there is no reason for his hiding given, such as | |
| 1591 that they took up stones or that they blasphemed him. Why then did | |
| 1592 he hide? The answer is that our Lord, seeing into their hearts, | |
| 1593 knew their rage and the evil they had planned, i.e., to kill him. | |
| 1594 And so in his desire to stop them he did not wait for them to act, | |
| 1595 but hid himself so their anger and envy would abate. In doing this | |
| 1596 he is an example to us that when the evil purposes of others are | |
| 1597 clear to us, we should flee before they can accomplish them. In | |
| 1598 addition, our Lord was showing by his actions what he had said by | |
| 1599 his words. For he just said, <b>Walk while you have the light, lest | |
| 1600 the darkness overtake you</b>. And by hiding himself he indicated | |
| 1601 what sort of darkness he means: "I will wait for the Lord, who is | |
| 1602 hiding his face from the house of Jacob" (Is 8:17).<br /> | |
| 1603 <br /> | |
| 1604 <br /></p> | |
| 1605 <p align="center"><b>LECTURE 7</b></p> | |
| 1606 <blockquote> | |
| 1607 <p><b>37 Though he had done so many signs before them, yet they did | |
| 1608 not believe in him; 38 it was that the word spoken by the prophet | |
| 1609 Isaiah might be fulfilled: "Lord, who has believed our report, and | |
| 1610 to whom has the arm of the Lord been revealed?" 39 Therefore they | |
| 1611 could not believe. For Isaiah again said, 40 "He has blinded their | |
| 1612 eyes and hardened their heart, lest they should see with their eyes | |
| 1613 and perceive with their heart, and turn for me to heal them." 41 | |
| 1614 Isaiah said this because he saw his glory and spoke of him.</b></p> | |
| 1615 </blockquote> | |
| 1616 <p>1688 Above, the Evangelist gave many examples of Christ's glory, | |
| 1617 because of which the Jews sought to kill him out of envy. Now he | |
| 1618 deals with another of the occasions surrounding his passion, that | |
| 1619 is, the unbelief of the Jews. First, their unbelief is discussed; | |
| 1620 in the second place, it is reproved by our Lord (v 44). Concerning | |
| 1621 the first he does two things: first, he reproves the unbelief of | |
| 1622 those who believed, but in secret (v 42). As to the first, two | |
| 1623 things are done: first, he mentions the strange hardness of their | |
| 1624 unbelief; secondly, to show that it came about not without reason | |
| 1625 or by chance, he mentions a prophecy (v 38).</p> | |
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1626 <p>1689 The Evangelist, as though at a loss to explain it, says |
| 35 | 1627 that our Lord had done many miracles: such as changing water into |
| 1628 wine, curing a paralytic, giving sight to a blind man, and raising | |
| 1629 a dead man to life: nevertheless, <b>though he had done so many | |
| 1630 signs before them, yet they did not believe in him</b>. They | |
| 1631 usually said: "What sign do you do, that we may see, and believe | |
| 1632 you?" (6:30). But now! The Evangelist says: <b>though he had done | |
| 1633 so many signs before them, yet they did not believe in him</b>. "If | |
| 1634 I had not done among them the works which no one else did, they | |
| 1635 would not have sin" (15:24). And so they could not say: "We do not | |
| 1636 see our signs" (Ps 74:9).</p> | |
| 1637 <p>1690 Then (v 38), the testimony of the prophet on this point is | |
| 1638 cited. First, the prophecies are mentioned; secondly, it is shown | |
| 1639 that they refer to Christ (v 41). He does two things about the | |
| 1640 first: he cites the prophecy foretelling their unbelief; secondly, | |
| 1641 he adds the prophecy foretelling the reason for their unbelief (v | |
| 1642 39).</p> | |
| 1643 <p>1691 He says: I say that they did not believe in him <b>that the | |
| 1644 word spoken by the prophet Isaiah might be fulfilled</b>. Here we | |
| 1645 should note that in Sacred Scripture the word "that" sometimes | |
| 1646 indicates a cause, as in "I came that they may have light" (10:10). | |
| 1647 But at other times it just indicates a sequence of events, and | |
| 1648 signifies a future event; and that is how it is used here. These | |
| 1649 people did not believe, but it was not because Isaiah predicted | |
| 1650 this. Rather, Isaiah predicted this because they were not going to | |
| 1651 believe. And so this saying of Isaiah is fulfilled from the fact | |
| 1652 that they did not believe. "Everything written about me in the law | |
| 1653 of Moses and the prophets and the psalms must be fulfilled" (Lk | |
| 1654 24:44); "Not an iota, not a dot, will pass from the law until all | |
| 1655 is accomplished" (Matt 5:18).</p> | |
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1656 <p>1692 But if it was necessary that the saying of Isaiah be |
| 35 | 1657 fulfilled, it seems that the Jews should be excused for not |
| 1658 believing, for they could not act contrary to the prophecy. I | |
| 1659 answer that the prophecy took account of their freedom. For God, | |
| 1660 knowing the future beforehand, foretold their unbelief in the | |
| 1661 prophecy, but he did not bring it about; for God does not force one | |
| 1662 to sin just because he already knows one's future sins. And so our | |
| 1663 Lord, from whom nothing is hidden, predicted that the Jews would | |
| 1664 commit the sin which they did commit.</p> | |
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1665 <p>1693 Now the Evangelist states what the prophet said, <b>Lord, |
| 35 | 1666 who has believed our report, and to whom has the arm of the Lord |
| 1667 been revealed?</b> Here we should note that belief comes in two | |
| 1668 ways. Sometimes by instruction from another; and this is the usual | |
| 1669 way: "So faith comes from what is heard, and what is heard comes by | |
| 1670 the preaching of Christ" (Rom 10:17). Sometimes it come by a divine | |
| 1671 revelation; and this is the special way, spoken of by the Apostle: | |
| 1672 "For I did not receive it from man, nor was I taught it, but it | |
| 1673 came through a revelation of Jesus Christ" (Gal 1:12).</p> | |
| 1674 <p>1694 Isaiah foretold that there would be few believers. First, | |
| 1675 as to those who would believe in the usual way, by instruction, he | |
| 1676 says, <b>Lord, who has believed our report?</b> This can be | |
| 1677 understood in two ways. In one way, the meaning is: <b>who has | |
| 1678 believed our report?</b> That is, what you reported to us, what we | |
| 1679 have heard from you. "We have heard tidings from the Lord" (Obad | |
| 1680 1:1); "Let us hear what the Lord will speak" (Ps 85:8). It is like | |
| 1681 they were saying: "Lord, we have heard these things from you. But | |
| 1682 who will believe us when we tell what we have heard from you about | |
| 1683 your birth and passion?" This entire chapter of Isaiah (ch. 53) is | |
| 1684 speaking of these things.</p> | |
| 1685 <p>Prophets are said to hear in order to suggest the way in which | |
| 1686 the prophets are instructed. By sight, a person receives an | |
| 1687 immediate knowledge of the thing seen, but by hearing he does not | |
| 1688 have an immediate knowledge of what he sees, but he gains his | |
| 1689 knowledge from certain signs of the thing. And so because the | |
| 1690 prophets did not immediately see the divine essence, but only | |
| 1691 certain signs of divine realties, they are said to hear. "If there | |
| 1692 is a prophet among you, I the Lord make myself known to him in a | |
| 1693 vision, I speak with him in a dream," by certain signs (Num 12:6). | |
| 1694 The Son, however, eternally sees the divine essence itself: "No one | |
| 1695 has ever seen God; the only Son, who is in the bosom of the Father, | |
| 1696 he has made him known," as was said above (1:18). <b>Who has | |
| 1697 believed our report?</b> That is, who has believed in the things we | |
| 1698 have heard and preached? "What I have heard from the Lord of hosts, | |
| 1699 the God of Israel, I announce to you" (Is 21:10).</p> | |
| 1700 <p>The second way of understanding <b>who has believed our | |
| 1701 report?</b> is to take it as meaning the things we report to them, | |
| 1702 what they have heard from us. "They hear what you say but they will | |
| 1703 not do it" as Ezekiel (33:31) says.</p> | |
| 1704 <p>1695 As to the special way belief comes, by revelation, he says, | |
| 1705 <b>and to whom has the arm of the Lord been revealed?</b> The "arm" | |
| 1706 refers to the Son, through whom the Father does all things, just as | |
| 1707 we accomplish things through our arm. And if we accomplished things | |
| 1708 only through an interior word, then this word would be called our | |
| 1709 arm. And so the Son is called the arm of God not because God the | |
| 1710 Father has a human shape and a physical arm, but because "all | |
| 1711 things were made through him," the Son (1:3). "Have you an arm like | |
| 1712 God, and can you thunder with a voice like his?" (Job 40:9); "He | |
| 1713 has shown strength with his arm" (Lk 1:51).</p> | |
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1714 <p>1696 Here we should note that Sabellius misunderstood this |
| 35 | 1715 passage and said that the Father and the Son are the same person; |
| 1716 and Arius also did when he said that the Son is inferior to the | |
| 1717 Father. The reasons for this were that a person and his arm do not | |
| 1718 form two persons, but only one, and an arm is not equal to the | |
| 1719 person. The answer to this is that in expressions of this kind the | |
| 1720 similarities are not really adequate, for what we find in creatures | |
| 1721 does not perfectly represent what is in God. Thus Dionysius says | |
| 1722 that symbolic theology is not argumentative. Thus the Son is not | |
| 1723 called an arm as though he is the same person as the Father or | |
| 1724 inferior to the Father, but because the Father does all things | |
| 1725 through him. When he says, <b>and to whom has the arm of the Lord | |
| 1726 been revealed?</b> it is like saying, only to a few, that is, to | |
| 1727 the apostles: "God has revealed to us through the Spirit" (1 Cor | |
| 1728 2:10).</p> | |
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1729 <p>1697 When the Evangelist says, <b>therefore they could not |
| 35 | 1730 believe</b>, he states the prophecy which foretold the reason for |
| 1731 their unbelief. If we examine these words of the Evangelist they | |
| 1732 seem, if taken at their surface value, difficult to understand. | |
| 1733 First, because if it is said that <b>therefore they could not | |
| 1734 believe</b>, because Isaiah said this, the Jews seem to be | |
| 1735 excusable. For is it a sin for a person not to do what he cannot | |
| 1736 do? And what is more serious, the fault will be cast back on God, | |
| 1737 since he blinded their eyes. This could be accepted if it were said | |
| 1738 of the devil, as in 2 Corinthians (4:4): "The god of this world has | |
| 1739 blinded the minds of the unbelievers." But here it is said of our | |
| 1740 Lord, for Isaiah [6:1] says: "I saw the Lord seated on a high and | |
| 1741 lofty throne," and follows with "Blind the heart of this people and | |
| 1742 make their ears heavy, and shut their eyes, lest they see with | |
| 1743 their eyes and hear with their ears and understand with their heart | |
| 1744 and be converted and I heal them" [v 10].</p> | |
| 1745 <p>1698 To clarify this let us first explain the statement, | |
| 1746 <b>therefore they could not believe</b>. Here we should note that | |
| 1747 something is said to be impossible or said to be necessary in two | |
| 1748 ways: absolutely, and granted a certain presupposition. For | |
| 1749 example, it is absolutely impossible for a human being to be an | |
| 1750 ass; but granting a certain presupposition, it is impossible for me | |
| 1751 to be outside my house, presupposing, that is, that I remain within | |
| 1752 it sitting down. With this in mind, we may say that a person is | |
| 1753 excused if he does not do things that are absolutely impossible for | |
| 1754 him. But he is not excused if he does not do things that are | |
| 1755 impossible for him granting some presupposition. So, if someone has | |
| 1756 the evil intention of always stealing, and says that it is | |
| 1757 impossible for him not to sin as long as he continues with that | |
| 1758 intention, he is not excused: for this impossibility is not | |
| 1759 absolute, but based on a certain presupposition, for he can abandon | |
| 1760 his evil intention. So he says, <b>therefore they could not | |
| 1761 believe</b>, that is, because they had a will clouded over by their | |
| 1762 wickedness: "Can the Ethiopian change his skin or the leopard his | |
| 1763 spots? Then also you can do good who are accustomed to do evil" | |
| 1764 (Jer 13:23); "How can you do good things when you are evil?" [Mt | |
| 1765 12:34]. It is like one saying: "I can in nowise love him, because I | |
| 1766 hate him."</p> | |
| 1767 <p>As to the second point, when we read that God blinds and | |
| 1768 hardens, we should not think that God puts malice into us or forces | |
| 1769 us to sin; but we should understand it as meaning that God does not | |
| 1770 infuse grace. Now he infuses grace because of his mercy, while the | |
| 1771 cause of his not infusing grace is due to us, insofar as there is | |
| 1772 something in us which opposes divine grace. As far as he is | |
| 1773 concerned: "He enlightens every man coming into this world" [1:9]; | |
| 1774 "He desires all men to be saved" (1 Tim 2:4). But because we leave | |
| 1775 God, he takes his grace from us: "Because you have rejected | |
| 1776 knowledge, I reject you" (Hos 4:6), "Your destruction, O Israel, is | |
| 1777 from yourself; your help is only in me" [Hos 13:9]. It is like a | |
| 1778 person who closes the shutters of his house, and someone says to | |
| 1779 him: "You cannot see because you lack the light of the sun." This | |
| 1780 would not be due to a failure of the sun, but because he shut out | |
| 1781 the light of the sun. In the same way we read here that they could | |
| 1782 not believe, because God blinded them, that is, they were the cause | |
| 1783 why they were deprived of sight as in "Their wickedness blinded | |
| 1784 them" (Wis 2:21).<a href="#_ftn37" name="_ftnref37" id= | |
| 1785 "_ftnref37">[37]</a></p> | |
| 1786 <p>1699 With these distinctions in mind, let us consider the words | |
| 1787 of this prophecy. It is found in Isaiah (6:10), not in these exact | |
| 1788 words, but with the same meaning. Three things are mentioned here: | |
| 1789 first, the hardening and blinding of the Jews; secondly, the effect | |
| 1790 of each of these; thirdly, their end.</p> | |
| 1791 <p>1700 In regard to the first, note that our Lord brought people | |
| 1792 to the faith in two ways, by his miracles and his teaching. And so | |
| 1793 he rebukes them on both points: "If I had not done among them the | |
| 1794 works which no one else did, they would not have sin" (15:24); and | |
| 1795 again in (15:22): "If I had not come and spoken to them, they would | |
| 1796 not have sin; but now they have no excuse for their sin." For they | |
| 1797 had derided both.</p> | |
| 1798 <p>Insofar as they did not give due consideration to Christ's | |
| 1799 miracles, he says, <b>he has blinded their eyes</b>, that is, the | |
| 1800 eyes of their hearts, about which we read: "Having the eyes of your | |
| 1801 hearts enlightened" (Eph 1:18). For they should have understood | |
| 1802 that such miracles could only be done by divine power: "You see | |
| 1803 many things, but do not observe them" (Is 42:20); and again, "Who | |
| 1804 is blind but my servant? Or deaf, except he to whom I have sent my | |
| 1805 messengers?" [Is 42:19].</p> | |
| 1806 <p>Because they were not moved by the teaching of Christ, he adds, | |
| 1807 <b>and hardened their heart</b>. That is very hard which is not | |
| 1808 melted by intense heat nor broken by divine blows. Now the words of | |
| 1809 Christ are "like fire…and like a hammer which breaks the | |
| 1810 rock in pieces" (Jer 23:29). Fire, indeed, because they inflame | |
| 1811 through love; and like a hammer because they terrify when they | |
| 1812 threaten, and break one by the revelation of the truth. And still | |
| 1813 the hearts of the Jews paid no attention to the words of Christ. | |
| 1814 Thus it is obvious that they were hardened: "His heart is hard as a | |
| 1815 stone" (Job 41:24); "He has mercy upon whomever he wills, and he | |
| 1816 hardens the heart of whomever he wills" (Rom 9:18).</p> | |
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1817 <p>1701 The effect of their becoming blind is mentioned when he |
| 35 | 1818 says, <b>lest they should see with their eyes</b>, that is, their |
| 1819 spiritual eyes, and perceive the divinity of Christ: "They have | |
| 1820 eyes, but do not see" (Ps 115:5). In contrast, Luke says: "Blessed | |
| 1821 are the eyes which see what you see!" (Lk 10:23). The effect of | |
| 1822 their becoming hard of heart is mentioned when he says, <b>lest | |
| 1823 they should perceive</b>, understand, <b>with their heart</b>: | |
| 1824 "Because no one understands, they will perish forever" [Job 4:20]; | |
| 1825 "He would not understand so that he might act well" [Ps 35:4]. Here | |
| 1826 it should be noted that when he says, "lest they should see with | |
| 1827 their eyes and perceive with their heart," that is, "that they | |
| 1828 should not see with their eyes and perceive with their heart," the | |
| 1829 "that" does not indicate a cause, but merely the sequence of | |
| 1830 events.</p> | |
| 1831 <p>1702 The end of their becoming blind and hard in heart is given | |
| 1832 when he says, <b>and turn for me to heal them</b>. This can be | |
| 1833 understood in two ways, as Augustine says in his work, <i>On Gospel | |
| 1834 Questions</i>.<a href="#_ftn38" name="_ftnref38" id= | |
| 1835 "_ftnref38">[38]</a> In one way, so that both parts are negative, | |
| 1836 and then the meaning would be: "and they do not turn to me and I do | |
| 1837 not heal them." For the way of salvation from sin is to turn to | |
| 1838 God: "Restore us to thyself, O Lord, that we may be restored! Renew | |
| 1839 our days of old!" (Lam 5:21). But to those who prove themselves | |
| 1840 unworthy to have their sins forgiven, God does not offer the gifts | |
| 1841 by which they might turn to him and be healed, as is obvious in the | |
| 1842 case of the non-chosen.</p> | |
| 1843 <p>The other interpretation is to regard only the first part as | |
| 1844 negative and then the meaning would be: they were blinded and | |
| 1845 hardened so they should not see or understand for a time, and so | |
| 1846 not seeing or understanding, that is, not believing in Christ, they | |
| 1847 would put him to death, but afterwards they would repent and turn | |
| 1848 to God and be healed. For now and then God permits us to fall into | |
| 1849 sin so that being humbled we may arise firmer in holiness.</p> | |
| 1850 <p>Each of these interpretations is verified in the case of some of | |
| 1851 the Jews: the first one in those who persisted to the end in their | |
| 1852 unbelief, and the second one in those who turned to Christ after | |
| 1853 his passion, namely, those with remorse in their hearts at the | |
| 1854 words of Peter, and who said to the apostles: "Brethren, what shall | |
| 1855 we do?" as we read in the Acts (2:37).</p> | |
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1856 <p>1703 Then (v 41), the Evangelist shows that these words of |
| 35 | 1857 Isaiah apply here. He says, <b>Isaiah said this because he saw his |
| 1858 glory</b>, the glory of God. For when he saw the glory of God he | |
| 1859 saw at the same time that the Jews would be blinded, as is clear | |
| 1860 from, "I saw the Lord seated on a high and lofty throne" [Is 6:1], | |
| 1861 followed by, "Blind the heart of his people and make their ears | |
| 1862 heavy, and shut their eyes, lest they see with their eyes and hear | |
| 1863 with their ears and understand with their heart and be converted, | |
| 1864 and I heal them" [v 10]. And because it is fitting that one should | |
| 1865 testify about what he has seen - as we read in 1 John (1:1) - he | |
| 1866 adds, <b>and spoke of him</b>, that is, of Christ, whose glory he | |
| 1867 saw: "To him all the prophet bear witness" (Acts 10:43); "Which he | |
| 1868 promised beforehand through his prophets in the Holy Scriptures, | |
| 1869 the gospel concerning his Son" (Rom 1:2).</p> | |
| 1870 <p>1704 We read that Isaiah saw and said these things. As to the | |
| 1871 first, we should avoid the error of the Arians, who say that the | |
| 1872 Father alone is invisible to every creature, but that the Son was | |
| 1873 seen in the visions of the Old Testament. But since it is stated | |
| 1874 that "He who has seen me has seen the Father" (14:9), it is obvious | |
| 1875 that the Father and the Son are visible in one and the same way. | |
| 1876 And so Isaiah, seeing the glory of the Son, also saw the glory of | |
| 1877 the Father, and indeed of the entire Trinity, which is one God, | |
| 1878 seated upon a high throne before whom the seraphim cry out: Holy, | |
| 1879 Holy, Holy! This does not mean that Isaiah saw the essence of the | |
| 1880 Trinity; rather in an imaginary vision, with understanding, he | |
| 1881 expressed certain signs of this majesty, according to the saying in | |
| 1882 Numbers (12:6): "If there is a prophet among you, I the Lord make | |
| 1883 myself known to him in a vision, I speak with him in a dream."</p> | |
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1884 <p>1705 As to the second thing, that Isaiah <b>spoke of him</b>: |
| 35 | 1885 this excludes the error of the Manicheans, who said that there were |
| 1886 no prophecies about Christ in the Old Testament, as Augustine | |
| 1887 reports to us in his book <i>Against Faustus</i>; and it excludes | |
| 1888 the error of Theodore of Mopsuestia, who said that all the | |
| 1889 prophecies of the Old Testament bore on some current event, but the | |
| 1890 apostles and evangelists appropriated them to the life of Christ, | |
| 1891 like things said about one event can be appropriated to another | |
| 1892 event.<a href="#_ftn39" name="_ftnref39" id="_ftnref39">[39]</a> | |
| 1893 But all this is excluded by the statement, <b>and spoke of him</b>, | |
| 1894 just as Christ said of Moses that "he wrote of me" (5:46).<br /> | |
| 1895 <br /> | |
| 1896 <br /></p> | |
| 1897 <p align="center"><b>LECTURE 8</b></p> | |
| 1898 <blockquote> | |
| 1899 <p><b>42 Nevertheless many even of the authorities believed in him, | |
| 1900 but for fear of the Pharisees they did not confess it, lest they | |
| 1901 should be put out of the synagogue: 43 for they loved the praise | |
| 1902 [glory] of men more than the praise [glory] of God. 44 And Jesus | |
| 1903 cried out and said, "He who believes in me, believes not in me but | |
| 1904 in him who sent me. 45 And he who sees me sees him who sent me. 46 | |
| 1905 I have come as light into the world, that whoever believes in me | |
| 1906 may not remain in darkness. 47 If any one hears my sayings and does | |
| 1907 not keep them, I do not judge him; for I did not come to judge the | |
| 1908 world but to save the world. 48 He who rejects me and does not | |
| 1909 receive my sayings has a judge; the word that I have spoken will be | |
| 1910 his judge on the last day. 49 For I have not spoken on my own | |
| 1911 authority; the Father who sent me has himself given me commandment | |
| 1912 what to say and what to speak. 50 And I know that his commandment | |
| 1913 is eternal life. What I say, therefore, I say as the Father has | |
| 1914 bidden [said to] me."<a href="#_ftn40" name="_ftnref40" id= | |
| 1915 "_ftnref40">[40]</a></b></p> | |
| 1916 </blockquote> | |
| 1917 <p>1706 Above, the Evangelist described the failing of those who | |
| 1918 did not believe at all; here he explains the failing of those who | |
| 1919 believed in secret, because they were timid, faint-hearted. First, | |
| 1920 he mentions their dignity; secondly, their failing (v 42); and | |
| 1921 thirdly, he suggests the root of this failing (v 43).</p> | |
| 1922 <p>1707 The dignity of those who believed in secret was great, for | |
| 1923 they were the authorities, and on this point he says, <b>many even | |
| 1924 of the authorities believed in him</b>. He is saying in effect: I | |
| 1925 said that although Jesus had done so many signs, still they did not | |
| 1926 believe in him; and although this was true for the majority, yet | |
| 1927 there were some who did believe in him, because <b>many even of the | |
| 1928 authorities</b>, of the people, <b>believed in him</b>. One of | |
| 1929 these was Nicodemus, who came to Jesus by night, as was said (c 3). | |
| 1930 Thus the words of the Psalm (47:9) were fulfilled: "The princes of | |
| 1931 the peoples gather as their people of the God of Abraham"; and the | |
| 1932 statement of the Pharisees is proved false: "Have any of the | |
| 1933 authorities or of the Pharisees believed in him?" (7:48).</p> | |
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1934 <p>1708 The failing of these authorities is timidity, |
| 35 | 1935 faint-heartedness; thus he says, <b>but for fear of the Pharisees |
| 1936 they did not confess it</b>. For as stated above, the Pharisees | |
| 1937 "agreed that if any one should confess him to be Christ, he was to | |
| 1938 be put out of the synagogue" (9:22). So, although they believed | |
| 1939 with their hearts, they did not profess him with their lips. Their | |
| 1940 faith, therefore, was insufficient, for as is said in Romans | |
| 1941 (10:10): "For a man believes with his heart and so is justified, | |
| 1942 and he confesses with his lips and so is saved." "Whoever is | |
| 1943 ashamed of me and my words, of him will the Son of man be ashamed" | |
| 1944 (Lk 9:26).</p> | |
| 1945 <p>1709 The root of their failing is vanity, vainglory; so he says, | |
| 1946 <b>for they loved the glory of men more than the glory of God</b>. | |
| 1947 By confessing Christ publicly they would have lost the glory of | |
| 1948 men, but won the glory of God. But they chose rather to be deprived | |
| 1949 of the glory of God than the glory of men: "How can you believe, | |
| 1950 who receive glory from one another and do not seek the glory that | |
| 1951 comes from the only God?" (5:44). "If I were still pleasing men, I | |
| 1952 should not be a servant of Christ" (Gal 1:10).</p> | |
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1953 <p>1710 Now he shows how Christ rebuked the Jews for their |
| 35 | 1954 unbelief: first, he shows their duty to believe; secondly, he |
| 1955 mentions the fruit of faith (v 46); thirdly, he warns the | |
| 1956 unbelievers about punishment (v 47). But because vision comes after | |
| 1957 faith, with regard to the first, he treats of faith; and secondly, | |
| 1958 of vision (v 45).</p> | |
| 1959 <p>1711 As to the first he says, <b>And Jesus cried out</b>, both | |
| 1960 because of the importance of what he intended to say and because of | |
| 1961 their free will, to charge them with their sins: "Cry aloud, spare | |
| 1962 not, lift up your voice like a trumpet; declare to my people their | |
| 1963 transgression" (Is 58:1), and said, <b>He who believes in me, | |
| 1964 believes not in me but in him who sent me</b>. This seems to | |
| 1965 contain a contradiction, for he says, <b>he who believes in me | |
| 1966 believes not in me</b>. To understand this we should note first, | |
| 1967 according to Augustine, that our Lord said this to distinguish his | |
| 1968 divine and human nature.<a href="#_ftn41" name="_ftnref41" id= | |
| 1969 "_ftnref41">[41]</a> For since the proper object of faith is God, | |
| 1970 we can indeed believe that a creature exists, but we should not | |
| 1971 believe in a creature (<i>in creaturam</i>) but in God alone (<i>in | |
| 1972 Deum</i>) [See Part I, commentary on 6:29]. Now in Christ there is | |
| 1973 a created nature and the uncreated nature. Therefore, the truth of | |
| 1974 faith requires that our faith be in Christ as having an uncreated | |
| 1975 nature. And so he says, <b>he who believes in me</b>, that is, in | |
| 1976 my person, <b>believes not in me</b>, as a human being, <b>but in | |
| 1977 him who sent me</b>, that is, he believes in me as sent from the | |
| 1978 Father: "My teaching is not mine, but his who sent me" (7:16).</p> | |
| 1979 <p>According to Chrysostom, however, our Lord says this to suggest | |
| 1980 his origin.<a href="#_ftn42" name="_ftnref42" title="" id= | |
| 1981 "_ftnref42">[42]</a> It is a way of speaking similar to a person | |
| 1982 drawing water from a stream and saying that this water is not from | |
| 1983 the stream but from the spring: for it does not originate from the | |
| 1984 stream. So our Lord says, <b>he who believes in me, believes not in | |
| 1985 me but in him who sent me</b>, as though to say: I am not the | |
| 1986 source of myself, but my divinity is from another, that is, from my | |
| 1987 Father. <b>So, he who believes in me, believes not in me</b>, | |
| 1988 except insofar as I am from the Father.</p> | |
| 1989 <p>1712 Then when he says, <b>and he who sees me sees him who sent | |
| 1990 me</b>, he treats of vision. In regard to this we should note that | |
| 1991 just as the Father sent the Son to convert the Jews, so Christ also | |
| 1992 sent his disciples: "As the Father has sent me, even so I send you" | |
| 1993 (20:21). But no one of the disciples dared to say, nor should he, | |
| 1994 that one should believe in him [the disciple], although he could | |
| 1995 say that one should believe him (<i>crederetur ei</i>). For this | |
| 1996 could not take place without detracting from the One who sent him, | |
| 1997 because if someone believed in the disciple, they would cease to | |
| 1998 believe in the master. So the Jews could say on the same basis that | |
| 1999 since you have been sent from the Father, anyone who believes in | |
| 2000 you ceases to believing in the Father. Therefore, our Lord shows | |
| 2001 against this that one who does not believe in him, does not believe | |
| 2002 in the Father. This is his meaning when he says, <b>he who sees me | |
| 2003 sees him who sent me</b>.</p> | |
| 2004 <p>The seeing which is referred to here is not a physical vision, | |
| 2005 but a consideration of the truth by the mind. And the reason why | |
| 2006 one who sees the Son also sees the Father is that the Father is in | |
| 2007 the Son by a unity of essence. For one thing is said to be seen in | |
| 2008 another either because they are the same, or they are entirely | |
| 2009 conformed. But the Father and the Son are the same in nature and | |
| 2010 entirely conformed: because the Son is the image of the Father and | |
| 2011 unlike in nothing, for "He is the image of the invisible God" (Col | |
| 2012 1:15); "He reflects the glory of God and bears the very stamp of | |
| 2013 his nature" (Heb 1:3). And so, just as one believes in the Father, | |
| 2014 so also he believes in me: "He who has seen me has seen the | |
| 2015 Father…Do you not believe that I am in the Father and the | |
| 2016 Father in me?" (14:9). It is as though he said: The reason why one | |
| 2017 who sees me sees the Father also, is that the Father is in me and I | |
| 2018 in the Father. Thus it is clear what faith should be: faith should | |
| 2019 be in Christ, as God, just as it is in the Father.</p> | |
| 2020 <p>1713 Next he shows the fruit of faith. First, he shows his own | |
| 2021 worth and power when he says, <b>I have come as light into the | |
| 2022 world</b>. It has already been explained how Christ is a light: "He | |
| 2023 was the true light, which enlightens every man coming into this | |
| 2024 world" [1:9], and "I am the light of the world" (8:12). He also | |
| 2025 shows by this that he has the divine nature. For to be light is | |
| 2026 proper to God; others may give off light, that is participate in | |
| 2027 light, but God is light by essence: "God is light and in him is no | |
| 2028 darkness at all" (1 Jn 1:5). But because he "dwells in | |
| 2029 unapproachable light, whom no man has ever seen" (1 Tim 6:16), we | |
| 2030 were unable to approach him. And so it was necessary that he come | |
| 2031 to us. This is what he says, <b>I have come as light into the | |
| 2032 world</b>, that is, I am the unapproachable light which rescues | |
| 2033 from error and disperses intellectual darkness: "I came from the | |
| 2034 Father and have come into the world" (16:28); "He came to his own" | |
| 2035 [1:11]. And although the apostles are called light - "You are the | |
| 2036 light of the world" (Mt 5:14) - they are not light in the same way | |
| 2037 as Christ. For they are a light whose light has been given to them, | |
| 2038 even though in some way they also give light, that is, in their | |
| 2039 ministry. Furthermore, none of the apostles could truly say, <b>I | |
| 2040 have come as light into the world</b>, because when they came into | |
| 2041 the world they were still darkness and not light, for in Job | |
| 2042 [37:19] it says: "We are wrapped in darkness."</p> | |
| 2043 <p>1714 Secondly, he continues, <b>that whoever believes in me may | |
| 2044 not remain in darkness</b>. To become enlightened, therefore, is an | |
| 2045 effect of faith: "He who follows me will not walk in darkness" | |
| 2046 (8:12). <b>May not remain in darkness</b>: that is, the darkness of | |
| 2047 ignorance, of unbelief and eternal damnation. This shows that all | |
| 2048 are born in the darkness of sin: "For once you were darkness, but | |
| 2049 now you are light in the Lord," as we read in Ephesians (5:8). And | |
| 2050 in the darkness of ignorance: "A man whose way is hidden and God | |
| 2051 has surrounded him with darkness" [Job 3:23]. And in the end, | |
| 2052 unless they turn to Christ, they will be brought to the darkness of | |
| 2053 eternal damnation. And so, he who does not believe in me remains in | |
| 2054 darkness: "Whoever is unbelieving in the Son will not see life; | |
| 2055 rather, the anger of God rests on him" [3:36].</p> | |
| 2056 <p>1715 Then he discloses the punishment of unbelievers, which they | |
| 2057 will incur through their condemnation at the judgment. First, he | |
| 2058 states that the judgment will be delayed; secondly, that there will | |
| 2059 be a judgment in the future (v 48); and thirdly, he shows the cause | |
| 2060 of the judgment (v 48b).</p> | |
| 2061 <p>1716 As to the first he says, <b>If any one hears my sayings and | |
| 2062 does not keep them, I do not judge him</b>. Note that the ones to | |
| 2063 be made happy, beatified, are those who hear the word of God and | |
| 2064 keep it, believing it within in their hearts, and doing it without | |
| 2065 in their actions. But they who hear it but take no care to keep it, | |
| 2066 become more guilty: "For it is not the hearers of the law who are | |
| 2067 righteous before God, but the doers of the law will be justified" | |
| 2068 (Rom 2:13); "But be doers of the word, and not hearers only" (Jas | |
| 2069 1:22). And so, <b>If any one hears my sayings and does not keep | |
| 2070 them, I do not judge him</b>.</p> | |
| 2071 <p>But this seems to conflict with what was said above (5:22): "The | |
| 2072 Father…has given all judgment to the Son." Therefore, we | |
| 2073 should understand it as, <b>I do not judge him</b> at this time. It | |
| 2074 could be considered a weakness in him if he overlooked those who | |
| 2075 despised him. And so he says that such persons will be judged, | |
| 2076 although not now; for we read that "God will bring every deed into | |
| 2077 judgment" (Eccl 12:14), and "Flee from the face of iniquity, for | |
| 2078 the sword is the avenger of iniquity: and know that there is a | |
| 2079 judgment" [Job 19:29].</p> | |
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2080 <p>1717 He continues with the reason for the delay, saying for <b>I |
| 35 | 2081 did not come to judge the world but to save the world</b>. Now the |
| 2082 Son of God comes two times: one time he comes as Savior, and the | |
| 2083 next as judge. But since all were in sin, if he had come the first | |
| 2084 time as judge, he would have saved no one, because all were the | |
| 2085 children of wrath. And so it was fitting that he come first to save | |
| 2086 believers, and later to judge both believers and sinners. This is | |
| 2087 what he is saying: I do not judge now, <b>for I did not come at | |
| 2088 this come to judge the world but to save the world</b>. "God did | |
| 2089 not send his Son into the world to judge the world, but that the | |
| 2090 world might be saved through him" [3:17].</p> | |
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2091 <p>1718 Then when he says, <b>he who rejects me and does not |
| 35 | 2092 receive my sayings has a judge</b>, he foretells the judgment to |
| 2093 come. It is like saying: Although those who do not keep my word are | |
| 2094 not judged now, they will not go unpunished, whoever they are, | |
| 2095 because, <b>he who rejects me and does not receive my sayings</b> | |
| 2096 by believing them and acting according to them, <b>has a judge</b>. | |
| 2097 The reason for this is that if one does not receive the word of | |
| 2098 Christ, he scorns the word of God, whose Word is Christ, just like | |
| 2099 the one who does not obey the command of his master. "Flee from the | |
| 2100 face of iniquity; and know that there is a judgment" [Job 19:29]; | |
| 2101 "For God will bring every deed into judgment" (Eccl 12:14); "Woe to | |
| 2102 you who scorn. Will not you yourselves also be scorned?" [Is 33:1]; | |
| 2103 "They who despise me will be despised" [1 Sam 2:30].</p> | |
| 2104 <p>1719 Then when he says, <b>the word that I have spoken will be | |
| 2105 his judge on the last day</b>, he assigns the cause of the | |
| 2106 judgment. And first, he mentions the cause of the judgment; | |
| 2107 secondly, the adequacy of this cause (v 49).</p> | |
| 2108 <p>1720 He says: I say that such a person has one that judges him. | |
| 2109 But who will that judge be? He says, <b>the word that I have spoken | |
| 2110 will be his judge on the last day</b>. According to Augustine, this | |
| 2111 is the same as saying: I will judge him on the last day.<a href= | |
| 2112 "#_ftn43" name="_ftnref43" title="" id="_ftnref43">[43]</a> For | |
| 2113 Christ revealed himself in his sayings, he announced himself. He, | |
| 2114 therefore, is the word that he spoke, for he spoke about himself: | |
| 2115 "Even if I do bear witness to myself, my testimony is true, for I | |
| 2116 know whence I have come and whither I am going" (8:14). It is like | |
| 2117 saying: What I have said to them and they have despised will judge | |
| 2118 them: "He is the one ordained by God to be judge of the living and | |
| 2119 the dead. To him all the prophets bear witness" (Acts 10:42).</p> | |
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2120 <p>1721 Then he shows the sufficiency of this cause, saying, <b>for |
| 35 | 2121 I have not spoken on my own authority</b> [<b>of myself</b>, <i>ex |
| 2122 meipso</i>]. So first he shows this from the origin of his sayings; | |
| 2123 secondly, from their dignity or value (v 50). Concerning the first | |
| 2124 he does two things: first, he excludes a false notion: secondly, he | |
| 2125 states the truth.</p> | |
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2126 <p>1722 The false notion, of course, is that the Son works, or |
| 35 | 2127 says, or is, merely of himself, and not from another: for this |
| 2128 would be to say that the Son is not from the Father, which is what | |
| 2129 he does say: I say that the word which I have spoken will judge | |
| 2130 them, <b>for I have not spoken of myself</b>: "The Son cannot do | |
| 2131 anything of himself" [5:19]; "I do not speak of myself" [14:10]. | |
| 2132 <b>Indeed, I have not spoken of myself</b>, is the same as "I was | |
| 2133 not born of myself but from the Father." He is saying in effect, I | |
| 2134 will judge him on the last day (appearing in the form of a | |
| 2135 servant): "He gave him the power to pass judgment, because he is | |
| 2136 the Son of man" [5:27]. Yet I will not judge from human authority, | |
| 2137 that is, because I am the Son of man, but from divine authority, | |
| 2138 because I am the Son of God. Therefore, I will not judge of myself, | |
| 2139 but from the Father from whom I have the authority to judge.</p> | |
| 2140 <p>1723 He establishes the truth when he says, <b>the Father who | |
| 2141 sent me has himself given me commandment what to say and what to | |
| 2142 speak</b>. Unless this is appropriately understood, it can be the | |
| 2143 source of two errors. The first is that since the one commanding is | |
| 2144 greater than the one commanded, the Father is greater than the Son. | |
| 2145 Secondly, since what is given to someone was not possessed by him | |
| 2146 before it was given, and so was not known by him, it seems that if | |
| 2147 the Father gave a commandment to the Son it follows that the Son at | |
| 2148 some time did not have it, and so did not know it. As a result, | |
| 2149 something has been added to the Son, and so the Son is not truly | |
| 2150 God.</p> | |
| 2151 <p>In answer to this we should note that all the divine commands | |
| 2152 are in the mind of the Father, since these commands are nothing | |
| 2153 other than the plans or patterns of things to be done. And so just | |
| 2154 as the patterns of all creatures produced by God are in the mind of | |
| 2155 the Father, and are called ideas, so the patterns of all things to | |
| 2156 be done by us are in his mind. And just as the patterns of all | |
| 2157 things pass from the Father to the Son, who is the Wisdom of the | |
| 2158 Father, so also the patterns of all things to be done. Therefore, | |
| 2159 the Son says, <b>the Father who sent me has himself given me</b>, | |
| 2160 as God, <b>commandment</b>, that is, by an eternal generation he | |
| 2161 has communicated to me <b>what to say</b> within <b>and what to | |
| 2162 speak</b> without, just as what we say (if we speak the truth) | |
| 2163 makes known what is in our minds.<a href="#_ftn44" name="_ftnref44" | |
| 2164 id="_ftnref44">[44]</a></p> | |
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2165 <p>1724 Chrysostom explains all this differently, and more |
| 35 | 2166 clearly.<a href="#_ftn45" name="_ftnref45" id="_ftnref45">[45]</a> |
| 2167 First of all (v 47): <b>If any one hear my sayings and does not | |
| 2168 keep them, I do not judge him</b>. Now one is said to be condemned | |
| 2169 in two ways: either by a judge or by the reason for the | |
| 2170 condemnation. For a murderer is condemned to be hanged both by the | |
| 2171 judge who passes sentence and by the murder he committed, which is | |
| 2172 the reason for his condemnation. He says, <b>I do not judge | |
| 2173 him</b>, that is, I am not the reason for his condemnation, but he | |
| 2174 himself is: "Your destruction, O Israel is from yourself; your help | |
| 2175 is only in me" [Hos 13:9]. And the reason is: <b>for I did not come | |
| 2176 to judge the world</b>, that is, I was not sent to condemn but to | |
| 2177 save.</p> | |
| 2178 <p>But will not such a person be judged? He certainly will, because | |
| 2179 <b>he who rejects me and does not receive my sayings has a | |
| 2180 judge</b>. He shows what that judge is when he says, <b>the word | |
| 2181 that I have spoken</b>, and you have heard, will be his accuser and | |
| 2182 <b>will be his judge on the last day</b>. "If I had not come and | |
| 2183 spoken to them, they would not have sin; but now they have no | |
| 2184 excuse for their sin" (15:22). He shows that the word that he spoke | |
| 2185 will judge them by saying, <b>for I have not spoken of myself</b>. | |
| 2186 This is not said causally, but in a material sense, so that the | |
| 2187 meaning is: You say that your word will judge. But what is that | |
| 2188 word? It is the word that I have spoken, <b>for I have not spoken | |
| 2189 of myself</b>; that is, it is the word from the Father that I have | |
| 2190 spoken, and what he gave me to say and speak. Otherwise, if I had | |
| 2191 spoken something in opposition to the Father, or something I had | |
| 2192 not received from the Father, and they had believed me, they would | |
| 2193 have an excuse. But because I have spoken as I have, it is certain | |
| 2194 that they have rejected not only me, but also my Father.</p> | |
| 2195 <p>1725 According to this explanation, the statement, <b>the Father | |
| 2196 who sent me has himself given me commandment what to say and what | |
| 2197 to speak</b>, shows the sufficiency of the basis of the judgment | |
| 2198 because of the dignity or value of the word. First, its dignity is | |
| 2199 given; secondly, the fact that the word was spoken. Its dignity is | |
| 2200 stated when he says, <b>I know that his commandment is eternal | |
| 2201 life</b>. "This is the true God and eternal life" (1 Jn 5:20). For | |
| 2202 the Son himself is the commandment of the Father, or, he is eternal | |
| 2203 life. "If you would enter life, keep the commandments" (Mt | |
| 2204 19:17).</p> | |
| 2205 <p>Therefore, because the Father has given me commandment, and this | |
| 2206 commandment is eternal life, and since I have come to lead men to | |
| 2207 eternal life, I accomplish the commandment of the Father in all | |
| 2208 that I do. This is what he is saying, <b>What I say, therefore, I | |
| 2209 say as the Father has said to me</b>. According to Chrysostom, | |
| 2210 whose explanation is clear, the meaning is: <b>what I say, | |
| 2211 therefore</b>, when preaching in public, <b>I say as the Father has | |
| 2212 said to me</b>, that is, insofar as I have received knowledge from | |
| 2213 him - understanding this was received by Christ as man.</p> | |
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2214 <p>1726 But if, with Augustine, we understand this to apply to |
| 35 | 2215 Christ as God, how can the Father say something to him, since |
| 2216 Christ is his Word? The answer is that the Father did not say | |
| 2217 anything to him as though he spoke by words to his only Word. | |
| 2218 Rather, the Father spoke to the Son by generating him, and giving | |
| 2219 him life in himself: "He [the Lord] said to me, 'You are my son'" | |
| 2220 (Ps 2:7).<a href="#_ftn46" name="_ftnref46" id= | |
| 2221 "_ftnref46">[46]</a></p> | |
| 2222 <div><br clear="all" /> | |
| 2223 <hr align="left" size="1" width="33%" /> | |
| 2224 <div id="ftn1"> | |
| 2225 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 2226 refers to Jn 12:6 in the <i>Summa Theologiae</i>: II-II, q. 55, a. | |
| 2227 7, obj. 3; q. 188, a. 7.</p> | |
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2228 </div> |
| 35 | 2229 <div id="ftn2"> |
| 2230 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in | |
| 2231 Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>, | |
| 2232 12:1-11.</p> | |
|
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2233 </div> |
| 35 | 2234 <div id="ftn3"> |
| 2235 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> Chrysostom, | |
| 2236 <i>In Ioannem hom</i>., 62, ch. 1; PG 59, col. 342; cf. <i>Catena | |
| 2237 Aurea</i>, 11:1-5; Jerome, <i>Evang. Ioan.</i>; PL 29, col. | |
| 2238 670.</p> | |
|
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2239 </div> |
| 35 | 2240 <div id="ftn4"> |
| 2241 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Origen.</p> | |
|
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2242 </div> |
| 35 | 2243 <div id="ftn5"> |
| 2244 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Augustine, | |
| 2245 <i>De consensus evangelistarum</i>, 2, ch. 79, 78; PL 34; cf. | |
| 2246 <i>Catena Aurea</i>, 12:1-11.</p> | |
| 2247 <p>Gregory, <i>Epistola V ad Theoctistam</i>; PL 77; col. 449C.</p> | |
|
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2248 </div> |
| 35 | 2249 <div id="ftn6"> |
| 2250 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in | |
| 2251 Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>, | |
| 2252 12:1-11.</p> | |
|
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2253 </div> |
| 35 | 2254 <div id="ftn7"> |
| 2255 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in | |
| 2256 Io</i>., 50, ch. 10, col. 1762; cf. <i>Catena Aurea</i>, | |
| 2257 12:1-11.</p> | |
|
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2258 </div> |
| 35 | 2259 <div id="ftn8"> |
| 2260 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> | |
| 2261 Chrysostom.</p> | |
|
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2262 </div> |
| 35 | 2263 <div id="ftn9"> |
| 2264 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in | |
| 2265 Io</i>., 50, ch. 13, col. 1763; cf. <i>Catena Aurea</i>, | |
| 2266 12:1-11.</p> | |
|
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2267 </div> |
| 35 | 2268 <div id="ftn10"> |
| 2269 <p><a href="#_ftnref10" name="_ftn10" id= | |
| 2270 "_ftn10">11.0pt;color:red'>[10]</a> Chrysostom, <i>In Ioannem | |
| 2271 hom</i>., 65, ch. 2; PG 59, col. 363; cf. <i>Catena Aurea</i>, | |
| 2272 12:1-11.</p> | |
|
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2273 </div> |
| 35 | 2274 <div id="ftn11"> |
| 2275 <p><a href="#_ftnref11" name="_ftn11" id= | |
| 2276 "_ftn11">11.0pt;color:red'>[11]</a> <i>In</i> <i>Ioannem | |
| 2277 hom</i>., 66, ch. 1; PG 59, col 365, 366; cf. <i>Catena Aurea</i>, | |
| 2278 12:1-11.</p> | |
|
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2279 </div> |
| 35 | 2280 <div id="ftn12"> |
| 2281 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> St. | |
| 2282 Thomas refers to Jn 12:13 in the <i>Summa Theologiae</i>: II-II, q. | |
| 2283 1, a. 9, s. c.</p> | |
|
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2284 </div> |
| 35 | 2285 <div id="ftn13"> |
| 2286 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 2287 <i>Tract. in Io</i>., 51, ch. 2, col. 1764; cf. <i>Catena | |
| 2288 Aurea</i>, 12:12-19.</p> | |
|
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2289 </div> |
| 35 | 2290 <div id="ftn14"> |
| 2291 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> | |
| 2292 <i>Tract. in Io.</i>, 51, ch. 3, col. 1763.</p> | |
|
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2293 </div> |
| 35 | 2294 <div id="ftn15"> |
| 2295 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> | |
| 2296 Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col 367; cf. | |
| 2297 <i>Catena Aurea</i>, 12-19.</p> | |
|
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2298 </div> |
| 35 | 2299 <div id="ftn16"> |
| 2300 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> St. | |
| 2301 Thomas refers to Jn 12:24 in the <i>Summa Theologiae</i>: III, q. | |
| 2302 74, a. 3, s. c.; Jn 12:24, 25: <i>ST</i> III, q. 46, a. 2, obj. | |
| 2303 1.</p> | |
|
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2304 </div> |
| 35 | 2305 <div id="ftn17"> |
| 2306 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> Gloss | |
| 2307 (not Alcuin or Bede Alcuin)</p> | |
|
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2308 </div> |
| 35 | 2309 <div id="ftn18"> |
| 2310 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> | |
| 2311 Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col 367.</p> | |
|
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2312 </div> |
| 35 | 2313 <div id="ftn19"> |
| 2314 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> The most | |
| 2315 commonly accepted derivation of Philip is from the Greek | |
| 2316 phil--hippos meaning "lover of horses."</p> | |
| 2317 </div> | |
| 2318 <div id="ftn20"> | |
| 2319 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> | |
| 2320 Summa-man can love himself partially or absolutely by willing | |
| 2321 temporal or eternal goods. To himself.</p> | |
|
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2322 </div> |
| 35 | 2323 <div id="ftn21"> |
| 2324 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> | |
| 2325 <i>Tract. in Io.</i>, 51, ch. 11, col. 1767.</p> | |
|
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2326 </div> |
| 35 | 2327 <div id="ftn22"> |
| 2328 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> St. | |
| 2329 Thomas refers to Jn 12:31 in the <i>Summa Theologiae:</i> III, q. | |
| 2330 44, a. 1; q. 49, a. 2, s. c.; Jn 12:31: <i>ST</i> III, q. 46, a. 4; | |
| 2331 q. 49, a. 2, s. c.</p> | |
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2332 </div> |
| 35 | 2333 <div id="ftn23"> |
| 2334 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> | |
| 2335 <i>Tract. in Io</i>., 52, ch. 2, col. 1769; cf. <i>Catena | |
| 2336 Aurea</i>, 12:27-33.</p> | |
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2337 </div> |
| 35 | 2338 <div id="ftn24"> |
| 2339 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> | |
| 2340 Aristotle, <i>Rhetoric.</i></p> | |
| 2341 </div> | |
| 2342 <div id="ftn25"> | |
| 2343 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 2344 <i>Tract. in Io.</i>, 52, ch. 3, col. 1770; cf. <i>Catena | |
| 2345 Aurea,</i> 7:9-13..</p> | |
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2346 </div> |
| 35 | 2347 <div id="ftn26"> |
| 2348 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> <i>In | |
| 2349 Ioannem hom</i>., 67, ch. 1; PG 59, col 371; cf. <i>Catena | |
| 2350 Aurea</i>, 12:27-33.</p> | |
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2351 </div> |
| 35 | 2352 <div id="ftn27"> |
| 2353 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> | |
| 2354 <i>Tract. in Io</i>., 52, ch. 6, col. 1771; cf. <i>Catena | |
| 2355 Aurea</i>, 12:27-33.</p> | |
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2356 </div> |
| 35 | 2357 <div id="ftn28"> |
| 2358 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> Ibid.; | |
| 2359 cf. <i>Catena Aurea</i>,12:27-33.</p> | |
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2360 </div> |
| 35 | 2361 <div id="ftn29"> |
| 2362 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> Ibid.; | |
| 2363 cf. <i>Catena Aurea</i>,12:27-33.</p> | |
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2364 </div> |
| 35 | 2365 <div id="ftn30"> |
| 2366 <p><a href="#_ftnref30" name="_ftn30" id= | |
| 2367 "_ftn30">[30]</a>Chrysostom, <i>In Ioannem hom</i>., 67, ch. 3; PG | |
| 2368 59, col. 373; cf. <i>Catena Aurea</i>, 12:27-33.</p> | |
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2369 </div> |
| 35 | 2370 <div id="ftn31"> |
| 2371 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> See | |
| 2372 <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.</p> | |
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2373 </div> |
| 35 | 2374 <div id="ftn32"> |
| 2375 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> St. | |
| 2376 Thomas refers to Jn 12:36 in the <i>Summa Theologiae:</i> I-II, q. | |
| 2377 108, a. 1, s. c.</p> | |
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2378 </div> |
| 35 | 2379 <div id="ftn33"> |
| 2380 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> | |
| 2381 <i>Tract. in Io</i>., 52, ch. 12, col. 1773; cf. <i>Catena | |
| 2382 Aurea</i>, 12:34-36.</p> | |
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2383 </div> |
| 35 | 2384 <div id="ftn34"> |
| 2385 <p><a href="#_ftnref34" name="_ftn34" id= | |
| 2386 "_ftn34">[34]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG | |
| 2387 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.</p> | |
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2388 </div> |
| 35 | 2389 <div id="ftn35"> |
| 2390 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> | |
| 2391 <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.</p> | |
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2392 </div> |
| 35 | 2393 <div id="ftn36"> |
| 2394 <p><a href="#_ftnref36" name="_ftn36" id= | |
| 2395 "_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG | |
| 2396 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.</p> | |
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2397 </div> |
| 35 | 2398 <div id="ftn37"> |
| 2399 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> | |
| 2400 Summa-the way in which God is said to blind the eyes and hearts of | |
| 2401 those who do not believe.</p> | |
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2402 </div> |
| 35 | 2403 <div id="ftn38"> |
| 2404 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> | |
| 2405 Augustine, <i>Quaest. Evang.</i></p> | |
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2406 </div> |
| 35 | 2407 <div id="ftn39"> |
| 2408 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> | |
| 2409 Augustine, <i>Contra Faustum,</i> lib. 4, ch. 1; PL 42, col. | |
| 2410 217<i>.</i></p> | |
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2411 </div> |
| 35 | 2412 <div id="ftn40"> |
| 2413 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> St. | |
| 2414 Thomas refers to Jn 12:43 in the <i>Summa Theologiae:</i> II-II, q. | |
| 2415 132, a. 3; Jn 12:48: <i>ST</i> III, q. 59, a. 5, s. c.</p> | |
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2416 </div> |
| 35 | 2417 <div id="ftn41"> |
| 2418 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> | |
| 2419 <i>Tract. in Io</i>., 54, ch. 2, col. 1780-1; cf. <i>Catena | |
| 2420 Aurea</i>, 12:44-50.</p> | |
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2421 </div> |
| 35 | 2422 <div id="ftn42"> |
| 2423 <p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a> | |
| 2424 Chrysostom, <i>In Ioannem hom</i>., 69, ch. 1; PG 59, col. 377; cf. | |
| 2425 <i>Catena Aurea</i>, 12:44-50.</p> | |
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2426 </div> |
| 35 | 2427 <div id="ftn43"> |
| 2428 <p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a> | |
| 2429 <i>Tract. in Io</i>., 54, ch. 6, col. 1782-3; cf. <i>Catena | |
| 2430 Aurea</i>, 12:44-50.</p> | |
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2431 </div> |
| 35 | 2432 <div id="ftn44"> |
| 2433 <p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> | |
| 2434 Summa-patterns of all things existing in the mind of the Father and | |
| 2435 communicated to the Son.</p> | |
| 2436 </div> | |
| 2437 <div id="ftn45"> | |
| 2438 <p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a> | |
| 2439 Chrysostom, <i>In Ioannem hom</i>., 68, ch. 2; PG 59, col. 379; cf. | |
| 2440 <i>Catena Aurea</i>, 12:44-50.</p> | |
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2441 </div> |
| 35 | 2442 <div id="ftn46"> |
| 2443 <p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a> | |
| 2444 <i>Tract. in Io</i>., 54, ch. 8, col. 1784; cf. <i>Catena | |
| 2445 Aurea</i>, 12:44-50.</p> | |
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2446 </div> |
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2447 </div> |
| 35 | 2448 </blockquote> |
| 2449 </body> | |
| 2450 </html> |