Chapter 2

Chapter II.


1. And on the third day a marriage etc. After the calling of the disciples has been described, there is here described the manifestation made through the Word and concerning the incarnate Word: whence the Gloss says that after the showings made through John, the Lord himself showed himself by a miracle. The Evangelist therefore describes this manifestation in this order. First is indicated the occasion for performing the miracle: second, the obtaining of the miracle: third, the wondrous conversion of water into wine: fourth, the approval of the miracle: fifth, the manifestation of Christ and the edification of the disciples, to whom the Lord deigned to manifest himself through this miracle.

(Verse 1.). First, therefore, is indicated the occasion for performing the miracle, which was that the Lord was present at the wedding with his disciples. On account of which he says: And on the third day, namely after the calling of the disciples, a marriage took place in Cana of Galilee; the place is touched upon. And the Mother of Jesus was there: it is not said that she was invited, because by reason of kinship she went as one performing a duty, just as she also went into the hill country to Elizabeth to serve her, as is said in Luke 1. By reason of this the Lord also was invited. Therefore he says:

2. (Verse 2.). And Jesus also was invited, and his disciples, to the marriage. Chrysostom: "He was invited to the marriage, not as someone great, but as a kinsman, and he, being humble, did not refuse the invitation, but went," according to what he teaches in Luke 14: "When you are invited to a wedding, go, recline in the last place."

3. (Verse 3.). And the wine failing. Here is touched upon the second point, namely the obtaining of the miracle, which was done by the Mother having compassion on the bridegroom's want. Therefore he says: And the wine failing, the Mother of Jesus says to him: They have no wine; as if to say: From your abundance supply their want; for she knew that he was "rich in mercy" and power, although he appeared poor: 2 Corinthians 8: "Though he was rich in all things, he became poor for our sake." But

the Lord, indicating to his Mother that she could not command this insofar as she was his mother, nor could he do it insofar as he was her son, nor ought he to do it unless the proper time was at hand: hence there follows:

4. (Verse 4.). And Jesus says to her: What is it to me and to you, woman? The Gloss: "That is, what nature is common to me and to you, according to which I should do this?" He calls her woman, not from frailty, but from nature and sex. For this is that woman of whom the last chapter of Proverbs says: "Who shall find a valiant woman?" As if to say: You are able to ask this as a holy woman, not to command it as a mother, nor is it yet fitting to do it. My hour has not yet come, that is, of my glorification and passion, concerning which below in chapter 17: "Father, the hour has come, glorify your Son." But the Mother, knowing that this response was not from indignation but from humility and instruction, confidently commands; whence there follows:

5. (Vers. 5.). His Mother says to the servants: Whatever he shall say to you, do it. For she knew that he was able; she knew also that he knew; she knew that he would be willing, because he always obeyed her: whence Luke 2: "He went down with them and came to Nazareth and was subject to them," Jesus, namely, to his parents; and from this she was certain that he would do it. Therefore she says: Whatever he shall say to you, do it, as good servants, so that you may obtain the miracle, just as also Naaman, 4 Kings 5: "Father, even if the Prophet had told you a great thing, you ought to have done it." Do whatever he shall say to you: do not doubt; below, chapter eleven: "If you believe, you shall see the glory of God."

6. (Vers. 6.). Now there were six water jars etc. Here the third point is touched upon, namely the working of the miracle. And because God does all things in a certain "weight, number, and measure," he states the measure in which this miracle was performed. On account of which he says: Now there were six stone water jars there. Water jars are vessels capable of receiving water: Genesis 24: "Give me a little water from your jar." These jars were set according to the purification of the Jews, that is, according to the custom of the Jews for purifying themselves. Concerning this custom, Mark 7: "And returning from the marketplace, unless they wash themselves, they do not eat; and there are many other things which have been handed down to them to observe, the washings of cups and pitchers." Each holding two or three measures. Measure is derived from metron, which means measurement, and here it denotes the common and customary measure, just as in Paris we say a sextarius of wine. According to these measures, therefore, the miracle was performed at the Lord's command; on account of which he adds:

7. (Vers. 7.). Jesus says to them: Fill the water jars with water. And they filled them up to the brim. And it should be understood that when they were filled, by the Lord's power the water was converted into wine; therefore he commanded them to be filled, so that he might perform a complete work, according to what is said in the creation of things, Genesis 1, "God saw all that he had made, and they were very good"; and Deuteronomy 32: "The works of God are perfect."

8. (Vers. 8.). And Jesus said to them. Here the fourth point is touched upon, namely the approval of the miracle, in the approval of the wine made by the testimony of the chief steward, whose duty it was to judge the wine. On account of which he says: And Jesus said to them, namely, to the servants: Draw out now and carry it to the chief steward. And they carried it, according to his command; namely, therefore he commanded it to be brought to him, because the chief steward presided over the wedding and judged such matters. "A triclinium, that is, three rows of those reclining at table, separated by height"; hence chief steward, because he presided over the banquet of the arrangement of three tables; or chief steward, the head of three chambers; or generally, one who presides over the servants, as Chrysostom says. To this man he commanded it to be brought, so that he might judge the wine; on account of which he says:

9. (Vers. 9.). When the master of the feast tasted the water made wine, that is, wine made from water, and did not know where it was from, but the servants knew, who had drawn the water, the master of the feast calls the bridegroom, namely so that he might rebuke him and commend and extol the wine.

10. (Vers. 10.). And he says to him: Every man first sets out the good wine: first, that is, in the beginning, and when they have become intoxicated, then that which is worse, because then they are unable to judge, but call all wine good. But you have kept the good wine until now, that is, until the end, and thus you have acted irregularly and contrary to custom. This was a bad custom, because it was against truth and against sobriety; whence Ephesians 5: "Do not be drunk with wine, in which is debauchery, but be filled with the Holy Spirit, speaking" etc.

11. (Vers. 11.). This beginning of signs. Here the fifth point is touched upon, namely the manifestation of divine glory and the edification of the disciples' faith. By reason of his manifestation he says: This beginning of signs Jesus performed in Cana of Galilee and manifested his glory. The Gloss: "That is, his hidden Divinity"; below at chapter fourteen: "I will love him and will manifest myself to him."

By reason of the edification of the disciples he says: And his disciples believed in him, that is, they believed more firmly. Bede: "When the Lord reclined at the wedding, the wine failed, so that, when better wine was made by him in a wondrous manner, the glory of the hidden God might be manifested in him, and the faith of those believing in him, having been increased, might advance."

12. Allegorically: There is a threefold day according to a threefold time, namely of nature, of the Law, and of grace. In this third, the wedding was celebrated between Christ and the Church in the assumption of flesh, concerning which Matthew 22: The kingdom of heaven is like a king who made a wedding feast for his son. In this wedding the six water jars of tasteless water and without nourishment were changed into flavorful and delightful wine, because the shadow of the Law was changed into truth; Hebrews 10: The Law having a shadow of good things to come etc.

The variety of sacrifices into unity; Hebrews 10: Every priest indeed stands daily ministering and often offering the same sacrifices, which can never take away sins; but this one, offering one sacrifice for sins, etc.

The harshness of punishments into lightness; Acts 15: Why do you tempt God, to impose a yoke upon the necks of the disciples, etc.? Enigmas into light; Second Corinthians 3: Until this present day a veil is placed over their heart; but we, beholding the glory of the Lord with unveiled face, etc. Terrors into love; Romans 8: You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, etc.

The promises into attainment: Luke 1, in the canticle of Zechariah: Blessed be the Lord God of Israel, for he hath visited and wrought redemption for his people. And these things were accomplished at the prayers of the Virgin, through her intercession; Luke 1: Fear not, Mary, for thou hast found grace with God.

13. Morally: These nuptials are those of God and the soul in the very reconciliation of the soul to God, of which Hosea 2 says: I will espouse thee to me in faith, and thou shalt know that I am the Lord.

To celebrate these nuptials the Lord Jesus came, but only when invited: Revelation 3: Behold, I stand at the door and knock: if any man shall hear my voice and open the door to me, I will come in to him and will sup with him.

The wine at these nuptials runs out: this wine is interior devotion, of which the Psalm says: Wine maketh glad the heart of man; and Matthew 9: No man putteth new wine into old wineskins. That wine runs out when a man becomes dry and undevout, as the holy soul says in the Psalm: My soul is as earth without water unto thee.

But at the prayers of the Virgin, who has compassion on the wretched, God fills the water jars with the water of compunction, which is converted into the sweetness of devotion: whence in Exodus 15 it is said that the waters of Marah were turned to sweetness.

Note therefore that the water jar, in which water is drawn, is consideration; the empty water jar is the consideration of the deficiency and emptiness which man incurs through sin. This water jar is filled with water when a man, from such consideration, is bathed in tears.

The first water jar, therefore, is the consideration of the deficiency of knowledge: Tobit 5: What manner of joy can there be for me, who sit in darkness and see not the light of heaven?

The second water jar is the consideration of the deficiency of vigilance against the enemy: 2 Corinthians 11: But I fear lest, as the serpent seduced Eve by his craftiness, so your minds should be corrupted and fall from the simplicity that is in Christ.

The third is the consideration of the deficiency of interior consolation: Jeremiah 2: See how evil and bitter it is that thou hast forsaken the Lord thy God.

The fourth is the consideration of the deficiency of strength to resist: Psalm: My strength hath forsaken me, and the light of mine eyes, even that is not with me. The fifth is the consideration of the deficiency of stability to persevere: Genesis 8: The sense and thought of man are prone to evil from his youth.

The sixth is the consideration of the deficiency of assurance for hoping; Ecclesiastes 9: Man knoweth not whether he be worthy of love or of hatred.

Then these waterpots are filled to the brim with water, when the penitent soul washes its bed each night through these considerations. And from the water is made the finest wine of devotion, concerning which Zechariah 9 says: What is his good, and what is his beauty, but the grain of the elect and the wine that brings forth virgins ? Into this the water of compunction is converted; whence the holy soul says in the Psalm: Thou hast turned my mourning into joy for me.

QUESTIONS.


14. Here a question arises among the expositors.

Question I. First, concerning the time of the wedding: for it is said by some that it took place on the same day on which the Lord was baptized. But how can this stand, since it is said that it took place on the third day, after the Lord came from Judea?

They respond that it was on the same day, but a year later.

But then the following text contradicts this: for it is said below in the same chapter that he went down to Capernaum, and that he did not remain there long, because the Passover was near: therefore these nuptials took place near the Passover, and therefore not at Epiphany.

But if this is conceded, the custom of the Church is to the contrary, because the Church celebrates three feasts on the same day.

I respond: It must be said that, as has been stated, there are diverse opinions here, and each is probable and can be sustained. For if we wish to maintain that this miracle took place after the baptism of the Lord and his return from the desert and his coming into Galilee, we shall say that it was near the Passover. — Nor does the custom of the Church stand in the way, because the Church celebrates these three together — concerning the star and the dove and the changing of the wine — because the Lord first became known through these three; or because the changing of the water signifies the regenerative power conferred upon the waters when the Lord was baptized. — But if we wish to maintain the other opinion, we shall respond that when it is said that after this he went down to Capernaum, it should be understood that it was not immediately after this, but with some time intervening, such that the Passover was approaching.

15. Question II. The question is about whose wedding it was. — And that it was John's is said in the Prologue above, and Augustine likewise said in the Gloss on the beginning. — But against this, Victor objects: "Since virginity is the meditation upon perpetual incorruption, it is not to be believed that John, to whom testimony of virginity is given, ever consented to an act of the flesh."

To this it must be responded that because greater authority concurs on this point, it should be held that it was John's wedding. And a sign of this can be gathered from the text: because John was a kinsman of the Lord, and for this reason he and his Mother were invited to the wedding.

Therefore what Victor objects is resolved in two ways: in one way, that he did not consent to an act of the flesh or to carnal union absolutely, but, like the Virgin Mary, he committed himself to the disposition of the Holy Spirit, so that thus the virgin, who was to be the guardian of the Virgin, might agree with the Virgin in the manner of virginity.

Alternatively it is answered that, granted that he consented absolutely, his virtue was not diminished, because he consented licitly; similarly the dignity of virginity was not diminished, because, since virginity denotes the incorruption of mind and flesh, it can be lost in three ways: either the incorruption of both is lost, and then it is lost eternally and temporally; or the incorruption of the mind alone is lost, and then it is lost recoverably; or the incorruption of the body alone, and then it is lost temporally but not eternally, because such a one will have the glory of virginity; but nevertheless, as Pope Leo says, such persons ought not to count themselves among the sacred virgins. Since therefore John remained incorrupt in the flesh, even if his mind consented, he afterward returned to the same state.

16. Question III. It is asked concerning this, that the Lord willed to go to the wedding. — And it seems that He ought not to have done so. For if the place of a wedding is a place of feasting, and the Lord Himself ought to have fled all feasting, then He ought not to have gone there.

I respond: It must be said that He went in order to establish faith and to uproot heresy. He confirmed the faith of the disciples who had been called through the miracle, and He also gained the faith of the bridegroom. He uprooted heresy, namely that of Julian, who condemns marriage. Against which the Lord willed to be present and to confirm and approve marriage by a miracle. But if the Lord, having been invited, had refused to go, then He would have seemed to have favored that heresy and to have condemned marriage.

17. Question IV. It is asked concerning the Lord's response to His Mother: What is it to Me and to you, woman? My hour has not yet come.

1. For either the divine Virgin was asking what ought to be asked, or what ought not to be asked. If she was asking what ought to be asked, then He ought not to have responded to her so sharply. If she was asking what ought not to be asked, then He ought not to have heard her request.

2. Likewise, what does it mean that He says: My hour has not yet come ? For either it had come, and thus He speaks falsely; or it had not come, and thus He acts wrongly, because He acts before the hour.

3. Likewise, from this the heretics argue that the Lord was subject to fate and the stars.

I respond: It must be said that the Lord's response was not insulting, but instructive. For he shows by what reason he satisfies his Mother who petitions. Whence three things are considered in the petition: the one petitioning, and this is the Mother of the Lord; for whom she petitions, namely for poor relatives; what she petitions, namely a miracle. The Lord shows in his response that she ought not to petition this as mother: because he could not do this from the nature drawn from her, therefore he says to her woman, he does not say mother. She ought not to petition for relatives, as though having care for carnal kinsmen: therefore he says: What is it to me and to you? He shows that a miracle is not to be performed on account of need, but for manifesting his glory, for the manifesting of which there was not yet necessity: therefore he says: My hour has not yet come. Yet because the woman petitioning was holy: because those for whom she was petitioning were poor: because his glory was to be manifested to the disciples: therefore he hears her.

2. As to what is objected concerning the hour, it must be understood that the hour of perfect manifestation had not yet come, such as occurred around his death: concerning the hour, Augustine says, not the hour in which he would be compelled to die, but in which he would deign to be slain: whence below in the tenth chapter: I have the power to lay down my life, and no one takes it from me.

The second manifestation, which was made to the Jews.

18. After these things he went down etc. The Lord manifested himself above to the disciples. In this part up to the fourth chapter, the manifestation made to the Jews is treated, to whom he manifests himself in a threefold manner, namely by sign, by word, and by Sacrament. Therefore this part has three parts.

In the first, the manifestation made through a sign of power is treated: in the second, through a word of instruction, at the passage: Now there was a certain man of the Pharisees: in the third, through the Sacrament of regeneration, at the passage: After these things Jesus came into Judea.

The first part has two parts. In the first he manifests himself by a sign of authority: in the second, by a sign of power and might, at the passage: The Jews answered and said.

The sign of authority was in the authoritative correction of the transgressors, which is described in this order. First, the Lord's readiness to reprove is indicated; second, the manifest transgression of the Jews: third, the correction of the transgressors: fourth, the approbation of the correction.

19. (Verse 12). The Lord's readiness to reprove is noted in this, that he went down to Capernaum, so that he might leave his Mother and brethren there: therefore it says: After these things, namely those which have been narrated, he went down to Capernaum, he and his Mother and his brethren and his disciples. He went down with all of them, because he came to dwell there: Matthew 4: "Having left the city of Nazareth, he came and dwelt in Capernaum." Therefore he went down with all of them, so that he might ascend more freely: therefore it says: And they remained there not many days. And the reason for this is added:

20. (Vers. 13.). And the Passover of the Jews was near, and Jesus went up to Jerusalem. And for this reason he went down to prepare himself. Chrysostom: "He went down for this reason, being about to go up to Jerusalem shortly after, so that he would not drag his brothers and Mother everywhere." He went up, moreover, according to the custom of the Jews and the commandment of the Law: Deuteronomy sixteen: "Three times in a year shall all your males appear before the Lord." And although the Lord was not subject to the Law, he nevertheless observed it, lest he appear contrary to it.

21. (Vers. 14.). And he found in the temple. Here the second point is touched upon, namely the manifest transgression of the Jews, because they had made the temple into a marketplace; on account of which he says: He found in the temple those selling sheep and oxen and doves. For the avarice of the priests had introduced this, so that those wishing to offer sacrifice would not lack an offering. And money-changers sitting, supply: he found; and the priests had introduced these, so that those wishing to offer sacrifice would not lack the price; and thus they were entirely serving avarice. Therefore the Lord complained through Jeremiah six: "From the greatest to the least, all are devoted to avarice."

22. (Vers. 15.). When he had made a sort of whip. Here the third point is touched upon, namely the Lord's authoritative correction, because he rebuked not only by word, but also by deed. Therefore he says: And when he had made a sort of whip from cords, namely for striking, he drove them all out of the temple, the sheep also and the oxen, as being unworthy to be in the temple; as the Lord said to Shebna, the overseer of the temple, in Isaiah twenty-two: "I will drive you from your station, and I will depose you from your ministry." And he poured out the money of the money-changers and overturned their tables. And thus he harshly rebuked by deed. He also rebuked by word, and this, those selling doves. Therefore he adds:

23. (Vers. 16.). And to those who were selling doves, he said: Take these things away from here, and do not make the house of my Father a house of trade. Concerning this house it is said in the Psalm: "Holiness befits your house, O Lord," not trade. Augustine: "If he forbids such things in the place of prayer, how much more drinking bouts and drunkenness and other similar things?" Therefore he commands in his Rule that "in the oratory nothing should be done except that for which it was established."

24. (Vers. 17.). The disciples remembered. Here the fourth point is noted, namely the approval of the correction made through Scripture. Therefore he says: His disciples indeed remembered, not then, but after the resurrection, when they understood the Scripture; then, I say, they remembered that it is written: The zeal of your house has consumed me, in that Psalm sixty-eight: "Save me, O God." Concerning this consuming of zeal, Augustine says: "He is consumed by zeal for the house of God who desires to correct all things that he sees there to be perverse, who does not rest from amending them; if he cannot amend them, he endures and groans."

25. Mystically, three things are to be noted here, namely the coming of the Lord into the temple, the discovery of the transgressors, and their expulsion.

Concerning the coming, Jerome says: "According to the mystical understanding, Jesus daily enters the temple of the Father and casts out all from the Church, holding those who sell and those who buy equally guilty of one crime. For it is written: Freely you have received, freely give," Matthew 10.

He found those selling oxen: Bede says: "The oxen are preachers, by whom the land of the Lord is plowed and sown with the seed of the word"; 1 Corinthians 9: You shall not muzzle the ox that treads out the grain. Likewise Bede says: "Those sell them who bestow the word of preaching upon their hearers not out of divine love, but with a view to gain."

He also found those selling sheep. "The sheep, as Bede says, are works of piety and mercy. Those sell them who practice works of piety for the sake of human praise, like hypocrites." — He found those selling doves. "The doves are the gifts of the Holy Spirit," because He appeared upon Christ in the form of a dove, Matthew 3. "Those sell these doves who give the received grace of the Holy Spirit for a price; who bestow the laying on of hands, by which the Holy Spirit is received, if not for the gain of money, nevertheless for the favor of the crowd; who confer sacred orders not according to the merit of life, but for favor." — He found the money-changers: Bede says: "Those lend money in the temple who serve in the Church not under the pretense of heavenly things, but openly for earthly things, seeking their own interests, not those of Jesus Christ": Philippians 2: All seek their own interests.

He cast out those selling sheep and oxen, as Bede says, "because he showed that the life and doctrine of such men alike are reprobate."

He poured out the coins of the money-changers and overturned their tables: "because when the reprobate are condemned at the end, he will take away even the very form of those things which they had loved, according to what is written: The world passes away and its concupiscence," 1 John 2; and: The form of this world passes away, 1 Corinthians 7.

He commanded the doves to be taken away: Jerome on Matthew: "He overturned their seats, because he destroys the priesthood of such traffickers." Hence it is that the sacred Canons condemn the heresy of simony, and command that those who seek a price for the priesthood be deprived of the priesthood.

QUESTIONS.


26. Question I. Here there is a question concerning the order of the history. For here it is said that this expulsion took place immediately after the first miracle; but in Matthew 21 it is narrated that this took place near the passion, when he sat upon the donkey.

To this Augustine responds in On the Harmony of the Evangelists that this was done twice, but the first was recorded by John, the second by the others.

And by this are resolved the contradictions which could be objected, because there he rebukes in a harsher manner and speaks different words than here.

27. Quaest. II. Likewise it is asked concerning the finding of sheep in the temple. The priests did not permit unclean persons to enter the temple; how much less, then, would they permit sheep and oxen, which would defile the temple? This seems far less probable.

I respond: It must be said that there were four courts in the temple: the first was that of the priests; the second, of clean men; the third, of clean women; the fourth, of the unclean and the Gentiles. And any of these was broadly called the temple, and in this fourth court He found animals of this kind.

28. Quaest. III. Likewise it is asked concerning correction. For it is said in Matthew 15: Let them alone: they are blind and leaders of the blind; He does not seem to have cared about the correction of the Jews. Why then does He now rebuke them so sharply, since they were incorrigible?

I respond: It must be said that even though He knew them to be incorrigible, He nevertheless wished to show His zeal for the house of God, so that He might give an example to prelates, and so that He might show Himself in accord with the Father and a friend of the Law, which He came not to destroy, but to fulfill .

29. Quaest. IV. Likewise it is asked: why did He correct those who were selling doves by word alone, but the others also by deed? And it seems that He should have done more, because by those sellers simoniacs are signified, who are to be corrected more severely.

I respond: To this there is a literal reason, because doves defiled the temple less; but the mystical reason is that by those sellers simoniacs are understood, who are not to be corrected with a small punishment, but are to be cast out of the Church by sentence; or because by the dove is understood the gift of the Holy Spirit, which is not to be driven out.

30. Quaest. V. Likewise it is asked concerning this: since the Jews were many and fierce, and Christ was alone and unarmed, how did they not rise up against Him and kill Him, when He was thus casting them out along with their goods?

To this some say that even though they were evil, nevertheless they were hypocrites; and therefore, lest they should show their avarice and malice, they neither showed themselves disturbed nor harmed Him. — Jerome responds differently, that "something fiery and starlike radiated from His eyes, and the majesty of the Divinity shone in His face," changing their minds, so that they did not dare to lay hands upon Him. Whence Jerome considers this a greater sign than the raising of Lazarus, that one unarmed man drove out so many and was not afraid.

31. Quaest. VI. It is also asked concerning the statement that zeal was in Christ. For if zeal implies anger, and anger implies disturbance, and in Christ there could not be disturbance, therefore neither could there be zeal.

To this, [Hugh of Saint] Victor responds that zeal is spoken of in two ways: in one way it implies a disturbance of the soul, just as anger does, and thus it was not in Christ: Isaiah 42: He shall not be sad nor turbulent. In another way, zeal is the same as fervent love, and thus it was in Christ; whence the Gloss of Augustine says: "Good zeal is a fervor of the soul, by which the mind, having cast aside human fear, is kindled for the defense of truth."

32. The Jews answered etc. The Lord manifested himself by the sign of authority: here he manifests himself by the sign of power, not exhibited, but requested and promised. And this sign was the wondrous raising of himself, and it proceeds in this order. In this manifestation, first is set forth the requesting of this sign; second, the offering of what was requested; third, the exposition of what was offered; fourth, the consequent building up of the faith of the Jews and through this the manifestation of Christ.

(Verse 18.). First, then, is described the requesting of the sign, which was made by the Jews seeing that he showed himself to be of such great authority. Therefore he says: The Jews therefore answered, namely the Lord who was rebuking them, and said to him: What sign do you show us, since you do these things? They seek a sign of power: First Corinthians 1: "Jews demand signs." They said something similar in Matthew 21: "Tell us: By what authority do you do these things?" And they were foolish to ask, because the deed itself was a great sign: Chrysostom: "O madness! Was a sign needed for him to make cease the things that were being done wrongly? Indeed, to receive such zeal for the house of God, was this not the greatest sign of virtue?"

33. (Verse 19.). Jesus answered and said to them. Here the second point is touched upon, namely the offering of the sign requested: and he offers them also a sign of the greatest power concerning the raising of himself; on account of which he says: Destroy this temple, namely by killing: destroy, that is, you will destroy, and in three days I will raise it up, that is, I will raise it as from sleep. For death in Scripture is called a sleeping, and resurrection an awakening: Psalm: "I have slept and taken my rest" etc. In three days, namely by synecdoche; Hosea 6: "He will revive us after two days, and on the third day he will raise us up," namely in the Head.

34. (Verse 20.). The Jews therefore said to him. Here the third point is touched upon, namely the exposition of the sign offered, because he was not saying this about the material temple, but about the temple of his body; and the Jews understood it of the material temple. On account of which he says: The Jews therefore said: Forty-six years was this temple in building, and will you raise it up in three days? As if they were saying: this is entirely incredible and impossible for you. It should be understood that the temple in its first building was completed in seven years, but in the second, on account of wars and impediments under Zerubbabel, over forty-six years. The Lord was not speaking of this: therefore he says:

35. (Verse 21.). But he was speaking of the temple of his body. For if our bodies "are the temple of the Holy Spirit," First Corinthians 6: how much more the body of Christ, "in whom the Divinity dwells bodily," as is said in Colossians 2. And this spiritual understanding neither the Jews nor the carnal disciples possessed, but only after the resurrection. Therefore he says:

36. (Vers. 22.). When therefore he had risen from the dead, his disciples remembered that he said this, about his own body. For then he opened their understanding to comprehend: Luke, last chapter: "He opened their understanding, that they might understand the Scriptures." And from then on they believed the Scripture, in which, namely, the resurrection of Christ was prefigured, as in Jonah; and they believed also the word that Jesus had said, because for this reason he had foretold it: below, chapter fourteen: "Now I have told you before it comes to pass, that, when it shall come to pass, you may believe."

37. (Vers. 23.). When he was in Jerusalem. Here is touched upon the fourth point, namely, the building up of the faith of the Jews at the sight of signs of power. For it must be understood that he did many things, although the Evangelist did not describe them, as Chrysostom says. Therefore he says: When he was in Jerusalem at the Passover, on the feast day, to which, namely, he had gone up: many believed in his name, seeing the signs that he did. Their faith rested upon signs: below, chapter seven: "But many of the crowd believed in him, seeing the signs that he did"; and because they rested upon signs, therefore they were weak in faith. Therefore he says:

38. (Vers. 24.). But Jesus himself did not entrust himself to them: not because he feared, but because he recognized their weakness. And he shows how he knew this: because not as a man by report, but as God by internal vision: because he himself knew all men: 1 Kings 16: "Men see those things that appear, but God beholds the heart."

39. (Vers. 25.). And because there was no need that anyone should bear witness to him concerning man: for he himself knew what was in man: Jeremiah 17: "I the Lord, searching hearts and reins"; Hebrews 4: "The word of God is living and effective and more piercing than any two-edged sword, reaching unto the division of soul and spirit, of joints also and marrow, and a discerner of the thoughts and intentions of the heart."

QUESTIONS.


40. Quaest. I. But here the first question concerns what the Lord says to the Jews: Destroy. It seems that he commanded them to kill him.

I respond: It must be said that Scripture sometimes uses the imperative mood imperatively, as there: Fear God and keep his commandments, Ecclesiastes, last chapter. Sometimes predictively, as here: the Gloss: "Destroy, that is, you will destroy." Sometimes consultively: Matthew 19: Go and sell all that you have, and give to the poor. Sometimes permissively: Matthew 8: If you cast us out from here, send us into the swine. Sometimes ironically: John 13: What you do, do quickly, the Lord said to Judas concerning the betrayal.

41. Question II. Likewise, Chrysostom asks about the fact that the Lord always responds to the Jews with a sign concerning the resurrection: as is said in Matthew twelve and sixteen, that no sign will be given to them except the sign of Jonah the prophet. For since they did not understand, to what end did He give them this sign? And if He gave it, why did He not give it in such a way that they would understand?

I respond: It must be said that He gave them this sign because it was supreme and because it was hidden. Supreme, because to be able to free oneself from death even after death—this is the newest, noblest, and most wondrous of all new things. Because it was also hidden, He gave it to them and spoke enigmatically, because by just judgment He manifested Himself in such a way that He remained concealed, until after the resurrection He would manifest Himself. For if He had been fully manifested, He would never have been put to death; therefore He directs them to the time of the resurrection. And therefore He spoke to them enigmatically, and also to the disciples, because, even if they did not understand then, afterwards they would understand all the more dearly.

42. Question III. The question is: why does the Lord call Himself a temple and compare Himself to a temple?

And Augustine responds that this is not only on account of the indwelling of the Divinity, but also on account of the likeness to the temple: because, just as the temple was built in forty-six years, so the conceived fetus is formed in forty-six days, and when those are multiplied by six, it is born.

But this seems to have no bearing on the matter at hand, because the body of Christ was perfect from the instant of conception, and His soul was perfect, and He had the use of free will.

On account of this, it must be said that a body is perfected in two ways: either by organization or by mass. Other bodies besides the body of Christ are built up and perfected within that time or in that time—that is, they tend toward perfection by organization and by mass; but the body of Christ only by mass, not by the distinction of members.