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| author | ht |
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| date | Mon, 30 Nov 2009 21:56:12 +0000 |
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1 <html> |
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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">18</span> |
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6 <p align=center><B>LECTURE I |
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7 <BLOCKQUOTE><p>1 When Jesus had spoken these words, he went forth with |
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8 his disciples across the Kidron valley [brook], where there was a garden, which |
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9 he and his disciples entered. 2 Now Judas, who betrayed him, also knew the |
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10 place; for Jesus often met there with his disciples. 3 So Judas, procuring a |
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11 band of soldiers and some officers from the chief priests and the Pharisees, |
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12 went there with lanterns and torches and weapons. 4 Then Jesus, knowing all |
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13 that was to befall him, came forward and said to them, "Whom do you seek?" 5 |
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14 They answered him, "Jesus of Nazareth. "Jesus said to them, I am he." Judas, |
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15 who betrayed him, was standing with them. 6 When he said to them, "I am he," |
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16 they drew back and fell to the ground. 7 Again he asked them, "Whom do you |
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17 seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I |
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18 am he; so, if you seek me, let these men go." 9 This was to fulfill the word |
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19 which he had spoken, "Of those whom you gave me I lost not one."<a href="#_ftn1" |
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20 name="_ftnref1">[1]</a></b></BLOCKQUOTE> |
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21 |
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22 <p>2271 Before his passion, as we saw above, our Lord prepared |
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23 his disciples in many ways: teaching them by his example, comforting them with |
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24 his words, and aiding them by his prayers. Now the Evangelist begins the |
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25 history of the passion: first, he sets forth the mystery of the passion; secondly, |
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26 the glory of the resurrection (20:1). |
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| 33 | 28 <p>Christ's passion was effected partly by the Jews, |
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29 and partly by the Gentiles. Thus, he first describes what Christ suffered from |
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30 the Jews; secondly, what he suffered from the Gentiles (19:1). He does three things |
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31 regarding the first: he shows how our Lord was betrayed by a disciple; |
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32 secondly, how he was brought before the high priests (v 13); and thirdly, how |
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33 he was accused before Pilate (v 28). |
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34 |
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35 <p>In regard to Christ's betrayal, the |
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36 Evangelist mentions three things: first, the place; secondly, the procedure; |
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37 and thirdly, the willingness of Christ to submit to the betrayal (v 4). The |
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38 place of the betrayal was shown to be appropriate in three ways: because it was |
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39 outside the city; it was private and enclosed; and it was known to the traitor. |
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40 |
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41 <p>2272 The place of the betrayal was some distance from the |
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42 city, and so Judas could more easily do what he intended. The Evangelist says, <b>When |
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43 Jesus had spoken these words, </b>the words we have read above. But since what |
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44 Christ said belonged to his prayer, it would seem more appropriate for the |
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45 Evangelist to say, "When Jesus had prayed." The Evangelist put it the way he |
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46 did to show that Christ did not pray because of any need of his own, since he |
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47 was the one who, as man, prayed, and who, as God, heard the prayer. Rather, |
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48 Christ prayed in order to teach us. Thus this prayer is described as "spoken |
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49 words." |
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50 |
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51 <p>2273 <b>He went forth with his disciples, </b>but not |
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52 immediately after this prayer, as Augustine notes.<a href="#_ftn2" |
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53 name="_ftnref2">[2]</a> |
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54 Other things happened, omitted by this Evangelist, but mentioned by the others. |
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55 For example, there was an argument among the disciples about who was to be |
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56 regarded as the greatest (Lk 22:24); before setting out he said to Peter: |
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57 "Satan demanded to have you, that he might sift you like wheat, but I have |
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58 prayed for you that your faith may not fail" (Lk 22:31); again, the disciples |
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59 recited a hymn with the Lord, as Matthew (26:30) and Mark (14:26) report. And |
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60 so we should not think that they went out immediately after the words of the |
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61 previous chapter, but that Christ said these things before they went out. |
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62 |
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63 <p>2274 He went forth <b>across the Kidron brook. </b>Matthew |
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64 and Mark say that they went to the Mount of Olives, and then to a garden called |
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65 Gethsemane. There is no conflict here, because all of them are referring to |
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66 the same place, for the Kidron brook is at the foot of the Mount of Olives, |
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67 where there was a garden called Gethsemane. In Greek, Kidron is genitive |
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68 plural; and so in effect he is saying a brook "of cedars." Perhaps there were |
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69 many cedar trees planted there. |
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70 |
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71 <p>It is fitting for this mystery that |
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72 he cross a brook, because the brook indicates his passion: "He will drink from |
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73 the brook by the way; therefore he will lift up his head" (Ps 110:7). Again, it |
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74 is fitting that he cross the Kidron brook for Kidron is interpreted to mean an |
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75 overshadowing, and by his passion Christ removed the shadow of sin and of the |
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76 law, and stretching out his arms on the cross, he protected us under the shadow |
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77 of his arms: "Hide me in the shadow of your wings" (Ps 17:8). |
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78 |
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79 <p>2275 The place was especially suitable for the betrayal. He |
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80 says, <b>there was a garden, which he and his disciples entered. </b>This was |
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81 especially suitable because Christ was satisfying for the sin of our first |
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82 parent which had been committed in a garden (for paradise means a garden of |
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83 delights). It was also suitable because by his passion he is leading us into |
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84 another garden and paradise to receive a crown: "Today you will be with me in Paradise" (Lk 23:43). |
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85 |
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86 <p>2276 It was also an appropriate place because it was known |
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87 to the traitor, <b>now Judas, who betrayed him, also knew the place; for Jesus |
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88 often met there with his disciples, </b>including Judas, who was like a wolf |
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89 among sheep: "Did I not choose you, the twelve, and one of you is a devil?" |
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90 (6:71). This wolf in sheep's clothing, who had been tolerated among the sheep |
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91 according to the profound plan of the master, learned where he could scatter |
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92 the small flock when the time came. |
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93 |
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94 <p>2277 Since Judas had left the supper a while before the |
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95 others, how did he know that Christ would later be in the garden? Chrysostom |
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96 says that it was Christ's custom, especially at the major feasts, to bring his |
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97 disciples there after supper and teach them the deeper meaning of the feasts, |
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98 things that others were not ready to hear.<a href="#_ftn3" name="_ftnref3" |
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99 title="">[3]</a> |
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100 And so, because this was an important feast, Judas surmised that Christ would |
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101 be going there after supper. It was Christ's custom to teach his disciples |
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102 these sublime matters in the mountains or in private gardens, seeking places |
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103 free from disturbance so they would not be distracted: "I will allure her, and |
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104 bring her into the wilderness, and speak tenderly to her" (Hos 2:14). |
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105 |
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106 <p>2278 Now the Evangelist shows the procedure of the traitor. |
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107 Notice, as we see from Luke (22:4), that after Judas had agreed with the chief |
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108 priests to betray Christ, he looked for an opportunity to deliver him without |
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109 disturbing the people. Consequently, he wanted to come to him privately and at |
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110 night, because during the day Christ was always busy teaching the people. Yet |
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111 even at night it was possible that he be hindered by a quickly gathering crowd, |
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112 or by the darkness in which Christ could be spirited away or escape from their |
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113 hands. So against the crowd, he armed himself with weapons, and against the |
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114 darkness he brought lanterns and torches. And because some of the crowd might |
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115 resist, he took a band of soldiers, not from the Jews, but from the governor. |
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116 In this way, no one would dare to resist because they would see the marks of |
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117 legitimate authority. Further, some Jews might resist out of zeal for the law, |
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118 especially because Christ was being taken by Gentiles. For this reason Judas |
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119 took some servants or <b>officers from the chief priests and the Pharisees: </b>"He |
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120 has run against God with his head held high" [Job 15:26]; "Have you come out as |
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121 against a robber, with swords and clubs?" (Lk 22:52) |
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122 |
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123 <p>2279 Now the Evangelist shows the promptness of Christ to |
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124 willingly undergo betrayal: first, by voluntarily offering himself; secondly, |
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125 by stopping one of the disciples who was resisting (v 10). In regard to the |
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126 first, the Evangelist does two things: first, he tells how Christ identified |
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127 himself to show his power; secondly, to show his patience (v 7). In regard to |
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128 the first he does three things: first, he states the question Christ asked; |
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129 secondly, he shows Christ identifying himself, <b>I am he</b>; thirdly, we see |
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130 the effect this has (v 6). |
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131 |
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132 <p>2280 He does three things regarding the first. First, he |
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133 recalls Christ's knowledge: <b>Then Jesus, knowing all that was to befall him, |
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134 came forward</b>;<b> </b>"Jesus knew that his hour had come" (13:1). The |
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135 Evangelist mentions this for two reasons: first, so that it does not appear |
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136 that the question he is asking comes from his ignorance; and secondly, so that |
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137 it does not seem that he is offering himself unintentionally and without knowing |
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138 that they have come to kill him. He knew everything that would happen to him. |
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139 |
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140 <p>Secondly, he states Christ's |
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141 question, for although he knew all these things he <b>came forward and said to |
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142 them, Whom do you seek? </b>But this was not because of his ignorance, as we said. |
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143 Thirdly, he gives their answer, <b>Jesus of Nazareth</b>. They were seeking him |
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144 not to imitate him, but to slander and kill him: "You will seek me and die in |
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145 your sin" (8:21). |
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146 |
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147 <p>2281 Now we see Jesus identifying himself and offering |
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148 himself so that they can seize him. <b>I am he</b>, he says, that is, I am |
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149 Jesus of Nazareth, whom you are looking for. The Evangelist adds that Judas was |
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150 also there because he had mentioned before that Judas had left them (13:31). It |
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151 could be expected that they might not recognize the face of Christ because of |
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152 the darkness. But this darkness would not explain why they did not know Christ |
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153 from his voice, especially those who were quite familiar with him. By saying, <b>I |
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154 am he</b>, Christ shows that he was not recognized even by Judas who was with |
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155 them and on close terms with Christ. This in particular shows the power of |
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156 Christ's divinity. <b>Judas ... was standing with them</b>, that is, he |
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157 continued in his evil to the point of identifying him with a kiss. |
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158 |
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159 <p>2282 Now we see the effect of his revealing himself:<b> they |
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160 drew back and fell to the ground. </b>As Gregory says, sometimes we read that |
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161 the saints fall to the ground: "The king Nebuchadnezzar fell upon his face and |
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162 did homage to Daniel" (Dan 2:46); "When I saw it, I fell upon my face" (Ez |
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163 1:28).<a href="#_ftn4" name="_ftnref4">[4]</a> |
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164 We also read that the evil fall: "Your men shall fall by the sword" (Is 3:25). |
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165 Yet there is a difference. It is said that the evil fall backward: "Eli fell |
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166 over backward from his seat" (1 Sam 4:18); while the saints fall on their face. |
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167 The reason for this is given in Proverbs (4:18): "The path of the righteous is |
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168 like the light of dawn.... The path of the wicked is like deep darkness; they |
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169 do not know over what they stumble." Now those who fall backward do not see |
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170 where they fall. And so those who are evil are said to fall backward because |
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171 they fall over things that are invisible. Those who fall forward see where they |
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172 are falling. Thus the saints, who willingly cast themselves down with respect |
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173 to visible things, so they can be raised up to invisible things, are said to |
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174 fall on their face because they humble themselves. |
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175 |
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176 <p>Mystically understood, we can say |
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177 that by this falling backward we can understand that the Jewish people, who |
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178 were a special people, because they did not listen to the voice of Christ in |
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179 his preaching, fell backward, excluded from the kingdom. |
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180 |
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181 <p>2283 Now we see Christ questioning them a second time. First |
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182 we see his question; secondly, he identifies himself; thirdly, he offers |
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183 himself to them. |
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184 |
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185 <p>According to Chrysostom, there are |
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186 two reasons why Christ asks them a second time whom they were seeking.<a |
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187 href="#_ftn5" name="_ftnref5">[5]</a> |
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188 First, to teach the faithful that he was captured because he willed it: "He was |
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189 offered because it was his own will" [Is 53:7]; he had already shown his power |
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190 because when his enemies came against him, they fell backward to the ground |
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191 before him. Secondly, he wanted, as far as he could, to give the Jews a reason |
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192 to be converted, having seen this miracle of his power: "What more was there to |
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193 do for my vineyard, that I have not done it?" (Is 5:4). And when they were not |
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194 converted by the revelation of his power, he voluntarily offered himself to be |
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195 taken by them. When <b>Again he asked them, Whom do you seek? And they said, |
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196 Jesus of Nazareth, </b>he again identified himself and answered, <b>I told you |
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197 that I am he</b>. It is obvious from this that they were so blind that they |
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198 could not recognize him. |
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199 |
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200 <p>He offers himself when he says, <b>if |
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201 you seek me</b>, to arrest me, then do what you want, but <b>let these men go</b>, |
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202 my disciples, for it is not yet their time to be taken from the world by suffering: |
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203 "I do not pray that you should take them out of the world" (17:15). It is clear |
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204 from this that Christ gave them the power to capture him, for just as he saved |
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205 his disciples by his own power, so, much more clearly, he could have saved |
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206 himself: "No one takes it [my life] from me, but I lay it down of my own |
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207 accord" (10:18). |
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208 |
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209 <p>2284 The Evangelist shows that the officers allowed the |
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210 apostles to leave not because Christ persuaded them to do so, but because of |
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211 his power, when he says, <b>This was to fulfill the word which he had spoken. </b>The |
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212 officers let the apostles go because they were not able to hold them, since |
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213 Christ had said that <b>of those whom you gave me I lost not one</b>. |
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214 |
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215 <p>2285 On the contrary. When our Lord said that none was lost, |
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216 he was referring to the soul. How can the Evangelist adapt this to refer to the |
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217 loss of the body? We may answer, according to Chrysostom, that our Lord was |
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218 speaking (17:12) of the loss of both the soul and the body.<a href="#_ftn6" |
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219 name="_ftnref6">[6]</a> |
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220 And if he spoke only of the soul we could say that here the Evangelist extends |
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221 it to the loss of the body. Or, we could say, with Augustine, that we must |
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222 understand these words to refer here also to the loss of the soul.<a |
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223 href="#_ftn7" name="_ftnref7">[7]</a> |
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224 The reason being that the apostles did not yet believe in the way that those |
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225 who do not perish believe. And so, if they had left the world then, some would |
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226 have perished. |
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227 |
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228 <BR><BR><BR> |
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229 <p align=center><b>LECTURE 2 |
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230 |
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231 <BLOCKQUOTE><p>10 Then Simon Peter, having a sword, drew it and struck |
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232 the high priest's slave and cut off his right ear. The slave's name was |
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233 Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not |
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234 drink the cup which the Father has given me?"</BLOCKQUOTE></b> |
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235 |
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236 <p>2286 The Evangelist has shown how ready Christ was to suffer |
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237 his betrayal since he willingly offered himself. He now shows this same |
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238 readiness because Christ forbade a disciple to resist. First, he mentions the |
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239 resistance of the disciple; secondly, his being restrained (v 11). In regard to |
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240 the first he does two things: first, he shows the zeal of the disciple in |
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241 striking the servant; secondly, we see the name of the servant. |
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242 |
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243 <p>2287 He says that the officers arrested Jesus, but that <b>then |
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244 Simon Peter, </b>more volatile than that the other disciples, <b>having a |
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245 sword, drew it and struck the high priest's slave, </b>who was among the |
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246 officers, <b>and cut off his right ear</b>. This was not his intention; rather, |
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247 he wanted to kill him, but the strike to the servant's head missed and struck |
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248 the ear. Peter aimed for the head so that he could more easily show that he was |
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249 doing it out of zeal for his Lord: "I have been very jealous for the Lord" (1 Kgs |
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250 19:10). |
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251 |
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252 <p>2288 Two questions can be asked about this. Since the Lord |
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253 had commanded his disciples not to have even two tunics (Mt 10:10), why was it |
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254 that Peter had a sword? I answer that Christ gave them this command when he |
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255 sent them out to preach, and it was to be in effect until his passion. But when |
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256 his passion drew near, Christ revoked it: "When I sent you out with no purse or |
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257 bag or sandals, did you lack anything?" (Lk 22:35). And then (in v 36): "But |
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258 now, let him who has a purse take it, and likewise a bag. And let him who has |
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259 no sword sell his mantle and buy one." Because of this permission Peter |
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260 understood that he was allowed to carry a sword. |
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261 |
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262 <p>How could he get a sword so |
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263 quickly, since our Lord had spoken these words such a short time before? According |
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264 to Chrysostom, Peter obtained the sword earlier, when he heard that the Jews |
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265 were planning to deliver Christ over to the chief priests to be crucified.<a |
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266 href="#_ftn8" name="_ftnref8">[8]</a> |
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267 Or, we could say, with the Interlinear, that "sword" is used here for a knife, |
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268 which he probably had at the paschal meal, and which he took along when they |
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269 left.<a href="#_ftn9" name="_ftnref9">[9]</a> |
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270 |
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271 <p>2289 The second question is why Peter struck the servant of |
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272 the high priest, since our Lord had told them not to resist evil (Mt 5:39). One |
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273 could answer that they were forbidden to resist someone in order to defend |
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274 themselves, but this did not apply to defending the Lord. Or, one could say |
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275 that they had not yet been strengthened by a power coming from above: "Stay in |
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276 the city, until you are clothed with power from on high" (Lk 24:49). And for |
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277 this reason they were not yet so perfect that they could not resist evil |
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278 entirely. |
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279 |
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280 <p>2290 Now the name of the servant is given. Only John |
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281 mentions this name because, as stated below (v 15), John himself was known by |
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282 the high priest, and so he also knew some of the priest's servants. Since John |
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283 was certain of this servant's name, he gives it. |
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284 |
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285 <p>It is Luke (22:51) who adds that |
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286 our Lord healed the ear. This is appropriate for a mystery: for the servant |
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287 stands for the Jewish people, who were oppressed by the chief priests: "You eat |
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288 the fat" (Ez 34:3). Peter, the head of the apostles, takes away this servant's |
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289 sense of hearing, because he heard the words of the law in a defective way, in |
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290 a carnal way. But our Lord gave him back a new sense of hearing: "As soon as |
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291 they heard of me they obeyed me" (Ps 18:44). With this in mind the servant is |
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292 fittingly named Malchus, which means "king," because through Christ we have |
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293 become kings by having a new life: "You ... have made them a kingdom and |
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294 priests to our God, and they shall reign on earth" (Rev 5:10). |
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295 |
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296 <p>2291 Now we see the zeal of Peter being restrained. First, |
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297 we see Peter's zeal; secondly, the reason it was restrained (11b). |
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298 |
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299 <p>2292 The Evangelist says that Peter drew his sword, and our |
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300 Lord said to him, <b>Put your sword into its sheath. </b>It was like saying |
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301 that it was not defense that was needed, but patience, and that he was not |
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302 allowed to use a material sword: "Ah, sword of the Lord! How long till you are |
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303 quiet?" (Jer 47:6). The mystical interpretation is that this signifies that the |
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304 sword of God's word was to be put into its sheath, that is, into the faith of |
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305 the Gentiles. |
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306 |
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307 <p>2293 The reason Christ restrained Peter is given when he |
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308 says, <b>Shall I not drink the cup which the Father has given me? </b>For one |
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309 should not resist what has been arranged by divine providence: "Who has |
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310 resisted him and has had peace?" [Job 9:4]. The passion is called a cup, a |
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311 drinking vessel, because the charity of the one suffering gave it a certain |
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312 sweetness, but in its own nature it was bitter. It was like a healing medicine |
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313 which, because it gives hope of being cured, acquires a certain sweetness, |
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314 although it has a bitter taste: "I will lift up the cup of salvation and call |
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315 on the name of the Lord" (Ps 116:13). |
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316 |
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317 <p>The Father gave Christ this cup |
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318 because Christ willingly underwent the passion by his own will and by the will |
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319 of the Father: "You would have no power over me unless it had been given you |
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320 from above" (19:11). |
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321 <BR><BR><BR> |
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322 <p align=center><b>LECTURE 3 |
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323 |
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324 <BLOCKQUOTE><p>12 So the band of soldiers and their captain and the |
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325 officers of the Jews seized Jesus and bound him. 13 First they led him to |
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326 Annas; for he was the father-in-law of Caiaphas, who was high |
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327 priest that year. 14 It was Caiaphas who had given counsel to the Jews that it |
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328 was expedient that one man should die for the people. 15 Simon Peter followed |
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329 Jesus, and so did another disciple. As this disciple was known to the high |
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330 priest, he entered the court of the high priest along with Jesus, 16 while |
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331 Peter stood outside at the door. So the other disciple, who was known to the |
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332 high priest, went out and spoke to the maid who kept the door, and brought |
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333 Peter in. 17 The maid who kept the door said to Peter, "Are not you also one of |
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334 this man's disciples?" He said, "I am not." 18 Now the servants and officers |
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335 had made a charcoal fire, because it was cold, and they were standing and |
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336 warming themselves; Peter also was with them, standing and warming himself. 19 |
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337 The high priest then questioned Jesus about his disciples and his teaching. 20 |
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338 Jesus answered him, "I have spoken openly to the world; I have always taught in |
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339 synagogues and in the temple, where all Jews come together, I have said nothing |
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340 secretly. 21 Why do you ask me? Ask those who have heard me, what I said to |
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341 them; they know what I said."<a href="#_ftn10" name="_ftnref10">[10]</b></a></BLOCKQUOTE> |
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342 |
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343 <p>2294 Now the Evangelist describes how our Lord was taken by |
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344 the officers and led before the leaders. First, he is led to one of the |
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345 leaders, Annas; secondly, to another, Caiaphas (v 24). In regard to the first |
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346 he does two things: first, he mentions how he was presented before Annas; |
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347 secondly, how he was questioned by Annas (v 19). In regard to the first he does |
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348 two things: he mentions that he is led to Annas' house; secondly, that Christ's |
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349 disciples followed him (v 15). In regard to the first he does two things: he |
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350 mentions what was done to Jesus; secondly, he describes the high priest before |
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351 whom Jesus was brought (v 13b). |
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352 |
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353 <p>2295 Three things were done to Christ. First, he was seized; |
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354 for he says, <b>the band of soldiers and their captain and the officers of the |
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355 Jews seized Jesus, </b>who is not apprehensible: "great in counsel, |
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356 incomprehensible in thought" [Jer 32:19]. Perhaps they were thinking of the |
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357 Psalm (71:11): "God has forsaken him; pursue and seize him, for there is none |
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358 to deliver him." Again, "The breath of our mouth, Christ the Lord, is taken in |
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359 our sins," that is, on account of our sins, in order to free us: "Even the |
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360 captives of the mighty shall be taken" (Is 49:25). |
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361 |
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362 <p>Secondly, Christ was bound, <b>and |
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363 bound him, </b>who came to untie their bonds and break their chains: "You have |
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364 loosed my bonds" (Ps 116:16). |
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365 |
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366 <p>Thirdly, he was led away, <b>they |
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367 led him to Annas, </b>so that they might destroy him who came to lead all to |
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368 the way of salvation: "You have led me, because you became my hope" [Ps 61:4]. |
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369 |
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370 <p>2296 Two reasons can be given why Jesus was first brought to |
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371 Annas. This could have been done by the order of Caiaphas, the high priest that |
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372 year. Caiaphas did this because he would have had more of an excuse for |
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373 condemning Jesus if Annas had already condemned him. The other reason was that |
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374 they were nearer to the house of Annas, which was on their way. They were |
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375 fearful that if the people became aroused Jesus might be taken away from them, |
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376 and so they made straight for the house of Annas. |
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377 |
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378 <p>2297 Here the high priest is described by his relationship |
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379 to Caiaphas, <b>he was the father‑in‑law of Caiaphas. </b>Then |
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380 Caiaphas is described as <b>high priest that year. </b>We should remember that |
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381 according to the law the high priest was to hold his office for life, and when |
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382 he died to be succeeded by his son. But as the envy and the ambition of the leaders |
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383 increased, not only did the son not succeed the father, but the office itself |
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384 was not held for more than a year; and even then it was bought with money, as |
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385 Josephus says. And so it is not out of character that in the year of that high |
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386 priesthood, so wickedly obtained, that the high priest acted so despicably. |
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387 |
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388 <p>2298 He is described by the advice he gave: <b>It was |
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389 Caiaphas who had given counsel to the Jews that it was expedient that one man |
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390 should die for the people </b>(in 11:50). The Evangelist recalls this to |
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391 prevent the hearts of the faithful from faltering. He shows that even by the |
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392 prophecy of the enemy Christ was captured<i> </i>and killed, not because he was |
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393 weak and lacked power, but for the salvation of the people, that is, so the |
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394 entire nation would not perish. For the testimony of one's adversary is very |
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395 effective; and truth is of such a nature that even its enemy is unable not to |
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396 speak it. |
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397 |
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398 <p>2299 Now we see how the disciples joined Christ. First, how |
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399 Peter and another disciple followed him; secondly, we see how they entered the |
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400 place where Christ was; thirdly, how one denied him. |
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401 |
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402 <p>2300 In regard to the first he says, <b>Simon Peter followed |
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403 Jesus</b>, because of his devotedness, but at a distance because of his fear, <b>and |
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404 so did another disciple, </b>John, who out of humility does not mention |
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405 himself. We can understand from this that the other disciples fled and |
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406 abandoned Jesus, as Matthew says (26:56). |
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407 |
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408 <p>2301 In the mystical interpretation, these two disciples |
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409 indicate the two ways of life in which Christ is followed: the active life, |
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410 which is signified by Peter, and the contemplative life, signified by John. |
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411 Those in the active life follow Christ by obedience, "My sheep hear my voice" |
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412 (10:27). Those in the contemplative life follow Christ by knowledge and |
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413 contemplation, "We will know and follow you" [Ps 4:3]. |
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414 |
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415 <p>2302 These two disciples followed Christ because they loved |
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416 him more than the others did; and so they were the first to come to the tomb |
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417 (20:2). And it was these two who came because they were united to each other by |
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418 a stronger bond of love; and so they are frequently mentioned together in the |
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419 Gospel and in the Acts, where we read that "They sent to them Peter and John" |
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420 (Acts 8:14), and again that "Peter and John were going up to the temple at the |
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421 hour of prayer" (Acts 3:1). |
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422 |
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423 <p>2303 Now the order in which they entered is given: John |
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424 entered first and then he brought in Peter (v 16). |
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425 |
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426 <p>2304 It was John who entered first, with Jesus, <b>as this |
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427 disciple was known to the high priest ... while Peter stood outside at the door. |
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428 </b>Although John had been a fisherman and had been called as a young man by |
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429 Christ, he was still known by the high priest, either because John's father was |
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430 a servant of the high priest, or a relative. John did not mention that the high |
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431 priest knew him because he was proud, but because of his humility, so that the |
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432 fact that he was the first to enter, with Jesus, into the court of the high |
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433 priest, ahead of Peter, would not be ascribed to his virtue and superiority |
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434 rather than to his acquaintance with the high priest. Thus he says, <b>as this |
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435 disciple</b>, John himself, <b>was known to the high priest</b>. Consequently, |
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436 he was able to enter with Jesus into the high priest's court, where Christ had |
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437 been led. <b>While Peter stood outside</b>;<b> </b>this was like a foreboding |
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438 of his future denial: "Those who saw me, fled outside from me" [Ps 31:11]. |
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439 |
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440 <p>2305 Mystically understood, John enters with Jesus because |
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441 the contemplative life is one of familiarity with Jesus: "When I enter my |
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442 house, I shall find rest with her [wisdom]" (Wis 8:16). Peter stands outside |
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443 because the active life is busy with exterior things: "Mary sat at the Lord's |
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444 feet and listened to his teaching. But Martha was distracted with much serving" |
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445 (Lk 10:39). |
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446 |
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447 <p>2306 Here we see how Peter was let in due to John's |
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448 intervention, because <b>the other disciple, John who was known to the high |
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449 priest, went out and spoke to the maid who kept the door, </b>with the |
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450 intention of bringing Peter in, and then he brought Peter in. The mystical |
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451 interpretation of this is that the active life is brought to Christ by the |
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452 contemplative life: for just as the lower reason is directed by the higher |
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453 reason, so the active life is directed by the contemplative life: "Oh send out |
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454 your light and your truth; let them lead me, let them bring me to your holy |
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455 hill and to your dwelling" (Ps 43:3). |
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456 |
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457 <p>2307 Now we see the denial of Peter: first, the |
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458 circumstances or the incitement of his denial; secondly the denial itself (v |
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459 17b); thirdly, Peter strengthens his denial (v 18). |
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460 |
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461 <p>2308 The circumstances and incitement of his denial was the |
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462 question of the maid who kept the door: <b>The maid who kept the door said to |
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463 Peter, Are not you also one of this man's disciples?</b> She says <b>you also</b> |
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464 because she knew that John was a disciple of Christ, but she did not mention |
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465 this to him because of their friendliness. This incident shows how weak Peter |
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466 was at that time, for he was incited to deny Christ under feeble circumstances. |
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467 How weak these circumstances were is shown, first of all, from the person who |
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468 asked him: for it was not an armed soldier or an imposing high priest, but a |
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469 woman, and a door keeper at that. Secondly, from the very form of the question: |
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470 she did not say, "Are you a disciple of that traitor?" but rather, <b>Are not |
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471 you also one of this man's disciples?</b> This seemed to indicate a certain |
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472 sympathy. We can learn from this that "By the word of the Lord the heavens were |
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473 made, and all their power by the breath of his mouth" [Ps 33:6], because this |
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474 same person who denied Christ at the questioning of a maid servant afterwards |
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475 professed and preached the name of Christ before the chief priests (Acts 4:8). |
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476 |
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477 <p>2309 Now comes Peter's denial, when he says, <b>He said, I |
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478 am not</b>. We should note, according to Augustine, that Christ is denied not |
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479 only by those who say that he is not the Christ, but also by those who deny |
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480 that they are Christians.<a href="#_ftn11" name="_ftnref11">[11]</a> |
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481 For Peter at this time did nothing other than deny that he was a Christian. Our |
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482 Lord permitted Peter to deny him because he wanted the very one who was to be |
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483 the head of the entire Church to be all the more compassionate to the weak and |
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484 sinners, having experienced in himself his own weakness in the face of sin: |
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485 "For we have not a high priest who is unable to sympathize with our weakness, |
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486 but one who in every respect has been tempted as we are, yet without sinning" (Heb |
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487 4:15). This is true of Christ, and it can also be said of Peter, with his sins. |
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488 |
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489 <p>Some say that Peter's denial did |
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490 not come from fear, but from love: for he wanted to always be with Christ and |
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491 to follow him all the time. But he knew that if he admitted he was a disciple |
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492 of Christ, he would have been separated from him and expelled. But this does |
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493 not agree with our Lord's words: for Peter did not deny Christ because he |
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494 feared to be separated from him, but because he was not willing to lay down his |
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495 life for Christ. Before, when Peter said, "I will lay down my life for you," |
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496 Jesus answered, "Will you lay down your life for me? Truly, truly, I say to |
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497 you, the cock will not crow, till you have denied me three times" (13:37). |
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498 |
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499 <p>2310 We see Peter strengthen his denial when we read, <b>Now |
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500 the servants and officers had made a charcoal fire ... Peter also was with |
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501 them, standing and warming himself, </b>so he would not seem to be one of |
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502 Christ's disciples. Trying not to seem a disciple, he mixed with the servants |
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503 and officers standing by the fire because of the cold, which sometimes occurs |
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504 in March during the early spring. Peter was not attentive to the Psalm: "Be |
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505 holy with the holy, persevere with those who persevere" [Ps 18:26]. Even the |
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506 very time of the year corresponded to his heart, in which charity had grown |
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507 cold: "Most men's love will grow cold" (Mt 24: 12). |
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508 |
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509 <p>2311 <b>The high priest then questioned Jesus. </b>First we |
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510 see Christ's interrogation; secondly, his reply (v 20); thirdly, he is abused |
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511 for his reply (v 22). |
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512 |
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513 <p>2312 Two charges were brought against Christ by the Jews: he |
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514 had false and novel teachings: "What is this? A new teaching!" (Mk 1:27); and |
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515 he was inciting civil discord, gathering his own followers: "He stirs up the |
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516 people, teaching throughout all Judea, from Galilee even to this place" (Lk |
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517 23:5). Consequently, he is interrogated on these two points: first, about his |
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518 followers, <b>about his disciples</b>, whom were thought to be misled; |
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519 secondly, about <b>his teaching</b>, regarded as false. |
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520 |
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521 <p>2213 Now our Lord's answer is given: first, we see his |
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522 manner of teaching; secondly, he asks for the testimony of others (v 21). Two |
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523 things are done about the first: we see how Christ taught his doctrine; |
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524 secondly, this is further described. |
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525 |
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526 <p>2314 He says, <b>I have spoken openly to the world. </b>This |
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527 seems to conflict with "The hour is coming when I shall no longer speak to you |
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528 in figures but tell you plainly of the Father" (16:25). So, if he had not yet |
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529 spoken openly to his disciples, how could he have spoken openly to the world? I |
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530 answer that he had not yet spoken openly to his disciples in the sense that he |
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531 had set forth for them his most profound thoughts. But he did speak openly to |
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532 the world in the sense that he spoke to many, publicly. |
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533 |
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534 <p>2315 This is described more fully as he says, <b>I have always |
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535 taught in the synagogues and in the temple</b>.<b> </b>On the contrary, Matthew |
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536 (c 16) shows that Christ taught his disciples when alone with them many things |
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537 without using figures. This can be answered in three ways. First, what Christ |
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538 said to the twelve disciples was not considered to be spoken in secret. |
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539 Secondly, he did not teach these things to them with the intention that they be |
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540 kept hidden. Thirdly, our Lord is speaking here of the teaching he gave to the |
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541 people, which was not given to them secretly but in public places: "I have told |
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542 the glad news of deliverance in the great congregation" (Ps 40:9); "I did not |
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543 speak in secret, in a land of darkness" (Is 45:19). |
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544 |
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545 <p>2316 To support him he asks for the testimony of others, |
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546 saying, <b>Why do you ask me? Ask those who have heard me, what I said to them. |
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547 </b>First, he sends them to the testimony of others; secondly, he shows whose |
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548 testimony he wants; thirdly, he gives the reason for this. |
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549 |
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550 <p>As to the first he says, <b>Why do |
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551 you ask me?</b> He is saying in effect: You can find this out from others. And |
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552 then he adds, referring to the second point, <b>Ask those who have heard me</b>: |
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553 "Then the Pharisees went and took counsel how to entangle him in his talk" (Mt |
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554 22:15). Nevertheless, they could not find anything against him. Then he gives |
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555 the reason for his request saying, <b>they know what I said, </b>and they can |
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556 testify to this. |
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557 <BR><BR><BR> |
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558 <p align=center><b>LECTURE 4 |
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559 |
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560 <BLOCKQUOTE><p>22 When he had said this, one of the officers standing by |
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561 struck Jesus with his hand, saying, "Is that how you answer the high priest?" |
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562 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; |
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563 but if I have spoken rightly, why do you strike me?" 24 Annas then sent him |
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564 bound to Caiaphas the high priest. 25 Now Simon Peter was standing and warming |
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565 himself. They said to him, "Are not you also one of his disciples?" He denied |
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566 it and said, "I am not." 26 One of the servants of the high priest, a kinsman |
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567 of the man whose ear Peter had cut off, asked, "Did I not see you in the garden |
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568 with him?" 27 Peter again denied it; and at once the cock crowed.<a |
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569 href="#_ftn12" name="_ftnref12">[12]</b></a></BLOCKQUOTE> |
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570 |
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571 <p>2317 After telling us of our Lord's answer, the Evangelist |
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572 now shows how it was rebuked: first, we see the rebuke given by an officer; |
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573 secondly, our Lord's defense of his answer (v 23). |
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574 |
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575 <p>2318 An officer reproached our Lord's answer, first of all, |
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576 by an action. He delivered a reproving blow; for the Evangelist says, <b>When |
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577 he</b>, that is, Jesus, <b>had said this, one of the officers</b>, of the high |
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578 priest, <b>standing by struck Jesus with his hand</b>. This did not happen by |
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579 chance; it had been predicted long before and many times: "I gave my back to |
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580 the smiters, and my cheeks to those who pulled out the beard" (Is 50:6); "Let |
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581 him give his cheek to the smiter, and be filled with insults" (Lam 3:30); "With |
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582 a rod they strike upon the cheek the ruler of Israel" (Mic 5:1). |
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583 |
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584 <p>Secondly, the officer reproached |
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585 Christ with words, saying, <b>Is that how your answer the high priest? </b>We |
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586 can see from this that Annas was a high priest, and that Jesus had not yet been |
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587 sent to Caiaphas. This is why Luke mentions two high priests: "in the high‑priesthood |
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588 of Annas and Caiaphas" (Lk 3:2). Two high priests are mentioned because they |
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589 alternated as high priests, but that year Annas [really Caiaphas] was the high |
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590 priest. |
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591 |
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592 <p>2319 Earlier, when the testimony of those who had heard |
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593 Jesus was being sought, and the chief priests had sent their officers to arrest |
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594 him (7:32), they themselves were captivated by the words of Jesus and returned |
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595 saying, "No man ever spoke like this man" (7:46). The officer who now struck |
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596 Christ was incited to do so in order to show that he had not been one of those |
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597 in the prior group. He thought that Christ had shown a lack of respect because |
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598 in saying, <b>Why do you ask me? Ask those who have heard me</b>, he seemed to |
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599 be finding fault with the high priest for asking a thoughtless question, and it |
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600 is written: "You will not speak evil of a ruler of your people" [Ex 23:28]. |
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601 |
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602 <p>2320 Jesus justified himself, saying, <b>If I have spoken |
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603 wrongly</b>, in my answer to the high priest, <b>bear witness to the wrong. </b>That |
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604 is, if your have reason to reproach me for what I have just said, show that I |
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605 have spoken badly, because "Only on the evidence of two witnesses, or of three |
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606 witnesses, shall a charge be sustained" (Deut 19:18). <b>But if I have spoken |
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607 rightly</b>, if you cannot show I have spoken badly, <b>why do you strike me?</b> |
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608 Why flare up against me? |
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609 |
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610 <p>Or, this reply of Christ could be |
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611 referred to what he had said before this time: "Ask those who have heard me, |
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612 what I said to them" (v 21). Then the meaning is: <b>If I have spoken badly</b>, |
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613 in the synagogue and in the temple, which I should not have done, <b>bear |
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614 witness to the wrong</b>, report what I have said to the high priest. But the |
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615 officer was unable to do his. <b>But if I have spoken rightly</b>, that is, |
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616 taught rightly, <b>Why do you strike me?</b> In other words: This is unjust: |
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617 "Is evil a recompense for good? Yet they have dug a pit for my life" (Jer |
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618 18:20). |
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619 |
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620 <p>2321 A difficulty arises here for in Matthew our Lord |
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621 commanded his disciples, "If anyone strikes you on the right cheek, turn to him |
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622 the other also" (Mt 5:39). And we also read about Christ that "Jesus began to |
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623 do and teach" (Acts 1:1). So, Christ ought to have done himself what he had |
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624 taught others to do. But he did not do this. Indeed, he did the contrary and |
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625 defended himself. |
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626 |
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627 <p>I say to this, with Augustine, that |
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628 the statements and commands found in sacred scripture can be interpreted and |
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629 understood from the actions of the saints, since it is the same Holy Spirit who |
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630 inspired the prophets and the other sacred authors and who inspires the actions |
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631 of the saints. As we read: "Moved by the Holy Spirit holy men of God spoke" (2 |
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632 Pet 1:21); and "For all who are led by the Spirit of God are sons of God" (Rom |
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633 8:14). Thus, sacred scripture should be understood according to the way Christ |
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634 and other holy persons followed it. Now, Christ did not turn his other cheek |
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635 here; and Paul did not do so either (Acts 16:22). Accordingly, we should not |
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636 think that Christ has commanded us to actually turn our physical cheek to one |
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637 who has struck the other. We should understand it to mean that we should be |
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638 ready to do this if it turned out to be necessary to do so. That is, our |
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639 attitude should be such that we would not be inwardly stirred up against the |
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640 one striking us, but be ready or disposed to endure the same or even more. This |
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641 is how out Lord observed it, for he offered his body to be killed.<a |
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642 href="#_ftn13" name="_ftnref13">[13]</a> |
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643 So, our Lord's defense is useful for our instruction. |
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644 |
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645 <p>2322 Now there is mention that he was sent from one high |
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646 priest to the other. First, it is mentioned that Jesus was sent to the other |
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647 high priest; secondly, the narration of Peter's denial is completed (v 25). |
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648 |
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649 <p>2323 He says, <b>Annas then sent him bound to Caiaphas the |
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650 high priest, </b>to whom he was originally being led. We saw before why he had |
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651 been first brought to Annas. Note the wickedness of Annas: although he ought to |
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652 have released Christ, since he was without fault, he yet sent him tied to |
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653 Caiaphas. |
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654 |
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655 <p>2324 Now the second and third denials of Peter are |
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656 presented: first, the circumstances of the denials; secondly, the two denials; |
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657 and thirdly, the fulfillment of Christ's prediction (v 27). |
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658 |
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659 <p>2325 The circumstance of Peter's second denial was his |
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660 staying with the officers of the high priest who were standing near the fire. |
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661 Chrysostom says that although Christ was on his way to Caiaphas, Peter still |
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662 remained with the officers [by the fire]. Peter had become so preoccupied with |
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663 his sin after his denial that he, who before was so ardent, now seemed not to |
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664 care what happened to Christ: "No man repents of his wickedness, saying, 'What |
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665 have I done?'" (Jer 8:6). For Chrysostom, <b>Simon Peter was still standing and |
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666 warming himself, </b>although Christ had already left, unmindful of the saying: |
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667 "Blessed is the man who walks not in the counsel of the wicked" (Ps 1:1).<a |
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668 href="#_ftn14" name="_ftnref14">[14]</a> |
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669 |
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670 <p>But this interpretation is not |
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671 acceptable because it would follow that Peter's second and third denials were |
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672 made in the absence of Christ. This is contrary to Luke (22:61), who says that |
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673 after the third denial of Peter, our Lord turned and looked at him. For this |
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674 reason Augustine explains it another way and says that the Evangelist is giving |
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675 a general view in his own way to show the connection and order of the denials. |
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676 The Evangelist had said above that "the servants and officers had made a |
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677 charcoal fire, because it was cold, and they were standing and warming |
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678 themselves; Peter also was with them, standing and warming himself" (v 18). The |
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679 Evangelist then interposes the examination of Christ by the high priest (v 19‑23), |
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680 and immediately returns to continue the series of Peter's denials, using |
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681 practically the same words as before, "Now Simon Peter was standing and warming |
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682 himself" (v 25), that is, referring to the time before Christ was sent to |
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683 Caiaphas. |
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684 |
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685 <p>2326 Then the Evangelist mentions the next two denials of |
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686 Peter (v 25). Two things are stated about each: the circumstance of the denial, |
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687 that is, the question, and the denial itself. There are two questions about the |
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688 literal meaning. When Matthew speaks of the second denial, he says, "And when |
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689 he went out to the porch, another maid saw him, and she said to the bystanders, |
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690 'This man was with Jesus of Nazareth.' And again he denied it with an oath" (Mt |
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691 26:71‑2). There seems to be two disagreements here. John says that Peter |
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692 denied Christ by the fire (v 25), and Matthew says this happened as Peter was |
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693 going out to the porch. Again, in Matthew, Peter is questioned by another maid, |
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694 but John has him questioned by others, that is, a number of others, for he |
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695 says, <b>They said to him, Are not you also one of his disciples? </b>(v 25). |
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696 Luke also says that Christ was questioned by one person, "And after an interval |
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697 of about an hour still another insisted, saying, 'Certainly this man also was |
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698 with him'" (Lk 22:59). [This is the third denial in Luke, and his second denial |
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699 is also instigated by one person, Lk 22:58]. |
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700 |
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701 <p>We should say to these points that |
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702 after Peter first denied Christ, he then got up and as he was going out to the |
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703 porch another maid questioned him. Or, this maid told others that Peter was one |
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704 of them, as Matthew says (Mt 26:71). Thus Peter denied Christ a second time. |
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705 After this Peter returned so as to avoid seeming to be a follower of Christ and |
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706 sat with the others. As he was sitting there, bystanders, who had heard it from |
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707 the maid, questioned him again, as Matthew says (Mt 26:73). Or, one of the |
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708 servants asked first, as John has here (v 26) and then other bystanders joined |
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709 in. This was Peter's third denial. |
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710 |
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711 <p>About this third denial, John says, |
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712 <b>One of the servants of the high priest, a kinsman of the man whose ear Peter |
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713 had cut off</b>. This person testified to what he had seen, <b>Did I not see you |
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714 in the garden with him? </b>And so after an interval of an hour Peter again |
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715 denied it, the third time. |
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716 |
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717 <p>It is not important if other |
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718 Evangelists say that the third question was asked by several persons, while |
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719 John has it asked by one. For it is possible that this man, being more certain, |
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720 asked first, and that incited the others to ask also. Those who were standing |
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721 about said many things about this matter, and one Evangelist speaks of one of |
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722 these, and another of something else. This happened because their main |
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723 intention was not to note these details, but to show the statement Peter made |
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724 and to show that what our Lord had said to Peter came true. Accordingly, all |
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725 agree on what Peter said: "What the Lord speaks, that will I speak" (Num |
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726 24:13). |
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727 |
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728 <p>2327 Now he mentions the sign given by Christ which Peter |
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729 recalled. <b>And at once the cock crowed, </b>moved by God's power, so that the |
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730 prediction of the physician would be fulfilled and to demonstrate the |
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731 presumption of the one who was sick. |
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732 <BR><BR><BR> |
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733 <p align=center><b>LECTURE 5 |
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734 |
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735 <BLOCKQUOTE><p>28 Then they led Jesus from the house of Caiaphas to the |
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736 praetorium [to Caiaphas, to the praetorium]. It was early. They themselves did |
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737 not enter the praetorium, so that they might not be defiled, but might eat the |
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738 passover. 29 So Pilate went out to them and said, "What accusation do you bring |
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739 against this man?" 30 They answered him, "If this man were not an evildoer, we |
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740 would not have handed him over." 31 Pilate said to them, "Take him yourselves |
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741 and judge him by your own law." The Jews said to him, "It is not lawful for us |
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742 to put any man to death." 32 This was to fulfill the word which Jesus had |
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743 spoken to show by what death he was to die.</BLOCKQUOTE></b> |
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744 |
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745 <p>2328 Now the Evangelist tells about Christ's being handed |
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746 over to the Gentiles: first, we see him delivered to the governor; secondly, |
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747 Christ is examined by him (v 29); thirdly, the governor declares that Christ is |
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748 innocent (v 38b). He does three things about the first: the place where Christ |
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749 was delivered is stated; secondly, the time; thirdly, the way he was handed |
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750 over. |
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751 |
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752 <p>2329 The place was the praetorium, for he says, <b>They led |
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753 Jesus to Caiaphas, to the praetorium. </b>This is the place where judgment is |
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754 given. In the army the commander's tent was known as the praetorium; and so |
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755 this residence of the governor was also called a praetorium. |
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756 |
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757 <p>But how can Christ be led to |
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758 Caiaphas, to the praetorium? One could say that Caiaphas had come ahead to the |
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759 residence of Pilate to tell him that Jesus would be handed over to him. And so |
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760 Jesus was led to Caiaphas when he was in the praetorium with Pilate. Or, one |
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761 could say that since Caiaphas was the high priest, he had a large dwelling, so |
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762 large that the governor lived there and made it his residence. Then the meaning |
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763 is: <b>they led Jesus to Caiaphas</b>, to his residence, and so <b>to the |
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764 praetorium.</b> |
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765 |
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766 <p>Or, one could say that the Greek |
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767 text is better, which says, <b>Then they led Jesus from Caiaphas to the |
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768 praetorium. </b>This takes away the problem. |
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769 |
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770 <p>2330 The time is mentioned, <b>It was early</b>, for their |
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771 villainy was so great that they could hardly wait to turn him over to Pilate to |
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772 be killed: "Woe to those who devise wickedness and work evil upon their beds! |
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773 When the morning dawns, they perform it" (Mic 2:1); "The murderer rises at the |
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774 light" (Job 24:14). |
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775 |
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776 <p>Here we find a difficult problem. |
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777 The other three Evangelists say that early in the evening Christ was struck at |
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778 the residence of Caiaphas, and questioned by him: "If you are the Christ, tell |
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779 us" (Luke 22:67), and in the morning Christ was led to Pilate. But John says |
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780 that he was led to Caiaphas. If we want to keep to the letter of the text, we |
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781 could say that Caiaphas first saw Jesus when he was at the house of Annas, |
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782 during the night, and at that time Christ could be examined by him. |
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783 |
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784 <p>But there still remains the |
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785 difficulty that they say that Christ was struck at the residence of Caiaphas. |
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786 This is solved by the Greek text which says that "they led Jesus from Caiaphas |
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787 to the praetorium," because then during the night he was led from the residence |
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788 of Annas to the residence of Caiaphas, where he was struck and examined by him, |
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789 and in the morning he was led from Caiaphas to the praetorium. |
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790 |
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791 <p>2331 <b>They themselves did not enter the praetorium, so |
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792 that they might not be defiled, but might eat the passover. </b>Here we see, |
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793 first, their useless superstition, because they would not go into the praetorium. |
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794 Secondly, we see the deference Pilate paid them, since he went out to meet |
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795 them. A problem arises about the first point: that they would not enter the |
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796 praetorium so as not to be defiled. The other Evangelists say that Christ was |
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797 seized in the evening, on the day of the supper; and this would be the passover |
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798 meal: "I have earnestly desired to eat this passover with you" (Lk 22:15). And |
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799 then in the morning of the next day he was brought to the praetorium. Why then |
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800 do we read <b>so that they might eat the passover</b>,<b> </b>since it was the |
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801 day after the passover? Some of the modem Greeks say that we are now on the |
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802 fourteenth lunar day of the month, and that Christ was crucified on the day the |
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803 Jews celebrated the passover, but that Christ anticipated the passover by one |
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804 day, since he knew he would be killed on the day of the Jewish passover. Thus, |
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805 he celebrated the passover on the thirteenth lunar day, in the evening. And |
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806 since the law commanded that the Jews should not have leavened bread from the |
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807 fourteenth day of the first month to the twenty‑first day, they say that |
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808 Christ consecrated leavened bread. |
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809 |
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810 <p>2332 This is not acceptable for two reasons. First, the Old |
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811 Testament has no instance where anyone was permitted to anticipate the |
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812 celebration of the passover. But if one was prevented, he could postpone it to |
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813 the next month: "If any man of you or of your descendants is unclean ... he |
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814 shall still keep the passover to the Lord. In the second month on the |
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815 fourteenth day in the evening they shall keep it "(Num 9:10). And since Christ |
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816 never omitted any observance of the law, it is not true to say that he |
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817 anticipated the passover. Secondly, Mark (14:12) states explicitly that Christ |
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818 came on the first day of Unleavened Bread, when they sacrificed the passover |
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819 lamb; and Matthew says that "on the first day of Unleavened Bread the disciples |
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820 came to Jesus saying, 'Where will you have us prepare for you to eat the |
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821 passover?'" (Mt 26:17). So, we should not say that Christ anticipated the |
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822 passover. |
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823 |
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824 <p>2333 Accordingly, Chrysostom explains this another way.<a |
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825 href="#_ftn15" name="_ftnref15">[15]</a> |
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826 He said that Christ fulfilled the law in all matters and did observe the |
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827 passover on the proper day, that is, the fourteenth day, in the evening. But |
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828 the Jews were so intent on killing Christ that they did not observe it on the |
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829 proper day, but on the day following, the fifteenth. Thus the sense is: <b>so |
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830 that they might not be defiled, but might eat the passover </b>which they had |
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831 neglected the day before. |
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832 |
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833 <p>This is not acceptable either, for |
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834 in Numbers (9:10) it is said that if anyone is prevented from eating the |
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835 passover on the fourteenth day of the first month, he is to eat it, not on the |
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836 following day, but on the fourteenth day of the second month. |
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837 |
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838 <p>2334 Therefore we should say with Jerome, Augustine and |
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839 other Latin Fathers, that the fourteenth day is the beginning of the feast; but |
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840 the passover refers not just to that evening, but to the entire time of the |
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841 seven days during which they ate unleavened bread, which was to be eaten by |
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842 those who were clean.<a href="#_ftn16" name="_ftnref16">[16]</a> |
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843 And because the Jews would have contracted uncleanness by entering the |
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844 residence of a foreign judge, they did not enter so that <b>they might not be |
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845 defiled, but might eat the passover, </b>that is, the unleavened bread. |
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846 |
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847 <p>See their wicked blindness, for |
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848 they feared becoming defiled from a gentile man, but did not fear to shed the |
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849 blood of a God and a man, "Those who laid you waste go forth from you" (Is |
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850 49:17). |
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851 |
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852 <p>2335 Now we see the deference Pilate showed them when he |
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853 says, <b>So Pilate went out to them, </b>to take Christ, whom they were |
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854 offering, and said, <b>What accusation do you bring against this man? </b>In |
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855 this examination of Christ, we see first, how Christ is examined before his |
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856 accusers by Pilate; secondly, how Christ is examined by Pilate in private (v |
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857 33). Concerning the first he does two things: first, we have Pilate's |
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858 questioning; secondly, his generous concession to the Jews, <b>Take him |
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859 yourselves</b>. |
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860 |
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861 <p>2336 Concerning the first, we have the examination by |
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862 Pilate, and then the malicious reply of the Jews. When Pilate saw Jesus bound |
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863 and brought by so may seeking his condemnation, he said, <b>What accusation do |
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864 you bring against this man? </b>Their reply was, <b>If this man were not an |
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865 evildoer, we would not have handed him over. </b>They are saying here: We have |
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866 already examined and condemned him, and are now handing him over to you to be |
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867 punished. They were regarding their own judgment as sufficient for Pilate. Yet |
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868 they were not speaking truly when they said he was an evildoer, for "He went |
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869 about doing good and healing all that were oppressed by the devil" (Acts 10:38). |
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870 They were acting like the Psalm says, "They requite me evil for good" (Ps |
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871 35:12). |
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872 |
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873 <p>2337 Luke is different, for he says that the Jews accused |
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874 Christ of many crimes: "He stirs up the people, teaching throughout all Judea, |
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875 from Galilee even to this place" (Lk 23:5). I reply that, as Augustine says, |
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876 the Jews said many things to Pilate at that time, and it could be that they |
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877 first said what John reports, and then said what Luke tells us.<a href="#_ftn17" |
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878 name="_ftnref17">[17]</a> |
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879 |
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880 <p>2338 The Evangelist now mentions Pilate's generous |
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881 concession (v 31): first, we see this concession; secondly, the Jews refuse it; |
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882 and thirdly, we see the reason for their refusal (v 32). |
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883 |
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884 <p>2339 Pilate said, <b>Take him yourselves, </b>intending to |
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885 do them a favor. Festus did the same to Paul: "But Festus, wishing to do the |
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886 Jews a favor, said to Paul, 'Do you wish to go up to Jerusalem, and there be |
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887 tried on these charges before me?'" (Acts 25:9). Or, this could be said as a |
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888 taunting remark: for they had already examined and condemned Christ, and Pilate |
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889 wanted those who had condemned Christ as an evildoer to pass the sentence, |
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890 because "It was not the custom of the Romans to give up any one before the |
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891 accused met the accusers face to face, and had opportunity to make his defense |
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892 concerning the charge laid against him" (Acts 25:16). So the meaning is then: |
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893 You want my judgment, but <b>Take him yourselves and judge him by your own law</b>,<b> |
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894 </b>for I will never be that kind of a judge. |
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895 |
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896 <p>2340 The refusal of the Jews is mentioned when he says, <b>The |
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897 Jews said to him, It is not lawful for us to put any man to death. </b>This |
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898 seems not to agree with Exodus [22:18]: "You will not permit a sorcerer to |
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899 live." And they regarded Jesus as a sorcerer. |
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900 |
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901 <p>According to Augustine the meaning |
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902 is, <b>It is not lawful for us to put any man to death </b>on a feast day, but |
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903 it is lawful on other days.<a href="#_ftn18" name="_ftnref18">[18]</a> |
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904 Or, according to Chrysostom, the Jews had lost much of their power: for they |
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905 could not pass judgment on a crime against the state.<a href="#_ftn19" |
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906 name="_ftnref19">[19]</a> |
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907 But here they intended to condemn Christ especially for matters against the |
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908 state: "Everyone who makes himself a king sets himself against Caesar" (19:12). |
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909 This is why they said, <b>It is not lawful for us to put any man to death</b>,<b> |
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910 </b>for crimes against the state, although we can do this for some sins against |
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911 the law, for this kind of judgment was reserved to them. Or, it could be said |
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912 that some things are not lawful either because they are prohibited by divine |
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913 law ‑ and they were not prohibited from doing this by divine law ‑ |
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914 or because they are forbidden by human law ‑ and in this way it was not |
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915 lawful for them to put anyone to death, for such power was now in the hands of |
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916 the governor. |
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917 |
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918 <p>2341 There is another question: How then could they have |
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919 stoned Stephen (Acts 7:58)? Chrysostom answers this by saying that the Romans |
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920 allowed the Jews to make use of their own laws, and because the punishment of |
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921 stoning was part of their law, the Romans allowed them to do this.<a |
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922 href="#_ftn20" name="_ftnref20">[20]</a> |
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923 But in the law death on the cross was abhorred: "A hanged [on a tree] man is |
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924 accursed by God" (Deut 21:23). And so they did not use this kind of death. The |
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925 Jews, in their malice, were not satisfied just to stone Christ, they wanted to |
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926 condemn him to the most disgraceful of deaths, as we see from Wisdom (2:20). |
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927 Thus they now say, <b>It is not lawful for us to put any man to death, </b>meaning |
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928 the death on the cross. Or, one could say that Stephen was stoned during a |
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929 change of governors, when many laws were violated. |
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930 |
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931 <p>2342 The Evangelist gives the reason the Jews refused when |
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932 he says, <b>This was to fulfill the word which Jesus had spoken to show by what |
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933 death he was to die. </b>The words <b>this was to fulfill </b>do not indicate |
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934 the intention the Jews had, but the arrangement of God's providence. For Jesus |
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935 had said (Mt 20:19) that it was by the Gentiles that he would be crucified and |
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936 killed, but that he would be handed over to them by the Jews. So, in order that |
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937 this be accomplished, the Jews were unwilling to judge and kill him themselves. |
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938 |
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939 <BR><BR><BR> |
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940 <p align=center><b>LECTURE 6 |
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941 |
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942 <BLOCKQUOTE><p>33 Pilate entered the praetorium again and called Jesus, |
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943 and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say |
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944 this of your own accord, or did others say it to you about me?" 35 Pilate |
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945 answered, "Am I a Jew? Your own nation and the chief priests have handed you |
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946 over to me; what have you done?" 36 Jesus answered, "My kingship [kingdom] is |
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947 not of this world; if my kingship [kingdom] were of this world, my [ministers] |
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948 servants would fight, that I might not be handed over to the Jews; but my |
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949 kingship [kingdom] is not from the world." 37 Pilate said to him, "So you are a |
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950 king?" Jesus answered, "You say that I am a king. For this I was born, and for |
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951 this I have come into the world, to bear witness to the truth. Every one who is |
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952 of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he |
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953 had said this, he went out to the Jews again, and told them, "I find no crime |
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954 in him. 39 But you have a custom that I should release one man for you at the |
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955 Passover; will you have me release for you the King of the Jews?" 40 They cried |
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956 out again, "Not this man, but Barabbas!" Now Barabbas was a robber.<a |
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957 href="#_ftn21" name="_ftnref21">[21]</b></a></BLOCKQUOTE> |
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958 |
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959 <p>2343 Above, the Evangelist told how Pilate examined Christ |
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960 before those who accused him; here he describes how Pilate questioned him in |
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961 private. First, the Evangelist gives Pilate's question; then, the answer of |
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962 Jesus (v 34). In regard to the first he does two things: first, we have |
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963 Pilate's question; secondly, we see Christ asking the reason for the question, <b>Do |
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964 you say this of your own accord?</b> |
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965 |
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966 <p>2344 In regard to the first, note that Pilate, as a just |
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967 judge, and as one proceeding cautiously, did not immediately agree with the |
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968 accusation of the high priest, "You shall not follow a multitude to do evil; |
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969 nor shall you bear witness in a suit, turning aside after a multitude, so as to |
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970 pervert justice" (Ex 23:2). Rather, <b>Pilate entered the praetorium again and |
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971 called Jesus </b>aside, because he had serious doubts about him. So he called |
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972 Christ over to examine the case more closely and to allow Christ to answer in |
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973 more peace and away from the shouts of the Jews: "I searched out the cause of |
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974 him whom I did not know" (Job 29:16). |
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975 |
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976 <p>2345 Then Pilate said to him, <b>Are you the King of the |
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977 Jews?</b> This shows, as Luke says (Lk 23:2), that the Jews were accusing |
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978 Christ of this crime, although John says only that "If this man were not an |
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979 evildoer, we would not have handed him over" (18:30), and may other crimes were |
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980 laid on him. But the charge about his being a king touched the heart of Pilate |
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981 most, and that is why he questioned him only about this: "For out of the |
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982 abundance of the heart the mouth speaks" (Mt 12:34). |
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983 |
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984 <p>2346 Then (v 34), Jesus is seen questioning his examiner: |
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985 first, we have Christ's question; then Pilate's answer, <b>Am I a Jew?</b> |
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986 |
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987 <p>2347 The Evangelist says, <b>Jesus answered</b>, asking a |
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988 question in return, <b>Do you say this of your own accord or did others say it |
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989 to you about me?</b> There are two reasons why someone asks a question. |
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990 Sometimes it is to find out something that the questioner does not know; as |
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991 when a student questions his teacher. Sometimes one asks a question about |
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992 things he already knows in order to learn what answer will be given; as when a |
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993 teacher questions his student. Now our Lord knew both what he asked about, and |
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994 what answer would be given, and thus he was not asking out of ignorance, "All |
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995 are open and laid bear to the eyes of him with whom we have to do" (Heb 4:13). |
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996 Rather, he asked so that we might know what the Jews and Gentiles thought, and |
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997 at the same time be taught about that kingdom. |
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998 |
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999 <p>2348 <b>Pilate answered, Am I a Jew?</b> Why did he answer |
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1000 this way? Because our Lord had asked him whether he said this on his own. |
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1001 Pilate showed by this that it was not his concern to inquire if Christ was the |
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1002 King of the Jews; it was rather the affair of the Jews, whose King he said he |
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1003 was. By giving this answer Pilate showed that it was others who had told him |
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1004 that Christ was the King of the Jews. Accordingly he says, <b>Your own nation |
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1005 and the chief priests have handed you over to me</b>, by bringing this charge |
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1006 against you. He says, <b>your own nation</b>, because, considering his human |
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1007 nature, Christ was born a Jew: "For I hear many whispering. Terror is on every |
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1008 side. 'Denounce him! Let us denounce him!' say all my familiar friends" (Jer |
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1009 20:10); "A man's enemies are the men of his own house" (Mic 7:6). And we read <b>chief |
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1010 priests</b>, because the greater their power the greater their crime: "And in |
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1011 this faithlessness the hand of the officials and chief men has been foremost" |
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1012 (Ezra 9:2); "I will go to the great, and will speak to them; for they know the |
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1013 way of the Lord, the law of their God. But they all alike had broken the yoke, |
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1014 they had burst the bonds" (Jer 5:5). If they have handed you over to me, <b>What |
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1015 have you done?</b> It's unbelievable that they would have handed you over to me |
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1016 except for some serious matter. |
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1017 |
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1018 <p>2349 Now Christ's answer is given: and first, the mistaken |
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1019 impression about his kingdom is corrected; secondly, the truth is established |
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1020 (37b). As to the first he does two things: the mistaken impression is |
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1021 corrected; and a sign is given as proof, <b>if my kingdom were of this |
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1022 world....</b> |
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1023 |
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1024 <p>2350 The false idea of Christ's kingdom is rejected by his |
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1025 saying, <b>My kingdom is not of this world. </b>The Manicheans misunderstood |
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1026 this, and said that there were two gods and two kingdoms; there was a good god, |
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1027 who had his kingdom in a region of light, and an evil god, who had his kingdom |
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1028 in a region of darkness, and this darkness was this world, because all material |
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1029 things, they said, were darkness. The meaning would then be, <b>My kingdom is |
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1030 not of this world, </b>that is, God, the Father, who is good, and I, do not |
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1031 have our kingdom in this region of darkness. |
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1032 |
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1033 <p>But this is contrary to, "God is |
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1034 the king of all the earth" (Ps 47:7); and again, "Whatever the Lord pleases he |
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1035 does, in heaven and on earth" (Ps 134:6). Thus we should say that Christ said |
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1036 this for the sake of Pilate, who believed that Christ was claiming an earthly |
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1037 kingdom in which he would reign in the physical way that those of earth do, and |
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1038 so should be punished by death for trying to reign unlawfully. |
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1039 |
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1040 <p>2351 Sometimes the word <b>kingdom </b>means the people who |
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1041 reign, and sometimes the authority to reign. Taking the word in its first |
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1042 sense, Augustine says, <b>My kingdom, </b>that is, my faithful ‑ you |
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1043 "have made them a kingdom ... to our Lord" (Rev 5:10) ‑ <b>is not of this |
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1044 world.<a href="#_ftn22" name="_ftnref22"><b>[22]</b></a> |
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1045 </b>He does not say they are not "in the world" (17:11), but that they are <b>not |
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1046 of this world, </b>because of what they love and imitate, since they have been |
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1047 wrested from it by grace. For this is how God has delivered us from the power |
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1048 of darkness and has brought us into the kingdom of his love. |
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1049 |
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1050 <p>Chrysostom explains this sentence |
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1051 by taking <b>kingdom</b> in the second sense, and says, <b>My kingdom</b>, that |
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1052 is, the power and authority which makes me a king, <b>is not of this world</b>, |
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1053 that is, does not have its origin in earthly causes and human choice, but from |
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1054 another source, from the Father: "His dominion is an everlasting dominion, |
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1055 which shall not pass away" (Dan 7:14).<a href="#_ftn23" name="_ftnref23" |
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1056 title="">[23]</a> |
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1057 |
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1058 <p>2352 Here he shows by clear signs that his kingdom is not of |
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1059 this world: first, a sign is given; secondly, the conclusion is drawn (v 36). |
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1060 |
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1061 <p>2353 In regard to the first, note that one who has an |
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1062 earthly kingdom, whether by right or by force, needs associates and ministers |
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1063 to keep him in power: the reason being that he is powerful through his |
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1064 ministers, not all by himself: "There was a long war between the house of Saul |
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1065 and the house of David; and David grew stronger and stronger, while the house |
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1066 of Saul became weaker and weaker" (2 Sam 3:1). But the heavenly king, because |
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1067 he is powerful by himself, gives power to his servants; and consequently he |
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1068 does not need ministers for his kingdom. And thus Christ says that his kingdom |
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1069 is not of this world, because <b>if my kingdom were of this world, my ministers |
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1070 would fight, that I might not be handed over to the Jews. </b>When Peter |
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1071 started to fight for Christ (18:10), he forgot that he was not of this world. |
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1072 Still, our Lord did have some ministers, the angels, who could have rescued him |
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1073 from the hands of the Jews, but he chose not to be rescued: "Do you think that |
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1074 I cannot appeal to my Father, and he will at once send me more than twelve |
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1075 legions of angels?" (Mt 26:53). |
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1076 |
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1077 <p>2354 <b>But my kingdom is not from the world</b>, that is, |
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1078 because Christ does not need such ministers, he concludes that his <b>kingdom |
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1079 is not from the world, </b>that is, does not have its source from this world. |
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1080 And yet it is here, because it is everywhere: "She [Wisdom] reaches mightily from |
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1081 one end of the earth to the other, and she orders all things well" (Wis 8:1); |
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1082 "Ask of me, and I will make the nations your heritage, and the ends of the |
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1083 earth your possession" (Ps 2:8); "And to him was given dominion and glory and |
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1084 kingdom, that all peoples, nations and languages should serve him" (Dan 7:14). |
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1085 |
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1086 <p>2355 Now our Lord reveals the truth about his kingdom: |
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1087 first, we see the circumstances for this; secondly, the revelation itself; and |
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1088 thirdly, the effect this revelation had, <b>What is truth?</b> |
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1089 |
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1090 <p>2356 In respect to the first, note that Pilate understood |
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1091 our Lord's statements to mean that he did have a physical kingdom, but far |
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1092 away: "The unspiritual man does not receive the gifts of the Spirit of God ... |
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1093 and he is not able to understand them" (1 Cor 2:14). Accordingly he was in a |
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1094 hurry to know the truth, and so said, <b>So you are a king?</b>, you also? |
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1095 |
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1096 <p>2357 When he answers, <b>You say that I am a king</b>, |
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1097 Christ first says that he is a king; secondly, he shows the nature of his |
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1098 kingdom (v 37); thirdly, he mentions those over whom he reigns, <b>Every one |
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1099 who is of the truth</b>. |
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1100 |
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1101 <p>2358 With regard to the first, note that our Lord's answer |
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1102 about his kingship was so worded that he neither seemed to be clearly asserting |
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1103 that he was a king ‑ since he was not a king in the sense in which Pilate |
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1104 understood it ‑ nor denying it ‑ since spiritually he was the King |
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1105 of Kings. |
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1106 |
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1107 <p>He says, <b>You say that I am a |
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1108 king</b>, in the physical sense in which I am not a king; but in another way I |
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1109 am a king, "Behold a king will reign in righteousness, and princes will rule in |
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1110 justice" (Is 32:1). |
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1111 |
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1112 <p>2359 He shows the character and nature of his kingdom when |
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1113 he says, <b>For this I was born, and for this I have come into the world, to |
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1114 bear witness to the truth. </b>This is explained in two ways. |
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1115 |
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1116 <p>In one way by Augustine, so that |
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1117 the kingdom of Christ is his faithful, as was said above. Thus, Christ reigns |
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1118 over his faithful; and he came into the world to gather his faithful to himself |
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1119 and establish a kingdom: "A nobleman went into a far country to receive a |
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1120 kingdom" [Lk 19:12]. The meaning then is this: <b>For this I was born</b>, that |
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1121 is, for this purpose I was born in the flesh. He explains this saying, <b>and |
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1122 for this I have come into the world, </b>by physical birth ‑ for this is |
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1123 the way he came into the world, "God sent his Son into the world" [Gal 4:4] ‑ |
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1124 <b>to bear witness to the truth, </b>that is, to myself, who am the truth, |
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1125 "Even if I do bear witness to myself, my testimony is true" (8:14). And to the |
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1126 extent that I manifest myself, the Truth, to that extent I establish my |
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1127 kingdom. For this cannot be done without manifesting the truth, which can only |
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1128 be done fittingly by me, who am the light: "The only Son, who is in the bosom |
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1129 of the Father, he has made him known" (1:18); "It was declared at first by the |
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1130 Lord, and it was attested to us by those who heard him, while God also bore |
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1131 witness by signs and wonders and various miracles and by the gifts of the Holy |
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1132 Spirit" (Heb 2:3). |
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1133 |
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1134 <p>2360 Chrysostom explains it differently, this way.<a |
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1135 href="#_ftn24" name="_ftnref24">[24]</a> |
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1136 You ask if I am a king, and I say that I am: but I am a king by divine power, |
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1137 because <b>for this I was born</b>, that is, born from the Father, by an |
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1138 eternal birth; just as I am God from God, so I am king from king: "I was |
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1139 appointed king" [Ps 2:6], and then follows, "Today I have begotten you" [v 7]. |
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1140 Then when he adds <b>and for this I have come into the world, </b>it is not to |
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1141 explain the previous words, but to refer to his birth in time. It is like |
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1142 saying: Although I am an eternal king, yet I have come into the world for this, |
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1143 <b>to bear witness to the truth, </b>that is, to myself, that I am a king from |
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1144 God the Father. |
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1145 |
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1146 <p>2361 Now he shows over whom he reigns. Before (10:11), he |
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1147 said that he was a shepherd and those under him were sheep; that is the same as |
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1148 what he is saying here, that he is a king and his subjects are the kingdom. |
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1149 This is so because a king is to his subjects as a shepherd to his sheep; and |
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1150 just as a shepherd feeds his sheep ‑ "Should not shepherds feed the |
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1151 sheep?" (Ez 34:2) ‑ so a king supports his subjects. He said in |
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1152 particular, "My sheep hear my voice" (10:27); accordingly, he also says here, <b>every |
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1153 one who is of the truth hears my voice, </b>not just outwardly, but with an |
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1154 interior belief and love, and carrying this out in action: "Every one who has |
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1155 heard and learned from the Father comes to me" (6:45). But why does a person |
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1156 hear my voice? Because such a one is <b>of the truth, </b>which is God. |
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1157 |
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1158 <p>2362 But since all of us are from God, all are of the truth |
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1159 and hear his voice. We can answer this by saying that all are from God by |
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1160 creation, and this is one way we are of God. But besides this, some are said to |
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1161 be of God because they love and imitate him. We read before, "You are not of |
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1162 God" (8:47), that is, considering your affections, but you are of God by |
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1163 creation. <b>Every one hears my voice</b>, with belief and love, <b>who is of |
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1164 the truth, </b>that is, who has accepted the duty of loving the truth. |
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1165 |
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1166 <p>2363 He does not say, "Every one who hears my voice is of |
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1167 the truth," because it would follow that we are of the truth because we |
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1168 believed. But actually, we believe because we are of the truth, that is, |
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1169 because we have received the gift of God which enables us to believe and love |
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1170 the truth: "By grace you have been saved through faith; and this is not your |
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1171 own doing, it is the gift of God" (Eph 2:8); "For it has been granted to you |
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1172 that for the sake of Christ you should not only believe in him but also suffer |
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1173 for his sake" (Phil 1:29). |
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1174 |
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1175 <p>2364 Now the Evangelist tells us the effect of Christ's |
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1176 answer. We can see from this that Pilate abandoned his idea that Christ had an |
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1177 earthly kingdom, and now thought of Christ as a king in the sense of one who |
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1178 teaches the truth. He desired to learn this truth and to become a member of |
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1179 this kingdom and so he said, <b>What is truth? </b>He was not asking for a |
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1180 definition of truth, but wanted to know that truth by whose power he could |
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1181 become a member of this kingdom. This indicates that truth was not known by the |
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1182 world and had vanished from almost everyone, as long as they remained |
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1183 unbelievers: "Truth has fallen in the public squares, and uprightness cannot |
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1184 enter" (Is 59:14); "Truth has decayed in the children of men" [Ps 12:1]. But |
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1185 Pilate did not wait for Christ's answer. |
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1186 |
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1187 <p>2365 Apropos of this question, note that we find two kinds |
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1188 of truth in the gospel. One is uncreated and making: this is Christ: "I am the |
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1189 way, and the truth, and the life" (14:6); the other truth is made, "Grace and |
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1190 truth came [were made] through Jesus Christ" (1:17). |
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1191 |
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1192 <p>By its nature truth implies a |
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1193 conformity between a reality and the intellect. The intellect is related in two |
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1194 ways to reality. An intellect can be related to things as a measure of these |
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1195 things; that would be the intellect which is the cause of these things. Another |
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1196 intellect is measured by things, this would be an intellect whose knowledge is |
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1197 caused by these things. Now truth is not in the divine intellect because the |
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1198 intellect is conformed to things, but because things are conformed to the |
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1199 divine intellect. While truth is in our intellect because it understands |
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1200 things, conforms to them, as they are. And so uncreated truth and the divine |
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1201 intellect is a truth which is not measured or made, but a truth which measures |
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1202 and makes two kinds of truth: one is in the things themselves, insofar as it |
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1203 makes them so they are in conformity with what they are in the divine |
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1204 intellect; and it makes the other truth in our souls, and this is a measured |
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1205 truth, not a measuring truth. Therefore, the uncreated truth of the divine |
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1206 intellect is appropriated, especially referred, to the Son, who is the very |
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1207 concept of the divine intellect and the Word of God. For truth is a consequence |
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1208 of the intellect's concept.<a href="#_ftn25" name="_ftnref25">[25]</a> |
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1209 |
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1210 <p>2366 Now, (v 38) we see Pilate's finding in regard to |
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1211 Christ: first, Pilate states his innocence; secondly, we see his intention to |
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1212 show mercy (v 39). |
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1213 |
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1214 <p>2367 Concerning the first, note that Pilate, as Augustine |
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1215 says, was eager to free Christ.<a href="#_ftn26" name="_ftnref26">[26]</a> |
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1216 When he had asked Christ, <b>What is truth? </b>he suddenly realized how he |
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1217 could free Christ by means of a custom which allowed him to release a prisoner |
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1218 at the time of the passover. And so, not waiting for an answer to his question, |
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1219 he decided to make use of this custom to do this. This is why the Evangelist |
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1220 says about Pilate, <b>After he had said this.</b> |
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1221 |
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1222 <p>Pilate heard the cries of the Jews, |
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1223 and thinking that he could calm them and then listen to Christ's answer to this |
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1224 difficult question under more tranquil conditions, <b>went out to the Jews |
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1225 again, </b>and declared Christ's innocence, <b>I find no crime in him</b>, that |
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1226 is, nothing deserving death: "He committed no sin" (1 Pet 2:22). But even if he |
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1227 did commit a crime, I, who have authority in these matters, and especially the |
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1228 authority to judge of matters against the state, I wish to free and release |
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1229 him. |
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1230 |
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1231 <p>2368 Accordingly he says, <b>But you have a custom that I |
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1232 should release one man for you at the Passover. </b>First, he offers to release |
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1233 Christ; secondly, the Evangelist gives the reply of the Jews. |
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1234 |
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1235 <p>2369 This practice was started by Pilate or some other Roman |
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1236 governor as a favor to the people. Wishing to free Christ using this custom |
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1237 Pilate said, <b>Will you have me release for you the King of the Jews? </b>He |
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1238 did not call him this as if this were a crime, but to heighten their malice. It |
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1239 was like saying: Even if he is the king of the Jews, which is not your role to |
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1240 judge, but mine, still, if you want me to, I will release him for you. |
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1241 |
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1242 <p>2370 The Jews <b>cried out again, Not this man, but |
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1243 Barabbas! </b>Then to indicate the malice of the Jews, the Evangelist mentions |
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1244 the crime committed by the one they wanted released, saying, <b>Now Barabbas |
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1245 was a robber</b>:<b> </b>"Your princes are rebels and companions of thieves" |
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1246 (Is 1:23). This fulfills the words of Jeremiah (12:8): "My heritage has become |
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1247 to me like a lion in the forest." "But you denied the Holy and Righteous One |
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1248 and asked for a murderer to be granted to you" (Acts 3:14). |
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1249 |
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1250 </div> |
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1251 |
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1252 <div><br clear=all> |
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1253 |
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1254 <hr align=left size=1 width="33%"> |
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1255 |
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1256 <div id=ftn1> |
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1257 |
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1258 <p><a href="#_ftnref1" name="_ftn1">[1]</a> |
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1259 St. Thomas refers to Jn 18:6 in the <i>Summa |
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1260 Theologiae:</i> III, q. 44, a. 3, ad 1. |
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1261 |
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1262 </div> |
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1263 |
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1264 <div id=ftn2> |
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1265 |
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1266 <p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract. |
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1267 in Io</i>., 112, ch., 1, col 1930; cf. <i>Catena |
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1268 Aurea</i>,<i> </i>18:1-2. |
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1269 |
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1270 </div> |
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1271 |
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1272 <div id=ftn3> |
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1273 |
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1274 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 82, ch. |
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1275 1; PG 59, col. 447; cf. <i>Catena Aurea</i>, 18:1-2. |
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1276 |
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1277 </div> |
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1278 |
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1279 <div id=ftn4> |
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1280 |
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1281 <p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Commentarium in Esaiam</i><i>, 9</i>; cf. <i>Catena Aurea</i>, 18:3-9. |
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1282 |
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1283 </div> |
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1284 |
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1285 <div id=ftn5> |
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1286 |
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1287 <p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>In Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena Aurea</i>, |
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1288 18:3-9. |
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1289 |
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1290 </div> |
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1291 |
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1292 <div id=ftn6> |
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1293 |
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1294 <p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>In Ioannem hom</i>., 83, ch. |
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1295 1; PG 59, col. 448; cf. <i>Catena Aurea</i>, 18:3-9. |
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1296 |
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1297 </div> |
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1298 |
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1299 <div id=ftn7> |
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1300 |
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1301 <p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>Tract. |
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1302 in Io</i>., 112, ch. 4, col 1931; cf. <i>Catena |
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1303 Aurea</i>,<i> </i>18:3-9. |
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1304 |
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1305 </div> |
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1306 |
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1307 <div id=ftn8> |
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1308 |
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1309 <p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>In Ioannem hom</i>., 83, ch. 2; PG 59, col. 449; cf. <i>Catena Aurea</i>, 18:10-11. |
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1310 |
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1311 </div> |
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1312 |
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1313 <div id=ftn9> |
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1314 |
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1315 <p><a href="#_ftnref9" name="_ftn9">[9]</a> Interlinear (Theophyl); cf. <i>Catena Aurea</i>, 18:10-11. |
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1316 |
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1317 </div> |
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1318 |
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1319 <div id=ftn10> |
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1320 |
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1321 <p><a href="#_ftnref10" name="_ftn10">[10]</a> |
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1322 St. Thomas refers to Jn 18:20 in the <i>Summa |
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1323 Theologiae:</i> III, q. 42, a. 3, s. c. |
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1324 |
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1325 </div> |
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1326 |
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1327 <div id=ftn11> |
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1328 |
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1329 <p><a href="#_ftnref11" name="_ftn11">[11]</a> |
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1330 <i>Tract. in Io</i>., |
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1331 113, ch. 2, col. 1933; cf. <i>Catena Aurea</i>,<i> |
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1332 </i>18:-17. |
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1333 |
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1334 </div> |
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1335 |
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1336 <div id=ftn12> |
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1337 |
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1338 <p><a href="#_ftnref12" name="_ftn12">[12]</a> |
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1339 St. Thomas refers to Jn 18:23 in the <i>Summa |
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1340 Theologiae</i>: II-II, q. 72, a. 3. |
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1341 |
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1342 </div> |
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1343 |
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1344 <div id=ftn13> |
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1345 |
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1346 <p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract. |
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1347 in Io</i>., 113, ch. 4, col. 1934-5; cf. <i>Catena |
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1348 Aurea</i>,<i> </i>18:22-24. |
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1349 |
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1350 </div> |
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1351 |
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1352 <div id=ftn14> |
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1353 |
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1354 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>In Ioannem hom</i>., 83, ch. 3; PG 59, col. 451; cf. <i>Catena Aurea</i>, 18:25-27. |
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1355 |
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1356 </div> |
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1357 |
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1358 <div id=ftn15> |
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1359 |
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1360 <p><a href="#_ftnref15" name="_ftn15">[15]</a> |
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1361 Chrysostom-(This is NOT what Chrysostom says in In Ioannem hom, 83.3.452) |
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1362 Chrysostom says that the whole feast was called the Passover and that Christ |
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1363 died on the high day of the Feast, on which day the Passover was |
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1364 customarily/formerly celebrated.) This should probably be looked at by a better |
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1365 Latinist. |
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1366 |
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1367 </div> |
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1368 |
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1369 <div id=ftn16> |
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1370 |
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1371 <p><a href="#_ftnref16" name="_ftn16">[16]</a> |
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1372 Augustine, <i>Tract. in Io</i>., 114, ch. 1, col. 1936; cf. <i>Catena Aurea</i>,<i> </i>18:28-32. |
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1373 |
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1374 </div> |
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1375 |
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1376 <div id=ftn17> |
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1377 |
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1378 <p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>De consensus evangelistarum</i>, 3, ch. 8; PL 34; cf. <i>Catena Aurea</i>, 18:28-32. |
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1379 |
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1380 </div> |
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1381 |
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1382 <div id=ftn18> |
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1383 |
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1384 <p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>Tract. |
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1385 in Io</i>., 114, ch. 4, col. 1937; cf. <i>Catena |
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1386 Aurea</i>,<i> </i>18:28-32. |
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1387 |
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1388 </div> |
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1389 |
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1390 <div id=ftn19> |
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1391 |
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1392 <p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 83, ch. |
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1393 4; PG 59, col. 452; cf. <i>Catena Aurea</i>, 18:28-32. |
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1394 |
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1395 </div> |
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1396 |
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1397 <div id=ftn20> |
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1398 |
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1399 <p><a href="#_ftnref20" name="_ftn20">[20]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>18:28-32. |
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1400 |
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1401 </div> |
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1402 |
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1403 <div id=ftn21> |
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1404 |
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1405 <p><a href="#_ftnref21" name="_ftn21">[21]</a> |
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1406 St. Thomas refers to Jn 18:35 in the <i>Summa |
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1407 Theologiae</i>: III, q. 47, a. 3, obj. 3; q. 47, a. 6, ad 2; Jn 18:37: <i>ST </i>III, |
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1408 q. 3, a. 8, obj. 1; q. 12, a. 3; q. 35, a. 7, obj. 3; q. 40, a. 1. |
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1409 |
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1410 </div> |
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1411 |
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1412 <div id=ftn22> |
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1413 |
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1414 <p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>Tract. |
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1415 in Io</i>., 115, ch. 1, col. 1938-9; cf. <i>Catena |
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1416 Aurea</i>,<i> </i>18:33-38. |
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1417 |
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1418 </div> |
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1419 |
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1420 <div id=ftn23> |
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1421 |
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1422 <p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena Aurea</i>, 18:33-38. |
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1423 |
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1424 </div> |
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1425 |
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1426 <div id=ftn24> |
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1427 |
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1428 <p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>In |
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1429 Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. |
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1430 <i>Catena Aurea</i>, 18:33-38. |
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1431 |
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1432 </div> |
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1433 |
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1434 <div id=ftn25> |
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1435 |
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1436 <p><a href="#_ftnref25" name="_ftn25">[25]</a> |
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1437 Summa-truth. |
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1438 |
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1439 </div> |
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1440 |
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1441 <div id=ftn26> |
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1442 |
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1443 <p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract. |
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1444 in Io</i>., 115, ch. 5, col. 1941; cf. <i>Catena |
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1445 Aurea</i>,<i> </i>18:38-40. |
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1446 </body></html> |
