Chapter 7

Chapter VII.


Third, the Son of God manifests himself as lover and illuminator in three ways.

1. After these things Jesus walked, etc. The Lord showed above that he is healer and preserver: here begins the third part, in which he manifests and shows himself as director and illuminator; and this part extends up to the eleventh chapter. The Lord shows himself as light and director in three ways: first, by the word of teaching; second, by the miracle of power, at the beginning of the ninth, there: And Jesus passing by saw a man blind from birth: third, by the example of a good life, below at the beginning of the tenth: Amen, amen I say to you, he who does not enter through the door.

First he shows himself as light and lover by the word of teaching.

The first part, therefore, in which he manifests himself as director by the word of teaching, contains two chapters, namely the seventh and eighth, and is divided into two, because first is treated the Teacher's manifestation: second, the communication of doctrine, there: Did not Moses give you the Law, etc.

The first part treats of the Teacher's disclosure in two ways.

The Teacher's disclosure or manifestation was necessary for this, that he might teach. And because his concealment had preceded, therefore first is treated the Teacher's concealment: second, the manifestation of the hidden one, there: Now about the middle of the feast, etc.

The concealment of the supreme Teacher, therefore, is described in this order. For since it came about through the persecution of the Jews, first is indicated the perfidy of the Jews in persecuting: second, the vanity of his kinsmen in urging honor: third, the humility of Christ in hiding: fourth, the curiosity of the Jews in seeking Christ.

2. (Verse 1.). First, therefore, is indicated the perfidy of the Jews in killing Christ, on account of which the Lord stayed in Galilee and had left Judea, avoiding the fury of the persecutors. Therefore he says: After these things, namely those which were said about the miracle of the loaves and the teaching of Christ, Jesus walked in Galilee: because there they were not such zealots for the Law, and consequently not persecutors. For he did not want to walk in Judea: and the reason is given: because the Jews sought to kill him, stirred up by the devil, in whose figure, in Exodus 2, "Pharaoh sought to kill Moses, who fleeing from his sight," etc. By avoiding them, he taught to flee the fury of persecutors, according to that word of Matthew 10: "When they shall persecute you in one city, flee to another."

3. (Vers. 2.). Now it was near. Here the second point is noted, namely the vanity of his kinsmen in persuading him toward earthly and vain honor; and they take their reason for persuading from the opportunity of the time, the edification of the neighbor, and the exaltation of his name. — The opportune time was at hand; whence he says: Now the feast day of the Jews, the Feast of Tabernacles, was near. This was the feast of tabernacles, which was to be celebrated in September, according to that passage in Leviticus twenty-three: "In the seventh month you shall celebrate feasts and dwell in tabernacles," etc. From this opportunity the persuasion is made to him; whence he says:

4. (Vers. 3.). His brothers therefore said to him: Depart from here and go into Judea. These brothers were kinsmen or blood relatives of the Lord in the second degree; and according to Chrysostom they were James and Jude, who were brothers of the Lord; but it is better to say that they were other kinsmen, on account of the text that follows. For it is to be believed that those two Apostles believed in him.

Note that one is a brother by nature, and thus we are all brothers of Christ: Psalm: "I will declare your name to my brothers." By affection, thus the good: Matthew twelve: "Who are my brothers? Everyone who does the will," etc. By kinship, thus blood relatives, as James: Galatians one: "James, the brother of the Lord."

And they add another reason for persuasion, namely the edification of the neighbor; on account of which they say: That your disciples also may see your works which you do; those disciples, I say, who had departed in scandal, so that seeing the great things he was doing in Galilee, they might return again. Of these it was said above in chapter six: "Many of his disciples went back."

And they add a third reason, namely the manifestation of his name.

5. (Vers. 4.). For no one does anything in secret and himself seeks to be known openly, through that work, namely; such men had not yet departed from the mindset of hypocrites, of whom it is said in Matthew twenty-three: "They do all their works to be seen by men." Therefore they said: If you do these things, manifest yourself to the world, that is, if the miracles you perform are true as from God, manifest yourself. They say this doubting, and the Evangelist gives the reason:

6. (Vers. 5.). For neither did his brothers believe in him: above in chapter four: "A prophet is not without honor except in his own country"; above in chapter one: "He came unto his own, and his own received him not," and this on account of familiarity; for this reason, because he was familiar to his brothers, they did not believe in him.

7. (Vers. 6.). Jesus therefore said to them. Here the third point is touched upon, namely Christ's humility in hiding; on account of which he excuses himself before them, first from the lack of an opportune time: for it was not the opportune time for him for manifestation. On account of which he says: My time has not yet come, namely, of my manifestation; and I consider the fittingness of the time: whence in the Psalm: "When I shall receive the time, I will judge justices"; Ecclesiastes 3: "God made all things good in their time." But your time is always ready, that is, for the glory of the world, which you desire: concerning which time, Jeremiah 17: "I have not desired the day of man"; Sirach 11: "In the day of your honor, do not exalt yourself."

Thus therefore the opportuneness of time belongs not to me, but to you; not to me either, but to you belongs the exaltation of temporal glory: whence:

8. (Vers. 7.). The world cannot hate you, by reviling, because you love it and its glory; but it hates me, by dishonoring; Galatians, last chapter: "The world is crucified to me, and I to the world." Because I bear witness concerning it, that its works are evil, by proclaiming the truth; Wisdom 2: "Let us therefore beset the just man, because he is useless to us and contrary to our works and reproaches us with sins against the Law and defames against us the sins of our training"; Amos 5: "They hated him who corrects at the gate." Therefore a certain one said: "Truth begets hatred." Because therefore the world does not hate you:

9. (Vers. 8.). Go you up to this feast day: but because it hates me and persecutes me, I will not go up to this feast day, because my time is not yet fulfilled; in which I must suffer, concerning which above in chapter 2: "Woman, my hour has not yet come." Just as in the incarnation he observed the fullness of time, so also in the passion: Galatians 4: "But when the fullness of time came, God sent his Son," etc. And thus he excused himself to them, so that he might go up secretly; whence also after them he went up alone, not surrounded by a multitude of relatives.

10. (Vers. 9.). When he had said these things, that is, had excused himself before his brethren, he remained in Galilee, namely, until his brethren had gone up.

11. (Vers. 10.). But when his brethren had gone up, then he also went up to the feast day, not openly, but as it were in secret; therefore in secret, so that he might show human weakness, and thus invite to faith. Or: in secret, so that he might teach to avoid vain praise: Matthew 6: "Your Father, who sees in secret, will reward you"; Gregory: "Let the work be in the open, so that the intention may remain in secret."

12. (Vers. 11.). The Jews therefore sought him. The fourth point is touched upon, namely the curiosity of the Jews in seeking Christ, since he had gone up secretly; because previously he used to go up openly; therefore he says: The Jews therefore sought him on the feast day, because he was accustomed to go up at that time, and they sought him out of hatred; whence he adds: And they said: Where is that man? They did not call him by his proper name, out of hatred or contempt; against which Wisdom chapter one: "Think of the Lord in goodness, and in simplicity of heart seek him." And from this silent inquiry there arose conversation about the absent one; whence he says:

13. (Vers. 12.). And there was much murmuring among the crowd concerning him, and it arose from controversy; whence he adds: For some said: He is good, namely the simple folk; but others said: No, but he deceives the crowds, and these were the chief Pharisees, who called him a deceiver: Matthew chapter twenty-seven: "We remember that that deceiver said," etc.; below in the same chapter: "Have you also been deceived?" And although there was controversy, it was in murmuring, not open; whence he says:

14. (Vers. 13.). Yet no one spoke openly about him for fear of the Jews. For as is said below in chapter nine: "The Jews had conspired that if anyone confessed him to be the Christ, he would be put out of the Synagogue." Therefore they feared; against which Matthew chapter ten: "Do not fear those who kill the body but cannot kill the soul; but rather fear him who can destroy both soul and body in hell."

QUESTIONS.


15. Question I. But it is asked here: since the Lord had come not only to teach but also to suffer, it seems that on account of the suffering or persecution of the Jews he ought not to have ceased from teaching; therefore neither ought he to have left Judea, where there was especially a place for teaching.

I respond: It must be said that the Lord, although he willed to suffer and did not fear to suffer, had nevertheless appointed a fitting time for his passion, and before that time he did not wish to deliver himself into the hands of his persecutors; and therefore he did not walk in Judea.

16. Question II. But it is asked secondly: since the Jews could not anticipate the time determined by the Lord, it seems that before that time they could not lay hands on him; therefore neither ought he to have absented himself on this account.

I respond: It must be said that the Lord so manifested himself to the good that he nevertheless concealed himself from the wicked; and conversely, he so hid himself from the wicked that he was nevertheless not hidden from the good. And therefore sometimes he conquered by power, sometimes by prudence, as is said in Job chapter twenty-six, that by his prudence he struck the proud one. And therefore, although he could powerfully restrain them, he preferred at that time to wisely withdraw. — Another reason is that he might show true humanity in himself; therefore sometimes he showed himself powerful, sometimes weak. Whence another reading has: For he could not walk in Judea. — The third reason is for our instruction, that we should not wonder if holy men fear and avoid dangers, nor should we despair of ourselves.

17. Question III. Likewise, an inquiry is made concerning what he says: I will not go up: and afterward it is said that when they had gone up, then he himself also went up. — It seems that he does the contrary of what he had previously said.

To this the response is given in multiple ways: first, thus: I will not go up, namely with you, you however go up. — But this exposition raises a question, namely why he did not wish to go up with them.

On account of this, others respond and place emphasis on what is said: to this feast day; the Interlinear Gloss says: "That is, to the first day," which was the more solemn, but to the intermediate days. — But this likewise raises a question, namely why he does not go up on the first day.

Therefore it is expounded in a third way, that "words must be understood according to their subject matter"; and the Lord was responding to the persuasion of his brethren that he should manifest himself. For this reason he says: I will not go up to manifest myself; therefore it is said in the text: he did not go up openly. And therefore he did not go up with his brethren nor on the first day, lest his going up should be manifest.

18. Question IV. Likewise, an inquiry is made concerning the Lord's response, in which he says: My time has not yet come.

Although this ought not to be understood as referring to fate, it nevertheless seems that the Lord's action depends on time, which seems unfitting, since he is omnipotent.

The response is given in one way, that the Lord's action is twofold: one according to his Divinity, and this does not depend on time; the other according to his humanity, and this requires a definite time. And this was the work of redemption, and with respect to this he was saying: My time has not yet come.

It is answered in another way, that to act at a determined time can be understood in two ways: either from need, or from fittingness. In the first way, trees bear fruit at a determined time in summer; in the second way, God shows mercy and judges and saves. Hence, because the paschal time was most fittingly suited to our redemption, so that the Law might be fulfilled in the Gospel according to the most fitting correspondence, therefore he awaited the paschal time.

19. Now about the midst of the feast. After the concealment has been treated, the discussion turns to the manifestation of our Teacher, who had been hiding as described above. And the procedure follows this order: first, the Teacher's manifestation in teaching is set forth; second, the Jews' amazement in hearing; third, the commendation of his doctrine in responding.

(Verse 14). Therefore the Teacher's manifestation is set forth first; on account of which he says: Now about the midst of the feast, and this was "the fourth day of the feast," as the Gloss says, which is the middle of the seven days: Jesus went up into the temple and was teaching, in a public place, not a hidden one, lest his doctrine be suspect; below in the eighteenth chapter: "I always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing."

20. (Vers. 15.). And the Jews marveled, etc. Here the second point is touched upon, namely the amazement of the Jews. The reason for their amazement was, as Augustine says, that "they had never seen him learning letters, yet they heard him disputing about the Law." On account of which he says: And the Jews marveled, saying: How does this man know letters, since he has not learned? Whence the Lord could say that word of Proverbs 30: "I have not learned wisdom, and I know the knowledge of the Holy Ones"; Luke 2: "They marveled at his understanding and his answers."

21. (Vers. 16.). Jesus answered them. Here the third point is set forth, namely Christ's response, by which he satisfies their amazement, showing that he does not have knowledge through acquisition, as other men have, but from his origin. On account of which he says: My doctrine, namely that which I teach, is not mine, that is, not from me, or for my glory, or acquired by me, but his who sent me, that is, from the Father, who sent me. For all things which the Son has, he receives from the Father: above in chapter five: "I cannot do anything of myself," and so neither can I teach anything. And because this response was not manifest except to those who hear rightly — and these are those who hear in order to act — for this reason he says:

22. (Vers. 17.). If anyone wills to do his will, namely of God the Father, he shall know concerning the doctrine, whether it is from God, or whether I speak of myself; because otherwise he cannot truly know either me or my doctrine. Therefore it is said in 1 John 2: "He who says that he knows God and does not keep his commandments is a liar." And thus it is commendable from its origin, and it is also commendable from its end, in this, that in teaching he does not seek his own glory; and he makes this manifest as follows:

23. (Vers. 18.). He who speaks of himself seeks his own glory; but he who seeks his own glory is a liar, because he usurps what belongs to another: Isaiah 48: "I will not give my glory to another"; but I in teaching do not seek my own glory, but I seek the glory of him who sent me; therefore my doctrine is true. For this reason he says: But he who seeks the glory of him who sent him, he is true, and there is no injustice in him. Christ sought the glory of his Divinity, not of his humanity, because to him all glory is due: 1 Timothy 1: "To the King of ages, immortal, invisible, the only God, be honor and glory," etc. He is just and true, because conversely, to usurp another's honor for oneself is falsehood and injustice. So the Antichrist will usurp, of whom it is said in 2 Thessalonians 2: "He will be exalted and lifted up above all that is called God."

QUESTIONS.


24. Question I. But it is asked here: since the Lord went up to Jerusalem secretly in order to avoid the fury of the Jews, why is it that he teaches openly in the temple?

Augustine responds that "his hiding was a matter of example; that he speaks openly and is not seized is an indication of his power."

Alternatively, it can be said that his very teaching deflected the fury of the Jews, while it raised them up into admiration.

25. Question II. It is asked concerning what he says, that he had not learned letters and yet knew letters:

1. How did they themselves know that the Lord knew letters?

2. Likewise, since the Lord ought to give us an example not only of humility in deed, but also in knowledge: it seems that, just as for our example he was baptized and circumcised, he ought to have been a disciple before being a teacher.

If you say that he could learn nothing, since he knew all things: it is objected that it is said in Hebrews 5: "He learned obedience from the things he suffered." If he learned obedience, why not knowledge?

The Gloss responds that what he said, he said on the authority of Scripture: therefore they knew that he knew letters. They also knew that he had not learned them, because, as Augustine says, they knew his upbringing, his place, and his parents.

2. To the objection that he ought to have learned: I say first that he had no need, nor ought he to have had need, because he ought to have assumed all our sufferings except ignorance and sin, since these would be entirely useless to us and to our salvation. Nor ought he to have given an example in this, because in learning he would have shown himself to be ignorant, and then the act would have been feigned.

As for what he says about circumcision, it must be said that it was for the purpose of distinguishing; lest therefore he should appear to be of another rite and nation, he observed circumcision and the baptism of John, in order to sanctify the waters and to make himself known.

To the objection that he learned: it must be said briefly that to learn in one sense is to arrive at knowledge of the unknown through instruction, and in another sense to learn is to experience what is already known. In the first sense he did not learn, because it presupposes ignorance; in the second sense he did learn, because it presupposes sufferings, which Christ assumed and experienced.

26. Question III. Likewise it is asked concerning what he says: My teaching is not my own:

1. Because thus it is removed from himself, and therefore it seems false.

2. Likewise, how does this satisfy the Jews? Because similarly I could say the same thing, that my teaching is not from me but from God, since all wisdom is from the Lord God.

Chrysostom responds that he says his teaching was not devised by himself, but is from the Father; whence the sense is: my teaching, namely that which I teach, is not my own, but is from the Father.

And in this he answers their question, by sending them to the Father, and calms their fury through humility; whence the teaching was his own, because he is wisdom itself by essence; but he said it was not his own, because he received it from another.

But why did he not simply say: I am wisdom itself, but rather humbled himself?

Chrysostom assigns five reasons: the first, to show that he is from another and is the Son, not unbegotten.

The second, to show that he is not contrary to God, as the Antichrist will be, who will exalt himself above all that is called God.

Third, to show that he is a true man.

Fourth, on account of the weakness of the hearers.

Fifth, to teach humility, according to that passage in Romans 11: Be not highminded.

Otherwise it is answered that this contradiction is resolved according to the rule of Augustine, by looking to the twofold nature, so that the sense is: my doctrine according to the Divinity is not mine according to the humanity. That is called ours which has been acquired by us, and thus it satisfies the question.

In the third way, emphasis is placed on that which is mine; mine signifies the freedom of possessing and the principle of producing, as my field, my book, which I made. But this can be said in two ways: either absolutely or distinctively, just as both of me and to me. Speaking absolutely, therefore, that doctrine was Christ's, who freely possessed it, and from him it flowed forth to the hearers. But it was not distinctively Christ's alone, because this same doctrine was also the Father's, and also this same doctrine was from the Father.

Or I answer otherwise: there is a threefold mine: mine according to nature or origin, mine according to the divine nature or the human, mine absolutely or distinctively.

The second part treats of the communication of the doctrine in two ways.

27. Did not Moses give etc. This is the second part, in which the communication of the doctrine is treated.

And because the work of the wise man is twofold: "to expose those who lie and not to lie about the things he knows"; therefore first he refutes the perversity of the Jews; second, he manifests the nobility of his doctrine, below in the eighth chapter: Again Jesus spoke to them: I am the light of the world. The first part has four parts. For first he refutes those who are malicious in heart; second, those speaking against him with their mouth, at the passage: Therefore some of those from Jerusalem said; third, those rising up through power, at the passage: Therefore the Pharisees heard; fourth, those plotting through malice, at the passage: But Jesus went, at the beginning of the eighth chapter.

Therefore he refutes the malicious in this order. First is set forth the rebuke itself; second, the resistance of the Jews; third, the explanation of the rebuke; fourth, the calling back from evil.

(Verse 19). Therefore the Lord rebukes them for the hidden malice of their heart, because they wished to kill him — against the commandment of the Law; for this reason he says: Did not Moses give you the Law? which you are bound to observe by your own promise, according to that passage in Exodus 24: "All things that the Lord has commanded us, we will do." And none of you keeps the Law? The Psalm says: "They have all turned aside, they have together become unprofitable: there is none who does good, no, not even one"; because already in your heart you have transgressed it; which he shows by revealing the malice of the heart.

28. (Vers. 20.). Why do you seek to kill me? since the Law commands in the Decalogue: "You shall not kill," Exodus 20 and Deuteronomy 5; and this, an innocent man. Therefore he asks: Why do you seek to kill me? Why? that is, for what reason, as if to say: without cause; Exodus 23: "The innocent and the just you shall not kill."

The crowd answered. Here the second point is touched upon, namely the obstinacy of the Jews, because they do not acknowledge the crime, but hurl insults at the one reproving them. Therefore it says: The crowd answered, not one person, but the whole multitude, and said: You have a demon. They cast this at him in Matthew 12 and below in chapter 8; behold, an insult. Chrysostom: "It is a word of anger and fury and of a shameless soul." Who seeks to kill you? As if they were saying: no one. They lie, because they themselves have a demon and are sons of the devil, who "is a liar and the father thereof."

29. (Vers. 21.). Jesus answered and said to them. Here the third point is touched upon, namely the explanation of the reproof, because on account of this, that he had healed on the Sabbath, they wished to kill him; whence he says: I did one work, and you all marvel. This work was the healing of the paralytic; they marveled at what he had done and were indignant that it was on the Sabbath; above in chapter 5: "The Jews persecuted Jesus, because he did this on the Sabbath," as though he were breaking the Law. Therefore the Lord shows that he did not break the Law, through an argument from the greater, and he makes such an argument: if circumcision, which is not from the Law but from the Fathers, does not break the Sabbath, because it is a noble work, therefore, since the healing of the whole man is a nobler work, much less will it break it. On account of which he says:

30. (Vers. 22.). Therefore Moses gave you circumcision, not because it is from Moses, but from the Fathers, that is, not because it was first commanded to him, but to Abraham; Genesis 17: "Every male among you shall be circumcised." And on the Sabbath you circumcise a man, on account of that which is written in the same place: "An infant of eight days shall be circumcised"; and yet you do not believe you are breaking the Law, but keeping it. From this he argues through an argument from the greater, because it seems more likely that circumcision would break it than perfect healing.

31. (Vers. 23.). If a man receives circumcision on the Sabbath, so that the Law of Moses may not be broken: are you indignant at me, because I made a whole man well on the Sabbath? As if to say: since it is lawful and does not break the Sabbath, your indignation is not just, because, according to that passage in Romans 10, "they have a zeal for God, but not according to knowledge."

32. (Vers. 24.). Do not judge, etc. Here the fourth point is touched upon, namely, recall from evil; on account of which he says: Do not judge according to appearance, accepting the human face. Concerning the good judge, Isaiah eleven: "He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears." But judge a just judgment, according to merits, not according to the appearance of persons. Augustine: "He does not judge with partiality who loves equally." And because they loved unequally, because they cared more about external things, therefore they judged unjustly; whence it is said in Matthew twenty-three: You Pharisees "cleanse what is on the outside"; and they justified themselves before men: Luke sixteen: "You are they who justify yourselves before men, but God knows your hearts."

QUESTIONS.


33. Question I. But it is asked here whether circumcision ought to be performed on the Sabbath. And that it should, the Lord seems to say here. And the reason is that it had to be done on the eighth day.

But to the contrary: The precept concerning the Sabbath was the greatest among all precepts of the Law and the most frequently repeated; therefore a lesser precept ought to yield to a greater one. Therefore they ought to have refrained from circumcising on the Sabbath.

I respond: It must be said that the precept concerning the Sabbath is great and did not oppose circumcision, because it did not prohibit a work of salvation but of servitude; whence on the Sabbath the Law was expounded, because teaching is a salvific work; and therefore it did not yield to circumcision, but both precepts ran together simultaneously.

34. Question II. Likewise it is asked concerning the Lord's argument that circumcision did not break the Sabbath, much less did the healing of the paralytic.

This argument seems to have no force:

Because circumcision was commanded and could not be deferred, but the healing could have been done on another day.

2. Furthermore, circumcision was a spiritual work insofar as it cleansed from original sin; but that healing was a corporeal work, because the illness was corporeal.

I respond: It must be said that the Law of Moses did not command circumcision but presupposed it as from a more worthy source; whence it is said in Exodus twelve: If any stranger wishes to pass over into your colony, he shall be circumcised. But the Sabbath was commanded in the Law and did not take away circumcision, which was from the Fathers; therefore much less did it take away healing from God, even though it was not commanded.

2. To the other objection it must be said that the healing of that paralytic was not only corporeal but also spiritual; whence it was said to him: Sin no more henceforth. And therefore it is said in the text: I have made a whole man well, namely interiorly and exteriorly; even granting that it was only exteriorly in the body, nevertheless it was still a work of piety, and certainly the Law regarded works of piety as spiritual. Whence on the Sabbath it was permitted to give alms. For if it was permitted to water a donkey, how much more to give alms, and especially to heal the sick.

35. Question III. But it is asked: why was circumcision given before the Law? On account of what he says: Not from Moses etc.

It must be said that one principal cause of the giving of circumcision was the distinction of the people from whom Christ was to be born from the nations; and because Abraham was first called, to whom the promise was made, therefore it began from him.

There are also other causes for the giving of circumcision, why it was given to the people of God rather than another sign, which are contained in these verses:

"It is a sign, a merit, it distinguishes, or it heals; the circumcised flesh both signifies and teaches."

It is a sign of Abraham's faith, a merit of obedience, it distinguishes the people, it heals against original sin, it signifies the eighth day of the resurrection, it teaches chastity.

36. Some therefore of Jerusalem said. He refuted the malicious; here he refutes the objectors; and he proceeds in this order. First is set forth the objection itself; second, the refutation of the objectors; third, the obstinacy of those refuted; fourth, the edification of the little ones or the lesser.

(Verse 25.) First, therefore, is set forth the objection of those who ought to have known better; and these were those who dwelt in the royal city; on account of which he says: Some therefore of Jerusalem said, who were aware of the plotting of the Pharisees: Is not this the one whom the Jews were seeking to kill ? as an evildoer; for they were of those of whom it is said in Proverbs 1: "Their feet run to evil, and they make haste to shed blood."

37. (Verse 26.) And behold, he speaks openly, and they say nothing to him, and at this they marvel, and from their marvel, when they ought to have been aroused to faith, they proceed to a lying objection: Have the rulers indeed recognized that this is the Christ? As if to say: they can suspect, but they cannot truly know; whence he adds:

38. (Verse 27.) But we know where this man is from, that is, from Nazareth; above, in chapter one: "We have found Jesus, the son of Joseph, from Nazareth." But when the Christ comes, no one knows where he is from; and so they disparaged his origin. They said this on account of what is written in Isaiah 53: "Who shall declare his generation?" as if the generation of Christ were unspeakable and thus inscrutable; or because he came in secret; Wisdom 18: "While all things were in the midst of silence," etc.

39. (Vers. 28.). He cried out therefore etc. Here is set forth the second point, namely the confutation of the objectors. He confutes these objectors concerning Christ's generation, showing his twofold generation: temporal, which they knew, and eternal, which he himself knew. On account of the temporal he says: Jesus therefore cried out, teaching in the temple, so as to astonish those who were murmuring; whence Proverbs 1: "Wisdom cries aloud outside, she utters her voice in the streets"; because he teaches openly and freely; Isaiah 58: "Cry aloud, do not cease, lift up your voice like a trumpet." And saying: You both know me and know whence I am, according to his temporal generation; whence Matthew 13: "His mother is called Mary"; and they knew this, that he was a man and that he was born of Mary; this was said according to his temporal generation. But as regards his eternal generation, he says that he is from another, whom they do not know; on account of which he says: And I have not come of myself, in which is noted the procession from the Father; but he is true who sent me, because he is God; for God is truthful, but every man is a liar, according to that saying of the Psalm, "Every man is a liar"; Numbers 23: "God is not as a man, that he should lie." Whom you do not know; above in chapter 5: "The Father who sent me has borne witness concerning me; you have neither heard his voice nor seen his form."

40. (Vers. 29.). But I know him, and if I should say that I do not know him, I would be like you, a liar; you who lie saying that you are ignorant of his temporal birth; but I do not lie so as to say that I do not know his eternal generation. For I know him, because I am from him, and he sent me; as the Son knows the Father; Matthew 11: "No one knows the Father except the Son, and he to whom the Son wills to reveal him." I know him, through manifest knowledge; above in chapter 1: "No one has seen God" etc. I am from him, through generation; below in chapter 16: "I came forth from the Father and have come into the world." And he sent me, through the incarnation; Isaiah 61: "The Spirit of the Lord is upon me" etc.

41. (Vers. 30.). They sought therefore to seize him. Here is noted the third point, namely the obstinacy of those who were confuted. For because he had shown them to be liars and ignorant, therefore, confirmed in evil and unable to resist his word, they sought therefore to seize him, namely certain leaders, as Chrysostom says. But nevertheless their malice did not achieve its effect, by divine power preventing it. For they did not apprehend Christ, the Truth, but falsehood; Jeremiah 8: "They have laid hold of falsehood and refused to return"; whence he says: But no one laid hands on him, that is, to seize him, because his hour had not yet come, in which he would deign to suffer. Whence Augustine says: "He did not say the hour in which he would be compelled to die, but in which he would deign to be slain"; concerning which it is said below in chapter 17: "Father, the hour has come; glorify your Son."

42. (Vers. 31.). But many of the crowd believed in him. Here the fourth point is touched upon, namely the building up of faith in the little ones, whence he says: But many of the crowd believed in him, not from the leaders and the greater ones; Matthew 11: "You have hidden these things from the wise and prudent and revealed them to little ones"; First Corinthians 1: "See your calling, brethren, that not many wise," etc. And a true confession is added: And they said: When the Christ comes, will he do more signs than those which this man does ? Whence, because the signs appeared to them very great and many, they believed and confessed that no other was to be expected: below in chapter fifteen: "If I had not done among them the works which no one else did, they would not have sin."

QUESTIONS.


43. Question I. But it is asked first concerning what they say, that when the Christ comes, no one knows where he is from.

They seem to say something false, because from the Scriptures they had that he would be from the seed of David and from Bethlehem the town, as is said below in the same chapter.

To this it must be answered that the doctors of the Law, according to various Scriptures, conjectured that Christ would not be born in the same way as others; whence they could know that he would be from a virgin, and yet be ignorant of the manner. Whence Scripture intimated that the manner of Christ's generation was hidden, but manifested the lineage itself and the place. And they knew concerning Christ the Lord where he was from, namely from the Virgin Mary; but they did not know how, because they believed it was through Joseph.

But it is explained otherwise according to the twofold generation, namely temporal and eternal. They knew the temporal in some way, and in some way were ignorant of it; but the eternal they were simply ignorant of.

44. Question II. Likewise it is asked concerning what is said: But we know where this man is from; because below it is said: We do not know where this man is from; therefore they contradict themselves.

Chrysostom responds that it is not surprising if a tumultuous crowd contradicts itself, because there was no stability in its words.

Otherwise it is said that this is said concerning simple knowledge, but below concerning the knowledge of approbation, because they did not know him as approved by God, as Moses, to whom God spoke, as is said in the same place.

45. Question III. Likewise it is asked concerning what he says: Jesus cried out, etc.; because it is said in Isaiah 42: He will not cry out, and his voice will not be heard outside.

I respond: There is the cry of impatience and contention, and of this Isaiah understands; and there is the cry of affectionate preaching, and so it is taken here.

46. Question IV. Likewise it is asked concerning what he says: You know me.

To the contrary: Below in chapter eight: If you knew me, you would know my Father also; therefore they did not know him.

I respond: There was a twofold knowledge of Christ: one through exterior sense, such as that he was a man and born in such a town and from such a parent—this they knew; the other through interior revelation, which concerned the invisible Divinity; and by this indeed they did not know him; and concerning this it is said in John chapter eight.

47. Now the Pharisees heard etc. The Lord confuted those acting maliciously in heart and those lying in speech; here he confutes those persecuting in deed through his power. And this part is divided, because first is set forth the confutation of the persecutors; second, the destruction of the Jewish machination, at the words: From that crowd therefore etc.

The confutation of the persecutors the Evangelist describes in this order. For first is set forth the preparation of the ambush; second, the confutation of them through teaching; third, the hesitation of those confuted; fourth, the calling to faith of those who, not understanding, doubt.

(Verse 32). First, therefore, is set forth the preparation of the ambush, which was made by the Pharisees and priests on account of envy, because the crowd seemed to want to believe in him. Therefore he says: The Pharisees heard the crowd murmuring these things about him, because they did not dare to speak openly. And the chief priests and the Pharisees sent officers to apprehend Jesus. The Pharisees heard, because they were the observers; but they and the chief priests sent, because they were more powerful. A similar thing is said in Matthew chapter twenty-two: "The Pharisees went and took counsel how to ensnare Jesus in his speech; and they send their disciples to him with the Herodians"; Luke chapter eleven: "The Pharisees began to press him vehemently and to provoke him to speak about many things, lying in wait for him."

48. (Verse 33). Jesus therefore said to them: Yet a little while etc. Here the second point is touched upon, namely the confutation of the persecuting officers, who had come with armed force to seize him; and he confutes them, showing their powerlessness in two ways: first, because they could not seize him now; second, because after a short time they would not be able to find him. On this account he says: Yet a little while I am with you, that is, living in mortal life; or: I am with you through the manner of mortal life; Luke, the last chapter: "These are the words which I spoke to you while I was still with you." And I go to the Father who sent me, that is, I go through the Passion, below in chapter sixteen; therefore you cannot seize me now, because the time has not yet come; below in chapter ten: "I lay down my life that I may take it up again; and no one takes it from me"; and thus you cannot now apprehend me nor afterwards find me. Therefore he adds:

49. (Verse 34). You will seek me and will not find me; you will seek my aid in the devastation wrought by the Romans under Titus and Vespasian.

Or: You will seek me; through compunction and sorrow, and you will not find me, because many fell into despair; yet some who were penitent sought and did not find him bodily, but spiritually: Acts 2: "Having heard these things, they were pricked in their heart."

Or: You will seek me and will not find me, in judgment: Proverbs 1: "They will rise early and will not find me, because they had held wisdom in hatred."

Or otherwise: You will seek me, with the will to harm: and you will not find me, with the power to offend; because it will be said to him after the resurrection: "Sit at my right hand, until I make your enemies the footstool of your feet." And therefore he adds that they will not be able to harm him. And where I am, you cannot come: therefore you will not be able to find me, because he was to be in heaven: below in chapter fourteen: "I go to prepare a place for you, and I will come again and take you to myself, that where I am, you also may be."

50. (Verse 35.). The Jews therefore said etc. Here the third point is touched upon, namely the consequent doubt of the Jews, arising from the fact that they did not understand him; whence they say: Where is this man about to go, that we will not find him? And conversing among themselves, they ask about the place: Is he perhaps about to go to the dispersion of the Gentiles and teach the Gentiles? "Here by doubting, as Augustine says, they prophesied. For he was about to go to the Gentiles, not through the presence of his body, but through the Apostles: Psalm: 'The people whom I had not known served me; at the hearing of the ear they obeyed me.'" And because they doubted greatly, therefore they repeat the doubt.

51. (Verse 36.). What is this saying that he said: You will seek me and will not find me; and where I am, you cannot come? Therefore they do not deserve to understand, because they were unwilling to humble themselves to believe.

52. (Verse 37.). On the last day etc. The fourth point is touched upon, namely the invitation to faith, by whose merit wisdom and understanding are given. Therefore he says: On the last day of the great feast — this was the eighth and final day, which was solemn — Jesus stood and cried out. He stood, through immutability: Malachi 3: "I am the Lord and I do not change"; he cried out, through charity: Psalm: "I have labored crying out," in order to rouse them to come: Let him come and drink, according to my bounty. If anyone thirsts, let him come and drink: Isaiah 55: "All you who thirst, come to the waters; come, buy without money and without any exchange, wine and milk." And the manner of coming is described, because it is through faith; whence he says:

53. (Verse 38.). He who believes in me, as the Scripture says, rivers of living water shall flow from his belly.

54. Chrysostom asks where he says this, and he says that "nowhere does he say this" literally, but according to the sense; Isaiah fifty-eight: "You shall be like a watered garden and like a spring of waters, whose waters shall not fail"; Proverbs five, according to another translation: "Let your springs flow outward, and in the streets divide your waters." And he says rivers, because river signifies abundance and force, and he speaks in the plural. Hence Chrysostom: "You will see clearly fulfilled what is said, if you look to Stephen's wisdom, if to Peter's tongue, if you have examined Paul's course: for nothing resisted them, neither the fury of the people nor the uprising of tyrants nor the snares of demons nor daily deaths; but like rivers carrying all things with them, they went forth." And because this was said spiritually, not carnally, therefore the Evangelist explains:

55. (V. 39.). But this he said of the Spirit, whom those believing in him were to receive: concerning which, Acts two: "There came suddenly from heaven a sound as of a mighty rushing spirit." They were to receive him, but had not yet received him. Therefore he says: For the Spirit was not yet given, because Jesus was not yet glorified: below, in the sixteenth chapter: "If I go away, I will send him to you."

QUESTIONS.


56. Question I. But it is asked concerning what is said here, that rivers of living water shall flow from the belly of those who believe. For he says that this is understood of the Holy Spirit.

1. But the Holy Spirit proceeds only from God the Father and the Son: therefore he does not flow from the belly of those who believe. 2. Likewise, a holy man who has the Spirit cannot give the Holy Spirit, but he is given by God alone: therefore he does not flow from the belly, etc.

3. Likewise, what is understood by the name belly, on account of which he says that they shall flow from the belly?

Chrysostom responds that the rivers of the Holy Spirit are called his gifts and graces. Now grace is rightly called a flowing river, not because it flows from one person into another, but because, when it has entered the mind, it flows forth more than any spring and neither fails nor stands still, but flows and flows back. It flows from God and makes man flow back to God, according to the property of water, which ascends in its flow as much as it descends. Therefore it is written above in the fourth chapter: It shall become in him a spring of water springing up to eternal life; hence Ecclesiastes one: To the place whence the rivers go out, they return, that they may flow again.

3. As to what is asked, what is understood by belly, Chrysostom responds that belly means the heart, according to that word of the Psalm: Your law in the midst of my belly. Yet he said belly rather to signify the abundance of graces.

The Gloss, however, explains this of the flow of doctrine and counsel from the belly of a good and pious conscience, according to that word: My belly shall sound like a harp for Moab.

57. Question II. Likewise it is asked concerning what he says, that the Holy Spirit was not yet given.

To the contrary: 1. The prophets prophesied true things, but only through the Holy Spirit: therefore they had the Holy Spirit; whence David says: Take not your Holy Spirit from me.

2. Likewise, the Apostles performed miracles: but Jerome says that "they could not perform miracles without the grace of the Holy Spirit."

I respond: It must be said that the giving of the Holy Spirit is threefold: manifest, more manifest, most manifest. Manifest it was in those prophesying and performing miracles before the Passion: more manifest it was in the breathing after the Resurrection, because he was given in a visible sign, namely a breath: but most manifest after the Ascension, because in a sign both visible and audible; and insofar as he was given more manifestly, so also more abundantly.

Therefore, what is said, that he was not yet given, is to be understood: in evidence and abundance.

58. Now from that crowd. He has treated of the confutation of the persecutors through the teaching of Christ; here he treats of the dispersion of the persecutors; and this indeed he does in this order. First is intimated the dissension of the crowds who heard; second, the rebuke of the officers who returned; third, the rebuke of the Pharisees persisting in malice, which was made by Nicodemus.

(Verse 40.) First, then, is intimated the dissension of the multitude on account of the teaching of Christ: wherefore he says: From that crowd, when they had heard these words of his, some, enlightened on account of hearing the teaching of Christ, were saying: This is truly the Prophet, because he spoke so wisely.

59. (Verse 41.) But others were saying: This is the Christ; and these were more enlightened, whence they were divinely inspired: Matthew 16: "Whom do men say that the Son of man is? And they said: Some John the Baptist, and others Elijah, and others Jeremiah, or one of the Prophets. Jesus says to them: But whom do you say that I am? Simon Peter answering said: You are the Christ, the Son of the living God." But some were saying to the contrary, namely those blinded by the light of Scripture: Does the Christ come from Galilee? As if to say: no; whence also Nathanael said above in chapter one: "Can anything good come from Nazareth?" And they were moved by Scripture:

60. (Verse 42.) Does not the Scripture say: That he is of the seed of David? 2 Kings 7: "I will raise up your seed after you, which shall proceed from your womb, and I will establish his kingdom, and I will make firm the throne of his kingdom forever"; and the Psalm: "Of the fruit of your womb I will set upon your throne." And from Bethlehem the town where David was, does the Christ come? Micah 5: "And you Bethlehem Ephratah, you are little among the thousands of Judah: for out of you shall come forth he who is to be ruler in Israel." And thus they were contending with one another: whence:

61. (Vers. 43.). There arose therefore a division among the crowd on account of him. He himself was not the cause, but their malice was. Chrysostom: "They were divided, not moved to compunction, for malice is willing to yield to no one." On account of this division, some wished to seize him as an evildoer, while others wished to release him as a good man; and from this contention the machination of the Pharisees was frustrated, because the officers did not extend their hands to seize him, although some wished to do so. Therefore he says:

62. (Vers. 44.). But certain ones from among them, namely the officers, wished to apprehend him, according, that is, to the command given to them; above in the same chapter: "The Pharisees and the chief priests sent officers to apprehend Jesus." But no one laid hands on him, because God sent his hand; the Psalm: "Send forth your hand from on high"; and thus they were frustrated in their intention. And the reason for this is that "the thoughts of men are vain," but "the counsel of the Lord stands forever," which had not yet decreed that Jesus Christ should be apprehended; the Psalm: "The Lord scatters the counsels of the nations, and reproves the thoughts of the peoples and reproves the counsels of the princes."

63. (Vers. 45.). The officers therefore came. Here the second point is touched upon, namely the rebuke of the returning officers, because they had done nothing of what they had been sent to do; therefore the Pharisees demand the reason from them, so as to reproach them. Therefore he says: The officers therefore came to the chief priests and Pharisees, yet they did not bring him along: and they said to them: Why have you not brought him? For you were sent for this purpose: thus you have failed.

64. (Vers. 46.). The officers answered: Never did a man speak thus, as this man speaks; as if they were saying: this is the reason why we did not bring him, because we were struck with awe by the greatness of his teaching, since never did a man speak thus. Never so sweetly: whence the woman hearing him said: "Blessed is the womb that bore you, and the breasts that nursed you," Luke 11; and Song of Songs 4: "Honey and milk are under his tongue." Never so learnedly and wisely: whence Luke 2: "All were astonished at his understanding and his answers"; and Mark 1: "They were astonished at his teaching." Never so powerfully; Matthew 7: "He was teaching as one having authority"; and therefore they marveled at his teaching. Never so profitably: above in chapter 6: "The words that I have spoken to you are spirit and life"; and in the same chapter: "Lord, you have the words of eternal life."

65. (Vers. 47.). The Pharisees therefore answered them. Having heard the response of the officers, the Pharisees rebuke them for having given credence to his teaching; whence they say: Have you also been led astray? And they endeavor to show that they had been led astray by the example of the wicked.

66. (Vers. 48.). Has any one of the rulers believed in him? As if to say: none; or of the Pharisees, who, that is, know the Law: none who are learned, but only the ignorant.

67. (Vers. 49.). But this crowd, which does not know the Law, believes, namely; and because they are ignorant of what they ought to know, and believe what they ought not, they are accursed: Deuteronomy 27: "Cursed is he who does not abide in the words of this Law." Chrysostom: "Nothing is more manifest than truth, nothing simpler; yet to the malicious nothing is more difficult. For behold, the wise men, scribes, and Pharisees, who had seen the signs and read the Scriptures, were wounded by the truth and blinded. But the officers, who had seen nothing, were captured by one single utterance, and those who had come to bind went away bound." But afterward the Pharisees strove to turn them from the faith; and therefore it is said to them in Matthew 23: "Woe to you, scribes and Pharisees! who shut the kingdom of heaven before men: you yourselves do not enter, nor do you allow those who are entering to enter"; Luke 11: "Woe to you, lawyers! because you have taken away the key of knowledge; you yourselves have not entered, and those who were entering you have hindered."

68. (Vers. 50.). Nicodemus said etc. Here the third point is touched upon, namely the refutation of the Pharisees made by the authority of the Law, through which it is shown that they ought not to have seized him, because he had not yet been condemned to death by the Law. Therefore Nicodemus said, namely that disciple who came to Jesus by night, who was one of them, namely of the Pharisees; above in chapter 3: "There was a man of the Pharisees named Nicodemus," etc.

69. (Vers. 51.). Does our Law judge a man unless it has first heard from him and known what he does? As if to say: no. Deuteronomy 17: "When upon hearing you shall have inquired diligently," etc. Job observed this law, chapter 29: "The cause which I did not know, I diligently investigated." The Romans observed this law; Acts 25: "It is not the custom of the Romans to condemn any man before the one who is accused has his accusers present and receives opportunity to defend himself in order to clear the charges."

70. (Vers. 52.). They answered and said, because they were incorrigible; and although they could not find fault with the word, they find fault with Nicodemus as though deceived, namely that he himself believed in Christ. Therefore they say: Are you also a Galilean? That is, do you believe in the Galilean, just as they are called Christians because they believe in Christ; whence Julian the Apostate called Christians ragged Galileans, and you foolishly believe in him. Whence they say: Search the Scriptures and see that from Galilee no prophet arises, the one whom we await. On the contrary: Augustine: "Not only does a prophet arise from Galilee, but even the Lord of the Prophets"; he himself was called a Nazarene, because he was raised in Nazareth.

71. (Vers. 53.). And they returned, because they could not avoid reproof and also could not carry out their evil design. Therefore he says: And they returned, each one to his own house, so that not one remained with another; whence Sirach 21: "The congregation of sinners is like gathered tow, and their end is a flame of fire"; Psalm: "Scatter the nations that desire wars."

QUESTIONS.


72. Question I. But here a question is raised about the officers: if they believed, why did they not follow Christ?

And it must be said according to Chrysostom that they believed and were his heralds; yet they did not follow him, because they did not ascend to the state of perfection.

73. Question II. But it is asked here: what great and sublime things had the Lord spoken, on account of which they said: Never has a man spoken thus?

Chrysostom responds: "When the mind," he says, "is uncorrupted, there is no need for long discourses; for such is the nature of truth that when it finds a soul well disposed, it wonderfully captivates and attracts it."

74. Question III. Likewise it is asked here: since the Pharisees did all their works in the sight of men and did not wish to be judged as evil, how did they thus abandon the order of law, when such fault is manifest?

I respond: It must be said that three things are required for a just judgment: a just mind, whence 2 Chronicles 19: Do all things with diligence, for with God there is no iniquity, nor respect of persons, nor desire for gifts.

The second is a just cause: Exodus 23: The innocent and the just you shall not put to death; and [Exodus] 22: You shall not suffer evildoers to live. The third is a just order, which proceeds through right inquiry: Deuteronomy 16: You shall justly pursue what is just.

Since therefore in the hypocritical Pharisees there was an unjust mind, by which they thirsted for the death of Christ, and a just cause was absent, because they could not condemn him by law, therefore they were necessarily compelled to bypass the order of judgment. Now there are four things that most pervert the mind, which were present in the Pharisees, and which are contained in these verses:

These four: fear, hatred, love, and wealth, often tend to pervert the right judgments of men.

And all these were present in the Pharisees, as is evident by induction. Against these four it is said in Exodus 18: Choose for yourself wise men who fear God, in whom there is truth, and who hate avarice.

75. Question IV. Likewise it is asked: since the Lord, as far as it pertains to himself, willed the faith of all, why is it that he concealed his origin, so that he was believed to have been born in Nazareth, and on account of this was not believed to be the Christ?

I respond: It must be said that this came about by divine judgment, divine dispensation, and the fulfillment of Scripture. By divine judgment: because in the time of Herod they recognized the one born and despised him, indeed consented to his death; therefore they merited that the place of his birth be hidden from them through his dwelling in Nazareth. Second, by divine dispensation: because he willed to be hidden from the wicked, so that by suffering from the wicked he might redeem the good. Third, by the fulfillment of Scripture: because Scripture does not only say that he was born in Bethlehem, but that he shall be called a Nazarene, as is written in Matthew 2. And because the Jews did not search the Scriptures, therefore they erred.