Chapter 13

Chapter XIII.


Third, concerning the confirmation of the disciples, three things are set forth.

1. Before the feast day of the Passover. Two preambles to the passion have been determined, namely the conspiracy of the Jews and the prediction of the passion; thus in this part follows the third thing to be determined, namely the confirmation of the disciples . The Lord confirms and fortifies the disciples against the impending tribulation first by the example of humility; second, by the word of instruction and consolation, at the beginning of the fourteenth chapter, where it says: Let not your heart be troubled; third, by the aid of prayer, at the beginning of the seventeenth: Jesus spoke these things and lifting up etc.

First, the disciples are confirmed by the example of humility in a fourfold manner.

The present chapter, therefore, in which the Lord strengthens his disciples by example, has four sections, according to the four things which he touches upon there. For first he sets forth the example; second, he exhorts to imitation, where it says: After therefore he had washed etc.; in the third, he shows or uncovers the perversity of Judas for going astray, where it says: When he had said these things, he was troubled in spirit; in the fourth, he shows the weakness of the disciples for following him through the passion, where it says: Little children, yet a little while I am with you.

The example, therefore, which he sets forth for imitation, is described in this order. First is shown the fitness of the time; second, the humility of Christ; third, the reverence of Peter; fourth, his obedience.

2. (Verse 1). The opportuneness of the time is shown in this, that the time of death was already pressing near, on account of which he ought to show special signs of love. Therefore he says: Before the feast day of the Passover, that is, before the first day of unleavened bread, whose evening was the fourteenth day of the moon at evening, when the lamb was sacrificed. Jesus knowing that his hour had come, that he should pass out of this world to the Father. The Passover is a passing over; and therefore the Lord willed to die at the Passover, because his dying was a passing over. This passing over was signified by the crossing of the Red Sea, concerning which First Corinthians 10: "Our fathers all passed through the sea" etc. Having loved his own who were in the world, he loved them unto the end, that is, he then showed the chief signs of love. Augustine: "Far be it that he should have ended his love by death, who was not ended by death"; and "This is not an end that consumes, but one that consummates." The Lord loves his own; Isaiah 49: "Can a woman forget her infant, so as not to have pity on the son of her womb?" The time is touched upon and the hour of the time.

3. (Verse 2). And when supper was done, when the devil had already put into the heart, that is, had suggested, that Judas of Simon Iscariot should betray him; because he had then resolved to betray him, from which betrayal Christ was not diminished but exalted; whence he also adds:

4. (Vers. 3.). Knowing that the Father had given all things into his hands, according to that passage in the last chapter of Matthew:

"All power is given to me in heaven and on earth"; and knowing that he came forth from God and goes to God, according to that passage below in the sixteenth chapter: "I came forth from the Father and have come into the world; again I leave the world and go to the Father." This knowing, that is, foreknowing that his death was at hand,

5. (Vers. 4.). He rises from supper, to set an example; because the opportune time was already at hand, as it was said to the minister of the Church in Acts twelve: "Rise quickly."

And he lays aside his garments. Here the second point is touched upon, namely the humility of Christ, because he lays aside his garments, so as to be unencumbered like a servant; therefore he says: He lays aside his garments; and also to be prepared like a servant; on this account he says: And having taken a towel, he girded himself; Luke twelve: "Amen I say to you, that he will gird himself," etc. He carries out the office of a servant; on this account he says:

6. (Vers. 5.). Then he poured water into a basin and began to wash the feet of the disciples and to wipe them with the towel with which he was girded. This is the office of a servant: such an office the Lord of majesty assumed; Luke twenty-two: "But I am in your midst as one who serves." "For the Son of man came not to be served, but to serve and to give his life as a redemption for many." And this is the most humble service, the washing of feet.

7. (Vers. 6.). He came therefore to Simon Peter, etc. Here the third point is touched upon, namely the reverence of Peter, by which he refused the Lord's service; on account of which he says: He came to Simon Peter, namely to wash his feet. And Peter says to him: Lord, do you wash my feet? As if trembling with awe, Peter says: You, for me? You the Lord, for me a servant? You the Master, for me a disciple? You the Almighty, for me a wretch? Chrysostom: "With the hands with which you opened eyes, cleansed lepers, raised the dead, you wash my feet?" As if to say: I dare not allow it; and because he was going too far in his reverence, the Lord admonishes him to desist on account of the mystery; whence there follows:

8. (Vers. 7.). Jesus said to him: What I do you do not know now, but you shall know hereafter; therefore it is fitting that you endure until later. But Peter is not swayed by the admonition; whence:

9. (Vers. 8.). Peter says to him: You shall never wash my feet. And because he had resolved to persist in his position, he is deterred by a threat; therefore: Jesus answered him: If I do not wash you, you shall have no part with me; part he calls the eternal fellowship with God, concerning which in the Psalm: "The Lord is the portion of my inheritance and of my cup"; and again: "My portion is in the land of the living."

10. (Vers. 9.). Simon Peter says to him. Here the fourth point is touched upon, namely Peter's obedience, after the threat was made to him. Hence above he was called Peter: "Peter says to him"; but in this response it says: "Simon Peter says to him," that is, obedient, fervent, because he offers more than the Lord commands: hence he says: Lord, not only my feet, as you command, wash, but also my hands and my head. Hence Simon Peter, truly obedient, could say that word of the Psalm: "My heart is ready, O God, my heart is ready." But because above he erred in reverence, and now indeed he exceeded in obedience: therefore Peter above was terrified, but now Simon is instructed: on this account he adds:

11. (Vers. 10.). Jesus says to him: He who has been washed, namely with that washing of which it is said in Isaiah 1: "Wash yourselves, be clean"; and Zechariah 13: "There shall be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner"; Jeremiah 4: "Wash your heart from wickedness, O Jerusalem, that you may be saved"; he, I say, does not need except to wash his feet, that is, his affections: concerning which Song of Songs 5: "I have washed my feet: how shall I defile them"? These feet need to be washed more than other members, because they are more joined to filth; Lamentations 1: "Her filthiness is in her feet, and she has not remembered her end." But, when these feet are washed, then he is wholly clean: Ezekiel 36: "I will pour upon you clean water, and you shall be cleansed from all your defilements." And you are clean: therefore you need nothing except the washing of feet; below in chapter 15: "You are clean because of the word which I have spoken to you." But lest he seem to be ignorant of a disciple's crime, he adds: But not all. And the reason why he said this, the Evangelist states:

12. (Vers. 11.). For he knew who it was that would betray him: therefore he said: You are not all clean. Therefore the Evangelist, where he speaks of the betrayer, shows that the Lord knew, lest anyone believe that Christ as a man could be deceived: above in chapter 6: "Jesus knew from the beginning who they were that did not believe, and who it was that would betray him."

QUESTIONS.


13. Question I. Here the inquiry concerns what he says, that this supper was made before the feast day of the Passover.

And from this it seems that the Lord consecrated with leavened bread.

But against this are the other Evangelists, who say that the Lord ate the Passover according to the common custom.

To this the Greeks respond, as is said in the Gloss, that the Lord anticipated, as is said here, the day of the Passover and consecrated with leavened bread, and that John corrects the other Evangelists.

But they speak foolishly: for far be it that the other Evangelists lied in anything, since they spoke by the same Spirit. Hence the day of the Passover is not called here the day of immolation, but the first among the days of unleavened bread, on whose preceding evening the lamb was immolated.

14. Question II. Likewise the inquiry concerns what he says, that when the devil had already put into the heart, that Judas should betray him.

1. Therefore it seems that the devil is the one who implants evil thoughts.

2. And that this is so, it seems: because he is the god of this age and rules over the sons of unbelief, Ephesians 2: therefore just as God implants good thoughts in the elect, over whom he rules, so also the devil implants evil ones.

But against this is the fact that, if the devil implants them, then whether man wills it or not, he will sin: therefore according to this he would be superior to the mind itself, which is against reason and against Augustine.

I respond: It must be said that to put into the heart or to implant is spoken of in two ways: properly and commonly: to implant properly is to form within by one's own power, and this belongs to God alone: but commonly indeed to implant is to suggest by offering an occasion. In the first way it does not befit the devil, but in the second way it does.

2. But as to the objection that the devil reigns: it must be said that he does not reign by his own power, but through the consent of a perverse will, which willingly consents to him, according to that saying of Gregory: "The enemy is weak against those who resist, strong against those who consent." Therefore he is not said to implant, but to suggest or to inflame.

15. Question III. Likewise the inquiry concerns this, that Peter alone resisted the Lord when he willed to wash their feet: how is it that all said nothing? And if all were silent, how was he willing to be singular?

If you say that the Lord came to him first, and he resisted first, and afterward the others were corrected: the text is contrary to this, because it says: He began to wash and to wipe: and afterward: He came therefore to Simon Peter.

Chrysostom responds that he believes that he first washed the feet of Judas, because Judas, as one who would presume the first place, had taken the foremost position, and afterward he came to Peter, and Peter resisted.

But it is better to say, according to the Gloss, that he came first to Peter, and that statement was made by way of anticipation.

16. After therefore he had washed the feet etc. After he set forth the example, he exhorts to imitate him, and this indeed he does in this manner: first from the consideration of the dignity of the Master: second, the greatness of the reward; third, the excellence of the merit.

(Verse 12.). He exhorts therefore from the consideration of the dignity of the Master: because the Master and Lord himself did this, therefore they too ought to do it: and therefore, when he had risen as a servant, he now begins to teach as a master. Therefore he also takes up his garments again and asks for their attention: on account of which he says: After therefore he had washed their feet, he took his garments, which, namely, he had laid aside in order to serve: and when he had reclined again, he says to them again: Do you know what I have done to you? He makes them attentive to attend, because he must teach as Master: and his teaching is that they should imitate him: for this reason he says:

17. (Vers. 13.). You call me Master and Lord, and you say well: for so I am. For he is Master; Matthew twenty-three: "One is your Master, Christ." He is also Lord, whence David called him his Lord in the Psalm: "The Lord said to my Lord: Sit at my right hand."

18. (Vers. 14.). If therefore I have washed your feet, being Lord and Master: you also ought to wash one another's feet: Philippians two: "In humility, let each esteem others better than themselves"; and after: "Let this mind be in you, which was also in Christ Jesus," etc. And the reason for this is added: because he did this to be imitated. For he worked miracles, which we cannot imitate, because he did not perform them as an example, but as a sign of his power; he performed humble works to be imitated, as here: whence:

19. (Vers. 15.). I have given you an example, that as I have done to you, so you also should do:

Matthew eleven: "Learn from me, for I am meek and humble of heart." And that he is to be imitated in works of humility, he shows by this reasoning: because the servant is not greater than his lord; therefore if the lord does not disdain to be humbled, much less should the servant. And this is what he says:

20. (Vers. 16.). Amen, amen I say to you, as something true and certain: The servant is not greater than his lord, neither is the apostle greater than he who sent him; Matthew ten: "The disciple is not above the master," and below in the fifteenth chapter: "Nor is the servant greater than his lord." And therefore all servants of Christ ought to serve their fellow servants; therefore it is the custom of the Pope to write himself servant of the servants of God. Whence Chrysostom: "Where are those who despise their fellow servants? Where are those who seek honors? The Lord washed the feet of the traitor and of the sacrilegious one and of the thief at the time of the betrayal: and you think great things of yourself and exalt yourself on high?"

21. (Vers. 17.). If you know these things etc. Here secondly he exhorts to imitation by consideration of the greatness of the reward: because whoever does this shall be blessed. On account of which he says: If you know these things, you shall be blessed if you do them, not if you merely know them, but indeed also if you do them: James one: "He who is a doer of the work, this one shall be blessed in his deed"; Matthew five: "Whoever shall break one of these least commandments and shall teach men so, shall be called the least in the kingdom of heaven." And after: "But whoever shall do and teach, this one shall be called great in the kingdom of heaven." And because he had promised them blessedness: lest you believe he promised it to the traitor, he adds:

22. (Verse 18.). I do not speak of all of you, namely that you will be blessed, but of the elect: hence he says: I know whom I have chosen; Matthew 20: "Many are called, but few are chosen"; 2 Timothy 2: "The Lord knows who are his"; hence what I said: "You will be blessed" is to be understood of some of you, and indeed of the majority. But that the Scripture may be fulfilled: He who eats bread with me, that is, a companion at table, will lift up his heel against me in the Psalm: according to another translation: "The man of my peace, in whom I hoped, who ate my bread, has magnified supplanting against me." To lift up the heel, as Chrysostom says, is to lift up kicking, deceit and fraud and the concealment of treachery. And he speaks by way of similitude: just as a man, when he wishes to trample upon a thing, lifts his heel over it, so Judas trampled upon Christ. And he said this about Judas, not accusing him, but instructing the disciples, lest they believe he was betrayed as a mere man. Therefore he adds:

23. (Verse 19.). From now on I tell you, before it happens, so that, when it has happened, you may believe that I am, namely God, who knows all things before they happen: Sirach 23: "To the Lord God, before they were created, all things are known," etc.

24. (Verse 20.). Amen, amen, I say to you. Here, thirdly, he exhorts them to imitate him in honoring his servants by consideration of the greatness of merit. For great merit belongs to the one who honors the Lord, and the Lord himself reckons honor done to a servant as his own: and thus great merit belongs to the one who honors Christ's servant. Therefore he says: He who receives whomever I send, receives me, that is, he who honors the one sent honors me the sender; Matthew 25: "As long as you did it for one of the least of mine, you did it for me." And he who receives me receives him who sent me, that is, he who honors the Son honors the Father, who sent him; a similar saying is found in Matthew 10: "He who receives you receives me, and he who receives me receives him who sent me." And from this it is argued that just as it is a great transgression to despise God, and a great merit to honor him, so also with regard to the servants of God.

QUESTIONS.


25. Question I. But it is asked here first: why the Lord gave his disciples an example of humility rather than of some other virtue, since there are other excellent virtues.

It must be said that the Lord above all things commended unity to his disciples; and because pride directly breaks unity, since among the proud there are always quarrels, and the disciples were contending which of them should seem to be the greater; therefore, lest through that contention the unity of the Church be broken, he gave an example of humility, so that each one might be subject to the other.

Another reason is that, just as damnation had its origin from pride, so salvation from humility.

26. Question II. But it is asked concerning what he says: I do not speak of all: I know whom I have chosen.

Contrary: Above in the sixth chapter it is said: Did I not choose twelve of you? If he chose twelve, Judas was chosen, the contrary of which he now says.

I respond: It must be said that there is being chosen for present dignity: and in this way Judas was chosen, just as wicked bishops and prelates are chosen, not by error, but by a wondrous dispensation. There is election to eternal solemnity: and in this way Judas was not chosen, because this pertains to those who are finally good.

27. Question III. Likewise, it is asked concerning what is said: He who receives anyone whom I shall send receives me,

1. According to this, he who honors the messenger honors the sender: therefore just as "the honor of the image is referred to the prototype," so the honor of the messenger to the Lord: therefore if we ought to adore the image of Christ with latria, so also the messengers of Christ.

2. This same thing seems to follow from the text, because he adds as a parallel that he who honors him honors the Father, who sent him: but each is to be honored with the same honor.

I respond: It must be said that honor being referred to someone is twofold: either as to the object, or as to the end. I say therefore that the honor of the image is referred to the prototype as to the object, because it is not the stone that is honored, but God. But the honor of the one sent is referred to the sender as to the motive and end: and because a person does not honor the one sent except on account of the sender and consequently, not primarily as the object;

because from this God considers himself honored or dishonored: therefore the image is to be adored with latria, but the messenger with dulia.

2. As to what is objected from the parallel, it must be said that it is not entirely similar; because there it is a conformity of nature, but here of grace.

28. When he had said these things, he was troubled. After the example has been set forth, and the disciples have been led to imitate; here begins the third part of the chapter, in which the Lord reveals the perversity of Judas so as to deter from going astray; and he does this in this order. First there is a general intimation of the betrayer: second, the hesitant inquiry of the disciples: third, the Lord's secret response: fourth, the hastening of the betrayer.

(Verse 21). First, therefore, there is a general intimation of the betrayer, and although general, not however in doubt, but in certainty. And Christ's being troubled makes this manifest; on account of which he says: When Jesus had said these things, which pertained to the instruction of the disciples; he was troubled in spirit, that is, in will; and he bore witness and said, because he asserted most certainly: Amen, amen, I say to you, that one of you will betray me: that one, namely, was going to betray him, of whom above in the sixth chapter: "One of you is a devil."

29. (Vers. 22.). The disciples therefore looked at one another. Here the second point is touched upon, namely the inquiry of the disciples: and first they began to doubt; on account of which he says: The disciples therefore looked at one another, uncertain of whom he spoke: therefore they looked at one another, because each doubted about the other. Augustine: "So great was their pious love toward their Master, that nevertheless human weakness goaded them to suspect one another." And because doubt leads to inquiry, and inquiry requires intimacy, therefore the intimacy of John is shown, so that through him the inquiry might be made. Therefore he says:

30. (Vers. 23.). There was therefore one of his disciples reclining in the bosom of Jesus, as the most intimate among the others, and this indeed on account of the prerogative of love; whom Jesus loved. This disciple was John; whence Chrysostom: "Behold John's self-effacement; for he does not say his own name, but whom Jesus loved, just as the Apostle in Second Corinthians twelve: I know a man, " he did not say: I know Paul. This disciple, being so intimate, was a suitable inquirer; on account of which he says:

31. (Vers. 24.). Simon Peter therefore beckoned to him and said to him: Who is it of whom he speaks? As if to say: ask him. Peter was always eager to inquire, both by himself and through others. At Peter's request, that disciple inquires:

32. (Vers. 25.). And so when he had leaned back upon the breast of Jesus, as one beloved and intimate and close, which is a sign of love: Song of Songs, last chapter: "Who is this who comes up from the desert, abounding in delights, leaning upon her beloved?" He said to him: Lord, who is it? Supply: namely, who will betray you. He leaned back upon the breast of Jesus so that he might hear the secret, because in him were all the "treasures of wisdom and knowledge hidden." Whence Augustine says of John that "he drank the streams of the Gospel from the very fountain of the Lord's breast."

33. (Vers. 26.). Jesus answered him. Here the third point is touched upon, namely the Lord's secret response, by which he satisfies the intimate disciple; on account of which he did not speak in words, but manifested it by the sign itself; therefore he says: It is he to whom I shall extend the dipped bread: the dipping of the bread signifies the dissimulation of Judas. And when he had dipped the bread, he gave it to Judas, son of Simon Iscariot, and by this John knew who it was that would betray him. Augustine: "The bread handed to the betrayer is a demonstration of the grace toward which the betrayer was ungrateful." Whence in the Psalm he laments concerning the ingratitude of Judas: "If my enemy had cursed me, I would surely have endured it; but you, a man of one mind with me, my guide and my familiar, who together with me partook of sweet foods," etc.

34. (Vers. 27.). And after the morsel. Here the fourth point is touched upon, namely the hastening of the betrayer, which came about through the vehement assault of the devil, which he had upon Judas after his correction. On account of which he says: And after the morsel Satan entered into him, so that he might possess him more effectively and bring the conceived wickedness to completion more quickly; whence in the Psalm: "Set a sinner over him, and let the devil stand at his right hand." And, because this did not escape the Lord's notice, Jesus said to him: What you do, do quickly, he says this predictively, not imperatively. Lest however he should seem to have exposed his wickedness, the Evangelist shows that this word escaped everyone's notice; therefore he says:

35. (Vers. 28.). But none of those reclining at table knew what he had said to him, not even John himself, who already knew his wickedness. Whence Chrysostom: "It was not of a kind and gentle mind to suspect evil of another," indeed on the contrary they interpreted it for the good; whence he says:

36. (Vers. 29.). For some thought, because Judas had the money bag, as steward, that Jesus had said to him: Buy those things which are needed for the feast day, or that he should give something to the poor, because he had the money bag especially on their account: in which it is signified that from the purses of the Church it is lawful for prelates to buy what is needed, that is, what is necessary, and to give the remainder to the poor; and to them especially the commandment was given concerning the feeding of the poor; whence Sirach twenty-nine: "For the commandment's sake receive the poor, and on account of his need do not send him away empty." And as the devil was suggesting, and Christ had foretold, Judas hastened; therefore he says:

37. (Vers. 30.). When therefore he had received the morsel, he went out immediately, so that he might swiftly fulfill it. And the time was fitting for the deed; and it was night; Job twenty-four: "The eye of the adulterer watches for darkness"; and above, chapter three: "He who does evil hates the light."

QUESTIONS.


38. Question I. But here it is first asked concerning the Lord's perturbation, because he says: He was troubled in spirit. If in Christ all things were at peace, because he is signified by the ark of Noah, in which all things were at peace, how was he troubled in spirit?

And it must be said that that perturbation caused no disorder in Christ, since sensuality was subject to his will and was voluntarily troubled; in testimony of which he says: He was troubled in spirit .

39. Question II. But then it is asked: about what is sensuality troubled?

If about future death, then this amounts to nothing, because that had not fallen under sense, since it was future; therefore neither did it fall under sensuality; therefore sensuality did not grieve about this.

It must be said that the imagination of death was in the interior sensible power, not proceeding from sense, but descending from the cognition of reason. For when we foreknow certain things, we can imagine them, and through what we hold as certain, be troubled.

And if you object that this is a reversed order, some say that nothing hindered this in Christ, in whom the lower powers were subject to the higher.

But nevertheless it is not necessary to say this, because then there would be a reversed order if the intelligible species were to descend into the sense and become sensible. But when the species are in the imagination, and reason thinks something and causes the sensitive power to imagine and be terrified by that same thing, there is no reversal of order.

40. Question III. But then it is asked: since Christ knew of His death from the beginning, just as He did then, why was He not always troubled, as He was then?

To this it must be said that the knowledge of death was not the whole cause, but the knowledge of imminent death: whence nature shrinks more from an imminent danger than from a distant one. Nor yet was that the whole cause, but the knowledge of imminent death together with the will to trouble Himself: and this He willed at that time, in order to show that He was a true man.

41. Question IV. Likewise, there is a question about the inquiry of the disciples:

1. Whence is it that the disciples dared to inquire about a hidden crime? It seems to have been curiosity.

2. And it is also asked: since Peter was the boldest among all, why did he not inquire by himself, but "through an intermediary person," namely John? For Peter almost always answered on behalf of all the disciples.

To this it must be said that they were not asking out of curiosity to know the fault of their neighbor, but because each one, as Chrysostom says, feared for himself, and they were tormented by that fear: they wanted to be assured. And because they knew that the Lord would not say it openly, nor did they wish to put him to shame so openly, they asked secretly, and they were answered secretly.

2. And therefore Peter did not speak, but nodded to the one who was near and could ask secretly; for he was reclining upon the breast of Jesus privately and was able to ask, which Peter could not do.

42. Question V. Likewise, there is a question about the Lord's response, because He says: He to whom I shall give the dipped bread. It seems that the Lord exposed Judas.

To this Chrysostom says that He gave dipped bread to all.

But then 1. it is asked what sign it would have been for John that he was the one to whom I shall give the dipped bread.

2. Likewise, it is said in Matthew twenty-six that they began each to say: Is it I, Lord? and afterward concerning Judas: Is it I, Rabbi? And it is said there that the Lord answered: You have said it. Therefore it seems that the Lord revealed him openly, and not only by a sign, but by word.

I respond: It must be said that the Lord revealed the traitor, but not to all; rather to some, but secretly. He revealed it to John for a twofold reason: both because He had compassion on his distress, and also so that he himself might be a witness that Christ had foreknown with certainty, not by conjectures, that this disciple was the traitor.

But as to what is said, that a sinner should not be exposed: this is to be understood as meaning that he should not be made public, but nevertheless it can be told to those who are able to help and do not wish to harm.

2. But as to what is said concerning Matthew, it must be said that that word of the Lord, as Augustine says in On the Harmony of the Evangelists, determined nothing certain: You have said it, as if to say: not I, but you.

Or it can be that the Lord said it to him in such a way that no one else understood.

And indeed, what Matthew narrates was said earlier: and because Peter and John had not been made certain, John still asked secretly.

43. Question VI. Likewise, inquiry is made concerning what he says, that after the morsel Satan entered into him.

It seems that the Lord did not act well in giving the morsel to Judas, through which he was made worse.

2. Likewise, for what reason after the morsel?

3. And it seems to say something false, because, as Augustine says, God alone enters the soul, therefore not Satan.

4. Likewise, he had said earlier that the devil put it into the heart of Judas; how then after the morsel?

I respond: On these matters there are diverse opinions. Some wished to say that the dipped bread was the body of Christ: and the Master in the Histories says this, and therefore dipped bread is not given to us communicants. And Augustine seems to say this in the original: "Why do you marvel," he says, "if the bread of Christ was given to Judas, through which he was handed over to the devil, when you see that an angel of the devil was given to the Apostle, through which he might advance in Christ?" And therefore they say that Satan entered then, because receiving the body of Christ unworthily, he ate and drank judgment upon himself.

Others say differently, and I believe more rightly, and the Gloss says this, that the dipped bread was not the body of Christ: rather, as Augustine says in On the Harmony of the Evangelists, the body of Christ had already been distributed to the disciples, and Judas had received it with the others: but it was another bread, and after that one Satan entered; because he was prompted to repent in so many ways and did not repent, therefore the devil possessed him more fully.

3. To the objection that God alone enters the soul: this is true by indwelling, but the devil enters by suggestion.

4. To the objection that he had suggested earlier: it must be said that this is true, but from that point he pressed upon him more greatly and drove him more fiercely to the completion of his wickedness.

44. When therefore he had gone out. After the perversity of Judas in going astray has been shown, the weakness of the disciples in following the Lord is shown. And this is the fourth part of the chapter, and he does this in this order. For first, the future passion of Christ is foretold; second, the imperfection of the disciples; third, the instruction of the imperfect; fourth, the presumption of Peter is checked.

(Verse 31). Therefore there is first predicted Christ's future passion and through the passion his glorification, which was hastening, as the betrayer hastened. On account of which he says: When therefore he had gone out, namely Judas, to accomplish what he had conceived: Jesus said: Now is the Son of man glorified. Now he says on account of the impending passion, by whose merit he was to be exalted; Philippians 2: "He humbled himself, wherefore God also exalted him." And God is glorified in him, because through Christ he became known to all; below in chapter 17: "Father, I have manifested your name to the men whom you gave me out of the world."

45. (Verse 32). And if God is glorified in him, in the passion through the great manifestation of power — because his death and passion were greatly to the glory of God, as is said of Peter below in the last chapter: "Signifying by what death he would glorify God." And God will glorify him in himself, through the glory of the resurrection; and immediately he will glorify him, because his resurrection could not be delayed; whence in the Psalm: "You will not give your Holy One to see corruption." And he means to say that Christ was soon to be glorified by the Father through the resurrection, because to manifest the Father's glory he himself had to endure the passion. Whence the weakness of Christ as man glorified God; and therefore the power of God raised Christ from the dead and glorified him.

46. (Verse 33). Little children, yet a little while, etc. Here the second point is touched upon, namely the imperfection of the disciples in following Christ; therefore he calls them little children, that is, weak in faith, because firm faith makes sons, but weak faith makes little children.

Or he calls them little children out of the tenderness of love, as Priscian says that diminutives are sometimes used out of familiarity and love, as Sergiolus. Therefore he reveals their imperfection when he adds: Yet a little while I am with you, through bodily presence; and as I said to the Jews — above in chapters 7 and 8 — you shall seek me; where I go, you cannot come; and to you I say now: because you cannot bear the difficulty of the passion. Therefore they could not, because they had not received power from on high; therefore it is said to them in the last chapter of Luke: "Sit in the city until you are clothed with power from on high"; because without the strength of power it is not possible to stand in battle.

47. (Vers. 34.). A new commandment I give unto you. Here the third point is touched upon, namely the instruction of the imperfect disciples. And because they were imperfect, the Lord gives them the remedy of love, that they might love and sustain one another mutually: on account of which he says: A new commandment I give unto you, that ye love one another: therefore new, because it ought always to be fresh in the heart, because love is always owed and never grows old. Whence Romans thirteen: "Owe no man any thing, but to love one another." And the manner of loving is expressed: As I have loved you, that ye also love one another. Now he himself so loved that he loved our salvation more than his own life: so each person should love the soul of his neighbor more than his own body; First John three: "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." And the moving reason for love is added:

48. (Vers. 35.). By this shall all men know that ye are my disciples, if ye have love one to another: because, as Augustine says, "love is the proper and special virtue of the devout and the holy. This is what distinguishes the children of the kingdom from the children of perdition"; Ephesians four: "And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Now this seal of the Spirit is love: Romans five: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

49. (Vers. 36.). Simon Peter saith unto him. Here the fourth point is touched upon, namely the repression of Peter's presumption, by which he was offering himself to imitate the Lord. Therefore Peter asks him, so as to offer himself: Lord, whither goest thou? And because he wished to offer himself, the Lord shows him his own incapacity, lest he burst forth in words: Jesus saith unto him: Whither I go, thou canst not follow me now, on account of weakness: but thou shalt follow me afterwards, when strengthened by virtue. But Peter is not swayed by the admonition: therefore he adds:

50. (Vers. 37.). Peter answered him: Why cannot I follow? I will lay down my life for thee: and this is to follow perfectly: below, in the fifteenth chapter: "Greater love hath no man than this, that a man lay down his life for his friends." If therefore I can do this, well can I follow. And because Peter does not desist from presumption through the admonition of his own frailty, he is now repressed through the prediction of his future transgression. On account of which the Lord takes up Peter's word in order to rebuke him:

51. (Vers. 38.). Jesus answered him: Wilt thou lay down thy life for me? Augustine: "Can you go before, you who cannot follow? What do you believe yourself to be? Hear what you are." Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. Augustine: "You who promise me your death will deny your life three times. For as great a life as it is to confess Christ, so great a death is it to deny Christ. By fearing the death of your flesh, you will deal death to your soul."

QUESTIONS.


52. Question I. It is asked concerning what he says first: Now the Son of man is glorified: because in the passion and betrayal of Judas he is rather said to be diminished than glorified.

Augustine responds that this is said in sign, because at the departure of Judas only the good remained: and then the future glory was signified, in which God will be only with the good.

Otherwise it can be said that he says this according to merit: because in the passion he merited to be glorified, and insofar as was in him he glorified the Lord.

53. Question II. But it is asked concerning what he says: Where I go, you cannot come.

To the contrary: 1. Above in the twelfth chapter it was said: He who serves me, let him follow me: therefore he was exhorting them to the impossible.

2. Likewise, Peter says in the second chapter of the First Canonical Epistle: Christ suffered for us, leaving you an example, that you might follow his steps: therefore an example was given to all. How then does he say: You cannot come?

It must be said to this that just as to be able to believe is said in two ways: in one way, insofar as it denotes possibility, and thus it belongs to nature; in another way, insofar as it denotes active power, and thus it belongs to grace; so also to be able to imitate the passion: because the imperfect ability is in us, but the complete power comes through the power of the Holy Spirit, with which the Apostles were not yet clothed.

But against this is the fact that with the least charity one can resist any temptation whatsoever: therefore if the Apostles had the least charity, then they were able.

To this it is answered according to a twofold opinion. Some say that from the least charity, yet not while it remains the least, because it is increased: and according to these the solution is as before, that they could not do so through what they had.

According to another opinion I respond: with the least charity one can, but not easily, indeed with great difficulty; and therefore few resist.

54. Question III. Likewise it is asked concerning what he says: A new commandment I give you, etc.

1. Why did he not command them concerning the love of God, which is the first and greatest commandment?

2. Likewise, how does he say new, since it was given from the beginning? Whence in the second chapter of First John, speaking of this commandment, he says: I do not write a new commandment to you, but an old commandment.

I respond: To the first it must be said that in the love of neighbor the love of God is understood.

To the second it must be said that even though this commandment was given in the Old Testament, nevertheless in the New it is renewed with respect to its mode: because there to love friends, here enemies; there to do good to friends, here to enemies is commanded; this is what he implies when he adds: As I have loved you.

55. Question IV. Likewise it is asked concerning what the Lord said to Peter: You will deny me three times. From this it seems that he revealed to Peter his fall, and that he compelled Peter to despair.

I respond: It must be said that to foretell and to reveal are different. God reveals to no one, but nevertheless He does foretell: because what is revealed is known with certitude, but what is foretold is not: because sometimes it is believed to be said as a threat, and sometimes under a condition. Whence Peter also understood it under a condition: if you do not guard yourself; and therefore he did not despair.