Chapter 12

Chapter XII.

1. Jesus therefore six days before etc. After the conspiracy of the Jews has been described, here is described secondly its strengthening; the conspiracy itself received strength from the indignation of the traitor. This indignation of the traitor, therefore, had its origin in avarice, but its occasion from the pouring out of ointment made at the banquet. Therefore it is described in this manner: first is described the banquet of the Lord; second, the pouring out of the ointment; third, the indignation of Judas; fourth, the defense of Mary.

(Vers. 1.). The banquet was made for Christ the Lord where Lazarus had been raised, six days before the feast day; whence he says: Jesus therefore six days before the Passover, that is, on the sixth day before the Passover, came to Bethany, where Lazarus had been dead, whom Jesus raised. There the banquet was made in the presence of the raised Lazarus; whence he says:

2. (Vers. 2.). And they made him a supper there: because Revelation 3, "If anyone shall open the door to me, I will enter in to him and will sup with him, and he with me." And although it took place in the presence of Lazarus, Lazarus did not minister but ate, so that the truth of the resurrection might be proven: Mark 5, concerning the girl who was raised, "he commanded that something be given her to eat," etc. On account of which he says: And Martha ministered, but Lazarus was one of those reclining at table with him. Martha always ministers and is solicitous as a prudent woman; whence Luke 10: "Lord, do you not care that my sister has left me alone to minister?" Therefore through her we rightly understand the active life, which is anxious with cares.

3. (Vers. 3.). Mary therefore took a pound. Here the second point is touched upon, namely the pouring out of the ointment, which was done by Mary, who neither reclined at table nor ministered, but herself fed the Lord with a special refreshment; whence she burned with vehement devotion toward him, whose devotion is expressed in the ointment poured out. On account of which he says: Mary therefore took a pound of ointment: the quantity of ointment was great, because her devotion was great; not of just any kind, but of spikenard, that is, from nard. Nard is an aromatic herb, as Isidore says, which is of vehement fragrance; on account of which it is said in Song of Songs 1: "While the king was on his couch, my nard gave forth its fragrance." From the spikes of nard a precious ointment is made; whence it is said

Mark 14: "Of spikenard." Pistici: the Gloss says: "that is, genuine," as distinct from adulterated; precious, because it was of great price and value. And she anointed the feet of Jesus; and the house was filled with the fragrance of the ointment. According to the literal sense, the Jews were accustomed to nourish themselves with highly fragrant ointments; therefore the Lord commanded the most precious ointment to be offered to himself, Exodus 30, and prohibited it to others; whence he called it holy of holies, which would be "for a most sweet fragrance to the Lord."

4. (Vers. 4.). One of his disciples therefore said, Judas. The third point is touched upon here, namely the indignation of Judas against the woman, because she had poured out the ointment; on account of which he says: One of his disciples therefore said, Judas Iscariot, who was about to betray him, namely on account of avarice: and on account of avarice he says:

5. (Vers. 5.). Why was this ointment not sold for three hundred denarii and given to the poor? Matthew twenty-six: "To what purpose is this waste? For it could have been sold for much and given to the poor." And because he seemed to have said this out of piety, the Evangelist shows that he said this out of cupidity: on account of which he says:

6. (Vers. 6.). Now he said this, not because he cared for the poor, because he did not care about the poor; against which Ecclesiasticus four: "My son, do not defraud the poor of alms, and do not turn your eyes away from the poor," etc.; but because he was a thief and having the money bag, as steward, he carried what was put in, that is, he carried it away and stole it, and therefore he rejoiced when more was given; whence on account of his avarice he sold the Lord; whence it is said in Matthew twenty-six, that "he went to the chief priests and said: What will you give me, and I will deliver him to you?" Whence Chrysostom: "Avarice reduces the heart to servitude; this made Judas a traitor and Gehazi a leper and delivered Ananias to death."

7. (Vers. 7.). Jesus therefore said to them. The fourth point is touched upon here, namely the excusing of Mary, because Judas was insulting her as if for a wrongdoing; and the Lord wishes to show that she did better than if she had given to the poor: on account of which he says: Let her alone, that is, do not be troublesome to her. He does not blame them, but excuses Mary: That she may keep it for the day of my burial, which indeed is better than giving to the poor.

8. (Vers. 8.). For the poor you will always have with you ; Deuteronomy fifteen: "The poor shall not be wanting in the land of your habitation." But me you will not always have, according to bodily presence; below in chapter sixteen: "I go to the Father, and you shall see me no longer"; and therefore it is more expedient that a benefit of kindness be shown to me: therefore you should not be troublesome: Matthew twenty-six: "Why do you trouble this woman? For she has wrought a good work upon me."

9. Spiritually, two things are to be noted here, namely what that banquet was, and what the ointment was.

And it should be noted that we read of a threefold banquet made for the Lord: the first, by Matthew, the converted publican; Matthew nine: As he sat at table in the house, behold, many publicans and sinners sat at table with him; this is the banquet of the penitent:

The second, by Simon the Pharisee; Luke seven: A certain Pharisee asked Jesus to eat with him: this is the banquet of the proficient, because the Pharisees kept the Law.

The third, by Mary, Martha, and Lazarus in Bethany, as here. Bethany is the house of obedience, and this is the religious life, in which people are in the state of perfection, according to that passage in Matthew 19: If you wish to be perfect, go and sell all that you have, and give to the poor: and this is the banquet of the perfect.

10. Note likewise concerning the ointment according to the spiritual understanding, that it is threefold, whence Mary is also read to have anointed the Lord three times. For there is the ointment of contrition, which was signified in that passage, Luke 7: She began to wash his feet with tears and anointed them with ointment. Of devotion, and this was signified here and in Matthew 26: When Jesus was in the house of Simon the leper, a woman came to him having an alabaster jar of precious ointment and poured it over the head of him as he reclined at table. Of compassion, and this in the last chapter of Mark: Mary Magdalene and Mary the mother of James and Salome bought spices, so that coming they might anoint Jesus. With the first ointment the feet are anointed: with the second, the head: but with the third, the whole body of the Lord:

QUESTIONS.

11. Question I. But it is asked here first concerning what he says, that six days before the Passover he came to Bethany, where he was anointed by Mary:

1. Because in Matthew 26 it is said: You know that after two days the Passover will take place, and afterward, that in the house of Simon he was anointed by Mary: therefore it seems two days before, and here it is said that six days.

2. Likewise, an objection is raised concerning what he says, that she anointed his feet, because in Matthew 26 it is said that she poured it over his head. If she poured it over his head, how did she anoint his feet?

3. Likewise, concerning another contradiction, because there it is said that the disciples, seeing this, were indignant: but here it is said that one was indignant, namely the traitor.

These three contradictions are resolved through three rules of Augustine, from On the Harmony of the Evangelists:

The first, that it should be noted that sometimes one Evangelist says something according to the historical sequence,

another says it by way of recapitulation. And through this the first is resolved; because Matthew speaks by way of recapitulation, as he shows in that same place.

The second rule is that one omits, another states: and both things were done, but both were not said by both; thus the second is resolved: because she both anointed the feet and then poured the whole over the head.

The third rule is that it is the custom of the Evangelists to put the plural number for the singular through synecdoche; and therefore the others said that the disciples were indignant, but John expresses specifically who it was.

12. Question II. Likewise it is asked concerning what the Evangelist says, 1. that Judas said this, not because the care of the poor pertained to him.

But to the contrary: He was the steward: therefore it did pertain to him.

2. Likewise he says that he was a thief and had the money box: whence is it that the Lord wished to entrust the money box to a thief?

It seems that he gave him an occasion of sinning.

3. Likewise, why did the Lord not correct him, since he knew that he was in sin?

4. Likewise, since the Lord was in extreme poverty and had commanded the disciples not to receive money, how is it that he had money bags?

1. I say to the first that "to pertain" can be taken in two ways: either with respect to affection, or with respect to office; in the first way it did not pertain to him, in the second way it did.

2. To the second I say that there was a twofold reason, namely the dispensation of divine judgment and our instruction: the dispensation of divine judgment in this, that the Lord was satisfying his evil desire, just as he enriches the avaricious in the present life: so that Judas also would not have the excuse that he betrayed the Lord on account of want. Our instruction, because the Lord showed that he places little weight on the riches of the Churches, but great weight on the treasure of souls.

3. To the other it must be said that he did not correct him, because he knew that he would not be made better, but would become worse; nor did he take away his office, lest he reveal the crime and incite him to a greater crime.

4. To the other it must be said that, as Jerome says, the Lord had money bags not for his own use, but rather for the use of the poor. Hence when he paid the didrachma, he sent Peter to the sea, Matthew 17, where he found the coin in the mouth of the fish; because he did not wish to convert to his own use those things which had been given to the poor.

Another reason was so that it might be made known against heretics that it was lawful for his Church to possess riches.

13. Question III. Likewise, there is a question about what it says in the text: Let her alone, that she may keep it for the day of my burial. For if she had poured it over his head, how could she keep it for the day of burial?

To this there is a threefold response: in one way the text is expounded thus, that she may keep it, that is, a part of it. But that does not hold, because Mary did not anoint the body of the Lord on the day of burial.

Therefore Victor expounds it: let her keep it, that is, the devotion concerning it, namely the devotion of anointing, because she wished to anoint the body of the Lord, although she did not anoint it.

In another way thus, so that the force may be placed on the word "keeping": "to keep" is said in contrast to "to lose": ointment that is poured out on the ground is lost, but that with which the bodies of the dead are prepared is not said to be lost, but to be kept. Now the Lord wished to say against Judas that there was no loss of the ointment, but rather a preservation for the day of burial by anticipation: hence it is said in Mark 14:

She has anticipated anointing my body for burial. And thus it is to be understood.

14. A great multitude therefore knew. The conspiracy and the strengthening of the conspiracy have been predetermined; here in the third place the amplification of the conspiracy is touched upon. For previously they had planned to kill Jesus; here not only Jesus, but also the resurrected Lazarus. And the reason was: because many on account of him believed in Jesus. Two things therefore are noted here, namely the multitude of believers and the amplification of the perversity of the Jews.

(Verse 9). The multitude of believers came about on the occasion of the raising of Lazarus; on account of which he says: A great multitude therefore of the Jews knew that he was there, namely in Bethany: and they came, not for Jesus only, but that they might see Lazarus, whom he raised from the dead. They were still weak, because their eyes were not delighted solely by the sight of the Author, but also by his works: whence they were among those of whom it is said above in chapter two, "Many believed in him, seeing the signs which he did"; whence they wished to see miracles, above in chapter six: "A great multitude followed Jesus, because they saw the signs."

15. (Verse 10). But the chief priests thought. Here the second point is touched upon, namely the amplification of the conspiracy and perversity against the Author, because they raged not only against the Lord, but against others on account of him; whence he says: But the chief priests thought to kill Lazarus also, not only Jesus; Isaiah chapter one: "Your hands are full of blood"; and the reason is added:

16. (Verse 11). Because many on account of him went away from the Jews and believed in Jesus: and therefore they wished to kill him. Augustine: "Foolish thought!

Could not the Lord, who was able to raise the dead, also raise one who had been slain? When you were bringing death upon Lazarus, were you taking away the Lord's power? If a dead man seems one thing and a slain man another: behold, the Lord did both: he raised both Lazarus who was dead and himself who was slain." They wished to close the way of salvation: Matthew chapter twenty-three: "You yourselves did not enter in, and those who were entering in you hindered."

17. On the next day etc. The amplification of the conspiracy has been determined; here in the fourth and last place is determined the consummation of malice through obstinacy. And this obstinacy had its occasion from the honor shown to the Lord, on account of which they leapt forth into wondrous envy; and the procedure is as follows. First is determined the honoring of Christ; second, the approval of that honor through Scripture: third, the reason for honoring him: fourth, the most malevolent obstinacy of the Pharisees.

(Verse 12). Now the honor is described in three ways: first with respect to the manner of meeting him, because it was with joy; on account of which he says: On the next day a great multitude, when they had heard that Jesus was coming to Jerusalem, went out to meet him with joy; as a sign of which:

18. (Vers. 13.). They took branches of palms and went forth to meet him: they had this custom from the Law: whence it is said in the eighth chapter of Second Esdras: "Go forth to the mountain and bring branches of olive and branches of the most beautiful tree and branches of palms" etc.

There is also described the manner of praising: on account of which he says: And they cried out: Hosanna: as the Gloss says, "this word is that of one beseeching, indicating an affection rather than something definite, like interjections," and it means as much as save, I beseech. Blessed is he who comes in the name of the Lord, the King of Israel: in which they confess in him royal dignity, not from man, but from God: therefore they say: the King of Israel in the name of the Lord, according to that passage in the first chapter of Luke: "He shall be great and shall be called the Son of the Most High, and the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob forever." There is also described the manner of proceeding: because he did not proceed on foot, but sat upon an ass: on account of which he says:

19. (Vers. 14.). And Jesus found a young ass and sat upon it. Although he was the true King and permitted royal honor to be offered to him, nevertheless he came not with a multitude of horses, but upon an ass. In which is signified, as Augustine says, that "he was not a king for exacting tribute, not for arming an army with iron, but the King of Israel, who rules minds, who takes counsel, who leads believers, hopers, and lovers into the kingdom of heaven."

20. As it is written. Here is touched upon the second point, namely the approval of that deed through Scripture, and this he does by showing that it had been foretold in Scripture: because this gives strength to true faith. Therefore he says that he sat upon an ass in royal honor: lest you think this was done by chance, therefore he says: As it is written, in the ninth chapter of Zechariah:

21. (Vers. 15.). Fear not, daughter of Sion, that is, the Church: he says less and means more, that is, rejoice: in the ninth chapter of Zechariah: "Rejoice greatly, daughter of Sion; shout for joy, daughter of Jerusalem." And the reason for rejoicing is given: Behold, your king comes to you; behold, royal dignity: sitting upon the foal of an ass; behold, meekness and humility. And at the coming of such a one there is cause for gladness, because it is said in the sixteenth chapter of Proverbs: "In the cheerfulness of the king's countenance is life, and his clemency is like the latter rain." And although this honor had been foretold, nevertheless it was not foreknown by the disciples of Christ, so that you may know that this was not done by human invention, but by divine dispensation. Therefore he adds:

22. (Vers. 16.). These things his disciples did not understand at first, namely when they conferred this honor; but when Jesus was glorified, after the resurrection and ascension, then they remembered, that is, they perceived, that these things were written of him: and these things they had done to him. After his glorification they understood, not before: because then for the first time, as is said in the last chapter of Luke, "he opened their understanding, that they might understand the Scriptures."

23. (Verse 17.). Therefore the crowd bore witness etc. Here the third point is touched upon, namely the reason for the honor shown: and this was the very wondrous raising of Lazarus, which was well known to the crowds: on account of which he says: Therefore the crowd that was with him bore witness to him, when he called Lazarus from the tomb

and raised him from the dead, saying: "Lazarus, come forth." This crowd bore witness to his omnipotence, namely the crowd of the simple and also the crowd of the wise: of the wise, Acts 10: "To him all the Prophets bear witness"; of the simple, the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." On account of which sign and testimony this honor was bestowed upon him; therefore he says:

24. (Verse 18.). For this reason the crowd came to meet him, because they heard that he had done this sign. The simple crowd, seeing the signs, was moved to faith and devotion; on account of which it is said in Matthew 9: "The crowds seeing this feared and glorified God, who had given such power to men"; but the scribes were saying that he was blaspheming.

25. (Verse 19.). The Pharisees therefore said among themselves. Here the fourth point is touched upon, namely the obstinacy of the Pharisees from envy: therefore they were saying among themselves: See, we are gaining nothing, namely as long as he lives; 2 Timothy 3: "They resist the truth, men corrupt in mind, reprobate concerning the faith, but they shall advance no further." And after: Behold, the whole world has gone after him. In which it is noted that they were stirred by the dart of envy; whence it is said in Matthew 21 that the scribes and Pharisees, seeing this, "were indignant," because from envy they grieved, from pride they despised, from wrath itself they raged; and therefore they were obstinate in malice: "by the envy of the devil death entered into the world" etc., Wisdom 2; Ecclesiasticus 14: "The evil eye shall be sorrowful over his own table."

QUESTIONS.

26. Question I. But it is asked here: because it seems that the Lord in his works was contrary to himself:

1. Because above in chapter 11 it is said that the Lord hid himself from the face of the Jews who were persecuting him: but here he so openly presents himself.

2. Likewise, the Lord above in chapter 6 fled to the mountain, when they wanted to make him king: here he accepts the honor bestowed upon him as king and approves it.

I respond: It must be said that the Lord, as Augustine says, does not do contrary things, but according to fittingness does diverse things, just as he first issued the old and afterwards the new testament.

1. On account of which it must be said that the time of the passion had not yet arrived before, but now it was at hand: therefore previously he was hiding himself, because he was awaiting the time: now, when the opportunity and the time are present, he manifests himself.

2. Similarly to the second point: because before the passion he wished to be unknown, but near and after the passion he was to be glorified: therefore he accepted the royal honor then and not before.

Another reason is that these did not make him king, but recognized him as sent by God; whereas those wished to make him king.

The third reason is that since the Lord was about to suffer almost immediately after these things, he willed to be honored, so that from this honor the succeeding ignominy of the passion might be intensified.

27. Question II. Likewise, a question is raised about the apparent contradiction:

1. Because it is said in Matthew twenty-one that he first sent into the village for the donkey, and then that the crowd came to meet him.

2. Likewise, in the same place it is said that he sat upon the she-donkey and the colt, but here it is said that upon a young donkey.

3. Likewise, this is not written in Zechariah: Fear not, daughter of Sion, but rather: Rejoice and shout for joy, daughter, etc.

I respond: To this last point, it must be said that because the Evangelists spoke through the Holy Spirit, who composed all of Scripture and is its author, they did not insist upon the similarity of words but upon the integrity of meaning; and the very same thing that the prophet said through the word rejoicing, the Evangelist says through the word not fearing.

1. 2. As for the objection concerning the contradiction and the reversal of order: it must be said that the Lord sat upon the she-donkey and also upon her colt. And some say this happened in this way: he first mounted the colt, and because it was bucking, he afterward sat upon the she-donkey. But this amounts to nothing, because I do not believe that the colt would ever buck while the Lord was sitting upon it; rather, it should be understood that the Lord, for the sake of the figure, first sat upon the she-donkey, that is, upon the old synagogue, and afterward upon the colt, that is, the untamed gentile world.

And he first sat upon the she-donkey before the crowds came to meet him; therefore Matthew narrates this first. But afterward, when the crowds came to meet him, then he sat upon the young donkey. And therefore John says after the arrival of the crowds: Jesus found a young donkey and sat upon it, not troubling to tell the whole, because another had already told it.

Second, concerning the prediction of the passion, four points are set forth.

28. Now there were certain Gentiles. One preamble to the passion has already been determined, namely the conspiracy of the Pharisees; here the second is determined, namely the illumination of the Gentiles, which is a most useful fruit following upon the passion of Christ. And since in the passion of Christ there came about the illumination of the Gentiles and the blinding of the Jews, therefore this part has four subsections. In the first is determined or shown the prefiguration of the calling of the Gentiles. In the second, the fruitfulness of the passion is foretold, at the words: Amen, amen, I say to you, etc. In the third, the exposition of the aforementioned fruit, at the words: The crowd therefore, which stood and heard the voice. In the fourth is described the future blinding of the Jews, at the words: Jesus spoke these things, etc.

Therefore there is first intimated the future calling of the Gentiles in this, that they seek the Lord, and the Lord offers himself as benevolent: and this is described in the following order: first is set forth the solicitude of the Gentiles: second, the intercession of the disciples: third, the condescension of the Master.

29. (Vers. 20.). Therefore the solicitude of the Gentiles is indicated in this, that they desire and seek to see Jesus; on account of which he says: Now there were certain Gentiles among those who had come up to worship on the feast day. They worshipped in the temple, since they too were heard; 3 Kings 8, in the prayer of Solomon: "The foreigner, who is not of your people, if he comes and prays in this place, you will hear him in heaven," etc.

30. (Vers. 21.). These therefore came to Philip, who was from Bethsaida of Galilee; above in chapter one: "Now Philip was from Bethsaida, the city of Andrew and Peter." They went to him as to one better known and expressed their desire: whence they asked him, saying: Lord, we wish to see Jesus. Nor is it a wonder if they desired to see him, because, according to that verse of the Psalm, "beautiful in form above the sons of men," "he was wholly desirable." Augustine: "Behold, the Jews wished to kill him, the Gentiles to see him." On account of this, Matthew 21: "The kingdom shall be taken from you and given to a nation producing its fruits."

31. (Vers. 22.). Philip came. Here is touched upon the second point, namely the intercession of the disciples at the petition of the Gentiles. And so that Philip might more easily obtain his request, he takes a companion: on account of which he says: Philip came and told Andrew, as the greater: and then Andrew as the greater goes first in the announcement; whence he says: Andrew again and Philip told Jesus. In which it is intimated that prelates are mediators between the simple and the Lord, who offer the desires of the poor to the Lord: Deuteronomy 5, Moses said: "I was the mediator and intermediary between God and you"; Hebrews 5: "Every high priest taken from among men is appointed for men in the things that pertain to God."

32. (Vers. 23.). But Jesus answered them. Here is touched upon the third point, namely the condescension of the Lord, by which he satisfies the desire of the Gentiles, saying that the time has now come for manifesting himself to the nations. On account of which he says: The hour has come that the Son of Man should be glorified, that is, that he might be manifested to the nations, and through this his brightness and glory might be known. This is the hour of the passion and of our redemption, which was long awaited and desired. In this hour the Gentiles are called: on account of which the Apostle says in Romans 13: "It is the hour for us now to rise from sleep." This is the hour of which it was said above in chapter seven: "No one seized him, because his hour had not yet come."

QUESTIONS.

33. Question I. But it is asked: since the Gentiles worshipped their own idols and had their own gods, whence is it that they went up to worship in Jerusalem?

And it must be said that from among the Gentiles some were converted to the rite of the Jews, and these were called proselytes; and Chrysostom says of these that "they were close to becoming proselytes; therefore, already beginning to believe, they came to see the solemnity and to worship in the temple."

34. Question II. But then it is asked: why did Philip not turn them away? And it seems that he should have, because he had heard from the Lord in Matthew 10: Go not into the way of the Gentiles; and in Matthew 15: I am not sent but unto the lost sheep of the house of Israel; therefore it seems that he acted against the Lord's command when he admitted their petition.

I respond: It must be said that Philip himself had seen that He cared not only for the Jews but also for the Gentiles, and he saw that He willed the salvation of all; on the other hand, he considered His command; therefore he acted cautiously, because he neither entirely rejected the petition nor straightforwardly admitted it, and therefore he consulted Andrew. They indeed, presuming upon the Lord's mercy, told Jesus, because He was able, as He willed, as Lord, to manifest Himself to all.

35. Question III. Likewise it is asked: why does He now more than before manifest Himself to the Gentiles?

And it must be said that it was on account of the nearness of the Passion, in which was the salvation of the Gentiles. Another reason: because the Jews had already, through the conspiracy of Christ's death, rejected the grace of God; and therefore after their conspiracy the Lord turns to the Gentiles.

36. Amen, amen, I say to you. After the prefiguration of the calling of the Gentiles has been described, here is set forth the prediction of the fruit of the Passion, and this indeed in the following manner. First, the fruitfulness of the Passion is foretold. Second, because the Passion has no effect except in the imitators of Christ, there is set forth an exhortation to imitation, at the words: He that loveth his life, etc. Third, because none imitate unless they are called by the Lord, the prayer made on their behalf is noted, at the words: Now is my soul troubled. Fourth, because He obtains all that He asks, the hearing of the prayer is noted, at the words: There came therefore a voice, etc.

(Verse 24). First, therefore, the fruitfulness of the Passion is touched upon by the example of the grain; on account of which He says: Amen, amen, I say to you; speaking assertively to the Gentiles who had sought Him, in order to confirm them in faith: unless the grain of wheat falling into the ground die:

37. (Verse 25). It itself remaineth alone. According to the letter, it is not multiplied unless it dies; First Corinthians 15: "Thou fool, that which thou sowest is not quickened except it die first." But if it die, it bringeth forth much fruit: because then it produces a harvest.

So it is to be understood of Christ, who is a grain of wheat on account of its purity and abundance of richness, on account of which the best bread is made from it: so also the flesh of Christ, who is "the living bread that came down from heaven," above in the sixth chapter. Of this it is said in the Psalm: "He satisfies you with the fat of wheat." This grain, falling into the earth, through lowliness, died through the bitterness of the Passion; therefore it is said in the Psalm: "You have brought all your waves upon me. You have put my acquaintances far from me; they have made me an abomination to themselves." This grain brought forth much fruit, because it brought many sons into glory: Hebrews 2: "It was fitting for him who brought many sons into glory to perfect the author of their salvation through suffering"; Isaiah 60: "When the multitude of the sea shall be converted to you, the strength of the nations shall come to you."

He who loves his soul. Here the second point is touched upon, namely the exhortation to imitate the Passion: and he exhorts by setting forth the advantage and the example. On account of the advantage and disadvantage he says: He who loves his soul will lose it: and by soul he means the bodily life, just as below in the thirteenth chapter Peter said: "I will lay down my soul for you." And he who hates his soul in this world, that is, by giving it for Christ, keeps it unto eternal life; Matthew 16: "He who would save his soul will lose it, and he who loses it for my sake will find it." Augustine: "If you desire to hold life with Christ, do not fear death for Christ. Happy are those who keep their life by losing it, lest they lose it by loving it." To this same end he exhorts by example:

38. (Verse 26). If anyone serves me, let him follow me, as a servant follows his Lord, otherwise he is not a true servant: let him follow, namely through the footsteps of the Passion; 1 Peter 2: "Christ suffered for us, leaving you an example, that you should follow his footsteps"; so that, just as one imitates in suffering, so also in glory. On account of which he adds: That where I am, there also my servant may be; 2 Timothy 2: "It is a faithful saying: If we have died with him, we shall also live with him; if we suffer with him, we shall also reign with him"; therefore faithful, because promised by the Lord: Revelation 3: "He who overcomes, I will give him to sit with me on my throne." Lest anyone disdain to serve him, he adds the summit of honor: If anyone serves me, my Father will honor him: because he himself honored me: 1 Kings 2: "He who honors me, I will honor; but those who despise me shall be ignoble." He will honor, I say, because he will make a son out of a servant: Romans 8: "The Spirit himself gives testimony to our spirit that we are sons of God; and if sons, also heirs: heirs indeed of God, and co-heirs with Christ."

39. (Vers. 27.). Now my soul is troubled etc. Here the third point is touched upon, namely the entreaty for those who are to be called: and since the Lord was placed between two things, because the flesh shrank from death, it was necessary for him to pray on its behalf; but because he had come for the sake of our salvation, he prefers the prayer for our conversion to the prayer for his own deliverance, for which he prays first; whence he says: Now my soul is troubled, namely by the fear of death: Matthew 26: "He began to be troubled and sorrowful." And what shall I say? As if to say: shall I ask on its behalf, that I might escape death? I shall ask indeed, in order to show my weakness: on account of which he says: Father, save me from this hour, namely of the passion; Matthew 26: "Father, if it be possible, let this cup pass from me." But he did not ask this in order to be heard; on account of which he adds: But for this reason I have come to this hour, namely that I might die, and therefore concerning this I do not wish to be heard, but concerning this:

40. (Vers. 28.). Father, glorify your name: and this is to ask that the name of God be made known to the nations through the passion. He prays for us, for whom he also offers himself: whence in Hebrews 5 it is said of Christ: "In the days of his flesh, offering prayers and supplications to God, who was able to save him from death, with a strong cry and tears, he was heard because of his reverence."

A voice therefore came from heaven. Here the last point is touched upon, namely the hearing, as a sign of which he says: A voice came from heaven, saying: I have both glorified, namely through miraculous works, and I will glorify again, through yet more wondrous works, such as our redemption and Christ's exaltation to the heavens. The glorification was accomplished by the Father: whence in Hebrews 5: "Christ did not glorify himself to be made high priest, but he who spoke to him: You are my Son, today I have begotten you." Whence this voice is attributed to the Father, as in Matthew 3 at the baptism, in Matthew 17 at the transfiguration, and now. Whence the voice bore testimony to Christ at his coming or incarnation, at his passion, and at his resurrection.

QUESTIONS.

41. Quest. I. But the question is raised concerning what he says: He who loves his soul shall lose it.

But all love their soul, because it is said in Ephesians 5: No one ever hated his own flesh, but nourishes it, etc.: therefore much less does one hate one's soul.

It is answered that soul gives us to understand life according to a threefold distinction: and in one way this is called the carnal life, according to what is said, that the natural man does not perceive the things that are of the Spirit of God. And this is not to be loved, because in this way it implies vice: whence Ecclesiasticus 18: If you grant your soul its desires, it will make you a joy to your enemies.

In another way, soul is called the natural life, according to that passage below in chapter 13: I will lay down my life for you.

In the third way, spiritual life, according to that passage of the Psalm: He who loves iniquity hates his own soul.

Now it is said of life insofar as it connotes vice.

But this does not resolve the matter, because the Lord exhorts to death: therefore he wills that a man give himself over to death, and thus hate his natural life. If this is so, those who kill themselves in order to obey Christ would seem to merit reward.

But this is manifestly false, because it is permitted to no one to kill himself, as is proved in the first book of the City of God.

I respond: It must be said that he understands this of the life of nature. But it must be noted that to love and to hate are not to be taken absolutely, but in relation, so that he is said to love his life who loves it more than fulfilling the divine commandment; but to hate it, he who prefers to fulfill the commandment rather than to preserve his life. Hence no one is bound to die or to kill himself, nor ought he to cast himself into death; whence Augustine says: "If a man is compelled to choose one or the other, with a persecutor threatening death, let him rather choose to die for the beloved God than to live having offended him."

42. Question II. Likewise, there is a question about this, that he asks to be saved from the hour of death.

1. He himself knew that God did not will to hear him: therefore he was asking indiscriminately.

2. Likewise, he asked this and was not heard: therefore it is established that he was not heard in all things.

To the contrary, above in chapter eleven: I knew that you always hear me.

3. If you say that this petition was of sensuality: against this: Sensuality does not turn itself toward God the Father: therefore if it was a petition, it was of reason.

I respond: It must be said that in Christ there was a twofold will, namely of reason and of sensuality. The will of reason is always conformed to God in its object of willing, and therefore is always heard; but the will of sensuality disagrees with the will of God in its object of willing, though not in its mode of willing; and therefore the will of sensuality in Christ did not always attain what it willed, because nothing came to pass except what God willed. Therefore this petition did not proceed from the will of reason, but of sensuality; and therefore it was not heard.

1. To the objection, then: why did he ask? It must be said that just as the Lord commands some things not for the sake of fulfilling them, but for instructing us, so he asked something not for the sake of obtaining it, but for instructing us. And he instructed us in this petition that it is permitted for us to will something proper to ourselves by the will of sensuality; and again, that it must be subordinated to the divine will; and again, that we ought not to despair if we dread death.

3. To the objection that reason made the petition: it must be said that that speech was formed according to the command of reason, and reason put forward the petition. And just as an advocate sometimes does not ask on his own behalf, nor because he himself wills it, but on behalf of another and because another wills it, so also reason was asking on behalf of sensuality, nor did it will this; rather, it willed to die for our salvation.

43. The crowd therefore, which stood. After the fruitfulness of the future passion has been determined, the third point is here subjoined, namely its explanation, in which the Evangelist proceeds in this order. First is indicated the wonder of the crowds; second, an explanation is given by Christ; third, the doubt of the crowds; fourth, the removal of doubt.

(Vers. 29.). The wonder of the crowds is therefore touched upon concerning the hearing of that voice, because they did not know whence it came; on account of which he says: The crowd therefore, which stood and heard , that voice, namely; said that thunder had occurred, attending to the greatness and perceptibility of the voice; and these were of the Sadducees, of whom Matthew twenty-two and Acts twenty-three: "They say there is neither Angel nor spirit." Others indeed said: An Angel has spoken to him, attending to the articulation of the voice, yet they did not understand its meaning. These were of the sect of the Pharisees, who said that Angels exist; whence Acts twenty-three: "What if a spirit has spoken to him, or an Angel?"

44. (Vers. 30.). Jesus answered and said. The second point is touched upon here, namely the explanation of that voice, because they themselves did not know either why it had been made or what it signified; therefore he says why it was made: This voice came not for my sake, but for yours, because not for my instruction, but for yours; therefore he gives the understanding of the voice:

45. (Vers. 31.). Now is the judgment of the world, namely in the passion; now the prince of this world shall be cast out, namely he who is believed to be the prince, because he was worshipped by many nations; rather he is to be regarded as the most wicked demon. Luke eleven: "When a strong man armed guards his court, if one stronger than he shall come upon him and overcome him, he will take away all his armor in which he trusted, and will distribute his spoils." And he himself conquered the world with its prince; whence below in chapter sixteen: "Be of good cheer, I have overcome the world." And he says the manner of casting out the prince is through the passion; on account of which he says:

46. (Vers. 32.). And I, if I be lifted up from the earth, through the passion of the cross, I will draw all things to myself, through faith and love. Song of Songs one: "Draw me after you"; below in chapter twenty-one: "Simon Peter drew the net to land, full of great fishes," etc.; above in chapter three: "As Moses lifted up the serpent in the desert, so must the Son of man be lifted up"; and this the Evangelist explains:

47. (Vers. 33.). But this he said, signifying by what death he was to die: namely by the death of the cross, which was the most vile. Wisdom two: "Let us condemn him to a most shameful death."

48. (Vers. 34.). The crowd answered him. The third point is touched upon here, namely the doubt of the crowds, with respect to those who were instructed in the Law; because they had heard that Christ is immortal, and this man was saying that he was the Christ, and was saying that he would die. On account of which they say: We have heard from the Law that Christ abides forever.

But where had they heard this in the Law? It should be understood that the Law here includes the Prophets: and it is said in Micah 5: "His going forth is from the days of eternity," etc.; Daniel 7: "His power is an everlasting power, and his kingdom, which shall not be destroyed"; 2 Kings 7: "I will raise up your seed after you, and I will establish the throne of his kingdom forever."

And how do you say: The Son of Man must be exalted? Who is this Son of Man? Christ did not say this just now in this form, but above in chapter eight: "When you shall have exalted the Son of Man, then you will know." But now he says: "And I, if I be lifted up from the earth." They were not asking about what they had heard, but about what they had previously conceived.

49. (Verse 35.). Jesus therefore said to them. Here the fourth point is touched upon, namely the removal of that doubt: and the Lord shows that that doubt did not arise from a bad understanding, but from a deficiency of understanding, because Scripture says both things about Christ, both that he is eternal and that he is mortal. Therefore he says: Yet a little while the light is in you. It is light, because you believe Christ to be eternal; but little, because you do not believe him to be about to die. Therefore he exhorts them to advance in faith while they have time; on account of which he says: Walk while you have the light. That walking is to approach Christ through faith: Psalm: "Come to him, and be enlightened." And the reason is added: That the darkness may not overtake you, that is, the blindness of unbelief, concerning which above in chapter three: "The light came into the world, and men loved darkness rather than the light." And it is dangerous to be overtaken by them, because he who walks in darkness does not know where he goes: Proverbs 4: "The way of the wicked is dark: they know not where they fall." And he explains what he had said by walk, which is believe: whence he says:

50. (Verse 36.). While you have the light, believe in the light, that you may be children of the light. The children of light are children of God, because he is "the true light"; and this comes about through faith: above in chapter one: "He gave them power to become children of God,

to those who believe in his name." He answers most excellently, because they could not be freed from that doubt except by approaching him through faith: whence Augustine: "Come, understand the whole: both that Christ would die and that Christ would live forever and that he would shed his blood, by which he might redeem, and that he would ascend to the heights, to which he might lead you." This is to walk.

QUESTIONS.

51. Question I. But there is a question about what he says: Now is the judgment of the world: because it was said that he judges no one and did not come to judge.

I respond: There is a judgment of condemnation and of discernment; by this judgment the world is judged in the passion of Christ, through which the sheep are discerned from the wolves, not by the first judgment.

52. Question II. But there is a question about what he says, that the prince of this world shall be cast out. Who is this prince?

If the devil [is prince]: therefore it seems that this sensible world pertains to the dominion of the devil; and then the impiety of the Manichaeans would be true.

I respond: It must be said that by world here are meant those devoted to the world through friendship. The prince of these is the devil, not with respect to nature, but with respect to pre-eminence in fault, because he is the king over all the children of pride, Job 41.

53. Question III. Likewise, inquiry is made concerning what he says, that he will be cast out; because this does not seem to be the case: for he still rules over those who are devoted to the world, and presses harder, because they sin more gravely.

I respond: It must be said that the devil is said to be cast out of the world, not that he does not tempt, but that he does not reign interiorly; nor is he said to be cast out in the sense that he reigns interiorly in absolutely no one, but that he does not in so many; nor does he reign so authoritatively, because his drawing hand has been cut off, on account of the fact that the handwriting that was against us was blotted out in the Passion and nailed to the cross. His impelling hand has been weakened, our hand for resisting has been strengthened through faith: 1 Peter, last chapter: Resist him, steadfast in faith.

54. Question IV. Likewise, inquiry is made concerning what he says, that he will draw all things to himself; because not all, nor the greater part, have been converted to the faith; indeed, there are more wicked than good.

I respond: It must be said that, as Augustine says, those who tend toward non-being ought not to be counted; and such are the wicked. Hence by the word all things no distribution is made except for the elect, who were sons of God by election; and these he drew to himself and gathered into one .

Or: I will draw all things, that is, from every people and kingdom, not only Jews but also Gentiles, without distinction of nations.

55. These things Jesus spoke. After the future calling of the Gentiles and the prediction and exposition of the future Passion have been described, here fourthly is indicated the future blinding of the Jews. And the declaration of this matter proceeds in this order. For first the blinding itself is indicated; second, the election of some; third, the strengthening of the weak among the elect takes place; fourth, a threat is brought against the blinded themselves.

(Verse 36.) The blinding of the Jews is indicated in the very action of the Lord, who hid himself from those same Jews who had begun to contradict him; on account of which he says: These things Jesus spoke and went away and hid himself from them. Augustine: "Not from those who came to meet him with palm branches, but from those who saw and envied"; Deuteronomy 32: "I will hide my face from them and I will consider their last end; for it is a perverse generation, and unfaithful children." And this bodily hiding was a sign of the spiritual hiding; and the following text indicates this:

56. (Vers. 37.). Although he had done so many signs before them, they did not believe in him: such as the sign of the raising of Lazarus: yet they did not believe, because their malice did not permit it: Wisdom 2: "Their malice blinded them." Nor did this happen by chance, but it was foreseen by the Lord and foretold through the Prophet Isaiah; on account of which he says:

57. (Vers. 38.). That the word of Isaiah the Prophet might be fulfilled, which he spoke : Lord, who has believed: as if to say: few, or none: our report? That is, that which we have heard from the Lord: or that which one hears from us prophesying, because "faith comes from hearing," Romans 10. And the arm of the Lord, to whom has it been revealed? The arm of the Lord, as Augustine says, is the Son of the Father. "For just as your arm is that by which you work, so the arm of God is called the Word, by which he made the world. This arm is neither stretched out when extended nor drawn in when gathered." Nor was it only foreseen, but it also came about by the just judgment of God: on account of which he adds:

58. (Vers. 39.). For this reason they could not believe, in him, because evidently they were blinded, and this Isaiah said: therefore he adds: Because again Isaiah said:

59. (Vers. 40.). He has blinded their eyes and hardened their heart: Isaiah 6: "Blind the heart of this people and make heavy their ears and shut their eyes" etc.: and Romans 1: "God gave them over to a reprobate mind." So that they may not see with their eyes nor understand with their heart and, by understanding, be converted, and, by converting, I may heal them; Jeremiah 3: "Return to me, and I will heal your backslidings." And lest you think this authority was usurped, he adds:

60. (Vers. 41.). These things Isaiah said, when he saw his glory and spoke of him; Isaiah 6, where it is said that "he saw the Lord sitting upon a throne, high and lifted up, and the whole earth was full of his majesty."

61. (Vers. 42.). Nevertheless, from among the rulers. Here the second point is touched upon, namely the election of certain ones:

therefore he speaks adversatively: although it was said that they did not believe, nevertheless many of the rulers believed in him: Romans 11: "At this time a remnant according to the election of grace has been saved." But yet they were not perfect in faith; on account of which he adds: But on account of the Pharisees they did not confess, lest they be cast out of the synagogue: above, chapter 9: "For the Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue." And this indeed they feared as being imperfect: on account of which he adds the reason for their fear:

62. (Vers. 43.). For they loved the glory of men more than the glory of God: and they acted foolishly, according to what is said in 1 Maccabees 2: "Do not fear the words of a sinful man, for his glory is dung and worms; today he is exalted, and tomorrow he shall not be found"; the Psalm: "He has scattered the bones of those who please men," etc.; Galatians 1: "Do I seek to please men? If I still pleased men, I would not be a servant of Christ."

63. (Vers. 44.). But Jesus cried out and said. Here the third point is touched upon, namely the strengthening of those weak in faith, which is accomplished by Christ's affectionate exhortation, by which he lifts up the minds of believers to the dignity of the Divinity. On account of which he says: He who believes in me does not believe in me, according to the visible nature, but in him who sent me ; or: by believing, he honors not me only, but him who sent me: in which he shows that to believe in him is not to believe in a man, but in God: and this he makes manifest:

64. (Vers. 45.). And he who sees me sees him who sent me: therefore the one sending and the one sent are one in essence, because he who sees the one sees also the other. Hence below in chapter fourteen: "Philip, he who sees me sees also my Father." And the reason is the unity of essence, "because I am in the Father, and the Father is in me"; and the Son himself is the means of seeing the Father, as the word is of seeing the speaker, as splendor is of seeing light. On account of which he says:

65. (Vers. 46.). I have come as a light into the world, that everyone who believes in me may not remain in darkness, but may see and himself also become light; Ephesians 5: "You were once darkness, but now you are light in the Lord"; and this by believing in him, of whom it is said in Hebrews 1: "Since he is the splendor of glory and the figure of his substance," etc.

66. (Vers. 47.). And if anyone hears my words. Here the fourth point is touched upon, namely the threat made against non-believers: and at the same time in the threat he shows his benignity and the severity of judgment. Therefore he says: If anyone hears my words and does not keep them, I do not judge him, that is, I do not condemn him, and this on account of my benignity: For I did not come into the world to judge the world, but to save the world: above in chapter three: "God did not send his Son into the world to judge the world, but that the world might be saved through him"; Luke 9: "The Son of man did not come to destroy souls, but to save them." Nor however shall they escape the severity of judgment: on account of which he says:

67. (Vers. 48.). He who rejects me and does not receive my words has one who judges him. And who that one is who judges, he shows: The word that I have spoken, that will judge him on the last day; Matthew twenty-four: "Heaven and earth will pass away, but my words will not pass away"; indeed "They will stand, as Chrysostom says, in the order of accusation, reproving them and cutting off every excuse"; Matthew five: "Be agreed with your adversary quickly, while you are with him on the way," etc., is understood of the word of Christ. And that his word has the power of judging them, he makes manifest: because it is not a human word, but divine and true; therefore he says:

68. (Vers. 49.). Because I have not spoken of myself, as one vainly glorious, of whom above: "He who speaks of himself seeks his own glory"; but the Father who sent me, he gave me a commandment, what I should say and what I should speak. And therefore I speak according to his commandment.

69. (Vers. 50.). And I know that his commandment is eternal life; whence Matthew nineteen: "If you wish to enter into life, keep the commandments"; Deuteronomy thirty: "Choose therefore life, that both you and your seed may live, and that you may love the Lord your God and obey his voice"; and therefore I do not turn aside from his commandment. On account of which he says: Therefore the things that I speak, as the Father has told me, so I speak: because he himself, speaking as man, conformed himself in all things to the divine commandment and will; above in chapter eight: "The things that I have heard from the Father, I speak in the world." And therefore from this he wishes to establish that his word is not to be rejected but to be received as a divine word: as is said of the good in First Thessalonians two: "When you had received the word of the hearing of God, you received it not as the word of men, but, as it truly is, the word of God, who works in you who have believed."

QUESTIONS.

70. Question I. But it is asked here first concerning what he says, that they could not believe, because Isaiah said: He has blinded, etc.

It seems first that he speaks incorrectly, because if they could not believe, then it was not to be imputed to them as sin.

To this Chrysostom responds: "They could not, that is, they would not."

But that does not resolve the matter: 1. because then it would be easy to resolve everything: why did the Evangelist not say "they would not," since he had it so readily at hand?

2. Likewise, granted that this were the meaning — they would not believe — because Isaiah says: He has blinded their eyes, then it seems that God is the cause of their evil will.

I respond: It must be said that something's not being able is said in two ways: either because it in no way can, or because it can only with great difficulty: thus it is said that a man accustomed to evil cannot do good; Jeremiah thirteen: "If the Ethiopian can change his skin, and the leopard his spots, so you can do good, when you have learned evil."

According to this way, it is said that a blinded man cannot believe; and the Evangelist means to say that they could not believe because they were blinded, as Isaiah had foretold — not that Isaiah's prediction was the cause, but rather their own malice and the divine judgment, namely the judgment of abandonment. Augustine: "God blinds and hardens by abandoning, not by assisting; which can happen by a hidden judgment, yet not an unjust one."

71. Question II. Likewise, there is a question about what he says: He who believes in me does not believe in me, etc.

There appears to be a contradiction here.

If you say that it should be understood as only, so that the meaning is: he who believes in me does not believe in me only, but also in him who sent me — according to this way, he should similarly say: he who sees me does not see me only, but him who sent me.

I respond: It must be said that faith distinguishes articles, and when someone thinks about one article, he does not think about another; indeed, some believe one article who do not believe another. But in vision, because the essence is one, he who sees one person sees all. Therefore in vision he unites: he who sees me sees the Father also, because it is impossible to see one without the other. But in belief he distinguishes and excludes isolation: he who believes in me does not believe in me alone, but in me and in him who sent me.

Alternatively, it can be said that believing pertains to authority, but seeing or understanding pertains to reason. Because, therefore, authority and power are in the Father by appropriation, by reason of which there is believing, the Son appropriates believing to the Father; and thus it was said that the Father draws to the Son. But in seeing and revealing, the Son leads to the Father as word and light; and therefore he does not appropriate seeing to the Father in the same way as believing, when he says: He who believes in me, etc.