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1 <html>
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2 <head>
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3 </head>
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4 <body style=text-align:justify><blockquote>
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5 <p style="text-align: center"><span style="font-size: 60pt">12</span>
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6 <p align=center><B>LECTURE I
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7 <BLOCKQUOTE><p>1 Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 There they made him a
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8 supper; Martha served, and Lazarus was one of those at the table with him. 3
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9 Mary took a pound of costly ointment of pure nard and anointed the feet of
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10 Jesus and wiped his feet with her hair; and the house was filled with the
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11 fragrance of the ointment. 4 But Judas Iscariot, one of his disciples (he who
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12 was to betray him), said, 5 "Why was this ointment not sold for three hundred
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13 denarii and given to the poor?" 6 This he said, not that he cared for the poor
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14 but because he was a thief, and as he had the money box he used to take what
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15 was put into it.<a href="#_ftn1" name="_ftnref1">[1]</b></a></BLOCKQUOTE>
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16
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17 <p>1589 So far the Evangelist has been showing the power of
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18 Christ's divinity by what he did and taught during his public life. Now he
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19 begins to show the power of his divinity as manifested in his passion and
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20 death.
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21
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22 <p>First, he treats of Christ's
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23 passion and death; secondly, of his resurrection (c 20). The first is divided
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24 into three parts: in the first he states what caused or occasioned Christ's
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25 passion and death; in the second, how Christ prepared his disciples, since his
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26 death involved his physical separation from them (c 13); in the third, he
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27 describes his passion and death (c 18).
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28
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29 <p>Now there were two things which
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30 caused or occasioned the passion of Christ: the glory of Christ, which aroused
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31 the envy of the Jews, and their disbelief, which blinded them. So first, he
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32 treats of the glory Christ received; secondly, of the unbelief of the Jews (v
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33 37). In regard to the first he does two things: first, he shows how Christ
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34 received glory from other people; secondly, how he received glory from God (v
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35 27). Concerning the first he does three things: first, he shows how Christ
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36 received glory from his intimate friends; secondly, from the crowd of the
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37 Jewish people (v 9): thirdly, from the Gentiles (v 20). Concerning the first he
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38 does two things: first, he shows the glory Christ received by being ministered
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39 to by his friends; secondly, how this kindled the indignation of the one who
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40 was to betray him (v 4). In regard to the first he does three things: first, he
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41 describes the time; secondly, the place (v 1); and thirdly, the kindness shown
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42 to Christ (v 2).
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43
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44 <p>1590 He says first, what we have already stated: that before
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45 the Passover Christ went into a region near the wilderness, and since the feast
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46 was drawing near, the Jews began to look for him. Thus, when the paschal season
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47 was at hand, during which the symbolic lamb was immolated, he, as the true
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48 lamb, came to the place where he would suffer and of his own free will be
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49 immolated for the salvation of the world: "He was offered because it was his
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50 own will," as we read in Isaiah [53:7].
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51
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52 <p>The Evangelist says Christ came
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53 there <b>six days before the Passover</b>, to inform us that by the day of the
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54 Passover he did not mean the fourteenth day of the first month (when according
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55 to the twelfth chapter of Exodus, the Passover lamb was slain in the evening),
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56 but the fifteenth day. This entire day was festive, and that year it fell on
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57 the Friday our Lord suffered. Thus the sixth day before the Passover was the
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58 first day of the week, i.e., the Palm Sunday on which our Lord entered Jerusalem. Consequently, Christ came to Bethany on the previous day, that is, on the
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59 Sabbath. This is what he means by the phrase, <b>six days before the Passover</b>.
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60
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61 <p>1591 This number is very appropriate to the mystery to be
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62 enacted. First of all, because of the number itself, for six is a perfect
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63 number. For God completed the works of creation in six days. For this reason it
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64 was appropriate that it should take six days to accomplish the work of the
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65 passion, which would restore all things: "to reconcile all things, whether on
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66 earth or in heaven, making peace by the blood of his cross" (Col 1:20); "God
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67 was in Christ reconciling the world to himself" (2 Cor 5:19).
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68
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69 <p>Secondly, it is appropriate to the
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70 mystery, considering its foreshadowing. For Exodus (v 12) commanded that on the
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71 tenth day of the first month every man was to take a lamb for his household and
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72 keep it for the sacrifice. Thus it was also on the tenth day of the first
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73 month, i.e., on the sixth day before the fifteenth day, that our Lord decided
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74 to enter Jerusalem, drawing near to the place where he would be sacrificed. This
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75 is clear from what follows: "The next day a great crowd who had come to the
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76 feast heard that Jesus was coming to Jerusalem. So they took branches of palm
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77 trees and went out to meet him" (12:12).
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78
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79 <p>1592 Then when he says, <b>Jesus came to Bethany</b>, the
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80 place is mentioned. Bethany was a village near Jerusalem, and it means the
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81 "house of obedience." This also is appropriate to the mystery. First, as
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82 regards a reason for the passion: "He became obedient unto death" (Phil 2:8).
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83 Secondly, with respect to the fruit of the passion, which is obtained only by
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84 those who obey Christ: "He became the source of eternal salvation to all who
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85 obey him" (Heb 5:9).
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86
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87 <p>It is significant that he added, <b>where
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88 Lazarus was, whom Jesus had raised from the dead</b>, because in the house of
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89 obedience those who are spiritually dead are raised to life by being restored
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90 to the way of righteousness: "By one man's obedience many will be made
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91 righteous" (Rom 5:19). According to the literal sense, however, this was
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92 written to show that Christ came to Bethany in order to revive the memory of
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93 the resurrection of Lazarus: "He has caused his wonderful works to be
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94 remembered; the Lord is gracious and merciful" as we read in the Psalm (11:4).
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95
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96 <p>1593 Then when he says, <b>there they made him a supper</b>,
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97 he mentions the kindness shown to Christ by his friends: first, by his friends
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98 in general; secondly, in particular. <b>Martha served</b>, etc.
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99
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100 <p>1594 It was also appropriate to this mystery that they
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101 served him a supper there, at Bethany, because the Lord is spiritually refreshed
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102 in the house of obedience since our obedience pleases him, according to:
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103 "Behold, I stand at the door and knock; if any one hears my voice and opens the
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104 door, I will come in to him and eat with him, and he with me" (Rev 3:20).
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105
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106 <p>1595 Next he mentions the three people who attended or sat
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107 with Jesus: Martha, Lazarus and Mary. Martha signifies the prelates who are
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108 appointed to serve in the churches: "This is how one should regard us, as
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109 servants of Christ and stewardess of the mysteries of God" (1 Cor 4:1). Thus we
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110 read that <b>Martha served</b>: "Martha was busy with much serving" [Lk 10:40].
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111 Lazarus, who had been raised to life, signifies those who have been brought
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112 from sin to the state of righteousness by the ministry or service of the
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113 prelates; and they, alone with the other righteous, feast spiritually with the
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114 Lord. Thus he says, <b>and Lazarus was one of those at table with him</b>: "Let
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115 the just feast and rejoice before God and be delighted with gladness" [Ps
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116 67:4]. Mary signifies the contemplatives, for we read in Luke (10:39): "Mary
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117 sat at the Lord's feet and listened to his teaching."
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118
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119 <p>1596 Three things are mentioned about Mary's kindness:
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120 first, the ointment she used; secondly, the kindness she offered; thirdly, its
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121 effect.
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122
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123 <p>With regard to the ointment, three
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124 things are noted. First, the amount, and it was a large amount, <b>a pound</b>
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125 of ointment: "If you have many possessions, make your gift from them in
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126 proportion" (Tobit 4:8). Secondly, its matter, for it was made of <b>nard</b>:
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127 "While the king was on his couch, my nard gave forth its fragrance" (Song
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128 1:11). Recall that nard is a short black aromatic herb; and the ointment which
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129 is made from it has a fragrance which has the power to give strength and
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130 comfort. Thirdly, its composition is noted, for the nard is described as <i>pisticus</i>.
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131 According to Augustine, the word <i>pisticus</i> is taken from the place where
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132 nard originates.<a href="#_ftn2" name="_ftnref2">[2]</a> However, it is better to
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133 interpret this word as meaning "true" or "pure," that is, as not adulterated:
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134 for <i>pistis</i> in Greek is the same as our <i>fides</i> [truthful, honest].
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135 He adds that it was <b>costly</b>, because<b> </b>it was made from nard, which
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136 is used in costly ointments, and perhaps other expensive ingredients were added
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137 to it. This teaches us that we should offer to God those things we regard as
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138 most precious: "I will offer to thee burnt offerings of fatlings, with the
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139 smoke of the sacrifice of rams" (Ps 66:15); "Cursed be the cheat who has a male
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140 in his flock, and vows it, and yet sacrifices to the Lord what is blemished"
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141 (Mal 1:14).
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142
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143 <p>See Mary's humility, for she fell
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144 down at the feet of Jesus <b>and anointed the feet of Jesus</b>, according to,
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145 "Let us worship at his footstool" (Ps 132:7). Secondly, see her devotion, for
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146 she <b>wiped his feet with her hair</b>, in this way making an offering of
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147 herself: "Yield your members to God as instruments of righteousness" (Rom
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148 6:13).
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149
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150 <p>He mentions the effect of her
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151 ministering when he says, <b>and the house was filled with the fragrance of the
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152 ointment</b>. This tells us of the goodness of this ointment, which filled the
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153 entire house: "We will run after thee to the odor of thy ointments" [Song 1:3].
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154
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155 <p>1597 The question is raised as to whether this woman is the
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156 same woman who anointed our Lord as mentioned in Luke (7:37), Matthew (26:7)
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157 and Mark (14:3). We learn from Jerome and Chrysostom that many think that the
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158 sinful woman mentioned by Luke is not the sister of Lazarus, Mary, who is said
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159 [in John] to have anointed the Lord.<a href="#_ftn3" name="_ftnref3">[3]</a> Origen adds that [in
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160 John] she is also not the woman of whom Matthew and Mark speak, but they were
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161 speaking of some other woman.<a href="#_ftn4" name="_ftnref4">[4]</a> He gives three reasons
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162 for this opinion. The first is based on the time: for the woman in John
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163 anointed the Lord six days before the Passover, while the woman mentioned by
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164 Matthew and Mark did so some time during the two days preceding the Passover.
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165 For Matthew prefaces his account by stating that the Lord said: "You know that
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166 after two days the Passover is coming" (Matt 26:2); and in Mark we read: "It
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167 was now two days before the Passover and the feast of the Unleavened Bread" (Mk
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168 14:1). The second reason is based on the place: for in Matthew and Mark the
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169 woman is said to have anointed the Lord in the house of Simon the leper, but in
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170 John she seems to be in the house of Martha, for we read that Martha was
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171 serving the guests. And Augustine agrees with
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172 this. The third reason is from the action itself: for the woman in Matthew and
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173 Mark anointed the head of our Lord, while the one in John anointed his feet.
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174
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175 <p>On the other hand, Augustine and
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176 Gregory claim that the four Evangelists are speaking of one and the same woman,
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177 but that she anointed our Lord twice.<a href="#_ftn5" name="_ftnref5">[5]</a> The first time, mentioned
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178 by Luke, was at the beginning of her conversion, some time during the middle of
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179 Christ's public life. The second time, mentioned by the other three
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180 Evangelists, was a few days before Christ's passion. Thus the same act is
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181 mentioned here in John and in Matthew and Mark.
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182
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183 <p>As for the discrepancy in the time,
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184 Augustine says that John preserved the historical order, while Matthew and Mark
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185 merely remembered that it took place just prior to Judas' betrayal, which was
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186 believed to have been occasioned by this event. As for the argument based on
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187 the difference of place, there is no reason why the house of Simon the leper
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188 could not be the house of Mary and Martha, since Simon might have been the head
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189 of the house. He is called a leper because at one time he was a leper, but was
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190 cured by Christ. As far as the act itself is concerned, Augustine says that the
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191 woman anointed both the head and feet of Jesus.
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192
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193 <p>1598 If the objection is raised that according to Mark she
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194 broke the alabaster jar and poured ointment on the head of Jesus, one might
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195 answer this in two ways. First, that it was broken in such a way that some
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196 remained for anointing his feet; secondly, she could have anointed his feet
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197 first, and then, breaking the jar, poured the rest on his head.
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198
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199 <p>1599 Mystically, the pound Mary used denotes the work of
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200 justice, for it belongs to justice to weigh things and give pound for pound:
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201 "Their weight shall be equal" [Ezek 45:11]. Now four other virtues must be
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202 added if the work of justice is to be perfect. First, compassion: and so he
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203 says, <b>ointment</b>, which, because it is soothing, represents mercy: "For
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204 judgment is without mercy to one who has shown no mercy" (James 2:12).
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205 Secondly, humility is needed: so he says, <b>nard</b>, which, since it is a
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206 small herb, signifies humility: "The greater you are, the more you must humble
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207 yourself" (Si 3:18). Thirdly, faith is needed: thus he says, <b>pure</b> (<i>pisticus</i>),
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208 that is believing (<i>fidelis</i>): "The righteous shall live by his faith"
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209 (Hab 2:4). Fourthly, charity must be present: so he says, <b>costly</b>, for
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210 charity alone pays the price for eternal life: "If I give away all I have…but
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211 have not love, I gain nothing" (1 Cor 13:3).
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212
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213 <p>The works of justice anoint both
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214 the feet and head of Jesus. By his feet we understand the mystery of his
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215 humanity; and by his head, his divinity, according to: "The head of Christ is
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216 God" (1 Cor 11:3). Thus one who venerates the divinity and humanity of Christ
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217 is said to anoint his head and feet.
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218
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219 <p>Or, we can take the head as
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220 indicating the very person of Christ, according to: "He has made him the head
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221 over all things for the church" (Eph 1:22). Then the feet are Christ's
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222 faithful, of whom we read: "As you did it to one of the least of these my
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223 brethren, you did it to me" (Matt 25:40); "How beautiful upon the mountains are
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224 the feet of him who brings good tidings, who publishes peace" (Is 52:7). Thus,
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225 one who honors Christ himself, anoints the head of Christ; and one who serves
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226 his faithful anoints our Lord's feet.
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227
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228 <p>Again, because the hair is produced
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229 from what is superfluous in the body, one dries the Lord's feet with his hair
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230 when he takes what he has in surplus and relieves the needs of his neighbor:
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231 "Give that which remains as alms" [Lk 11:41]. Thus Augustine says: "If you have
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232 a surplus of anything, give it to the poor and you have dried the feet of the
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233 Lord."<a href="#_ftn6" name="_ftnref6">[6]</a>
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234
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235 <p>The fact that the house was filled
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236 with the fragrance of the ointment signifies that because of the works of
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237 justice, the Church enjoys and is filled with a good name: "We are the aroma of
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238 Christ" (2 Cor 2:15).
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239
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240 <p>1600 Next (v 40), the Evangelist describes the traitor's
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241 indignation at this. He does two things concerning it: first, he shows his
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242 indignation; secondly, how it was curbed (v 7). Concerning the first he does
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243 three things: first, he describes the traitor; secondly, he mentions what he
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244 said; and thirdly, he states that his intention was evil (v 6).
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245
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246 <p>1601 The traitor is portrayed in three ways. First, his
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247 dignity is given when he says, <b>one of his disciples</b>. This teaches us
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248 that no one should presume on himself no matter to what dignity he has been
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249 raised: "His angels he charges with wickedness" [Job 4:18]. Secondly, his name,
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250 <b>Judas Iscariot</b>. The name "Judas" means "professing," to indicate to us
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251 that in addition to a way of professing that is virtuous - "Man professes with
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252 his lips and so is saved" [Rom 10:10] - there is a way of professing that is
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253 blameworthy and mercenary - "He will profess you," [that is, profess your
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254 praises] "when you have done good to him" [Ps 49:18]. Thirdly, his crime is
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255 mentioned, <b>he who was to betray him</b>: "Even my bosom friend in whom I
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256 trusted, who ate of my bread, has lifted his heel against me" (Ps 41:10).
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257
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258 <p>1602 Then he gives the traitor's words, from which we see
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259 that he had died spiritually from the aroma of the ointment, according to: "For
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260 we are the aroma of Christ…to one a fragrance from death to death, to the other
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261 a fragrance from life to life" (2 Cor 2:15). Judas was displeased because the
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262 ointment was not sold but poured out as an act of homage to Christ. Thus Judas
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263 says, <b>Why was this ointment not sold for three hundred denarii?</b> But as
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264 we read in 2 Corinthians (11:14), the ministers of Satan disguise themselves as
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265 angels of righteousness. Thus Judas hid his evil under the cloak of piety,
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266 saying, <b>and given to the poor</b>: "His heart will work iniquity to practice
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267 hypocrisy and speak to the Lord deceitfully" [Is 32:6].
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268
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269 <p>1603 The Evangelist unmasks the deceit when he adds, <b>This
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270 he said, not that he cared for the poor but because he was a thief</b>. For he
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271 was not interested in helping the poor - "The hearts of the wicked are cruel"
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272 [Prv 12:10] - <b>but because he was a thief</b>, and accustomed to stealing, he
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273 was pained that the use of the ointment had deprived him of an opportunity to
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274 steal, and it was this avarice that led to the betrayal, for we read: "Nothing
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275 is more wicked than the covetous man" [Sir 10:9]; and "The thief comes only to
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276 steal and kill and destroy" (10:10). He had the opportunity to steal for <b>he
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277 had the money box</b>, that is, he was in charge of our Lord's purse, and <b>he
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278 used to take what was put into it</b>, i.e., whatever was donated by the
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279 faithful for Christ's use and for the poor he carried as a duty, but carried
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280 off as a thief.
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281
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282 <p>1604 Two things can be noted here. First, that Christ lived
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283 on alms as a poor person: "As for me, I am poor and needy" (Ps 40:17).
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284 Secondly, it is not opposed to perfection to keep alms in a money box. Thus
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285 what we read in Matthew (6:34), "Do not be anxious about tomorrow," does not
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286 forbid one from saving for tomorrow, since our Lord did this very thing, and he
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287 is the supreme model of perfection.
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288
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289 <p>1605 One might ask why our Lord, since he knew that Judas
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290 was a thief, entrusted him with the money box? This can be answered in three
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291 ways. First, according to Augustine, Christ did this so that his Church would
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292 be patient when it was robbed; for one is not good if he cannot endure those
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293 who are evil.<a href="#_ftn7" name="_ftnref7">[7]</a> Thus we read: "As a lily
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294 among brambles, so is my love among maidens" (Song 2:2). Secondly, our Lord
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295 entrusted him with the money box to lessen his danger of final damnation,
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296 because he could then satisfy his greed from the money box. But as it is said:
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297 "He who loves money will not be satisfied with money" (Eccl 5:10). Thirdly,
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298 according to others, he did this in order to teach us that spiritual things
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299 should be entrusted to those who are more worthy, and temporal things should be
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300 entrusted to the less worthy. Thus the Apostles said: "It is not right that we
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301 should give up preaching the word of God to serve tables" (Acts 6:2), and they
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302 entrusted this work to one of the deacons.
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303
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304 <p>1606 But why does it say here that only Judas said this when
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305 the ointment was poured out, while Matthew says that the disciples said this?
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306 One reply is that Matthew uses the plural for the singular, as he also did in
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307 "Those who sought the child's life are dead" (2:20). Or, one might answer that
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308 Judas was the first to grumble and that this incited the others to say the
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309 same, although not from the same motive.
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310 <BR><BR><BR>
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311 <p align=center><b>LECTURE 2
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312 <BLOCKQUOTE><p>7 Jesus said, "Let her alone, let her keep it for the day
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313 of my burial. 8 The poor you always have with you, but you do not always have
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314 me." 9 When the great crowd of the Jews learned that he was there, they came,
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315 not only on account of Jesus but also to see Lazarus, whom he had raised from
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316 the dead. 10 So the chief priests planned to put Lazarus also to death, 11
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317 because on account of him many of the Jews were going away and believing in
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318 Jesus.</BLOCKQUOTE></b>
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319
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320 <p>1607 Having narrated the traitor's indignation at the
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321 kindness shown by the woman, the Evangelist now shows how our Lord put a stop
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322 to it. First, our Lord answers the unjust criticism Judas spoke against the
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323 woman; secondly, he rejects the spiritual reason Judas pretended to have (v 8).
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324
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325 <p>1608 He says, <b>Let her alone</b>, i.e., do not stop her.
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326 For it is well known that many good works are done which if our advice had been
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327 sought before they were done, we would not have advised that they be done,
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328 because something better could possibly have been done. Yet after they are
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329 begun, so long as they are good, they should not be stopped. Thus, as
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330 Chrysostom says, before the woman had poured out the ointment, Jesus would
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331 perhaps have preferred that it be given to the poor, but now that it was done,
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332 he held back those who were trying to stop her, saying, <b>Let her alone</b>:
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333 "Do not prevent one who is able from doing good. If you are able, you also do
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334 good," as we read in Proverbs [3:27].<a href="#_ftn8" name="_ftnref8">[8]</a>
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335
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336 <p>He adds, <b>let her keep it for the
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337 day of my burial</b>, foretelling both his approaching death and the kindness
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338 this woman was ready to do for him in his tomb if he had not precluded it by
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339 rising so soon, for as we read in Mark's Gospel (16:1): "Mary Magdalene," along
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340 with other women, "bought spices, so that they might go and anoint him." This
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341 is why he said, <b>let her keep it for the day of my burial</b>, not the
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342 identical ointment she used, but ointment of the same kind, in general or
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343 particular, or even a similar service. It is as though he were saying: Do not
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344 stop her from doing for me while I am alive what she will be unable to do for
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345 me when I am dead. For, as I said, she was prevented by the resurrection of
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346 Christ occurring so quickly. This is expressed in a clearer way in Mark (14:8):
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347 "She has anointed my body beforehand for burying."
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348
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349 <p>1609 But did she have foreknowledge of Christ's death? Not
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350 at all: for she did not understand what she was doing. Rather, she was moved to
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351 do it by a certain inner urge. It often happens that people are moved to do
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352 things that they do not understand, as in the case of Caiaphas, the high priest,
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353 who said, "You know nothing at all; you do not understand that it is expedient
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354 for you that one man should die for the people" (11:49). Things of this sort
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355 are called presages, because they take place before the event.
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356
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357 <p>1610 Then when he says, <b>the poor you always have with you</b>,
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358 he rejects the spiritual reason which Judas feigned when he said: "Why was this
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359 ointment not sold for three hundred denarii and given to the poor." Our Lord
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360 answered, <b>the poor you always have with you</b>. Here it might be remarked
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361 that sometimes one should do what is less needful if the opportunity remains
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362 for doing what is more needful. Thus, although it was more needful that this
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363 ointment be given to the poor rather than having it used to anoint the Lord's
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364 feet, nevertheless, because there was still opportunity to do the former, since
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365 we always have the poor with us, our Lord allowed what was less needful.
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366
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367 <p>In the statement that <b>the poor
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368 you always have with you</b>, we are led to understand the fellowship the rich
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369 should have toward the poor: "Make yourself companionable to the poor" [Si
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370 4:7].
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371
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372 <p>1611 <b>But you do not always have me</b>. Yet we read in
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373 Matthew (28:20): "I am with you always, to the close of the age." Augustine
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374 gives this reply. When our Lord said, <b>but you do not always have me</b>, he
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375 was speaking of his bodily presence, that is, as he appeared and in the form in
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376 which he would ascend into heaven: "Again, I am leaving the world" (16:28).<a
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377 href="#_ftn9" name="_ftnref9">[9]</a>
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378 But he is always with us as present in his divinity; and he is also present
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379 sacramentally in the Church.
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380
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381 <p>Another explanation would be this.
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382 When our Lord said this he was thinking of the presence of his divinity. Now
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383 some seem to possess Christ spiritually, either in the sacrament or in
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384 professing the faith; yet they will not always possess him because they belong
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385 to the Church only nominally, and not by merit. These are the servants. But the
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386 children will always possess him because "the son continues for ever" (8:35).
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387 Thus he said to Judas, <b>but you do not always have me</b>, because you have
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388 made yourself unworthy of this.
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389
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390 <p>As Chrysostom says, our Lord was
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391 rebuking Judas when he said this: for by being annoyed that this respect was
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392 shown to Christ, he seemed to consider Christ's presence as a burden.<a
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393 href="#_ftn10" name="_ftnref10">[10]</a>
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394 So Christ said, <b>you do not always have me</b>. This was like saying: I am a
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395 burden to you; but wait awhile, and I will be leaving.
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396
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397 <p>1612 Next (v 9), the Evangelist shows how Jesus was honored
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398 by many of the Jews; first, by the crowd that went to see him there; secondly,
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399 by the crowd which meet him on his way to Jerusalem (v 12). In regard to the
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400 first he does two things: first, he shows the eagerness of those who came to
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401 see him; secondly, he shows the vehemence of the Pharisees aroused by their
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402 envy (v 10).
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403
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404 <p>1613 The first part is divided into two parts: first, he states
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405 that a crowd came to him; secondly, he gives the reason why they came. As to
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406 the first, he says, <b>When the great crowd of the Jews learned that he was
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407 there, they came</b>, to Bethany. This was in keeping with our Lord's
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408 invitation: "Come to me, all who labor and are heaven laden, and I will give
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409 you rest" (Matt 11:28). And so, when we know where Jesus is, we should go to
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410 him quickly.
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411
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412 <p>Now there were two reasons why they
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413 came. The first was to enjoy the sight and teaching of Christ. Secondly, they
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414 came <b>to see Lazarus</b>. And they came to see Lazarus for two reasons.
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415 First, because of the extraordinary miracle accomplished on Lazarus, that is,
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416 his being raised back to the living after four days in the tomb; and the people
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417 desired to see this: "Your works are wonderful, and my soul knows them well,"
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418 that is, it attempts to understand them [Ps 138:14]. Secondly, they came
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419 because they hoped they would learn something about the other life from
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420 Lazarus, for man has an inborn desire for knowledge of this kind, in spite of
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421 what the foolish say: "For they reasoned unsoundly, saying to themselves,
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422 'Short and sorrowful is our life, and there is no remedy when a man comes to
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423 his end, and no one has been known to return from Hades'" (Wis 2:1). But here
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424 he is! Lazarus, whom he raised from the dead, has resumed from the lower world.
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425
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426 <p>1614 Then the Evangelist describes the vehemence of the
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427 Pharisees in their envy, when he says, <b>So the chief priests planned to put
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428 Lazarus also to death</b>. In this they were opposing God: for God had raised
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429 him to life, and they wanted to kill him: "Running stubbornly against him" (Job
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430 15:26). Then the reason for their vehemence is stated, because on account of
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431 him many of the Jews were going away and believing in Jesus.
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432
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433 <p>1615 But since Christ had cured many people, such as the
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434 paralytic and the man born blind, why did they want to kill only Lazarus?
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435 Chrysostom gives four reasons.<a href="#_ftn11" name="_ftnref11">[11]</a> First, because this
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436 miracle was more evident, it was performed before many people, and it was
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437 absolutely astounding to see a man dead for four days walking and speaking. The
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438 second reason was that Lazarus was a well-known person, while the blind man was
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439 unimportant, so much so that they even expelled him from the temple. The third
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440 reason was because this miracle was accomplished near the time of a great
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441 feast, and all the Jewish people who had come for the feast disregarded the
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442 solemnities and went to Bethany. The fourth reason was that in the other
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443 miracles they could accuse Christ of breaking the Sabbath, and in this way alienate
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444 the people from him; but this time that way was closed. And so because they
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445 could find no reason to attack Jesus, they attacked Lazarus as the best way to
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446 conceal the miracle: "Their feet run to evil and they make haste to shed blood"
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447 (Prv 1:16).
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448 <BR><BR><BR>
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449 <p align=center><b>LECTURE 3
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450
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451 <BLOCKQUOTE><p>12 The next day a great crowd who had come to the feast
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452 heard that Jesus was coming to Jerusalem. 13 So they took branches of palm
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453 trees and went out to meet him, crying, "Hosanna! Blessed is he who comes in
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454 the name of the Lord, even the King of Israel!" 14 And Jesus found a young ass
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455 and sat upon it; as it is written, 15 "Fear not, daughter of Zion; behold, your
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456 king is coming, sitting on an ass's colt!" 16 His disciples did not understand
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457 this at first; but when Jesus was glorified, then they remembered that this had
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458 been written of him and had been done to him. 17 The crowd that had been with
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459 him when he called Lazarus out of the tomb and raised him from the dead bore
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460 witness. 18 The reason why the crowd went to meet him was that they heard he had
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461 done this sign. 19 The Pharisees then said to one another, "You see that you
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462 can do nothing; look, the world has gone after him.<a href="#_ftn12"
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463 name="_ftnref12">[12]</b></a></BLOCKQUOTE>
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464
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465 <p>1616 Here we see the fervor of the crowd which went to meet
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466 Christ. First, they go to meet Christ; secondly, we have the reaction of the
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467 Pharisees (v 19). Concerning the first the Evangelist does three things: first,
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468 he mentions their going out; secondly, he tells of our Lord's entrance (v 14);
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469 and thirdly, he states why the crowd went out to him.
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470
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471 <p>1617 He mentions four things concerning the crowd which went
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472 out to the Lord. First, the time they went out, <b>the next day</b>, that is,
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473 the day following the one he meant when he said, "six days before the
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474 Passover"; in other words, the tenth day of the month. This is in keeping with
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475 the figure in Exodus (12:3), where we read that the Paschal lamb which was to
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476 be immolated on the fourteenth day in the evening should be procured on the
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477 tenth day of the month.
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478
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479 <p>1618 Secondly, the ones who went out are described, <b>a
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480 great crowd who had come to the feast</b>. They signify the multitudes of the
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481 people who would be converted to Christ: "Let the assembly of the people be
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482 gathered about thee" (Ps 7:7). He says <b>to the feast</b>, because believers
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483 are converted to Christ so that they may come to the feast day of the heavenly
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484 Jerusalem: "Many will come from east and west and sit at table with Abraham,
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485 Isaac, and Jacob in the kingdom of heaven" (Matt 8:11).
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486
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487 <p>1619 Thirdly, the Evangelist mentions their motive for going
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488 out, which was that they heard that Jesus was coming: he says that they <b>heard
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489 that Jesus was coming to Jerusalem</b>. For all the faithful are converted to
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490 Christ through what they hear about the faith: "Faith comes from what is heard,
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491 and what is heard comes by the preaching of Christ" (Rom 10:17); "and the
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492 children of Israel heard that the Lord had visited the children of Israel; and
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493 the peoples believed," as we read in Exodus [4:31].
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494
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495 <p>1620 Fourthly, he mentions how they conducted themselves.
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496 And first of all, what they did: <b>they took branches of palm trees</b>. Now
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497 the palm, since it retains its freshness, signifies victory. Thus in antiquity
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498 it was conferred upon conquerors as a symbol of their victory. Again, we read
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499 in Revelation (7:9) of the conquering martyrs that they held "palm branches in
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500 their hands." And so the branches of palm trees were given as praise,
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501 signifying victory, because our Lord was to conquer death by dying and to
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502 triumph over Satan, the prince of death, by the victory of the cross. <b>And
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503 went out to meet him</b>: "Prepare to meet your God, O Israel!" (Amos 4:12).
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504
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505 <p>1621 Secondly, the Evangelist mentions what they said: <b>they
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506 shouted out Hosanna! Blessed is he who comes in the name of the Lord, the King
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507 of Israel!</b> Here they combine both petition and praise. There is petition
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508 when they say, <b>Hosanna</b>, that is "Save us, I implore you." It is like
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509 saying: <i>hosy</i>, which means "save," and <i>anna</i>, which means
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510 "implore." According to Augustine, this is not a word, but rather an
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511 exclamation of one praying.<a href="#_ftn13" name="_ftnref13">[13]</a> And it is quite proper
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512 that they should ask the Lord Jesus for salvation, because we read in Isaiah
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513 (35:4): "Behold your God…He will come and save you"; "Stir up thy might, and
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514 come to save us!" (Ps 80:2).
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515
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516 <p>1622 They praise him for two things: for his coming and for
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517 the power of his reign or kingdom. They praise his coming when they say, <b>Blessed
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518 is he who comes in the name of the Lord</b>. Note that to bless is to speak
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519 good things. Now God blesses us in one way, and we bless God in another way.
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520 For when God blesses us he makes us good, since for God to speak is to do: "For
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521 he commanded [that is, spoke], and they were created" (Ps 148:5). But when we
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522 bless God, we profess his goodness: "We bless you from the house of the Lord"
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523 (Ps 118:26); "Blessed be every one who blesses you!" (Gen 27:29). Therefore, <b>Blessed
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524 is he who comes in the name of the Lord</b>, for Christ worked in the name of
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525 God, because every thing he did he directed to the glory of God.
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526
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527 <p>Now because both the Father and the
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528 Son are the Lord, the phrase, <b>in the name of the Lord</b>, can be understood
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529 in two ways. In one way, <b>Blessed is he who comes in the name of the Lord</b>,
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530 means blessed is he who comes in his own name, as Lord: "The Lord is our ruler"
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531 (Is 33:22). Moses did not come in the name of the Lord in this way, because he
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532 came as a servant: "Now Moses was faithful in all God's house as a servant, to
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533 testify to the things that were to be spoken later" (Heb 3:5). According to
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534 Augustine, the better interpretation would be to say that <b>in the name of the
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535 Lord</b> means in the name of the Father.<a href="#_ftn14" name="_ftnref14"
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536 title="">[14]</a> For Christ's words
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537 direct our minds to this: "I have come in my Father's name" (5:45). Further,
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538 there are two ways in which Christ is said to have come in the name of the
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539 Father. First, he came as the Son, which implies the Father; secondly, he came
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540 to manifest the Father: "I have manifested thy name to the men whom thou gave
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541 me" (17:6).
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542
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543 <p>1623 The people praise the power of his reign when they say,
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544 <b>the King of Israel!</b> Literally, the Jews believed that he had come to
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545 reign over them temporally, and ransom them from subjection to the Romans. That
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546 is why they hailed him as a king: "He shall reign as king and deal wisely" (Jer
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547 23:5); "Behold, a king will reign in righteousness, and princes will rule in
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548 justice" (Is 32:1).
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549
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550 <p>1624 We should note that the above words can be gathered
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551 from the Psalms. For when the Psalm says, "The stone which the builders
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552 rejected…" (Ps 118:22), it then continues on, "Save us, we beseech thee, O
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553 Lord!…Blessed is he who enters in the name of the Lord!" (v 25-26). And there
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554 Jerome, according to the meaning of the Hebrew, translated hosanna as
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555 "blessed." But what the people added, <b>the King of Israel</b>, is not in the
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556 psalms. Instead, the Psalm says: "The Lord is God, and he has given us light"
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557 (v 27). In saying this, the people, due to their blindness, have lessened his
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558 praise: for the Psalm praises our Lord as God, but they praised him as a
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559 temporal king.
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560
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561 <p>1625 When the Evangelist says, <b>and Jesus found a young
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562 ass and sat upon it</b>, he describes our Lord's coming: first, he tells how he
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563 came; secondly, he mentions a prophecy (v 15); and thirdly, he describes the
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564 state of mind of the disciples in regard to this event (v 16).
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565
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566 <p>1626 It should be noted in regard to the first point, that
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567 John the Evangelist wrote his Gospel after all the others. And so, after carefully
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568 noting what these had written, he merely summarized what they had already
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569 mentioned, but filled in what they had omitted. Therefore, since the other
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570 Evangelists had already told how the Lord sent two of his disciples to bring
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571 the ass, John contents himself with mentioning briefly that <b>Jesus found a
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572 young ass and sat upon it</b>.
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573
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574 <p>Here it should be pointed out that
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575 Christ's actions are in a way midway between the events of the Old Testament
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576 and of the New Testament. Thus the crowds praised him, both the one which went
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577 before him, and the one which followed him, because Christ's actions are the
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578 rule and exemplar of the things that are done in the New Testament, and they
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579 were prefigured by the fathers of the Old Testament.
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580
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581 <p>The young ass is an awkward animal,
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582 and signifies the Gentiles. Christ sat upon it to signify that he would redeem
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583 the Gentiles: "I will give you as a light to the nations, that my salvation may
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584 reach to the end of the earth" (Is 49:6); "Happy are you who sow beside all
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585 waters, who let the feet of the ox and the ass range free," that is, thus
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586 uniting the Jews and the Gentiles in one faith.
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587
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588 <p>Now Matthew wrote his Gospel for
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589 the Jews, and so he made mention of a she-ass. This she-ass signifies the
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590 synagogue of the Jews, which was like a mother to the Gentiles in spiritual
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591 matters, because "out of Zion shall go forth the law, and the word of the Lord
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592 from Jerusalem" (Is 2:3). The other Evangelists, however, wrote their Gospels
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593 for the Gentiles, and so they mention the young colt of the she-ass.
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594
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595 <p>1627 When the Evangelist says, <b>as it is written, Fear
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596 not, daughter of Zion! </b>he cites the prophesy which was written in Zechariah
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597 (9:9). First, he reassures them; secondly, he promises a kingly majesty; and
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598 thirdly, he adds the benefit which the king will bring.
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599
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600 <p>He reassures them when he says, <b>Fear
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601 not, daughter of Zion</b>. Zion was the fortress in Jerusalem where the king
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602 lived. The daughter of Zion, therefore, would be the people of Jerusalem and of
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603 Judea who were subject to the king of Jerusalem. Thus the Jews are being told, <b>Fear
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604 not</b>, because the Lord is your defender: "Who are you that you are afraid of
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605 man who dies, of the son of man who is made like grass?" (Is 51:12); "The Lord
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606 is the defender of my life; of whom shall I be afraid?" [Ps 27:1]. Here the Evangelist
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607 is driving out their worldly and servile fear.
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608
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609 <p>He promises them a kingly majesty,
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610 saying, <b>behold, your king is coming</b>: "For to us a son is given" (Is
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611 9:6); "Upon the throne of David, and over his kingdom" (9:7). He says, <b>your
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612 king</b>, that means, taking flesh from you, for "It is not with angels that he
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613 is concerned, but with the descendants of Abraham" (Heb 2:16). Again, <b>your
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614 king</b>, that is, for your benefit. Thus he adds, <b>is coming</b>, to you:
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615 "Would that even today you knew the things that make for peace! But now they
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616 are hid from your eyes" (Lk 19:42). But when they resisted, they hindered their
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617 own good.
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618
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619 <p>The king comes to you, I say, not
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620 to harm you, but to set you free; thus he adds, <b>sitting on an ass's colt!</b>
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621 This signifies the mercy of the king, which is most welcome to his subjects:
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622 "His throne is upheld by mercy" [Prv 20:28]. This is just the opposite to "A
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623 king's wrath is like the growling of a lion" (Prv 19:12). He is saying in
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624 effect: He is not coming as a haughty king - Which would make him hateful - but
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625 with gentleness: "If they make you master of the feast, do not exalt yourself"
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626 (Sir 32:1). Therefore, have no fear that the king will oppress you. Now the Old
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627 Law was given in fear, because the Law produced slaves. This phrase also
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628 signifies the power of the king, because by coming with humility and in
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629 weakness he attracted the entire world: "The weakness of God is stronger than
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630 men" (1 Cor 1:25).
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631
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632 <p>1628 Then when he says, <b>his disciples did not understand
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633 this at first</b>, he describes the state of mind of the disciples regarding
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634 this prophecy. And he admits his own ignorance and that of the disciples, for
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635 as we read: "The just person is the first to accuse himself" [Prv 18:17]. So he
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636 says, <b>his disciples did not understand this</b>, what was predicted, <b>at
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637 first</b>, that is, before the passion. <b>But when Jesus was glorified</b>,
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638 i.e., when he showed the power of his resurrection, <b>then they remembered
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639 that this had been written of him and had been done to him</b>. The reason they
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640 knew only after he had been glorified was because it was then that they
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641 received the power of the Holy Spirit, which made them wiser than all the wise:
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642 "The breath of the Almighty makes a man understand" (Job 32:8).
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643
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644 <p>1629 Then he mentions why the crowd went to meet Jesus,
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645 which was to bear witness. This was done by <b>the crowd that had been with him</b>,
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646 at the resurrection of Lazarus, <b>when he called Lazarus out of the tomb… The
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647 reason why the crowd went to meet him was that they heard he had done this sign</b>.
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648 "For Jews demand signs" (1 Cor 1:22). Now this was a clearer and more marvelous
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649 sign than the others; thus Christ made it the last in order to impress it more
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650 forcefully on their memory.
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651
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652 <p>1630 Then when the Evangelist says, <b>The Pharisees then
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653 said to one another</b>, he describes the reaction of the Pharisees, who were
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654 enraged because their plans had been frustrated. Thus they say, <b>You see that
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655 you can do nothing</b>. The Pharisees said this out of envy, as if to say: "We
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656 are not having any effect, that is, in our evil intentions; we have failed to
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657 check him.
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658
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659 <p>But why were they maddened at the
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660 blind crowd? Because <b>the world has gone after him</b> through whom the world
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661 was made. This was a sign that the whole world would follow him: "We shall live
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662 in his sight. We shall know and we shall follow the Lord" [Hos 6:3].
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663
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664 <p>Chrysostom, however, thinks that
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665 these words were said by the Pharisees who believed, but they were spoken
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666 privately for fear of the Jews.<a href="#_ftn15" name="_ftnref15">[15]</a> And they said this to
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667 stop the persecution of Christ. It is as though they were saying: No matter
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668 what snares you lay, he will grow in stature and his glory will increase. Why
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669 then not stop your plotting? This is practically the same as the advice of
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670 Gamaliel in the Acts (5:34).
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671 <BR><BR><BR>
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672 <p align=center><b>LECTURE 4
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673
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674 <BLOCKQUOTE><p>20 Now among those who went up to worship at the feast
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675 were some Greeks [Gentiles]. 21 So these came to Philip, who was from Bethsaida
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676 in Galilee, and said to him, "Sir, we wish to see Jesus." 22 Philip went and
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677 told Andrew; Andrew went with Philip and they told Jesus. 23 And Jesus answered
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678 them, "The hour has come for the Son of man to be glorified. 24 Truly, truly, I
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679 say to you, unless a grain of wheat falls into the earth and dies, it remains
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680 alone; but if it dies, it bears much fruit. 25 He who loves his life loses it,
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681 and he who hates his life in this world will keep it for eternal life. 26 If
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682 any one serves me, he must follow me; and where I am, there shall my servant be
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683 also; if any one serves me, the Father will honor him."<a href="#_ftn16"
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684 name="_ftnref16">[16]</b></a></BLOCKQUOTE>
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685
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686 <p>1631 Having described the glory Christ received from the
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687 helpfulness of his friends and from the devotion of the crowd, the Evangelist
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688 now describes the glory Christ received from the devotion of the Gentiles.
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689 First, the devotion of the Gentiles is mentioned; secondly, this devotion is
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690 reported (v 22); and thirdly, we see the prediction of Christ's passion (v 23).
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691 Concerning the devotion of the Gentiles, two things are set forth: first, their
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692 devotion to the sacraments of the Old Law; secondly, their devotion to Christ
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693 (v 21).
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694
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695 <p>1632 The devotion of the Gentiles to the sacraments of the
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696 Old Testament is shown by the fact that they visited the temple. Thus he says, <b>Now
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697 among those who went up</b>, to Jerusalem, <b>to worship at the feast were some
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698 Gentiles</b>. He is saying in effect: Not just the Jews, but the Gentiles,
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699 also, honored Christ. According to a Gloss, the reason why they went up to
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700 Jerusalem was because they were proselytes, who had been converted to the
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701 Jewish rite by the preaching of those Jews who were scattered throughout the
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702 world, and who strove to convert whomever they could: "You traverse sea and
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703 land to make a single proselyte" (Mt 23:15).<a href="#_ftn17" name="_ftnref17"
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704 title="">[17]</a> And so, in keeping with
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705 the Jewish rite, they went up with the others.
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706
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707 <p>But a better reason is given by
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708 Chrysostom, namely, that as we read in Maccabees (3:2), the temple of God in
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709 Jerusalem was held in such esteem by all the people and rulers throughout the
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710 world that they considered it an honor to glorify the temple with the finest
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711 gifts.<a href="#_ftn18" name="_ftnref18">[18]</a> And so it happened that
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712 on the feast days even many Gentiles would go up to Jerusalem. An example of
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713 this is mentioned in the Acts (8:27), where it tells of a eunuch, a minister to
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714 Queen Candace of Ethiopia, who had come to Jerusalem to worship. Thus Isaiah
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715 says: "My house shall be called a house of prayer for all peoples" (Is 56:7).
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716 The fact that these Gentiles came to the temple out of devotion prefigured the
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717 conversion of the Gentiles to the faith.
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718
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719 <p>1633 The devotion of the Gentiles to Christ is shown by
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720 their desire to see him; for the Evangelist says, <b>So these</b>, that is, the
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721 Gentiles, <b>came to Phillip</b>. Here we should note that Christ personally
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722 preached only to the Jews: "For I tell you that Christ became a servant to the
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723 circumcised to show God's truthfulness, in order to confirm the promises given
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724 to the patriarchs" (Rom 15:8); but he preached to the Gentiles through the apostles.
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725 "And I shall send of them that shall be saved to the Gentiles…, and they shall
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726 declare my glory to the Gentiles" [Is 66:19]; "Go therefore and make disciples
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727 of all nations" (Mt 28:19). This was now being indicated beforehand inasmuch as
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728 the Gentiles who wanted to see Christ did not come to him first, but to one of
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729 his disciples, to Philip. And this was fitting, because Philip was the first to
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730 preach to those who were not of the Jewish rite, namely, to the Samaritans, as
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731 we see from the Acts (8:5): "Philip went down to the city of Samaria, and
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732 proclaimed to them the Christ."
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733
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734 <p>This was also fitting because of
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735 his name: for "Philip" means the "mouth of the lantern."<a href="#_ftn19"
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736 name="_ftnref19">[19]</a>
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737 Now preachers are the mouth of Christ: "If you utter what is precious, and not
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738 what is worthless, you shall be as your mouth" (Jer 15:19); and Christ too is
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739 the lantern: "I have given you as a light to the nations" (Is 42:6). It was
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740 also appropriate to him because of his home: for Philip <b>was from Bethsaida</b>,
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741 which means "hunting," and preachers hunt for those whom they convert to
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742 Christ: "I will send for many hunters, and they shall hunt them" (Jer 16:16).
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743 Again, it was appropriate because Bethsaida was <b>in Galilee</b>, which means
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744 "transmigration," and the Gentiles, by the preaching of the apostles, were
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745 transmigrated from the gods of paganism to the state of believers: "Therefore,
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746 son of man, prepare for yourself an exile's baggage, and go into exile by day
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747 in their sight," as we read in Ezekiel (12:3).
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748
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749 <p>These Gentiles approached Philip
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750 and expressed their desires, saying, <b>we wish to see Jesus</b>. This
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751 signifies that those Gentiles who had not seen Christ in the flesh but who had
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752 been converted to the faith by the ministry of the apostles, desired to see him
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753 glorified in heaven: "All the earth desired to see the face of Solomon" [1 Kgs
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754 10:24].
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755
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756 <p>1634 Then when he says, <b>Philip went and told Andrew;
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757 Andrew went with Philip and they told Jesus</b>, the news of the Gentiles'
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758 devotion is carried to Christ. In this action a definite order is being
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759 followed, because "the things that are from God are set in order" [Rom 13:1].
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760 Now it belongs to the divine order that lower things be led back to God through
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761 those that are higher, and since Andrew outranked Philip among the apostles,
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762 because he was converted before him, Philip did not wish to bring these
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763 Gentiles to Christ by himself, but through Andrew, perhaps remembering that the
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764 Lord had said: "Go nowhere among the Gentiles" (Mt 10:5). And this is what he
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765 says, <b>Phillip went and told Andrew; Andrew went with Philip and they told
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766 Jesus</b>. This teaches us that all things should be done with the advice of
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767 those in authority. Thus, even Paul went up to Jerusalem and conferred with the
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768 apostles about the Gospel which he was preaching among the Gentiles (Gal 2:2).
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769
34
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770 <p>Furthermore, from their names we can gather two
31
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771 things which are necessary for preachers if they are to lead others to Christ.
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772 The first is clear, orderly speech; and this is indicated by Philip's name,
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773 which means the "mouth of the lantern." The second is virtue, manifested in
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774 good actions; and this is indicated by Andrew's name, which has the meaning of
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775 "strength." By the word of the Lord the heavens were made, and all their
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776 strength by the breath of his mouth" [Ps 33:6].
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777
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778 <p>1635 Then, the passion of Christ is foretold: first, Christ
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779 foretells that the time of his passion is near; secondly, he intimates that his
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780 passion is necessary (v 24); and thirdly, he mentions the necessity for others
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781 to suffer (v 25).
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782
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783 <p>1636 He says, <b>The hour has come for the Son of man to be
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784 glorified</b>. Here it should be noted that our Lord, seeing these Gentiles
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785 hastening to see him, and understanding that in them the conversion of the
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786 Gentiles was somehow beginning, foretold the imminence of his passion, somewhat
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787 like a person who sees a wheat field growing white says that the hour has come
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788 to use the sickle for the harvest" (4:35). This is the way the Lord speaks
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789 here. Since the Gentiles want to see me, he says, <b>The hour has come for the
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790 Son of man to be glorified</b>.
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791
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792 <p>1637 Now there were three events where he was glorified.
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793 First, in his passion: "Christ did not exalt [glorify] himself to be made a
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794 high priest," on the altar of the cross, "but was appointed by him who said to
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795 him, 'Thou art my Son, today I have begotten thee,'" as we read in Hebrews
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796 (5:5). In reference to this he says, <b>The hour has come for the Son of man to
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797 be glorified</b>, that is, to suffer, because the Gentiles will not be
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798 converted to him before his passion. Indeed, in his passion he was glorified
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799 both with visible signs, such as the sun becoming dark, the rendering of the
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800 temple curtain and so forth, and with invisible signs, such as the victory by
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801 which in himself he overcame the powers of darkness, as stated in Colossians
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802 (2:15). Earlier he had said, "My hour has not yet come" (2:4), because the
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803 devotion of the Gentiles had not been as keen as it was now.
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804
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805 <p>Secondly, he was glorified in his
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806 resurrection and ascension. For it was necessary for Christ to first rise and
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807 ascend into heaven, and thus glorified, to send the Holy Spirit upon the
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808 apostles, through whom the Gentiles were to be converted: "For as yet the
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809 Spirit had not been given, because Jesus was not yet glorified" (7:39); Christ
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810 "ascended to the heights: he captured his spoil" [Ps 69:19].
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811
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812 <p>Thirdly, he was glorified by the conversion
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813 of the Gentiles: in Philippians [2:11] we read, "Every tongue will confess that
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814 the Lord Jesus Christ is in the glory of God the Father."
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815
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816 <p>1638 Then when he says, <b>I say to you</b>, he intimates
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817 the necessity of his passion: first, he suggests its necessity; secondly the
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818 benefit it brings (v 24b).
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819
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820 <p>1639 The necessity for Christ's passion is caused by the
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821 conversion of the Gentiles, which cannot take place unless the Son of man is
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822 glorified through his passion and resurrection. And this is what he asserts, <b>Truly,
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823 truly, I say to you, unless a grain of wheat falls into the earth and dies, it
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824 remains alone</b>. In regard to the literal sense of this text, it should be
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825 noted that we use a grain of wheat either for bread or as a seed. In this text,
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826 we should understand that the wheat is taken as a seed, and not as the wheat
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827 used for bread, for in the latter case it would never grow and bear fruit. He
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828 says, <b>dies</b>, not because it loses its strength, but because it is then
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829 changed into something else: "What you sow does not come to life unless it
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830 dies" (1 Cor 15:36). Now just as the word of God, so far as it is clothed in a
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831 sound that can be heard, is a seed planted in a person's soul to produce the
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832 fruit of good works - "The seed is the word of God" (Lk 8:11) - so the Word of
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833 God, clothed in flesh, is a seed sent into the world to bring forth a great
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834 harvest; thus it is also compared to a grain of mustard seed, in Matthew
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835 (13:31).
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836
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837 <p>So Christ is saying: I have come as
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838 a seed, to bear fruit; and so I truly say to you, <b>unless a grain of wheat
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839 falls into the earth and dies, it remains alone</b>, that is, unless I die, the
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840 fruit of the conversion of the Gentiles will not follow. He compares himself to
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841 a grain of wheat because the reason he came was to refresh and nourish our spirits,
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842 which is principally done by bread made from wheat: "bread to strengthen man's
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843 heart" (Ps 104:15); "The bread which I shall give for the life of the world is
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844 my flesh" (6:51).
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845
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846 <p>1640 But were the Gentiles to be converted only through the
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847 death of Christ? Considering God's power, they could have been converted
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848 without it; but according to God's decree they were to be converted through the
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849 death of Christ as the more fitting way: "Without the shedding of blood there
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850 is no forgiveness of sins," as is said in Hebrews (9:22); "if I do not go away,
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851 the Counselor will not come to you" (16:7).
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852
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853 <p>1641 The benefit produced by Christ's passion is given when
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854 he says, <b>but if it dies, it bears much fruit</b>. He is saying in effect:
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855 Unless this seed falls into the earth by the humiliation of the passion - "He
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856 humbled himself and became obedient unto death" (Phil 2:8) - there is no
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857 benefit, because <b>it remains alone. But if it dies</b>, that is, is put to
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858 death and slain by the Jews, <b>it bears much fruit</b>.
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859
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860 <p>The first of these fruits is the
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861 remission of sin: "This is all the fruit, that sin is taken away" [Is 27:9].
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862 Truly, this fruit was brought forth by the passion of Christ: "For Christ also
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863 died for sins once for all, the righteous for the unrighteous, that he might
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864 bring us to God" (1 Pet 3:18). The second of these fruits is the conversion of
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865 the Gentiles to God: "I appointed you that you should go and bear fruit and
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866 that your fruit should abide" (15:16). This fruit, too, was brought forth by
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867 the passion of Christ: "And I, when I am lifted up from the earth, will draw
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868 all men to myself" (12:32). A third fruit is the fruit of glory: "The fruit of
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869 good labors is renowned [i.e., glorious]" (Wis 3:15); "He who reaps receives
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870 wages, and gathers fruit for eternal life" (4:36). And again, the passion of
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871 Christ produced this fruit: "We have confidence to enter the sanctuary by the
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872 blood of Jesus, by the new and living way which he opened for us through the
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873 curtain, that is, through his flesh" (Heb 10:19-20).
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874
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875 <p>1642 Then he mentions the necessity for others to die, those
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876 who expose themselves to suffering for the love of Christ. First, he states the
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877 necessity for their death; secondly, he encourages us to do this (v 26).
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878 Concerning the first he does two things: first, he states the necessity of
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879 dying for the sake of Christ; secondly, he mentions the benefit this death
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880 brings (v 25).
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881
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882 <p>1643 Now every one, as a matter of fact, loves his own life,
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883 but some love it absolutely, without qualification, and others love it
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884 partially, in a qualified way. To love someone is to will good to that person;
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885 so, to love one's own life is to will good to it. Therefore, one who wills what
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886 is good without qualification to his own life, loves it unqualifiedly; while
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887 one who wills his life some partial good loves it in a qualified way. Now the
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888 unqualified goods of life are those which make a life good, namely, the highest
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889 good, which is God. Thus, one who wills the divine and spiritual good to his
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890 life, loves it unqualifiedly; while one who wills it earthly goods, such as
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891 riches, honors and pleasures, and things of that sort, loves it in a qualified
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892 way. "He who loves sin hates his own life" [Ps 10:5]; "If you allow your soul
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893 to take pleasure in base desire, it will make you the laughingstock of your
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894 enemies" (Sir 18:31).<a href="#_ftn20" name="_ftnref20">[20]</a>
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895
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896 <p>1644 This passage, therefore, can be understood in two ways.
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897 In one way, as saying, <b>he who loves his life</b>, unqualifiedly, that is, in
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898 regard to eternal goods, <b>loses it</b>, that is, exposes it to death for
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899 Christ. But this is not the true sense. Accordingly it means, <b>he who loves
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900 his life</b>, in a qualified way, that is, in regard to temporal goods, <b>loses
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901 it</b>, unqualifiedly: "For what will it profit a man, if he gains the whole
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902 world and forfeits his life?" (Mt 16:26). That this is the true meaning is
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903 shown from the statement which follows: <b>he who hates his life in this world
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904 will keep it for eternal life</b>. Therefore, <b>he who loves his life</b>, in
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905 this world, that is, as to worldly goods, <b>loses it</b> as to eternal goods:
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906 "Woe to you that laugh now, for you shall mourn and weep," as we read in Luke
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907 (6:25); "Son, remember that you in your lifetime received your good things, and
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908 Lazarus in like manner evil things; but now he is comforted here, and you are
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909 in anguish" (Lk 16:25).
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910
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911 <p>1645 The benefit produced by this death is asserted when he
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912 says, <b>and he who hates his life in this world</b>, that is, he who denies
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913 his own life's present goods, and endures, for God, things that seem evil in
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914 this world, <b>will keep it for eternal life</b>: "Blessed are those who are
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915 persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Mt
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916 5:10); "If any one comes to me and does not hate his own father and mother…yes,
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917 and even his own life, he cannot be my disciple," as we read in Luke (14:26).
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918
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919 <p>Note that what was said above about
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920 the grain of wheat is in keeping with this teaching. For just as Christ was
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921 sent into the world as a seed that was to bear fruit, so whatever temporal
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922 goods are given to us in this life by God are not given to us as fruit, but
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923 rather that by their means we may obtain the fruit of an eternal reward.
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924 Indeed, our very life is a temporal gift from God to us. Therefore, anyone who
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925 exposes it for Christ bears much fruit. Such a one, therefore, hates his own
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926 life, that is, he exposes his own life, and sows, for the sake of Christ, to
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927 gain life everlasting: "He that goes forth weeping, bearing seed for sowing,
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928 shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).
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929 And the same is true of those who risk their wealth and other goods for the
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930 sake of Christ, and share them with others, to obtain life everlasting: "He who
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931 sows bountifully will also reap bountifully" (2 Cor 9:6).
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932
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933 <p>1646 Now because it seems difficult for one to hate his own
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934 life, our Lord encourages us to do this, saying, <b>If any one serves me, he
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935 must follow me</b>. First, his encouragement is given; secondly, the reason for
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936 this encouragement (v 26b).
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937
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938 <p>1647 In regard to the first he does three things. First, he
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939 describes his faithful; secondly, he urges them to imitate him; thirdly, he
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940 indicates the reward of those who imitate him.
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941
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942 <p>Observe, in regard to the first,
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943 the dignity of Christ's faithful, for they are the ministers or servants of
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944 Christ: "Are they ministers of Christ? So am I" [2 Cor 11:23]. Thus, those
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945 serve Christ who seek the things of Christ; but those who seek their own
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946 advantage are not servants of Christ, but servants of themselves: "They all
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947 seek after their own interests, not those of Jesus Christ" (Phil 2:21). Priests
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948 are servants inasmuch as they administer the sacraments to the faithful: "This
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949 is how one should regard us, as servants of Christ and stewards of the
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950 mysteries of God" (1 Cor 4:1). Again, every one of the faithful who keeps the
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951 commandments of Christ is his servant: "Let us act in all circumstances as
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952 God's ministers" [2 Cor 6:4].
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953
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954 <p>In regard to the second, observe
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955 the glory and grandeur of the faithful of Christ, for he says, <b>he must
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956 follow me</b>. This is like saying: We follow our masters, whom we serve.
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957 Therefore, <b>If anyone serves me, he must follow me</b>, so that just as I
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958 undergo death so that I might bear much fruit, so also my servant. Now to
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959 follow Christ is a great glory: "It is a great glory to follow the Lord" [Sir
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960 23:38]; "My sheep hear my voice, and I know them, and they follow me" (10:27).
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961
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962 <p>In regard to the third, note the
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963 beatitude of the faithful, for <b>where I am</b>, not only in the place, but
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964 also as regards the sharing of glory, <b>there shall my servant be also</b>:
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965 "Wherever the body is, there the eagles will be gathered together" (Mt 24:28);
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966 "He who conquers, I will grant him to sit with me on my throne" (Rev 3:21).
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967
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968 <p>1648 The reason for this encouragement is given when he
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969 says, <b>if any one serves me, the Father will honor him</b>, for the Father
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970 honors anyone who serves Christ. Now above we have read: "that all may honor the
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971 Son, even as they honor the Father" (5:23). Thus, it is the same to honor the
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972 Son and to honor the Father. But the Father says, "Those who honor me, I will
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973 honor" (1 Sam 2:31). Thus, the Father of Jesus will honor one who ministers to
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974 Jesus, not seeking his own, but the things of Jesus Christ. Jesus did not say,
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975 "I will honor him," but <b>the Father will honor him</b>, because these people
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976 did not think at this time that he was equal to the Father.
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977
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978 <p>Or, it might be said that Jesus
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979 said this to show how intimately his servants are related to him, inasmuch as
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980 they will be honored by the same one who honors the Son. For the honor the Son
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981 has by his nature, they will have by grace. So Augustine says: "An adopted son
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982 can receive no greater honor than to be where the only Son is."<a href="#_ftn21"
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983 name="_ftnref21">[21]</a>
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984 "For those whom he foreknew he also predestined to be conformed to the image of
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985 his Son, in order that he might be the first-born among many brethren" (Rom
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986 8:29).
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987 <BR><BR><BR>
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988 <p align=center><b>LECTURE 5
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989
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990 <BLOCKQUOTE><p>27 "Now is my soul troubled. And what shall I say?
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991 'Father, save me from this hour'? No, for this purpose I have come to this
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992 hour. 28 Father, glorify thy name." Then a voice came from heaven, "I have
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993 glorified it, and I will glorify it again." 29 The crowd standing by heard it
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994 and said that it had thundered. Others said, "An angel has spoken to him." 30
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995 Jesus answered, "This voice has come for your sake, not for mine. 31 Now is the
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996 judgment of this world, now shall the ruler of this world be cast out; 32 and
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997 I, when I am lifted up from the earth, will draw all men to myself." 33 He said
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998 this to show by what death he was to die.<a href="#_ftn22" name="_ftnref22"
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999 title="">[22]</b></a></BLOCKQUOTE>
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1000
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1001 <p>1649 Above, we saw the glory shown to Christ by various
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1002 types of people; here the Evangelist considers the glory shown to Christ by
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1003 God. First, he mentions that Christ asked for glory; secondly, the promise of
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1004 glory is made (v 28b). Concerning the first he does two things. First, the
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1005 interior state of Christ is given; secondly, he mentions the request made by
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1006 Christ.
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1007
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1008 <p>1650 Note, in regard to the first, that it seems incongruous
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1009 for Christ to be saying, <b>Now is my soul troubled</b>, for he had urged his
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1010 faithful to hate their own lives in this world; but with his own death near at
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1011 hand, we hear the Lord himself saying, <b>Now is my soul troubled</b>. This
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1012 leads Augustine to say: "O Lord, You command my soul to follow. But I see your
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1013 own soul troubled. What support shall I seek, if the rock crumbles?"<a
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1014 href="#_ftn23" name="_ftnref23">[23]</a>
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1015 Thus we must first examine this troubled state of Christ, and secondly, why he
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1016 willed to undergo it.
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1017
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1018 <p>1651 As to the first, we should note that, properly
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1019 speaking, a thing is said to be troubled when it is greatly agitated. Hence
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1020 when the sea is very agitated it is said to be troubled. And so whenever a
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1021 thing oversteps the bounds of its repose and tranquility, it is said to be
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1022 troubled. Now in the human soul there is a sentient area and a rational area.
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1023 The sensitive area of the soul is troubled when it becomes strongly affected by
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1024 certain movements. For example, when it is contracted by fear, raised up by
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1025 hope, dilated by joy, or otherwise affected by one or other of the emotions.
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1026 Sometimes this perturbation remains within the bounds of reason, and sometimes
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1027 it exceeds the bounds or reason, namely, when the reason itself is troubled.
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1028 And although this latter condition quite often occurs in us, it is not found in
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1029 Christ, since he is the Wisdom of the Father. Indeed, it is not found in any
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1030 wise person; thus the Stoic tenet that one who is wise is not troubled, that
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1031 is, in his reason.
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1032
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1033 <p>Accordingly, the meaning of <b>Now
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1034 is my soul troubled</b>, is this: My soul is affected by the emotions of fear
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1035 and sadness in its sentient part; but these emotions do not trouble my reason,
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1036 and it does not abandon its own order. "He began to be greatly distressed and
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1037 troubled" (Mk 14:33).
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1038
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1039 <p>Such emotions, however, exist in us
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1040 otherwise than in Christ. In us, they arise from necessity, insofar as we are
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1041 moved and affected from without, as it were. But in Christ, they are not from
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1042 necessity, but from the command of reason, since there was never any emotion in
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1043 him except that which he himself aroused. For in Christ the lower powers were
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1044 subject to his reason so perfectly that they could not act or undergo anything
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1045 except what reason appointed for them. Thus as was said above [11:33]: "he was
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1046 deeply moved in spirit and troubled himself"; "You have moved the earth," that
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1047 is, human nature, "and troubled it" [Ps 59:4]. And so the soul of Christ was
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1048 troubled in such a way that its perturbation was not opposed to reason, but
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1049 according to the order of reason.
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1050
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1051 <p>1652 In regard to the second point, note that Christ willed
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1052 to be troubled for two reasons. First, to show us a doctrine of the faith, that
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1053 is, the truth of his human nature. Accordingly, as his passion was drawing
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1054 near, he did everything in a human way. Secondly, he wanted to be an example
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1055 for us. For if he had remained unmoved and had felt no emotions in his soul, he
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1056 would not have been a satisfactory example of how we should face death. And so
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1057 he willed to be troubled in order that when we are troubled at the prospect of
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1058 death, we will not refuse to endure it, we will not run away: "For we have not
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1059 a high priest who is unable to sympathize with our weakness, but one who in
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1060 every respect has been tempted as we are, yet without sinning" (Heb 4:15).
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1061
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1062 <p>1653 The relationship of this with what came before is clear.
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1063 He encouraged his disciples to suffer when he said: "He who hates his life in
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1064 this world will keep it for eternal life." But some might say to him: "Lord,
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1065 you can calmly discuss and philosophize about death because you are above human
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1066 sorrows, and death does not trouble you." It was to counter this that he willed
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1067 to be troubled. This disturbance in Christ was natural: for just as the soul
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1068 naturally loves union with its body, so it naturally shrinks separation from
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1069 it, especially since the reason of Christ allowed his soul and its inferior
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1070 powers to act in their own proper way.
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1071
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1072 <p>1654 Again, when he said, <b>Now is my soul troubled</b>, he
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1073 refuted the error of Arius and Apollinaris. For they said that Christ did not
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1074 have a soul, and in place of his soul they substituted the Word.
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1075
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1076 <p>1655 Then our Lord makes his petition for glory, saying, <b>And
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1077 what shall I say? Father, save me from this hour</b> [understood here not as a
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1078 question, but as a petition]. Here our Lord takes upon himself the emotions of
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1079 one who is troubled. And acting as one troubled, he does four things in his
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1080 petition. First, he poses a question, as one does when deliberating about what
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1081 is to be done; secondly, he makes a request which arises from a certain
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1082 inclination; thirdly, he rejects this inclination for a particular reason; and
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1083 fourthly, he makes another request that arises from a different inclination.
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1084
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1085 <p>1656 He poses this question as one does when in doubt,
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1086 because it is natural to deliberate about what to do when one is perplexed. So
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1087 the Philosopher says in his <i>Rhetoric</i> that fear makes a person take
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1088 counsel.<a href="#_ftn24" name="_ftnref24">[24]</a> Thus, after mentioning
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1089 that he is troubled, Christ at once adds, <b>And what shall I say? </b>It is
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1090 the same as saying: "What shall I do in my trouble." Something like this is met
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1091 in Psalm 55 (v 5): "Fear and trembling came upon me," and then follows, "O that
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1092 I had wings like a dove! I would fly away and be at rest." For both the
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1093 perplexed and the emotionally disturbed are weighed down and look for help to
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1094 relieve themselves.
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1095
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1096 <p>1657 He makes his petition, arising from a certain
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1097 inclination, because when one is hesitant about what he should do, he ought to
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1098 turn to God: "We do not know what to do, but our eyes are upon thee" (2 Chron
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1099 20:12); "I have lifted up my eyes to the mountains from whence help will come
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1100 to me" [Ps 120:1]. And so, turning to the Father, he says, <b>Father save me</b>,
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1101 that is, from the sufferings which await me at the hour of my passion: "Save
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1102 me, O God! For the waters have come up to my neck" (Ps 69:1). According to
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1103 Augustine, what our Lord says here - <b>Now is my soul troubled</b> and <b>Father,
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1104 save me </b>- is the same as what he says in Matthew (26:38): "My soul is very
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1105 sorrowful, even to death."<a href="#_ftn25" name="_ftnref25">[25]</a>
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1106
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1107 <p>1658 Note that this petition is not made as though it arose
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1108 from the inclination of reason; rather, reason is speaking as an advocate of
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1109 the natural inclination not to die. And so in this petition reason is pointing
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1110 out the impulse of a natural inclination.
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1111
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1112 <p>This explanation solves a question
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1113 which is frequently raised. For we read: "In all things he was heard for his
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1114 reverence" [Heb 5:7]; and yet in this case, Christ was not heard. The answer to
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1115 this is that Christ was heard in those matters in which his petition came from
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1116 reason itself and which he intended to be granted. But the petition he made
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1117 here did not come from reason, nor was it intended to be granted, rather, it
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1118 expressed a natural inclination. Thus Chrysostom reads it as a question, that
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1119 is, as: <b>And what shall I say? </b>Shall I say, <b>Father, save me from this
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1120 hour?</b> It is the same as saying: "No! I will not say this."<a href="#_ftn26"
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1121 name="_ftnref26">[26]</a>
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1122
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1123 <p>1659 Yet Christ rejects this petition, which arose from an
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1124 inclination of the natural appetite, when he says, <b>No, for this purpose I
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1125 have come to this hour</b>. It is the same as saying: It is not right that I be
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1126 freed from this time of suffering, because I came to suffer; and not as
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1127 compelled by the necessity of fate or forced by the violence of me, but by
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1128 willingly offering myself: "He was offered because it was his own will" [Is
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1129 53:7]; "No ones take it," my life, "from me, but I lay it down of my own
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1130 accord" (10:18).
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1131
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1132 <p>1660 Now his reason proposes its own petition when he says, <b>Father,
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1133 glorify thy name. Thy name</b> can be understood in two ways. First, it can
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1134 mean the Son himself. For a name (<i>nomen</i>) - which comes from the word for
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1135 knowledge or being known (<i>notitia</i>) - is like a sign (<i>notamen</i>).
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1136 Thus a name is what manifests a thing. Now the Son manifests the Father:
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1137 "Father…I have manifested thy name" (17:6). We read of this name: "Behold, the
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1138 name of the Lord comes from far" (Is 30:27). So the meaning in this: <b>Father,
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1139 glorify thy name</b>, that is, your Son: "And now, Father, glorify thou me in
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1140 thy own presence with the glory which I had with thee before the world was
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1141 made" (17:5). Or, the name of the Lord indicates the knowledge which men have
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1142 of the Father, then the meaning is, <b>Father, glorify thy name</b>, that is,
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1143 do what is for the glory of your name. Yet it comes to the same thing, because
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1144 when the Son is glorified the name of the Father is glorified. He says this
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1145 because the Son was going to be glorified by his passion: "He became obedient,"
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1146 to the Father, "unto death, even death on a cross. Therefore, God has highly
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1147 exalted him" (Phil 2:8).
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1148
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1149 <p>He is saying here in effect: By the
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1150 desire of nature I ask to be saved, but my reason asks that your name be glorified,
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1151 that is, that the Son suffer, because it was by the passion of Christ that men
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1152 were to receive their knowledge of God and glorify him. For before the passion
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1153 God was known only in Judea, and his name was great in Israel; but after the
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1154 passion, God's name was glorified even among the Gentiles.
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1155
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1156 <p>1661 Then when the Evangelist says, <b>Then a voice came
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1157 from heaven</b>, the promise of glory is given. First, the voice promising
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1158 glory is heard; secondly, the crowd expresses its opinion (v 29); lastly, the
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1159 meaning of the voice is explained (v 30).
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1160
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1161 <p>1662 With regard to the first, he says, <b>Then a voice came
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1162 from heaven</b>. This is the voice of God the Father. It was the same voice
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1163 that was heard when Christ was baptized, "This is my beloved Son" (Mt 3:17),
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1164 and at his transfiguration (Mt 17:5). Although every voice of this kind was
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1165 formed by the power of the entire Trinity, this was specifically formed to
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1166 represent the person of the Father; thus it is referred to as the voice of the
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1167 Father. In a similar manner the dove was formed by the entire Trinity to
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1168 signify the person of the Holy Spirit. And again, the body of Christ was formed
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1169 by the entire Trinity, but specifically assumed by the person of the Word
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1170 because it had been formed to be united to him.
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1171
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1172 <p>This voice, then, does two things.
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1173 First, it reveals the past, when saying, <b>I have glorified it</b>, that is, I
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1174 have begotten you as glorious from all eternity, because the Son is a certain
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1175 glory and splendor of the Father: "For she [Wisdom] is a reflection of eternal
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1176 light, a spotless mirror of the working of God" (Wis 7:26); "He reflects the
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1177 glory of God and bears the very stamp of his nature" (Heb 1:3). Or, <b>I have
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1178 glorified it </b>at your birth, when the angels sang: "Glory to God in the
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1179 highest" (Lk 2:14) and in the miracles the Father performed through him.
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1180
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1181 <p>Secondly, the voice foretells what
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1182 is to come: <b>and I will glorify it again</b>, in the passion, in which Christ
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1183 triumphed over the devil, and in the resurrection and the ascension, and in the
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1184 conversion of all the world: "The God of Abraham and of Isaac and of Jacob, the
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1185 God of our fathers, glorified his Son Jesus" [Acts 3:13].
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1186
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1187 <p>1663 Next we see the opinion of the crowd, which was
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1188 wondering about the voice, <b>The crowd standing by heard it and said</b>. In
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1189 this crowd, as in every other, some were dull and slow to understand, and
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1190 others were more perceptive; yet all of them failed to identify the voice.
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1191 Those who were slow and carnal only heard it as a sound; so they said <b>that
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1192 it had thundered</b>. Still, they were not entirely mistaken, for the Lord's
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1193 voice was thunder, both because it had an extraordinary meaning, and because it
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1194 contained very great things: "How small a whisper do we hear of him! But the
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1195 thunder of his power who can understand?" (Job 26:14); "The voice of your
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1196 thunder" [Ps 76:19].
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1197
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1198 <p>Those who were keener discerned
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1199 that the sound was a voice, pronouncing words and having a meaning; so they
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1200 said someone was speaking. But because they thought that Christ was merely
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1201 human they erred, attributing these words to an angel. So they said that,<b> An
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1202 angel has spoken to him</b>. They were under the same error as the devil, who
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1203 thought that Christ needed the help of the angels: thus he said: "He will give
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1204 his angels charge of you" (Mt 4:6). But he did not need to be guarded and
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1205 helped by angels; rather, he is the one who glorifies and guards the angels.
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1206
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1207 <p>1664 The voice is explained when he says, <b>Jesus answered</b>.
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1208 First, he explains the voice; secondly, he mentions the answer given by the
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1209 people (v 34); and thirdly, our Lord's answer (v 35). He does two things about
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1210 the first: first he mentions the reason for the voice; and secondly, he adds
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1211 its meaning (v 31).
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1212
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1213 <p>1665 It should be noted in regard to the first that they had
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1214 said, <b>An angel has spoken to him</b>. Now an angel speaks by revealing
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1215 something that will profit the one to whom he speaks, as is clear in Revelation
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1216 (ch 1) and in Ezekiel (ch 1). And so to show that he did not need this voice or
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1217 any revelation from an angel, our Lord says, <b>This voice has come for your
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1218 sake, not for mine</b>, that is, it has not come to instruct me. For this voice
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1219 mentioned nothing he did no know before, because "in him are hid all the
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1220 treasures of wisdom and of knowledge" (Col 2:2), so that he knew all that the
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1221 Father knew. But <b>it has come for your sake</b>, that is, for your instruction.
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1222 From this we can understand that many things relating to Christ were, in God's
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1223 plan, allowed to take place not because Christ needed them, but for our sakes:
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1224 "For whatever was written in former days was written for our instruction" (Rom
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1225 15:4).
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1226
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1227 <p>1666 He says, <b>Now is the judgment of this world</b>, he
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1228 states the meaning of this voice. First, he mentions the judgment by which he
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1229 would be glorified; secondly, the effect of this judgment (v 31b); and thirdly,
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1230 the way he will be glorified (v 32).
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1231
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1232 <p>1667 He says, <b>Now is the judgment of this world</b>. But
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1233 if this is true, why do we expect that our Lord will come again to judge? The
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1234 answer is that now he comes to judge with a judgment of distinction or
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1235 discernment, by which he discerns his own from those who are not his: "For
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1236 judgment I came into this world" (9:39). This is what he is speaking of when he
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1237 says, <b>Now is the judgment of this world</b>. But he will come again to judge
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1238 with the judgment of condemnation, for which he did not come the first time:
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1239 "For God sent the Son into the world, not to condemn the world, but that the
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1240 world might be saved through him" (3:17).
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1241
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1242 <p>Or, we might say that there are two
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1243 kinds of judgment. One is that which condemns the world; and this is not
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1244 referred to here. The other is the judgment which will be in favor of the
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1245 world, insofar as the world is set free from servitude to the devil. This is
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1246 the way the Psalm is understood: "O Lord! Judge those who wrong me; overthrow
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1247 those who fight against me" [Ps 34:1]. But this judgment and the judgment of
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1248 distinction are the same, because by the very fact that the judgment is in
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1249 favor of the world by casting out the devil, the good are distinguished from
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1250 the wicked.
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1251
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1252 <p>1668 The effect of this judgment is the casting out of the
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1253 devil. So he says, <b>now shall the ruler of this world be cast out</b>, by the
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1254 power of the passion of Christ. Thus the passion of Christ is his
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1255 glorification; and this explains what he had said, <b>I will glorify it,
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1256 insofar as the ruler of this world shall be cast out</b>, since Christ has the
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1257 victory over the devil by his passion. "The reason the Son of God appeared was
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1258 to destroy the works of the devil" (1 Jn 3:8).
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1259
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1260 <p>1669 A difficulty arises here on three points. First,
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1261 because he says that the devil is the ruler or prince of this world. It was
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1262 this that led the Manicheans to call him the creator and lord of everything
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1263 that was visible. The answer is that the devil is called the ruler of this
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1264 world not by a natural right, but by usurpation, insofar as worldly people,
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1265 rejecting the true Lord, subject themselves to him: "The god of this world has
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1266 blinded the minds of the unbelievers" (2 Cor 4:4). Thus, he is the ruler of
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1267 this world insofar as he rules those who are worldly, as St. Augustine says,
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1268 and these are spread throughout the entire world.<a href="#_ftn27"
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1269 name="_ftnref27">[27]</a>
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1270 For the word "world" is sometimes taken in a pejorative sense to mean those who
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1271 love the world: "The world knew him not" (1:10). Yet sometimes it is taken in a
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1272 good sense to indicate those who are good and live in the world in such a way
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1273 that they are citizens of heaven: "God was in Christ reconciling the world to
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1274 himself" (2 Cor 5:19).
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1275
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1276 <p>1670 The second difficulty concerns the fact that the ruler
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1277 of this world is said to be cast out. For if he had truly been cast out, he
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1278 would not longer tempt us now as he did before; yet he continues to tempt us.
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1279 Therefore, he was not cast out. Augustine answers this by saying that although
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1280 the devil may tempt those who have ceased to be of the world, he does not tempt
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1281 them in the same way as he did before. For before he tempted and ruled them
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1282 from within, but now he does so only from without. For as long as men are in
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1283 sin, he rules and tempts them from within: "Let not sin therefore reign in your
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1284 mortal bodies, to make you obey their passions" (Rom 6:12). And so he was cast
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1285 out because the effect of sin in man is not [now] from within but from without. <a href="#_ftn28" name="_ftnref28">[28]</a>
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1286
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1287 <p>1671 Thirdly, there is a difficulty from the fact that he
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1288 says, <b>now shall the ruler of this world be cast out</b>. For it seems to
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1289 follow from this that he had not been cast out before the passion of Christ,
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1290 and consequently, if he is cast out only when men are set free from sin, it
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1291 seems that Abraham, Isaac and the other men of the Old Testament were not set
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1292 free from sin. The answer, according to Augustine, is that before the passion
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1293 of Christ he had been cast out of individual persons, but not from the world,
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1294 as he was to be later.<a href="#_ftn29" name="_ftnref29">[29]</a> For what formerly took
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1295 place in only a few men, but now happens in many Jews and Gentiles who have
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1296 converted to Christ, is recognized to have been accomplished by the passion of
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1297 Christ.
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1298
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1299 <p>Or, it might be said that the devil
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1300 is cast out by the fact that men are set free from sin; but before the passion
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1301 of Christ all the just had been set free from sin, although not entirely,
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1302 because they were still kept from entering the kingdom. In this respect,
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1303 therefore, the devil had some right over them which was entirely taken away by
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1304 the passion of Christ, when the fiery sword was removed, when Christ said to
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1305 the man: "Today you will be with me in Paradise" (23:43).
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1306
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1307 <p>1672 The form or manner of this passion would be by being
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1308 lifted up; thus he says, <b>and I, when I am lifted up from the earth, will
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1309 draw all men [all things] to myself</b>. In regard to this, Chrysostom has the
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1310 following example: If a tyrant, accustomed to oppress and rage against his
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1311 subjects and cast them into chains, were in his madness to treat in the same
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1312 way some one who was not subject to him and cast him into the same prison, then
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1313 he would deserve that even his dominion over the others be taken from him.<a
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1314 href="#_ftn30" name="_ftnref30">[30]</a>
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1315 This is what Christ did against the devil. For the devil had some right over
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1316 men because of the sin of the first parent; and so in some sense he could
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1317 justly rage against them. But since he dared to try the same things with
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1318 Christ, over whom he had no right, assailing him in whom he had no part, as the
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1319 tempter, it was fitting that he be deprived of his dominion by the death of
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1320 Christ. <b>And I, when I am lifted up from the earth, will draw all things to
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1321 myself</b>. First, he describes the manner of his death; secondly, the
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1322 Evangelist explains it, saying, <b>he said this to show by what death he was to
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1323 die</b>, for he would die by being lifted up on the wood of the cross.
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1324
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1325 <p>1673 Here we should note that there are two reasons why the
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1326 Lord willed to die the death of the cross. First, because it is a shameful
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1327 death: "Let us condemn him to a shameful death" (Wis 2:20). So Augustine says:
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1328 "The Lord willed to die in this way so that not even a shameful death would
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1329 keep a person from the perfection of righteousness."<a href="#_ftn31"
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1330 name="_ftnref31">[31]</a>
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1331
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1332 <p>Secondly, because such a death
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1333 involves a lifting up; so our Lord says, <b>when I am lifted up</b>. Such a
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1334 manner of death was in harmony with the fruit, the reason and the symbol of the
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1335 passion. It was in harmony with its fruit, because it was by the passion that Christ
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1336 was to be lifted up, exalted: "He became obedient unto death, even death on a
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1337 cross. Therefore God has highly exalted him" (Phil 2:8). Thus the Psalmist
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1338 said: "Be exalted, O Lord, in thy strength!" (Ps 2:8).
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1339
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1340 <p>It harmonized with the reason for
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1341 the passion, and in two ways: both with respect to men and with respect to the
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1342 devil. With respect to me, because he died for their salvation. For they had
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1343 perished, because they were cast down and sunk in earthly things: "they have
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1344 set their eyes bowing down to the earth" [Ps 16:11]. Thus he willed to die
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1345 raised up in order to lift our hearts up to heavenly things. For in this way he
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1346 is our way into heaven. With respect to the devils, it was fitting in the sense
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1347 that those who exercised their principality and power in the air were trod
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1348 under foot by him while he was raised in the air.
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1349
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1350 <p>Finally, it harmonized with the
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1351 symbol, because the Lord commanded that a bronze serpent be fashioned in the
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1352 desert, as recorded in Numbers (21:9), and above: "And as Moses lifted up the
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1353 serpent in the wilderness, so must the Son of man be lifted up" (3:14). And so
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1354 thus lifted up <b>I will draw all things to myself</b>, through love "I have
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1355 loved you with an everlasting love, therefore have I drawn you, taking pity on
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1356 you" [Jer 31:3].
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1357
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1358 <p>Furthermore, the love of God for
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1359 men appears most clearly in the fact that he condescended to die for them: "God
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1360 shows his love for us in that while we were yet sinners Christ died for us," as
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1361 we read in Romans (5:8). By doing this he fulfilled the request of the bride:
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1362 "Draw me after you, and we will run to the aroma of your perfume" [Song 1:3].
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1363
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1364 <p>1674 Here we may note that the Father draws and the Son also
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1365 draws: "No one can come to me unless the Father who sent me draws him" (6:44).
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1366 He says here, <b>I will draw all things</b>, in order to show that the same
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1367 action belongs to both of them. And he says, <b>all things</b>, and not "all
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1368 men," because not all men are drawn to the Son. <b>I will draw all things</b>,
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1369 that is, the body and the soul; or all types of men, such as Gentiles and Jews,
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1370 servants and freemen, male and female; or, all who are predestined to
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1371 salvation.
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1372
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1373 <p>Finally, we should note that to draw all things to himself
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1374 is for Christ to cast out the prince of this world, for Christ has no
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1375 fellowship with Belial, nor light with darkness (2 Cor 6:15).
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1376 <BR><BR><BR>
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1377 <p align=center><b>LECTURE 6
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1378
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1379 <BLOCKQUOTE><p>34 The crowd answered him, "We have heard from the law
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1380 that the Christ remains for ever. How can you say that the Son of man must be
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1381 lifted up? Who is this Son of man? 35 Jesus said to them, "The light is with
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1382 you for a little longer. Walk while you have the light, lest the darkness
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1383 overtake you; he who walks in the darkness does not know where he goes. 36
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1384 While you have the light, believe in the light, that you may become sons of
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1385 light. "When Jesus had said this, he departed and hid himself from them.<a
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1386 href="#_ftn32" name="_ftnref32">[32]</b></a></BLOCKQUOTE>
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1387
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1388 <p>1675 Having mentioned the promised glorification of the Lord
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1389 and explaining the voice, the Evangelist now describes the doubt which
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1390 prevailed among the crowd. First, they introduce the authority of the Law; and
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1391 secondly, they raise a problem based on it (v 34).
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1392
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1393 <p>1676 In regard to the first the Evangelist says, <b>The
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1394 crowd answered him</b>, that is, the Lord, who was speaking of his death, <b>We
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1395 have heard from the law</b>,<b> </b>and law is taken here for the entire Old
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1396 Testament <b>that the Christ remains for ever</b>. This can be gathered from
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1397 many passages of the Old Testament, especially from Isaiah (9:7): "Of the
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1398 increase of his government and of peace there will be no end"; and in Daniel
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1399 (7:14): "His dominion is an everlasting dominion, which shall not pass away,
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1400 and his kingdom one that shall not be destroyed."
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1401
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1402 <p>1677 Basing themselves on this authority, they formulate two
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1403 doubts: one concerns a fact, and the other the person. As concerns the fact,
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1404 they say, <b>How can you say that the Son of man must be lifted up?</b> But
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1405 since Christ did not say that "the Son of man must be lifted up," but "and I,
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1406 when I am lifted up," why do the Jews say that "the Son of man" must be lifted
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1407 up? The answer to this is that the Jews were now accustomed to our Lord's words;
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1408 thus they remembered that he called himself the Son of man. And so when he
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1409 said, "And I, when I am lifted up," they took it to mean, "If the Son of man is
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1410 lifted up," as Augustine says.<a href="#_ftn33" name="_ftnref33">[33]</a> Or, one might answer
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1411 that although Christ did not here mention the Son of man, yet earlier he had
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1412 said: "The Son of man must be lifted up" (3:14).
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1413
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1414 <p>1678 Yet it seems that their statement, <b>The Son of man
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1415 must be lifted up</b>, is in no way opposed to the statement that <b>the Christ
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1416 remains for ever</b>. The answer is that since our Lord was accustomed to speak
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1417 to them in figurative language, they understood much of what was said in that
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1418 way. And so they also suspected that when our Lord spoke of being lifted up, he
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1419 was referring to death on the cross: "When you have lifted up the Son of man,
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1420 then you will know," as we read above (8:28). Or, it could be said that they
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1421 understood it in this sense because they had already thought of doing that very
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1422 thing. Thus it was not the sharpness of their understanding that gave them this
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1423 interpretation of these words, but an awareness of their own wickedness.
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1424
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1425 <p>1679 Note their wickedness, for they do not say: "We have
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1426 heard from the law that the Christ does not suffer," because in many places of
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1427 the law reference is made to his passion and resurrection: as "Like a lamb that
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1428 is led to the slaughter" (Is 53:7); "I have slept and taken my rest: and I have
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1429 risen up" [Ps 3:7]. Rather, they say, <b>the Christ remains for ever</b>. The
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1430 reason for this is that the former would not have involved any opposition, since
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1431 no obstacle to Christ's immortality arises from the mere fact of his suffering.
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1432 In other words, as Chrysostom says, they wished to show that he was not the
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1433 Christ for the reason that <b>the Christ remains for ever</b>.<a href="#_ftn34"
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1434 name="_ftnref34">[34]</a>
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1435
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1436 <p>1680 They raise a question concerning his person when they
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1437 say, <b>Who is this Son of man? </b>They ask this because it says in Daniel
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1438 (7:13): "And behold, with the clouds of heaven there came one like a son of
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1439 man, and he came to the Ancient of Days"; and by that Son of man they
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1440 understood the Christ. It is as though they were saying: "You say the Son of
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1441 man must be lifted up; yet the Son of man, whom we take to be the Christ,
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1442 remains forever. So <b>Who is this Son of man? </b>If he does not remain for
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1443 ever, neither is he the Christ." In this they deserve to be reprimanded for
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1444 their dullness, because even though they had seen and heard so many great
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1445 things, they still had doubts about his being the Christ: "He who tells a story
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1446 to a fool tells it to a drowsy man" (Sir 22:9).
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1447
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1448 <p>1681 Then when he says, <b>Jesus said to them</b>, our Lord
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1449 somewhat settles their doubt. First, he commends the good they had; and
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1450 secondly, he encourages them to make progress (35b); thirdly, he explains his
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1451 admonition (v 36).
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1452
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1453 <p>1682 Jesus said to them, <i>Adhuc modicum lumen in vobis est</i>.
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1454 This can be understood in two ways. In one way, according to Augustine, so that
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1455 "little" modifies "light."<a href="#_ftn35" name="_ftnref35">[35]</a> As if to say: "A little
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1456 light is in you," insofar as it sees that the Christ remains for ever. For this
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1457 is a truth, and every manifestation of the truth is a light infused by God. Yet
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1458 this light which is in you is "little," because even though you recognize the
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1459 eternity of the Christ, you do not believe in his death and resurrection. This
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1460 shows that you do not have perfect faith. Thus, what was said to Peter applies
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1461 also to them: "O man of little faith, why did you doubt?" (Mt 14:31).
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1462
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1463 <p>It is understood in another way by
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1464 Chrysostom, as meaning that <b>the light is with you for a little longer</b>
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1465 time, that is, I, who am the light.<a href="#_ftn36" name="_ftnref36">[36]</a> It is the same as
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1466 saying: I, the light, am among you for a brief time: "A little while, and you
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1467 will see me no more" (16:16).
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1468
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1469 <p>1683 And so he exhorts them to make progress in good. First,
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1470 he gives his exhortation; secondly, he shows the danger threatening them unless
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1471 they do make progress (v 35b).
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1472
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1473 <p>1684 He says: I say that you have a little light, but while
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1474 you have it, <b>walk</b>, that is, move forward and make progress, so that you
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1475 may understand that the Christ, in addition to his eternity, will also die and
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1476 rise again. This is in keeping with the first explanation given above. Or, <b>Walk
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1477 while you have the light</b>, that is, while I am among you, make progress and
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1478 be concerned with possessing me in such a way as never to lose me: "Blessed are
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1479 the people…O Lord, who walk in the light of thy countenance" (Ps 89:15).
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1480
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1481 <p>And do this <b>lest the darkness</b>
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1482 of unbelief, ignorance and eternal damnation <b>overtake you</b> and prevent
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1483 you from going any further. For a person is overtaken by darkness when he is
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1484 totally sunk in unbelief; and they would be this way if they believed in the
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1485 eternity of the Christ in such a way as to deny the humiliation of his death:
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1486 "A man whose way is hid" (Job 3:23); "We are wrapped up in darkness" (Job
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1487 37:19).
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1488
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1489 <p>1685 The danger threatening them unless they do progress is
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1490 mentioned when he says, <b>he who walks in the darkness does not know where he
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1491 goes</b>. For light, whether exterior or interior, directs man. Exterior light
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1492 directs him as to external bodily acts, while the interior light directs his
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1493 will. One, therefore, who does not walk in the light, not perfectly believing
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1494 in Christ, <b>but walks in the darkness, does not know where he goes</b>, that
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1495 is, to what goal he is being led. As we read in the Psalm (82:5): "They have
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1496 neither knowledge nor understanding, they walk about in darkness." This is what
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1497 happened to the Jews because they did not know what they were doing, but as
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1498 people who were walking in the darkness they thought they were on the right
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1499 road. And so they displeased God in the very things in which they believed they
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1500 were pleasing him. Similarly, in the very things in which erring heretics
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1501 believe they merit the light of truth and grace is the source of their being
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1502 deprived of it: "There is a way which seems right to a man, but its end is the
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1503 way to death" (Prv 14:12).
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1504
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1505 <p>1686 Then when he says, <b>While you have the light, believe
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1506 in the light</b>, he explains what he said, namely, what it means to walk. This
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1507 is explained in two ways, according to the two explanations given above.
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1508 According to the first explanation: <b>While you have the light</b>, that is,
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1509 while you have some knowledge and light of the truth, <b>believe in the light</b>,
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1510 that is, in the complete truth, <b>that you may become sons of light</b>, that
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1511 is, that you may be reborn in the truth: "We are not of the night or of
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1512 darkness. So then let us not sleep" (1 Thess 5:6).
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1513
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1514 <p>Or, according to the other
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1515 explanation: <b>While you have the light</b>, that is, me who am the light -
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1516 "He was the true light which enlightens every man who comes into the world"
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1517 [1:9] - <b>believe in the light</b>, that is, in me. In other words, make progress
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1518 in the knowledge of me, <b>that you may become sons of light</b>, because from
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1519 the fact that you believe in me you will be the children of God: "But to all
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1520 who receive him, who believed in his name, he gave power to become children of
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1521 God" (1:2).
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1522
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1523 <p>1687 <b>When Jesus had said this, he departed and hid
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1524 himself from them</b>. Here the Evangelist tells what Jesus did, that he hid
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1525 himself. When we read above (8:59) that Christ did this very thing, the reason
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1526 was obvious, for they were taking stones to cast at him. But here there is no
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1527 reason for his hiding given, such as that they took up stones or that they
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1528 blasphemed him. Why then did he hide? The answer is that our Lord, seeing into
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1529 their hearts, knew their rage and the evil they had planned, i.e., to kill him.
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1530 And so in his desire to stop them he did not wait for them to act, but hid
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1531 himself so their anger and envy would abate. In doing this he is an example to
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1532 us that when the evil purposes of others are clear to us, we should flee before
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1533 they can accomplish them. In addition, our Lord was showing by his actions what
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1534 he had said by his words. For he just said, <b>Walk while you have the light,
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1535 lest the darkness overtake you</b>. And by hiding himself he indicated what
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1536 sort of darkness he means: "I will wait for the Lord, who is hiding his face
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1537 from the house of Jacob" (Is 8:17).
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1538 <BR><BR><BR>
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1539 <p align=center><b>LECTURE 7
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1540
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1541 <BLOCKQUOTE><p>37 Though he had done so many signs before them, yet they
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1542 did not believe in him; 38 it was that the word spoken by the prophet Isaiah
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1543 might be fulfilled: "Lord, who has believed our report, and to whom has the arm
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1544 of the Lord been revealed?" 39 Therefore they could not believe. For Isaiah
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1545 again said, 40 "He has blinded their eyes and hardened their heart, lest they
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1546 should see with their eyes and perceive with their heart, and turn for me to
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1547 heal them." 41 Isaiah said this because he saw his glory and spoke of him.</BLOCKQUOTE></b>
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1548
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1549 <p>1688 Above, the Evangelist gave many examples of Christ's
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1550 glory, because of which the Jews sought to kill him out of envy. Now he deals
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1551 with another of the occasions surrounding his passion, that is, the unbelief of
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1552 the Jews. First, their unbelief is discussed; in the second place, it is
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1553 reproved by our Lord (v 44). Concerning the first he does two things: first, he
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1554 reproves the unbelief of those who believed, but in secret (v 42). As to the
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1555 first, two things are done: first, he mentions the strange hardness of their
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1556 unbelief; secondly, to show that it came about not without reason or by chance,
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1557 he mentions a prophecy (v 38).
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1558
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1559 <p>1689 The Evangelist, as though at a loss to explain it, says
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1560 that our Lord had done many miracles: such as changing water into wine, curing
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1561 a paralytic, giving sight to a blind man, and raising a dead man to life:
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1562 nevertheless, <b>though he had done so many signs before them, yet they did not
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1563 believe in him</b>. They usually said: "What sign do you do, that we may see,
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1564 and believe you?" (6:30). But now! The Evangelist says: <b>though he had done
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1565 so many signs before them, yet they did not believe in him</b>. "If I had not
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1566 done among them the works which no one else did, they would not have sin"
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1567 (15:24). And so they could not say: "We do not see our signs" (Ps 74:9).
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1568
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1569 <p>1690 Then (v 38), the testimony of the prophet on this point
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1570 is cited. First, the prophecies are mentioned; secondly, it is shown that they
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1571 refer to Christ (v 41). He does two things about the first: he cites the
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1572 prophecy foretelling their unbelief; secondly, he adds the prophecy foretelling
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1573 the reason for their unbelief (v 39).
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1574
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1575 <p>1691 He says: I say that they did not believe in him <b>that
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1576 the word spoken by the prophet Isaiah might be fulfilled</b>. Here we should
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1577 note that in Sacred Scripture the word "that" sometimes indicates a cause, as
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1578 in "I came that they may have light" (10:10). But at other times it just
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1579 indicates a sequence of events, and signifies a future event; and that is how
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1580 it is used here. These people did not believe, but it was not because Isaiah
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1581 predicted this. Rather, Isaiah predicted this because they were not going to
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1582 believe. And so this saying of Isaiah is fulfilled from the fact that they did
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1583 not believe. "Everything written about me in the law of Moses and the prophets
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1584 and the psalms must be fulfilled" (Lk 24:44); "Not an iota, not a dot, will
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1585 pass from the law until all is accomplished" (Matt 5:18).
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1586
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1587 <p>1692 But if it was necessary that the saying of Isaiah be
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1588 fulfilled, it seems that the Jews should be excused for not believing, for they
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1589 could not act contrary to the prophecy. I answer that the prophecy took account
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1590 of their freedom. For God, knowing the future beforehand, foretold their unbelief
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1591 in the prophecy, but he did not bring it about; for God does not force one to
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1592 sin just because he already knows one's future sins. And so our Lord, from whom
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1593 nothing is hidden, predicted that the Jews would commit the sin which they did
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1594 commit.
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1595
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1596 <p>1693 Now the Evangelist states what the prophet said, <b>Lord,
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1597 who has believed our report, and to whom has the arm of the Lord been revealed?
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1598 </b>Here we should note that belief comes in two ways. Sometimes by instruction
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1599 from another; and this is the usual way: "So faith comes from what is heard,
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1600 and what is heard comes by the preaching of Christ" (Rom 10:17). Sometimes it
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1601 come by a divine revelation; and this is the special way, spoken of by the
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1602 Apostle: "For I did not receive it from man, nor was I taught it, but it came
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1603 through a revelation of Jesus Christ" (Gal 1:12).
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1604
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1605 <p>1694 Isaiah foretold that there would be few believers.
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1606 First, as to those who would believe in the usual way, by instruction, he says,
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1607 <b>Lord, who has believed our report?</b> This can be understood in two ways.
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1608 In one way, the meaning is: <b>who has believed our report? </b>That is, what
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1609 you reported to us, what we have heard from you. "We have heard tidings from
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1610 the Lord" (Obad 1:1); "Let us hear what the Lord will speak" (Ps 85:8). It is
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1611 like they were saying: "Lord, we have heard these things from you. But who will
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1612 believe us when we tell what we have heard from you about your birth and
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1613 passion?" This entire chapter of Isaiah (ch. 53) is speaking of these things.
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1614
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1615 <p>Prophets are said to hear in order
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1616 to suggest the way in which the prophets are instructed. By sight, a person
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1617 receives an immediate knowledge of the thing seen, but by hearing he does not
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1618 have an immediate knowledge of what he sees, but he gains his knowledge from
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1619 certain signs of the thing. And so because the prophets did not immediately see
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1620 the divine essence, but only certain signs of divine realties, they are said to
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1621 hear. "If there is a prophet among you, I the Lord make myself known to him in
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1622 a vision, I speak with him in a dream," by certain signs (Num 12:6). The Son,
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1623 however, eternally sees the divine essence itself: "No one has ever seen God;
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1624 the only Son, who is in the bosom of the Father, he has made him known," as was
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1625 said above (1:18). <b>Who has believed our report? </b>That is, who has
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1626 believed in the things we have heard and preached? "What I have heard from the
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1627 Lord of hosts, the God of Israel, I announce to you" (Is 21:10).
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1628
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1629 <p>The second way of understanding <b>who
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1630 has believed our report?</b> is to take it as meaning the things we report to
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1631 them, what they have heard from us. "They hear what you say but they will not
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1632 do it" as Ezekiel (33:31) says.
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1633
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1634 <p>1695 As to the special way belief comes, by revelation, he
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1635 says, <b>and to whom has the arm of the Lord been revealed? </b>The "arm"
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1636 refers to the Son, through whom the Father does all things, just as we
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1637 accomplish things through our arm. And if we accomplished things only through
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1638 an interior word, then this word would be called our arm. And so the Son is
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1639 called the arm of God not because God the Father has a human shape and a
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1640 physical arm, but because "all things were made through him," the Son (1:3).
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1641 "Have you an arm like God, and can you thunder with a voice like his?" (Job
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1642 40:9); "He has shown strength with his arm" (Lk 1:51).
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1643
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1644 <p>1696 Here we should note that Sabellius misunderstood this
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1645 passage and said that the Father and the Son are the same person; and Arius
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1646 also did when he said that the Son is inferior to the Father. The reasons for
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1647 this were that a person and his arm do not form two persons, but only one, and an
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1648 arm is not equal to the person. The answer to this is that in expressions of
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1649 this kind the similarities are not really adequate, for what we find in
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1650 creatures does not perfectly represent what is in God. Thus Dionysius says that
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1651 symbolic theology is not argumentative. Thus the Son is not called an arm as
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1652 though he is the same person as the Father or inferior to the Father, but
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1653 because the Father does all things through him. When he says, <b>and to whom
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1654 has the arm of the Lord been revealed? </b>it is like saying, only to a few,
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1655 that is, to the apostles: "God has revealed to us through the Spirit" (1 Cor
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1656 2:10).
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1657
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1658 <p>1697 When the Evangelist says, <b>therefore they could not
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1659 believe</b>, he states the prophecy which foretold the reason for their
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1660 unbelief. If we examine these words of the Evangelist they seem, if taken at
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1661 their surface value, difficult to understand. First, because if it is said that
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1662 <b>therefore they could not believe</b>, because Isaiah said this, the Jews
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1663 seem to be excusable. For is it a sin for a person not to do what he cannot do?
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1664 And what is more serious, the fault will be cast back on God, since he blinded
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1665 their eyes. This could be accepted if it were said of the devil, as in 2
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1666 Corinthians (4:4): "The god of this world has blinded the minds of the
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1667 unbelievers." But here it is said of our Lord, for Isaiah [6:1] says: "I saw
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1668 the Lord seated on a high and lofty throne," and follows with "Blind the heart
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1669 of this people and make their ears heavy, and shut their eyes, lest they see
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1670 with their eyes and hear with their ears and understand with their heart and be
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1671 converted and I heal them" [v 10].
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1672
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1673 <p>1698 To clarify this let us first explain the statement, <b>therefore
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1674 they could not believe</b>. Here we should note that something is said to be
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1675 impossible or said to be necessary in two ways: absolutely, and granted a
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1676 certain presupposition. For example, it is absolutely impossible for a human
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1677 being to be an ass; but granting a certain presupposition, it is impossible for
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1678 me to be outside my house, presupposing, that is, that I remain within it
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1679 sitting down. With this in mind, we may say that a person is excused if he does
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1680 not do things that are absolutely impossible for him. But he is not excused if
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1681 he does not do things that are impossible for him granting some presupposition.
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1682 So, if someone has the evil intention of always stealing, and says that it is
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1683 impossible for him not to sin as long as he continues with that intention, he
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1684 is not excused: for this impossibility is not absolute, but based on a certain
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1685 presupposition, for he can abandon his evil intention. So he says, <b>therefore
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1686 they could not believe</b>, that is, because they had a will clouded over by
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1687 their wickedness: "Can the Ethiopian change his skin or the leopard his spots?
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1688 Then also you can do good who are accustomed to do evil" (Jer 13:23); "How can
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1689 you do good things when you are evil?" [Mt 12:34]. It is like one saying: "I
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1690 can in nowise love him, because I hate him."
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1691
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1692 <p>As to the second point, when we
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1693 read that God blinds and hardens, we should not think that God puts malice into
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1694 us or forces us to sin; but we should understand it as meaning that God does
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1695 not infuse grace. Now he infuses grace because of his mercy, while the cause of
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1696 his not infusing grace is due to us, insofar as there is something in us which
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1697 opposes divine grace. As far as he is concerned: "He enlightens every man
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1698 coming into this world" [1:9]; "He desires all men to be saved" (1 Tim 2:4).
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1699 But because we leave God, he takes his grace from us: "Because you have
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1700 rejected knowledge, I reject you" (Hos 4:6), "Your destruction, O Israel, is
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1701 from yourself; your help is only in me" [Hos 13:9]. It is like a person who
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1702 closes the shutters of his house, and someone says to him: "You cannot see
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1703 because you lack the light of the sun." This would not be due to a failure of
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1704 the sun, but because he shut out the light of the sun. In the same way we read
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1705 here that they could not believe, because God blinded them, that is, they were
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1706 the cause why they were deprived of sight as in "Their wickedness blinded them"
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1707 (Wis 2:21).<a href="#_ftn37" name="_ftnref37">[37]</a>
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1708
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1709 <p>1699 With these distinctions in mind, let us consider the
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1710 words of this prophecy. It is found in Isaiah (6:10), not in these exact words,
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1711 but with the same meaning. Three things are mentioned here: first, the
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1712 hardening and blinding of the Jews; secondly, the effect of each of these;
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1713 thirdly, their end.
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1714
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1715 <p>1700 In regard to the first, note that our Lord brought
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1716 people to the faith in two ways, by his miracles and his teaching. And so he
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1717 rebukes them on both points: "If I had not done among them the works which no
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1718 one else did, they would not have sin" (15:24); and again in (15:22): "If I had
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1719 not come and spoken to them, they would not have sin; but now they have no
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1720 excuse for their sin." For they had derided both.
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1721
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1722 <p>Insofar as they did not give due
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1723 consideration to Christ's miracles, he says, <b>he has blinded their eyes</b>,
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1724 that is, the eyes of their hearts, about which we read: "Having the eyes of
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1725 your hearts enlightened" (Eph 1:18). For they should have understood that such
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1726 miracles could only be done by divine power: "You see many things, but do not
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1727 observe them" (Is 42:20); and again, "Who is blind but my servant? Or deaf,
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1728 except he to whom I have sent my messengers?" [Is 42:19].
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1729
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1730 <p>Because they were not moved by the
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1731 teaching of Christ, he adds, <b>and hardened their heart</b>. That is very hard
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1732 which is not melted by intense heat nor broken by divine blows. Now the words
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1733 of Christ are "like fire…and like a hammer which breaks the rock in pieces"
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1734 (Jer 23:29). Fire, indeed, because they inflame through love; and like a hammer
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1735 because they terrify when they threaten, and break one by the revelation of the
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1736 truth. And still the hearts of the Jews paid no attention to the words of
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1737 Christ. Thus it is obvious that they were hardened: "His heart is hard as a
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1738 stone" (Job 41:24); "He has mercy upon whomever he wills, and he hardens the
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1739 heart of whomever he wills" (Rom 9:18).
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1740
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1741 <p>1701 The effect of their becoming blind is mentioned when he
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1742 says, <b>lest they should see with their eyes</b>, that is, their spiritual
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1743 eyes, and perceive the divinity of Christ: "They have eyes, but do not see" (Ps
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1744 115:5). In contrast, Luke says: "Blessed are the eyes which see what you see!"
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1745 (Lk 10:23). The effect of their becoming hard of heart is mentioned when he
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1746 says, <b>lest they should perceive</b>, understand, <b>with their heart</b>:
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1747 "Because no one understands, they will perish forever" [Job 4:20]; "He would
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1748 not understand so that he might act well" [Ps 35:4]. Here it should be noted
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1749 that when he says, "lest they should see with their eyes and perceive with
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1750 their heart," that is, "that they should not see with their eyes and perceive
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1751 with their heart," the "that" does not indicate a cause, but merely the
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1752 sequence of events.
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1753
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1754 <p>1702 The end of their becoming blind and hard in heart is
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1755 given when he says, <b>and turn for me to heal them</b>. This can be understood
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1756 in two ways, as Augustine says in his work, <i>On Gospel Questions</i>.<a
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1757 href="#_ftn38" name="_ftnref38">[38]</a>
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1758 In one way, so that both parts are negative, and then the meaning would be:
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1759 "and they do not turn to me and I do not heal them." For the way of salvation
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1760 from sin is to turn to God: "Restore us to thyself, O Lord, that we may be
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1761 restored! Renew our days of old!" (Lam 5:21). But to those who prove themselves
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1762 unworthy to have their sins forgiven, God does not offer the gifts by which
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1763 they might turn to him and be healed, as is obvious in the case of the
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1764 non-chosen.
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1765
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1766 <p>The other interpretation is to
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1767 regard only the first part as negative and then the meaning would be: they were
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1768 blinded and hardened so they should not see or understand for a time, and so
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1769 not seeing or understanding, that is, not believing in Christ, they would put
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1770 him to death, but afterwards they would repent and turn to God and be healed.
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1771 For now and then God permits us to fall into sin so that being humbled we may
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1772 arise firmer in holiness.
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1773
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1774 <p>Each of these interpretations is verified in the
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1775 case of some of the Jews: the first one in those who persisted to the end in
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1776 their unbelief, and the second one in those who turned to Christ after his
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1777 passion, namely, those with remorse in their hearts at the words of Peter, and
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1778 who said to the apostles: "Brethren, what shall we do?" as we read in the Acts
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1779 (2:37).
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1780
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1781 <p>1703 Then (v 41), the Evangelist shows that these words of
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1782 Isaiah apply here. He says, <b>Isaiah said this because he saw his glory</b>,
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1783 the glory of God. For when he saw the glory of God he saw at the same time that
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1784 the Jews would be blinded, as is clear from, "I saw the Lord seated on a high
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1785 and lofty throne" [Is 6:1], followed by, "Blind the heart of his people and
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1786 make their ears heavy, and shut their eyes, lest they see with their eyes and
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1787 hear with their ears and understand with their heart and be converted, and I
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1788 heal them" [v 10]. And because it is fitting that one should testify about what
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1789 he has seen - as we read in 1 John (1:1) - he adds, <b>and spoke of him</b>,
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1790 that is, of Christ, whose glory he saw: "To him all the prophet bear witness"
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1791 (Acts 10:43); "Which he promised beforehand through his prophets in the Holy
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1792 Scriptures, the gospel concerning his Son" (Rom 1:2).
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1793
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1794 <p>1704 We read that Isaiah saw and said these things. As to
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1795 the first, we should avoid the error of the Arians, who say that the Father
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1796 alone is invisible to every creature, but that the Son was seen in the visions
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1797 of the Old Testament. But since it is stated that "He who has seen me has seen
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1798 the Father" (14:9), it is obvious that the Father and the Son are visible in
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1799 one and the same way. And so Isaiah, seeing the glory of the Son, also saw the
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1800 glory of the Father, and indeed of the entire Trinity, which is one God, seated
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1801 upon a high throne before whom the seraphim cry out: Holy, Holy, Holy! This
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1802 does not mean that Isaiah saw the essence of the Trinity; rather in an
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1803 imaginary vision, with understanding, he expressed certain signs of this
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1804 majesty, according to the saying in Numbers (12:6): "If there is a prophet
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1805 among you, I the Lord make myself known to him in a vision, I speak with him in
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1806 a dream."
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1807
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1808 <p>1705 As to the second thing, that Isaiah <b>spoke of him</b>:
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1809 this excludes the error of the Manicheans, who said that there were no
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1810 prophecies about Christ in the Old Testament, as Augustine reports to us in his
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1811 book <i>Against Faustus</i>; and it excludes the error of Theodore of
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1812 Mopsuestia, who said that all the prophecies of the Old Testament bore on some
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1813 current event, but the apostles and evangelists appropriated them to the life
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1814 of Christ, like things said about one event can be appropriated to another
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1815 event.<a href="#_ftn39" name="_ftnref39">[39]</a> But all this is excluded
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1816 by the statement, <b>and spoke of him</b>, just as Christ said of Moses that
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1817 "he wrote of me" (5:46).
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1818 <BR><BR><BR>
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1819 <p align=center><b>LECTURE 8
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1820 <BLOCKQUOTE><p>42 Nevertheless many even of the authorities believed in
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1821 him, but for fear of the Pharisees they did not confess it, lest they should be
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1822 put out of the synagogue: 43 for they loved the praise [glory] of men more than
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1823 the praise [glory] of God. 44 And Jesus cried out and said, "He who believes in
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1824 me, believes not in me but in him who sent me. 45 And he who sees me sees him
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1825 who sent me. 46 I have come as light into the world, that whoever believes in
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1826 me may not remain in darkness. 47 If any one hears my sayings and does not keep
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1827 them, I do not judge him; for I did not come to judge the world but to save the
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1828 world. 48 He who rejects me and does not receive my sayings has a judge; the
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1829 word that I have spoken will be his judge on the last day. 49 For I have not
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1830 spoken on my own authority; the Father who sent me has himself given me
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1831 commandment what to say and what to speak. 50 And I know that his commandment
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1832 is eternal life. What I say, therefore, I say as the Father has bidden [said
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1833 to] me."<a href="#_ftn40" name="_ftnref40">[40]</b></a></BLOCKQUOTE>
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1834
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1835 <p>1706 Above, the Evangelist described the failing of those
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1836 who did not believe at all; here he explains the failing of those who believed
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1837 in secret, because they were timid, faint-hearted. First, he mentions their
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1838 dignity; secondly, their failing (v 42); and thirdly, he suggests the root of
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1839 this failing (v 43).
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1840
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1841 <p>1707 The dignity of those who believed in secret was great,
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1842 for they were the authorities, and on this point he says, <b>many even of the
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1843 authorities believed in him</b>. He is saying in effect: I said that although
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1844 Jesus had done so many signs, still they did not believe in him; and although
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1845 this was true for the majority, yet there were some who did believe in him,
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1846 because <b>many even of the authorities</b>, of the people, <b>believed in him</b>.
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1847 One of these was Nicodemus, who came to Jesus by night, as was said (c 3). Thus
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1848 the words of the Psalm (47:9) were fulfilled: "The princes of the peoples
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1849 gather as their people of the God of Abraham"; and the statement of the
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1850 Pharisees is proved false: "Have any of the authorities or of the Pharisees
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1851 believed in him?" (7:48).
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1852
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1853 <p>1708 The failing of these authorities is timidity,
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1854 faint-heartedness; thus he says, <b>but for fear of the Pharisees they did not
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1855 confess it</b>. For as stated above, the Pharisees "agreed that if any one
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1856 should confess him to be Christ, he was to be put out of the synagogue" (9:22).
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1857 So, although they believed with their hearts, they did not profess him with
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1858 their lips. Their faith, therefore, was insufficient, for as is said in Romans
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1859 (10:10): "For a man believes with his heart and so is justified, and he confesses
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1860 with his lips and so is saved." "Whoever is ashamed of me and my words, of him
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1861 will the Son of man be ashamed" (Lk 9:26).
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1862
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1863 <p>1709 The root of their failing is vanity, vainglory; so he
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1864 says, <b>for they loved the glory of men more than the glory of God</b>. By
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1865 confessing Christ publicly they would have lost the glory of men, but won the
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1866 glory of God. But they chose rather to be deprived of the glory of God than the
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1867 glory of men: "How can you believe, who receive glory from one another and do
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1868 not seek the glory that comes from the only God?" (5:44). "If I were still
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1869 pleasing men, I should not be a servant of Christ" (Gal 1:10).
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1870
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1871 <p>1710 Now he shows how Christ rebuked the Jews for their
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1872 unbelief: first, he shows their duty to believe; secondly, he mentions the
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1873 fruit of faith (v 46); thirdly, he warns the unbelievers about punishment (v
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1874 47). But because vision comes after faith, with regard to the first, he treats
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1875 of faith; and secondly, of vision (v 45).
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1876
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1877 <p>1711 As to the first he says, <b>And Jesus cried out</b>,
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1878 both because of the importance of what he intended to say and because of their
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1879 free will, to charge them with their sins: "Cry aloud, spare not, lift up your
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1880 voice like a trumpet; declare to my people their transgression" (Is 58:1), and
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1881 said, <b>He who believes in me, believes not in me but in him who sent me</b>.
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1882 This seems to contain a contradiction, for he says, <b>he who believes in me
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1883 believes not in me</b>. To understand this we should note first, according to
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1884 Augustine, that our Lord said this to distinguish his divine and human nature.<a
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1885 href="#_ftn41" name="_ftnref41">[41]</a>
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1886 For since the proper object of faith is God, we can indeed believe that a
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1887 creature exists, but we should not believe in a creature (<i>in creaturam</i>)
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1888 but in God alone (<i>in Deum</i>) [See Part I, commentary on 6:29]. Now in
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1889 Christ there is a created nature and the uncreated nature. Therefore, the truth
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1890 of faith requires that our faith be in Christ as having an uncreated nature.
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1891 And so he says, <b>he who believes in me</b>, that is, in my person, <b>believes
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1892 not in me</b>, as a human being, <b>but in him who sent me</b>, that is, he
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1893 believes in me as sent from the Father: "My teaching is not mine, but his who
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1894 sent me" (7:16).
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1895
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1896 <p>According to Chrysostom, however,
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1897 our Lord says this to suggest his origin.<a href="#_ftn42" name="_ftnref42"
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1898 title="">[42]</a> It is a way of speaking
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1899 similar to a person drawing water from a stream and saying that this water is
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1900 not from the stream but from the spring: for it does not originate from the
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1901 stream. So our Lord says, <b>he who believes in me, believes not in me but in
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1902 him who sent me</b>, as though to say: I am not the source of myself, but my
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1903 divinity is from another, that is, from my Father. <b>So, he who believes in
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1904 me, believes not in me</b>, except insofar as I am from the Father.
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1905
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1906 <p>1712 Then when he says, <b>and he who sees me sees him who
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1907 sent me</b>, he treats of vision. In regard to this we should note that just as
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1908 the Father sent the Son to convert the Jews, so Christ also sent his disciples:
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1909 "As the Father has sent me, even so I send you" (20:21). But no one of the
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1910 disciples dared to say, nor should he, that one should believe in him [the
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1911 disciple], although he could say that one should believe him (<i>crederetur ei</i>).
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1912 For this could not take place without detracting from the One who sent him,
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1913 because if someone believed in the disciple, they would cease to believe in the
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1914 master. So the Jews could say on the same basis that since you have been sent
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1915 from the Father, anyone who believes in you ceases to believing in the Father.
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1916 Therefore, our Lord shows against this that one who does not believe in him,
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1917 does not believe in the Father. This is his meaning when he says, <b>he who
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1918 sees me sees him who sent me</b>.
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1919
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1920 <p>The seeing which is referred to
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1921 here is not a physical vision, but a consideration of the truth by the mind.
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1922 And the reason why one who sees the Son also sees the Father is that the Father
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1923 is in the Son by a unity of essence. For one thing is said to be seen in
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1924 another either because they are the same, or they are entirely conformed. But
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1925 the Father and the Son are the same in nature and entirely conformed: because
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1926 the Son is the image of the Father and unlike in nothing, for "He is the image
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1927 of the invisible God" (Col 1:15); "He reflects the glory of God and bears the
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1928 very stamp of his nature" (Heb 1:3). And so, just as one believes in the
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1929 Father, so also he believes in me: "He who has seen me has seen the Father…Do
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1930 you not believe that I am in the Father and the Father in me?" (14:9). It is as
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1931 though he said: The reason why one who sees me sees the Father also, is that
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1932 the Father is in me and I in the Father. Thus it is clear what faith should be:
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1933 faith should be in Christ, as God, just as it is in the Father.
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1934
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1935 <p>1713 Next he shows the fruit of faith. First, he shows his
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1936 own worth and power when he says, <b>I have come as light into the world</b>.
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1937 It has already been explained how Christ is a light: "He was the true light, which
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1938 enlightens every man coming into this world" [1:9], and "I am the light of the
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1939 world" (8:12). He also shows by this that he has the divine nature. For to be
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1940 light is proper to God; others may give off light, that is participate in
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1941 light, but God is light by essence: "God is light and in him is no darkness at
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1942 all" (1 Jn 1:5). But because he "dwells in unapproachable light, whom no man
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1943 has ever seen" (1 Tim 6:16), we were unable to approach him. And so it was
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1944 necessary that he come to us. This is what he says, <b>I have come as light
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1945 into the world</b>, that is, I am the unapproachable light which rescues from
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1946 error and disperses intellectual darkness: "I came from the Father and have
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1947 come into the world" (16:28); "He came to his own" [1:11]. And although the apostles
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1948 are called light - "You are the light of the world" (Mt 5:14) - they are not
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1949 light in the same way as Christ. For they are a light whose light has been
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1950 given to them, even though in some way they also give light, that is, in their
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1951 ministry. Furthermore, none of the apostles could truly say, <b>I have come as
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1952 light into the world</b>, because when they came into the world they were still
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1953 darkness and not light, for in Job [37:19] it says: "We are wrapped in
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1954 darkness."
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1955
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1956 <p>1714 Secondly, he continues, <b>that whoever believes in me
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1957 may not remain in darkness</b>. To become enlightened, therefore, is an effect
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1958 of faith: "He who follows me will not walk in darkness" (8:12). <b>May not
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1959 remain in darkness</b>: that is, the darkness of ignorance, of unbelief and
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1960 eternal damnation. This shows that all are born in the darkness of sin: "For
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1961 once you were darkness, but now you are light in the Lord," as we read in
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1962 Ephesians (5:8). And in the darkness of ignorance: "A man whose way is hidden
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1963 and God has surrounded him with darkness" [Job 3:23]. And in the end, unless
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1964 they turn to Christ, they will be brought to the darkness of eternal damnation.
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1965 And so, he who does not believe in me remains in darkness: "Whoever is
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1966 unbelieving in the Son will not see life; rather, the anger of God rests on
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1967 him" [3:36].
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1968
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1969 <p>1715 Then he discloses the punishment of unbelievers, which
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1970 they will incur through their condemnation at the judgment. First, he states
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1971 that the judgment will be delayed; secondly, that there will be a judgment in
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1972 the future (v 48); and thirdly, he shows the cause of the judgment (v 48b).
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1973
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1974 <p>1716 As to the first he says, <b>If any one hears my sayings
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1975 and does not keep them, I do not judge him</b>. Note that the ones to be made
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1976 happy, beatified, are those who hear the word of God and keep it, believing it
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1977 within in their hearts, and doing it without in their actions. But they who
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1978 hear it but take no care to keep it, become more guilty: "For it is not the
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1979 hearers of the law who are righteous before God, but the doers of the law will
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1980 be justified" (Rom 2:13); "But be doers of the word, and not hearers only" (Jas
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1981 1:22). And so, <b>If any one hears my sayings and does not keep them, I do not
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1982 judge him</b>.
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1983
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1984 <p>But this seems to conflict with
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1985 what was said above (5:22): "The Father…has given all judgment to the Son."
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1986 Therefore, we should understand it as, <b>I do not judge him</b> at this time.
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1987 It could be considered a weakness in him if he overlooked those who despised
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1988 him. And so he says that such persons will be judged, although not now; for we
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1989 read that "God will bring every deed into judgment" (Eccl 12:14), and "Flee
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1990 from the face of iniquity, for the sword is the avenger of iniquity: and know
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1991 that there is a judgment" [Job 19:29].
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1992
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1993 <p>1717 He continues with the reason for the delay, saying for <b>I
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1994 did not come to judge the world but to save the world</b>. Now the Son of God
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1995 comes two times: one time he comes as Savior, and the next as judge. But since
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1996 all were in sin, if he had come the first time as judge, he would have saved no
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1997 one, because all were the children of wrath. And so it was fitting that he come
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1998 first to save believers, and later to judge both believers and sinners. This is
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1999 what he is saying: I do not judge now, <b>for I did not come at this come to
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2000 judge the world but to save the world</b>. "God did not send his Son into the
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2001 world to judge the world, but that the world might be saved through him"
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2002 [3:17].
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2003
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2004 <p>1718 Then when he says, <b>he who rejects me and does not
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2005 receive my sayings has a judge</b>, he foretells the judgment to come. It is
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2006 like saying: Although those who do not keep my word are not judged now, they
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2007 will not go unpunished, whoever they are, because, <b>he who rejects me and
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2008 does not receive my sayings </b>by believing them and acting according to them,
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2009 <b>has a judge</b>. The reason for this is that if one does not receive the
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2010 word of Christ, he scorns the word of God, whose Word is Christ, just like the
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2011 one who does not obey the command of his master. "Flee from the face of
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2012 iniquity; and know that there is a judgment" [Job 19:29]; "For God will bring
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2013 every deed into judgment" (Eccl 12:14); "Woe to you who scorn. Will not you
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2014 yourselves also be scorned?" [Is 33:1]; "They who despise me will be despised"
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2015 [1 Sam 2:30].
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2016
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2017 <p>1719 Then when he says, <b>the word that I have spoken will
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2018 be his judge on the last day</b>, he assigns the cause of the judgment. And
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2019 first, he mentions the cause of the judgment; secondly, the adequacy of this
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2020 cause (v 49).
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2021
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2022 <p>1720 He says: I say that such a person has one that judges
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2023 him. But who will that judge be? He says, <b>the word that I have spoken will
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2024 be his judge on the last day</b>. According to Augustine, this is the same as
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2025 saying: I will judge him on the last day.<a href="#_ftn43" name="_ftnref43"
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2026 title="">[43]</a> For Christ revealed
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2027 himself in his sayings, he announced himself. He, therefore, is the word that
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2028 he spoke, for he spoke about himself: "Even if I do bear witness to myself, my
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2029 testimony is true, for I know whence I have come and whither I am going"
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2030 (8:14). It is like saying: What I have said to them and they have despised will
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2031 judge them: "He is the one ordained by God to be judge of the living and the
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2032 dead. To him all the prophets bear witness" (Acts 10:42).
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2033
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2034 <p>1721 Then he shows the sufficiency of this cause, saying, <b>for
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2035 I have not spoken on my own authority </b>[<b>of myself</b>, <i>ex meipso</i>].
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2036 So first he shows this from the origin of his sayings; secondly, from their
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2037 dignity or value (v 50). Concerning the first he does two things: first, he
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2038 excludes a false notion: secondly, he states the truth.
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2039
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2040 <p>1722 The false notion, of course, is that the Son works, or
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2041 says, or is, merely of himself, and not from another: for this would be to say
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2042 that the Son is not from the Father, which is what he does say: I say that the
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2043 word which I have spoken will judge them, <b>for I have not spoken of myself</b>:
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2044 "The Son cannot do anything of himself" [5:19]; "I do not speak of myself"
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2045 [14:10]. <b>Indeed, I have not spoken of myself</b>, is the same as "I was not
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2046 born of myself but from the Father." He is saying in effect, I will judge him
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2047 on the last day (appearing in the form of a servant): "He gave him the power to
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2048 pass judgment, because he is the Son of man" [5:27]. Yet I will not judge from
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2049 human authority, that is, because I am the Son of man, but from divine
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2050 authority, because I am the Son of God. Therefore, I will not judge of myself,
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2051 but from the Father from whom I have the authority to judge.
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2052
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2053 <p>1723 He establishes the truth when he says, <b>the Father
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2054 who sent me has himself given me commandment what to say and what to speak</b>.
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2055 Unless this is appropriately understood, it can be the source of two errors.
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2056 The first is that since the one commanding is greater than the one commanded,
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2057 the Father is greater than the Son. Secondly, since what is given to someone
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2058 was not possessed by him before it was given, and so was not known by him, it
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2059 seems that if the Father gave a commandment to the Son it follows that the Son
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2060 at some time did not have it, and so did not know it. As a result, something
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2061 has been added to the Son, and so the Son is not truly God.
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2062
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2063 <p>In answer to this we should note
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2064 that all the divine commands are in the mind of the Father, since these
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2065 commands are nothing other than the plans or patterns of things to be done. And
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2066 so just as the patterns of all creatures produced by God are in the mind of the
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2067 Father, and are called ideas, so the patterns of all things to be done by us
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2068 are in his mind. And just as the patterns of all things pass from the Father to
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2069 the Son, who is the Wisdom of the Father, so also the patterns of all things to
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2070 be done. Therefore, the Son says, <b>the Father who sent me has himself given
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2071 me</b>, as God, <b>commandment</b>, that is, by an eternal generation he has
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2072 communicated to me <b>what to say</b> within <b>and what to speak</b> without,
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2073 just as what we say (if we speak the truth) makes known what is in our minds.<a
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2074 href="#_ftn44" name="_ftnref44">[44]</a>
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2075
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2076 <p>1724 Chrysostom explains all this differently, and more
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2077 clearly.<a href="#_ftn45" name="_ftnref45">[45]</a> First of all (v 47): <b>If
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2078 any one hear my sayings and does not keep them, I do not judge him</b>. Now one
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2079 is said to be condemned in two ways: either by a judge or by the reason for the
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2080 condemnation. For a murderer is condemned to be hanged both by the judge who
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2081 passes sentence and by the murder he committed, which is the reason for his
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2082 condemnation. He says, <b>I do not judge him</b>, that is, I am not the reason
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2083 for his condemnation, but he himself is: "Your destruction, O Israel is from
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2084 yourself; your help is only in me" [Hos 13:9]. And the reason is: <b>for I did
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2085 not come to judge the world</b>, that is, I was not sent to condemn but to
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2086 save.
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2087
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2088 <p>But will not such a person be
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2089 judged? He certainly will, because <b>he who rejects me and does not receive my
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2090 sayings has a judge</b>. He shows what that judge is when he says, <b>the word
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2091 that I have spoken</b>, and you have heard, will be his accuser and <b>will be
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2092 his judge on the last day</b>. "If I had not come and spoken to them, they
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2093 would not have sin; but now they have no excuse for their sin" (15:22). He
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2094 shows that the word that he spoke will judge them by saying, <b>for I have not
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2095 spoken of myself</b>. This is not said causally, but in a material sense, so
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2096 that the meaning is: You say that your word will judge. But what is that word?
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2097 It is the word that I have spoken,<b> for I have not spoken of myself</b>; that
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2098 is, it is the word from the Father that I have spoken, and what he gave me to
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2099 say and speak. Otherwise, if I had spoken something in opposition to the
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2100 Father, or something I had not received from the Father, and they had believed
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2101 me, they would have an excuse. But because I have spoken as I have, it is
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2102 certain that they have rejected not only me, but also my Father.
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2103
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2104 <p>1725 According to this explanation, the statement, <b>the
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2105 Father who sent me has himself given me commandment what to say and what to
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2106 speak</b>, shows the sufficiency of the basis of the judgment because of the
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2107 dignity or value of the word. First, its dignity is given; secondly, the fact
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2108 that the word was spoken. Its dignity is stated when he says, <b>I know that
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2109 his commandment is eternal life</b>. "This is the true God and eternal life" (1
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2110 Jn 5:20). For the Son himself is the commandment of the Father, or, he is
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2111 eternal life. "If you would enter life, keep the commandments" (Mt 19:17).
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2112
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2113 <p>Therefore, because the Father has
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2114 given me commandment, and this commandment is eternal life, and since I have
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2115 come to lead men to eternal life, I accomplish the commandment of the Father in
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2116 all that I do. This is what he is saying, <b>What I say, therefore, I say as
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2117 the Father has said to me</b>. According to Chrysostom, whose explanation is
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2118 clear, the meaning is: <b>what I say, therefore</b>, when preaching in public, <b>I
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2119 say as the Father has said to me</b>, that is, insofar as I have received
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2120 knowledge from him - understanding this was received by Christ as man.
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2121
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2122 <p>1726 But if, with Augustine, we understand this to apply to
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2123 Christ as God, how can the Father say something to him, since Christ is his
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2124 Word? The answer is that the Father did not say anything to him as though he
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2125 spoke by words to his only Word. Rather, the Father spoke to the Son by
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2126 generating him, and giving him life in himself: "He [the Lord] said to me, 'You
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2127 are my son'" (Ps 2:7).<a href="#_ftn46" name="_ftnref46">[46]</a>
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2128
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2129 </div>
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2130
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2131 <div><br clear=all>
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2132
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2133 <hr align=left size=1 width="33%">
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2134
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2135 <div id=ftn1>
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2136
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2137 <p><a href="#_ftnref1" name="_ftn1">[1]</a> St. Thomas refers to Jn 12:6 in the <i>Summa Theologiae</i>:
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2138 II-II, q. 55, a. 7, obj. 3; q. 188, a. 7.
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2139
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2140 </div>
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2141
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2142 <div id=ftn2>
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2143
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2144 <p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract. in Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>, 12:1-11.
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2145
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2146 </div>
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2147
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2148 <div id=ftn3>
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2149
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2150 <p><a href="#_ftnref3" name="_ftn3">[3]</a> Chrysostom, <i>In Ioannem hom</i>., 62, ch. 1; PG 59, col.
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2151 342; cf. <i>Catena Aurea</i>, 11:1-5; Jerome,<i> Evang. Ioan.</i>; PL 29, col. 670.
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2152
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2153 </div>
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2154
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2155 <div id=ftn4>
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2156
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2157 <p><a href="#_ftnref4" name="_ftn4">[4]</a> Origen.
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2158
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2159 </div>
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2160
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2161 <div id=ftn5>
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2162
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2163 <p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine, <i>De consensus
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2164 evangelistarum</i>, 2, ch. 79, 78; PL 34; cf. <i>Catena
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2165 Aurea</i>, 12:1-11.
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2166
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2167 <p> Gregory, <i>Epistola V ad
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2168 Theoctistam</i>; PL 77; col. 449C.
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2169
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2170 </div>
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2171
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2172 <div id=ftn6>
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2173
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2174 <p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract. in Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
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2175
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2176 </div>
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2177
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2178 <div id=ftn7>
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2179
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2180 <p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>Tract. in Io</i>., 50, ch. 10, col. 1762; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
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2181
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2182 </div>
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2183
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2184 <div id=ftn8>
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2185
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2186 <p><a href="#_ftnref8" name="_ftn8">[8]</a> Chrysostom.
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2187
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2188 </div>
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2189
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2190 <div id=ftn9>
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2191
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2192 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract. in Io</i>., 50, ch. 13, col. 1763; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
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2193
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2194 </div>
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2195
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2196 <div id=ftn10>
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2197
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2198 <p><a href="#_ftnref10" name="_ftn10">11.0pt;color:red'>[10]</a> Chrysostom, <i>In Ioannem hom</i>.,
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2199 65, ch. 2; PG 59, col. 363; cf. <i>Catena Aurea</i>,
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2200 12:1-11.
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2201
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2202 </div>
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2203
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2204 <div id=ftn11>
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2205
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2206 <p><a href="#_ftnref11" name="_ftn11">11.0pt;color:red'>[11]</a>
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2207 <i>In </i><i>Ioannem hom</i>.,
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2208 66, ch. 1; PG 59, col 365, 366; cf. <i>Catena Aurea</i>, 12:1-11.
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2209
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2210 </div>
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2211
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2212 <div id=ftn12>
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2213
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2214 <p><a href="#_ftnref12" name="_ftn12">[12]</a> St.
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2215 Thomas refers to Jn 12:13 in the <i>Summa Theologiae</i>: II-II, q. 1, a. 9, s.
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2216 c.
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2217
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2218 </div>
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2219
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2220 <div id=ftn13>
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2221
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2222 <p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract. in Io</i>., 51, ch. 2, col. 1764; cf. <i>Catena Aurea</i>,<i> </i>12:12-19.
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2223
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2224 </div>
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2225
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2226 <div id=ftn14>
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2227
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2228 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. in Io.</i>, 51, ch. 3, col. 1763.
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2229
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2230 </div>
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2231
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2232 <div id=ftn15>
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2233
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2234 <p><a href="#_ftnref15" name="_ftn15">[15]</a> Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col 367; cf.
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2235 <i>Catena Aurea</i>, 12-19.
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2236
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2237 </div>
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2238
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2239 <div id=ftn16>
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2240
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2241 <p><a href="#_ftnref16" name="_ftn16">[16]</a> St.
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2242 Thomas refers to Jn 12:24 in the <i>Summa Theologiae</i>: III, q. 74, a. 3, s.
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2243 c.; Jn 12:24, 25: <i>ST</i> III, q. 46, a. 2, obj. 1.
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2244
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2245 </div>
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2246
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2247 <div id=ftn17>
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2248
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2249 <p><a href="#_ftnref17" name="_ftn17">[17]</a> Gloss (not Alcuin or Bede Alcuin)
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2250
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2251 </div>
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2252
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2253 <div id=ftn18>
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2254
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2255 <p><a href="#_ftnref18" name="_ftn18">[18]</a> Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2256 367.
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2257
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2258 </div>
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2259
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2260 <div id=ftn19>
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2261
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2262 <p><a href="#_ftnref19" name="_ftn19">[19]</a> The
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2263 most commonly accepted derivation of Philip is from the Greek phil--hippos
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2264 meaning "lover of horses."
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2265
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2266 </div>
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2267
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2268 <div id=ftn20>
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2269
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2270 <p><a href="#_ftnref20" name="_ftn20">[20]</a> Summa-man can love himself partially or absolutely by
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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2271 willing temporal or eternal goods. To himself.
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2272
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2273 </div>
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2274
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2275 <div id=ftn21>
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2276
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2277 <p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io.</i>, 51, ch. 11, col. 1767.
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2278
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2279 </div>
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2280
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2281 <div id=ftn22>
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2282
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2283 <p><a href="#_ftnref22" name="_ftn22">[22]</a> St.
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2284 Thomas refers to Jn 12:31 in the <i>Summa Theologiae: </i>III, q. 44, a. 1; q.
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2285 49, a. 2, s. c.; Jn 12:31: <i>ST</i> III, q. 46, a. 4; q. 49, a. 2, s. c.
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2286
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2287 </div>
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2288
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2289 <div id=ftn23>
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2290
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2291 <p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>Tract. in Io</i>., 52, ch. 2, col. 1769; cf. <i>Catena Aurea</i>,<i> </i>12:27-33.
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2292
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2293 </div>
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2294
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2295 <div id=ftn24>
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2296
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2297 <p><a href="#_ftnref24" name="_ftn24">[24]</a> Aristotle, <i>Rhetoric.</i>
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2298
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2299 </div>
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2300
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2301 <div id=ftn25>
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2302
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2303 <p><a href="#_ftnref25" name="_ftn25">[25]</a> <i>Tract. in Io.</i>, 52, ch. 3, col. 1770; cf. <i>Catena Aurea, </i>7:9-13..
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2304
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2305 </div>
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2306
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2307 <div id=ftn26>
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2308
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2309 <p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>In Ioannem hom</i>., 67, ch. 1; PG 59, col 371; cf.
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2310 <i>Catena Aurea</i>, 12:27-33.
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2311
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2312 </div>
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2313
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2314 <div id=ftn27>
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2315
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2316 <p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Tract. in Io</i>., 52, ch. 6, col. 1771; cf. <i>Catena Aurea</i>,<i> </i>12:27-33.
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2317
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2318 </div>
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2319
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2320 <div id=ftn28>
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2321
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2322 <p><a href="#_ftnref28" name="_ftn28">[28]</a> Ibid.; cf. <i>Catena Aurea</i>,<i>
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2323 </i>12:27-33.
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2324
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2325 </div>
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2326
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2327 <div id=ftn29>
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2328
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2329 <p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i>
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2330 </i>12:27-33.
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2331
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2332 </div>
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2333
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2334 <div id=ftn30>
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2335
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2336 <p><a href="#_ftnref30" name="_ftn30">[30]</a>Chrysostom, <i>In Ioannem hom</i>., 67, ch. 3; PG 59, col. 373; cf. <i>Catena Aurea</i>, 12:27-33.
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2337
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2338 </div>
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2339
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2340 <div id=ftn31>
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2341
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2342 <p><a href="#_ftnref31" name="_ftn31">[31]</a> See <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.
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2343
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2344 </div>
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2345
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2346 <div id=ftn32>
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2347
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2348 <p><a href="#_ftnref32" name="_ftn32">[32]</a> St.
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2349 Thomas refers to Jn 12:36 in the <i>Summa Theologiae:</i> I-II, q. 108, a. 1,
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2350 s. c.
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2351
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2352 </div>
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2353
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2354 <div id=ftn33>
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2355
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2356 <p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>Tract. in Io</i>., 52, ch. 12, col. 1773; cf. <i>Catena Aurea</i>,<i> </i>12:34-36.
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2357
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2358 </div>
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2359
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2360 <div id=ftn34>
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2361
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2362 <p><a href="#_ftnref34" name="_ftn34">[34]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.
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2363
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2364 </div>
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2365
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2366 <div id=ftn35>
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2367
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2368 <p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.
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2369
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2370 </div>
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2371
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2372 <div id=ftn36>
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2373
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2374 <p><a href="#_ftnref36" name="_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.
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2375
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2376 </div>
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2377
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2378 <div id=ftn37>
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2379
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2380 <p><a href="#_ftnref37" name="_ftn37">[37]</a> Summa-the way in which God is said to blind the eyes and
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2381 hearts of those who do not believe.
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2382
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2383 </div>
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2384
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2385 <div id=ftn38>
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2386
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2387 <p><a href="#_ftnref38" name="_ftn38">[38]</a> Augustine, <i>Quaest. Evang.</i>
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2388
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2389 </div>
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2390
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2391 <div id=ftn39>
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2392
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2393 <p><a href="#_ftnref39" name="_ftn39">[39]</a> Augustine, <i>Contra Faustum, </i>lib. 4, ch. 1; PL 42, col.
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2394 217<i>.</i>
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2395
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2396 </div>
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2397
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2398 <div id=ftn40>
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2399
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2400 <p><a href="#_ftnref40" name="_ftn40">[40]</a> St.
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2401 Thomas refers to Jn 12:43 in the <i>Summa Theologiae:</i> II-II, q. 132, a. 3;
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2402 Jn 12:48: <i>ST</i> III, q. 59, a. 5, s. c.
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2403
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2404 </div>
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2405
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2406 <div id=ftn41>
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2407
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2408 <p><a href="#_ftnref41" name="_ftn41">[41]</a> <i>Tract. in Io</i>., 54, ch. 2, col. 1780-1; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
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2409
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2410 </div>
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2411
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2412 <div id=ftn42>
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2413
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2414 <p><a href="#_ftnref42" name="_ftn42">[42]</a> Chrysostom, <i>In Ioannem hom</i>., 69, ch. 1; PG 59, col. 377; cf. <i>Catena Aurea</i>, 12:44-50.
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2415
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2416 </div>
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2417
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2418 <div id=ftn43>
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2419
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2420 <p><a href="#_ftnref43" name="_ftn43">[43]</a> <i>Tract. in Io</i>., 54, ch. 6, col. 1782-3; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
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2421
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2422 </div>
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2423
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2424 <div id=ftn44>
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2425
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2426 <p><a href="#_ftnref44" name="_ftn44">[44]</a> Summa-patterns of all things existing in the mind of the
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2427 Father and communicated to the Son.
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2428
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2429 </div>
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2430
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2431 <div id=ftn45>
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2432
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2433 <p><a href="#_ftnref45" name="_ftn45">[45]</a> Chrysostom, <i>In Ioannem hom</i>., 68, ch. 2; PG 59, col. 379; cf. <i>Catena Aurea</i>, 12:44-50.
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2434
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2435 </div>
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2436
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2437 <div id=ftn46>
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2438
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2439 <p><a href="#_ftnref46" name="_ftn46">[46]</a> <i>Tract. in Io</i>., 54, ch. 8, col. 1784; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
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2440 </body></html>