The Iewes (of Hierusalem) seeking his death, he walketh in Galilee: where he signifieth to his brethren, that not in this feast Scenopégia, but in an other (to wit, Pasche folovving) the Ievves should kil him: that is, not vvhen they vvould, but vvhen he vvil. 10 In so much that at this feast he teacheth openly in the Temple, and conuerteth many. 14 both in the middle day 37 and the last day thereof, vvithout any hurt, though also the Rulers send to apprehend him.
1After these things, Jesus walked in Galilee: for he would not walk in Judea, because the Jews sought to kill him.Dopo di ciò andava Gesù scorrendo per la Galilea: conciossiachè non voleva andare nella Giudea, perché Giudei cercavano di farlo morire.AFTER these things IESVS vvalked into Galilee', for he vvould not vvalke into Ievvrie': because the Ievves sought to kil him.Post hæc autem ambulabat Jesus in Galilæam: non enim volebat in Judæam ambulare, quia quærebant eum Judæi interficere. 2Now the Jews feast of tabernacles was at hand.Ed era imminente la festa de' Giudei, i Tabernacoli.And the festiual day of the Ievves, Scenopégia, vvas at hand.Erat autem in proximo dies festus Judæorum, Scenopegia. 3And his brethren said to, him: Pass from hence and go into Judea, that thy disciples also may see thy works which thou dost.Dissero pertanto a lui i suoi fratelli: Partiti di qui, e vattene nella Giudea, affinchè anche que' tuoi discepoli veggano le opere, che tu fai.And his brethrē said to him, Passe from hence, and goe into Ievvrie: that thy Disciples also may see thy vvorkes vvhich thou doest.Dixerunt autem ad eum fratres ejus: Transi hinc, et vade in Judæam, ut et discipuli tui videant opera tua, quæ facis. 4For there is no man that doth any thing in secret, and he himself seeketh to be known openly. If thou do these things, manifest thyself to the world.Imperocché nissuno, che cerchi d'essere acclamato dal pubblico, fa l'opere sue di nascosto: se tu fai tal cose, fatti conoscere dal mondo:For no man doeth any thing in secrete, and seeketh him self to be in publike. If thou doe these things, manifest thy self to the vvorld.Nemo quippe in occulto quid facit, et quærit ipse in palam esse: si hæc facis, manifesta teipsum mundo. 5For neither did his brethren believe in him.Imperocché i suoi fratelli non credevano in lui.For neither did his brethren beleeue in him.Neque enim fratres ejus credebant in eum. 6Then Jesus said to them: My time is not yet come; but your time is always ready.Quindi disse loro Gesù: Non ancor venuto il mio tempo: ma per voi è sempre tempo.IESVS therfore saith to them, My time is not yet come: but your time is alvvaies readie.Dicit ergo eis Jesus: Tempus meum nondum advenit: tempus autem vestrum semper est paratum. 7The world cannot hate you: but me it hateth, because I give testimony of it, that the works thereof are evil,Non può il mondo odiare voi: ma odia me; perché io fo vedere, che l'opere sue sono cattive.The vvorld can not hate you. but me it hateth: because I giue testimonie of it, that the vvorkes there of are euil.Non potest mundus odisse vos: me autem odit, quia ego testimonium perhibeo de illo quod opera ejus mala sunt. 8Go you up to this festival day: but I go not up to this festival day, because my time is not accomplished.Andate voi a questa festa, io non vo a questa festa: perché ancora non è empito il mio tempo.Goe you vp to this festiual day: I goe not vp' to this festiual day: because my time is not yet accomplished.Vos ascendite ad diem festum hunc, ego autem non ascendo ad diem festum istum: quia meum tempus nondum impletum est.
9When he had said these things, he himself stayed in Galilee.Detto ciò, si trattenne egli nella Galilea.when he had said these things, him self taried in Galilee.Hæc cum dixisset, ipse mansit in Galilæa. 10But after his brethren were gone up, then he also went up to the feast, not openly, but, as it were, in secret.Ma andati che furono i suoi fratelli, allora andò anche egli alla festa non pubblicamente, ma quasi di soppiatto.But after his brethren vvere gone vp, then he also vvent vp to the festiual day, not openly, but as it vvere in secrete.Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum non manifeste, sed quasi in occulto. 11The Jews therefore sought him on the festival day and said: Where is he?Or i Giudei cercavan di lui il dì della festa, e dicevano: Dov'è colui?The Ievves therfore sought him in the festiual day, and said, Vvhere is he?Judæi ergo quærebant eum in die festo, et dicebant: Ubi est ille ? 12And there was much murmuring among the multitude concerning him. For some said: He is a good man. And others said: No, but he seduceth the people.E un gran sussurro facevasi di lui tra le turbe. Gli uni dicendo: Egli è persona dabbene. Altri: No, ma seduce il popolo.And there vvas much murmuring in the multitude of him. For certaine said, That he is good. And others said, No, but he seduceth the multitudes.Et murmur multum erat in turba de eo. Quidam enim dicebant: Quia bonus est. Alii autem dicebant: Non, sed seducit turbas. 13Yet no man spoke openly of him, for fear of the Jews.Nissuno però parlava di lui con libertà per paura de' Giudei.Yet no man spake openly of him for feare of the Ievves.Nemo tamen palam loquebatur de illo propter metum Judæorum. 14Now, about the midst of the feast, Jesus went up into the temple and taught.Ma scorsa la metà dei dì festivi, andò Gesù nel tempio, e predicava.And vvhen the festiuitie vvas novv halfe done, IESVS vvent vp into the tēple, and taught,Jam autem die festo mediante, ascendit Jesus in templum, et docebat. 15And the Jews wondered, saying: How doth this man know letters, having never learned?E ne stupivano i Giudei, e dicevano: Come mai costui sa di lettera senza avere imparato?And the Ievves marueiled, saying, Hovv doth this man knovv letters, vvhereas he hath not learned?Et mirabantur Judæi, dicentes: Quomodo hic litteras scit, cum non didicerit ? 16Jesus answered them and said: My doctrine is not mine, but his that sent me.Rispose loro Gesù, e disse: La mia dottrina non è mia, ma di lui, che mi ha mandato.IESVS ansvvered them, and said, My doctrine is not mine, but his that sent me.Respondit eis Jesus, et dixit: Mea doctrina non est mea, sed ejus qui misit me.
17If any man will do the will of him, he shall know of the doctrine, whether it be of God, or whether I speak of myself.Chi vorrà adempire la di lui volontà, conoscerà, se la dottrina sia dì Dio, ovvero parli io da me stesso.If any man vvil doe the vvil of him, he shal vnderstand of the doctrine vvhether it be of God, or I speake of my self.Si quis voluerit voluntatem ejus facere, cognoscet de doctrina, utrum ex Deo sit, an ego a meipso loquar. 18He that speaketh of himself seeketh his own glory: but he that seeketh the glory of him that sent him, he is true and there is no injustice in him.Chi parla di proprio suo movimento, cerca la sua propria gloria: ma chi cerca la gloria di colui, che lo ha mandato, questi è verace, e non è in lui iniquità.He that speaketh of him self, seeketh his ovvne glorie. But he that seeketh the glorie of him that sent him, he is true, and iniustice in him there is not.Qui a semetipso loquitur, gloriam propriam quærit; qui autem quærit gloriam ejus qui misit eum, hic verax est, et injustitia in illo non est. 19Did not Moses give you the law, and yet none of you keepeth the law?Non diede egli Mosè a voi la legge: e niuno di voi osserva la legge?Did not Moyses giue you the lavv, and none of you doeth the lavv?Nonne Moyses dedit vobis legem: et nemo ex vobis facit legem ? 20Why seek you to kill me? The multitude answered and said: Thou hast a devil. Who seeketh to kill thee?Perché cercate voi di uccidermi? Rispose la turba, e disse: Tu se' indemoniato: chi cerca d'ucciderti?Vvhy seeke you to kil me? The multitude ansvvered, and said, Thou hast a deuil, vvho seeketh to kil thee?Quid me quæritis interficere ? Respondit turba, et dixit: Dæmonium habes: quis te quæret interficere ? 21Jesus answered and said to them: One work I have done: and you all wonder.Rispose Gesù, e disse loro: Io feci una sola cosa, e tutti ne fate un gran dire.IESVS ansvvered, and said to them, One vvorke I haue done: and you doe al marueil.Respondit Jesus et dixit eis: Unum opus feci, et omnes miramini: 22Therefore, Moses gave you circumcision (not because it is of Moses, but of the fathers): and on the sabbath day you circumcise a man.Per altro Mosè diede a voi la circoncisione (non che ella venga da Mosè, ma bensì da' Patriarchi), e voi circoncidete in giorno di sabato.Therfore Moyses gaue you circuncision: not that it is of Moyses, but of the fathers, and in the Sabboth you circuncise a man.propterea Moyses dedit vobis circumcisionem (non quia ex Moyse est, sed ex patribus), et in sabbato circumciditis hominem. 23If a man receive circumcision on the sabbath day, that the law of Moses may not be broken: are you angry at me, because I have healed the whole man on the sabbath day?Se circoncidesi l'uomo nel giorno di sabato per non iscioglier la legge di Mosè: ve la piglierete voi meco, perché ho sanato tutto l'uomo in giorno di sabato?If a man receiue circuncision in the Sabboth, that the lavv of Moyses be not broken: are you angrie at me because I haue healed a man vvholy in the Sabboth?Si circumcisionem accipit homo in sabbato, ut non solvatur lex Moysi: mihi indignamini quia totum hominem sanum feci in sabbato ?
24Judge not according to the appearance: but judge just judgment.Non giudicate secondo l'apparenza; ma giudicate con retto giudizio,Iudge not according to the face, but iudge iust iudgement.Nolite judicare secundum faciem, sed justum judicium judicate. 25Some therefore of Jerusalem said: Is not this he whom they seek to kill?Dicevano pertanto alcuni Gerosolimitani: Non è questi colui, che cercano di uccidere?Certaine therfore of Hierusalem said, Is not this he vvhom they seeke to kil?Dicebant ergo quidam ex Jerosolymis: Nonne hic est, quem quærunt interficere ? 26And behold, he speaketh openly: and they say nothing to him. Have the rulers known for a truth that this is the Christ?Ed ecco che pubblicamente ragiona, e non gli dicono niente. Hann'eglino forse veracemente conosciuto i principi, che egli sia il Cristo?And behold, he speaketh openly, and they say nothing to him. Haue the Princes knovven in deede that this is CHRIST?et ecce palam loquitur, et nihil ei dicunt. Numquid vere cognoverunt principes quia hic est Christus ? 27But we know this man, whence he is: but when the Christ cometh, no man knoweth, whence he is.Noi però sappiamo, donde esca costui: il Cristo poi quando sia, che venga, nissuno sa, donde esca.But this man vve knovv vvhēce he is But vvhen CHRIST cōmeth, no man knovveth vvhence he is.Sed hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit. 28Jesus therefore cried out in the temple, teaching and saying: You both know me, and you know whence I am. And I am not come of myself: but he that sent me is true, whom you know not.Alzava adunque Gesù la voce insegnando nel Tempio, e dicendo; E conoscete me, e conoscete, donde esca io sia: ed io non son venuto da me, ma è verace colui, che mi ha mandato, cui voi non conoscete.IESVS therfore cried in the temple teaching, and saying, Both me you doe knovv, and vvhence I am you knovv. And of my self I am not come, but he is true that sent me, vvhom you knovv not.Clamabat ergo Jesus in templo docens, et dicens: Et me scitis, et unde sim scitis: et a meipso non veni, sed est verus qui misit me, quem vos nescitis. 29I know him, because I am from him: and he hath sent me.Ma io lo conosco: perché sono da lui, ed egli è, che mi ha mandato.I knovv him, because I am of him, and he sent me.Ego scio eum: quia ab ipso sum, et ipse me misit. 30They sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come.Cercavano perciò di prenderlo: ma nissuno gli mise le mani addosso, perché la sua ora non era per anco venuta.They sought therfore to apprehend him: and no man laide handes vpon him, because his houre vvas not yet come.Quærebant ergo eum apprehendere: et nemo misit in illum manus, quia nondum venit hora ejus.
31But of the people many believed in him and said: When the Christ cometh, shall he do more miracles than this man doth?Molti però del popolo credettero in lui, e dicevano: il Cristo, quando verrà, farà egli forse maggior numero di prodigj di quello, che questi fa?But of the multitude many beleeued in him, and said, CHRIST vvhen he cōmeth, shal he doe more signes then these vvhich this man doeth?De turba autem multi crediderunt in eum, et dicebant: Christus cum venerit, numquid plura signa faciet quam quæ hic facit ? 32The Pharisees heard the people murmuring these things concerning him: and the rulers and Pharisees sent ministers to apprehend him.Sentirono i Farisei, che tali erano nel popolo i sussurri riguardo a lui: e i Farisei, e i principi (de' sacerdoti) mandarono de' ministri, perché lo pigliassero.The Pharisees heard the multitude murmuring these things touching him: and the Princes' and Pharisees sent ministers to apprehend him.Audierunt pharisæi turbam murmurantem de illo hæc: et miserunt principes et pharisæi ministros ut apprehenderent eum. 33Jesus therefore said to them: Yet a little while I am with you: and then I go to him that sent me.Disse adunque loro Gesù: Per poco sono ancora con voi: e a lui me ne vo, che mi ha mandato.IESVS therfore said to them, Yet a litle time I am vvith you: and I goe to him that sent me.Dixit ergo eis Jesus: Adhuc modicum tempus vobiscum sum: et vado ad eum qui me misit. 34You shall seek me and shall not find me: and where I am, thither you cannot come.Cercherete di me, e non mi troverete: e dove io sono, non potete venir voi.You seeke me, and shal not finde: and vvhere I am, you can not come.Quæretis me, et non invenietis: et ubi ego sum, vos non potestis venire. 35The Jews therefore said among themselves: Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles and teach the Gentiles?Dicevan perciò tra di loro i Giudei: Dove mai è per andare costui, che noi noi troveremo? Anderà forse tra le disperse nazioni, e predicherà a' gentili?The Ievves therfore said among them selues, Vvhither vvil this man goe, that vve shal. not finde him? Vvil he goe into the dispersion of the Gētiles, and teach the Gentiles?Dixerunt ergo Judæi ad semetipsos: Quo hic iturus est, quia non inveniemus eum ? numquid in dispersionem gentium iturus est, et docturus gentes ? 36What is this saying that he hath said: You shall seek me and shall not find me? And: Where I am, you cannot come?Che parlare è questo, che ci fa: mi cercherete, e non mi troverete: e dove son io, non potete venir voi?Vvhat is this saying that he hath said, You shal seeke me, and shal not finde: And vvhere I am, you can not come.quis est hic sermo, quem dixit: Quæretis me, et non invenietis: et ubi sum ego, vos non potestis venire ?
37And on the last, and great day of the festivity, Jesus stood and cried, saying: If any man thirst, let him come to me and drink.Ma nell'ultimo giorno, il grande della solennità, stavasi Gesù in piedi e ad alta voce diceva: Chi ha sete, venga a me, e beva.And in the last, the great day of the festiuitie IESVS stoode, and cried, saying, If any man thirst, let him come to me, and drinke.In novissimo autem die magno festivitatis stabat Jesus, et clamabat dicens: Si quis sitit, veniat ad me et bibat. 38He that believeth in me, as the scripture saith: Out of his belly shall flow rivers of living water.A chi crede in me, scaturiranno (come dice la Scrittura) dal seno di lui fiumi di acqua viva.He that beleeueth in me, as the scripture saith, Out of his belly shal flovv riuers of liuing vvater.Qui credit in me, sicut dicit Scriptura, flumina de ventre ejus fluent aquæ vivæ. 39Now this he said of the Spirit which they should receive who believed in him: for as yet the Spirit was not given, because Jesus was not yet glorified.Or questo egli lo diceva riguardo allo spirito, che erano per ricevere quelli, che credevano in lui; imperocché non sia ancora stato dato lo spirito, perché non ancora era stato glorificato Gesù.(And this he said of the Spirit that they should receiue vvhich beleeued in him. for as yet the Spirit vvas not giuen: because IESVS vvas not yet glorified.)Hoc autem dixit de Spiritu, quem accepturi erant credentes in eum: nondum enim erat Spiritus datus, quia Jesus nondum erat glorificatus. 40Of that multitude therefore, when they had heard these words of his, some said: This is the prophet indeed.Molti perciò di quella moltitudine avendo udito questi suoi sermoni, dicevano: Questi è veramente un Profeta.Of that multitude therfore, vvhen they had heard these wordes of his, some said, This is the Prophet in deede.Ex illa ergo turba cum audissent hos sermones ejus, dicebant: Hic est vere propheta. 41Others said: This is the Christ. But some said: Doth the Christ come out of Galilee?Altri dicevano: Questi è il Cristo. Altri poi dicevano: Ma verrà egli il Cristo dalla Galilea?others said, This is CHRIST. But certaine said, Vvhy, doth CHRIST come from Galilee?Alii dicebant: Hic est Christus. Quidam autem dicebant: Numquid a Galilæa venit Christus ? 42Doth not the scripture say: That Christ cometh of the seed of David and from Bethlehem the town where David was?Non dice la Scrittura: che dal seme di David, e dal castello di Betlemme, dove abitava David, verrà il Cristo?Doth not the scripture say, that of the seede of Dauid, and from Bethlehem the tovvne vvhere Dauid vvas, CHRIST doth come?nonne Scriptura dicit: Quia ex semine David, et de Bethlehem castello, ubi erat David, venit Christus ?
43So there arose a dissension among the people because of him.Nacque adunque per riguardo, a lui scissura nella moltitudine.Therfore there arose dissension in the multitude for him.Dissensio itaque facta est in turba propter eum. 44And some of them would have apprehended him: but no man laid hands upon him.E alcuni di essi volevano pigliarlo: ma nessuno gli mise le mani addosso.And certaine of them vvould haue apprehēded him: but no man laid handes vpon him.Quidam autem ex ipsis volebant apprehendere eum: sed nemo misit super eum manus. 45The ministers therefore came to the chief priests and the Pharisees. And they said to them: Why have you not brought him?Ritornarono pertanto i ministri ai Farisei, e ai principi de' sacerdoti; i quali disser loro: Perchè non l'avete voi menato?The ministers therfore came to the cheefe priests and the Pharisees. And they said to them, Vvhy haue you not brought him?Venerunt ergo ministri ad pontifices et pharisæos. Et dixerunt eis illi: Quare non adduxistis illum ? 46The ministers answered: Never did man speak like this man.Risposero i ministri: Nissun uomo ha parlato mai, come quest'uomo.The ministers ansvvered, Neuer did there man so speake, as this man.Responderunt ministri: Numquam sic locutus est homo, sicut hic homo. 47The Pharisees therefore answered them: Are you also seduced?Ma i Farisei risposer loro: Siete forse stati sedotti anche voi.The Pharisees therfore ansvvered them, Vvhy, are you also seduced?Responderunt ergo eis pharisæi: Numquid et vos seducti estis ? 48Hath any one of the rulers believed in him, or of the Pharisees?V'ha forse alcuno de' principali, o de' Farisei, che abbia creduto in lui?Hath any of the Princes beleeued in him, or of the Pharisees?numquid ex principibus aliquis credidit in eum, aut ex pharisæis ? 49But this multitude, that knoweth not the law, are accursed.Ma questa turba, che non intende la legge, è maledetta.but this multitude that knovveth not the lavv, are accursed.sed turba hæc, quæ non novit legem, maledicti sunt. 50Nicodemus said to them (he that came to him by night, who was one of them):Disse loro quel Nicodemo, il quale era stato di notte tempo da Gesù, ed era del loro ceto:Nicodemus said to them, he that came to him by night, vvho vvas one of them,Dixit Nicodemus ad eos, ille qui venit ad eum nocte, qui unus erat ex ipsis: 51Doth our law judge any man, unless it first hear him and know what he doth?La nostra legge condanna ella forse un uomo prima di averlo sentito, e di aver saputo quel, ch'ei si faccia?Doth our lavv iudge a man, vnles it first heare him, and knovv vvhat he doeth?Numquid lex nostra judicat hominem, nisi prius audierit ab ipso, et cognoverit quid faciat ? 52They answered and said to him: Art thou also a Galilean? Search the scriptures, and see that out of Galilee a prophet riseth not.Gli risposero, e dissero: Sei forse anche tu Galileo? Esamina le Scritture, e vedrai, che non è uscito Profeta dalla Galilea.They ansvvered, and said to him, Vvhy, art thou also a Galilaean? Search, and see that from Galilee a Prophet riseth not.Responderunt, et dixerunt ei: Numquid et tu Galilæus es ? scrutare Scripturas, et vide quia a Galilæa propheta non surgit.
53And every man returned to his own house.E se ne tornò ciascheduno a casa sua.And euery man returned to his house.Et reversi sunt unusquisque in domum suam.
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St. Augustine
This was the festival of Tabernacles, on which the Jews made tents, in imitation of those which were their habitations during their sojournment in the wilderness, for forty years. See Leviticus 23:34. The Jews called it a festival day; though it consisted not of one, but of many days successively. (St. Augustine, tract. 28. in Joan.)
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St. Augustine
These brethren of Christ were the relatives of the blessed Virgin, not her children. For, as in the sepuchre, were the body of our Saviour was deposited, no other mortal lay either before or since; so neither did the womb of Mary ever either before or after bear any other body but that of her divine Son. (St. Augustine, tract. 28. in Joan.)
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Witham
Neither did his brethren believe in him; by his brethren here, we are to understand his kindred, his townsmen or countrymen, at or about Nazareth. (Witham)
7:8
Go you up to this festival day, which lasted eight days.
Witham
I go not with you, nor to be there at the first day, nor in that public manner as you desire. But when the feast was half over, about the fourth day, Jesus went thither in a private manner, yet so that when he arrived, he spoke publicly in the temple. (Witham)
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St. Chrysostom
But why does he ascend to the festival day, when he said he would not? He did not say, I will not ascend, but only, I do not ascend; that is, in your company. (St. Chrysostom, hom. xlvii. in Joan.)
St. Augustine
Or, I do not go up to this festival, viz. the first or second day of the feast, which lasted eight days, and to which you wish me to ascend: but he went afterwards, when the first part of the festival was over. (St. Augustine, tract. 28. in Joan.)
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St. Chrysostom
It was the people that held the favourable opinion of Christ, whilst on the contrary, the Scribes and Pharisees speak ill of him, saying, he seduceth not us, but he seduceth the multitude. (St. Chrysostom, hom. xlviii. in Joan.)
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St. Chrysostom
Whilst the Jews proceeded no farther than to admire the wisdom of our Saviour, when they could easily have seen that what he taught he knew by the power of God, Christ himself reveals to them the source of his wisdom, saying: My doctrine is not mine, but his that sent me. (St. Chrysostom, hom. xlviii. in Joan.)
Haydock
St. Thomas Aquinas, the great doctor of the schools, and styled the angelic doctor, informs us that in all the scriptural difficulties he met with, he uniformly had recourse to prayer, and that he acquired greater light and knowledge at the foot of his crucifix than from any books or masters. (Haydock)
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Witham
My doctrine is not mine; that is not mine only, but also the Father's; from whom I proceed, and with whom I am always. (Witham)
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Witham
He is true: seeketh truth, and not his own glory. (Witham)
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St. Augustine
The law of Moses prescribes that you shall not kill, but this law you transgress; for, why do you seek to kill me? You do not observe the law; otherwise you would learn from that law, that I am the Christ, and not seek to put me to death, when I appear amongst you. (St. Augustine, tract. 30, in Joan.)
Bible de Vence
If I cure on the sabbath-day, do not you also give circumcision, and also cure the wound on the sabbath? (Bible de Vence)
See ver. 23, of this chapter.
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Witham
Thou hast a devil: art possessed with a devil, mad, etc. (Witham)
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Witham
One work I have done. He means by healing the man at the pond, who had been ill thirty-eight years. (Witham)
Bible de Vence
Jesus here speaks of the cure that he had performed on the paralytic, eighteen months before, and which had scandalized the Jews. See John 5:9. et dein. of this gospel. (Bible de Vence)
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Witham
Have the rulers, etc. the chief priests, elders, and all the members of the great sanhedrim. (Witham)
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We know this man whence he is. They looked upon him as no more than a man, and they thought they knew his father to be St. Joseph; they knew his Mother and kindred.
Witham
But when the Christ cometh, no man knoweth whence he is. Thus said some of the people; but, doubtless, the more learned knew Christ was to be born at Bethlehem. (Witham)
St. Augustine
The Jews had imbibed this opinion of the secrecy of the origin of Christ from the prophet Isaias (Isaias 53.) Who shall relate his generation? But they likewise were acquainted with many other texts of Scripture relative to the Messias, which plainly point out the place of his birth, viz. Bethlehem, and also the place of his residence, when it is said, He shall be called a Nazarite. His generation is indeed unknown with regard to his divinity, as Christ himself told the Jews in his answer: He is true that sent me, but you know him not. But as to his humanity, his origin is well known: You know me, and whence I am you know. (St. Augustine, tract. 31. in Joan.)
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You both know me; that is you know me as man, and where I have been educated.
Witham
But him that sent me, from whom I proceeded, and who sent me into this world to be its Redeemer, you know not; because you know not, that he was always, and from all eternity, my eternal Father, and I his eternal Son. (Witham)
7:31
St. Chrysostom
The faith of these was not at all sound, as appears from the following words, which they spoke. (St. Chrysostom, hom. xlix. in Joan.)
7:32
Witham
The Pharisees understood well enough that his words signified he was their Messias, and the true Son of God. And they sent some servants to seize him, and bring him to them. (Witham)
7:33
Witham
Yet a little while and I am with you: and then I go, and return to him that sent me, with whom I am always; but as man, I shall leave the world. (Witham)
7:34
Witham
And shall not find me. Some understand it, you shall wish me conversing with you, as at present, healing diseases, etc. but as I shall suffer death shortly, you shall not find me. Others expound it, you shall seek for your Messias, but not owning me, who am truly he, you shall not find your Messias; and you cannot come to me in my kingdom of glory, because you will not believe in me. (Witham)
Or where I shall be. The present tense is not unfrequently used for the future, by the hagiographers. See John 13:33.
7:35
Witham
Will he go to the dispersed among the Gentiles, or to the dispersed Gentiles, and Jews among them to preach to them? (Witham)
7:38
Witham
Out of his belly shall flow rivers of living water. By this living water, are signified the gifts of the Holy Ghost, which were promised to the faithful. (Witham)
7:39
Witham
As yet the spirit was not given, in that particular and extraordinary manner, because Jesus was not yet glorified by his ascension and the coming of the Holy Ghost. (Witham)
St. Augustine
It is said that John the Baptist was filled with the Holy Ghost from the womb of his mother; that Zacharias, when he prophesied concerning his son, and the blessed Virgin, when she prophesied concerning our Lord, were both filled with the Holy Ghost; that Simeon and Anna were inspired by the Holy Ghost, to declare the greatness of Christ. How can this be otherwise reconciled with this text of St. John, that by saying that this gift of the Holy Ghost, after the ascension of Christ, was much more abundant than it had ever been before? It had something which essentially distinguished it from all preceding gifts. For we never read that men inspired by the Holy Ghost before the coming of Christ, spoke languages which they had never learned. (St. Augustine, 4 de Trin. ch. XX.)
St. Augustine
The Holy Ghost is still received, but none speak with tongues: because the Church herself, being spread over the whole earth, speaks the languages of all. (St. Augustine, tract. 32. in S. Joan.)
Haydock
The primitive Christians of Corinth consulted St. Paul on the subject of these spiritual gifts or graces, frequently communicated in the sacraments of baptism and confirmation. In his Epistle, addressed to them, (1 Corinthians 12.) he explains those gifts, and complains that some among the Corinthians made not a right use of these gifts; especially those who had the gift of tongues, and made use of it rather through vanity, than for the profit of others. In the last verse of 1 Corinthians 12. he adds: But be zealous for the better gifts. And I shew to you a yet more excellent way. And in the 13th chapter, he describes the excellence, the characters of charity which he extols far above all other gifts. (Haydock)
7:41
St. Augustine
A prophet does not come from Galilee, but the Lord of the prophets does. (St. Augustine, tract. 38. in Joan.)
Alcuino † 804 d.C.
Without faith, without advantage, they again return to their habitations of infidelity and impiety. (Alcuin)
7:49
Witham
But this multitude ... are accursed; that is falls under the curses of the law, by being seduced and led away by false preachers. (Witham)
7:52
Witham
They say to Nicodemus: Art thou also a Galilean, who defendest this Galilean, whereas no prophet, nor especially the Messias, comes from Galilee? (Witham)
Haydock
A prophet, properly the prophet: for they could not be ignorant that the prophet Jonas was from Galilee. We have not indeed the article the in this verse, but we find it in ver. 40, with which this appears to correspond. (Haydock)
7:1
in Galilee,
Liturgia The Gospel vpō Tuesday in Passion weeke.
in Iurie:
7:2
Scenopégia (Leu. 23 〈Greek〉) is the feast of Tabernacles, which the Iewes kept frō the 7 octob. for eight daies together, by Gods commaundement, for a memorie that their fathers dwelt by Gods protectiō fourtie yeres in tabernacles or tentes, and not in houses, comming out of AEgypt. See Leuit. 23, 34.
7:3
Concordanza Leu. 23, 34.
7:8
I vvil not yet goe vp
7:14
Liturgia The Gospel vpō Tuesday in the 4 weeke of Lent.
7:17
The vvay to come to knovv the truth, is to liue vvel.
7:18
It is spoken of Antichrist specially, and it is true in al Heretikes August. tract. 29. in Euang. Io.
7:19
Concordanza Io. 5, 18.
7:20
No maruel, vvhen these speake thus to Christ him self, if Heretikes call his vicar Antichrist.
7:22
Concordanza Leu. 12, 3.
Concordanza Gen. 17, 10.
7:32
cheefe Priests
Liturgia The Gospel vpō Mūday in Passion vveeke.
7:33
Concordanza Io. 13, 33.
7:37
Concordanza Leu. 23, 36.
7:38
Concordanza Ioel. 2, 28.
7:39
Concordanza Act. 2, 1.
This was fulfilled on whitsunday Act. 2, & afterward alvvaies by imposition of hands in the Sacrament of Confirmation: visibly in the primitiue Church, and inuisibly to the end of the world.
7:41
Concordanza Ps. 131, 11. Mich. 5, 2.
7:50
Christ hath some good alwaies euen amōg the vvicked, which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people, as Nicodemꝰ and Gamaliel.
Concordanza Io. 3, 2.
7:1
Taziano il Siro † 180 d.C. The Diatessaron 27
… [34] Or perchance those eighteen on whom the palace fell in Siloam, and slew them, do ye imagine that they were to be condemned more than all the people that dwell [35] [Arabic, p. 106] in Jerusalem? Nay. Verily I say unto you, If ye do not all repent, ye shall perish like them.
7:2
Taziano il Siro † 180 d.C. The Diatessaron 28
… but as for you, your time is alway ready. [6] It is not possible for the world to hate you; but me it hateth, for I bear witness [7] against it, that its deeds are evil. As for you, go ye up unto this feast: but I go [8] not up now to this feast; for my time has not yet been completed. He said this, and remained behind in Galilee.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.1
… Not that either the truth can perish, nor falsehood triumph. Now hearken for a while what difficulty this lesson has; and being made attentive by the propounding of the difficulty, pray that I may be sufficient for its solution. “The Jews’ feast of tabernacles was at hand;”
7:3
Taziano il Siro † 180 d.C. The Diatessaron 28
[1, 2] [Arabic, p. 107] And at that time the feast of tabernacles of the Jews drew near.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 48
Ver. 3–5 . For, saith he, “His brethren said unto Him, Depart hence, and go into Judæa, that Thy disciples also may see the works that Thou doest; for there is no man that doeth anything in secret, and he himself seeketh to be known openly. Show thyself to the world. For neither did His brethren believe in Him.”
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 13
… For example, “Behold, his mother and his brethren stood without, seeking to speak to him.” And elsewhere, “After this he went down to Capernaum, he, and his mother, and his brethren.” And again,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.1
… that Thy disciples also may see Thy works that Thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If Thou do these things, manifest Thyself to the world.”
7:4
Taziano il Siro † 180 d.C. The Diatessaron 28
[1, 2] [Arabic, p. 107] And at that time the feast of tabernacles of the Jews drew near. So the brethren of Jesus said unto him, Remove now hence, and go to Judæa, that [3] thy disciples may see the deeds that thou doest.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
And again to His brethren themselves, saying unto Him, “Show thyself to the world,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 44
… telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. “For if thou do these things,” it is said, “show Thyself to the world. For there is no man that doeth anything in secret, and seeketh himself to be manifest;”
7:5
Taziano il Siro † 180 d.C. The Diatessaron 28
[1, 2] [Arabic, p. 107] And at that time the feast of tabernacles of the Jews drew near. So the brethren of Jesus said unto him, Remove now hence, and go to Judæa, that [3] thy disciples may see the deeds that thou doest. For no man doeth a thing secretly [4] and wisheth to be apparent.
Tertulliano † 220 d.C. On the Flesh of Christ 7
… There being, then, no suitable occasion for a temptation, the announcement that His mother and His brethren had actually turned up recovers its naturalness. But there is some ground for thinking that Christ’s answer denies His mother and brethren for the present, as even Apelles might learn. “The Lord’s brethren had not yet believed in Him.”
san Giovanni Crisostomo † 407 d.C. To My Lady 3
… And not only did the Jews thus oppose Him, but even those who were reputed to be his brethren were not sincerely attached to Him, but even out of his own family opposition was kindled against Him. See at least how they also themselves were perverted, from the evangelist adding the remark “for neither did His brethren believe on Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, “For neither did His brethren believe in Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 44
… For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, “Neither did His brethren believe on Him;”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 21
For the brethren too of the Lord, being freed from their first unbelief (vid. S.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 22
… Andrew followed Him, and next to him Philip, but no one else. And moreover, none of these, not even His mother nor His brethren, knew Him as they ought; for after His many miracles, the Evangelist says of His brethren, “For neither did His brethren believe in Him.” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 13
… For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world.” And John adds,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.1
… that Thy disciples also may see Thy works that Thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If Thou do these things, manifest Thyself to the world.” Then the Evangelist subjoins, “For neither did His brethren believe in Him.”
7:6
Taziano il Siro † 180 d.C. The Diatessaron 28
… So the brethren of Jesus said unto him, Remove now hence, and go to Judæa, that [3] thy disciples may see the deeds that thou doest. For no man doeth a thing secretly [4] and wisheth to be apparent. If thou doest this, shew thyself to the world. For [5] up to this time not even the brethren of Jesus believed on him.
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 13
… because He took our body, and exhibited in Himself human infirmity.) Now of this cause John has written thus, ‘They sought to take Him: but no man laid hands on Him, because His hour was not yet come .’ And before it came, He Himself said to His Mother, ‘Mine hour is not yet come :’ and to them who were called His brethren, ‘My time is not yet come
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… And here, again, how supremely elevated is the tone of His reply! “My time is not yet come, but your time is alway ready. The world cannot hate you; but me it hateth, because I testify of it that the works thereof are evil.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.0
On the words of the Gospel of John vii. 6 , etc., where Jesus said that He was not going up unto the feast, and notwithstanding went up.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.1
… “Jesus answered them, My time is not yet come; but your time is alway ready. The world cannot hate you; but Me it hateth, because I testify of it that the works thereof are evil. Go ye up to this feast day. I go not up to this feast day, for My time is not yet accomplished.”
7:7
Taziano il Siro † 180 d.C. The Diatessaron 28
… For no man doeth a thing secretly [4] and wisheth to be apparent. If thou doest this, shew thyself to the world. For [5] up to this time not even the brethren of Jesus believed on him. Jesus said unto them, My time till now has not arrived; but as for you, your time is alway ready. [6]
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… But probably this sense also is to be referred to the head of the unreasonable. For healing is not reasonable in the case of those who would afterwards be injured by unbelief. The sentence The world cannot hate you,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… As where His mother said, [“Thy father and I did seek thee sorrowing.” ( Luke ii. 48 .) And upon another occasion, it was said,] “Thy mother and thy brethren seek thee.” ( Matt. xiii. 47 .) So that Joseph knew this before all others. And to them [the brethren] Christ said, “The world cannot hate you, but Me it hateth. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… reason for disparaging the flesh, because it is by its name that he calls the fleshly life, at this rate you are also for disparaging the world, because wickedness is often called after it, as Christ also said to His disciples, “Ye are not of this world;” and again to His brethren, He says, “The world cannot hate you, but me it hateth.” ( John xv. 19 . ib.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 22
… 16 .) What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; “The world hateth Me, but you it cannot hate.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 48
Ver. 7 . “The world cannot hate you;” (how should it hate those who desire, and who run for the same objects as itself?) “but Me it hateth, because I testify of it, that the works thereof are evil.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Here again they call the multitude “the world.” For Scripture is wont to call by the name “world” both the creation, and those who live in wickedness; the one, when It saith, “Who bringeth out His world by number” ( Isa. xl. 26 ); the other when It saith, “The world hateth not you, but Me it hateth.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 68
And if, “they could not,” is put, instead of, “they would not,” do not marvel, for He saith also in another place, “He that is able to receive it, let him receive it.” ( Matt. xix. 12 .) So in many places He is wont to term choice, power. Again, “The world cannot hate you, but Me it hateth.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
… “Why then,” saith one, “do they persecute both Thee and us?” “Because ye are not of the world. If ye were of the world, the world would love its own.” ( Ver. 19 .) He first remindeth them of the words which He spake also to His own brethren (
7:8
Taziano il Siro † 180 d.C. The Diatessaron 28
… If thou doest this, shew thyself to the world. For [5] up to this time not even the brethren of Jesus believed on him. Jesus said unto them, My time till now has not arrived; but as for you, your time is alway ready. [6] It is not possible for the world to hate you; but me it hateth, for I bear witness [7] against it, that its deeds are evil.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
112. And so, also, when we read that the Lord said: “My time is not yet full come;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 48
Ver. 8 . “Go ye up to the feast: I go not up yet”?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.7
… As He was going to say to His disciples, “When they have persecuted you in this city, flee ye into another;” He gave them Himself this example. For He was apprehended, when He willed; He was born, when He willed. That they might not anticipate Him then, and announce that He was coming, and plots be prepared; He said, “I go not up to this feast day.”
7:9
Taziano il Siro † 180 d.C. The Diatessaron 28
… Jesus said unto them, My time till now has not arrived; but as for you, your time is alway ready. [6] It is not possible for the world to hate you; but me it hateth, for I bear witness [7] against it, that its deeds are evil. As for you, go ye up unto this feast: but I go [8] not up now to this feast; for my time has not yet been completed.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.1
… Go ye up to this feast day. I go not up to this feast day, for My time is not yet accomplished.” Then follows the Evangelist; “When He had said these words, He Himself stayed in Galilee. But when His brethren were gone up, then went He also up to the feast day, not openly, but as it were in secret.”
7:10
Taziano il Siro † 180 d.C. The Diatessaron 28
… And the Jews sought him [13] at the feast, and said, In what place is this man? And there occurred much murmuring there in the great multitude that came to the feast, on his account. For [14] some said, He is good: and others said, Nay, but he leadeth the people astray. But no man spake of him openly for fear of the Jews.
san Girolamo † 420 d.C. Against the Pelagians 2
vii. 10 . Was irresolute about going up to the Feast of Tabernacles.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.18
… Nor was there dissimulation in His going up to the feast,
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.36
… and when He went up to the feast, He went not openly, but secretly, though at other times He spoke openly to the Jews, who in spite of their rage and hostility could not lay hands on Him, because His hour was not come,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.7
… He said, “I go not up to this feast day.” He said, “I go not up,” that He might be hid; He added “this,” that He might not lie. Something He expressed, something He suppressed, something He repressed; yet said He nothing false, for “nothing false proceedeth out of His Mouth.” Finally, after He had said these words, “When His brethren were gone up;”
7:11
Taziano il Siro † 180 d.C. The Diatessaron 28
[9] But when his brethren went up unto the feast, he journeyed from Galilee, and [10] came to the borders of Judæa, to the country beyond Jordan; and there came after [11] him great multitudes, and he healed them all there. And he went out, and proceeded [12] to the feast, not openly, but as one that conceals himself.
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 7.6
… but when all were seated together, not seeing David to be present, what said he? He said not, “Where is David? but, ‘Where is the son of Jesse?’” calling him by his father’s name. And again, the Jews did the same with respect to Christ, for since they abhorred and hated Him, they did not say, “Where is Christ?” but, “Where is that man?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 11 . “Then the Jews sought Him, and said, Where is He?”
7:12
Taziano il Siro † 180 d.C. The Diatessaron 28
… and there came after [11] him great multitudes, and he healed them all there. And he went out, and proceeded [12] to the feast, not openly, but as one that conceals himself. And the Jews sought him [13] at the feast, and said, In what place is this man?
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… The only “begotten Son which is in the bosom of the Father, it says, He hath declared Him.” The Way, the Truth, the Life, the Light. “I am the Way, the Truth, and the Life;” and “I am the Light of the World.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.2
31. He is good who forgives the sin of one man; is He not good Who has taken away the sin of the world? For it was of Him that it was said: “Behold the Lamb of God, behold Him Who taketh away the sin of the world.”
san Giovanni Crisostomo † 407 d.C. To My Lady 3
… “For there arose” it is said, “a questioning on the part of John’s disciples with a certain Jew about purifying.” And when He began to work miracles how many calumniators He had! Some called Him a Samaritan and demoniac saying “Thou art a Samaritan and hast a Devil” others “a deceiver,” saying “This man is not of God but deceiveth the multitude”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 65
… as Ezekiel also saith, “They that build the wall, and daub it with untempered mortar.” But how did they reject Him? By saying, “This man is not of God; This man deceiveth the people;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 67
And see their flattery, and their hidden craft. “We know,” their words are, “that Thou art true.” How said ye then, “He is a deceiver,” and “deceiveth the people,” and “hath a devil,” and “is not of God?”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… iv. 23 .) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” ( Matt. xiii. 56 .) But these, the objects of His beneficence, these said, “He hath a devil,” ( John x. 20 .) and “blasphemeth,” ( John x. 36 .) and “is mad,” and is a “deceiver,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 12 . “And there was much murmuring among the people concerning Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
Ver. 40–42 . “Some said, This is the Prophet. Others said, He deceiveth the people;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 57
“There was therefore a division among them.” This division first began among the people, then later among the rulers also, and some said, “He is a good man”; others, “Nay, but he deceiveth the people.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
[5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, “Nay,” (it says) “but He deceiveth the people.” (
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.1
… for I said within myself, “If they have called the Master of the house Beelzebub, how much more them of his household?” (that is, you and me, unworthy though we are). And, if it was said of him,
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.5
… others said, Nay, but He deceiveth the people.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 93.2
… Why therefore beauty, why strength? For He hath said both. Ye know, brethren, that when our Lord had come in the flesh, of those to whom He preached the Gospel, He pleased some, and displeased others. For the tongues of the Jews were divided against one another: “Some said, He is a good Man; others said, Nay, but He deceiveth the people.”
7:13
Taziano il Siro † 180 d.C. The Diatessaron 28
… And the Jews sought him [13] at the feast, and said, In what place is this man? And there occurred much murmuring there in the great multitude that came to the feast, on his account. For [14] some said, He is good: and others said, Nay, but he leadeth the people astray.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 13 . “Howbeit no man spake openly of Him for fear of the Jews.”
7:14
Taziano il Siro † 180 d.C. The Diatessaron 28
… and ye on the sabbath [24] circumcise a man. And if a man is circumcised on the sabbath day, that the law of Moses may not be broken; are ye angry at me, because I healed on the sabbath [25] day the whole man? Judge not with hypocrisy, but judge righteous judgement.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
… now saying that He has not His own doctrine, and now that He seeks not His own will; now pointing out that His testimony is not true, and now that it is true. For He Himself has said: “If I bear witness of Myself, My witness is not true.” Later on He says: “If I bear witness of Myself, My witness is true.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 14 . “Now about the middle of the feast Jesus went up and taught.”
7:15
Taziano il Siro † 180 d.C. The Diatessaron 28
[15] [Arabic, p. 108] But when the days of the feast of tabernacles were half over, Jesus went [16] up to the temple, and taught.
Origene † 254 d.C. Origen's Commentary on Matthew 10.17
… For they also say elsewhere, “How knoweth this man letters having never learned?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 15 . “How knoweth this man letters, having never learned?”
7:16
Taziano il Siro † 180 d.C. The Diatessaron 28
[15] [Arabic, p. 108] But when the days of the feast of tabernacles were half over, Jesus went [16] up to the temple, and taught. And the Jews wondered, and said, How doth [17] this man know writing, seeing he hath not learned?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
… This is He Who saith: “The Spirit of the Lord is upon Me; wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:” This is He Who saith: “My doctrine is not Mine, but His, Who sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
… but that according to His position as man He could not grant them fellowship in the throne above. This is the reason why He said: “It is not Mine;” as also in another place He says: “My doctrine is not Mine.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.11
… According to the form of God, all things that the Father hath are His, and “All mine,” He says, “are Thine, and Thine are mine;” according to the form of a servant, the doctrine is not His own, but His that sent Him.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.12
… How can this be true, unless He has called it His own in one relation; not His own, in another? According to the form of God, His own; according to the form of a servant, not His own. For when He says, “It is not mine, but His that sent me,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.2
… or whether to that whereby it is intimated that although equal, yet He is of the Father. And in my opinion, if this is in such way doubtful, that which it really is can neither be explained nor discerned, then such passages may without danger be understood according to either rule, as that, for instance, “My doctrine is not mine, but His that sent me.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.27
… “If, then, the Holy Spirit proceeds both from the Father and from the Son, why did the Son say, ‘He proceedeth from the Father?’ Why, think you, except as He is wont to refer to Him, that also which is His own, from whom also He Himself is? Whence also is that which He saith, ‘My doctrine is not mine own, but His that sent me?’
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 54.2
2. While matters were in this state, and His own passion was now at hand, “Jesus cried, and said,” as our lesson to-day commences, “He that believeth on me, believeth not on me, but on Him that sent me; and he that seeth me, seeth Him that sent me.” He had already said in a certain place, “My doctrine is not mine, but His that sent me.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.8
8. If, then, the Holy Spirit proceedeth both from the Father and from the Son, why said the Son, “He proceedeth from the Father”? Why, do you think, but just because it is to Him He is wont to attribute even that which is His own, of whom He Himself also is? Hence we have Him saying, “My doctrine is not mine, but His that sent me.”
7:17
Taziano il Siro † 180 d.C. The Diatessaron 28
[15] [Arabic, p. 108] But when the days of the feast of tabernacles were half over, Jesus went [16] up to the temple, and taught. And the Jews wondered, and said, How doth [17] this man know writing, seeing he hath not learned? Jesus answered and said, My doctrine [18] is not mine, but his that sent me.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
9. For faith and godliness are allied to each other, and sisters; and he who believes in Him is godly, and he also who is godly, believes the more
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.6
… For thus do I term unrighteous wealth. Of his prudence this also is no slight proof, but in the course of my speech further details will be given. It was as a reward
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 17 . “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.13
… For whatever it is that is meant by the “eye,” undoubtedly it is such a thing as is ardently loved. For those who wish to express their affection strongly are wont to speak thus: I love him as my own eyes, or even more than my own eyes. Then, when the word “right” is added, it is meant perhaps to intensify the strength of the affection.
7:18
Taziano il Siro † 180 d.C. The Diatessaron 28
… And the Jews wondered, and said, How doth [17] this man know writing, seeing he hath not learned? Jesus answered and said, My doctrine [18] is not mine, but his that sent me. Whoever wisheth to do his will understandeth my doctrine, whether it be from God, or whether I speak of mine own accord. [19]
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.40
… There is, we know, no unrighteousness with God;
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
81. Let us proceed with what follows. “He who speaketh of himself, seeketh his own glory.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 45
… And He saith, that He obtaineth honor to the Father, in order that He may not be suspected by them. And that it is for this reason He thus speaketh, He hath more clearly revealed by what follows. For He saith, “He that seeketh his own will seeketh his own glory; but He that seeketh His glory that sent Him is true, and there is no unrighteousness in Him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 18 . “He that speaketh of himself seeketh his own glory.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.18
… “Hallowed be Thy name,” testifying that our desire and our joy is His glory, becoming imitators of Him who said: “He who speaketh of himself, seeketh his own glory. But He who seeks the glory of Him who sent Him, the same is true and there is no unrighteousness in Him.”
7:19
Taziano il Siro † 180 d.C. The Diatessaron 28
… Whoever wisheth to do his will understandeth my doctrine, whether it be from God, or whether I speak of mine own accord. [19] Whosoever speaketh of his own accord seeketh praise for himself; but whosoever seeketh praise for him that sent him, he is true, and unrighteousness in his heart [20] there is none.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.33
33. Since God then beareth witness, and the Holy Ghost joins in the witness, and Christ says, Why do ye seek to kill me, a man who has told you the truth
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 32
… the first are known to God alone, and none other knoweth them but he who hath them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, “Why seek ye to kill me?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 19 . “Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
… and, “Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. And by saying, “climbeth up some other way,” He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law ( Matt. xv. 9 ); with which He reproached them, and said, “None of you doeth the Law.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 65
And, in truth, had sought to do so before; for the Evangelist saith, “Therefore the Jews sought to kill Him” ( c. v. 18 ); and, “Why seek ye to kill Me?” (
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… Therefore it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, “A man of sorrows and acquainted with grief.” And the Lord Christ Himself said to the Jews, “Why seek ye to kill me, a man that hath told you the truth?”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
That after the Incarnation He is spoken of as Man our Lord Himself teaches in His words to the Jews “Why go ye about to kill me?” “A man that hath told you the truth.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
The second declares His human nature, as, Now ye seek to kill Me, a man that hath told you the truth
7:20
Taziano il Siro † 180 d.C. The Diatessaron 28
… [19] Whosoever speaketh of his own accord seeketh praise for himself; but whosoever seeketh praise for him that sent him, he is true, and unrighteousness in his heart [20] there is none. Did not Moses give you the law, and no man of you keepeth the [21] law?
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.13
… and the Lord says to the Jews, “Ye seek to kill Me, a man that hath told you the truth .” Now by “Man” is not meant the body of a man only, but that which is composed of both, soul and body. And again, He says to them, “Are ye angry at Me, because I have made a man every whit whole on the Sabbath day
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 37
And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, “he hath a devil,” they stopped not at this, but said the very same again concerning Him,
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 39
… In these things He shares with us, but not so in the contrary things. For He never insulted another unjustly: God forbid! He never reviled, never did a wrong. So that we are those who share with Him, not ye. For to endure when insulted is God’s part: to be merely abusive, is the part of the devil. See the two sides. “Thou hast a devil” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 20 . “Thou hast a devil; who goeth about to kill thee?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said, “Thou hast a devil, who seeketh to kill thee?” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.35
… For in another place also the Jews said of the Lord that He had a devil,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 37.2.14
… For what shouldest thou fear, O man, whose steps are ordered so, that thou shouldest “delight in the way of the Lord”? What shouldest thou fear? Pain? Christ was scourged. Shouldest thou fear contumelies? He was reproached with, “Thou hast a devil,”
7:21
Taziano il Siro † 180 d.C. The Diatessaron 28
… but whosoever seeketh praise for him that sent him, he is true, and unrighteousness in his heart [20] there is none. Did not Moses give you the law, and no man of you keepeth the [21] law? Why seek ye to kill me? The multitude answered and said unto him, Thou [22] hast demons: who seeketh to kill thee?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 21 . “I have done one work, and ye all marvel.”
7:22
Taziano il Siro † 180 d.C. The Diatessaron 28
… Did not Moses give you the law, and no man of you keepeth the [21] law? Why seek ye to kill me? The multitude answered and said unto him, Thou [22] hast demons: who seeketh to kill thee? Jesus answered and said unto them, I did [23] one deed, and ye all marvel because of this.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, “For he is not a Jew which is one outwardly.” But since much was made of the circumcision, inasmuch as even the sabbath gave way to it (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Observe how He argueth, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: “I have done one work.” He would show,
7:23
Taziano il Siro † 180 d.C. The Diatessaron 28
… Why seek ye to kill me? The multitude answered and said unto him, Thou [22] hast demons: who seeketh to kill thee? Jesus answered and said unto them, I did [23] one deed, and ye all marvel because of this. Moses hath given you circumcision (not because it is from Moses, but it is from the fathers); and ye on the sabbath [24] circumcise a man.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… as when He saith, “My Father worketh, and I work;” but some had in them much condescension, as when He brings forward the sheep lost on the sabbath day, and points out that the law is disturbed for its preservation, and makes mention again of circumcision, as having this same effect.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 40
… as man, when He saith, “If a man on the Sabbath day receive circumcision, that the law should not be broken;” (and He said not “that a man should be profited”); “are ye angry at me, because I have made a man every whit whole on the Sabbath day?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 23 . “If a man receive circumcision.”
7:24
Taziano il Siro † 180 d.C. The Diatessaron 28
… Moses hath given you circumcision (not because it is from Moses, but it is from the fathers); and ye on the sabbath [24] circumcise a man. And if a man is circumcised on the sabbath day, that the law of Moses may not be broken; are ye angry at me, because I healed on the sabbath [25] day the whole man?
san Basilio † 379 d.C. The Letters 204.2
… Does not even the accepted custom of this world teach you, in reference to these matters, that if any one is to be a fair and impartial hearer, he must not be entirely led away by the first speaker, but must wait for the defence of the accused, that so truth may be demonstrated by a comparison of the arguments on both sides? “Judge righteous judgment.”
san Gregorio di Nissa † 395 d.C. Against Eunomius 8.4
… these modes of generation (those, I mean, which are the result of cause) are ordinarily known among us, and are employed by Holy Scripture for our instruction on the subjects before us, in such a way as it might be expected that each of them would be applied to the presentation of Divine conceptions, let the reader of our argument “judge righteous judgement
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
Ver. 24 . “Judge not according to appearance.”
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.44
… it is the cause of truth that is at stake, and religion not party should be our guide. It is a precept of our Lord
san Girolamo † 420 d.C. The Letters of St. Jerome 113
2. Knowing then that the Saviour has said: “judge not according to the appearance but judge righteous judgment.”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 2.7
… For how does the apostle himself come to say so much about the sins of schisms and heresies? Or how comes that verse in the Psalms, "If of a truth ye love justice, judge uprightly, O ye sons of men?" But why does the Lord Himself say, "Judge not according to the appearance, but judge righteous judgment,"
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 72.4
… For in the place where He saith, “Judge not according to persons, but right judgment judge ye;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 119.16
… But although in our customary speech judgment is either right or wrong, whence it is said unto men in the Gospel, “Judge not according to the persons, but judge righteous judgment:”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 102
… one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven.” If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says “Thou shalt not honour the person of the mighty” and “Judge righteous judgment”
7:25
Taziano il Siro † 180 d.C. The Diatessaron 28
… but I know him; for I am [31] from him, and he sent me. And they sought to seize him: and no man [32] laid a hand on him, because his hour had not yet come. But many of the multitude believed on him; and they said, The Messiah, when he cometh, can it be that he will do more than these signs that this man doeth?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 65
… Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, “Is not this Jesus? Lo, He speaketh boldly, and they say nothing unto Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 48
… Yea, this at least men marveled at, saying, “Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 83.7
… For He went up afterwards even openly, and taught them in the temple; and some said, “‘ Lo, this is He; lo, He is teaching.’ Certainly our rulers said that they wished to apprehend Him: ‘Lo, He speaketh openly, and no one layeth hands on Him.’”
7:26
Taziano il Siro † 180 d.C. The Diatessaron 28
[26] And some people from Jerusalem said, Is not this he whom they seek to slay? [27]
7:27
Taziano il Siro † 180 d.C. The Diatessaron 28
[26] And some people from Jerusalem said, Is not this he whom they seek to slay? [27] And lo, he discourseth with them openly, and they say nothing unto him. Think [28] you that our elders have learned that this is the Messiah indeed?
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.25
… man so destitute of ordinary reason as to recognise in each of the Gospels confessions by the Son of the humiliation to which He has submitted in taking a body upon Him,—as for instance His words, often repeated, Father, glorify Me , and Ye shall see the Son of Man , and The Father is greater than I , and, more strongly, Now is My soul troubled exceedingly
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
Others said, “When Christ cometh, no man knoweth whence He is” (
7:28
Taziano il Siro † 180 d.C. The Diatessaron 28
[26] And some people from Jerusalem said, Is not this he whom they seek to slay? [27] And lo, he discourseth with them openly, and they say nothing unto him. Think [28] you that our elders have learned that this is the Messiah indeed? But this man is known whence he is; and the Messiah, when he cometh, no man knoweth whence [29] he is.
Tertulliano † 220 d.C. Against Praxeas 22
… Was it His own or the Father’s? So, when they were in doubt among themselves whether He were the Christ (not as being the Father, of course but as the Son), He says to them “You are not ignorant whence I am; and I am not come of myself, but He that sent me is true, whom ye know not; but I know Him, because I am from Him.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.28
… And in like manner the Son Himself teaches us, in words of His own, that He was truly born and truly came;— Ye neither know Me, nor know ye whence I am, for I am not come of Myself, but He that sent Me is true, Whom ye know not, but I know Him, for I am from Him, and He hath sent Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.29
29. But He immediately adds, For I am from Him, and He hath sent Me , to debar heresy from the violent assumption that His being from God dates from the time of His Advent. The Gospel revelation of the mystery proceeds in a logical sequence; first He is born, then He is sent. Similarly, in the previous declaration, we were told of ignorance
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
120. What, then, is the meaning of “Believeth not on Me”? That is, not on that which you can perceive in bodily form, nor merely on the man whom you see. For He has stated that we are to believe not merely on a man, but that thou mayest believe that Jesus Christ Himself is both God and Man. Wherefore, for both reasons He says: “I came not from Myself;”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 3
… And when He says “The words which I speak I speak not myself, but the Father which dwelleth in me, He doeth these works,” He indicates the same thing. And when He says “I have not come of myself”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 6
… For this was the point which on all occasions both He and John and the Apostles were studious to show. Thus hear John saying: “The same said unto me On whom thou shalt see the Spirit descending, and abiding on him, this is He.” ( John i. 33 .) But Christ Himself does this to an extreme; Of Myself I am not come, He sent Me. (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 7
Now if they knew not, how said He unto them, (St.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 28 . “Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true, whom ye know not.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
Using the words “light” and “darkness” in a spiritual sense, and meaning thereby “abideth not in error.” In this place He draweth on Nicodemus, and bringeth him in as having spoken very boldly, and praiseth the servants who had also done so. For to “cry aloud,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… ( c. vi. 33, 60 .) If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He saith, “As the Father commanded Me, so I speak” ( c. xiv. 31 ); and, “I am not come of Myself” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… And again, how wonderful, how divine, how sublime are the words which John represents Him to have spoken after He had gone up to the temple, at the time of the feast! They are such as these: that where He was about to go, thither they could not come; that they both knew Him, and knew whence He was;
7:29
Taziano il Siro † 180 d.C. The Diatessaron 28
… But this man is known whence he is; and the Messiah, when he cometh, no man knoweth whence [29] he is. So Jesus lifted up his voice as he taught in the temple, and said, Ye both know me, and know whence I am; and of my own accord am I not come, but he [30] [Arabic, p. 109] that sent me is true, he whom ye know not:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 29 . “I know Him,” He saith, “for I am from Him, and He hath sent Me.”
7:30
Taziano il Siro † 180 d.C. The Diatessaron 28
… and the Messiah, when he cometh, no man knoweth whence [29] he is. So Jesus lifted up his voice as he taught in the temple, and said, Ye both know me, and know whence I am; and of my own accord am I not come, but he [30] [Arabic, p. 109] that sent me is true, he whom ye know not: but I know him; for I am [31] from him, and he sent me.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.7
… mine hour is not yet come” — waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take Him, it is said, “No man laid hands upon Him, for the hour of His being taken was not yet come;”
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 13
… (For whatever is written concerning our Saviour in His human nature, ought to be considered as applying to the whole race of mankind ; because He took our body, and exhibited in Himself human infirmity.) Now of this cause John has written thus, ‘They sought to take Him: but no man laid hands on Him, because His hour was not yet come
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.14
… For if His meat was to do the will of His Father, so also is it His meat to partake of our sufferings. Did He not, to take an example from our Lord Himself,—did He not suffer when He willed, and was He not found when He was sought? But when the hour of His passion had not yet come, He passed through the midst of those that sought Him,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 22
The words are not used in this place only, but in others also; for the same Evangelist says, “They could not lay hands on Him, because His hour was not yet come” ( c. viii. 20 ); and again, “No man laid hands on Him, because His hour was not yet come” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 30 . “Then they sought to take Him, and no man laid his hand upon Him, because His hour was not yet come.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.19
… For the sleep of Christ in thy heart is the forgetfulness of faith. But if thou arousest Christ, that is, recallest thy faith, what dost thou hear said to thee by Christ, when now awake in thy heart? I [He says] have heard it said to me, “Thou hast a devil,”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 3.8
… For he took on himself our nature, and exhibited in himself the affections of our infirmity, which John has thus indicated: ‘Then they sought to take him; but no man laid hands on him, because his hour was not yet come.’
7:31
Taziano il Siro † 180 d.C. The Diatessaron 28
… and of my own accord am I not come, but he [30] [Arabic, p. 109] that sent me is true, he whom ye know not: but I know him; for I am [31] from him, and he sent me. And they sought to seize him: and no man [32] laid a hand on him, because his hour had not yet come.
Taziano il Siro † 180 d.C. The Diatessaron 34
[46] And he was teaching every day in the temple. But the chief priests and scribes and the elders of the people sought to destroy him: and they could not find what [47] they should do with him; and all the people were hanging upon him to hear him. [48]
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 31 . “When Christ cometh, will He do more miracles than these which this man hath done?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
… “A man that is a sinner cannot do such miracles.” And again, “A devil cannot open the eyes of the blind”: and, “No man can do such miracles except God be with him.” ( c. iii. 2 .) And beholding the miracles that He did, they said, “Is not this the Christ?” Others said, “When Christ cometh, will He do greater miracles than those which this Man hath done?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 66
… the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” (
7:32
Taziano il Siro † 180 d.C. The Diatessaron 34
… and they could not find what [47] they should do with him; and all the people were hanging upon him to hear him. [48] And many of the multitude believed on him, and said, The Messiah, when he [49] cometh, can it be that he will do more than these signs that this man doeth?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 32 . “The Pharisees heard the people murmuring, and sent servants to take Him.”
7:33
Taziano il Siro † 180 d.C. The Diatessaron 34
… and all the people were hanging upon him to hear him. [48] And many of the multitude believed on him, and said, The Messiah, when he [49] cometh, can it be that he will do more than these signs that this man doeth? And the Pharisees heard the multitudes say that of him; and the chief priests sent [50] officers to seize him.
Tertulliano † 220 d.C. Against Praxeas 22
… but I know Him, because I am from Him.” He did not say, Because I myself am He; and, I have sent mine own self: but His words are, “He hath sent me.” When, likewise, the Pharisees sent men to apprehend Him, He says: “Yet a little while am I with you, and (then) I go unto Him that sent me.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
112. And so, also, when we read that the Lord said: “My time is not yet full come;” and: “Yet a little while I am with you;” and: “I go unto Him that sent Me;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 62
… you may say. It was indeed told to the people also, but not so plainly. For, “Destroy,” saith He, “this Temple, and in three days I will raise it up;” and, “This generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas;” and again, “Yet a little while am I with you, and ye shall seek me, and shall not find me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
… As though He had said, “Why are ye eager to persecute and kill Me? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it.” That no one should (as they did) suppose that the, “Yet a little while am I with you,” denoted a common death, that no one might suppose this, or that He wrought nothing after death, He added,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 53
“These things which I speak unto the world.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 68
Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, “Yet a little while I am with you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 75
… It was not enough for Him to have said, “Yet a little while I am with you” (
7:34
Taziano il Siro † 180 d.C. The Diatessaron 34
… And the Pharisees heard the multitudes say that of him; and the chief priests sent [50] officers to seize him. And Jesus said unto them, I am with you but a short time [51] yet, and I go to him that sent me.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 34 . “And where I am, thither ye cannot come.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 53
Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaketh more sharply. Before He merely said, “Ye shall seek Me” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… And again, how wonderful, how divine, how sublime are the words which John represents Him to have spoken after He had gone up to the temple, at the time of the feast! They are such as these: that where He was about to go, thither they could not come;
7:35
Taziano il Siro † 180 d.C. The Diatessaron 34
… And the Pharisees heard the multitudes say that of him; and the chief priests sent [50] officers to seize him. And Jesus said unto them, I am with you but a short time [51] yet, and I go to him that sent me. And ye shall seek me, and shall not find me: [52] and where I shall be, ye shall not be able to come.
Tertulliano † 220 d.C. An Answer to the Jews 13
… Me,” He says, “they have quite forsaken, the fount of water of life, and they have digged for themselves worn-out tanks, which will not be able to contain water.” Undoubtedly, by not receiving Christ, the “fount of water of life,” they have begun to have “worn-out tanks,” that is, synagogues for the use of the “dispersions of the Gentiles,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
Ver. 35 . “Then said the Jews among themselves, Whither will he go?”
7:36
Taziano il Siro † 180 d.C. The Diatessaron 34
… And ye shall seek me, and shall not find me: [52] and where I shall be, ye shall not be able to come. The Jews said within themselves, Whither hath this man determined to go that we shall not be able to find him? can it be that he is determined to go to the regions of the nations, and teach [53] the heathen?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 79.4
… I am speaking with the voice of the Church. “O Brethren, dispersed children, wandering sheep, branches cut off, why do ye calumniate me? Why do ye not acknowledge me? “Search the Scriptures, in which ye think ye have eternal life, they testify of me;” to the Jews our Head saith, what the Body saith to you; “Ye shall seek me, and shall not find me.”
7:37
Taziano il Siro † 180 d.C. The Diatessaron 35
… But others [6] said, Can it be that the Messiah will come from Galilee? Hath not the scripture said that from the seed of David, and from Bethlehem, the village of David, the [7] Messiah cometh? And there occurred a dissension in the multitude because of him. [8] And some of them were wishing to seize him; but no man laid a hand upon him.
Tertulliano † 220 d.C. On Baptism 9
… How mighty is the grace of water , in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water : if, that is, He is Himself baptized in water ; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water ;
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.10
… He, then, understanding in this way the prophecy about himself spoken by Isaiah the prophet, says he is a voice, not crying in the wilderness, but “of one crying in the wilderness,” of Him, namely, who stood and cried,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.22
… Firstly, then, stands the Father, being without any turning or change; and then stands also His Word, always carrying on His work of salvation, and even when He is in the midst of men, not comprehended, and not even seen. He stands, also, teaching, and inviting all to drink from His abundant spring, for
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.8
… He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.” And that it might be more evident that the Lord is speaking there, not of the cup, but of baptism, the Scripture adds, saying, “But this spake He of the Spirit, which they that believe on Him should receive.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.23
… “I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst.” Likewise He saith in that place: “If any one thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness .’ If thou wouldest listen to a trumpet much greater than all these, hear our Saviour saying; ‘In that last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 5
… For we continually and ardently desire; He stands ready for those who thirst; and for those who thirst there is the word of our Saviour, which, in His loving-kindness, He uttered on the day of the feast; ‘If any man thirst, let him come to Me and drink
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
7. Since these things are so, my brethren, let us mortify our members which are on the earth , and be nourished with living bread, by faith and love to God, knowing that without faith it is impossible to be partakers of such bread as this. For our Saviour, when He called all men to him, and said, ‘If any man thirst, let him [come] to Me and drink
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
… I have overcome the wicked one .’ And if after we have passed over the Red Sea heat should again vex us or some bitterness of the waters befall us, even thence again the Lord will appear to us, imparting to us of His sweetness, and His life-giving fountain, saying, ‘If any man thirst, let him come to Me, and drink
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 20
… When we thirst, He satisfies us on the feast-day itself; standing and crying, ‘If any man thirst, let him come to Me, and drink
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 44
When therefore the servants of the Chief Priests and the Scribes saw these things, and heard from Jesus, ‘Whosoever is athirst, let him come to Me and drink
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 1.41
… For why did the smitten woman approach Him,—she, whose wounds were healed by her tears? He Who had come down to be a fountain of healing amongst the diseased, was proclaiming this;— Let every one that is athirst, come and drink .
san Basilio † 379 d.C. De Spiritu Sancto 14
… The type is an exhibition of things expected, and gives an imitative anticipation of the future. So Adam was a type of “Him that was to come.” Typically, “That rock was Christ;” and the water a type of the living power of the word; as He says, “If any man thirst, let him come unto me and drink.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
… He was tempted as Man, but He conquered as God; yea, He bids us be of good cheer, for He has overcome the world. He hungered—but He fed thousands; yea, He is the Bread that giveth life, and That is of heaven. He thirsted—but He cried, If any man thirst, let him come unto Me and drink.
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… What then? Does Eunomius affirm that the words are indicative of His nature itself? If so, he asserts that the Divine nature is multiform, and that the variety which it displays in what is signified by the names is very complex. For the meanings of the words Bread and Lion are not the same, nor those of Axe and Water
san Gregorio di Nissa † 395 d.C. On the Baptism of Christ 1
… but he speaks, by the figure of the desert, of the soul that is parched and unadorned, even as David also, when he says, “My soul is unto Thee as a thirsty land ,” and, “My soul is athirst for the mighty, for the living God .” So again the Lord says in the Gospels, “If any man thirst, let him come unto Me and drink
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.18
… “I am a consuming fire.” And again: “They have forsaken Me, the fountain of living water.” The Lord Jesus, too, like a fire inflamed the hearts of those who heard Him, and like a fount of waters cooled them. For He Himself said in His Gospel that He came to send fire on the earth and to supply a draught of living waters to those who thirst.
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.20
154. This is certainly the River proceeding from the throne of God, that is, the Holy Spirit, Whom he drinks who believes in Christ, as He Himself says: “If any man thirst, let him come to Me and drink. He that believeth on Me, as saith the Scripture, out of his belly shall flow rivers of living water. But this spoke He of the Spirit.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.15
… ‘He who is simple, let him turn in to me.’” Do we not see, in the Gospel, that all these things were fulfilled after the Incarnation, in that Christ disclosed the mysteries of the Holy Supper, sent forth His apostles, and cried with a loud voice, saying, “If any man thirst, let him come to Me and drink.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 66
… And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, “He must increase, I must decrease;” by the Son Himself again, “Come unto me, all ye that labor and are heavy laden, and I will refresh you;” and again, “If any man thirst, let him come unto me, and drink.”
san Girolamo † 420 d.C. Against Jovinianus 1.12
… because the Lord had previously said “All men cannot receive the word, but they to whom it is given,” and “He that is able to receive it, let him receive it.” The Master of the Christian race offers the reward, invites candidates to the course, holds in His hand the prize of virginity, points to the fountain of purity, and cries aloud
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 26.5
5. Nay, has not He given expression to His will? Hear the gospel: it declares, “Jesus stood and cried.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.19
… he that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.” And the evangelist has gone on further to add, “And this He spake of the Spirit, which they should receive who believe in Him.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 6.11
… Mark, see what he says, “Beloved, believe not every spirit, but prove the spirits whether they be from God.” The Holy Spirit is spoken of in the Gospel by the name of water; where the Lord “cried and said, If any man thirst, let him come unto me, and drink. He that believeth on me, out of his belly shall flow rivers of living water.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 1.3
… that as man He might be “the tree planted hard by the running streams of waters;” for in this sense can that too be taken which is said in another Psalm, “the river of God is full of water.” Or by the Holy Ghost, of whom it is said, “He shall baptize you in the Holy Ghost;” and again, “If any man thirst, let him come unto Me, and drink;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.7
… 4 ). When the mountains shake, when the sea rages, God deserteth not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, “If any man thirst, let him come unto Me, and drink. He that believeth on Me, out of his bosom shall flow rivers of living water.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 65.13
… “The river of God is filled with water.” What is the river of God? The people of God. The first people was filled with water, wherewith the rest of the earth might be watered. Hear Him promising water: “If any man thirst, let him come to Me and drink: he that believeth on Me, rivers of living water from his belly shall flow:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… 16 ), is surely able upon thirsty faith to pour the gift of the Holy Spirit (the which gift the performance of that thing did spiritually signify), to pour, I say, from the Spiritual Rock that followed, which is Christ: who did stand and cry, “If any is athirst, let him come to Me:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 98.7
… What is to clap their hands? To rejoice in works. To clap hands, is to rejoice; hands, mean works. What floods? Those whom God hath made floods, by giving them that Water, the Holy Spirit. “If any man thirst,” saith He, “let him come unto Me, and drink. He that believeth on Me, out of his bosom shall flow rivers of living water.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.2
… The commandment of love, than which there is none more exalted. But wherefore is love compared to waters? Because “the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us.” Whence is the Spirit Himself water? because “Jesus stood and cried, He that believeth on Me, out of his bosom shall flow rivers of living water.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.9
… The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, “He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus;” and sent the Holy Ghost, of whom He said, “If any man thirst, let him come unto Me, and drink.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 147.27
… come, ye snows.” “His Spirit shall blow, and the waters shall flow.” Lo, the “crystal” and the “snows” are melted, they turn into water, “let them that thirst, come and drink.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.12
… “And I have chastised them, and strengthened their arms; and they have imagined evil against me;” and He exhorts us to strengthen ourselves when He says: “Strengthen ye the weak hands, and make strong the feeble knees.” Jesus cries: “If any man thirst let him come unto Me and drink;”
7:38
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Romans: Shorter and Longer Versions 7
… nor even should I, when present with you, exhort you to it, be ye persuaded to listen to me, but rather give credit to those things which I now write to you. For though I am alive while I write to you, yet I am eager to die. My love has been crucified, and there is no fire in me desiring to be fed; but there is within me a water that liveth and speaketh,
Taziano il Siro † 180 d.C. The Diatessaron 35
[1] And on the great day, which is the last of the feast, Jesus stood, crying out and [2] saying, If any man is thirsty, let him come unto me, and drink.
sant'Ippolito † 235 d.C. The Discourse on the Holy Theophany 2
2. Nor is this the only thing that proves the dignity of the water. But there is also that which is more honourable than all—the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.24
… must we not suppose Him liable to all the other affections of human nature?’ But if we do not understand the mystery of His tears, hunger, and thirst, let us remember that He Who wept also raised the dead to life: that He did not weep for the death of Lazarus, but rejoiced ; that He Who thirsted, gave from Himself rivers of living water
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… For our Saviour, when He called all men to him, and said, ‘If any man thirst, let him [come] to Me and drink ,’ immediately spoke of the faith without which a man cannot receive such food; ‘He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 20
… neither does He give them only as much to drink as they ask; but He gives them abundantly according to the multitude of His lovingkindness, vouchsafing to them at all times the grace of the Spirit. And what it is they thirst for He immediately adds, saying, ‘He that believeth on Me.’ For, ‘as cold waters are pleasant to those who are thirsty
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.11
… and now let us return to the divine Scriptures, and let us drink waters out of our own cisterns [that is, the holy Fathers ], and out of our own springing wells . Drink we of living water, springing up into everlasting life ; but this spake the Saviour of the Spirit, which they that believe on Him should receive
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
… yet lest they should judge anything injuriously from this comparison taken from creatures, let them learn that not only is the Holy Spirit called Water, but also a River, as we read: “From his belly shall flow rivers of living water. But this He said of the Spirit, Whom they were beginning to receive, who were about to believe in Him.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 63.24
… it is not full, for He Who was to fill it was not yet come, Who afterwards said: “I am come not to destroy but to fulfil the Law.” And so the Saint is bidden of the Lord to pass over to the stream, for he who has drunk of the New Testament, not only is a river, but also “from his belly shall flow rivers of living water,”
san Giovanni Crisostomo † 407 d.C. To Those Who Had Not Attended the Assembly 2
… When the dew of the divine oracles is so abundant dost thou make heat thy excuse? “The water which I will give him,” saith Christ “shall be in him a well of water springing up into everlasting life;” and again; “He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… li. 17 ) which was loftier than the heavens, which was wider than the world, which was brighter than the sun’s beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers, (“for rivers,” it says, “of living water shall flow out of his belly,”) (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 32
… for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, “He shall baptize you with the Holy Ghost, and with Fire” ( Matt. iii. 11 ): the other, Christ, “Out of his belly shall flow rivers of living water.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
But wherefore after saying, “according to the Scriptures,”
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 23
23. It is written that when the side of Jesus was pierced “He shed thereout blood and water.” This has a mystical meaning. For Himself had said, “Out of His belly shall flow rivers of living water.”
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.25
… For example, ‘Out of Egypt have I called my Son’ ( Matt. ii. 15 ): ‘For he shall be called a Nazarene’ ( Ibid. 23): and ‘They shall look on him whom they pierced’ ( John xix. 37 ): and ‘Rivers of living water shall flow out of his belly’ (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.34
… The Hebrew Scriptures are used by apostolic men; they are used, as is evident, by the apostles and evangelists. Our Lord and Saviour himself whenever he refers to the Scriptures, takes his quotations from the Hebrew; as in the instance of the words
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.25
… water denotes people, as we read in the Apocalypse, and also the Holy Spirit, as for example, “Out of his belly shall flow rivers of living water;”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 14
… since both of these rivers of the baptism of the Lord proceed out of one and the same fountain, that every one who thirsts may come and drink, as says the Scripture, “From his belly flowed rivers of living water;”
Pseudo-Irenaeus Pseud-Irenæus 1
… so that, when every other means failed, they at last fixed red-hot plates of brass to the most delicate parts of his body. And these indeed were burned, but he himself remained inflexible and unyielding, firm in his confession, being bedewed and strengthened by the heavenly fountain of the water of life which issues from the belly of Christ.
7:39
Taziano il Siro † 180 d.C. The Diatessaron 35
[1] And on the great day, which is the last of the feast, Jesus stood, crying out and [2] saying, If any man is thirsty, let him come unto me, and drink. Every one that believeth in me, as the scriptures said, there shall flow from his belly rivers of pure [3] water.
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.18.2
… And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water,
Origene † 254 d.C. Origen's Commentary on Matthew 12.40
… for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, “For the Spirit was not yet, because Jesus was not yet glorified.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… how blessed will it not be, my brethren! who will not, at that time, be engaged, praying rightly? For the walls of every adverse power, yea even of Jericho especially, falling down, and the gift
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… glorify thy Son,” speaking of the cross as glory: and how then does He deprecate it here when He urges it there? For that the cross is glory listen to what the evangelist says “the Holy Ghost was not yet given, because Jesus was not yet glorified.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
Still the Spirit was not yet given. For “there was not yet,” it saith, “a Spirit, because that Jesus was not yet glorified.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… What then is this statement? It is this; that our body, before Christ’s coming, was an easy prey to the assaults of sin. For after death a great swarm of passions entered also. And for this cause it was not lightsome for running the race of virtue. For there was no Spirit present to assist, nor any baptism of power to mortify. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Nature, see p. 365). And besides this, it does not appear that he has anywhere called the law of nature a commandment. But this he calls as well a commandment, and that “just and holy,” as a “spiritual law.” But the law of nature was not given to us by the
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
Ver. 39 . “But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 9.4
… He had sent Him, because He was now magnified, rising again from the dead, and ascending into heaven. For till then “the Holy Ghost was not yet given, because that Jesus was not yet glorified.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.30
… The Law in the Ark of the Testimony represents holiness in the Lord’s body, by whose resurrection is promised to us the future rest; for our receiving of which, love is breathed into us by the Holy Spirit. But the Spirit had not then been given, for Jesus had not yet been glorified.
sant'Agostino d'Ippona † 430 d.C. City of God 20.30
… And to this class of sheep the apostles themselves belonged. But after the glory, to wit, of His resurrection,—for before it happened the evangelist said that “Jesus was not yet glorified,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.20
… He, therefore, who proceeds from the Father and from the Son, is referred back to Him from whom the Son was born ( natus ). And that which the evangelist says, “For the Holy Ghost was not yet given, because that Jesus was not yet glorified;”
sant'Agostino d'Ippona † 430 d.C. Against the Epistle of Manichæus, Called Fundamental 10
11. For the glorification of our Lord among men is His resurrection from the dead and His ascension to heaven. For it is written in the Gospel according to John: "The Holy Ghost was not yet given, because that Jesus was not yet glorified."
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 32.17
17. Further, what is said in the promise of the Paraclete shows that it cannot possibly refer to Manichæus, who came so many years after. For it is distinctly said by John, that the Holy Spirit was to come immediately after the resurrection and ascension of the Lord: "For the Spirit was not yet given, because that Jesus was not yet glorified."
sant'Agostino d'Ippona † 430 d.C. A Treatise Concerning Man’s Perfection in Righteousness 35
… the words, “When Christ, who is your life, shall appear, then shall ye also appear with Him in glory.” For since the Lord Himself, in that form of a servant by which He united Himself as Mediator to the Church, was not glorified except by the glory of His resurrection (whence it is said, “The Spirit was not yet given, because Christ was not yet glorified”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 52.8
… Certainly he was. How, then, is it said, “Now he shall be cast out”? How else can we think of it, but that what was then done in the case of a very few individuals, was now foretold as speedily to take place in many and mighty nations? Just as also that other saying, “For the Spirit was not yet given, because that Jesus was not yet glorified,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 63.2
… that over Him are impending both bonds, and judgment, and condemnation, and mocking, and crucifixion, and death? Is this glorification, or rather humiliation? Even when He was working miracles, does not this very John say of Him, “The Spirit was not yet given, because that Jesus was not yet glorified”?
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 11
… because “the Word was made flesh:” and by the term water , the Holy Ghost; as, when Jesus spake of the water which He would give to them that thirst, the evangelist saith, “But this said He of the Spirit which they that believed on Him were to receive.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.6
… which He is understood to have done by His resurrection and ascension into heaven. For being thus glorified He gave the Holy Ghost, which before His exaltation could not be given, as it is written in the Gospel, “for the Holy Ghost was not yet given, because that Jesus was not yet glorified.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.7
… For the Holy Ghost was not yet given, because that Jesus was not yet glorified.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.11
… who did stand and cry, “If any is athirst, let him come to Me:” and, “he that shall have drunk of the water which I shall give, rivers of living water shall flow out of his bosom.” For this He spake, as is read in the Gospel,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“And when he says ‘the Holy Ghost was not yet because that Jesus was not yet glorified,’
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 14
… For, speaking of these rivers, the Lord set this forth, signifying the Holy Spirit whom they should receive who should believe on Him: “But the Spirit was not yet given, because Jesus was not yet glorified.”
7:40
Taziano il Siro † 180 d.C. The Diatessaron 35
… Every one that believeth in me, as the scriptures said, there shall flow from his belly rivers of pure [3] water. He said that referring to the Spirit, which those who believed in him were to receive: for the Spirit was not yet granted; and because Jesus had not yet been [4] [Arabic, p. 133] glorified.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
Ver. 40–42 . “Some said, This is the Prophet. Others said, He deceiveth the people; others said, Christ cometh not from Galilee, but from the village of Bethlehem.”
7:41
Taziano il Siro † 180 d.C. The Diatessaron 35
… He said that referring to the Spirit, which those who believed in him were to receive: for the Spirit was not yet granted; and because Jesus had not yet been [4] [Arabic, p. 133] glorified. And many of the multitude that heard his words said, This is [5] in truth the prophet.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
“Yet your rulers when asked replied, that He should be born in Bethlehem.” And others again said, “God spake unto Moses, but as for this fellow, we know not from whence he is.” ( c. ix. 29 .) “We know whence he is,” and “we know not whence He is”; observe the words of drunken men. And again, “Doth Christ come out of Galilee?” (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 29.7
7. “The Voice of the Lord cutting short the flame of fire” ( ver. 7 ). The Voice of the Lord, without any harm to Himself, passing through all the excited ardour of them that persecute Him, or dividing the furious rage of His persecutors, so that some should say, “Is not this haply the very Christ;” others, “Nay; but He deceiveth the people:”
7:42
Taziano il Siro † 180 d.C. The Diatessaron 35
… for the Spirit was not yet granted; and because Jesus had not yet been [4] [Arabic, p. 133] glorified. And many of the multitude that heard his words said, This is [5] in truth the prophet. And others said, This is the Messiah. But others [6] said, Can it be that the Messiah will come from Galilee?
Origene † 254 d.C. Origen Against Celsus i.51
… for which reason it is related that Herod, on inquiring at the chief priests and scribes of the people, heard from them that the Christ was to be born in Bethlehem of Judea, “whence David was.” It is stated also in the Gospel according to John, that the Jews declared that the Christ was to be born in Bethlehem, “whence David was.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
… And though God made promises to both, yet the one, as old, was passed over in silence, while the other, as fresh and recent, was repeated of all. Themselves, for instance, say, “Doth not Christ come of the seed of David, and out of Bethlehem, the town where David was?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
… For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was “of the house and lineage of David”? How then said they, “Doth not Christ come of the seed of David?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… xiii. 55; Mark vi. 3; John vi. 42 .) Also scoffing at Him from His country, they said He was “of Nazareth.” And again, “search,” it says, “and see, for out of Galilee hath no prophet arisen.” ( John vii. 52 .) And He endured being so greatly calumniated. And again they said, “Doth not the Scripture say, that Christ cometh from the town of Bethlehem?” (
7:43
Taziano il Siro † 180 d.C. The Diatessaron 35
… 133] glorified. And many of the multitude that heard his words said, This is [5] in truth the prophet. And others said, This is the Messiah. But others [6] said, Can it be that the Messiah will come from Galilee? Hath not the scripture said that from the seed of David, and from Bethlehem, the village of David, the [7] Messiah cometh?
7:44
Taziano il Siro † 180 d.C. The Diatessaron 35
… And others said, This is the Messiah. But others [6] said, Can it be that the Messiah will come from Galilee? Hath not the scripture said that from the seed of David, and from Bethlehem, the village of David, the [7] Messiah cometh? And there occurred a dissension in the multitude because of him. [8]
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
Ver. 44 . “Some of them would have taken Him, but no man laid his hand upon Him.”
7:45
Taziano il Siro † 180 d.C. The Diatessaron 35
… they are accursed. Nicodemus, one of them, [15] he that had come to Jesus by night, said unto them, Doth our law haply condemn [16] a man, except it hear him first and know what he hath done? They answered and said unto him, Art thou also haply from Galilee? Search, and see that a prophet riseth not from Galilee.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 59.1.6
… Why therefore, say they, “could ye not take Him?” And they made answer, “No one of men did ever so speak as He.” And these strong men, “Hath by any means any one of the Pharisees believed on Him, or any one of the Scribes, but this people knowing not the Law?”
7:46
Taziano il Siro † 180 d.C. The Diatessaron 35
[9] And those officers came to the chief priests and Pharisees: and the priests said [10] unto them, Why did ye not bring him?
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
… ‘For Christ is the end of the law to every one that believeth in righteousness;’ as the blessed Paul saith, ‘Do we make void the law by faith? far from it: we rather establish the law .’ Now these things astonished even the officers who were sent by the Jews, so that wondering they said to the Pharisees, ‘No man ever thus spake
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 13
… What grace, I ask (alone), did all this? Therefore it is that He brings the evidence home to them through their own officers. Just as in the case of Christ, it was their officers who said, “Never man spake as this Man speaketh.” (
7:47
Taziano il Siro † 180 d.C. The Diatessaron 35
[9] And those officers came to the chief priests and Pharisees: and the priests said [10] unto them, Why did ye not bring him? The officers said, Never spake man thus [11] as speaketh this man.
7:48
Taziano il Siro † 180 d.C. The Diatessaron 35
[9] And those officers came to the chief priests and Pharisees: and the priests said [10] unto them, Why did ye not bring him? The officers said, Never spake man thus [11] as speaketh this man. The Pharisees said unto them, Perhaps ye also have gone [12, 13] astray?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
Ver. 48 . “Wherefore,” saith one, “hath none of the rulers believed on Him?”
7:49
Taziano il Siro † 180 d.C. The Diatessaron 35
[9] And those officers came to the chief priests and Pharisees: and the priests said [10] unto them, Why did ye not bring him? The officers said, Never spake man thus [11] as speaketh this man. The Pharisees said unto them, Perhaps ye also have gone [12, 13] astray? Hath any of the rulers or the Pharisees haply believed in him?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 31
… Not such was that woman; so occupied was she by Jesus’ words, that she even called others to hear them. The Jews, on the contrary, not only did not call, but even hindered and impeded those who desired to come to Him, saying, “See, have any of the rulers believed on him? but this people, which knoweth not the Law, are cursed.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
Ver. 49 . “But the people,” saith one, “which knoweth not the Law, are accursed.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 66
… for that the first of these believed Christ, the Evangelists continually assert, saying, that “many of the multitude believed on Him” ( c. vii. 31, 48 ); but they who were of the rulers, believed not. And they themselves say, not the multitude, “Hath any of the rulers believed on Him?” But what saith one? “The multitude who know not God are accursed” (
7:50
Taziano il Siro † 180 d.C. The Diatessaron 35
… and the priests said [10] unto them, Why did ye not bring him? The officers said, Never spake man thus [11] as speaketh this man. The Pharisees said unto them, Perhaps ye also have gone [12, 13] astray? Hath any of the rulers or the Pharisees haply believed in him? except [14] this people which knows not the law; they are accursed.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
He showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, “None of the rulers hath believed on him” (
7:51
Taziano il Siro † 180 d.C. The Diatessaron 35
… The officers said, Never spake man thus [11] as speaketh this man. The Pharisees said unto them, Perhaps ye also have gone [12, 13] astray? Hath any of the rulers or the Pharisees haply believed in him? except [14] this people which knows not the law; they are accursed. Nicodemus, one of them, [15] he that had come to Jesus by night,
san Basilio † 379 d.C. The Letters 203
… If, however, you condemn me before you have the evidence before you, I shall be none the worse, barring the loss I shall sustain of a possession I hold most dear—your love: while you, for your part, will suffer the same loss in losing me, and will seem to be running counter to the words of the Gospel: “Doth our law judge any man before it hear him?”
san Basilio † 379 d.C. The Letters 226
… For these reasons I have attempted to write to you, beseeching your love in Christ not to accept these partial calumnies as true, because, as it is written, the law judges no man unless it have heard and known his actions.
san Basilio † 379 d.C. The Letters 258.3
… Nevertheless I have heard many things about the brethren, without giving heed to them, because the accused were not brought face to face with their accusers, according to that which is written, “Doth our law judge any man, before it hear him, and know what he doeth?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 24
This man appears also in the middle of the Gospel, making defense for Christ; for he saith, “Our law judgeth no man before it hear him” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
Ver. 51 . “Doth our law judge any man before it hear him?”
7:52
Taziano il Siro † 180 d.C. The Diatessaron 35
… Hath any of the rulers or the Pharisees haply believed in him? except [14] this people which knows not the law; they are accursed. Nicodemus, one of them, [15] he that had come to Jesus by night, said unto them, Doth our law haply condemn [16] a man, except it hear him first and know what he hath done?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
78. “This is the living bread, which came down from heaven.” This bread is His flesh, even as He Himself said: “This bread which I will give is My flesh.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 9
… Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, “Can there any good thing come out of Nazareth?” For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, “Search and look, for out of Galilee ariseth no prophet.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 2
From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, “Search and look, for out of Galilee ariseth no prophet.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 35
Seest thou that these men so ill spoken of are found most to come to Him? For one said, “Can there any good thing come out of Nazareth?” ( c. i. 46 ), and another, “Search and look, for out of Galilee ariseth no prophet.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 51
… yet they said, “Doth Christ come out of Galilee?” And He had praised, as being “an Israelite indeed,” Nathanael, who had said in a more forcible and striking manner, “Can there any good thing come out of Nazareth?” ( c. i. 46 .) But then these men, and they who said to Nicodemus, “Search and look, for out of Galilee ariseth no prophet” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 52
Ver. 52 . “Art thou also of Galilee?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… “Is not this” (it says) “the carpenter’s son, whose father and mother we know? Are not his brethren all with us?” ( Matt. xiii. 55; Mark vi. 3; John vi. 42 .) Also scoffing at Him from His country, they said He was “of Nazareth.” And again, “search,” it says, “and see, for out of Galilee hath no prophet arisen.” (
7:53
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John pref
… Such a reason may have prevailed with some copyists to suppress the passage, and it is probable that it was not found in the copy which he used. It is omitted in like manner by St. Cyril of Alexandria.
7:1
sant'Agostino † 430 d.C. Tr. xxviii. 2
As the believer in Christ would have in time to come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him.
san Beda † 735 d.C.
The connexion of this passage admits of much taking place in the interval previously. Judæa and Galilee are divisions of the province of Palestine. Judæa has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judæa, because Judah was the royal tribe. Galilee has its name, from the milky, i. e. white, colour of its inhabitants; Galilee being Greek for milk.
sant'Agostino † 430 d.C. Tr. xxviii. 2
It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to shew it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty.
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 1
That is to say, He displayed the attribute both of divinity and humanity. He fled from His persecutors as man, He remained and appeared amongst them as God; being really both.
Teofilatto † 1107
He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews’ feast of tabernacles was at hand.
sant'Agostino † 430 d.C. Tr. xxviii. 3
What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feasta, though it lasted many days.
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 1
It appears here, that a considerable time had passed since the last events. For when our Lord sat upon the mount, it was near the feast of the Passover, and now it is the feast of tabernacles: so that in the five intermediate months the Evangelist has related nothing but the miracle of the loaves, and the conversation with those who ate of them. As our Lord was unceasingly working miracles, and holding disputes with people, the Evangelists could not relate all; but only aimed at giving those, in which complaint or opposition had followed on the part of the Jews, as was the case here.
Teofilatto † 1107
His brethren saw that He was not preparing to go to the feast: His brethren therefore said unto him, Depart hence, and go into Judæa.
san Beda † 735 d.C.
Meaning to say, Thou doest miracles, and only a few see them: go to the royal city, where the rulers are, that they may see Thy miracles, and so Thou obtain praise. And as our Lord had not brought all His disciples with Him, but left many behind in Judæa, they add, That Thy disciples also may see the works that Thou doest.
Teofilatto † 1107
i. e. the multitudes that follow Thee. They do not mean the twelve, but the others that bad communication with Him.
sant'Agostino † 430 d.C. Tr. xxviii. 3
When you hear of our Lord’s brethren, you must understand the kindred of Mary, not her offspring after our Lord’s birth. For as the body of our Lord once only lay in the sepulchre, and neither before, nor after that once; so could not the womb of Mary have possibly conceived any other mortal offspring. Our Lord’s works did not escape His disciples, but they escaped His brethren; hence their suggestion, That Thy disciples may see the works that Thou doest. They speak according to the wisdom of the flesh, to the Word that was made flesh, and add, For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If Thou do these things, shew Thyself to the world; as if to say, Thou doest miracles, do them in the eyes of the world, that the world may honour Thee. Their admonitions aim at procuring glory for Him; and this very thing, viz. aiming at human glory, proved that they did not believe in Him, as we next read, For neither did His brethren believe on Him. They were Christ’s kindred, but they were on that very account above believing in Him.
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 1, 2
It is striking to observe the great sincerity of the Evangelists; that they are not ashamed to mention things which appear to be to our Lord’s disadvantage, but take particular care to tell us of them. It is a considerable reflexion on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: but there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, doeth any thing in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeketh to be known openly, they taunt Him with the love of glory. Christ however answers them mildly, teaching us not to take the advice of people ever so inferior to ourselves angrily; Then Jesus said unto them, My time is not yet come: but your time is alway ready.
san Beda † 735 d.C.
This is no contradiction to what the Apostle says, But when the fulness of time was come, God sent forth His Son. (Gal. 4:4) Our Lord referring here to the time not of His nativity, but of His glorification.
sant'Agostino † 430 d.C. Tr. xxviii. 5
They gave Him advice to pursue glory, and not allow Himself to remain in concealment and obscurity; appealing altogether to worldly and secular motives. But our Lord was laying down another road to that very exaltation, viz. humility: My time, He says, i. e. the time of My glory, when I shall come to judge on high, is not yet come; but your time, i. e. the glory of the world, is always ready. And let us, who are the Lord’s body, when insulted by the lovers of this world, say, Your time is ready: ours is not yet come. Our country is a lofty one, the way to it is low. Whoso rejecteth the way, why seeketh he the country?
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 2
Or there seems to be another meaning concealed in the words; perhaps they intended to betray Him to the Jews; and therefore He says, My time is not yet come, i. e. the time of My cross and death: but your time is always ready; for though you are always with the Jews, they will not kill you, because you are of the same mind with them: The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil: as if He said, How can the world hate them who have the same wishes and aims with itself? It hateth Me, because I reprove it. I seek not then glory from men; inasmuch as I hesitate not to reprove them, though I know that I am hated in consequence, and that My life is aimed at. Here we see that the hatred of the Jews was owing to His reproofs, not to His breaking the sabbath.
Teofilatto † 1107
Our Lord brings two arguments in answer to their two charges. To the charge of fear He answers, that He reproves the deeds of the world, i. e. of those who love worldly things; which He would not do, if He were under the influence of fear; and He replies to the charge of vain glory, by sending them to the feast, Go ye up unto this feast. Had He been possessed at all with the desire for glory, He would have kept them with Him: for the vain glorious like to have many followers.
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 2
This is to shew too, that, while He does not wish to humour them, He still allows them to observe the Jewish ordinances.
sant'Agostino † 430 d.C. Tr. xxviii. 5. 8
Or He seems to say, Go ye up to this feast, and seek for human glory, and enlarge your carnal pleasures, and forget heavenly things. I go not up unto this feast;
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. 2
i. e. not with you, for My time is not yet full come. It was at the next passover that He was to be crucified.
sant'Agostino † 430 d.C. Tract. xxviii. 8
Or My time, i. e. the time of My glory, is not yet come. That will be My feast day; not a day which passeth and is gone, like holidays here: but one which remaineth for ever. Then will be festivity; joy without end, eternity without stain, sunshine without a cloud.
Il testo latino
Augustinus in Ioannem
Futurum erat ut aliquis fidelis Christi absconderet se, ne a persecutoribus inveniretur; et ne illi pro crimine obiceretur latibulum, praecessit in capite quod in membro confirmaretur; unde dicitur post haec autem ambulabat Iesus in Galilaeam: non enim volebat in Iudaeam ambulare, quia quaerebant eum Iudaei interficere
Beda
Haec verborum connexio talis est, ut intelligamus quoniam in medio multa geri et fieri potuerunt. Iudaea autem et Galilaea regiones sunt Palaestinae provinciae, sed Iudaea dicta est a tribu Iuda: non tamen solum illa regio quam tribus Iuda, sed et illa quam tribus Beniamin possidebat, Iudaea dicta est, quia ex tribu Iuda reges oriebantur. Galilaea vero dicitur, eo quod lacteum populum, idest candidum, gignat: Galilaea enim Graece, Latine lac dicitur
Augustinus
Sic autem hoc dominus dixit, quasi non posset ambulare inter Iudaeos, et non occidi a Iudaeis; hanc enim potentiam quando voluit demonstravit; sed infirmitati nostrae praebebat exemplum: non ipse perdiderat potestatem, sed nostram consolabatur fragilitatem
Chrysostomus in Ioannem
Sed et illud est dicere, quoniam quae deitatis erant ostendebat, et quae humanitatis: etenim fugiebat persecutores ut homo, et apparebat eis ut Deus, utrumque vere existens
Theophylactus
Secessit etiam nunc in Galilaeam, quia nondum passionis aderat tempus: unde vanum reputabat in medio inimicorum manere, et magis ipsos ad odium incitare; unde et consequenter tempus describitur, cum subditur erat autem in proximo dies festus Iudaeorum, Scenopegia
Augustinus
Quid sit Scenopegia, qui Scripturas legerunt noverunt. Faciebant tabernacula in die festo ad similitudinem tabernaculorum, in quibus habitaverunt, cum ex Aegypto educti peregrinarentur in eremo. Celebrabant ex hoc diem festum, reminiscentes beneficiorum domini, qui tamen occisuri erant dominum. Appellabatur autem apud Iudaeos dies festus, cum tamen non esset unus, sed plures
Chrysostomus
Ostendit igitur per hoc Evangelista, quoniam multum tempus praetermisit. Cum enim dominus sedit in monte, erat prope dies festus Paschae. Hic autem Scenopegiae meminit, et in quinque intermediis mensibus nihil aliud nobis enarravit, nisi miraculum panum et allocutionem factam ad eos qui comederunt. Quia enim indeficienter signa faciebat et disputabat, non poterant Evangelistae omnia enumerare; sed ista praecipue studuerunt dicere pro quibus aut querela aut contradictio quaedam a Iudaeis subsequebatur; quod et hic apparet
Theophylactus
Quia enim fratres eius viderant ipsum non esse paratum ad descendendum, subditur dixerunt autem fratres eius ad eum: transi hinc et vade in Iudaeam
Beda
Ac si dicant: tu signa facis, et pauci ea vident; transi ergo ad regiam urbem, ubi sunt principes, ut, visis signis, laudem consequaris ab eis. Sed quia non omnes discipuli semper dominum sequebantur, sed eorum multi in Iudaea erant, ideo subdunt ut et discipuli tui videant opera tua quae facis
Theophylactus
Idest, turbae quae sequuntur te: non enim de duodecim dicunt discipulis, sed de aliis qui conversabantur cum illo
Augustinus in Ioannem
Cum autem auditis fratres domini, Mariae cogitate consanguinitatem non iterum parientis ullam propaginem. Sicut enim in sepulchro, ubi positum est corpus domini, nec ante, nec postea mortuus iacuit, sic uterus Mariae nec ante, nec postea quidquam mortale concepit. Opera quidem domini discipulos non latebant, sed istos latebant; et ideo dicebant ut discipuli tui videant opera tua quae facis. Loquebantur autem prudentiam carnis, verbo quod caro factum est; unde et subdunt nemo quippe in occulto aliquid facit, et quaerit ipse in palam esse. Si hoc facis, manifesta teipsum mundo; quasi dicant: facis miracula: appare hominibus, ut laudari possis ab hominibus: nam qui eum videntur monere, gloriae ipsius consulunt: et quia humanam gloriam requirebant, in eum non credebant; unde sequitur neque enim fratres eius credebant in eum; Christum enim consanguineum potuerunt habere; credere autem in eum ipsa propinquitate fastidierunt
Chrysostomus
Dignum est autem mirari Evangelistarum morem veritatis amicum, qualiter non verecundantur dicere ea quae magistro videntur inferre iniuriam, sed hoc maxime studuerunt enuntiare. Non enim parvam habet detractionem quod fratres eius discredebant. Et videtur initium verborum quasi amicorum esse; multae autem amaritudinis erant quae dicebantur: quia de formidine et de amore gloriae eum notant; nam dicunt nemo in occulto aliquid facit: quod erat formidinem incusantium, et simul suspicantium quae fiebant non vere facta esse. Per hoc autem quod dicunt et quaerit ipse in palam esse, amorem gloriae in eo notant. Christus autem mansuete eis respondit, docens nos non indigne ferre, si aliqui etiam viles nobis consilientur; sequitur enim dicit eis Iesus: tempus meum nondum advenit; tempus autem vestrum semper est paratum
Beda
Ne autem videatur hoc contrarium ei quod apostolus dicit: at ubi venit plenitudo temporis, misit Deus filium suum, referendum est quod hic dicitur, non ad tempus nativitatis, sed ad tempus glorificationis
Augustinus
Dabant enim illi consilium consequendae gloriae, veluti saeculariter, et terreno affectu monentes, ne esset ignobilis et latitaret. Sed dominus voluit ad ipsam celsitudinem per humilitatem viam sternere; dicit ergo tempus meum, idest gloriae meae, qua veniam in altitudine iudicaturus, nondum venit; tempus autem vestrum, idest, mundi gloria, semper est paratum. Et quoniam nos domini corpus sumus, quando nobis insultant amatores huius saeculi, dicamus eis: tempus vestrum adest paratum, tempus nostrum nondum advenit: excelsa enim patria, humilis via. Qui recusat viam, quid quaerit patriam?
Chrysostomus
Vel aliter. Videtur mihi aliud occulte insinuare: fortassis enim eum prodere volebant, et tradere Iudaeis; ideo dicit tempus meum nondum advenit, hoc est tempus crucis et mortis; tempus autem vestrum semper est paratum: quia etsi vos semper sitis cum Iudaeis, non interficient vos, eadem cum illis zelantes; unde sequitur non potest vos odisse mundus; me autem odit, quia ego testimonium perhibeo de illo, quia opera eius mala sunt; quasi dicat: qualiter mundus eos odit qui eadem cum ipso volunt, et pro eisdem student? Me autem odit, quoniam redarguo eum. Intantum ergo gloriam hominum non quaero, quod non praetermitto eos redarguere; licet sciam ex hoc odium nasci et mortem intentari. Per hoc etiam ostendit quod odium Iudaeorum contra eum concitabat publica redargutio, non autem sabbati solutio
Theophylactus
Vel dominus contra duo de quibus illi eum arguebant, alia duo inducit. Contra formidinem quidem dicit, quod opera mundi redarguit, idest opera eorum qui mundana sapiunt: quod non faceret, si formidolosus esset; sed contra inanem gloriam misit illos ad festum; unde sequitur vos ascendite ad diem festum hunc: nam si vanae gloriae passione detineretur, retinuisset eos secum: nam gloriae cupidi consueverunt multos habere qui sequantur eos
Chrysostomus
Hoc etiam dicit ostendens quod eis blandiri non vult, sed concedit eis Iudaica facere
Augustinus
Vel aliter. Vos ascendite ad diem festum hunc, ubi gloriam humanam quaeritis, ubi extendere vultis carnalia gaudia, non cogitare caelestia. Sequitur ego autem non ascendam ad diem festum istum
Chrysostomus
Scilicet modo vobiscum; quia meum tempus nondum impletum est: in futuro enim Pascha crucifigendus erat
Augustinus in Ioannem
Vel meum tempus, idest gloriae meae, nondum advenit: ipse erit dies festus meus, non diebus istis percurrens, et transiens; sed permanens in aeternum. Ipsa erit festivitas et gaudium sine fine, aeternitas sine labore, serenitas sine nube
7:9
Teofilatto † 1107
Our Lord at first declares that He will not go up to the feast, (I go not up with you,) in order not to expose Himself to the rage of the Jews; and therefore we read, that, When He had said these words unto them, He abode still in Galilee. Afterwards, however, He goes up; But when His brethren were gone up, then went He also up unto the feast.
sant'Agostino † 430 d.C. Tract. xxviii. 8
He went up, however, not to get temporary glory, but to teach wholesome doctrine, and remind men of the eternal feast.
san Giovanni Crisostomo † 407 d.C. Hom. xlviii. s. 2
He goes up, not to suffer, but to teach. And He goes up secretly; because, though He could have gone openly, and kept the violence and impetuosity of the Jews in check, as He had often done before; yet to do this every time, would have disclosed His divinity; and he wished to establish the fact of His incarnation, and to teach us the way of life. And He went up privately too, to shew us what we ought to do, who cannot check our persecutors. It is not said, however, in secret, but, as it were in secret; to shew that it was done as a kind of economy. For had He done all things as God, how should we of this world know what to do, when we fell into danger?
Alcuino † 804 d.C.
Or, He went up in secret, because He did not seek the favour of men, and took no pleasure in pomp, and being followed about with crowds.
san Beda † 735 d.C. non occ.
The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, “passing over;” applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ’s members seek not temporal but eternal glory. And He went up secretly, because allb glory is from within: that is, (Ps. 45:14.) from a pure heart and good conscience, and faith unfeigned. (1 Tim. 1:5)
sant'Agostino † 430 d.C. Tract. xxviii. 9
Or the meaning is, that all the ceremonial of the ancient people was the figure of what was to be; such as the feast of tabernacles. Which figure is now unveiled to us. Our Lord went up in secret, to represent the figurative system. He concealed Himself at the feast itself, because the feast itself signified, that the members of Christ were in a strange country. For he dwells in the tents, who regards himself as a stranger in the world. The word scenopegia here means the feast of tabernacles.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
Then the Jews sought Him at the feast, and said, Where is He? out of hatred and enmity; for they would not call Him by His name. There was not much reverence or religion in this observance of the feast, when they wanted to make it an opportunity of seizing Christ.
sant'Agostino † 430 d.C. Tract. xxviii. s. 11
And there was much murmuring in the people concerning Him. A murmuring arising from disagreement. For some said, He is a good man: others said, Nay; but He seduceth the people. Whoever had any spark of grace, said, He is a good man; the rest, Nay, hut He seduceth the people. That such was said of Him, Who was God, is a consolation to any Christian, of whom the same may be said. If to seduce be to decide, Christ was not a seducer, nor can any Christian be. But if by seducing be meant bringing a person by persuasion out of one way of thinking into another, then we must enquire from what, and to what. If from good to evil, the seducer is an evil man; if from evil to good, a good one. And would that we were all called, and really were, such seducers.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
The former, I think, was the opinion of the multitude, the one, viz. who pronounced Him a good man; the latter the opinion of the priests and rulers; as is shewn by their saying, He deceiveth the people, not, He deceiveth us.
sant'Agostino † 430 d.C. Tract. xxviii. 12
Howbeit no man spake openly of Him, for fear of the Jews; none, that is, of those who said, He is a good man. They who said, He deceiveth the people, proclaimed their opinion openly enough; while the former only dared whisper theirs.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
Observe, the corruption is in the rulers: the common people are sound in their judgment, but have not liberty of speech, as is generally their case.
Il testo latino
Theophylactus
Quia dixerat dominus: non ascendam vobiscum, in principio denegavit ascensum, vitans iram frementium Iudaeorum; unde dicitur haec cum dixisset, ipse mansit in Galilaea. Postea vero ascendit; unde sequitur ut autem ascenderunt fratres eius, tunc et ipse ascendit
Augustinus in Ioannem
Ascendit autem non gloriari temporaliter, sed aliquid docere salubriter, et de festo aeterno admonere
Chrysostomus in Ioannem
Vel ascendit, non ut patiatur, sed ut alios erudiat. Latenter autem ascendit: poterat enim manifeste ascendere et detinere eorum inordinatum impetum, quod multoties fecit; at nolebat hoc continuo facere, ne magis suam divinitatem denudaret, et ut incarnatio eius certior esset, et ut nos erudiret ad virtutem. Ut igitur disceremus quid nos oporteat facere, qui non possumus persecutores detinere, voluit latenter ascendere. Non autem dixit: in occulto, sed quasi in occulto, ut ostendat dispensative hoc esse factum. Si enim omnia ut Deus ageret, quomodo possemus nos scire, incidentes humanis periculis, quid oporteat facere?
Alcuinus
Vel occulte ascendit, quia favorem hominum non quaerit, non pompis stipantium se turbarum delectatur
Beda
Mystice autem designatur quia singulis quibusque carnalibus humanam gloriam quaerentibus, dominus manet in Galilaea, quae interpretatur transmigratio sancta, idest in membris suis, qui transmigrant de vitiis ad virtutes, et in eis proficiunt. Postmodum vero dominus ascendit, quia membra Christi non huius vitae, sed aeternae gloriam quaerunt. Occulte autem dominus ascendit, quia omnis gloria eius est ab intus, idest de corde puro et conscientia bona, et fide non ficta
Augustinus
Vel quod quasi latenter ascendit, aliquid significare voluit: omnia enim quae dicta sunt antiquo populo Israel, umbrae fuerunt futurorum, et Scenopegia umbra erat futurorum. Omnia ergo quae fiebant in figura, manifestantur in nobis. Ascendit ergo in occulto; figura enim erat ipsum esse in occulto. In ipso die festo Christus latebat, quia ipse dies festus Christi membra peregrinatura significabat. Ille enim est in tabernaculis qui se in mundo esse intelligit peregrinum: Scenopegia autem erat celebratio tabernaculorum. Sequitur Iudaei autem quaerebant eum in die festo, et dicebant: ubi est ille?
Chrysostomus in Ioannem
Ex multo odio et inimicitia; neque enim eum nominatim vocare volebant. Non autem multa erat eis in festivitate reverentia, nec multa religio; quia a festivitate credebant Christum fraudulenter detinere. Sequitur et murmur multum erat de eo in turba
Augustinus
Murmur erat de contentione, quam convenienter exponit dicens quidam enim dicebant, quia bonus est; alii autem dicebant: non, sed seducit turbas. Quicumque emicuerit in aliqua gratia, alii dicunt bonus est; alii: non, sed seducit turbas. Quod autem dictum est de eo, valet ad consolationem de quocumque hoc dictum fuerit Christiano. Et quidem si seducere decipere est, nec Christus seductor, nec quisquam debet seductor esse Christianus. Si autem seducere, aliunde aliquem ad aliud persuadendo ducere est, quaerendum est unde, et quo. Si a bono ad malum, malus seductor est; si a malo ad bonum, bonus est: et utinam sic omnes seductores vocemur et simus
Chrysostomus
Igitur illam quidem aestimo opinionem multitudinis esse, qua scilicet dicebatur bonus esse: hanc vero principum et sacerdotum; quod ostenditur per hoc quod dicunt seducit turbas: non dicunt: seducit nos. Sequitur nemo tamen palam loquebatur de illo propter metum Iudaeorum
Augustinus
Eorum scilicet qui dicebant bonus est, non qui dicebant seducit turbas: haec enim clarius sonabant, sed bonus est pressius susurrabant
Chrysostomus
Vide autem eorum qui principantur corruptionem; hi autem qui principatibus subiciuntur, sani quidem erant iudicio, sed non habebant libertatem dicendi: quod maxime multitudinis est
7:14
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1. Aug.
Our Lord delays His visit, in order to excite men’s attention, and goes up not the first day, but about the middle of the feast: Now about the midst of the feast Jesus went up into the temple, and taught. Those who had been searching for Him, when they saw Him thus suddenly appear, would be more attentive to His teaching, both favourers and enemies; the one to admire and profit by it; the other to find an opportunity of laying hands on Him.
Teofilatto † 1107
At the commencement of the feast, men would be attending more to the preachings of the festival itself; and afterwards would be better disposed to hear Christ.
sant'Agostino † 430 d.C. Tract. xxviii. s. 8.
The feast seems, as far as we can judge, to have lasted several days. And therefore it is said, “about the middle of the feast day:c” i. e. when as many days of that feast had passed, as were to come. So that His assertion, I go not up yet to this feast day, (i. e. to the first or second day, as you would wish me,) was strictly fulfilled. For He went up afterwards, about the middle of the feast.
sant'Agostino † 430 d.C. de Quæst. Nov. et Vet. Test. 2. 78
In going there too, He went up, not to the feast day, but to the light. They had gone to enjoy the pleasures of the festival, but Christ’s feast day was that on which by His Passion He redeemed the world.
sant'Agostino † 430 d.C. super Joan. Tract. xxix. 2
He who had before concealed Himself, taught and spoke openly, and was not laid hold on. The one was intended for an example to us, the other to testify His power.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
What His teaching is, the Evangelist does not say; but that it was very wonderful is shewn by its effect even upon those who had accused Him of deceiving the people, who turned round and began to admire Him: And the Jews marvelled, saying, How knoweth this Man letters, having never learned? See how perverse they are even in their admiration. It is not His doctrine they admire, but another thing altogether.
sant'Agostino † 430 d.C. Tract. xxix. 2
All, it would appear, admired, but all were not converted. Whence then the admiration? Many knew where He was born, and how He had been educated; but had never seen Him learning letters. Yet now they heard Him disputing on the law, and bringing forward its testimonies. No one could do this, who had not read the law; no one could read who had not learnt letters; and this raised their wonder.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
Their wonder might have led them to infer, that our Lord became possessed of this learning in some divine way, and not by any human process. But they would not acknowledge this, and contented themselves with wondering. So our Lord repeated it to them: Jesus answered them and said, My doctrine is not Mine, but His that sent Me.
sant'Agostino † 430 d.C. Tract. xxix. s. 3
Mine is not mine, appears a contradiction; why did He not say, This doctrine is not Mine? Because the doctrine of the Father being the Word of the Father, and Christ Himself being that Word, Christ Himself is the doctrine of the Father. And therefore He calls the doctrine both His own, and the Father’s. A word must be a word of some one’s. What is so much Thine as Thou, and what is so much not Thine as Thou, if what Thou art, Thou art of another. His saying then, My doctrine is not Mine own, seems briefly to express the truth, that He is not from Himself; it refutes the Sabellian heresy, which dares to assert that the Son is the same as the Father, there being only two names for one thing.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 2
Or He calls it His own, inasmuch as He taught it; not His own, inasmuch as the doctrine was of the Father. If all things however which the Father hath are His, the doctrine for this very reason is His; i. e. because it is the Father’s. Rather that He says, Is not Mine own, shews very strongly, that His doctrine and the Father’s are one: as if He said, I differ nothing from Him; but so act, that it may be thought I say and do nothing else than doth the Father.
sant'Agostino † 430 d.C. de Trin. i. c. xi
Or thus: In one sense He calls it His, in another sense not His; according to the form of the Godhead His, according to the form of the servant not His.
sant'Agostino † 430 d.C. Tract. xxix. s. 6
Should any one however not understand this, let him hear the advice which immediately follows from our Lord: If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself. What meaneth this, If any man will do His will? To do His will is to believe on Him, as He Himself says, This is the work of God, that ye believe on Him whom He hath sent. (c. 6:29) And who does not know, that to work the work of God, is to do His will? To know is to understand. Do not then seek to understand in order to believe, but believe in order to understand, for, Except ye believe, ye shall not understand. (Is. 7:9. Vulg.)
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 1
This is as much as to say, Put away the anger, envy, and hatred which you have towards Me, and there will be nothing to prevent your knowing, that the words which I speak are from God. Then He brings in an irresistible argument taken from human experience: He that speaketh of himself, seeketh his own glory: as if to say, He who aims at establishing some doctrine of his own, does so for no purpose, but to get glory. But I seek the glory of Him that sent me, and wish to teach you for His, i. e. another’s, sake: and then it follows, But he that seeketh His glory that sent Him, the same is true, and there is no unrighteousness in Him.
Teofilatto † 1107
As if He said, I speak the truth, because My doctrine containeth the truth: there is no unrighteousness in Me, because I usurp not another’s glory.
sant'Agostino † 430 d.C. Tract. xxix. s. 8
He who seeketh his own glory is Antichrist. But our Lord set us an example of humility, in that being found in fashion as a man, He sought His Father’s glory, not His own. Thou, when thou doest good, takest glory to thyself, when thou doest evil, upbraidest God.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 2
Observe, the reason why He spake so humbly of Himself, is to let men know, that He does not aim at glory, or power; and to accommodate Himself to their weakness, and to teach them moderation, and a humble, as distinguished from an assuming, way of speaking of themselves.
Il testo latino
Chrysostomus in Ioannem
Dominus tardatione sua auditores attentiores facere volens, non in primis diebus ascendit, sed circa solemnitatis medium; unde dicitur iam autem die festo mediante, ascendit Iesus in templum et docebat. Qui enim primis diebus eum quaesierunt, repente eum praesentem videntes, magis intendebant docenti, et qui bonum eum dicebant et qui malum: illi quidem, ut aliquid lucrarentur et admirarentur; hi vero ut comprehenderent
Theophylactus
Nam in principio festi his quae festi erant magis attendebant: unde postea Christum attentius audierunt
Augustinus in Ioannem
Quantum enim datur intelligi, ipsam festivitatem diebus pluribus celebrabant; et ideo dicit iam die festo mediante; idest, cum illius diei festi tot dies remansissent quot praeterissent; ut etiam hoc impleretur quod ait: non ascendam ad diem festum hunc, id est, ad quem vos vultis, primum vel secundum diem; ascendit autem postea die festo mediante
Augustinus de quaest. Nov. et Vet. Testam
Tunc etiam ascendit, non quasi ad diem festum, sed quasi ad lucem. Illi vero ascenderunt quasi ad perfruendum deliciis diei festi. Christo vero ille fuit dies festus, quo passione sua redemit mundum
Augustinus in Ioannem
Ille autem qui prius latebat, docebat, et palam loquebatur, et non tenebatur. Illud enim quod latebat, erat causa exempli, hoc potestatis
Chrysostomus
Quid autem docebat, non dixit Evangelista; sed quod mirabiliter docebat, hoc solum ostendit: tanta enim erat virtus docentis ut qui dixerant: seducit turbas, transmutati mirarentur; unde sequitur et mirabantur Iudaei, dicentes: quomodo hic litteras scit, cum non didicerit? Vide admirationem nequitia plenam: non enim dicit quod in doctrina admirarentur; sed in aliam admirationem inciderunt
Augustinus
Omnes quidem, quantum arbitror, admirabantur, sed non omnes convertebantur. Et unde admiratio? Quia multi noverant ubi natus, quemadmodum fuerat educatus: numquam eum viderant litteras discentem; audiebant tamen de lege disputantem, legis testimonia proferentem; quae nemo posset proferre, nisi legisset; nemo legeret, nisi litteras didicisset; et ideo mirabantur
Chrysostomus
Ab hac autem admiratione cognoscere debebant quoniam haec scientia humanitus non erat in eo, sed divinitus; sed quia hoc ipsi nolebant confiteri, sed in sola admiratione stabant, dominus haec revelavit; sequitur enim respondit eis Iesus, et dixit: mea doctrina non est mea, sed eius qui misit me
Augustinus
Videtur autem hoc esse contrarium quod dicit mea, et non est mea; nam si dixisset: ista doctrina non est mea, nulla esset quaestio. Quae est ergo doctrina patris, nisi verbum patris? Ipse ergo Christus est doctrina patris, si verbum patris est. Sed quia verbum non potest esse nullius, sed est alicuius; et suam doctrinam dixit seipsum, et non suam: quia patris est verbum. Quid est tam tuum quam tu; et quid tam non tuum quam tu, si alicuius es quod es? Breviter ergo hoc mihi dixisse videtur mea doctrina non est mea; ac si diceret: ego non sum a meipso. Sabellianam haeresim sententia ista dissolvit, qui dicere ausi sunt, ipsum esse filium qui est et pater: duo esse nomina, sed unam rem
Chrysostomus in Ioannem
Vel suam dicit, quoniam eam docuerat: non suam autem, quoniam patris erat doctrina. Sed si omnia quae sunt patris, eius sunt; ex hoc ipso quod patris est, deberet esse et sua. Sed hoc quod dicit non est mea, vehementer ostendit et sui et patris unam esse doctrinam; ac si diceret: nihil habeo permutatum aut diversum; sed ita ago, ut non aestimetur aliud quid praeter patrem dicere vel agere
Augustinus de Trin
Vel aliter. Secundum aliud suam dixit, secundum aliud non suam: secundum formam Dei suam, secundum formam servi, non suam
Augustinus in Ioannem
Si quis autem hoc parum intellexerit, audiat consilium quod dominus consequenter dat, dicens si quis voluerit voluntatem eius facere, cognoscet de doctrina utrum ex Deo sit, an ego ex meipso loquar. Quid est si quis voluerit voluntatem eius facere? Hoc est credere in eum: ipse enim dixit: hoc est opus Dei ut credatis in eum quem ipse misit. Quis autem hoc nesciat, hoc esse facere voluntatem Dei, operari opus eius? Cognoscere autem, hoc est intelligere. Ergo noli quaerere intelligere ut credas, sed crede ut intelligas: quia nisi credideritis, non intelligetis
Chrysostomus
Vel hoc ita dicit, ac si dicat: auferte iram et invidiam et odium quod sine causa in me habetis; et nihil erit quod prohibeat vos cognoscere quoniam Dei verba sunt quae loquor. Deinde aliud inducit argumentum insolubile, ab his quae sunt in consuetudine hominum, nos erudiens; unde sequitur qui a semetipso loquitur, gloriam propriam quaerit; quasi dicat: qui aliquam propriam vult instituere doctrinam, propter nihil aliud hoc vult quam ut gloriam acquirat. Si vero ego gloriam eius qui misit me quaero, cuius gratia aliena vellem vos docere? Et hoc est quod subdit qui autem quaerit gloriam eius qui misit illum, hic verax est, et iniustitia in illo non est
Theophylactus
Quasi dicat: verax sum, quia doctrina mea continet veritatem: iniustitia in me non est, quia alterius gloriam non usurpo
Augustinus
Qui quaerit gloriam propriam, Antichristus est. Dominus autem noster magnum nobis exemplum praebuit humilitatis, dum habitu inventus ut homo, quaerit gloriam patris, non suam. Sed tu quando aliquid boni facis, gloriam tuam quaeris: quando aliquid mali facis, Deo calumniam meditaris
Chrysostomus
Vide ergo quoniam causa quaedam propter quam humilia de se dicit, haec est, ut credant quoniam non desiderat gloriam neque principatum, et etiam propter imbecillitatem audientium, et ut doceat homines moderata sapere, et nihil de se dicere magnum, sed semper humile
7:19
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 2
The Jews brought two charges against Christ; one, that He broke the sabbath; the other, that He said God was His Father, making Himself equal with God. The latter He confirmed first by shewing, that He did nothing in opposition to God, but that both taught the same. Then turning to the charge of breaking the sabbath, He says, did not Moses give you a law, and none of you keepeth the law? as much as to say, The law says, Thou shalt not kill, whereas ye kill. And then, Why go ye about to kill Me? As if to say, If I broke a law to heal a man, it was a transgression, but a beneficial one; whereas ye transgress for an evil end; so you have no right to judge Me for breaking the law. He rebukes them then for two things; first, because they went about to kill Him; secondly, because they were going about to kill another, when they had not even any right to judge Him.
sant'Agostino † 430 d.C. Tr. xxx. 2
Or He means to say, that if they kept the law, they would see Him pointed to in every part of it, and would not seek to kill Him, when He came. The people return an answer quite away from the subject, and only shewing their angry feelings: The people answered and said, Thou hast a devil: who goeth about to kill Thee? He who cast out devils, was told that He had a devil. Our Lord however, in no way disturbed, but retaining all the serenity of truth, returned not evil for evil, or railing for railing.
san Beda † 735 d.C.
Wherein He left us an example to take it patiently, whenever wrong censures are passed upon us, and not answer them by asserting the truth, though able to do so, but rather by some wholesome advice to the persons; as doth our Lord: Jesus answered and said unto them, I have done one work, and ye all marvel.
sant'Agostino † 430 d.C. Tr. xxx. s. 3
As if He said, What if ye saw all My works? For all that they saw going on in the world was of His working, but they saw not Him Who made all things. But He did one thing, made a man whole on the sabbath day, and they were in commotion: as if, when any one of them recovered from a disease on the sabbath, he who made him whole were any other than He, who had offended them by making one man whole on the sabbath.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 3
Ye marvel, i. e. are disturbed, are in commotion. Observe how well He argues with them from the law. He wishes to prove that this work was not a violation of the law; and shews accordingly that there are many things more important than the law for the observance of the sabbath, by the observance of which that law is not broken but fulfilled. Moses therefore, He says, gave unto you circumcision, not because it is of Moses, but of the fathers, and ye on the sabbath day circumcise a man.
sant'Agostino † 430 d.C. Tr. xxx. s. 4
As if He said, Ye have done well to receive circumcision from Moses, not because it is of Moses, but of the fathers; for Abraham first received circumcision from the Lord. And ye circumcise on the sabbath. Moses has convicted you: ye received a law to circumcise on the eighth day; and ye received a law to rest on the seventh day. If the eighth day after a child is born happen to be the sabbath, ye circumcise the child; because circumcision appertaineth to, is a kind of sign of, salvation; and men ought not to rest from the work of salvation on the sabbath.
Alcuino † 804 d.C.
Circumcision was given for three reasons; first, as a sign of Abraham’s great faith; secondly, to distinguish the Jews from other nations; thirdly, that the receiving of it on the organ of virility, might admonish us to observe chastity both of body and mind. And circumcision then possessed the same virtue that baptism does now; only that the gate was not yet open. Our Lord concludes: If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at Me because I have made a man every whit whole on the sabbath day?
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 3
Which is as much as to tell them, The breaking of the sabbath in circumcision is a keeping of the law; and in the same way I by healing on the sabbath have kept the law. Ye, who are not the legislators, enforce the law beyond its proper bounds; whereas Moses made the law give way to the observance of a commandment, which did not come from the law, but from the fathers. His saying, I have made a man every whit whole on the sabbath day, implies that circumcision was a partial recovering.
sant'Agostino † 430 d.C. Tr. xxx. 5
Circumcision also was perhaps a type of our Lord Himself. For what is circumcision but a robbing of the flesh, to signify the robbing the heart of its carnal lusts. And therefore it was not without reason that it was applied to that member by which the mortal creature is propagated: for by one man sin entered into the world. (Rom. 5:12) And therefore every one is born with the foreskin, because every one is born with the fault of his propagation. (vite propagenis) And God does not change us either from the corruption of our birth, or from that we have contracted ourselves by a bad life, except by Christ: and therefore they circumcised with knives of stone, to prefigure Christ, who is the stone; and on the eighth day, because our Lord’s resurrection took place on the day after the seventh day; which resurrection circumcises us, i. e. destroys our carnal appetites. Regard this, saith our Lord, as a type of My good work in making a man every whit whole on the sabbath day: for he was healed, that he might be whole in body, and he believed, that he might be whole in mind. Ye are forbidden indeed to do servile work on the sabbath; but is it a servile work to heal on the sabbath? Ye eat and drink on the sabbath, because it is necessary for your health: which shews that works of healing are by no means to be omitted on the sabbath.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 3
He does not say, however, I have done a greater work than circumcision; but only states the matter of fact, and leaves the judgment to them, saying, Judge not according to the appearance, but Judge righteous judgment: as if to say, Do not, because Moses has a greater name with you than I, decide by degree of personal eminence; but decide by the nature of the thing itself, for this is to judge righteously. No one however has blamed Moses for making the sabbath give place to the commandment of circumcision, which was not derived from the law, but from another source. Moses then commands the law to be broken to give effect to a commandment not of the law: and he is more worthy of credit than you.
sant'Agostino † 430 d.C. Tr. xxx. s. 7
What our Lord here tells us to avoid, in judging by the person, is very difficult in this world not to do. His admonition to the Jews is an admonition to us as well; for every sentence which our Lord uttered, was written for us, and is preserved to us, and is read for our profit. Our Lord is above; but our Lord, as the truth, is here as well. The body with which He rose can be only in one place, but His truth is diffused every where. Who then is he who judges not by the person? He who loves all alike. For it is not the paying men different degrees of honour according to their situation, that will make us chargeable with accepting persons. There may be a case to decide between father and son: we should not put the son on an equality with the father in point of honour; but, in respect of truth, if he have the better cause, we should give him the preference; and so give to each their due, that justice do not destroy desertd.
Il testo latino
Chrysostomus in Ioannem
Duas criminationes Iudaei contra Christum inducebant: unam quod sabbatum solveret, aliam quod patrem suum dicebat Deum, aequalem seipsum faciens Deo. Hoc igitur prius confirmavit dum ostendit quod non est Deo contrarius, sed eadem ille docet. De reliquo ad sabbati solutionem instat, dicens nonne Moyses dedit vobis legem, et nemo ex vobis facit legem? Ac si diceret: lex dicit: non occides; vos autem occiditis; et hoc est quod subditur quid me quaeritis interficere? Ac si diceret: et si ego dissolvi legem hominem sanans, transgressio fuit, sed in salutem; vos autem transgredimini in malum: unde non debeo a vobis de solutione legis diiudicari. In duobus ergo eos corripuit: et dicendo quid me quaeritis interficere? Et ostendendo quoniam occisionem meditantes non sunt digni alium diiudicare
Augustinus in Ioannem
Vel hoc dicit quia si legem facerent, in ipsis litteris Christum agnoscerent, et praesentem non occiderent. Respondit autem ei turba, non pertinentia ad ordinem, sed ad perturbationem; sequitur enim respondit turba, et dixit: Daemonium habes: quis te quaerit interficere? Ei dictum est quod Daemonium haberet, qui Daemones expellebat. Dominus autem non turbatus, sed in sua veritate tranquillus, non reddidit maledictum pro maledicto, sed respondit tranquille
Beda
In quo nobis patientiae reliquit exemplum: ut quoties nobis ab aliquibus falsa obiciuntur convicia, patienter toleremus, et vera quae possumus non obiiciamus, sed salutaria monita praedicemus; sequitur enim respondit Iesus et dixit eis: unum opus feci, et omnes miramini
Augustinus
Ac si diceret: quid si omnia opera mea videretis? Ipsius enim opera erant quae in mundo videbant, et ipsum qui fecit omnia non videbant. Fecit unam rem et turbati sunt, quia salvum fecit hominem in sabbato; quasi si quisquam eorum aegrotus sabbato sinceraret, alius illum sanum fecisset quam iste qui eos scandalizavit, quia unum hominem sabbato salvum fecit
Chrysostomus in Ioannem
Hoc enim quod dicit miramini, hoc est turbamini et tumultuatis. Vide autem quomodo prudenter a lege eos syllogizat. Vult enim ostendere quod facere hoc opus non erat legem solvere: sunt enim multa principaliora quam lex de observatione sabbati, per quorum observationem lex non solvitur, sed impletur; et ideo subdit propterea Moyses dedit vobis circumcisionem, non quia ex Moyse est, sed ex patribus; et in sabbato circumciditis hominem
Augustinus
Quasi dicat: bene factum est ut acciperetis circumcisionem a Moyse, non quia ex Moyse est, sed ex patribus: Abraham enim primus accepit circumcisionem a domino. Et in sabbato circumciditis. Convicit vos Moyses: accepistis in lege ut circumcidatis octavo die; accepistis in lege ut vacetis septimo die. Si octavus dies illius qui natus est, occurrit ad diem septimum sabbati, circumciditis hominem; quae circumcisio pertinet ad aliquod signaculum salutis, et non debent homines sabbato vacare a salute
Alcuinus
Propter tres enim causas data fuit circumcisio: primo ut signum esset magnae fidei Abrahae; secundo ut per eam a ceteris nationibus discernerentur; tertio ut illam in virili membro suscipientes castitatem mentis et corporis observare deberent. Et tantum conferebat tunc circumcisio quantum nunc Baptisma; nisi quia ianua nondum aperta erat. Concludit ergo ex praemissis si circumcisionem accipit homo in sabbato, ut non solvatur lex Moysi, indignamini mihi, quia totum hominem sanum feci in sabbato?
Chrysostomus
Quasi dicat: sabbati solutio in circumcisione, legis est observatio: sic et ego hominem curans sabbato, legem servavi. Vos, qui non estis legislatores, ultra modum legem defenditis; sed Moyses iubet legem solvi propter mandatum quod non erat ex lege, sed ex patribus. Per hoc autem quod dici totum hominem sanum feci in sabbato, ostendit circumcisionem esse particularem sanitatem
Augustinus
Forte autem illa circumcisio ipsum dominum significabat. Quid enim est circumcisio, nisi carnis expoliatio? Significavit ergo expoliationem a corde cupiditatum carnalium. Non ergo sine causa data est in eo membro per quod procreatur creatura mortalium: quia per unum hominem peccatum intravit in mundum. Ideo autem quisquis cum praeputio nascitur, quia omnis cum vitio propaginis nascitur; et non mundat Deus sive a vitio cum quo nascimur, sive a vitiis quae male vivendo addimus, nisi per Christum: cultellis enim petrinis circumcidebant, et petrae nomine Christum figurabant. Ideo autem octavo die, quia post septimum sabbati dominus die dominico resurrexit. Ipsa autem resurrectio nos circumcidit; idest, abstulit desideria carnalia. Intelligite hoc significari opus bonum quo ego feci totum hominem salvum in sabbato: quia et curatus est ut sanus esset in corpore, et credidit ut sanus esset in anima. Estis autem prohibiti servilia opera facere sabbato: numquid servile opus est hominem sanare in sabbato? Manducatis siquidem et bibitis sabbato, quia pertinet ad salutem; per quod ostenditis, opera salutis nullo modo esse die sabbati omittenda
Chrysostomus
Non autem dixit: ego maius circumcisione operatus sum; sed solum factum narrans, iudicium eis concessit; unde subditur nolite iudicare secundum faciem, sed iustum iudicium iudicate; quasi dicat: non quia Moyses apud vos habet maiorem gloriam quam ego, ex personarum dignitate feratis sententiam, sed a rerum natura: hoc enim est iuste iudicare. Nullus autem incusavit Moysen de hoc quod iussit sabbatum solvi propter mandatum circumcisionis, quod erat aliunde quam ex lege inductum. Ergo fide dignior vobis est Moyses, qui iubet solvi legem a mandato non legali
Augustinus
Hoc autem quod dominus notavit hoc loco, evadere in hoc saeculo, magni laboris est: non personaliter iudicare. Admonuit quidem dominus Iudaeos, admonuit et nos: quod enim pretiosum sonabat de ore domini, et propter nos scriptum est, et nobis servatum, et propter nos recitatum. Sursum est dominus, sed etiam hic est veritas dominus. Corpus enim domini, in quo surrexit, uno loco esse potest; veritas eius ubique diffusa est. Quis ergo est qui non iudicat personaliter? Qui aequaliter diligit. Non enim cum homines diverso modo pro suis gradibus honoramus, timendum est ne personas accipiamus: nonnunquam enim est iudicium inter patrem et filium; non aequamus filium patri in honore, sed praeponimus, si bonam causam habet, filium patri in veritate; et sic tribuimus honorem debitum, ut non perdat aequitas meritum
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sant'Agostino † 430 d.C. Tr. xxxi. 1
It was said above that, our Lord went up to the feast secretly, not because He feared being taken (for He had power to prevent it,) but to shew figuratively, that even in the very feast which the Jews celebrated, He was hid, and that it was His mystery. Now however the power appears, which was thought timidity: He spoke publicly at the feast, in so much that the multitude marvelled: They said some of them at Jerusalem, Is not this He, whom they seek to kill? but, lo, He speaketh boldly, and they say nothing to Him. They knew the fierceness with which He had been sought for; they marvelled at the power by which he was not taken.
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
The Evangelist adds, from Jerusalem: for there had been the greatest display of miracles, and there the people were in the worst state, seeing the strongest proofs of His divinity, and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle, that those who raged for His life, now that they had Him in their grasp, became on a sudden quiet?
sant'Agostino † 430 d.C. Tr. xxxi. 1
So, not fully understanding Christ’s power, they supposed that it was owing to the knowledge of the rulers that He was spared: Do the rulers know indeed that this is the very Christ?
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
But they do not follow the opinion of the rulers, but put forth another most perverse and absurd one; Howbeit we know this Man, whence He is; but when Christ cometh, no man knoweth whence He is.
sant'Agostino † 430 d.C. Tr. xxxi. s. 2
This notion did not arise without foundation. We find indeed that the Scriptures said of Christ, He shall be called a Nazarene, (Matt. 2:23) and thus predicted whence He would come. And the Jews again told Herod, when he enquired, that Christ would be born in Bethlehem of Judah, and adduced the testimony of the Prophet. How then did this notion of the Jews arise, that, when Christ came, no one would know whence He was? From this reason, viz. that the Scriptures asserted both. As man, they foretold whence Christ would be; as God, He was hid from the profane, but revealed Himself to the godly. This notion they had taken from Isaiah, Who shall declare His generation? (Isa. 53) Our Lord replies, that they both knew Him, and knew Him not: Then cried Jesus in the temple as He taught, saying, Ye both know Me, and know whence I am: that is to say, Ye both know whence I am, and do not know whence I am: ye know whence I am, that I am Jesus of Nazareth, whose parents ye know. The birth from the Virgin was the only part of the matter unknown to them: with this exception, they knew all that pertained to Jesus as man. So He well says, Ye both know Me, and know whence I am: i. e. according to the flesh, and the likeness of man. But in respect of His divinity, He says, I am not come of Myself, but He that sent Me is true.
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
By which He discloses what was in their minds. I am not, He seems to say, of the number of those who have come without reason, but He is true that sent Me; and if He is true, He hath sent Me in truth; and therefore He who is sent must needs speak the truth. He then convicts them from their own assertions. For whereas they had said, When Christ cometh, no man knoweth whence He is, He shews that Christ did come from one whom they knew not, i. e. the Father. Wherefore He adds, Whom ye know not.
sant'Ilario † 367 d.C. de Trin. ult. med.
Every man, ever born in the flesh, is in a certain sense from God. How then could He say that they were ignorant who He was, and whence He wasa? Because our Lord is here referring to His own peculiar birth from God, which they were ignorant of, because they did not know that He was the Son of God. His very saying then that they did not know whence He was, was telling them whence He was. If they did not know whence He was, He could not be from nothing; for then there would be no whence to be ignorant of. He must therefore be from God. And then not knowing whence He is, was the reason that they did not know who He is. He does not know the Son who does not know His birth from the Father.
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
Or the ignorance, He here speaks of, is the ignorance of a bad life; as Paul saith, They profess that they know God, but in works they deny Him. (Tit. 1:16) Our Lord’s reproof is twofold: He first published what they were speaking secretly, crying out, in order to put them to shame.
sant'Agostino † 430 d.C. Tr. xxxi. 4
Lastly, to shew whence they could get to know Him (who had sent Him), He adds, I know Him: so if you would know Him, enquire of Me. No one knoweth the Father, save the Son, and he to whom the Son will reveal Him. And if I should say, I know Him not, I should be a liar like unto you. (c. 8:55)
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
Which is impossible: for He that sent Me is true, and therefore He that is sent must be true likewise. He every where attributes the knowledge of the Father to Himself, as being from the Father: thus here, But I know Him, for I am from Him.
sant'Ilario † 367 d.C. vi. de Trin. ultra med.
I ask however, does the being from Him express a work of creation, or a birth by generation? If a work of creation, then every thing which is created is from Him. And how then does not all creation know the Father, if the Son knows Him, because He is from Him? But if the knowledge of the Father is peculiar to Him, as being from Him, then the being from Him is peculiar to Him also; i. e. the being the true Son of God by nature. So you have then a peculiar knowledge springing from a peculiar generation. To prevent however any heresy applying the being from Him, to the time of His advent, He adds, And He hath sent Me: thus preserving the order of the Gospel sacrament; first announcing Himself born, and then sent.
sant'Agostino † 430 d.C. Tr. xxxi. 4
I am from Him, He says, i. e. as the Son from the Father: but that you see Me in the flesh is because He hath sent Me. Wherein understand not a difference of nature, but the authority of a father.
san Giovanni Crisostomo † 407 d.C. Hom. l. 2
His saying however, Whom ye know not, irritated the Jews, who professed to have knowledge; and they sought to take Him, but no man laid hands on Him. Mark the invisible check which is kept upon their fury: though the Evangelist does not mention it, but preserves purposely a humble and human way of speaking, in order to impress us with Christ’s humanity; and therefore only adds, Because His hour was not yet come.
sant'Agostino † 430 d.C. Tract. xxxi. s. 5
That is, because He was not so pleased; for our Lord was not born subject to fate. Thou must not believe this even of thyself, much less of Him by Whom thou wert made. And if thine hour is in His will, is not His hour in His own will? His home then here does not mean the time that He was obliged to die, but the time that He deigned to be put to death.
Il testo latino
Augustinus in Ioannem
Supra dictum est, quod dominus ideo velut occulte ascendit ad diem festum, non quia timebat ne teneretur, cui potestas erat ut non teneretur, sed ut significaret, etiam in ipso die festo, qui celebrabatur a Iudaeis, se occultari, et suum esse mysterium: nunc autem apparet potestas quae putabatur timiditas: loquebatur enim palam in die festo, ita ut mirarentur turbae; unde dicitur dicebant ergo quidam ex Ierosolymis: nonne hic est quem Iudaei quaerebant interficere? Ecce palam loquitur, et nihil ei dicunt. Noverant enim qua saevitia quaerebatur; mirabantur qua potentia non tenebatur
Chrysostomus in Ioannem
Addit autem Evangelista ex Ierosolymis, quoniam qui magis potiti erant signis, hi omnibus erant miserabiliores; qui deitatis eius signum videntes maximum, omnia iudicio corruptorum principum permittebant. An non magnum, insanientes et quaerentes interficere, habere eum in manibus, et repente quiescere?
Augustinus
Igitur non plene intelligentes Christi potentiam, putaverunt esse principum scientiam, quod ei pepercerunt; unde subdunt numquid vere cognoverunt principes quia hic est Christus?
Chrysostomus
Sed ipsi neque principum sequuntur sententiam: sed aliam proferunt corruptam et propria amentia dignam; unde subditur sed hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit
Augustinus
Haec opinio apud Iudaeos non inaniter nata est. Invenimus tamen quod Scripturae dixerunt de Christo, quoniam Nazaraeus vocabitur; ergo praedixerunt unde sit. Iudaei etiam dixerunt Herodi quaerenti, quod Christus in Bethlehem Iudae nasceretur, et testimonium etiam propheticum attulerunt. Unde ergo nata est haec opinio apud Iudaeos, quod Christus cum venerit, nemo sciat unde sit, nisi quia utrumque pronuntiaverunt Scripturae? Secundum hominem praedixerunt unde esset; secundum Deum latebat impios, et quaerebat pios. Hanc igitur opinionem in eis generaverat quod per Isaiam dictum est: generationem eius quis enarrabit? Denique dominus ad utrumque respondit, et quia noverant eum unde esset, et quia non noverant; unde sequitur clamabat ergo Iesus docens in templo, et dicens: et me scitis, et unde sim scitis; hoc est dicere: et unde sim scitis, et unde sim nescitis; unde sim scitis, Iesus a Nazareth, cuius etiam parentes nostis. Solus enim in hac causa latebat virginis partus, quo excepto, totum noverunt in Iesu quod ad hominem pertinet. Recte ergo dixit et me nostis, et unde sim scitis, secundum carnem et effigiem hominis quam gerebat; secundum divinitatem autem a meipso non veni; sed est verus qui misit me
Chrysostomus
Per quod ea quae in mente habebant revelat; ac si diceret: non sum de numero eorum qui sine causa venerunt; sed est verax qui misit me; et si verax est, in veritate misit; et qui missus est, congruum est veracem esse. Rursus autem ex propriis sermonibus eos capit; quia enim dicebant cum venerit Christus, nullus cognoscet unde sit: ostendit etiam inde se Christum esse; quoniam a patre venit, quem ipsi nesciebant: et ideo subdit quem vos nescitis
Hilarius de Trin
Numquid autem non omnis homo, licet in carne ex Deo natus, secundum sensum communis opinionis ex Deo est? Et quomodo negat ab his vel seipsum vel unde ipse sit sciri, nisi id unde est ad naturae suae referret auctorem? Nam id quod unde sit ignoratur, naturam ex qua est, dum unde sit nescitur, ostendit. Ignorari enim unde sit non potest quidquid subsistit ex nihilo; quia hoc ipsum quod non ignoratur ex nihilo, ignorationem eius unde sit, non habet. Ob hoc autem quid sit ipse, nescitur, dum ignoratur a quo sit: non enim confitetur filium qui negat natum; nec natum intelligit, qui putat eum esse ex nihilo
Chrysostomus
Vel ignorantiam hic dicit quae est per opera, sicut Paulus ait: confitentur se nosse Deum, factis autem negant. Dupliciter autem eos redarguit. Et primum quidem quae occulte loquebantur, haec in medium inducit, clamans, ut eos verecundari faciat
Augustinus
Denique ut ostenderet eis unde possent scire, subiecit ego scio eum. Ergo a me quaerite, ut sciatis eum. Patrem enim non cognoscit nisi filius, et cui voluerit filius revelare. Et si dixero quia nescio eum, ero similis vobis mendax
Chrysostomus
Quod est impossibile: quia enim verax est qui misit, congruum est et eum qui missus est, veracem esse. Ubique autem cognitionem patris soli sibi attribuit, quia a patre est; unde sequitur et ego scio eum, quia ab ipso sum
Hilarius de Trin
Quaero autem utrum id quod ab eo est, opus in eo creationis, aut naturam generationis ostendat. Si opus in eo creationis est, universa quoque quae creantur a Deo sunt. Et quomodo patrem non universa noverunt, cum filius eum, idcirco quia ab eo est, non nesciat? Si vero idcirco ei, quia ab eo sit, eum nosse sit proprium; quomodo non hoc ei qui ab eo est, erit proprium, scilicet ut verus filius ex natura Dei sit? Habes igitur proprietatem cognitionis de proprietate generationis. Tamen, ne forte id quod ab eo est, ad adventus sui tempus haeresis invaderet, continuo subiecit et ipse me misit. Tenuit ordinem evangelici sacramenti, natum se professus et missum
Augustinus
Ab ipso, inquit, sum, quia filius de patre: quod autem videtis me in carne, ipse me misit. Ubi noli intelligere naturae dissimilitudinem, sed generantis auctoritatem
Chrysostomus
Irritaverunt autem Iudaeos ea quae dicebantur, propter hoc quod dixerat quem vos nescitis, quia profitebantur se scire; unde sequitur quaerebant ergo eum apprehendere, et nemo misit in eum manus. Vide furorem eorum invisibiliter refrenatum. Evangelista vero humanius et humilius loqui volens, ut ex hoc Christus homo putaretur, non dixit quod eos invisibiliter detinuit; sed subiecit quia nondum venerat hora eius
Augustinus
Hoc est, quia nolebat, non enim dominus sub fato natus est. Hoc nec de te credendum est, quanto minus de illo per quem factus es? Si tua hora voluntas est illius, illius hora quae est nisi voluntas sua? Non ergo horam dixit qua cogeretur mori, sed qua dignaretur occidi
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sant'Agostino † 430 d.C. Tract. xxxi. 7
And many of the people believed on Him. Our Lord brought the poor and humble to be saved. The common people, who soon saw their own infirmities, received His medicine without hesitation.
san Giovanni Crisostomo † 407 d.C. Hom. l. 2
Neither had these however a sound faith; but took up a low way of speaking, after the manner of the multitude: When Christ cometh, will He do more miracles than this Man hath done? Their saying, When Christ cometh, shews that they were not steady in believing that He was the Christ: or rather, that they did not believe He was the Christ at all; for it is the same as if they said, that Christ, when He came, would be a superior person, and do more miracles. Minds of the grosser sort are influenced not by doctrine, but by miracles.
sant'Agostino † 430 d.C. Tract. xxxi. 7
Or they mean, If there are not to be two Christs, this is He. The rulers however, possessed with madness, not only refused to acknowledge the physician, but even wished to kill Him: The Pharisees heard that the people murmured such things concerning Him, and the Pharisees and chief priests sent officers to take Him.
san Giovanni Crisostomo † 407 d.C.
He had discoursed often before, but they had never so treated Him. The praises of the multitude however now irritated them; though the transgression of the sabbath still continued to be the reason put forward. Nevertheless, they were afraid of taking this step themselves, and sent officers instead.
sant'Agostino † 430 d.C. Tract. xxxi. s. 8
Not being able to take Him against His will, they sent men to hear Him teach. Teach what? Then said Jesus unto them, Yet a little while I am with you.
san Giovanni Crisostomo † 407 d.C. Hom. l. 2
He speaks with the greatest humility: as if to say, Why do ye make such haste to kill Me? Only wait a little time.
sant'Agostino † 430 d.C. Tract. xxxi. 8
That which ye wish to do now, ye shall do sometime, but not now: because it is not My will. For I wish to fulfil My mission in due course, and so to come to My passion.
san Giovanni Crisostomo † 407 d.C. Hom. l. 2
In this way He astonished the bolder part of the multitude, and made the earnest among them more eager to hear Him; so little time being now left, during which they could have the benefit of His teaching. He does not say, I am here, simply; but, I am with you; meaning, Though you persecute Me, I will not cease fulfilling my part towards you, teaching you the way to salvation, and admonishing you. What follows, And I go unto Him that sent Me, was enough to excite some fear.
Teofilatto † 1107
As if He were going to complain of them to the Father: for if they reviled Him who was sent, no doubt they did an injury to Him that sent.
san Beda † 735 d.C.
I go to Him that sent Me: i. e. I return to My Father, at whose command I became incarnate. He is speaking of that departure, from which He has never returned.
san Giovanni Crisostomo † 407 d.C. Hom. l. 2
That they wanted His presence, appears from His saying, Ye seek Me, and shall not find Me. But when did the Jews seek Him? Luke relates that the women lamented over Him: and it is probable that many others did the same. And especially, when the city was taken, would they call Christ and His miracles to remembrance, and desire His presence.
sant'Agostino † 430 d.C. Tract. xxxi. 9
Here He foretels His resurrection: for the search for Him was to take place after His resurrection, when men were conscience-stricken. They would not acknowledge Him, when present; afterward they sought Him, when they saw the multitude believing on Him; and many pricked in their hearts said, What shall we do? They perceived that Christ’s death was owing to their sin, and believed in Christ’s pardon to sinners; and so despaired of salvation, until they drank of that blood which they shed.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 3
Then lest any should think that His death would take place in the common way, He adds, And where I am, thither ye cannot come. If He continued in death, they would be able to go to Him: for we all are going thitherwards.
sant'Agostino † 430 d.C. Tract. xxxi. 9
He does not say, Where I shall be, but Where I am. For Christ was always there in that place whither He was about to return: He returned in such a way, as that He did not forsake us. Visibly and according to the flesh, He was upon earth; according to His invisible majesty, He was in heaven and earth. Nor again is it, Ye will not be able, but, Ye are not able to come: for they were not such at the time, as to be able. That this is not meant to drive men to despair, is shewn by His saying the very same thing to His disciples; Whither I go, ye cannot come; and by His explanation last of all to Peter, Whither I go, ye cannot follow Me now, but ye shall follow Me afterwards.
san Giovanni Crisostomo † 407 d.C. Hom. 1. 32.
He wants them to think seriously how little time longer He should be with them, and what regret they will feel when He is gone, and they are not able to find Him. I go unto Him that sent Me; this shews that no injury was done Him by their plots, and that His passion was voluntary. The words had some effect upon the Jews, who asked each other, where they were to go, which was like persons desiring to be quit of Him: Then said the Jews among themselves, Whither will He go, that we shall not find Him? Will He go to the dispersed among the Gentiles, and teach the Gentiles? In the fulness of their self-satisfaction, they call them Gentiles, as a term of reproach; the Gentiles being dispersed every where; a reproach which they themselves underwent afterwards. Of old all the nation was united together: but now that the Jews were mixed with the Gentiles in every part of the world, our Lord would not have said, Whither I go, ye cannot come, in the sense of going to the Gentiles.
sant'Agostino † 430 d.C. Tract. xxxi. 10
Whither I go, i. e. to the bosom of the Father. This they did not at all understand: and yet even their mistake is an unwitting prophecy of our salvation; i. e. that our Lord would go to the Gentiles, not in His own person, but by His feet, i. e. His members. He sent to us those whom He had made His members, and so made us His members.
san Giovanni Crisostomo † 407 d.C. Hom. l. 3
They did not mean, that our Lord was going to the Gentiles for their hurt, but to teach them. Their anger had subsided, and they believed what He had said. Else they would not have thought of asking each other, What manner of saying is this that He said, Ye shall seek Me, and shall not find Me: and whither I am, ye cannot come.
Il testo latino
Augustinus in Ioannem
Humiles et pauperes salvos faciebat dominus; unde dicitur de turba autem multi crediderunt in eum. Turba enim, quae suam aegritudinem cito vidit, etiam illius medicinam sine dilatione cognovit
Chrysostomus in Ioannem
Verumtamen neque in his erat sana fides; sed more multitudinis vulgaria loquebantur; sequitur enim et dicebant: Christus cum venerit, numquid signa plura faciet quam quae hic facit? Dicere enim Christus cum venerit, erat non firmiter credentium hunc esse Christum. Vel etiam hoc dicere, est ostendere eum non esse Christum; ac si dicant: nonne ille cum venerit melior erit et plura signa faciet? Grossiores enim non a doctrina, sed a signis inducuntur
Augustinus
Vel intelligunt: si duo non erunt, hic est Christus. Principes autem insaniebant: et ideo medicum non solum non agnoscebant, sed etiam occidere cupiebant; unde sequitur audierunt Pharisaei turbam murmurantem de illo haec, et miserunt principes et Pharisaei ministros ut apprehenderent eum
Chrysostomus
Multa quidem locutus est supra, sed nihil tale fecerunt; quod maxime enim eos mordebat, hoc erat, quod turbae scilicet Christum glorificabant. Sabbati autem solutio, apparens causa erat, quam scilicet praetendebant. Et ipsi quidem non audebant Christum capere, periculum timentes; ministros autem mittunt tamquam periculis expositos
Augustinus
Quia ergo non poterant apprehendere nolentem, missi sunt ut audirent docentem; sequitur enim dixit ergo Iesus: adhuc modicum tempus vobiscum sum
Chrysostomus
Verba loquitur humilitatis plena; ac si diceret: quid festinatis me interficere? Parvum expectate tempus
Augustinus
Quod modo ergo vultis facere, facturi estis, sed non modo, quia modo nolo: implere enim debeo dispensationem meam, et sic pervenire ad passionem
Chrysostomus
Per hoc igitur audaciorem turbam terruit, studiosiorem vero magis avidam faciebat ad audiendum, quasi parvo tempore derelicto, in quo possent hac doctrina potiri. Non autem dixit simpliciter: hic sum, sed vobiscum sum, quasi dicat: et si persequamini me, non tamen cessabo, quae sunt pro vobis dispensans, et ea quae sunt ad salutem docens et monens vos. Quod autem subdit et vado ad eum qui me misit, sufficiens erat eos terrere
Theophylactus
Tamquam patri sit de ipsis conquesturus: quia si missum opprobriis affecerunt, non est dubium quod et mittenti fecerunt iniuriam
Beda
Dicit autem vado ad eum qui misit me, ac si diceret: revertens ascendo ad patrem, qui me incarnari praecepit. Illuc se dixit ire a quo nunquam recessit
Chrysostomus
Quod vero eo indigebant, manifestat per hoc quod dicit quaeretis me, et non invenietis. Sed ubi quaesierunt eum Iudaei? Dicit Lucas quoniam plangebant mulieres super eum. Probabile autem est et multos alios hoc passos esse; et praecipue dum civitas caperetur, eos meminisse Christi et miraculorum eius, et praesentiam eius quaesivisse
Augustinus in Ioannem
Vel hic iam resurrectionem suam praedixit: quia quaesituri illum erant post resurrectionem compuncti. Noluerunt enim eum agnoscere praesentem, et postea quaesierunt cum viderent in eum multitudinem credentem: unde multi compuncti dixerunt: quid faciemus? Viderunt enim Christum suo scelere morientem, et crediderunt in Christum suis sceleribus ignoscentem, et quousque biberent sanguinem quem fuderunt, de sua salute desperaverunt
Chrysostomus in Ioannem
Deinde ne quis eum per mortem communi modo abire aestimet, subiungit et ubi ego sum, vos non potestis venire. Si vero in morte maneret, possent ad eum ire: illuc enim omnes abimus
Augustinus
Non autem dixit: ubi ero, sed ubi sum: semper enim ibi erat Christus quo fuerat rediturus; sic rediit, ut nos non derelinqueret. Erat enim Christus secundum visibilem carnem in terra, secundum invisibilem maiestatem in caelo et in terra. Non autem dixit: non poteritis, sed non potestis venire: tales enim tunc erant qui non possent. Nam ut sciatis non hoc ad desperationem dictum, et discipulis suis dixit tale aliquid quo ego vado, vos non potestis venire. Denique hoc Petro exposuit, dicens: quo ego vado, non potes me sequi modo, sequeris autem postea
Chrysostomus
Haec autem omnia induxit volens eos attrahere; etenim modicum tempus quod relinquebatur, et post recessum ipsum desiderabilem esse, et eum non posse de cetero inveniri, sufficientia erant ad suadendum ut ad eum accederent. Per hoc autem quod dicit vado ad eum qui misit me, ostendit nullam sibi fieri laesionem ab insidiis eorum, et passionem suam voluntariam sibi esse. Passi sunt autem aliquid ipsi Iudaei ad ea quae dicta sunt, et quaerunt ad seipsos quo debeat ire; quod non erat eorum qui desiderarent ab eo liberari. Sequitur enim dixerunt ergo Iudaei ad semetipsos: quo hic iturus est, quia non inveniemus eum? Numquid in dispersionem gentium iturus est, et docturus gentes? Sic enim gentes vocabant quasi exprobrantes et magna in semetipsis gloriantes: quia gentes ubique disseminatae erant, et imperfecte ad invicem permixtae. Sed hoc opprobrium postea ipsi sustinuerunt, quia ubique dispersi sunt. Antiquitus autem tota gens in unum collecta erat; sed cum Iudaei ubique terrarum iam gentibus permixti essent, non diceret: quo ego vado, vos non potestis venire: si per hoc gentes intellexisset
Augustinus
Dixerat autem dominus quo ego vado, de sinu patris. Hoc ergo illi nullo modo intellexerunt; et tamen ex hac occasione salutem nostram praedixerunt, quod dominus iturus esset ad gentes, non praesentia corporis, sed tamen pedibus suis; misit enim ad nos membra sua, et fecit nos membra sua
Chrysostomus
Non autem dixerunt quod iturus esset ad gentes laedere eas, sed docere. Iam enim iram submiserant, et his quae dicta erant, crediderant. Nequaquam autem nisi credidissent, quaesiissent ad seipsos: quis est hic sermo quem dixit: quaeretis me, et non invenietis, et: ubi ego sum, vos non potestis venire?
7:37
san Giovanni Crisostomo † 407 d.C. Hom. l. 1
The feast being over, and the people about to return home, our Lord gives them provisions for the way: In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink.
sant'Agostino † 430 d.C. Tract. xxxii. 1
The feast was then going on, which is called scenopegia, i. e. building of tents.
san Giovanni Crisostomo † 407 d.C.
Which lasted seven days. The first and last days were the most important; In the last day, that great day of the feast, says the Evangelist. Those between were given chiefly to amusements. He did not then make the offer on the first day, or the second, or the third, lest amidst the excitements that were going on, people should let it slip from their minds, He cried out, on account of the great multitude of people present.
Teofilatto † 1107
To make Himself audible, inspire confidence in others, and shew an absence of all fear in Himself.
san Giovanni Crisostomo † 407 d.C. Hom. li. 1
If any thirsteth: as if to say, I use no compulsion or violence: but if any have the desire strong enough, let him come.
sant'Agostino † 430 d.C. Tract. xxxii. 2.
For there is an inner thirst, because there is an inner man: and the inner man of a certainty loves more than the outer. So then if we thirst, let us go not on our feet, but on our affections, not by change of place, but by love.
san Giovanni Crisostomo † 407 d.C. Hom. li. 1
He is speaking of spiritual drink, as His next words shew: He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But where does the Scripture say this? No where. What then? We should read, He that believeth in Me, as saith the Scripture, putting the stop here; and then, out of his belly shall flow rivers of living water: the meaning being, that that was a right kind of belief, which was formed on the evidence of Scripture, not of miracles. Search the Scriptures, He had said before.
san Girolamo † 420 d.C. Hierom. in prolog. Gen.
Or this testimony is taken from the Proverbs, where it is said, Let thy fountains be dispersed abroad, and rivers of waters in the streets. (Prov. 5:16)
sant'Agostino † 430 d.C. Tract. xxxii. 4
The belly of the inner man, is the heart’s conscience. Let him drink from that water, and his conscience is quickened and purified; he drinks in the whole fountain, nay, becomes the very fountain itself. But what is that fountain, and what is that river, which flows from the belly of the inner man? The love of his neighbour. If any one, who drinks of the water, thinks that it is meant to satisfy himself alone, out of his belly there doth not flow living water. But if he does good to his neighbour, the stream is not dried up, but flows.
san Gregorio Magno † 604 d.C. super Ezech. Hom. x.
When sacred preaching floweth from the soul of the faithful, rivers of living water, as it were, run down from the bellies of believers. For what are the entrails of the belly but the inner part of the mind; i. e. a right intention, a holy desire, humility towards God, mercy toward man.
san Giovanni Crisostomo † 407 d.C. Hom. li. 1
He says, rivers, not river, to shew the copious and overflowing power of grace: and living water, i. e. always moving; for when the grace of the Spirit has entered into and settled in the mind, it flows freer than any fountain, and neither fails, nor empties, nor stagnates. The wisdom of Stephen, the tongue of Peter, the strength of Paul, are evidences of this. Nothing hindered them; but, like impetuous torrents, they went on, carrying every thing along with them.
sant'Agostino † 430 d.C. Tract. xxxii 5
What kind of drink it was, to which our Lord invited them, the Evangelist next explains; But this He spake of the Spirit, which they that believe on Him should receive. Whom does the Spirit mean, but the Holy Spirit? For every man has within him his own spirit.
Alcuino † 804 d.C.
He promised the Holy Spirit to the Apostles before the Ascension; He gave it to them in fiery tongues, after the Ascension. The Evangelist’s words, Which they that believe on Him should receive, refer to this.
sant'Agostino † 430 d.C. Tract. xxxii. 6
The Spirit of God was, i. e. was with God, before now; but was not yet given to those who believed on Jesus; for our Lord had determined not to give them the Spirit, till He was risen again: The Holy Ghost was not yet given, because that Jesus was not yet glorified.
san Giovanni Crisostomo † 407 d.C. Hom. li. 1
The Apostles indeed cast out devils by the Spirit before, but only by the power which they had from Christ. For when He sent them, it is not said, He gave them the Holy Spirit, but, He gave unto them power. With respect to the Prophets, however, all agree that the Holy Spirit was given to them: but this grace had been withdrawn from the world.
sant'Agostino † 430 d.C. iv. de Trin. c. xx
Yet we read of John the Baptist, He shall be filled with the Holy Ghost even from his mother’s womb. (Luke 1:15) And Zacharias was filled with the Holy Ghost, and prophesied. Mary was filled with the Holy Ghost, and prophesied of our Lord. And so were Simeon and Anna, that they might acknowledge the greatness of the infant Christ. We are to understand then that the giving of the Holy Spirit was to be certain, after Christ’s exaltation, in a way in which it never was before. It was to have a peculiarity at His coming, which it had not before. For we no where read of men under the influence of the Holy Spirit, speaking with tongues which they had never known, as then took place, when it was necessary to evidence His coming by sensible miracles.
sant'Agostino † 430 d.C.
If the Holy Spirit then is received now, why is there no one who speaks the tongues of all nations? Because now the Church herself speaks the tongues of all nations. Whoso is not in her, neither doth he now receive the Holy Spirit. But if only thou lovest unity, whoever hath any thing in her, hath it for thee. Put away envy, and that which I have is thine. Envy separateth, love unites: have it, and thou hast all things: whereas without it nothing that thou canst have, will profit thee. The love of God is shed abroad in our hearts by the Holy Spirit which is given to us. (Rom. 5:9) But why did our Lord give the Holy Spirit after His resurrection? That the flame of love might mount upwards to our own resurrection: separating us from the world, and devoting us wholly to God. He who said, He that believeth in Me, out of his belly shall flow rivers of living water, hath promised life eternal, free from all fear, and change, and death. Such then being the gifts which He promised to those in whom the Holy Spirit kindled the flame of love, He would not give that Spirit till He was glorified: in order that in His own person He might shew us that life, which we hope to attain to in the resurrection.
sant'Agostino † 430 d.C. cont. Faust. l. xxxii. c. 17
If this then is the cause why the Holy Spirit was not yet given; viz. because Jesus was not yet glorified; doubtless, the glorification of Jesus when it took place, was the cause immediately of its being given. The Cataphryges, however, said that they first received the promised Paraclete, and thus strayed from the Catholic faith. The Manichæans too apply all the promises made respecting the Holy Spirit to Manichæus, as if there were no Holy Spirit given before.
san Giovanni Crisostomo † 407 d.C. Hom. li. 2
Or thus; By the glory of Christ, He means the cross. For, whereas we were enemies, and gifts are not made to enemies, but to friends, it was necessary that the victim should be first offered up, and the enmity of the flesh removed; that, being made friends of God, we might be capable of receiving the gift.
Il testo latino
Chrysostomus in Ioannem
Cum recessuri essent domum, celebrata festivitate, dominus dat eis viatica ad salutem; unde dicitur in novissimo autem die magno festivitatis stabat Iesus, et clamabat dicens: si quis sitit, veniat ad me et bibat
Augustinus in Ioannem
Tunc enim agebatur festivitas quae appellatur Scenopegia, idest tabernaculorum constructio
Chrysostomus
Quae per septem dies agebatur: prima autem dies et ultima erat celeberrima secundum legem; et hoc significavit Evangelista, cum dixit in novissimo die magno festivitatis. Medios autem dies magis ad voluptatem consumebant. Ideo ergo prima die hoc eis non dixit, sed neque secunda aut tertia, ne ea quae dicebantur deperirent, eis voluptati vacantibus. Clamabat autem propter turbae multitudinem
Theophylactus
Simul quidem, ut audibilis fieret, atque ut confidentiam largiretur, et quia neminem formidabat
Chrysostomus
Dicit autem si quis sitit; ac si diceret: neminem necessitate et violentia attraho; sed si quis habet desiderium multum, hunc ego voco
Augustinus
Est enim sitis interior, quia est homo interior. Constat autem plus amare hominem interiorem, quam exteriorem. Si ergo sitimus, veniamus, non pedibus, sed affectibus, nec migrando, sed amando
Chrysostomus
Quia enim de intellectuali loquitur potu, ostendit per hoc quod post inducit qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae. Sed ubi hoc dicit Scriptura? Nusquam. Quid igitur? Qui credit in me, sicut dicit Scriptura; hic subdistinguere oportet, ut postea subsequatur flumina de ventre eius fluent aquae vivae: ostendens quoniam rectam oportet habere cognitionem, et non ita a signis sicut a Scriptura credere in ipsum; etenim superius dixit: scrutamini Scripturas
Hieronymus in prologo Genes
Vel hoc testimonium de proverbiis sumptum est, ubi scilicet dicitur: deriventur fontes tui foris, et in plateis aquas tuas divide
Augustinus
Venter autem interioris hominis est conscientia cordis eius. Bibito autem isto liquore, vivescit purgata conscientia, et hauriens fontem habebit, et ipsa fons erit. Quis est fons, vel quis est fluvius qui manat de ventre interioris hominis? Benevolentia, qua vult consulere proximo. Bibunt ergo qui credunt in domino. Si autem putat qui bibit quod soli ipsi debet sufficere, non fluit aqua viva de ventre eius; si autem proximo festinat consulere, ideo non siccatur, quia manat
Gregorius super Ezechielem
Cum enim a mente fidelium sanctae praedicationis verba defluunt, quasi de mente credentium aquae vivae flumina decurrunt. Ventris autem viscera quid sunt aliud nisi mentis interna, idest recta intentio, sanctum desiderium, humilis ad Deum, pia ad proximum voluntas?
Chrysostomus
Dicit autem flumina, et non flumen, copiositatem et ubertatem gratiae occulte insinuans. Viventem autem aquam dicit, agentem semper. Spiritus enim gratia cum in mentem intraverit, et firmata fuerit, omni fonte magis manat, et neque deficit, neque evacuatur, neque stat: videbit quis utique hoc ad sapientiam Stephani, ad Petri linguam, ad Pauli fluxum inspiciens. Nihil enim eos detinebat, sed sicut flumina, multo impetu delati, omnia secum trahentes abibant
Augustinus in Ioannem
Ad qualem autem potum dominus invitasset, exposuit Evangelista, et dixit hoc autem dixit de spiritu quem accepturi erant credentes in eum. Quem dicit spiritum, nisi spiritum sanctum? Nam unusquisque homo habet in se proprium spiritum
Alcuinus
Spiritum autem sanctum ante ascensionem apostolis promisit; post ascensionem linguis igneis dedit; inde dicit quem accepturi erant credentes in eum
Augustinus
Erat ergo spiritus Dei; sed nondum in eis erat qui crediderant in Iesum. Ita enim disposuit non eis dare spiritum istum, nisi post resurrectionem suam; unde sequitur nondum enim erat spiritus datus quia nondum Iesus erat glorificatus
Chrysostomus in Ioannem
Apostoli quidem prius spiritu eiciebant Daemonia, sed ea quae a Christo est potestate; quando enim mittebat eos, non dicitur: dedit eis spiritum sanctum, sed: dedit eis potestatem. De prophetis autem ab omnibus confessum est quod spiritus sanctus eis dabatur: sed haec gratia a terra defecerat
Augustinus de Trin
Sed quomodo et de Ioanne Baptista dictum est: spiritu sancto replebitur ab utero matris suae; et spiritu sancto repletus Zacharias invenitur, ut de illo talia diceret; et spiritu sancto Maria, ut talia de domino praedicaret; spiritu sancto Simeon et Anna, ut magnitudinem Christi parvuli agnoscerent? Quomodo ergo intelligitur, nisi quia certa illa spiritus sancti datio post clarificationem Christi futura erat qualis nunquam antea fuerat? Habitura enim erat quamdam proprietatem in ipso adventu, qualis antea nunquam fuit. Nusquam enim legimus, linguis quas non noverant, homines locutos veniente in se spiritu sancto, sicut tunc factum est, cum oportet eius adventum signis sensibilibus demonstrari
Augustinus in Ioannem
Cum ergo et modo accipiatur spiritus sanctus, quare nemo loquitur linguis omnium gentium? Quia iam ipsa Ecclesia linguis gentium loquitur: in hac qui non est, nec modo accipit spiritum sanctum. Si amas unitatem, etiam tibi habet quisquis in illa aliquid habet. Tolle invidiam, et tuum est quod habeo. Livor separat, caritas iungit: ipsam habeto, et cuncta habebis: quia sine ipsa nihil proderit quidquid habere potueris. Caritas autem Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Quare ergo dominus post resurrectionem suam spiritum sanctum dare voluit? Ut scilicet in resurrectionem nostram caritas flagraret, ab amore saeculi separaretur, et tota curreret in Deum. Qui enim dixit qui credit in me, veniat et bibat, et flumina de ventre eius fluent aquae vivae, vitam aeternam promisit, ubi nihil timeamus, ubi non moriamur. Quia ergo tale est quod promisit spiritus sancti caritate ferventibus; ideo ipsum spiritum noluit dare nisi cum esset glorificatus, ut in suo corpore ostenderet vitam, quam modo non habemus, sed in resurrectione speramus
Augustinus contra Faustum
Si itaque haec causa erat ut nondum daretur spiritus sanctus, quia nondum erat Iesus glorificatus; proculdubio clarificatio Iesu iam causa erat ut statim daretur. Cataphryges autem se promissum Paraclitum suscepisse dixerunt, et hinc a fide Catholica deviarunt. Manichaei etiam quae de promissione spiritus sancti dicuntur, de Manichaeo asserunt esse praedicta, tamquam scilicet antea non fuerit spiritus datus
Chrysostomus
Vel aliter. Gloriam Christi crucem vocat: quia enim inimici eramus, donum autem non inimicis, sed amicis datur; oportebat prius offerri hostiam, et inimicitiam in carne dissolvi, et tunc factos Dei amicos suscipere donum
7:40
sant'Agostino † 430 d.C. Tract. xxxiii. 1
Our Lord having invited those, who believed in Him, to drink of the Holy Spirit, a dissension arose among the multitude: Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.
Teofilatto † 1107
The one, that is, who was expected. Others, i. e. the people said, This is the Christ.
Alcuino † 804 d.C.
These had now begun to drink in that spiritual thirst1, and had laid aside the unbelieving thirst. But others still remained dried up in their unbelief: But some said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? They knew what were the predictions of the Prophets respecting Christ, but knew not that they all were fulfilled in Him. They knew that He had been brought up at Nazareth, but the place of His birth they did not know; and did not believe that it answered to the prophecies.
san Giovanni Crisostomo † 407 d.C. Hom. li. 2.
But be it so, they knew not His birth-place: were they ignorant also of His extraction? that He was of the house and family of David? Why did they ask, Hath not the Scripture said, that Christ cometh of the seed of David? They wished to conceal His extraction, and therefore put forward where He had been educated. For this reason, they do not go to Christ and ask, How say the Scriptures that Christ must come from Bethlehem, whereas Thou comest from Galilee? purposely and of malice prepense they do not do this. And because they were thus inattentive, and indifferent about knowing the truth, Christ did not answer them: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him an Israelite indeed, as being a lover of truth, and well learned in the ancient Scriptures. So there was a division among the people concerning Him.
Teofilatto † 1107
Not among the rulers; for they were resolved one way, viz. not to acknowledge Him as Christ. The more moderate of them only used malicious words, in order to oppose Christ’s path to glory; but the more malignant wished to lay hands on Him: And some of them would have taken Him.
san Giovanni Crisostomo † 407 d.C. Hom. li. 2
The Evangelist says this to shew, that they had no concern for, and no anxiety to learn, the truth. But no man laid hands on Him.
Alcuino † 804 d.C.
That is, because He Who had the power to control their designs, did not permit it.
san Giovanni Crisostomo † 407 d.C. Hom. li. 2
This were sufficient to have raised some compunction in them; but no, such malignity believes nothing; it looks only to one thing, blood.
sant'Agostino † 430 d.C. Tract. xxxiii. 1
They however who were sent to take Him, returned guiltless of the offence, and full of admiration: Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought Him?
Alcuino † 804 d.C.
They who wished to take and stone Him, reprove the officers for not bringing Him.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1
The Pharisees and Scribes profited nothing by seeing the miracles, and reading the Scriptures; but their officers, who had done neither, were captivated with once hearing Him; and they who went to take hold of Him, were themselves taken hold of by the miracle. Nor did they say, We could not because of the multitude: but made themselves proclaimers of Christ’s wisdom: The officers answered, Never man spake like this Man.
sant'Agostino † 430 d.C. Tract. xxxiii. 1
He spoke thus, because He was both God and man.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1
Not only is their wisdom to be admired, for not wanting miracles, but being convinced by His teaching only, (for they do not say, Never man did such miracles as this Man, but, Never man spake like this Man,) but also their boldness, in saying this to the Pharisees, who were such enemies of Christ. They had not heard a long discourse, but minds unprepossessed against Him did not require one.
sant'Agostino † 430 d.C. Tract. xxxiii. 1
The Pharisees however rejected their testimony: Then answered them the Pharisees, Are ye also led away? As if to say, We see that you are charmed by His discourse.
Alcuino † 804 d.C.
And so they were led away; and laudably too, for they had left the evil of unbelief, and were gone over to the faith.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1
They make use of the most foolish argument against them: Have any of the rulers or of the Pharisees believed on Him? but this people who knoweth not the law are cursed? This then was their ground of accusation, that the people believed, but they themselves did not.
sant'Agostino † 430 d.C. Tract. xxxiii. 1
They who knew not the law, believed on Him who had given the law, and they who taught the law condemned Him; thus fulfilling our Lord’s words, I am come, that they which see not might see, and that they which see might be made blind. (c. 19:39)
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1
How then are they cursed, who are convinced by the law? Rather are ye cursed, who have not observed the law.
Teofilatto † 1107
The Pharisees answer the officers courteously and gently; because they are afraid of their forthwith separating from them, and joining Christ.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1
As they said that none of the rulers believed on Him, the Evangelist contradicts them: Nicodemus saith unto them, (he that came to Jesus by night, being one of them.)
sant'Agostino † 430 d.C. Tract. xxxiii. 1
He was not unbelieving, but fearful; and therefore came by night to the light, wishing to be enlightened, but afraid of being known to go. He replies, Doth our law judge any man before it hear him, and know what he doeth? He thought that, if they would only hear Him patiently, they would be overcome, as the officers had been. But they preferred obstinately condemning Him, to knowing the truth.
sant'Agostino † 430 d.C.
He calls the law of God, our law; because it was given to men.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 1, 2
Nicodemus shews that they knew the law, and did not act according to the law. They, instead of disproving this, take to rude and angry contradiction: They answered and said unto him, Art thou also of Galilee?
sant'Agostino † 430 d.C. Tract. xxxiii. 2
i. e. led away by a Galilean. Our Lord was called a Galilean, because His parents were of the town of Nazareth; I mean by parents, Mary.
san Giovanni Crisostomo † 407 d.C. Hom. lii. 2.
Then, by way of insult, they direct Him to the Scriptures, as if He were ignorant of them; Search and look, for out of Galilee ariseth no prophet: as if to say, Go, learn what the Scriptures say.
Alcuino † 804 d.C.
They knew the place where He had resided, but never thought of enquiring where He was born; and therefore they not only denied that He was the Messiah, but even that He was a prophet.
sant'Agostino † 430 d.C. Tract. xxxiii. 2.
No prophet indeed ariseth out of Galilee, but the Lord of prophets arose thence. And every man went unto his own house.
Alcuino † 804 d.C.
Having effected nothing, devoid of faith, and therefore incapable of being benefited, they returned to their home of unbelief and ungodliness.
Il testo latino
Augustinus in Ioannem
Cum dominus invitasset credentes in se ad potandum spiritum sanctum, nata est de illo in turba dissensio; unde dicitur ex illa ergo turba, cum audissent hos sermones eius, dicebant: hic est vere propheta
Theophylactus
Qui scilicet expectabatur. Alii, scilicet populus, dicebant: hic est Christus
Alcuinus
Iam isti sitim illam spiritualiter haurire coeperant, iam sitim infidelitatis deposuerant; alii in suae infidelitatis ariditate permanebant; de quibus subditur quidam autem dicebant: numquid a Galilaea venit Christus? Nonne Scriptura dicit quia ex semine David, et de Bethlehem castello, ubi erat David, venit Christus? Noverant enim quid de Christo praedixissent prophetae; sed ignorabant omnia in ipso impleta fuisse; et qui noverant in Nazareth nutritum, nativitatis locum non attendebant, nec prophetiam, quam legerant, in eo completam credebant
Chrysostomus in Ioannem
Sed esto, locum nativitatis ignorabant; num etiam genus ignorabant? Quoniam ex domo et familia David natus erat. Quare igitur dicebant nonne ex semine David venit Christus? Sed et hoc obumbrare volebant per educationem in Nazareth, omnia malitiose loquentes: unde non accedunt ad Christum quaerentes quomodo Scripturae dicunt, quod a Bethlehem oportet venire Christum; tu autem ex Galilaea venisti; sed omnia malitiose loquuntur. Et quia non diligenter attendebant his quae dicebantur, neque discendi gratia; propter hoc nihil eis Christus respondit. Nathanaelem autem dicentem: a Nazareth potest aliquid boni esse? Laudavit ut vere Israelitam, quia veritatis erat inquisitor, et omnia vetera diligenter edoctus. Sequitur dissensio itaque facta est propter eum in turba
Theophylactus
Non in principibus: nam principes unius voluntatis erant, ut videlicet non eum reciperent sicut Christum. Qui ergo magis moderati erant in malitia, verbis tantum gloriae Christi adversabantur; qui vero peiores erant, manus etiam appetebant imponere; de quibus subditur quidam autem ex eis volebant apprehendere eum
Chrysostomus
Hoc autem induxit Evangelista, ostendens quoniam loquebantur neque quaerentes veritatem, neque discere volentes. Sequitur sed nemo misit super illum manus
Alcuinus
Quia scilicet ipse non permisit, qui conatus illorum in sua potestate habebat
Chrysostomus
Hoc autem sufficiens erat eos in compunctionem deducere; sed non sunt compuncti: talis enim nequitia nulli vult credere; ad unum aspicit solum, ut eum cui insidiatur interficiat
Augustinus
Qui vero missi fuerant ut eum tenerent, redierunt immunes a crimine, et pleni admiratione; de quibus subditur venerunt ergo ministri ad pontifices et Pharisaeos; et dixerunt eis illi: quare non adduxistis eum?
Alcuinus
Qui eum lapidare volentes, tenere non potuerunt, arguunt ministros quia eum non adduxerant
Chrysostomus
Ecce Pharisaei et Scribae miracula videntes et Scripturas legentes, nihil profecerunt; ministri autem nihil horum habentes, ab una sola allocutione sunt capti, et abeuntes, ut eum ligarent, redierunt ligati miraculo. Et non dixerunt: non potuimus propter turbam; sed praecones efficiuntur Christi sapientiae; nam sequitur responderunt ministri: numquam sic locutus est homo, sicut hic homo loquitur
Augustinus
Ille autem sic locutus est, quia Deus erat et homo
Chrysostomus
Non est autem solum eorum prudentia admiranda, quia signis non eguerunt, sed a sola doctrina sunt capti; non enim dixerunt: nunquam talia miracula fecit homo; sed nunquam sic locutus est homo; sed etiam admiranda est eorum securitas: quoniam ad Pharisaeos, qui contra Christum adversabantur, venerunt, et eis talia locuti sunt. Nec tamen longum sermonem audiebant, sed brevem; cum enim mens fuerit incorrupta, non longis sermonibus opus est
Augustinus
Pharisaei tamen eorum testimonium repulerunt; nam sequitur responderunt ergo eis Pharisaei: numquid et vos seducti estis? Quasi dicant: videmus vos delectatos esse in sermonibus suis
Alcuinus
Et revera laudabiliter seducti erant, quia dimisso malo infidelitatis, transierunt ad fidem
Chrysostomus in Ioannem
Ab argumento autem insipienti contra eos syllogizant; nam sequitur numquid ex principibus aliquis credidit in eum, aut ex Pharisaeis? Sed turba haec quae non novit legem, maledicti sunt. Haec autem est ipsorum accusatio, quoniam turba quidem credidit, ipsi autem non crediderunt
Augustinus in Ioannem
Qui enim non noverant legem, ipsi credebant in eum qui miserat legem, et eum qui miserat legem, condemnabant illi qui docebant legem; ut impleretur quod dominus dixerat: ego veni, ut non videntes videant, et videntes caeci fiant
Chrysostomus
Qualiter igitur maledicti sunt illi qui a lege suadentur? Vos potius maledicti estis, qui non observastis legem
Theophylactus
Ideo autem suaviter et blande Pharisaei ministris respondent, quia dubitaverunt ne forte ab eis prorsus segregentur, et Christo adiciantur
Chrysostomus
Quia vero dixerant quod nullus principum credidit in eum, ad hoc excludendum subiungitur dicit Nicodemus ad eos (ille qui venit ad Iesum nocte), qui unus erat ex illis
Augustinus
Ipse non quidem incredulus, sed timidus: nam ideo nocte venerat ad lucem, quia illuminari volebat, et sciri timebat. Hic ergo respondit Iudaeis numquid lex nostra iudicat hominem, nisi prius audierit ab ipso, et cognoverit quid faciat? Credebat enim quia si eum tantummodo patienter vellent audire, forte similes fierent illis qui missi sunt tenere et maluerunt credere. Volebant autem illi perversi ante esse damnatores quam cognitores
Augustinus de Civ. Dei
Dicit autem lex nostra, de lege quae Dei est, eo quod est ab illo data hominibus
Chrysostomus
Ostendit autem Nicodemus eos neque cognoscentes legem, neque facientes quae sunt legis. Cum autem congruum esset ostendere quod non indiscrete miserunt vocaturi eum, rudius et iracundius utuntur contradictione; nam sequitur responderunt et dixerunt ei: numquid et tu Galilaeus es?
Augustinus in Ioannem
Idest quasi a Galilaeo seductus. Dominus enim Galilaeus dicebatur, quoniam de Nazareth civitate erant parentes eius; secundum Mariam dixi parentes, non secundum virile semen
Chrysostomus
Deinde iniuriose, quasi eo nesciente, Scripturas induxerunt scrutare Scripturas, et vide quia propheta a Galilaea non surgit; ac si dicerent: vade, et disce
Alcuinus
Non enim locum ubi natus est, sed ubi conversabatur attendebant; et ideo non solum Messiam, sed nec prophetam eum credebant
Augustinus
Propheta quidem a Galilaea non surgit, sed dominus prophetarum inde surrexit. Sequitur et reversi sunt unusquisque in domum suam
Alcuinus
Nullo perfecto negotio, vacui fide, et ideo fraudati utilitate, sunt reversi in domum infidelitatis et impietatis suae
7:1
1. POST HAEC AUTEM AMBULABAT JESUS IN GALILAEAM, NON ENIM VOLEBAT IN JUDAEAM AMBULARE, QUIA QUAEREBANT EUM JUDAEI (principes Judaeorum) INTERFICERE. — « Post haec. » Non statim, sed post sex menses. Nam multiplicatio panum et sermo de Eucharistia, de quo cap. praeced., contigit sub Pascha, puta, in martio; quae autem hic subjungit Joannes, contigerunt in festo Scenopegiae, quod celebratur in septembri. Vixit autem deinde Christus sex menses adhuc, scilicet ad proxime sequentem martium, quo passus et crucifixus est. Haec ergo et sequentia omnia Christus dixit et egit sex ultimis vitae suae mensibus. Omittit igitur hic Joannes ea quae gessit Christus hoc tertio anno praedicationis suae a Paschate usque ad septembrem, puta gesta sex mensium, inter quae fuit defensio discipulorum, quod illotis manibus manducarent contra Pharisaeos; item filiae Chananeae a daemone liberatio, nova panum multiplicatio, qua pavit quatuor millia virorum; interrogatio discipulorum quid de se sentirent homines, respondente Petro: « Tu es Christus Filius Dei vivi, » qua de causa Christus eum petram Ecclesiae constituit. Ad haec transfiguratio Christi in Tabor, sanatio demoniaci, solutio didrachmi telonariis, redargutio Apostolorum inter se contendentium quis esset major, dogma de vitando scandalo parvulorum, eo quod angeli eorum semper videant faciem Patris, etc., quae in Chronotaxi recensui a num. 31 usque ad num. 38. Causa cur ea omittat Joannes est, quia illa exacte jam narrarant alii tres Evangelistae. AMBULABAT JESUS IN GALILAEAM. — Graece in Galilaea. Jam enim erat Christus in Galilaea; ibi enim panes multiplicavit et de Eucharistia sermonem habuit in Synagoga Capharnaum, quae erat urbs sita ad mare Galilaeae, ut patet cap. VI, vers. 60. « Ambulabat » ergo « Jesus in Galilaeam, » id est per Galilaeam, sive in ulteriores Galilaeae partes, q. d. Jesus ambulabat, obibat et circuibat urbes, vicos et castella Galilaeae, praedicans regnum Dei. NON ENIM VOLEBAT IN JUDAEAM (Graece, in Judaea) AMBULARE, QUIA QUAEREBANT EUM JUDAEI INTERFICERE, — eo quod sabbatum more Judaico non servaret, sed in eo curaret aegrotos, et quod Patrem suum diceret esse Deum, ac consequenter se quoque esse Deum, ut patet cap. V, vers. 18. Quare videtur Jesus nec in Paschate, nec in Pentecoste hujus anni tertii sui, juxta legem, de more adiisse templum et Hierosolymam; quia sciebat ibi sibi strui insidias, et parari necem ante tempus moriendi sibi a Patre praefinitum; non quod ipse Judaeos timeret (qui alias invisibilem se faciens ex manibus eorum elapsus est), vel mortem horreret, sed ut daret nobis exemplum declinandi pericula et fugiendi persecutores, donec Deus aliud revelet, vel ipse nos in manus hostium tradat, ut fecit S. Athanasius fugiens Arianos. Ita S. Augustinus, Chrysostomus et alii.
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2. ERAT AUTEM DIES FESTUS JUDAEORUM SCENOPEGIA. — Graece skenopegia, id est tabernaculorum fixio, quo scilicet Judaei die 15 mensis septimi figebant tabernacula (quae ex lignis, ramis, pellibus vel linteis raptim construebant) in iisque per septem dies habitabant, in memoriam protectionis divinae, quae patres eorum peregrinantes in deserto, per 40 annos in tabernaculis habitantes manna aluerat, et duce columna ignis et nubis duxerat in terram promissam, Levit. XXIII, 34. Vide ibi dicta. Unde Arabicus vertit, cum propinquasset dies festus Tabernaculorum Judaeorum. Corrupte Syrus pro Scenopegia vertit Conopea. Conopeum enim proprie est tentorium seu velum, et papilio ille lineus vel laneus, qui toto circumdatur ad arcendos culices, quo maxime utuntur Alexandrini, quod ex Nilo culices confluant, quos Graeci konopas vocant. Ridiculum est quod Abulensis, in Levit. XXIII, 34, commentans, vocem Graecam Scenopegia derivat a koino, id est commune, et phagia, id est comestio, eo quod illo festo in communi pranderent et communia agitarent convivia. Nam skenopegia derivatur a skene, id est tabernaculum, et pegia, id est fixio. Errat denique Plutarchus, utpote Ethnicus, ideoque rerum Judaicarum ignarus, qui lib. IV Sympos., Quaest. V, censet festum Tabernaculorum apud Judaeos fuisse Bacchanalia; multisque probare conatur ipsos coluisse Bacchum, eo quod tunc thyrsos gestarent (quos Gentiles gestabant in honorem Bacchi). Addit Plutarchus: « Alii progrediuntur citharis ludentes, quos ipsi Levitas appellant, sive a Lysio, sive ab Evio; utraque enim vox Baccho congruit. » Quin et sabbatum censet fuisse festum Bacchi. « Quod enim Sabbos, inquit, etiamnum multi appellent Bacchos, eamque vocem edant, dum orgia Bacchi celebrant, licet ostendere ex Demosthene et Menandro. » Verum condonandum est Plutarcho, utpote Graeco Hebraicae linguae imperito. Constat enim Hebr. sabbatum ab Hebr. schabat, id est quiescere, nuncupatum: Levitas vero a patriarcha Levi patrium nomen sumpsisse.
7:3
3. DIXERUNT AUTEM AD EUM FRATRES EJUS: TRANSI HINC, ET VADE IN JUDAEAM, UT ET DISCIPULI TUI VIDEANT OPERA TUA, QUAE FACIS. — « Fratres ejus, » non filii Joseph, ut vult Leontius, Cyrillus et Euthymius; Joseph enim virgo permansit, aeque ac sponsa ejus B. Maria; nec etiam Jacobus et Judas, ut opinatur Chrysostomus; hi enim electi jam in Apostolos a Christo, in illum credebant ejusque ductum et nutum sequebantur; sed « fratres, » id est consanguinei vel cognati B. Virginis, ait S. Augustinus, vel etiam Josephi. Vide genealogiam Christi, quam assignavi Lucae III, sub finem capitis. « Fratres » ergo, hoc est cognati ejus, non omnes, sed aliqui. Alii enim in eum credebant, alii non. Transi hinc, et vade in Judaeam. — q. d. E Galilaea et Capharnao ignobili, vade nobiscum in nobilem Judaeam et Jerusalem, ad instans festum Scenopegiae, ad quod undique Judaei confluere solent, ut iis per tuam doctrinam et miracula te patefacias. Viderant ipsi, vel audierant Christum praecedenti Paschate et Pentecoste non ivisse in Jerusalem, ac in Galilaea latebras quaerere; ex iis ergo eum extrahere volunt, ut in Jerusalem vadat ibique innotescat et inclarescat. UT ET DISCIPULI TUI VIDEANT (Graece theoresosi, id est aspiciant, cernant, spectent) OPERA TUA, QUAE FACIS. — q. d. Tu, o Jesu, cognate noster, mira hic operaris in angulo Galilaeae, coram paucis et pauperibus discipulis tuis Galilaeis: vade nobiscum in Jerusalem, metropolim Judaeorum, ibique similia operare, ut discipuli tui, quos ibi nuper praedicando tibi parasti, quosque rursum miracula patrando parabis, non tantum ex plebe, sed etiam ex sacerdotibus, Scribis et principibus in fide tua instruantur, vel jam instructi confirmentur, teque ut Prophetam et Messiam recipiant. His enim optabant Christum maxime innotescere, ut illi quasi principes Jesum esse Messiam, hoc est Christum, declararent, ac ut talem populo recipiendum proponerent. Ipsorum enim erat judicare de Fide, de Prophetis, de Messia, ac quod ipsi decernebant, hoc populus sequebatur et faciebat, Matth. XXI, 1.
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4. NEMO QUIPPE IN OCCULTO QUID FACIT, ET QUAERIT IPSE IN PALAM ESSE. — Graece en parresia einai, id est proprie, in libertate esse; sed quia hic opponitur occulto, hinc idem est quod palam, publice, clare, manifeste. Sic etiam hanc phrasin usurpat Joannes cap. V, vers. 13, et cap. XVI, vers. 25, 29, et cap. XVIII, vers. 20, et Marcus, cap. VIII, vers. 32: ita ex Leontio Maldonatus, Franciscus Lucas et alii. SI HAEC FACIS, MANIFESTA TEIPSUM MUNDO. — To si hic non dubitantis est, sed asseverantis, ait Toletus, idemque valet quod cum, quia, quandoquidem, q. d. Cum tanta et tam mira facias in Galilaea, uti oculis videmus et auribus audimus, fac eadem in Judaea, ut ibi toti Israeli indeque toti mundo innotescas, quis sis, et quam a Deo dignitatem, potestatem et virtutem acceperis. Nam, ut ait Raphael, Tob. XII, 7: « Sacramentum regis abscondere, bonum est: opera autem Dei revelare et confiteri, honorificum est. » Praetexunt laudem Christi et gloriam Dei suae cupiditati et ambitioni; cupiebant enim ut Christo per miracula et famam inclarescente, ipsi quoque quasi ejus cognati inclarescerent, et a populo honorarentur, ac muneribus afficerentur; insuper gratiam principum et pontificum inirent, a quibus ad magna reipublicae officia vel beneficia promoveri sperabant. Sicut cum quis creatur Pontifex, Cardinalis, Episcopus, illico confluunt ad eum cognati, ut per eum honores et opes consequantur. Omnes enim quae sua sunt quaerunt, non quae Jesu Christi.
7:5
5. NEQUE ENIM FRATRES EJUS CREDEBANT IN EUM. — q. d. Fratres ejus tam libere, confidenter et audacter admonuerunt Jesum, ut secum iret in Jerusalem, quia non plane et certo credebant ipsum esse Messiam, sive Christum; si enim id credidissent, ipsum reveriti, non ausi fuissent tam libere eum monere et quasi arguere. Ita Euthymius. Licet enim viderent eum tot signa et miracula facere, illaque vera esse non dubitarent; tamen dubitabant an ipse esset Messias et Dei Filius: licet enim hoc verum esse optarent, et ex parte ob tot ejus miracula crederent, tamen alia ex parte videntes ejus paupertatem et neglectum, dubitabant. Ut ergo certi hac de re fiant, hortantur Christum ire secum in Jerusalem, ut ibi Scribae et pontifices eum ejusque opera examinent, ac declarent ipsum esse Christum, ut sic ipse honoretur et celebretur, atque illi quasi cognati, per ipsum.
7:6
6. DIXIT EIS JESUS: TEMPUS MEUM NONDUM ADVENIT: TEMPUS AUTEM VESTRUM SEMPER EST PARATUM, — id est commodum et opportunum. « Tempus meum, » scilicet ascendendi in Jerusalem ad festum Scenopegiae, « nondum advenit, » quia illud habeo statum et definitum a Patre, sed ad paucos dies dilatum ob odium Judaeorum, quo me prosequentur: qua de causa ego brevi eodem ascendam, sed clanculum, non autem publice vobiscum: ite ergo vos et praecedite, quia omne tempus vobis est « paratum, » id est congruum et idoneum; ego deinde vos occulte sequar. Ita Jansenius, Franciscus Lucas et alii. Aliter S. Chrysostomus, Theophylactus, Euthymius, Leontius et ex iis Maldonatus; q. d. « Tempus meum, » scilicet moriendi in Jerusalem, « nondum advenit: » mortem enim mihi parant Scribae et principes Hierosolymae; sed hoc quoque non advenerat; sed advenit paulo post, cum Christus eo ascendit, ut mox patebit. Prior ergo sensus est genuinus.
7:7
7. NON POTEST MUNDUS ODISSE VOS: ME AUTEM ODIT, QUIA EGO TESTIMONIUM PERHIBEO DE ILLO QUOD OPERA EJUS MALA SUNT. — Dat causam cur tempus ascendendi in Jerusalem fratribus, id est cognatis suis, semper sit paratum et opportunum, sibi vero non: quia scilicet illos non oderat mundus, id est mundani Scribae et principes, utpote nihil ab eis passi; sed oderant Jesum, utpote suorum scelerum reprehensorem et castigatorem: quare Jesu crucem et mortem parabant, non vero cognatis ejus, q. d. Vos omni hora ire potestis in Jerusalem sine periculo, quia Scribis non resistitis, nec contradicitis, sed eis favetis et obsequimini; ego vero, quia eorum vitia publice castigo, si publice vobiscum eam, in manifestum vitae periculum me conjicio. Ita S. Chrysostomus et Cyrillus, qui et causam addit: « Animus enim, inquit, voluptati deditus, graviter fert si a voluptate revocetur. » Nolebant enim Scribae suas voluptates, luxurias, crapulas, injustitias, quas amabant, relinquere, ideoque Christum ab eis avocantem oderant, juxta illud de eis Sapientis oraculum: « Circumveniamus justum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis, et diffamat in nos peccata disciplinae nostrae, » Sap. II, 12. Vide ibi dicta.
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8. VOS ASCENDITE AD DIEM FESTUM HUNC; EGO AUTEM NON ASCENDO AD DIEM FESTUM ILLUM; QUIA MEUM TEMPUS NONDUM IMPLETUM EST. — « Vos, » qui periculum nullum timetis, ait Euthymius. EGO AUTEM NON ASCENDO. — Graece ouk anabaino, id est nondum ascendo; et Arabicus, nunc non ascendo; q. d. Nunc vobiscum publice ascendere in Jerusalem nolo, sed exspecto ut tempus impleatur, quo subsidente indignatione Scribarum, qui me initio festi exspectant, ut occidant, post tres dies occulte et minore periculo sine vobis ascendam; nam paulo post eum ascendisse patet ex vers. 10. Ita S. Chrysostomus, Theophylactus, Euthymius. Verisimile est Christum dixisse, uti vertit noster Interpres: « Ego non ascendo; » nam si dixisset: « Ego nondum ascendo, » institissent cognati: Nos ergo te exspectabimus, ut nobiscum ascendas. Sensus tamen Christi erat, q. d. « Non ascendo, » id est nondum ascendo: hoc enim significare intendebat, etsi id cognatis non exprimeret, ad redimendam eorum vexationem. Secundo, S. Augustinus, Cyrillus et Eucherius, in quaestione in hunc Joannis locum, sic explicant, q. d.: « Non ascendo ad diem festum istum, » hoc est ad diem primum festi instantem, sed, ut dicitur vers. 14, « festo die mediante, » id est sub diem quartum festi. Verum verius est Christum decrevisse ascendere ad diem primum festi, ut ostendam vers. 14. Aliter Maldonatus, q. d. Ego non ascendo, subaudi, sicut vos, o cognati mei, putatis et cupitis, scilicet ut purus homo, ac ut Hierosolymis a populo honorer et celebrer; sed tamen mox eo ascendam, ut Messias Dei Filius, ut populum viam salutis doceam, itaque Dei gloriam, non meam quaeram et propagem. Verum hoc videtur coactius.
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9. HAEC CUM DIXISSET, IPSE MANSIT IN GALILAEA.
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10. UT AUTEM ASCENDERUNT FRATRES EJUS, TUNC ET IPSE ASCENDIT AD DIEM FESTUM, NON MANIFESTE, SED QUASI IN OCCULTO. — « Tunc, » post tres dies, sub medium festorum, vers. 14, cum furor Judaeorum initio festi ipsum exspectantium exardescens, jam sensim per tot dies defervesceret, ut notat Theophylactus et Euthymius, ac S. Augustinus. Verius videtur Christum paulo post cognatos ascendisse Hierosolymam, sed occulte, ita ut initio festi interfuerit, idque innuit hic Lucas, de quo plura vers. 14. NON MANIFESTE, SED QUASI IN OCCULTO. — Unde videtur Christus non recto itinere per Samariam, sed transito Jordane per Peraeam profectus juxta Jerichuntem, dimissis populi turbis eum assectantibus, occulte cum paucis sibi charioribus perrexisse Hierosolymam. Id patet conferenti Matth. XIX, 1 et 2, cum Luc. IX, 54 et 53, et Marc. IX, 29, et cap. X, 1.
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11. JUDAEI ERGO QUAEREBANT EUM IN DIE FESTO, ET DICEBANT: UBI EST ILLE? — « Festo » Scenopegiae, sive Tabernaculorum, de quo vers. 2, puta primis festi diebus quaerebant Jesum, ut caperent et occiderent. Nam, ut ait Chrysostomus: « In die festo semper ad caedem ferebantur, et festis eum diebus capere tentabant. » Et Euthymius: « Pulchra sane illorum opera in diebus festis, cum illos caedis facerent occasionem, » ut quibus debebant Christum quaerere ad fidem, ut in eum crederent, quaerant eumdem ad necem. Sic et hodie multi in festis, quibus Deo reconciliare se deberent, iisdem Deum maxime potando, scortando, rixando, ludendo et blasphemando offendunt: quare festum agunt non Deo, sed diabolo, qui proinde eis festa ignium pro meritis in gehenna rependit. Est haec fraus et suggestio diaboli, ut festa profanet, ac cultum Deo in iis debitum adimat eumque in se transcribat. UBI EST ILLE, — agyrta, impostor, populi seductor? « Ex nimio enim odio eum nominatim appellare non patiebantur, » ait S. Chrysostomus.
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12. ET MURMUR MULTUM (ita legendum cum Romanis, non multus; Arabicus, murmuratio multa; Euthymius, turbatio et contradictio multa) ERAT IN TURBA DE EO. QUIDAM ENIM DICEBANT: QUIA BONUS EST. ALII AUTEM DICEBANT: NON, SED SEDUCIT TURBAS, — ut se novae factionis auctorem faciat, et seditionem vel rebellionem concitet. Bonus est — vir, imo doctor et Propheta. Haec enim erat vox et sententia eorum qui Jesum audierant docentem in Galilaea, ac viderant panes multiplicantem, aegros sanantem, daemones ejicientem, etc. Contraria vox et sententia erat Scribarum et principum, ac turbae illos sequentis.
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13. NEMO TAMEN PALAM LOQUEBATUR DE ILLO PROPTER METUM JUDAEORUM, — puta Scribarum, Pharisaeorum et pontificum, quibus Jesus velut vitiorum censor erat invisus. Illos enim passim Joannes vocat Judaeos, non Scribas, non sacerdotes, tum ut dignitati, officio et auctoritati eorum non deroget; tum quia, ut ait Cyrillus, « indignum judicavit homines adeo a pietate remotos, sacerdotes vel seniores appellare. » « Nemo, » intellige, eorum qui pro Jesu stabant, ac dicebant: « Bonus est, » ait Euthymius. Argute S. Augustinus: « Seducit turbas, inquit, clarius sonabant: Bonus est, pressius susurrabant. »
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14. JAM AUTEM DIE FESTO MEDIANTE, ASCENDIT JESUS IN TEMPLUM, ET DOCEBAT. — Syrus et Arabicus, cum autem dimidiati essent dies festi, id est cum ageretur dies quartus vel quintus festi Tabernaculorum: hoc enim festum celebrabatur per octo dies. Graece tes heortes mesouses, id est cum jam media esset festivitas. ASCENDIT JESUS IN TEMPLUM. — Censent S. Augustinus, Theophylactus, Euthymius et alii, Christum eodem die ingressum esse Jerusalem et templum, scilicet die quarto festi: veniens enim in urbem pietatis ergo solebat primo adire templum; quod Christi exemplum multi fideles sequuntur. Contrarium censet Toletus, Maldonatus et alii, scilicet Christum paulo post cognatos ascendisse in urbem, ita ut interfuerit initio festi, sed non ascenderit in templum nisi die quarto festi. Id enim plane videtur exigere narratio Joannis hoc versu collata cum vers. 10, et quia Jesus quasi religionis doctor et exemplar, ad aliorum aedificationem voluit totam hanc festivitatem celebrare. Hoc enim lege sancitum erat, Levit. XXIII, 42: « Habitabitis, inquit, in umbraculis septem diebus; omnis qui de genere est Israel, manebit in tabernaculis. » Adde: quisque sibi haec tabernacula ante diem primum festi, vel in urbe, vel extra urbem exstruere debebat: quare idem fecisse Jesum est probabile, nisi dicas eum in tabernaculo amici vel discipuli alicujus jam parato exceptum fuisse. Denique occulte hoc modo ad diem primum festi ascendens, nullum adibat periculum, nisi adiret templum: unde illud non adiit nisi quarto die; primis enim tribus diebus delituit in tabernaculo. Primo ergo, Christus ascendit in urbem ante diem primum festi, deinde die quarto festi ascendit in templum; ille ascensus occultus fuit, hic publicus: ille ad diem festum Tabernaculorum, qui celebrabatur non in templo, sed in umbraculis per urbem, vel extra urbem erectis, hic ad docendum in templo. Quaeres, cur Christus primo die ascendens in urbem, non etiam ascendit in templum? Respondent primo, S. Augustinus, Leontius, Chrysostomus, Theophylactus, Euthymius, ut prius inflammata contra se Scribarum et pontificum in templo degentium ira et indignatio defervesceret. Secundo, quod ante latuerit, exempli fuit et infirmitatis humanae; quod postea prodierit, potestatis divinae, ait S. Augustinus, et ex eo Beda. Tertio, ut majus audiendi sui desiderium, per tot dierum moram et exspectationem, auditoribus eum exspectantibus injiceret. Ita Theophylactus. Quarto, ut liberiores haberet auditores, et ab aliis curis expeditos: hi enim primis diebus in tabernaculis adornandis rebusque ad festum necessariis comparandis occupabantur. Ita Theophylactus. ET DOCEBAT, — more suo ea quae erant salutis ducebantque ad regnum coelorum, idque publice in templo coram Scribis et principibus, quibus erat invisus. Vide hic et imitare Christi magnanimitatem, qua in mediis periculis sine metu periculi versatur, suumque officium intrepide obit, et docet. Etsi enim Scribarum contra eum ira per triduum dilata nonnihil deferbuisset, tamen publico hoc docendi actu rursum facile accendi poterat. Sed Jesus magnanime eam contempsit, tum quia ab iis occidi erat paratus, tum quia sciebat quod Deus diverteret eorum contra se cogitationes et consilia, ne in eum manus injicerent, eo quod necdum tempus moriendi ab eo praestitutum advenisset. Quod ergo per triduum latuit, per hoc voluit nos docere prudentiam, ut persecutorum rabiem ad tempus prudenter et silenter declinemus: quod vero quarto die in publicum prodiens praedicavit, per hoc dedit nobis exemplum fortitudinis, ut officium nobis a Deo commissum strenue obeamus, etiam cum periculo vitae, Deo confidentes, quod ipse vel nos ex illo eripiet, vel dabit vires et fortitudinem illud patiendi et superandi.
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15. ET MIRABANTUR JUDAEI, DICENTES QUOMODO HIC SCIT LITTERAS, CUM NON DIDICERIT? — « Mirabantur, orationis et prudentiae inauditam in eo vim videntes, » ait Cyrillus. Nam, ut ait Theophylactus, « mirabilia dixit, per quae illos cohibuit, et mentem eorum in miraculum mutavit, » ut furorem suum in amorem et admirationem Christi converterent. « Audiebant enim, ait S. Augustinus, eum de lege disputantem, legis testimonia proferentem, » illaque gratia et modo non humano, sed divino explicantem. Nam, ut addit Augustinus: « Multi noverant ubi natus, quemadmodum fuerit educatus, nunquam eum viderant litteras discentem. » CUM NON DIDICERIT. — Inde inferre debuissent Scribae: Ergo Jesus scientia et sapientia tanta non est studio acquisita, sed a Deo infusa; sed odio caeci et stupidi in admiratione consistunt, nec ulterius ad vestigandam rei, quam admirantur, originem pergunt. Ita S. Chrysostomus. Hac enim de causa Deus voluit Jesum non e scholis, sed ab arte fabrili prosilire in cathedram, ut omnes agnoscerent doctrinam non esse humanitus comparatam, sed divinitus inspiratam.
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16. RESPONDIT EIS JESUS, ET DIXIT: MEA DOCTRINA NON EST MEA, SED EJUS, QUI MISIT ME. — q. d. Doctrina mea, hoc est, dogmata mea, quae ego doceo, non a me inventa sunt, nec meo studio acquisita, nec a me primo et originaliter profecta, sed a Deo Patre, q. d. Deus Pater mihi, qua Deus sum, suam omniscientiam communicavit: qua homo vero suam scientiam beatificam et infusam rerum omnium mihi indidit, juxta illud Isaiae XI, 2: « Requiescet super eum spiritus Domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis. » Ita S. Chrysostomus, Leontius, Euthymius et alii, qui et annotant Christum hoc ipso innuere se esse Deum, q. d. Ego a Patre cum essentia divina hausi meam omniscientiam et doctrinam. Audi S. Augustinum, tract. 29: « Quae est doctrina Patris nisi verbum Patris? Ipse ergo Christus doctrina Patris, si verbum Patris. Sed quia Verbum non potest esse nullius, sed alicujus, et suam doctrinam dixit seipsum, et non suam, quia Patris est verbum. Quid enim tam tuum quam tu? Et quid tam non tuum quam tu, si alicujus est quod es. »
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17. SI QUIS VOLUERIT VOLUNTATEM EJUS (Arabicus, placita ejus) FACERE, COGNOSCET DE DOCTRINA, UTRUM EX DEO SIT, AN EGO EX MEIPSO LOQUAR. — Syrus, ex voluntate animae meae, hoc est, a me inventum et confictum, ideoque a Dei voluntate dissonum et diversum vel adversum, q. d., ait Chrysostomus: « Si quis sit amator virtutis, verborum meorum vim intelliget, » quod ex Deo manet. A Deo enim manat omnis virtus, cujus ego sum doctor et concionator assiduus. Qui ergo Dei de virtute mandata amat et observat, ille pariter me meaque dicta amabit et observabit, quia ego non alia dico et doceo, quam quae Deo sunt placita, ab eoque mandata. Tacite innuit Jesus ipsos amare vitia, non virtutes, ideoque Deo et sibi adversari, ac doctrinae utriusque reluctari. « Amovete, ait Chrysostomus, dubitationem hanc, et iram et invidiam, et immane contra me odium, et nihil vos impediet, quin cognoscatis Dei vere verba mea esse. Nunc haec vobis et tenebras offundunt, et rectum verumque judicium corrumpunt: quae si rejiceretis, non in hac essetis sententia. »
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18. QUI A SEMETIPSO LOQUITUR, GLORIAM PROPRIAM QUAERIT: QUI AUTEM QUAERIT GLORIAM EJUS, QUI MISIT EUM, HIC VERAX EST, ET INJUSTITIA IN ILLO NON EST. — Hinc a contrario infer cum Cyrillo: « Qui autem gloriam Dei non quaerit, sed suam, hic mendax simul et injustissimus est: mendax quidem, quia simulatione legis servandae, suam voluntatem audiri proponit; injustissimus vero, quia legislatoris dignitate neglecta, Dominicis praeceptis sua praeferre audet. » Est haec secunda nota et ratio, qua Christus probat se non loqui ex semetipso, et dogmata quae tradidit, non esse sua et a se conflata, sed esse Patris. Estque talis Christi syllogismus in Baroco: Qui loquitur a semetipso, gloriam suam quaerit. Sed ego Jesus non quaero gloriam meam, sed Patris, uti verbis et factis clamo. Ergo non loquor a meipso, sed ex corde et ore Patris, cujus unius gloriam quaero, et propagare desidero. Nam, ut ait Cajetanus: « gloria est praecipuum appetibile ex doctrina. » Inde enim philosophi et haeretici suas scholas aperuerunt, in iisque sua commenta docuerunt, ut discipulos post se traherent, qui magistrum suum glorificarent, ab eoque vocarentur Platonici, Pythagorici, Epicurei, Aristotelici, Ariani, Nestoriani, etc. Appetitus enim gloriae peperit haereses et sectas tam philosophorum, quam haereticorum. Injustitia, — id est fraus, dolus, deceptio, quia sincere et veraciter docet ea quae scit Deo placere, ejusque gloriam promovere, cum alii qui suam gloriam quaerunt, ut eam ab hominibus extorqueant, iis adulentur, illosque decipiant, variisque dolis et fraudibus illis illudant.
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19. NONNE MOYSES DEDIT VOBIS LEGEM? ET NEMO EX VOBIS FACIT LEGEM? 20. QUID ME QUAERITIS INTERFICERE? — Primo, sensus est, q. d. Non mirum vos meam et Patris mei legem non admittere, cum Moysis, quem tanti facitis et mihi objicitis, legem non servetis. Nam ut alia omittam, multi e vobis, maxime primores, me innocentem occidere volunt, quod diserte vetat Moses, Exod. XXIII, 7. Ita S. Augustinus: « Si legem facerent, inquit, in ea Christum agnoscerent, et praesentem non occiderent. » Et Glossa: « Gloriamini in lege, inquit, et contra legem, quae vetat occidere, quaeritis me interficere. » Sic et Chrysostomus, Theophylactus, Euthymius. Secundo, magis presse et connexe, reque ac profunde Franciscus Lucas sic exponit, q. d. Vos, o Scribae et Judaei, me accusatis et deposcitis ad mortem, quasi reum legis neglectae, et quasi sabbatum violarim, dum in eo paralyticum sanavi: at vos pari modo legem eamdem sabbati violatis, dum in eo circumciditis hominem: majus enim et prolixius opus est circumcidere, quam verbo curare. Quare si ego violavi legem, vos multo magis eamdem violastis; et si vos me judicatis reum mortis, quod legem sabbati transgressus sim in sanando, multo magis judicare debetis vos esse reos mortis, eo quod eamdem legem continue transgrediamini circumcidendo: hoc enim opus meo longe est operosius, magisque carnale et sanguinolentum. Sic enim se mox explicat Christus, vers. 21 et 22.
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20. RESPONDIT TURBA, ET DIXIT: DAEMONIUM HABES: QUIS TE QUAERIT INTERFICERE? — « Daemonium habes, » id est deliras, insanis, uti faciunt energumeni, et possessi agitatique a daemone, perinde ac fecit Saul, I Reg. XVI, 23. Aut proprie, q. d. Daemon te instigat ad hanc calumniam, qua nobis falso impingis machinationem homicidii, quod scilicet te velimus occidere; nil enim tale nobis in mentem venit. Verba sunt turbae, e quibus alii bene sentiebant de Jesu, alii male, ita tamen ut nollent eum occidere; sed idipsum volebant Scribae et principes, eorumque asseclae, qui turbae plebis se miscebant: illos ergo hic perstringit Christus: atque illorum occultam caedis suae machinationem, quam ipsi celabant, propalat, ut sciant ipsum non latere eorum insidias, ideoque esse virum divinum, imo Deum.
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21. RESPONDIT JESUS, ET DIXIT EIS: UNUM OPUS FECI, ET OMNES MIRAMINI. — « Unum opus feci, » quod scilicet paralyticum sanaverim sabbato, jusserimque grabatum suum portare, cap. V, 8. Jesus convitium convitio non repulit, sed patientia dissimulavit, et modeste ac prudenter radicem convitii evulsit. « Plane non turbatus, sed in veritate sua tranquillus, inquit Augustinus, non reddidit malum pro malo, nec maledictum pro maledicto: quibus si diceret, daemonium habetis vos, verum utique diceret; non enim talia illi dicerent veritati, nisi eos falsitas diaboli irretiret. » MIRAMINI, — id est mirantes indignamini, quasi contra legem id fecerim; S. Chrysostomus: « perturbamini et tumultuamini; » S. Cyrillus, « damnatis; » Euthymius, « quaeritis me interficere. » Est catachresis et metalepsis. Admiratio enim tanti sceleris, puta violati sabbati, ut ipsi putabant, pariebat in eis indignationem, indignatio tumultum, tumultus machinationem necis.
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22. PROPTEREA MOYSES DEDIT VOBIS CIRCUMCISIONEM (NON QUIA EX MOYSE EST, SED EX PATRIBUS), ET IN SABBATO CIRCUMCIDITIS HOMINEM. — « Propterea, » Graece dia touto, id est propter hoc. Obscura est hoc loco haec particula, et dubium quo referatur. Primo, Theophylactus et Maldonatus referunt ad vers. praeced. sicque nectunt: « Omnes miramini propter hoc, » scilicet opus sanationis quod feci in sabbato. Sed repugnat dispunctio codicum Graecorum et Latinorum, qui to "propterea" ponunt vers. 22 sequenti, nectuntque cum to "Moses dedit". Secundo, Euthymius et Jansenius censent to "propterea" hic non esse causale, sed illativum, q. d. Itaque, ut non miremini, sed sciatis me recte fecisse curando aegrum in sabbato, advertite quod subjungo de circumcisione, quae fit in sabbato. Simili modo sumitur subinde to "propterea" in Prophetis, ut Jerem. XXX, 16. Et sic to "propterea" reipsa est quoque causale; nam innuit causam ejus, cujus est illativum. Tertio, S. Cyrillus, Toletus et Franciscus Lucas to "propterea" referunt ad id quod sequitur: sed ex patribus, sicque verba ordinant, q. d. Atqui Moses dedit vobis circumcisionem, non propterea quod illa ex Mose sit, sed propterea quod sit ex patribus: voluit enim Moses praecepta et traditiones patrum studiose conservare, uti par erat; et tamen in sabbato ab eodem Mose sancito, circumciditis hominem. Quarto, proprie et plenissime, to "propterea" est causale, et idem quod propter hanc causam, q. d. Propterea, vel, ut Graece est, propter hoc, id est propter admirationem vestram; quia scilicet vos opus curationis meae in sabbato ita admiramini et indignamini, ut scilicet eam vobis eximam, et vos mirari desinatis, subjungo argumentum ad id validum, petitum ex circumcisione, quam vos ipsi facitis in sabbato ex decreto Mosis. NON QUIA EX MOYSE EST, SED EX PATRIBUS. — q. d. Non quod Moyses sit circumcisionis institutor, sed patriarcha Abraham, qui illam a Deo acceptam tradidit Isaac, Jacob, Joseph, ac hi posteris suis et Mosi, uti ipse narrat, Genes. XVII. Addit hoc, ut doceat Judaeos non adeo uni debere incumbere Mosi, ut ejus unius praecepta de sabbato servent, caeterorum vero priorum et antiquiorum negligant; quin potius si illa Mosi decretis adversentur, illis velut antiquiora praeponi debeant, ita ut lex Mosis eis locum cedat. Sic enim lex circumcisionis data Abrahae, elidebat legem sabbati datam Mosi, ut si quis natus esset in sabbato, deberet praecise octavo die, id est sabbato sequenti, circumcidi, nec posset differri circumcisio in posterum diem. Si lex Mosi cedere debet legi Abrahae, ergo multo magis eadem cedere debet legi Christi et Dei, quae jubet ut aegro valde afflicto prosis si possis, etiam in sabbato, praesertim si id breviter et verbo facere possis, uti faciebat Christus. ET IN SABBATO CIRCUMCIDITIS HOMINEM. — « Et, » id est idcirco, q. d. Quia lex circumcisionis fuit anterior, dataque a Deo Abrahae, primo Hebraeorum patri et Patriarchae, hinc praevalet sabbato, quod posterius a Mose jussu Dei institutum est: idcirco si octavus a nativitate pueri dies sit sabbatum, illo operose, magno apparatu et molimine circumciditis puerum, ut servetur lex Dei data Abrahae: « Octavo die circumcidetur infantulus, » Genes. XVII et Levit. XII, 3.
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23. SI CIRCUMCISIONEM ACCIPIT HOMO IN SABBATO, UT NON SOLVATUR LEX MOYSI, MIHI INDIGNAMINI QUIA TOTUM HOMINEM SANUM FECI IN SABBATO? — q. d. Si circumcisio, quae ex genere suo videtur esse opus servile, operosum et prolixum, aeque ac molestum et afflictivum, vulnerat enim et mutilat infantem, licita est tamen, imo praecepta in sabbato; cur mihi pariter non liceat in sabbato hominem per 38 annos paralyticum, toto corpore aegrum et afflictum, morbo et afflictione tanta liberare, ac verbo sanitati restituere, idque ad Dei unius laudem et gloriam? Lex enim eleemosynae et beneficentiae est juris naturae, cui omne jus humanum et divinum, quale est sabbatum, cedere debet. Nota to « totum hominem. » Nam, ut notat Euthymius, « cum totum ejus corpus paralysi dissolutum esset, totum reddidit sanum. » Apposite Christus suam curationem comparat circumcisioni, quia sicut per hanc resecatur pars superflua praeputii, sic per illam resecta fuit paralysis aegri, grassans per totum ejus corpus; sed circumcisio fiebat cum dolore et vulnere, curatio Christi cum voluptate et sanitate integra; nam totum hominem, hoc est, corpus integrum et animam, sanavit. Quare videtur Christus quoque ab anima hujus aegri circumcidisse vitia et peccata, eumque justificasse et sanctificasse, aeque ac alios a se sanatos, uti alibi dixi, perinde ac circumcisio circumcidendo carnem circumcidebat et animam; ab illaque resecabat peccatum originale, illique indebat Dei gratiam et justitiam.
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24. NOLITE JUDICARE SECUNDUM FACIEM, Graece kat' opsin, id est secundum visum, aspectum, speciem; Syrus, per acceptionem vultus, id est personam, SED JUSTUM JUDICIUM JUDICATE. — Taxat Judaeos de vitio acceptionis personarum, quod in eadem vel simili re Mosen, vel potius seipsos absolvant, Jesum vero accusent et damnent, q. d. Vos judicatis secundum apparentiam et acceptionem personarum, ideoque inique et perverse, quia me accusatis quasi violatorem sabbati; quod aegrum solo jussu potenti et divino duntaxat sanaverim in sabbato; cum vos ex lege Mosis censeatis licere sabbato circumcidere et vulnerare parvulum, ac circumcisi vulnus adhibitis emplastris sanare, sanguinemque restinguere, quod opus longe operosius, molestius et horribilius est. Causa est, quod non judicatis secundum rei operisque veritatem, sed secundum personarum dignitatem: me enim quasi vilem, pauperem et exosum contemnitis et abjicitis; vos vero cum Mose quasi principes et doctores exaltatis et laudatis. Nam revera, si secundum opus judicaretis, deberetis me cum Mose et vobis absolvere; aut si me damnatis, etiam Mosen et vos ipsos damnare: ego enim totum hominem sanavi sabbato, vos vero cum Mose in eodem parvulum circumcidendo, primo vulneratis, deinde sanatis; ac finis et scopus mihi tam pius est, quam Mosi et vobis, imo magis, quia non nisi ad Dei gloriam id feci, ut ostenderem me esse Messiam, ad salutem hominum a Deo missum: quare opus meum curationis fuit magis pium et divinum, quam sit opus vestrum circumcisionis. Ita S. Augustinus, Leontius, Cyrillus et Chrysostomus. Multi putant Christum hic conferre se cum Mose, illique se anteferre; sed aptius dicas Christum hic non cum Mose, sed cum Judaeis, qui juxta legem Mosis circumcidebant in sabbato, se comparare. Nam Moses expresse nusquam jussit circumcidi hominem in sabbato, sed Scribae ex eo quod Moses jusserat circumcidi infantem octavo die, inferebant: Ergo, si dies octavus sit sabbatum, illo circumcidendus est, non die sequenti.
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25. DICEBANT ERGO QUIDAM EX HIEROSOLYMIS (qui scilicet convicti erant hoc Christi argumento). — Arabicus et Syrus, homines aliqui ex Jerusalem: in hac enim urbe, utpote metropoli Judaeae, in qua sola erat templum Dei, crebro docebat Christus, multaque signa edebat, ob quae Hierosolymitae multi in eum erant propensi; sed ob metum principum, id palam ostendere non audebant, ait Cyrillus, qui et causam adjicit: « Recte docentium quippe sermo tanquam ostium et porta quaedam est ad Dei cognitionem et ad omnem virtutem. » NONNE HIC EST QUEM QUAERUNT INTERFICERE? — « Hi noverant, ait S. Augustinus, qua saevitia Jesus quaereretur. » Falso ergo et fraudulenter alii dixerunt vers. 20: « Quis te quaerit interficere? »
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26. ET ECCE PALAM LOQUITUR, ET NIHIL EI DICUNT (Nonnus, « quid sibi hoc tantum omnium silentium »). NUMQUID VERE COGNOVERUNT PRINCIPES (Syrus, seniores populi) QUIA HIC EST CHRISTUS? — Idipsum sane cognoscebant, vel facile cognoscere poterant et debebant; sed superbia et odio excaecati, noluerunt eum ut Christum admittere, sed ad necem persecuti sunt. Non ergo ex amore Jesu, ut putabant hi Hierosolymitae, illi pepercerunt; sed quia Jesus divina sua virtute cohibebat eorum mentem et manum, ne in se insilirent, quod Hierosolymitae ignorabant.
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27. SED HUNC SCIMUS UNDE SIT: CHRISTUS AUTEM CUM VENERIT, NEMO SCIT UNDE SIT. — q. d. Novimus Jesu parentes esse Joseph et Mariam, cap. VI, 42, at Christus « cum venerit, nemo scit, » id est sciet, « unde, » id est quibus parentibus sit ortus; nam alioqui in genere Christum ex Bethlehem et semine David nasciturum confitentur ipsimet, vers. 42. Nota, haec esse verba vulgi imperiti, quod putabat, quando Christus veniret, neminem cogniturum ejus parentes proximos, sed eum repente ignotis progenitoribus mundo appariturum. Quare natum in Bethlehem ibidem occulte latiturum, vel transferendum in longinquas regiones, ibique alendum usque ad virilem aetatem, ac tum ex improviso in Judaea appariturum. Alii alias de Christo fabellas confinxere. Ad quas inducti fuere primo, verbis Isaiae, cap. LIII, 8: « Generationem ejus quis enarrabit; » secundo, ex Melchisedech, qui dicitur fuisse apator kai ametor, id est carens patre et matre, Hebr. cap. VII, vers. 3; hic enim fuit typus Christi; tertio, ex illo Michaeae, V, 2: « Egressus ejus a diebus aeternitatis; » et ex illo Davidis: « Ex utero ante Luciferum genui te. » Quae omnino intelligenda sunt, non de humana, sed de divina Christi natura, quam Judaei in Christo negabant; putabant enim ipsum merum fore hominem: quare censebant eum ab aeterno fuisse in Bethlehem genitum, inde fuisse occultatum, donec suo tempore Judaeis exspectantibus sese conspicuum exhiberet: qua de causa Christus in seq. ad hominem respondet, docetque suam originem humanam ab eis sciri, sed non divinam, uti Prophetae praedixerant. Ita Toletus, Jansenius, Franciscus Lucas et alii.
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28. CLAMABAT ERGO JESUS IN TEMPLO DOCENS, ET DICENS: ET ME SCITIS, ET UNDE SIM SCITIS: ET A MEIPSO NON VENI, SED EST VERUS, QUI MISIT ME, QUEM VOS NESCITIS. — Est concessio. Loquitur enim Christus concedendo dandoque Judaeis id quod dixerant: « Hunc scimus unde sit, » q. d. Concedo et do vobis quod dicitis, vos nosse meam prosapiam et parentes, etsi in rei veritate fallamini, nec eos noscatis: nam Judaei non noverant Christi divinitatem, ignorabant etiam Christi generationem humanam, quia putabant eum esse filium Joseph. Aliter S. Chrysostomus, Theophylactus, Euthymius et Maldonatus; q. d. « Me scitis, » id est me scire et nosse potestis ac debetis, scilicet me esse Messiam Dei Filium. Id enim vobis ex Prophetis probavi, et per miracula mea confirmavi. CLAMABAT, — tum ut ostendat se nosse tacitas Hierosolymitanorum susurrationes, dicentium: « Hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit. » « Quae secrete loquebantur, ait Chrysostomus, in medium adducit, aperte eos confundens, » tum ut suo clamore praedicationi suae, quae erat de re maximi momenti, attentionem conciliet et pondus addat. A MEIPSO NON VENI, — sed missus a Patre; unde subdit: « sed est verus, » id est verax et fidelis Deus Pater, qui promissa sua Abrahae et Davidi facta, de mittendo Messia ad hominum salutem, in me veraciter et fideliter adimplevit: « quem vos nescitis » esse meum Patrem, ac me misisse, ut sequitur, ad mundi redemptionem. Aut « nescitis, » hoc est, ei non obeditis, eum non amatis, nec colitis, perinde ac si eum nesciretis et non cognosceretis. Ita Theophylactus.
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29. EGO (Syrus, ego vero) SCIO EUM: QUIA AB IPSO SUM, ET IPSE ME MISIT. — « Ab ipso sum, » natus, ait S. Augustinus, per divinam et aeternam generationem, utpote ejus filius proprius et naturalis; « et ipse me misit » in mundum per incarnationem. « Vide, ait Theophylactus, duas hoc loco in Christo naturas manifestari: per hoc enim quod ait: Ab ipso sum, substantia divina declaratur; cum vero ait: Et ille me misit, humana. » Confutat ergo hic Christus Hierosolymitas, excusantes quod in ipsum non crederent, eo quod nossent ejus parentes, cum Christi parentes nemo sit cogniturus. Ostendit enim eos nec generationem suam divinam et Patrem aeternum, nec humanam nosse, quod videlicet non ex Joseph, sed ex Spiritu Sancto in Virgine sit formatus et incarnatus. Quare hoc non obstare, quo minus in eum ut Messiam, cujus ignota sit prosapia, credere debeant.
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30. QUAEREBANT ERGO EUM APPREHENDERE: ET NEMO MISIT IN ILLUM MANUS; QUIA NECDUM VENERAT HORA EJUS. — « Quaerebant, » quinam? interrogat Chrysostomus, ac respondet: « Non multitudo, quae non affectabat principatum, neque capiebatur invidia, sed sacerdotes. » Hi enim invidebant Jesu, quod a populo sibi praeferretur, habereturque Messias: quare eum e medio tollere cogitarunt. QUIA NONDUM VENERAT HORA EJUS, — « quo teneri ac pati decreverat, ait Theophylactus; quando enim tempestivum existimavit quod pateretur, tunc et crucifixoribus se permisit. Unde nomen horae ostendit evidentem prudentiam et sapientiam Salvatoris: » quod scilicet non nisi hora, id est tempore opportuno et commodo a se destinato, pati morique voluerit. Passio enim haec Christo fuit voluntaria et libera, non invita vel coacta, idque significat to "hora ejus", id est ab eo electa et morti suae destinata. « Hora » vocatur tempus rei conveniens et congruum, ait Cyrillus, qui in exemplari Romano manuscripto fuse hic agit contra Ethnicos illos qui censent horas alias esse faustas hominibus, alias infaustas. Docet enim horas, aeque ac homines, a Deo creatas, illius providentiae subjici et ab ea gubernari. Hic inciditur et sistit Commentarius eruditus S. Cyrilli in Joannem, in fine libri quarti ejusdem: nam quatuor libri sequentes, scilicet quintus, sextus, septimus et octavus, injuria temporum interciderunt: quare supplevit eos Jodocus Clichtovaeus nuper Doctor Parisiensis. Ego vero germanos Cyrilli libros duos sequentes, scilicet quintum et sextum manuscriptos Romae inveni: quare illos deinceps citabo, uti dixi in prooemio.
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31. DE TURBA AUTEM MULTI CREDIDERUNT IN EUM, ET DICEBANT: CHRISTUS, CUM VENERIT, NUMQUID PLURA SIGNA FACIET, QUAM QUAE HIC FACIT? — « De turba, » quia populus erat simplicior, candidior, humilior et avidior salutis suae, quam sacerdotes et principes, qui auctoritati suae et lucris metuentes, oderant Jesum, qui a populo summus habebatur doctor et Propheta, imo Messias: quare Scribae et sacerdotes prae Christo parvi fiebant et negligebantur a populo, quod eos valde pungebat, et in Christi odium incitabat. CHRISTUS CUM VENERIT. — q. d. Si adhuc Christus venturus esset, numquid plura miracula esset facturus quam Jesus faciat? utique non: cur ergo eum praesentem non accipiamus pro Christo? cur alium incertum exspectemus? Prudentis enim est acceptare certum pro incerto, ac praesens pro futuro. Viderat enim turba, et audierat plurima a Christo patrata esse miracula, quae subticet Joannes, quia ab aliis tribus Evangelistis fuse jam narrata fuerunt. Ita Chrysostomus et Cyrillus, quem ex Romano codice manuscripto audi: « Turba in ducendis conjecturis optime se gerebat, gestarum rerum praestantia, suis quasi pedibus ad debitam credulitatem deducta, solam principum doctrinam circa Christum exspectans. » Et inferius: « Sed caput evasit in caudam, ut scriptum est. Nam qui praeest, subsequitur, et cum Pharisaeorum improbitate consentiens, in Christum effraenatus impetum facit. »
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32. AUDIERUNT PHARISAEI TURBAM MURMURANTEM DE ILLO HAEC: ET MISERUNT PRINCIPES ET PHARISAEI MINISTROS, UT APPREHENDERENT EUM, — « tanquam populum commoventem ad seditionem, » ait Euthymius; sed revera ex invidia, qua Jesu invidebant sequelam et plausum populi. Pharisaei, — Graeca et Syrus addunt: et principes sacerdotum. Pharisaei enim erant e concilio et magistratu, illique apud pontifices Jesum accusarunt, eosque in suam sententiam occidendi Jesum pertraxerunt.
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33. DIXIT ERGO EIS JESUS: ADHUC MODICUM TEMPUS VOBISCUM SUM: ET VADO AD EUM QUI ME MISIT. « Dixit eis, » scilicet ministris principum missis ad se comprehendendum, aut eos alliceret, ait Chrysostomus, ostendendo se adventus eorum causam intelligere; utque illi ad dominos suos haec referrent. « Adhuc modicum tempus, » q. d. Non diu vestris heris molestus ero, quia molestae mihi sunt cum homicidis morae, aufugiam ab impiis, » ait Cyrillus. Ergo adhuc sex menses apud vos vivam, praedicabo et docebo, scilicet a festo Tabernaculorum, quod celebrabatur in septembri, usque ad Pascha, tunc enim mihi erit hora et tempus moriendi pro salute mundi, a Patre decretum. Quare frustra conamini nunc me capere et occidere; nil enim efficere poteritis Deo invito: ergo frustra laboratis et contra stimulum calcitratis. Ostendit hic Christus suam magnanimitatem, aeque ac providentiam et potentiam divinam, qua principum contra se molimina deridet, et velut telas aranearum difflat. VADO, — id est brevi vadam per mortem ad Patrem, qui me misit. « Dicendo vado, ait ex Chrysostomo Theophylactus, significat mortem suam, » eamque voluntariam; quare in vanum principes conari illi vim inferre, cumque violenter capere. Nam « vado » idem est quod sponte ibo, meque vobis ad vincula, verbera et mortem offeram. AD EUM QUI MISIT ME. — Hac particula significat Christus primo, se libenter abiturum ad mortem, utpote per eam iturum ad Patrem; secundo, persecutiones principum nihil illi nocituras, sed profuturas, quia e terra eum transmittent in coelum: ita Chrysostomus et Euthymius; tertio, principes terret, quod iturus ad Patrem, illorum contra se odia sit Patri relaturus et vindictam postulaturus. Ita quoque Chrysostomus et Cyrillus in manuscriptum, quem audi: « Frustra in me impietatis gladium exacuistis, cohibete invidentiae telum quod ad nihilum recidet, morti vitam non subjicietis, etc.; resurgam ad eum, qui misit me, ascendam in coelum, vestrae nequitiae accusationem apud angelos et homines prae me ferens. Hi enim redeuntem admirabuntur, illi procedentes obviam interrogabunt: Quid sunt plagae istae in medio manuum tuarum? Ego vero respondebo: His plagatus sum in domo dilecti mei, » Zachar. XIII, 6.
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34. QUAERETIS ME, ET (id est sed) NON INVENIETIS: ET UBI EGO SUM, VOS NON POTESTIS VENIRE. — « Quaeretis me, » id est quaeretis alium Messiam, quem loco Christi habeatis, sed non invenietis, quia nullus alius est Christus, nisi ego, ita Toletus. Sed hoc obscurius est et remotius. Planius ergo et simplicius, q. d. Quando post mortem audietis me resurrexisse, ac per discipulos patrare miracula, quaeretis me ut iterum capiatis et occidatis, ut scilicet plane meum nomen, famam, religionem extirpetis et aboleatis: sed non invenietis, quia ego redivivus e terra in coelum gloriose conscendam; ac licet Apostolos meos necetis, alios tamen substituam, qui vobis invitis meam doctrinam et Ecclesiam propagent per universum mundum, ita Rupertus. Tertio, Jansenius et alii, q. d. Post mortem meam et ascensum in coelum, praedicante Petro et Apostolis in Pentecoste, multi ex vobis, quod me tot bonorum datorem spreverint, paenitentes et compuncti, ad me convertentur, tuncque quaerent et desiderabunt me videre et audire, quem jam praesentem spernunt; sed non invenient, quia in coelum conscendam. Sic et Cyrillus, qui et moraliter docet bonum, cum praesens est, amplectendum esse, ne, si elabatur, frustra illud requiramus. Nam « fronte capillata est, a tergo occasio calva, » ut apprehendi nequeat. Tropologice: mirare et imitare Christi hic in respondendo aequanimitatem, aeque ac constantiam. « Oportet enim, ait S. Cyrillus, mentem Deo addictam omnes irae et passionum velut undarum impetus vitare, et mansuetis cogitationibus, velut serenis zephyris delectari. Plurimum autem satage, ut cum longanimitate verseris, et videaris omnibus patienter adversa tolerare; ac mentem quidem prorsus benignam habeas, verba vero vel ad inimicos non indecora facias. »
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35. DIXERUNT ERGO JUDAEI AD SEMETIPSOS: QUO HIC ITURUS EST, QUIA NON INVENIEMUS EUM? NUMQUID IN DISPERSIONEM GENTIUM ITURUS EST, ET DOCTURUS GENTES? 36. QUIS EST HIC SERMO, QUEM DIXIT: QUAERETIS ME, ET NON INVENIETIS: ET UBI SUM EGO, VOS NON POTESTIS VENIRE? — « In dispersionem Gentium; » Syrus, ad regiones populorum, hoc est ad gentes et populos toto orbe dispersos; inde epistolae, quas ad eos scripsit S. Petrus, Jacobus, Joannes et Judas, dictae sunt Catholicae, id est universales et encyclicae, id est circulares, quia scriptae ad fideles per totum orbem sparsos. Judaei vero Gentiles suggillando vocabant dispersos, quasi toto orbe vagos, ait Chrysostomus, cum ipsi in Judaea collecti et adunati viverent; rursum, quasi varios errores, superstitiones et cultus dispersos, cum ipsi in unius veri Dei orthodoxa fide et religione adunati conspirarent, ac unanimes soli Deo servirent. Judaei hic mentem Christi non assequuntur, quia in coelum ipsum eum non credebant: verum tamen dicunt; nam Judaeis fidem Christi repellentibus, Apostoli eam jussu Christi traduxerunt ad Gentes, uti Judaeis exprobrat Paulus, Act. XIII, 46.
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37. IN NOVISSIMO AUTEM DIE MAGNO FESTIVITATIS, STABAT JESUS, ET CLAMABAT, DICENS: SI QUIS SITIT, VENIAT AD ME, ET BIBAT. — « In novissimo; » Syrus, in die autem magno, qui erat ultimus festi, puta in Octava festi Tabernaculorum: hoc enim festum celebrabatur per octo dies, ac dies octavus erat solemnior, uti colligitur Levit. XXIII, 36 et Numer. XXIX, 35. Hic dies octavus dicebatur coetus, vel in die solemnissimo ejusdem, puta septimo, uti censet Augustinus et post eum Beda et Maldonatus; septimus enim dies dicebatur festum magnum, et in eo desiisse videntur libamina et sacrificia pro peccato, quae per septem dies offerebantur, Numer. XXIX. Quin et ipsa tabernaculorum habitatio septimo die, non octavo cessabat, Levit. XXIII, 42. Octavus enim dies erat quasi appendix festi, ut in eo valerent et discessum pararent. Dies octavus tam magnus et celebris erat, quam primus, atque vocabatur dies coetus sive collectae, quo scilicet totus populus collectus templum adibat, gratias agens Deo eique se commendans, inde domum remeabat. Vide dicta Levit. XXIII, 36. Voluit ergo Christus ultimo hoc festi die, toti populo abeunti sui desiderium, ac de sua religione scrupulum, imo ingentem aculeum injicere. Idem faciat concionator, ut in fine concionis aculeum menti abeuntium infigat, qui deinde assidue eos pungat et stimulet ad vitam in melius commutandam. Ita Chrysostomus: « Quoniam domum erant abituri, inquit, praebet eis ad salutem viatica. » Symbolice: festum Scenopegiae erat plenum voluptate et gaudio, ideoque erat typus resurrectionis et gaudii Beatorum, ad quod se ire paulo ante dixerat Christus, atque his se lumen eo ducens esse dicit. Ita Cyrillus. SI QUIS SITIT, — suam salutem, felicitatem, beatam aeternitatem: haec enim summe cuilibet sitienda et desideranda est, tanquam summum et ultimum hominis bonum, ipsaque beatitudo; hic « veniat ad me, » id est in me credat, uti Christus explicat vers. seq., « et bibat, » id est hauriat a me Evangelicam doctrinam, gratiam et spiritum, ipsumque Spiritum Sanctum, cum omnibus suis donis et virtutibus, qui eum deducat ad gloriam coelestem, ubi omnis ejus sitis, omne desiderium, omnis cupido satiabitur et explebitur. His ergo aquis ego potabo eum, satiabo et inebriabo. Alludit ad Isaiae LV, 1: « Omnes sitientes, venite ad aquas, » etc. Vide ibi dicta. SI QUIS SITIT, — id est si quis ardenti desiderio gratiam et gloriam divinam, hoc est beatitudinem, expetit, VENIAT AD ME, — per fidem, spem et caritatem, ET BIBAT, — sitim suam exstinguat, quia ego fons sum gratiae et gloriae, cujus aqua, id est gratia, satiat et beat omnem qui eam sitit et bibit. Allegorice: erat in festo Tabernaculorum solemnissimus ritus libationis aquae, qua sacerdos hauriebat aquam ex fonte Siloe, eamque cum vino libabat super altare, in memoriam aquae, quam ex petra Deus per Mosen produxit in deserto, Exodi XVII, et Numer. XX. Ad hanc ergo alludens Christus ait: Ego sum petra illa spiritualis, quae in deserto mundi dat aquam vitae aeternae, 1 Cor. X, 4. Ait Chrysostomus: « Si quis sitit, non dixit, si quis vult fieri dives, si quis honores quaerit; sed si quis sitit: hoc est, si quis hujusmodi ardet desiderio, quale est eorum qui sitim patiuntur. Qui ita ardet, veniat ad me. » Partes hic Christus eruditi et sapientis concionatoris, qui captaret occasionem populi, et ex objecto tempore et re proponeret rem convenientem et congruam. Vidit Christus in festo Tabernaculorum sacerdotes haurire et libare aquam ex Siloe: hinc quasi ex themate concionatus est, se esse fontem aquae vitae, docendo: Si quis sitit, veniat ad me, et bibat. Opposite etiam, uti notat S. Augustinus, Christus in ultimum diem promissionem suam reservavit, quia ultimus dies significat ultimum tempus, quo Christus per Spiritum Sanctum daturus erat Ecclesiae suae omnia charismata, quae Apostolis in Pentecoste dedit. STABAT JESUS, ET CLAMABAT. — Stabat, quia in festo Tabernaculorum Judaei non sedebant in templo, sed stabant sub tabernaculis, id est umbraculis frondeis: ergo et Christus stabat. Clamabat, primo quia Judaeorum aures per infidelitatem obsurduerant; secundo, ut ostenderet se non timere principes, qui eum quaerebant; tertio, ut omnes audirent, quia quod clamabat ad omnes pertinebat; quarto, ut Spiritus Sancti vim et ardorem in se ostenderet. Habet hic Christus eruditi concionatoris mores: qui tempore et loco aptissimo concionatur, et verborum suorum vim auditorum captui accommodat. Videt enim turbam sitientem, et aquam Siloe libari, et ex hac occasione docet se esse verum fontem aquae vivae.
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38. QUI CREDIT IN ME (sicut oportet, scilicet fide charitate formata, sive qui credit, ut simul mihi meisque mandatis obediat), SICUT DICIT SCRIPTURA. — Haec verba Chrysostomus cum suis refert ad id quod praecessit: « Qui credit in me. » Omnes enim Prophetae de Christo prophetant, illique credi et obediri jubent. Melius alii passim referunt ad id quod sequitur: « Flumina de ventre ejus fluent aquae vivae. » Sed ubi id dicit Scriptura? Primo, Rupertus et S. Thomas hic, ac S. Hieronymus, praefat. in Gen., id scriptum putant, Proverb. V, 16: « Deriventur fontes tui foras, et in plateis aquas tuas divide, » juxta sensum mysticum: nam illius loci alius est sensus litteralis, ut ibi dixi. Secundo, Franciscus Lucas id dictum putat Isaiae LVIII, 11: « Et eris quasi hortus irriguus, et sicut fons aquarum, cujus non deficient aquae. » Tertio, plenissime, alii censent id scriptum non in uno loco, sed in multis, idque omnino non quoad verba, sed quoad rem et sensum. Passim enim Prophetae praedicunt ubertatem spiritus et donorum spiritualium, instar fluminum dandam a Christo, ut Joel II, 28: « Effundam, ait, spiritum meum (quasi flumen, imo flumina) super omnem carnem, et prophetabunt filii vestri. » Et Isai. XII, 18: « Aperiam in supinis collibus flumina, et in medio camporum fontes: ponam desertum in stagna aquarum, et terram inviam in rivos aquarum. » Et cap. XXV, vers. 3: « Effundam enim aquas super sitientem, et fluenta super aridam: effundam spiritum meum super semen tuum, et benedictionem meam super stirpem tuam. » Similia sunt, cap. LV, 1, et Ezech. XXXVI, 23, et Eccli. XXIV, 40: « Ego sapientia, inquit, effudi flumina: Ego quasi trames aquae immensae de fluvio, ego quasi fluvii dioryx, et sicut aquaeductus exivi de paradiso. » Et Cant. IV, 15: « Fons hortorum, ait, puteus aquarum viventium, quae fluunt impetu de Libano. » FLUMINA DE VENTRE EJUS FLUENT AQUAE VIVAE. — « Flumina, » ait, non flumen, inquit S. Ambrosius et Theophylactus, ut denotet maximam copiam et abundantiam, aeque ac vim, efficaciam et impetum spiritalium gratiarum et operationum, puta flumina charitatis, flumina virginitatis et virginum, flumina martyriorum et Martyrum; flumina sapientiae, flumina eloquentiae Christianae. Ita S. Chrysostomus: « Flumina dicit, inquit, ut abundantiam et copiam gratiae significet. » Sic et Rupertus, Theophylactus et alii, et S. Gregorius, homil. 10 in Ezech.: « Quia, inquit, de mente fidelium sanctae praedicationes defluunt, quasi de ventre credentium aquae vivae flumina decurrunt. Ventris autem viscera quid sunt aliud, nisi mentis interna, id est recta intentio, sanctum desiderium, humilis ad Deum, pia ad proximum voluntas? » Rursum S. Chrysostomus: « Considera Petri linguam, et Pauli impetum, et Stephani sapientiam, quos dicentes nihil effugit, sed omnes sequuntur a fluminibus quibusdam impetu ruentibus rapti, » uti factum est in Pentecoste, cum Petrus flumina spiritus sui eructans, una concione tria, et altera quinque millia Judaeorum ad Christum convertit, Act. II. Hinc S. Hieronymus, epist. 64 ad Pammach.: « Paulus, ait, vas electionis, tuba Evangelii, rugitus leonis nostri, flumen eloquentiae Christianae, etc., quem quotiescumque lego, videor mihi non verba, sed audire tonitrua. » Et S. Chrysostomus, homil. 4 De Laudibus S. Pauli: « Paulus, inquit, est coelum solem habens justitiae, ipse mare sapientiae purissimum et profundissimum. » Nota: Christus est fons aquae vivae, id est gratiae vitalis et vivificae, juxta illud Psal. XXXV, 10: « Quoniam apud te est fons vitae. » Ex hoc fonte si bibamus, id est si Christo credamus et obediamus, fiet in nobis « fons aquae salientis in vitam aeternam, » ut Christus promisit Samaritanae, IV, 14. Fons hic est Spiritus Sanctus sive ejus gratia abundans et copiosa: ab hoc fonte in anima habitante, plurima et perfectissima spiritualia dona et virtutes, quasi rivi et flumina multa in ipsam animam et corpus, ejusque potentias, actus et operationes, imo et ad proximos manant et profluunt. « Spiritus enim gratia, ait Chrysostomus, cum menti illapsa est, eamque irrigarit, omni fonte uberius scaturit, nunquam deficit, nunquam vacuatur, nunquam stat. Simul igitur et indeficientem copiam, incredibilem operationem, et fontem et fluvios appellavit. » Rivulus Spiritus Sancti est fides, ait S. Gregorius, rivulus est spes, rivulus est charitas, etc. Id ita esse patet, quia sic explicat Joannes dum subdit: « Hoc autem dixit de Spiritu, quem accepturi erant credentes in eum. » DE VENTRE EJUS. — Ventrem per catachresin vocat interiora animae. « De ventre » ergo, hoc est de corde et mente, quae quasi venter est animae; ita S. Chrysostomus, Leontius, Theophylactus, Euthymius. Audi S. Augustinum: « Venter interioris hominis est conscientia cordis, quae isto liquore purgata fontem habebit, et ipsa fons erit: est autem fons et fluvius manans, benevolentia, quae vult consulere proximo, et ideo non siccatur, quia manat. » FLUENT, — copiose per actus virtutum, per gratiae effectus, per operationes et impulsus Spiritus Sancti, quibus non se tantum, sed et alios ducant in coelum. Hujus enim fluminis spiritualis fons, id est scaturigo et origo est in coelo, quare vi sua eo resilit unde exiliit, ac homines spiritales eodem resultu suo reducit, juxta illud cap. IV, vers. 14: « Fiet in eo fons aquae salientis in vitam aeternam. » AQUAE VIVAE. — Refer cum Syro ad flumina, q. d. Flumina non aquae stantis et stagnantis, quae videtur mortua, sed fluentis et exilientis, quae videtur viva, fluent de ventre ejus. Fluent, inquam, « flumina, » id est abundantia aquae vivae, id est primo, charitatis, ait S. Augustinus; secundo, laetitiae spiritalis, juxta illud Psal. XLV: « Fluminis impetus laetificat civitatem Dei, » ait S. Basilius in Psal. XLV; tertio, doctrinae Evangelicae, ait S. Ambrosius; quarto, felicitatis et gloriae coelestis: hanc enim Joannes comparat fluvio aquae vitae splendido tanquam crystallo, procedenti de sede Dei et Agni, Apocal. XXII, 1. Vide ibi dicta. Quinto, et plenissime, « aquae vivae, » id est omnis gratiae et gloriae, omnium charismatum et virtutum, omnium donorum Spiritus Sancti. Ita S. Chrysostomus, S. Cyrillus, Origenes, Leontius et alii, idque patet ex seq.
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39. HOC AUTEM DIXIT DE SPIRITU, QUEM ACCEPTURI ERANT CREDENTES IN EUM: NONDUM ENIM ERAT SPIRITUS DATUS, QUIA JESUS NONDUM ERAT GLORIFICATUS. — « Accepturi » post mortem suam, merito ejusdem in Pentecoste: licet enim ante illam Apostoli aliique Sancti recepissent Spiritum Sanctum, tamen non in illa fluviali copia et abundantia, quae in illos effusa fuit in Pentecoste: unde ipsi mox, quasi effluentia flumina universum mundum aridum, fluentis suae praedicationis et virtutis irrigarunt, bonis operibus foecundarunt, amore Dei inebriarunt, virtutibus omnibus inundarunt, per aquam vivam suae gratiae, vitae et doctrinae Christianae. NONDUM ENIM ERAT SPIRITUS (sanctus, ut addunt Graeca) DATUS (in tanta copia et effusione, quanta in Pentecoste), QUIA JESUS NONDUM ERAT GLORIFICATUS. — Quia nondum a morte resurgens, et in coelum conscendens, sedebat in gloria ad dexteram Dei Patris; id enim dat causam cur dixerit accepturi in futuro, non acceperant in praeterito. Quaeres, cur ante ascensionem Christi Spiritus Sanctus non fuit datus visibiliter et copiose, uti post eam in Pentecoste? Respondeo: Primo, S. Leo, serm. 2 De Pentecoste: Ut haec donatio et effusio Spiritus Sancti cognosceretur esse fructus passionis Christi, ejusque ascensionis sive triumphi. Solent enim reges, cum regnum ineunt, vel triumphum de victis hostibus agunt, aurum et argentum copiose in populum spargere, publicae laetitiae et gratulationis causa. Sic Christus regnum coeleste iniens, ibique triumphans, mox in Pentecoste in fideles suos copiam gratiarum effudit, juxta illud: « Dextera igitur Dei exaltatus, et promissione Spiritus Sancti accepta a Patre, effudit hunc quem vos videtis et auditis, » Actor. II, 33. Vide ibi dicta. Unde vere S. Leo loco citato: « Domini ascensio, ait, dandi Spiritus fuit ratio, » q. d. Ideo Christus ascendit in coelum, ut inde mitteret Spiritum Sanctum. Secunda causa est, quod missio et effusio Spiritus Sancti in Pentecoste fuerit glorificatio Christi: Spiritus Sanctus enim per tot tantaque dona gloriam Christi, a quo missus erat, mire illustravit; dum per illa, tam mira per Apostolos operatus est, imo totum orbem ad Christum convertit, ut fideles ubique terrarum Christum colant et adorent. Tertia, quia discipuli ante ascensionem Christi non erant capaces tam spiritalis doni: nimis carnaliter enim sentiebant de Christo, cumque agebant. Ita Jansenius. Quartam dat S. Augustinus, tract. 32: Noluit Dominus, inquit, dare Spiritum Sanctum nisi post resurrectionem, « ut in resurrectione charitas nostra flagret, et ab amore saeculi separetur, ut tota currat in eum. » Audi S. Cyrillum: « Tunc Christus renovatae naturae principium extitit, cum vincula mortis parvipendens iterum revixit. » Et inferius: « In Prophetis, ait, fuit quidam splendor Sancti Spiritus, faxque praelucens, quae ad futurorum notitiam eos deduceret; at vero credentibus in Christum non solum facula praelucens Spiritus Sanctus, sed ipse inhabitavit Spiritus Sanctus quasi in templo suo. » Tunc ergo flumina gratiarum in fideles non paucos, sed plurimos, e coelo fluxerunt, imo pluerunt. Inde enim manarunt tot millia Martyrum, pro fide Christi equuleos, ignes, leones generose superantium; tot chori virginum pro virginitate Christi et sua usque ad mortem invicte decertantium; tot examina monachorum et anachoretarum, qui in coenobiis et desertis, a mundo separati Deo vixerunt, quasi homines coelestes, et angeli terrestres; tot ordines Pontificum et Praesulum, qui sanctissime Ecclesias sibi commissas gubernarunt, et ad omnem sanctitatem efformarunt; tot centuriae Doctorum, Praedicatorum, Confessorum, qui flumina suae doctrinae et pietatis per doctrinam et concionem, perque librorum volumina quaquaversum sparserunt, totumque orbem Dei cognitione illustrarunt, ejusque amore succenderunt; de quibus proinde ait Eccli. XXXIX, 9: « Ipse tanquam imbres mittet eloquia sapientiae suae; » tot denique myriades fidelium tam virorum quam mulierum, quae sobrie, juste et pie viventes in hoc saeculo, avide exspectarunt et exspectant adventum gloriae magni Dei et Salvatoris nostri Jesu Christi. An non haec ingens est et perennis Christi glorificatio?
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42. NONNE SCRIPTURA DICIT: QUIA EX SEMINE DAVID, ET DE BETHLEHEM CASTELLO, UBI ERAT DAVID, VENIT CHRISTUS? — q. d. De Bethlehem oppidulo Judaeae, ubi natus et educatus est David, nascetur Christus quasi filius Davidis, uti praedixit Michaeus V, 2. Ergo Jesus non est Christus, quia ipse est Galilaeus, utpote conceptus, natus et educatus in Nazareth. Sed falluntur et errant; licet enim Christus conceptus et educatus esset in Nazareth, tamen natus erat in Bethlehem, ait Cyrillus, cumque ipsi tot portenta et tam evidentia signa Messiae vidissent in Jesu, debebant de hoc uno, quod ipsi deesse putabant, certius inquirere, vel Jesum interrogare; quod si fecissent, intellexissent rei veritatem, nec patriam obstare Jesu, quominus ipse esset Christus, cognovissent: sed turbae ex desidia, Scribae ex invidia, id investigare neglexerunt, ideoque utrique sunt inexcusabiles.
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43. DISSENSIO ITAQUE FACTA EST IN TURBA PROPTER EUM.
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44. QUIDAM AUTEM EX IPSIS VOLEBANT APPREHENDERE EUM; SED NEMO MISIT SUPER EUM MANUS. — « Dissensio; » Graece, schisma, aliis Christum quasi novatorem accusantibus, aliis quasi Prophetam excusantibus et laudantibus, ac unaquaque parte pro sua opinione rixante, ait Euthymius. IN TURBA, — « non in principibus: nam principes unius sententiae fuerunt, ne susciperetur ipse ut Christus, » ait Theophylactus. Quidam (praesertim ministri et satellites ad eum capiendum a principibus missi) volebant apprehendere eum (quasi auctorem schismatis, ne propter eum oriretur tumultus et seditio in populo); SED NEMO MISIT SUPER EUM MANUS. — Christus enim sua facundia et vultus majestate, sed multo magis sua occulta vi divina cohibuit eos, ne in se manus injicerent; necdum enim hora patiendi ab eo electa advenerat. Ita Cyrillus.
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45. VENERUNT ERGO MINISTRI AD PONTIFICES ET PHARISAEOS (quasi ad heros a quibus missi erant), ET DIXERUNT EIS ILLI: QUARE NON ADDUXISTIS ILLUM? — « Quod venerunt, ait S. Chrysostomus, longe majus fuit, quam si apud Christum remansissent; sic enim liberati fuissent eorum molestia: nunc praecones fiunt sapientiae Christi, et majorem prae se ferunt animum. » ILLUM — novatorem, seductorem, falsum prophetam, ad quem capiendum vos misimus. Nomine enim proprio Jesu, eum vocare dedignantur.
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46. RESPONDERUNT MINISTRI: NUNQUAM SIC LOCUTUS EST HOMO, SICUT HIC HOMO. — Quia hic non est verus homo, ut caeteri, sed homo Deus, quare loquitur et docet non humana, sed divina gratia, facundia, efficacia, majestate. Vide hic quanta fuerit vis dicendi in Christo, quanta auctoritas et dignitas, quae ministros pontificum obstupefecit, ut licet vellent eum capere, tamen non possent, imo eum amare, revereri et colere cogerentur, idque ingenue et libere coram heris suis principibus, etiam si Christo infensissimis, profiterentur! Atque ita « principum improbitatem coarguit, ait Cyrillus, ostendens quam imbecilla et temeraria sit contra Deum pugnare. » « Potuissent sane, ait Chrysostomus, se excusare propter turbam (dicendo: Non fuimus ausi capere Jesum, ne turbam in eum propensam ad seditionem contra nos concitaremus), sed animi ostendunt rectitudinem, etc. Neque tam se illum admirari, quam qui se miserant ad eum ligandum, quem audire debuissent, accusare visi sunt, » q. d. Cur nos misistis ad talem tantumque veritatis doctorem capiendum? Ab eo enim vi sermonis capti sumus; et si vos ipsum audiretis, eadem caperemini. Quare, ut ait Theophylactus, « non curarunt iram Pharisaeorum, neque quia ut servi missi fuerant, quae placita erant principibus dixerunt, sed testabantur veritati. » Tanta est efficacia veritatis. Vere Sapiens: « Quis, inquit, cogitatus coget? Vis veritatis. » Quare verisimile est multos ex his suavitate et veracitate Christi allectos et delectatos, postea per Petrum et Apostolos in Pentecoste concionantes, perfecte ad Christum fuisse conversos: Deus enim hoc praemium dedisse videtur eorum testimonio de Christo, tam sincero et magnanimo. Imo Glossa: « Laudabiliter, inquit, seducti erant, qui dimisso malo infidelitatis transierunt ad fidem. » Denique S. Cyrillus, in Manusc., existimat ministros hos ita Christum extulisse supra omnes homines, ut crederent vel suspicarentur eum esse Deum, q. d. Quomodo caperemus eum, qui tantum supra nos extollitur, quantum supra hominem Deus?
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47. RESPONDERUNT ERGO PHARISAEI (hostes Christi implacabiles, ut ait Nonnus): NUMQUID ET VOS SEDUCTI ESTIS — ab hoc plano et impostore? Audi Chrysostomum: « Cum compungi et mutare sententiam oportuisset, accusant eos; mitius tamen, veriti ne tandem deficerent. Sed interrogandum fuerat, quid admiratione dignum Jesus loqueretur? id certe caverunt, » invidia in Jesum excaecati et in odio ipsius obstinati. Urget S. Cyrillus: « Et eos, q. d. Turbae ab ipso seductae parcatur quod in eum credat; sed vos qui nostri estis ministri, et in eadem nobiscum incredulitate contabuistis, quomodo ab eo tam cito seduci potuistis, ut in eum credatis? »
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48. NUMQUID EX PRINCIPIBUS ALIQUIS CREDIDIT IN EUM, AUT EX PHARISAEIS? — q. d. Principes et Pharisaei, qui sunt prudentes et eruditi in lege, non credunt in Jesum; ergo ipse non est Christus. Est argumentum ab auctoritate, sed fallax et mendax; nam Principes hi et Pharisaei erant jurati Jesu hostes, quia ipse vitia eorum taxabat. Falluntur tamen; nam nonnulli Principum privatim et occulte favebant Jesu, in eumque credebant, inter quos fuit Nicodemus, cap. III, vers. 1. Sapienter S. Augustinus: Qui non noverant legem, inquit, credebant in eum, qui miserat legem; eum vero condemnabant, qui legem docebant, ut illud impleretur: Ego veni ut non videntes videant, et videntes caeci fiant.
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49. SED TURBA HAEC, QUAE NON NOVIT LEGEM, MALEDICTI SUNT. — Maledicta est; sed dicunt « maledicti » in plurali, quia in turba erant multi. Est syllepsis. Alludunt ad Deut. XXVII, 26: « Maledictus qui non permanet in sermonibus legis hujus, nec eos opere perficit; » q. d. Maledictus a Deo est, qui a Mose et lege transit ad Jesum ejusque Evangelium, fitque apostata. Hac voce maledictionis Pharisaei ministros caeterosque perterrefacere conantur, et a fide amoreque Jesu abstrahere. Audi Theophylactum: « Maledictam turbam aiunt eo quod credidit, ipsi innumeris maledictis digni, utpote increduli et aliis incredulitatis auctores. » Quocirca Rupertus hanc ipsorum maledictionem in ipsosmet retorquens: « Profecto, inquit, turba illa verius contra dixisset: Istud vanitatis concilium et ecclesia malignantium, quae non facit legem, maledicti sunt. » Nam, ut ait S. Cyrillus: « Sapientes dum se venditant, fatui redduntur. Nam dum scire se legem profitentur, semetipsos incredulitatis accusant, » aeque ac ignorantiae, quod Christum lege promissum et jam praesentem non agnoscant, ideoque maledicendi et exterminandi a Deo, ut praedixit Moses, Deut. XVIII, 19.
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50. DIXIT NICODEMUS AD EOS, ILLE QUI VENIT AD EUM NOCTE, QUI UNUS ERAT EX IPSIS:
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51. NUMQUID LEX NOSTRA JUDICAT HOMINEM, NISI PRIUS AUDIERIT AB IPSO, ET COGNOVERIT QUID FACIAT? — « Lex nostra, » id est praxis legis nostrae, petita tum ex ipsa lege, tum potius ex ipso jure naturae et gentium: lex Mosaica enim licet, Deut. XIII, 14, jubeat examinari crimen rei, antequam damnetur; tamen expresse non jubet eum audiri, nec vetat inauditum condemnari, si testibus, vel aliis argumentis reus esse convincatur. Taxat Nicodemus collegas suos principes, quasi legis et juris naturae violatores, sed tacite et modeste, veritus eorum iras, unde suadet ut Jesum audiant et examinent. Nam, ut ait S. Augustinus: « Credebat (sperabat) quia si tantummodo eum vellent patienter audire, forte similes fierent illis (ministris) qui missi sunt tenere, et maluerunt credere. » Porro, Cyrillus asserit Nicodemum ex stimulo conscientiae haec dixisse: « Sed noxia adhuc verecundia laborans, inquit, nec zelo loquendi libertatem admiscens, non sinit inhaerentem in se fidem nudam conspici, sed obscuro quodam pallio, simulatione se obtegens, adhuc aliquo modo latet Christi defensor; cum deceat credentes apertam prae se ferre libertatem, ac sine metu et pudore clare fidem veram profiteri, » uti fecit Paulus dicens: « Non erubesco Evangelium; virtus enim Dei est in salutem omni credenti, » Rom. I. Haec Cyrillus.
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52. RESPONDERUNT, ET DIXERUNT EI: NUMQUID ET TU GALILAEUS ES? SCRUTARE SCRIPTURAS, ET VIDE QUIA A GALILAEA PROPHETA NON SURGIT. — « Galilaeus; » Graece, ex Galilaea, q. d. Numquid tu, ob communem patriam cum Jesu Galilaeo, ejus patronus es, fautor et defensor? SCRUTARE SCRIPTURAS. — « Contumeliose, ait Chrysostomus, tanquam inscio Scripturae respondent, q. d. Acquiesce nobis et disce. » Nam, ut ait Theophylactus: « Ignominia eum afficientes quasi imperitum, dicunt: Scrutare, hoc est vade, disce, quia ad hoc usque tempus non didicisti, quia a Galilaea propheta non surgit. » Legit Interpres cum Nonno et Arabico egeiretai, id est surgit; alii legunt egegertai, id est surrexit. Hoc Pharisaeorum axioma primo falsum est; Debora enim prophetissa fuit Galilaea, puta ex tribu Nephtali vel Zabulon, Judic. IV, 4, 5, 6. Sic et Anna prophetissa fuit Galilaea, utpote ex tribu Aser, Lucae II, 36. Sic Nahum propheta fuit Elkesaeus, id est oriundus ex Elkese, vico Galilaeae, ait S. Hieronymus, prooemio in Nahum. Similiter in Samaria, quae erat vicina Galilaeae, ac in toto regno Israel, cujus praecipua pars erat Galilaea, sub regibus idololatris multi fuerunt Prophetae, qui eos de idololatria redarguerunt, uti Elias, Eliseus et filii Prophetarum, adeo ut Abdias, dispensator Achab regis, centum ex eis absconderit in speluncis, ne a Jezabel, uxore Achab, interficerentur, III Reg. XVIII, 4. Secundo, temerarium est, quia, etiamsi ante id tempus nemo Propheta ex Galilaea ortus fuisset, jam tamen oriri et nasci poterat: idem enim objici potuisset Eliae Thesbitae: Ex Thesbi huc usque non surrexit Propheta; ergo Elias, natus in Thesbi, non est propheta; et cuivis alteri prophetae in sua gente primo. Tertio, stultum est, quia Nicodemus non dixerat Jesum Galilaeum esse Prophetam, sed tantum esse audiendum, nec inauditum esse condemnandum. Ita invidia et odio excaecati, actu furoris abripiuntur, ut multa contra judicium rationis perpetrent imprudenter, false, temerarie, stulte.
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53. ET REVERSI SUNT UNUSQUISQUE IN DOMUM SUAM. — « Timentes ne forte etiam quispiam alius similia Nicodemo diceret, » ait Euthymius; quare distulerunt suum de Jesu capiendo et necando consilium, sed non revocarunt, nec mutarunt. Hanc dilationem fecit Deus per Nicodemi interlocutionem, quia necdum venerat hora mortis Jesu ab ipso decreta.
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Postquam dominus egit de vita spirituali et nutrimento, hic consequenter agit de instructione seu doctrina, quae est necessaria spiritualiter regeneratis, ut dictum est supra, et primo ostendit originem suae doctrinae; secundo manifestat eius utilitatem ab octavo capitulo, et deinceps. Circa primum tria facit. Primo ponitur locus ubi originem suae doctrinae manifestavit; secundo ponuntur occasiones eam manifestandi, ibi Iudaei ergo quaerebant eum etc.; tertio ponitur ipsa manifestatio, ibi respondit eis Iesus, et dixit: mea doctrina non est mea et cetera. Circa primum tria facit. Primo ponitur incitatio Christi ad eundum ad locum, ubi publicavit originem suae doctrinae; secundo ponitur recusatio domini, ibi dicit ergo eis Iesus etc.; tertio subditur quomodo Christus ad locum illum pervenit, ibi haec cum dixisset, ipse mansit in Galilaea. Circa primum duo facit. Primo ponit occasiones quare Christum incitabant ad eundum; secundo subdit ipsam incitationem, ibi dixerunt autem ad eum fratres eius. Ex tribus autem movebantur ut incitarent Christum ad eundum in Iudaeam: primo quidem ex mora eius; secundo ex proposito; tertio ex congruitate temporis. Ex mora quidem eius in Galilaea, in qua ostendebat Christus se velle morari: et ideo dicit post haec, verba scilicet quae dicta sunt in Capharnaum, ambulabat Iesus in Galilaeam; scilicet, acceperat iter de Capharnaum, quae erat metropolis Galilaeae, ut discurreret per Galilaeam. Ideo autem dominus in Galilaea frequentius moratur, ut ostendat nobis transmigrandum esse de vitiis ad virtutes; Ez. XII, 3: tu ergo, fili hominis, fac tibi vasa transmigrationis, et transmigrabis per diem coram eis. Ex proposito autem Christi, qui forte eis per verba innotuit; et ideo dicit non enim volebat in Iudaeam ambulare. Cuius ratio est quia quaerebant eum Iudaei interficere; supra V, 18: quaerebant eum Iudaei interficere: quia non solum solvebat sabbatum, sed et patrem suum dicebat Deum, aequalem se faciens Deo. Sed numquid non poterat illuc ire, et ambulare inter Iudaeos, et ab eis non occidi, sicut fecit infra VIII, 59? Respondeo dicendum, quod ad hoc triplex ratio assignatur. Prima ab Augustino: quia futurum erat ut aliquis fidelis Christi absconderet se ne a persecutoribus inveniretur. Ne ergo illi fuga obiiceretur pro crimine, voluit dominus ad consolationem nostram hoc in se praecessisse ostendere: quod etiam et verbo docuit. Matth. X, 23: si vos persecuti fuerint in una civitate, fugite in aliam. Alia quidem ratio est, quia scilicet Christus Deus erat et homo, et ideo virtute divinitatis poterat non laedi a persecutoribus. Sed hoc noluit continue facere, quia sic fuisset declarata eius divinitas, quod tamen humanitas eius venisset in dubium. Et ideo fugiens quandoque persecutores ut homo, asserit suam humanitatem, ut confundat omnes eum non verum hominem fuisse dicentes. Quandoque autem transiens illaesus per eos, ostendit suam divinitatem, confundens omnes eum hominem purum esse dicentes. Et ideo Chrysostomus habet aliam litteram, scilicet non enim habebat potestatem, si vellet, in Iudaeam ambulare: quod dicitur secundum modum humanum; sicut si dicatur: aliquis non potest aliquo ire, si vellet, propter insidias. Tertia ratio est, quia nondum passionis aderat tempus: futurum enim erat ut pateretur in Pascha, quando immolabatur agnus, ut sic victima succederet victimae; infra XIII, v. 1: sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad patrem.
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Ex congruitate vero temporis, quia erat tempus congruum ad eundum in Ierusalem: et hoc est quod dicit erat autem in proximo die festus Iudaeorum Scenopegia. Scenopegia autem Graecum est, compositum ex scenos, quod est umbra, et phagim, quod est comedere; quasi dicat: erat tempus in quo comedebant in tabernaculis. Dominus enim mandavit filiis Israel, Lev. XXIII, 41, quod mense septimo per septem dies habitarent in tabernaculis, in memoriam quod quadraginta annis habitaverunt in tabernaculis in deserto. Et hoc festum tunc celebrabant Iudaei. Commemorat autem hoc Evangelista, ut ostendat quod multum tempus praetermisit ab eo tempore quo praemissa de cibo spirituali dicta fuerunt usque ad istud tempus. Nam quando fecit miraculum de panibus, erat prope dies Paschae; hoc autem festum Scenopegiae est multo post Pascha; et sic nihil eorum quae in quinque mensibus intermediis per dominum facta sunt, recitat hic Evangelista: ut detur intelligi quod licet indeficienter signa faceret, ut patet infra ultimo, illa praecipue studuerunt Evangelistae dicere pro quibus aut querela aut contradictio a Iudaeis subsequebatur.
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Consequenter cum dicit dixerunt autem ad eum fratres eius, ponitur incitatio fratrum domini, et primo ponitur eorum admonitio; secundo assignatur admonitionis ratio, ibi ut discipuli tui videant opera tua; tertio ab Evangelista assignatur causa talis rationis, ibi neque enim fratres eius credebant in eum. Circa primum primo ponuntur incitantes; unde dicit dixerunt autem ad eum fratres eius, non carnales et uterini, ut Elvidius blasphemavit, quod abhorret fides Catholica, quod sanctissimus ille virgineus uterus qui Deum protulit et hominem, protulisset postmodum alium hominem mortalem. Fratres ergo eius erant cognatione, quia erant consanguinei beatae Mariae virginis; haec enim est consuetudo Scripturae, consanguineos appellare fratres, secundum illud Gen. c. XIII, 8: non sit, quaeso, iurgium inter me et te (...) fratres enim sumus; cum tamen Lot nepos esset Abrahae. Et, ut Augustinus dicit, sicut in sepulcro ubi positum fuerat corpus domini, nec ante nec postea iacuit corpus, sic uterus Mariae nec ante nec postea quidquam mortale concepit. Sed quia aliqui de consanguineis beatae virginis erant apostoli, sicut filii Zebedaei, et Iacobi Alphaei, et alii, ideo non est intelligendum quod fuerunt de illis qui incitaverunt Christum, sed illi fuerunt alii propinqui eius, qui Christum non diligebant. Secundo ponitur monitio eorum, cum dicunt transi hinc, scilicet de Galilaea, et vade in Iudaeam, ubi est Ierusalem locus solemnis, doctoribus conveniens; Amos VII, 12: qui vides, gradere in terram Iuda, et ibi comedes panem tuum, et prophetabis ibi. Rationem autem subdunt, dicentes ut et discipuli tui videant opera tua, ubi ostendunt se primo inanis gloriae cupidos; secundo suspiciosos, et tertio incredulos. Cupidos quidem inanis gloriae ostendunt se, cum dicunt ut et discipuli tui videant opera tua. Patiebantur enim aliquid humani ad Christum, et volebant captare gloriam de honore humano, qui Christo exhiberetur a turbis; et ideo inducebant eum ut faceret opera sua in publico. Est enim proprium inanis gloriae cupidi ut quidquid gloriosum sui vel suorum fuerit, ostendatur in publico; Matth. VI, 5: amant in synagogis et in angulis platearum stantes orare ut videantur ab hominibus; de quibus dicitur infra XII, 43: dilexerunt magis gloriam hominum quam Dei. Suspiciosos autem ostendunt se et primo de formidine Christum notant; unde dicunt ei nemo quippe in occulto aliquid facit, quasi dicant: tu dicis te facere miracula, sed facis in occulto et hoc ex timore, alioquin ires in Ierusalem et faceres ea ibi coram multitudine. Sed tamen dominus dicit infra XVIII, v. 20: in occulto locutus sum nihil.
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Secundo notant eum de amore gloriae; unde dicunt et quaerit ipse in palam esse, quasi dicant: tu quaeris gloriam de his quae facis, et tamen propter timorem abscondis te. Hoc est proprium malorum, ut credant alios similes eis animi passiones habere. Vide quam irreverenter prudentia carnis verbum carnem factum arguebat: contra quos dicit Iob IV, 3: arguis eum qui non est similis tibi, et loqueris quod tibi non expedit. Incredulos ostendunt se esse, cum dicunt si haec facis, manifesta teipsum mundo; quasi sub dubio ponunt an ipse miracula faciat; Is. XXI, 2: qui incredulus est, infideliter agit.
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Causam autem quare sic loquebantur, subdit Evangelista cum dicit neque enim fratres eius credebant in eum. Contingit enim quod carnales consanguinei maxime adversantur suis, et invident de bonis spiritualibus, et contemnunt eum. Unde dicit Augustinus: Christum consanguineum habere potuerunt, credere autem in eum in ipsa propinquitate fastidierunt. Mich. VII, 6: inimici hominis domestici eius; Iob XIX, 13: fratres meos longe facit a me, et noti mei quasi alieni recesserunt a me: dereliquerunt me proximi mei, et qui me noverant, obliti sunt mei.
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Consequenter cum dicit dixit ergo eis Iesus: tempus meum nondum advenit etc., ponitur Christi responsio, et primo designat temporis ad ascendendum indispositionem; secundo assignat dictorum rationem, ibi non potest mundus odisse vos; tertio ponit ascendendi recusationem, ibi vos ascendite ad diem festum hunc et cetera. Sciendum est autem quod tota sequens littera aliter exponitur secundum Augustinum, et aliter secundum Chrysostomum. Nam, secundum Augustinum, fratres domini invitabant eum ad humanam gloriam. Est autem tempus quo sancti perveniunt ad gloriam, scilicet tempus futurum, ad quam perveniunt per passiones et tribulationes. Sap. c. III, 6: tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore erit respectus illorum. Aliud vero est tempus quo mundani gloriam suam acquirunt, scilicet tempus praesens. Sap. c. II, 7: non praetereat nos flos temporis: coronemus nos rosis antequam marcescant, nullum pratum sit quod non pertranseat luxuria nostra et cetera. Voluit ergo dominus ostendere quod non quaerebat gloriam huius temporis; sed ad celsitudinem gloriae caelestis per passionem et humilitatem suam volebat pervenire. Lc. ult., 26: oportuit Christum pati, et ita intrare in gloriam suam. Et ideo dicit eis, scilicet fratribus, tempus meum, idest tempus gloriae meae, nondum venit: quia oportet quod tristitia convertatur in gaudium. Rom. VIII, 18: non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. Sed tempus vestrum, idest mundi gloria, semper est paratum.
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Rationem huius diversitatis temporis assignat cum dicit non potest mundus odisse vos; me autem odit. Ideo enim mundani habent tempus gloriae paratum, quia eadem amant quae mundus amat, et mundo consentiunt. Sancti vero qui quaerunt gloriam spiritualem, non habent hoc tempus paratum, quia quaerunt quae mundo displicent, scilicet paupertatem, luctum, esuriem et huiusmodi. Vituperant etiam quae mundus amat: immo ipsum mundum contemnunt; Gal. ult., v. 14: mihi mundus crucifixus est, et ego mundo. Et ideo dicit non potest mundus odisse vos; quasi diceret: ideo paratum est tempus gloriae vestrae, quia mundus non odit vos, qui convenitis cum eo, et omne animal diligit sibi simile. Sed me odit; et ideo tempus meum non semper est paratum. Et ratio odii est, quia ego testimonium perhibeo de illo, scilicet mundo, quia opera eius mala sunt; idest, non praetermitto mundanos homines redarguere, licet sciam ex hoc odium incurrere et mortem intentari. Amos c. V, X: odio habuerunt corripientem in porta, illi scilicet qui amant malitiam. Et Prov. IX, 8: noli arguere derisorem. Sed numquid non mundani aliqui odio habentur a mundo, idest ab alio mundano? Responsio. Dicendum, quod in particulari mundanus quidem unus habetur odio ab alio, inquantum habet ea quae ipse vellet habere, vel impedit eum in his quae sunt de gloria mundi; sed inquantum mundanus, nullus oditur a mundo. Sancti vero universaliter odiuntur a mundo, quia contrariantur ei: et si aliquis de mundo eos diligat, hoc non est inquantum est de mundo, sed inquantum est in eo aliquid spirituale.
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Recusat autem dominus ascendere, cum dicit vos ascendite ad diem festum hunc; ego autem non ascendam. Sicut enim sunt duae gloriae, ita duo diversa festa. Mundani enim habent festa temporalia, scilicet gaudere et epulari, et huiusmodi exteriores delicias. Is. XXII, 12: vocavit dominus ad lamentum et ad planctum, ad calvitium et ad cingulum sacci: et ecce gaudium et laetitia occidere vitulos, et iugulare arietes, comedere carnes, et bibere vinum; ibid. I, 14: solemnitates vestras odivit anima mea. Sancti vero habent festa spiritualia, quae in delectationibus spiritus consistunt. Is. XXXIII, 20: respice Sion civitatem solemnitatis vestrae. Et ideo dicit vos, qui gloriam mundi quaeritis, ascendite ad diem festum hunc, idest ad festa laetitiae temporalis; ego autem non ascendam ad diem festum istum, sed ad diem festum solemnitatis aeternae; et hoc, quia meum tempus, scilicet gloriae verae, quod erit permanens in aeternum gaudium sine fine, aeternitas sine labore, claritas sine nube, nondum impletum est. Secundum Chrysostomum, servata eadem divisione, exponitur sic: scilicet quod fratres domini conspiraverant in mortem Christi cum Iudaeis, unde inducebant eum ad eundum, volentes eum prodere et tradere Iudaeis. Et ideo dicit tempus meum, scilicet crucis et mortis, nondum advenit, ut vadam in Iudaeam, et occidar; tempus autem vestrum semper est paratum, quia sine periculo conversari poteritis cum eis. Et huius ratio est, quia non possunt odire vos, zelantes eadem et amantes cum eis: me autem odit: quia ego testimonium perhibeo de illo, quia opera eius mala sunt. Per quod patet quod Iudaei non propter solutionem sabbati, sed propter publicam redargutionem me odiunt. Vos ergo ascendite ad diem festum hunc scilicet ad principium festi (nam septem diebus celebrabatur, ut dictum est), ego autem non ascendam ad diem festum istum, scilicet vobiscum, scilicet ad principium festi, quia nondum tempus meum est impletum, in quo patiar: nam in futuro Pascha crucifigendus erat. Ideo autem non ascendit cum eis, ut posset magis latere et cetera.
Postquam egit Evangelista de incitatione qua cognati domini inducebant Christum ut ascenderet in Iudaeam, et posuit Christi responsionem, hic consequenter agit de ascensu eius, et primo ponitur dilatio ascensus Christi; secundo ordo eius; tertio ascensionis modus. Dilatio quidem ponitur cum dicit haec cum dixisset, scilicet quae respondit, mansit ipse in Galilaea, non ascendens cum cognatis ad diem festum, ut verificaretur verbum suum, quod dixerat: ego non ascendam ad diem festum istum. Num. c. XXIII, 19: non est Deus ut homo, ut mentiatur, neque ut filius hominis, ut mutetur.
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Ordo vero eius ponitur cum dicit ut autem ascenderunt fratres eius, idest cognati, tunc et ipse ascendit et cetera. Sed hoc videtur contra illud quod supra dixit: ego autem non ascendam; cum apostolus dicat II Cor. I, 19: Christus Iesus qui in vobis praedicatus est per nos (...) non fuit in illo est et non, sed est in illo fuit. Respondeo dicendum primo, quod festum Scenopegiae septem diebus agebatur, ut dictum est. Dominus autem dixit supra: ego autem non ascendam ad diem festum hunc, idest ad principium festi. Hoc autem quod hic dicitur ad diem festum, intelligendum est quantum ad intermedios dies, unde et sequitur: iam autem die festo mediante. Et sic patet quod factum Christi non contrariatur eius dicto. Secundo vero, ut Augustinus dicit, isti volebant quod Christus ascenderet in Iudaeam, ut quaesiturus gloriam temporalem, et sic dixit eis: non ascendam ad diem festum hunc, hoc modo sicut vos vultis. Sed ipse ascendit ad diem festum, quasi docturus turbas et instructurus de gloria sempiterna. Tertio, secundum Chrysostomum, quia supra dixit non ascendam ad diem festum hunc, passurus et moriturus, ut ipsi volebant; et tamen ipse ascendit ad diem festum non ut pateretur, sed ut alios erudiret. Modus ascensus ostenditur non in manifesto, sed quasi in occulto. Et huius ratio triplex est. Una, secundum Chrysostomum, ne magis suam divinitatem denudans, incarnatio eius minus certa esset, ut dictum est supra, et ut auferat verecundiam latendi iustis hominibus, quando non possunt persecutores suos publice detinere; et ideo dicit quasi in occulto, ut ostendat hoc esse dispensatione factum. Is. XLV, 15: vere tu es Deus absconditus. Alia, secundum Augustinum, ut scilicet daretur intelligi quod Christus occultus est in figuris veteris testamenti. Is. VIII, 17: expectavi dominum, qui abscondit faciem, idest manifestam notitiam, suam a domo Iacob: unde et usque in hodiernum diem velamen habent positum super cor eorum, ut dicitur II Cor. III, 15. Ideo omnia quae dicta sunt antiquo populo illi, umbrae fuerunt futurorum bonorum, ut dicitur Hebr. X, 1. Ut ergo ostendat quod etiam ipsum festum esset figura, ideo ascendit in occulto. Scenopegia, ut dictum est, erat festum tabernaculorum. Ille ergo hoc festum celebrat qui se in mundo isto intelligit peregrinum. Alia ratio est, ut doceat nos bona quae facimus occultare debere, non quaerentes favorem hominum, nec pompas stipantium turbarum desiderantes, secundum illud Matth. c. VI, 1: attendite ne iustitiam vestram faciatis coram hominibus, ut videamini ab eis.
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Consequenter cum dicit Iudaei ergo quaerebant eum in die festo ponit occasionem manifestandi originem doctrinae spiritualis, et ponit duas occasiones unam causatam ex dissensione turbarum, aliam ex admiratione earum, ibi iam autem die festo mediante, ascendit Iesus in templum et cetera. Dissensio turbarum erat circa opinionem de Christo; unde circa hoc tria facit.
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Primo proponit id in quo omnes conveniebant; secundo illud in quo differebant, ibi et murmur multus erat in turba de eo; tertio quorum opinio inter eos praevalebat, ibi nemo tamen palam loquebatur de illo propter metum Iudaeorum. Conveniebant autem omnes in hoc quod quaerebant eum in die festo, et dicebant: ubi est ille? Patet quod ex multo odio et inimicitia neque eum nominare volebant. Gen. XXXVII, 4: oderant eum, nec poterant ei quidquam pacifice loqui. Differebant autem, quia quidam quaerebant desiderio addiscendi, secundum illud Ps. LXVIII, 33: quaerite eum, et vivet anima vestra; alii quaerebant eum desiderio malignandi, secundum illud Ps. XXXIX, 14: quaerunt animam meam ut auferant eam. Et ideo murmur erat multus in turba, de contentione quae erat de eo in turba. Et licet murmur sit generis neutri, tamen Hieronymus ponit in masculino, quia hoc habebat antiqua grammatica, vel ut ostendat divinam Scripturam non subiacere regulis Prisciani. Et erat dissensio, quia quidam, de turba, illi scilicet qui habebant rectum cor, dicebant, de Christo, quia bonus est. Ps. LXXII, 1: quam bonus Israel Deus his qui recto sunt corde. Thren. c. III, 25: bonus est dominus sperantibus in eum, animae quaerenti illum. Alii, scilicet qui erant male dispositi, dicebant, non, scilicet non est bonus. Datur autem per hoc intelligi, quod multitudo opinabatur eum bonum; sed principes sacerdotum opinabantur eum malum, et ideo dicunt sed seducit turbas. Lc. XXIII, 2: hunc invenimus subvertentem gentem nostram; Matth. XXVII, 63: recordati sumus quod seductor ille dixit et cetera. Sciendum est autem, quod seducere est seorsum ducere: potest autem homo duci seorsum vel a veritate, vel a falsitate; et utroque modo potest dici aliquis seductor. Vel inquantum seorsum ducit a veritate; et hoc modo non competit Christo, quia ipse est veritas etc., infra XIV, 6. Vel a falsitate; et hoc modo Christus seductor dicitur; Ier. XX, 7: seduxisti me, domine, et seductus sum: fortior me fuisti, et invaluisti. Et utinam sic omnes seductores vocemur et simus, ut dicit Augustinus. Magis autem seductor dicitur qui a veritate seducit et decipit: quia ille dicitur seorsum duci, qui trahitur a via communi. Veritas autem communis via est; haeresis vero et via malorum, diverticula quaedam sunt.
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Praevalet autem opinio malorum, scilicet principum sacerdotum, unde sequitur nemo tamen palam loquebatur. Et hoc, quia turbae comprimebantur propter metum principum sacerdotum; quia, ut dicitur infra IX, v. 22, si quis confiteretur ipsum esse Christum, extra synagogam fiebat. Ex quo patet eorum qui principabantur malitia, qua Christo insidiabantur, et eorum qui subiiciebantur, scilicet plebis, quia non habebant libertatem dicendi quod sentiunt.
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Consequenter cum dicit iam autem die festo mediante, ascendit Iesus in templum, ponitur secunda occasio manifestandi doctrinam, quae sumitur ex admiratione turbarum: et primo ponitur admirationis materia; secundo ipsa admiratio; et tertio admirationis ratio. Materia quidem admirationis est doctrina Christi; unde et circa hanc ponitur et tempus et locus. Tempus, cum dicit iam autem die festo mediante; idest cum illius festi tot dies remansissent quot effluxerant, unde cum septem diebus ageretur festum, dicitur hoc fuisse quarto die. Et quidem in hoc quod se occultavit, humanitatis Christi est indicium, et nostrae virtutis documentum, ut dictum est; hoc autem quod se propalavit, nec eum tenere potuerunt, divinitatis est ostensivum. Ideo autem in medio festivitatis tempore ascendit, quia in principio festi omnes magis attenti sunt his quae festi sunt. Boni quidem ad cultum Dei, alii vero ad vanitates et lucra. Sed circa medium temporis, his quae festi sunt expeditis, magis parati sunt ad doctrinam. Ut ergo eos attentiores et paratiores ad doctrinam inveniret, non in primis diebus ascendit. Similiter etiam quia hoc congruit ordini doctrinae Christi: quia non in fine mundi, nec in principio, sed in medio tempore venit instruere homines de regno Dei, secundum illud Habac. III, 2: in medio annorum notum facies. Locus autem doctrinae ostenditur cum dicit in templum, ubi docebat propter duo; scilicet ut ostenderet se docere veritatem quam calumniari non poterant, et quae erat omnibus necessaria: infra XVIII, 20: ego in occulto locutus sum nihil; secundo vero quia templum, cum sit locus sacer, conveniens est doctrinae Christi sanctissimae. Is. II, 3: venite, ascendamus ad montem domini, et ad domum Dei Iacob; et docebit nos vias suas, et ambulabimus in semitis eius. Quid autem doceret Christus, praetermittit Evangelista; quia, ut dictum est, non omnia facta et verba domini exprimunt Evangelistae, sed ea quae commotionem et contradictionem in populo faciebant. Et ideo hic mentionem facit de commotione populi ex ipsa doctrina: quia scilicet qui ante dixerant seducit turbas, postea ex ipsa doctrina admiratione moventur. Et ideo consequenter cum dicit et mirabantur Iudaei, ponitur ipsorum admiratio. Nec mirum, quia hoc dicitur in Ps. CXVIII, 129: mirabilia testimonia tua. Verba enim Christi verba sunt sapientiae divinae.
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Ratio autem admirationis subditur cum dicit quomodo hic litteras scit cum non didicerit? Sciebant enim Iesum filium esse pauperis mulieris; et putabatur filius fabri, qui de labore suo vivens, non insisteret studio litterarum, sed potius operi manuali; secundum illud Ps. LXXXVII, 16: pauper sum ego, et in laboribus a iuventute mea. Et ideo cum audiunt eum docere et disputare, mirantur dicentes quomodo hic litteras scit, cum non didicerit? Simile habetur Matth. XIII, 54: unde huic sapientia et virtutes? Nonne hic est filius fabri? Posito loco et occasionibus manifestandi doctrinae spiritualis originem, hic consequenter ipsius doctrinae originem manifestat, et primo ostendit originem spiritualis doctrinae esse a Deo; secundo invitat ad susceptionem eius, ibi in novissimo magnae festivitatis die stabat Iesus et clamabat. Circa primum duo facit. Primo ostendit originem doctrinae; secundo originem docentis, ibi dicebant ergo quidam ex Ierosolymis et cetera. Circa primum duo facit. Primo ostendit originem doctrinae; secundo excludit obiectionem, ibi nonne Moyses dedit vobis legem? Circa primum duo facit. Primo ostendit originem doctrinae; secundo probat, ibi si quis voluerit voluntatem eius facere, cognoscet de doctrina.
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Dicit ergo respondit eis Iesus et dixit, quasi dicat: vos admiramini unde habeam scientiam; sed ego dico, quod mea doctrina non est mea. Si dixisset doctrina quam ego dico, non est mea nulla esset quaestio; sed quod dicit mea non est mea, videtur contradictionem implicare. Sed hoc solvitur, quia hoc dici potest multipliciter. Unde sua doctrina aliquo modo potest dici sua, et aliquo modo non sua. Si enim intelligatur de Christo filio Dei, sic cum doctrina uniuscuiusque nihil aliud sit quam verbum eius, filius autem Dei sit verbum eius: sequitur ergo quod doctrina patris sit ipse filius. Idem autem verbum est sui ipsius per identitatem substantiae. Quid enim tuum est nisi tu ipse? Est autem non suum per originem. Quid enim non tuum quam tu, si alicuius es, quod es? Ut Augustinus dicit. Hoc ergo breviter videtur dixisse mea doctrina non est mea; ac si diceret: ego non sum a meipso. In quo haeresis Sabelliana confunditur, qui dicere ausi sunt ipsum esse filium qui est pater. Vel mea doctrina, quam ego pronuntio verbo creato, non est mea, sed eius qui misit me, patris; idest, non est mihi a me ipso, sed a patre, quia etiam cognitionem filius per aeternam generationem habet a patre; Matth. II, 27: omnia tradita sunt mihi a patre meo. Si vero intelligatur de Christo filio hominis, tunc dicit mea doctrina, quam ego habeo secundum animam creatam, et profero corporis ore, non est mea, idest, non est mihi a meipso, sed a Deo: quia omne verum, a quocumque dicatur, a spiritu sancto est. Sic ergo, secundum Augustinum I de Trin., secundum aliquid suam dixit doctrinam, et secundum aliquid non suam: secundum formam Dei suam, secundum formam servi non suam. Ex quo habemus exemplum, quod omnem cognitionem nostram cum gratiarum actione recognoscamus a Deo; I Cor. IV, 7: quid habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis?
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Consequenter cum dicit si quis voluerit voluntatem eius facere, cognoscet de doctrina etc., probat suam doctrinam esse a Deo: et hoc dupliciter. Primo ex iudicio recte sentientium; secundo ex sua intentione, ibi qui a semetipso loquitur, gloriam propriam quaerit. Circa primum sciendum est, quod iudicio illius standum est, utrum aliquis bene operetur in aliqua arte, qui est expertus in arte illa: sicut an aliquis bene loquitur Gallice, standum est iudicio eius qui est peritus in lingua Gallica. Secundum hoc ergo dicit dominus: illius iudicio standum est, an doctrina mea sit a Deo, qui est expertus in rebus divinis, talis enim recte potest de his iudicare; I Cor. II, 14: animalis homo non percipit ea quae sunt spiritus Dei, spiritualis autem iudicat omnia. Et ideo dicit: quia vos alienati estis a Deo, ideo non cognoscitis de doctrina utrum ex Deo sit. Sed si quis voluerit voluntatem eius, idest Dei, facere, iste potest cognoscere utrum doctrina haec sit a Deo, an ego a meipso loquar. Ille quidem a seipso loquitur qui falsum dicit; quia, sicut dicitur infra VIII, 44, cum loquitur mendacium, ex propriis loquitur. Vel aliter, secundum Chrysostomum. Voluntas enim Dei est pax, caritas et humilitas nostra; unde Matth. V, 9, dicitur: beati pacifici, quoniam filii Dei vocabuntur. Studium autem contentionis frequenter pervertit mentem hominis, intantum ut verum aestimet falsum. Unde deposito contentionis spiritu, rectius habetur certitudo veritatis; Iob. VI, 29: respondete, obsecro, absque contentione, et loquentes id quod iustum est, iudicate. Et ideo dicit dominus: si quis vult recte de doctrina mea iudicare, faciat voluntatem eius; idest, deponat iram, invidiam et odium quod sine causa in me habet. Et nihil est quod prohibeat eum cognoscere, utrum ex Deo sit an ego a meipso loquar, idest quod Dei verba sunt quae loquor. Vel aliter, secundum Augustinum. Voluntas Dei est ut faciamus opera eius, sicut voluntas patrisfamilias est ut operarii faciant opus eius. Opus autem Dei est ut credamus in eum quem ipse misit; supra VI, 29: hoc est opus Dei ut credatis in eum quem ille misit. Ideo dicit si quis voluerit facere voluntatem eius, scilicet Dei, idest credere in me, iste cognoscet an doctrina mea sit ex Deo. Is. c. VII, 9, secundum aliam litteram: nisi credideritis, non intelligetis.
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Consequenter cum dicit qui a semetipso loquitur, gloriam propriam quaerit, probat idem ex sua intentione. Et ponit duplicem intentionem per quam intelligitur duplex origo doctrinae. Dictum est autem aliquos loqui a se, aliquos vero loqui non a se. Loquitur autem non a se quicumque studet loqui veritatem. Omnis veritatis cognitio ab alio est: vel per modum quidem disciplinae, ut a magistro; vel per modum revelationis, ut a Deo; vel per inventionem, ut ab ipsis rebus, quia, ut dicitur Rom. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. Sic ergo quocumque istorum modorum cognitio aliqua habeatur, non est homini a se. A se autem loquitur qui ea quae dicit nec a rebus nec ex doctrina humana accepit, sed de corde suo; Ier. XXIII, 16: visionem cordis sui loquuntur; Ez. XIII, 3: vae prophetis insipientibus qui vaticinantur de corde suo. Sic ergo confingere aliquid a se ipso, est propter humanam gloriam: quia, sicut Chrysostomus dicit, qui aliquam propriam vult instruere doctrinam, propter nihil aliud hoc vult quam ut gloriam acquirat. Et hoc est quod dominus dicit, probans doctrinam suam a Deo esse. Qui a semetipso loquitur, de certa cognitione veritatis quae est ab alio, iste quaerit gloriam propriam propter quam et propter superbiam, haereses et falsae opiniones introducuntur. Et hoc competit Antichristo; II Thess. II, 4: qui adversatur, et extollitur supra omne quod dicitur Deus aut quod colitur. Sed qui quaerit gloriam eius qui misit illum, sicut ego quaero, (infra VIII, v. 50: ego gloriam meam non quaero) hic verax est, et iniustitia in illo non est. Verax sum, quia doctrina mea continet veritatem; iniustitia in me non est, quia alterius gloriam non usurpo. Et, ut dicit Augustinus, magnum nobis praebuit humilitatis exemplum, dum habitu inventus ut homo, quaerit gloriam patris, non suam: quod tu homo facere debes. Quando aliquid boni facis, gloriam tuam quaeris; quando aliquid mali facis, Deo calumniam meditaris. Patet autem quod gloriam suam non quaerebat; quia si non fuisset adversarius principibus sacerdotum, non fuissent eum persecuti. Sic ergo Christus, et quicumque gloriam Dei quaerit, habet quidem in intellectu cognitionem, Matth. XX, 16: magister, scimus quia verax es, et ideo dicit hic verax est: in effectu autem rectam intentionem, unde dicit et iniustitia in illo non est. Iniustitia enim est quod homo usurpet sibi alienum; gloria autem est propria solius Dei: qui ergo sibi quaerit gloriam, iniustus est.
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Consequenter cum dicit nonne Moyses dedit vobis legem? Excludit obiectionem. Posset enim aliquis dicere Christo, quod ideo doctrina sua non esset a Deo, quia sabbatum solvit, secundum illud infra IX, 16: non est hic homo a Deo, qui sabbatum non custodit. Et hoc intendit excludere; unde circa hoc tria facit. Primo excusat se, arguendo ex parte accusantium; secundo ostenditur eorum iniqua responsio, ibi respondit turba etc.; tertio excusat se per rationem, ibi respondit Iesus, et dixit eis: unum opus feci, et omnes miramini. Dicit ergo: dato, ut vos dicitis, quod doctrina mea non sit a Deo, quia legem non servo, sabbatum solvens; tamen vos non habetis causam accusandi, cum sitis in simili delicto. Unde dicit nonne Moyses dedit vobis, idest populo vestro, legem? Et tamen nemo ex vobis facit, idest servat, legem; Act. VII, 53: accepistis legem in dispositione Angelorum, et non custoditis. Unde et Petrus, Act. XV, 10: hoc est onus quod neque nos, neque patres nostri portare potuerunt. Si ergo non servatis legem, quare propter transgressionem eius vultis me interficere? Non enim propter hoc facitis, sed propter odium: alioquin si propter zelum legis faceretis, ipsi vos servaretis eam; Sap. II, 12: circumveniamus iustum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis; et sequitur: morte turpissima condemnemus eum. Vel dicendum, quod non servatis legem quam Moyses dedit vobis: et hoc patet in eo quod me vultis interficere, quod est contra legem; Ex. XX, 13: non occides. Vel aliter, secundum Augustinum: non facitis legem, quia in lege ipse contineor; supra V, 46: si crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit. Sed vos vultis me interficere.
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Consequenter ponitur iniqua responsio turbae, cum dicit respondit turba, et dixit: Daemonium habes. Vero autem turba respondet non pertinentia ad ordinem, sed ad perturbationem, ut dicit Augustinus: eum enim dicunt Daemonium habere qui Daemones expellit, Matth. XII, 24.
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Et ideo consequenter cum dicit unum opus feci, et omnes miramini, dominus in sua veritate tranquillus, confutat eos, excusans se per rationem, et primo commemorat eis factum propter quod turbantur; secundo ostendit eos non debere turbari, ibi propterea Moyses dedit vobis circumcisionem; tertio inducit eos ad iustum iudicium, ibi nolite iudicare secundum faciem et cetera. Respondit ergo Iesus, et dixit eis: unum opus feci, et omnes miramini. Non reddit convicio convicium, nec repulit, quia cum malediceretur, non maledicebat: sed eis opus commemorat de curatione paralytici, de quo omnes admirabantur, non admiratione devotionis, secundum illud Is. LX, 5: videbis, et afflues, et mirabitur, et dilatabitur cor tuum, sed admiratione turbationis, secundum illud Sap. V, v. 2: videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis. Si ergo propter unum opus miramini, idest cum turbatione turbamini, quid faceretis si omnia opera mea videretis? Nam, ut dicit Augustinus, ipsius opera erant quae in mundo videbant: omnes etiam infirmi per eum sanantur; Ps. CVI, 20: misit verbum suum, et sanavit eos; Sap. XVI, 12: nec herba nec malagma sanavit eos; sed tuus, domine, sermo, qui sanat omnia. Ideo ergo turbamini, quia unum tantum opus videtis, et non omnia.
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Consequenter cum dicit propterea Moyses dedit vobis circumcisionem, convincit eos de iniusta turbatione, et primo ponit mandatum eis datum a Moyse; secundo opus eorum; et tertio arguit ex utroque. Mandatum autem Moysi est de circumcisione; et ideo dicit propterea, idest ad significandum mea opera, Moyses dedit vobis circumcisionem. Nam circumcisio in signum data est, ut habetur Gen. XVII, 2: erit vobis in signum foederis inter me et vos: significabat enim Christum; et ideo semper data est in membro generationis, quia ex Abraham secundum carnem descensurus erat Christus, qui spiritualem circumcisionem, idest mentis et corporis, facit. Vel ideo in ipso membro fiebat, quia data est contra peccatum originale. Quod autem Moyses dederit circumcisionem, expresse non habetur, nisi Ex. XVII, 44: omnis servus emptitius circumcidetur. Et licet Moyses dederit circumcisionem, non tamen quasi eam instituens: quia non ipse primus accepit circumcisionis mandatum, sed Abraham, ut habetur Gen. XVII, 10. Factum autem Iudaeorum est quia in sabbato circumcidebant; et hoc est quod dicit et sabbato circumciditis et cetera. Et hoc ideo, quia Abrahae mandatum est, ut octavo die circumcideretur puer; Gen. XXI, 4: circumcidit eum die octavo, sicut praeceperat ei Deus. A Moyse autem praeceptum erat eis quod nihil operis facerent in die sabbati. Contingebat autem aliquando quod octavus dies necessitatis veniret in die sabbati; et sic circumcidentes puerum ipso die, mandatum Moysi solvebant, propter mandatum patrum.
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Et ideo ex his arguit dominus cum dicit si circumcisionem accipit homo in sabbato, ut non solvatur lex Moysi; mihi indignamini, quia totum hominem sanum feci in sabbato? Ubi notandum est, quod hoc argumentum efficaciam habet ex his tribus considerationibus, quarum duae sunt expressae, sed tertia subintelligitur. Videmus enim primo, quod quamvis mandatum Abrahae prius fuerit, tamen mandatum Moysi de observatione sabbati non praeiudicabat priori, scilicet mandato de circumcisione; Gal. III, 17: dico autem, testamentum confirmatum a Deo, quae post quadringentos et triginta annos facta est lex, non irritum facit. Et ideo ex hoc arguit: quia licet in humanis legibus posteriora praeiudicent prioribus, tamen in divinis priora sunt maioris auctoritatis. Et ideo praecepto facto Abrahae de circumcisione non praeiudicat praeceptum Moysi de observatione sabbati. Multo ergo minus praeiudicat mihi, qui facio quod dispositum est a Deo ante mundi constitutionem de salute hominum in sabbato figurata. Alia consideratio est, quia Iudaei mandatum habebant ut non operarentur in sabbato; et tamen Iudaei operabantur quae ad salutem particularem erant. Dicit ergo: si vos, quibus mandatum est ut nihil operemini in sabbato, circumcisionem accipitis ipso die, quae est quaedam particularis salus (unde et in membro particulari fiebat), et hoc facitis, ut non solvatur lex Moysi (ex quo patet, ea quae ad salutem pertinent in sabbato praetermittenda non esse): ergo multo magis debet homo facere ipso die ea quae sunt ad universalem salutem. Non ergo debetis mihi indignari, quia totum hominem sanum feci in sabbato. Tertia consideratio est, quia utrumque mandatum fuit figura: nam omnia in figura contingebant illis, I Cor. X, 11. Si ergo figura, scilicet mandatum de observatione sabbati, non praeiudicat figurae, scilicet mandato circumcisionis, multo minus praeiudicat veritati. Nam circumcisio ipsum dominum figurabat, ut dicit Augustinus. Ideo autem dicit totum hominem, quia, cum Dei perfecta sint opera, curatus est ut sanus esset in corpore, et credidit ut sanus esset in anima.
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Consequenter cum dicit nolite iudicare secundum faciem etc., reducit eos ad iustum examen sui: ut scilicet non secundum faciem iudicent, sed iustum iudicium. Dicitur autem quis iudicare secundum faciem dupliciter. Nam iudex iudicat secundum allegata; I Reg. XV, 7: homines vident ea quae apparent. Sed in hoc potest esse deceptio; et ideo dicit nolite iudicare secundum faciem, idest secundum illud quod statim apparet, sed diligenter inquirite; Iob XXIX, 16: causam quam nesciebam diligenter investigabam; Is. XI, 3: non secundum visionem oculorum iudicabit. Vel aliter nolite iudicare secundum faciem, idest nolite accipere personam in iudicio: hoc enim est prohibitum omnibus iudicantibus; Ex. XXIII, 6: non accipiens personam pauperis in iudicio; Mal. II, 9: faciem accipitis in iudicio. Accipere autem personam in iudicio est praetermittere iustum iudicium propter amorem, seu reverentiam, seu timorem, seu conditionem personae, quae non faciunt ad causam. Dicit ergo nolite iudicare, quasi dicat: non quia Moyses apud vos habet maiorem gloriam quam ego, ex personarum dignitate feratis sententiam, sed a rerum natura: quia ea quae ego facio, maiora sunt quam ea quae fecit Moyses. Sed notandum, secundum Augustinum, quod ille non iudicat partialiter, qui aequaliter diligit. Non enim cum homines diverso modo pro suis gradibus honoramus, timendum est ne personam accipiamus.
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Postquam egit de origine doctrinae, consequenter agit de origine docentis, et primo Christus ostendit suum principium a quo procedit; secundo suum finem ad quem vadit, ibi adhuc modicum tempus vobiscum sum. Circa primum tria facit. Primo proponitur dubitatio turbarum de origine; secundo ponitur doctrina ipsius originis, ibi clamabat ergo Iesus in templo; tertio ponitur effectus doctrinae, ibi quaerebant ergo eum apprehendere. Circa primum tria facit. Primo ponitur admiratio turbae; secundum eorum suspicio, ibi numquid vere cognoverunt principes quia hic est Christus? Tertio inducitur eorum obiectio contra ea quae suspicabantur, ibi sed scimus, et cetera. Admiratio autem turbarum consurgit ex duobus. Primo ex iniquo proposito principum: secundo ex publica doctrina Christi, ibi ecce palam loquitur. Dictum est autem supra, quod Christus ut ostenderet infirmitatem humanae naturae, latenter ascendit ad diem festum; sed ut ostenderet suae divinitatis personam, publice docet in templo, et a persequentibus teneri non potest. Et sic, ut ait Augustinus, apparet potestas quae putabatur timiditas. Et ideo dicebant quidam ex Ierosolymis, quasi admirantes, nam ipsi sciebant qua saevitia quaerebatur a principibus, utpote eius familiares, et Ierosolymis existentes. Unde Chrysostomus dicit: omnibus miserabiliores erant, qui divinitatis signum videntes maximum, omnia iudicio corruptorum principum permittentes, Christum minus reverebantur, secundum illud Eccli. X, 2: qualis rector civitatis, tales et inhabitantes in ea. Sed tamen mirabantur qua potentia non tenebatur; unde et dicebant nonne hic est quem Iudaei quaerunt, idest principes, secundum illud supra V, 16, propterea persequebantur eum Iudaei, idest principes, quia haec faciebat in sabbato; Dan. c. XIII, 5: egressa est iniquitas a senioribus populi, qui videbantur regere populum. Apparet autem per hoc veritas sermonum Christi, et falsitas principum. Supra enim cum dominus diceret eis quid me quaeritis interficere? Negaverunt, dicentes: Daemonium habes: quis te quaerit interficere? Sed ecce quod principes negabant, isti confitentur cum dicunt quem Iudaei quaerunt interficere. Sic ergo admirantur ex iniquo proposito principum. Similiter etiam ex publica doctrina Christi: unde dicunt ecce palam loquitur, docens, scilicet Christus, quod est indicium securae veritatis; infra XVIII, 20: ego palam locutus sum; et tamen nihil ei dicunt, quasi repressi virtute divina. Haec est enim propria Dei virtus quod malorum corda ab impetu suae malitiae reprimit; Prov. XVI, 7: cum placuerint domino viae hominis, inimicos eius quoque convertet ad pacem. Et alibi; cor regum in manu Dei: quocumque voluerit inclinabit illud.
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Suspicio eorum ponitur cum dicit numquid vere cognoverunt principes quia hic est Christus? Quasi dicant: ante quaerebant eum interficere, modo invenerunt, et tamen nihil ei dicunt; non tamen mutati a propria sententia, quia, ut dicitur I Cor. II, 8: si enim cognovissent, numquam dominum gloriae crucifixissent: sed repressi a virtute divina.
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Obiectio autem eorum contra suspicionem subditur sed hunc scimus unde sit, quasi hoc modo arguentes: Christus debet habere occultam originem; sed iste habet originem manifestam: ergo non est Christus. In quo apparet eorum amentia, quia supposito quod quidam etiam principes crederent Christo, non tamen eorum sententiam sequuntur, sed aliam corruptam proferunt; Ez. V, 5: ista est Ierusalem, in medio gentium posui eam. Sciebant enim Christum esse ex Maria secundum originem, sed tamen eius modum ignorabant; Mt. XIII, 55: nonne pater eius est Ioseph, et mater eius dicitur Maria? Sed cum dicatur Mich. V, 2: ex te exiet dux, qui regat populum meum Israel: quare dicunt Christus cum venerit, nemo scit unde sit? Respondeo. Dicendum quod hoc habent ex verbo Is. LIII, 8: generationem eius quis enarrabit? Sic ergo et ex prophetis habent ut sciant unde sit, secundum humanam originem; et ex eis habent quod nesciant, secundum divinam generationem. Consequenter cum dicit clamabat ergo Iesus in templo, manifestat suam originem, et primo ostendit secundum quid sua origo sit nota, et secundum quid sit ignota; secundo docet quomodo ad eius notitiam possumus pervenire, ibi ego scio eum et cetera. Circa primum duo facit. Primo ostendit quid de origine eius sciebant; secundo quid circa ipsum ignorabant, ibi et a meipso non veni. Noverant autem de Iesu originem suam: et ideo dicit clamabat Iesus. Clamor autem ex magnitudine affectus procedit. Et ideo quandoque importat turbulentiam animi interius concitati: et hoc modo non competit Christo, de quo scriptum est Is. XLII, 2: non clamabit, nec accipiet personam, nec audietur vox eius foris; Eccle. IX, 17: verba sapientium audiuntur in silentio. Quandoque importat magnitudinem devotionis, secundum illud Ps. CXIX, 1: ad dominum, cum tribularer, clamavi. Quandoque vero cum hoc magnitudinem dicendorum, secundum illud Is. VI, v. 3: Seraphim clamabant alter ad alterum, et dicebant: sanctus, sanctus, sanctus dominus Deus exercituum; Prov. VIII, 1: numquid non sapientia foris clamitat, et prudentia dat vocem suam? Et sic praedicatores clamare monentur Is. LVIII, 1: clama, ne cesses, quasi tuba exalta vocem tuam. Et sic clamabat hic dominus, docens in templo, et dicens, hoc scilicet me scitis, secundum faciem noscitis, et unde sim scitis, scilicet corporaliter; Bar. III, v. 38: post haec in terris visus est. Sciebant enim, quod ex Maria natus erat in Bethlehem, et nutritus in Nazareth; sed nesciebant virginis partum, et quod per spiritum sanctum conceptus esset, ut dicit Augustinus. Excepto virginis partu, totum noverant in Iesu, quod ad hominem pertinet. Nesciebant autem de ipso originem occultam: unde dicit et a me ipso non veni, et primo insinuat suam originem; secundo ostendit eam eis esse occultam. Origo autem sua est a patre ab aeterno: unde dicit a me ipso non veni, quasi dicat: ante fui secundum divinitatem, quam in mundo venirem per humanitatem; infra VIII, 58: antequam Abraham fieret, ego sum. Alias non conveniret ei venire, nisi ante fuisset; et tamen hoc ipsum quod veni, non veni a me ipso: quia filius non est a se, sed a patre; infra XVI, 28: exivi a patre, et veni in mundum. Praenuntiata autem fuit eius origo a patre, qui eum promisit mittere; Ex. IV, 13: obsecro, domine, mitte quem missurus es; Is. c. XIX, 20: mittam eis salvatorem et propugnatorem qui liberet eos.
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Et ideo dicit sed est verus qui misit me, quasi dicat: non aliunde veni, sed ab eo qui promisit, et promissum adimplevit, quia verus est; Rom. III, v. 4: est autem Deus verax, et ideo docet me veritatem loqui, quia a vero missus sum. Est autem eis occulta, quia nesciunt eum qui misit me; unde dicit quem vos nescitis. Sed cum omnis homo, licet in carne natus, sit a Deo, videtur quod possit dicere: ego sum a Deo, et per consequens: me scitis unde sim. Responsio. Dicendum, secundum Hilarium, quod filius aliter est a Deo quam alii homines, quia sic est a Deo quod etiam est Deus: unde Deus est principium eius consubstantiale. Alii vero sic sunt a Deo quod tamen non sunt ex illo. Sic ergo filius unde sit ignoratur, quia natura ex qua est, nescitur; sed homines unde sint non ignoratur, quia unde sit ignorari non potest quidquid subsistit ex aliquo. Consequenter cum dicit ego scio eum, docet quomodo perveniri possit ad notitiam eius a quo est. Ab illo enim oportet nos addiscere aliquid qui scit illud; solus autem filius novit patrem, et ideo dicit: si vultis notitiam eius qui misit me habere, oportet quod habeatis a me, quia ego solus scio eum. Et ideo primo ostendit suam scientiam; secundo scientiae suae perfectionem; tertio scientiae suae rationem. Suam scientiam ostendit cum dicit ego scio eum et cetera. Verum est autem, quod omnes homines vident eum, ut dicitur Iob c. XXXVI, 25, sed tamen diversimode, quia homines in vita ista vident eum per creaturas; Rom. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. Ideo dicitur I Cor. XIII, 12: videmus nunc per speculum in aenigmate. Angeli vero et beati in patria, vident eum immediate per essentiam; Matth. XVIII, 10: Angeli eorum in caelis semper vident faciem patris mei qui in caelis est; I Io. III, 2: videbimus eum sicuti est. Sed filius Dei videt eum excellentius omnibus, scilicet visione comprehensionis; supra I, 18: Deum nemo vidit unquam, scilicet comprehendendo; unigenitus filius, qui est in sinu patris, ipse enarravit; Matth. XI, 27: neque patrem quis novit nisi filius. Et de hac visione loquitur hic, dicens ego scio eum, scilicet notitia comprehensionis. Perfectionem vero scientiae suae ostendit dicens si dixero quia nescio eum, ero similis vobis, mendax. Quod quidem introducit propter duo: nam creaturae intellectuales sciunt eum, sed longe, et imperfecte, quia unusquisque intuetur eum procul, ut dicitur Iob XXXVI, 25. Veritas enim divina excedit omnem cognitionem; I Io. III, 20: Deus maior est corde nostro. Quicumque ergo Deum cognoscit, potest absque mendacio dicere nescio eum: quia non cognoscit eum quantum cognoscibilis est. Filius autem Deum patrem perfectissime cognoscit, sicut perfectissime ipse se novit: unde non potest dicere nescio eum. Item quia cognitio Dei, et maxime quae est per gratiam, potest perdi; secundum illud Ps. CV, 21: obliti sunt Deum qui redemit eos, unde possunt dicere nescio eum, quamdiu sunt in vita ista: quia nemo scit utrum odio vel amore dignus sit. Filius autem inamissibilem notitiam habet de patre, unde non potest dicere nescio eum. In hoc autem quod dicit ero similis vobis, mendax, debet accipi similitudo per contrarium. Non enim essent mendaces, si dicerent se nescire Deum; sed potius si dicerent se Deum cognoscere, cum eum ignorent. Si autem Christus diceret se eum non nosse, cum noscat, esset mendax. Est ergo sensus verbi si dixero quia nescio eum, cum sciam eum, ero similis vobis, mendax, qui dicitis vos cognoscere eum, cum tamen ipsum ignoretis. Sed numquid non poterat Christus dicere nescio eum? Videtur quod sic, quia poterat movere labia, et proferre verba huiusmodi: ergo potest esse mendax. Sed dicendum, quod Christus huiusmodi verba protulit, et tamen non fuit mendax: quod intelligendum est sic: si dixero: nescio eum, cum assertione, ita scilicet quod corde credam quod profero ore. Asserere autem falsum pro vero, ex duplici defectu contingit. Scilicet ex defectu cognitionis in intellectu; et hic defectus non poterat esse in Christo, cum sit Dei sapientia, ut dicitur I Cor. I, 30. Item ex defectu rectae voluntatis in affectu; qui similiter in Christo esse non poterat, cum sit Dei virtus, ut ibidem dicitur. Unde non poterat dicere asserendo nescio eum. Nec tamen conditionalis est falsa, quamvis antecedens sit impossibile, et consequens.
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Ratio autem singularis et perfectae scientiae Christi ponitur, cum dicit sed ego scio eum, quia ab ipso sum, et ipse me misit. Omnis enim cognitio est per aliquam similitudinem, cum nihil cognoscatur nisi prout similitudo cogniti est in cognoscente; omne autem quod procedit ab aliquo, habet eius similitudinem a quo procedit, unde omnes vere cognoscentes, secundum diversum gradum processionis eorum a Deo, habent diversimode eius cognitionem. Anima autem rationalis, Dei cognitionem habet, secundum quod similitudinem eius participat imperfectiori quodam modo ab aliis creaturis intellectualibus. Angelus, quia expressiorem Dei similitudinem habet, cum sit signaculum similitudinis, manifestius Deum cognoscit. Filius autem perfectissimam patris similitudinem habet, cum sit eiusdem essentiae et virtutis cum ipso; et ideo perfectissime cognoscit, ut dictum est. Et ideo dicit sed ego scio eum, scilicet quantum cognoscibilis est. Et huius ratio est quia ab ipso sum, quasi habens eamdem naturae essentiam cum ipso per consubstantialitatem. Unde, sicut ipse perfecte se novit per essentiam suam, ita et per eamdem essentiam ego scio eum, perfecte. Sed ne hoc referatur ad missionem qua venit in mundum, continuo subiecit et ipse me misit: ut sic quod dicit ab ipso sum, referatur ad aeternam generationem, per quam consubstantialis est patris. Ex quo habetur proprietas cognitionis de proprietate generationis. Per hoc vero quod dicit ipse me misit, insinuat patrem auctorem incarnationis; Gal. IV, v. 4: misit Deus filium suum factum ex muliere, factum sub lege. Sicut autem per hoc quod filius est a patre, perfectam patris cognitionem habet; ita etiam per hoc quod anima Christi singulariter est unita verbo, habet singularem et excellentiorem prae aliis creaturis cognitionem Dei, licet eum non comprehendat. Et ideo potest Christus secundum humanam naturam dicere: scio eum excellentius prae omnibus creaturis, non tamen comprehendendo. Consequenter cum dicit quaerebant ergo eum apprehendere, agitur de effectu doctrinae, et primo quantum ad turbas; secundo quantum ad Pharisaeos, ibi audierunt Pharisaei turbam murmurantem. Circa primum duo facit. Primo ponit effectum doctrinae in turbis malevolis; secundo in turbis devotis, ibi de turba autem multi crediderunt in eum. Circa primum tria facit. Primo innuit turbarum iniquum propositum; secundo propositi implendi impedimentum; et tertio impedimenti rationem. Iniquitas autem propositi manifestatur cum dicit quaerebant ergo eum apprehendere. Quia enim dixerat dominus quem vos nescitis, irati sunt Iudaei quasi simularent eum scire, et ideo iniqua proponebant, scilicet eum apprehendere, ad crucifigendum et occidendum, secundum illud Ps. LXX, 11: persequimini, et comprehendite eum. Sunt autem aliqui qui Christum in se habentes, quaerunt tamen pie apprehendere; Cant. VII, 8: ascendam in palmam, et apprehendam fructus eius. Unde et apostolus dicebat, Phil. III, 12: sequor, si quo modo apprehendam, in quo et comprehensus sum a Christo Iesu.
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Impedimentum propositi ponit cum dicit nemo misit in illum manus. Invisibiliter enim eorum furor refrenatus est et repressus. Per quod patet quod voluntas nocendi est unicuique a se, sed nocendi potestas a Deo, quod patet Iob I et II, ubi Satan non potuit Iob affligere nisi quantum permissum est sibi a Deo. Ratio impedimenti assignatur quia nondum venerat hora eius. Unde sciendum est, quod, secundum illud Eccle. VIII, 6: omni negotio tempus est et opportunitas. Tempus autem unicuique rei ex sua causa determinatur. Quia ergo corporalium effectuum causa sunt corpora caelestia, ideo in his quae corporaliter aguntur, hora determinatur ex corporibus caelestibus; anima vero, cum secundum intellectum et rationem nullis corporibus caelestibus subiaceat, cum quantum ad hoc temporales causas transcendat, non habet horas determinatas ex corporibus caelestibus; sed ex causa eius, scilicet Deo, qui dispensat quid quo tempore sit faciendum; Eccli. XXXIII, 7: quare dies diem superat; et iterum lux lucem, et annus annum a sole? A domini scientia separati sunt, facto sole, et praeceptum custodiente. Multo ergo minus in Christo determinatur hora ab ipsis corporibus. Sic ergo intelligenda est hora eius, non ex necessitate fatali, sed a tota Trinitate praefinita: nam, ut dicit Augustinus, hoc nec de te credendum est; quanto magis de illo per quem factus es? Si tua hora voluntas illius est, scilicet Dei; hora illius, quae est nisi voluntas sua? Non ergo horam dixit qua cogeretur mori, sed qua dignaretur occidi. Supra II, 4: nondum venit hora mea; infra XIII, v. 1: sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad patrem et cetera. Consequenter cum dicit de turba autem multi crediderunt in eum, ponit effectum doctrinae in turbis devotis. Et primo ponitur eorum fides, quia multi de turba crediderunt in eum. Non dicit de principibus: quia quanto maiores erant, tanto magis erant elongati, et ideo in eis sapientia locum non habebat, quia, ut dicitur Prov. XI, v. 2: ubi humilitas, ibi sapientia. Turba autem, quia suam aegritudinem cito vidit, domini medicinam sine dilatione cognovit; Mt. c. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Et propter hoc in principio humiles et pauperes conversi sunt ad Christum; I Cor. I, 28: ignobilia et contemptibilia mundi elegit Deus, et ea quae non sunt, ut ea quae sunt destrueret.
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Secundo ponit motivum ad fidem cum dicit Christus cum venerit, numquid plura signa faciet quam quae hic facit? Prophetatum enim erat quod Christus in adventu suo miracula multa esset facturus; Is. XXXV, 4: Deus ipse veniet, et salvabit nos: tunc aperientur oculi caecorum, et aures surdorum patebunt et cetera. Et ideo videntes miracula quae Christus faciebat, inducebantur ad fidem eius. Sed tamen fides eorum infirma erat, quia non a doctrina, sed a signis moventur ad credendum ei; cum tamen ipsi, qui fideles iam erant, et per legem instructi, magis a doctrina moveri debuissent, nam ut dicitur I Cor. XIV, 22: signa data sunt infidelibus, prophetiae autem non infidelibus, sed fidelibus. Secundo quia adhuc videntur alium Christum expectare; unde dicunt Christus cum venerit, numquid plura signa faciet quam quae hic facit? Unde patet quod non credebant in Christum, sicut in Deum, sed sicut in aliquem iustum virum, seu prophetam. Vel, secundum Augustinum, syllogizant: Christus cum venerit, numquid plura signa faciet? Quasi dicant: Christus promittitur venturus, sed ipse non plura signa faciet quam hic facit: ergo vel ipse est Christus, vel erunt plures Christi.
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Consequenter cum dicit audierunt Pharisaei turbam murmurantem de illo haec, ponitur effectus in Pharisaeis. Et, ut Chrysostomus dicit, Christus multa dixit, et tamen non sunt moti contra eum. Quando autem vident turbam ei acquiescere, statim concitantur contra eum, et insanientes, eum occidere cupiebant. Ex quo patet quod sabbati solutio non erat vera causa odii eorum sed hoc eos maxime mordebat quod turbae Christum glorificabant. Et hoc patet infra c. XII, 19: videtis quia nihil proficimus? Ecce totus mundus post eum vadit. Quia vero ipsi Christum capere non audebant, timentes periculum, ministros mittunt, tamquam periculis expositos.
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Postquam posuit dominus originis suae principium, hic consequenter insinuat suum terminum, quo scilicet iturus est per mortem, et primo insinuatur terminus viae Christi; secundo ponitur admiratio turbarum de sermonibus eius, ibi dixerunt ergo Iudaei ad semetipsos et cetera. Circa primum tria facit. Primo insinuat suae vitae terminum; secundo praenuntiat futurum turbarum desiderium, ibi quaeretis me, et non invenietis; tertio subdit eorum defectum, ibi et ubi sum ego, vos non potestis venire. Circa primum duo facit. Primo praenuntiat mortis suae dilationem; secundo innuit quo iturus est per mortem, ibi et vado ad patrem etc.: et sic in primo ostendit suam potestatem; in secundo patiendi voluntatem. Potestatem quidem suam ostendit in dilatione mortis, quia, licet Iudaei quaererent eum apprehendere, non tamen hoc possunt, nisi Christus velit; infra X, 18: nemo tollit animam meam; sed ego pono eam. Et ideo dixit eis Iesus: adhuc modicum tempus vobiscum sum; quasi dicat: vultis me interficere, sed hoc non est positum in voluntate vestra, sed in voluntate mea: et ego determino quod adhuc modicum tempus vobiscum sum; et ideo parum expectate tempus. Hoc quod vultis modo facere, facturi estis: adhuc enim modicum tempus vobiscum sum. In quo quidem dominus satisfacit primo quidem turbae quae eum reverebatur, faciens eam magis avidam ad audiendum, quasi parvo tempore derelicta, in quo possent hac doctrina potiri, ut Chrysostomus dicit. Infra XII, v. 36: dum lucem habetis, credite in lucem. Secundo vero turbae quae eum persequebatur, quasi dicat: non diu differtur desiderium vestrum de morte mea, unde patienter sustinete: quia adhuc modicum. Implere enim debeo dispensationem meam; praedicando scilicet, et miracula faciendo, et sic pervenire ad passionem; Lc. XIII, 32: ite, et dicite vulpi illi, quia hodie et cras operor, et tertia die consummor. Est autem triplex causa, quare Christus modico tempore voluit praedicare. Prima ad demonstrandum suam virtutem, quod in tam modico tempore totum mundum immutaret; Ps. LXXXIII, 11: melior est dies una in atriis tuis super millia. Secunda est ad excitandum desiderium discipulorum, ut scilicet magis eum desiderarent quem modico tempore corporali praesentia habituri erant; Lc. XVII, 22: venient dies in quibus desiderabitis unam diem filii hominis. Tertia est ad augmentandum discipulorum spiritualem profectum. Cum enim Christi humanitas sit nobis via tendendi in Deum, ut dicitur infra XIV, 6: ego sum via, veritas et vita, non debemus in ea quiescere ut in termino, sed per eam debemus in Deum tendere. Ne ergo corda discipulorum ad Christum carnaliter affecta, in eo ut in homine quiescerent ideo Christus corporalem sui praesentiam ab eis cito subtraxit: unde dicebat, infra XVI, 7: expedit vobis ut ego vadam; II Cor. V, 16: et si Christum secundum carnem novimus, tunc scilicet quando corporaliter nobiscum erat, sed nunc iam non novimus. Voluntatem suae passionis ostendit cum dicit et vado ad eum qui me misit, quasi spontaneus, scilicet per passionem; Is. c. LIII, 7: oblatus est, quia ipse voluit; Eph. c. V, 2: obtulit semetipsum hostiam Deo in odorem suavitatis. Vado, inquam, ad patrem qui misit me. Et hoc convenienter: nam quaelibet res naturaliter redit ad suum principium; Eccle. I, 7: ad locum unde exeunt flumina, revertuntur. Infra XIII, 3: sciens quia a Deo exivit, et ad Deum vadit. Et iterum c. XVI, 5: vado ad eum qui misit me. Consequenter cum dicit quaeretis me, et non invenietis, praenuntiat Iudaeorum desiderium, quasi dicat: modicum est quod potestis mea doctrina frui; sed hoc modicum, quod modo respuitis, quandoque quaeretis, et non invenietis; Is. LV, 6: quaerite dominum dum inveniri potest; et in Ps. LXVIII, 33: quaerite dominum, scilicet in praesenti, et vivet anima vestra. Hoc autem quod dicit quaeretis me, et non invenietis, potest intelligi vel de inquisitione corporali Christi, vel de spirituali. Si vero intelligatur de corporali, sic, secundum Chrysostomum, quaesierunt eum quando filiae Ierusalem, scilicet mulieres, plangebant super eum, ut dicitur Lc. XXIII, 27, et credibile est hoc tunc multos alios passos esse. Nec est etiam a veritate remotum, quia imminente tribulatione Iudaeis, et praecipue cum civitas caperetur, memores Christi et miraculorum eius, desiderarent eius praesentiam, qua liberarentur; et secundum hoc dicendum est quaeretis me, idest meam praesentiam corporalem, et non invenietis. Si vero intelligatur de spirituali, dicendum est, secundum Augustinum, quod eum quem noluerunt cognoscere praesentem, tunc postea quaesierunt cum videntes multitudinem credentem, compuncti de scelere mortis Christi, dixerunt Petro, Act. II, 37: quid faciemus, viri fratres? Sic ergo quaesierunt Christum quando crediderunt in eum suis sceleribus ignoscentem, quem viderunt ipsorum scelere morientem.
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Consequenter cum dicit et ubi ego sum, vos non potestis venire, ostendit eorum defectum. Nec dicit quo vado, quod esset magis consequens ad praemissa, scilicet vado ad patrem qui me misit; sed dicit ubi ego sum, ut ostendat se Deum et hominem. Hominem quidem, inquantum vadit, infra XVI, 5: vado ad eum qui me misit, sed inquantum semper ibi erat Christus quo fuerat rediturus, ostendit se Deum; supra III, 13: nemo ascendit in caelum nisi qui descendit de caelo. Sic ergo, secundum Augustinum, sicut Christus rediit ut nos non relinqueret, sic ad nos per assumptionem visibilis carnis descendit ut secundum invisibilem maiestatem etiam esset in caelo. Non autem dicit non invenietis, quia aliqui ituri erant; sed dicit non potestis venire, quamdiu scilicet sic dispositi estis. Nullus enim ad hereditatem caelestem pervenire potest, nisi sit heres Dei. Heres autem Dei aliquis efficitur per fidem Christi; supra I, 12: dedit eis potestatem filios Dei fieri, his qui credunt in nomine eius. Iudaei autem nondum in eum credebant; et ideo dicit non potestis venire. In Ps. XXIII, 3, requirit: quis ascendet in montem domini? Et respondetur: innocens manibus, et mundo corde. Iudaei autem non erant mundo corde, nec innocentes manibus, quia volebant Christum interficere, ideo dicit: non potestis ascendere in montem domini.
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Consequenter cum dicit dixerunt ergo Iudaei ad semetipsos, ponitur Iudaeorum admiratio, qui licet carnaliter de Christo saperent, tamen ex parte credebant. Et tria faciunt. Primo admirantur; secundo suspicantur; et tertio contra suspicionem argumentantur. Admirantur quidem cum dicunt ad semetipsos quo iturus est hic, quia non invenerimus eum? Ut enim dictum est, hoc carnaliter intelligebant; I Cor. II, 14: animalis homo non percipit ea quae sunt spiritus Dei. Et ideo quod esset iturus, non quidem per mortem, sed corporaliter, ad aliquem locum quo eis non liceret ascendere, suspicantur super hoc, dicentes numquid in dispersionem gentium iturus est, et docturus gentes? Nam gentes alienatae erant a conversatione Iudaeorum; Eph. II, 12: hospites testamentorum eratis alienati a conversatione Israel, promissionis spem non habentes, et sine Deo in hoc mundo. Et ideo quasi eis exprobrantes, dicunt in dispersionem gentium, quae scilicet ubique disseminatae erant, et imperfecte ad invicem permixtae; Gen. X, 32: hae sunt familiae Noe iuxta populos et nationes suas, et ab his divisae sunt gentes in terra post diluvium. Sed populus Iudaeorum collectus erat loco, et cultu unius Dei, et observatione legis; Ps. CXLVI, 2: aedificans Ierusalem dominus, dispersiones Israelis congregabit. Nec dicunt quod iturus sit ad gentes quasi gentilis futurus, sed tamquam eas reducturus: unde subdunt et docturus gentes. Quod forte sumpserunt ex Is. XLIX, 6: parum est mihi ut sis mihi servus ad suscitandas tribus Iacob, et faeces Israel convertendas: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Quamvis autem isti non intelligerent ea quae dicunt, sicut nec Caiphas intellexit cum dixit: expedit vobis ut unus homo moriatur, et non tota gens pereat, tamen verum dicunt, et salutem gentium praedixerunt, ut Augustinus dicit, quod iturus esset ad gentes, non praesentia corporis, sed pedibus suis, scilicet apostolis. Misit enim ad nos membra sua, et fecit nos sua membra; infra X, 16: alias oves habeo quae non sunt ex hoc ovili, et illas oportet me adducere (...) et fiet unum ovile, et unus pastor. Et ideo Is. II, 3, dicitur in persona gentium: docebit nos vias suas. Obiiciunt autem contra ea quae suspicantur, dicentes quis est hic sermo quem dixit: quaeretis me?
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Quasi dicant: si dixisset quaeretis me, et non invenietis, et ubi sum ego, vos non potestis venire, poterat quidem intelligi quod iturus esset ad gentes; sed per hoc quod addidit ubi ego sum non potestis venire, videtur excludere hunc intellectum. Non enim impossibile est nobis ad gentes ire et cetera.
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Postquam dominus egit de origine suae doctrinae et docentis nec non de termino eius, hic consequenter invitat ad ipsam doctrinam, et primo ponitur Christi invitatio; secundo turbarum dissensio, ibi ex illa autem hora et cetera. Circa primum tria facit. Primo ponitur invitandi modus; secundo ipsa invitatio, ibi si quis sitit, veniat ad me; tertio subditur expositio, ibi hoc autem dixit de spiritu. Modus autem invitandi attenditur quantum ad tria; scilicet quantum ad tempus invitationis; quantum ad situm invitantis; quantum ad conatum vocantis. Quantum ad tempus, quia in novissimo die magno festivitatis: nam, ut dictum est, festum illud celebrabatur septem diebus, et primus et ultimus dies solemniores erant, sicut et apud nos primus dies festi et octavus solemnis est magis. Hoc ergo quod hic dominus fecit, non fecit primo die, quia nondum ascenderat Ierusalem, nec intermediis diebus, sed in novissimo; et hoc ideo, quia pauci sunt qui festa spiritualiter celebrant: et ideo non eos a principio ad doctrinam invitat, ne per vanitates sequentium dierum festorum aboleretur de cordibus eorum, quia, ut dicitur Lc. VIII, 7 verbum domini suffocatur a spinis, sed in ultimo die eos invitat, ut tenacius eorum cordibus imprimatur. Quantum ad situm autem quia stabat Iesus. Ubi sciendum est, quod Christus docuit sedens, et stans. Sedens, quidem docuit discipulos, Matth. V, 1; stans autem turbas, sicut hic. Et ideo ex hoc inolevit consuetudo in Ecclesia, ut turbis praedicetur stando, religiosis vero et clericis sedendo. Cuius ratio est, quia cum praedicatio ad turbas sit quasi ad eas convertendas, fit per modum exhortationis; sed cum praedicatio ad clerum fit, quasi iam ad existentes in domo Dei, est ut quaedam commemoratio. Quantum ad conatum vero vocantis quia clamabat, ut scilicet ostenderet suam securitatem; Is. XL, 9: exalta in fortitudine vocem tuam (...) exalta, noli timere. Et ut ab omnibus audiretur; Is. LVIII, 1: clama, ne cesses, quasi tuba exalta vocem tuam. Et ut ostendat magnitudinem dicendorum; Prov. VIII, v. 6: audite me, quia de rebus magnis locutura sum. Consequenter cum dicit si quis sitit, veniat ad me, ponitur invitatio, et primo ostendit qui invitentur; secundum quis sit fructus invitationis. Invitantur quidem sitientes; unde dicit si quis sitit, veniat ad me, et bibat. Is. LV, 1: omnes sitientes, venite ad aquas. Ideo enim sitientes vocat, quia tales sunt qui desiderant Deo servire. Deus autem coacta servitia non acceptat; II Cor. IX, 7: hilarem datorem diligit Deus. Et propter hoc dicebat Ps. LIII, 8: voluntarie sacrificabo. De istis dicitur Matth. V, 6: beati qui esuriunt et sitiunt iustitiam. Quos quidem dominus non partialiter vocat, sed omnes; unde dicit si quis sitit, quasi dicat, quicumque est ille; Eccli. XXIV, 26: transite ad me, omnes qui concupiscitis me, et a generationibus meis implemini; I Tim. II, 4: vult omnes homines salvos fieri. Invitat autem ad potandum; unde dicit et bibat. Potus enim iste est spiritualis refectio in cognitione divinae sapientiae et veritatis; etiam in impletione desideriorum. Is. LXV, 13: servi mei bibent, et vos sitietis; Prov. IX, 5: venite, et comedite panem meum, et bibite vinum quod miscui vobis; Eccli. XV, 3: aqua sapientiae salutaris potabit illum.
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Fructus autem huius invitationis est redundantia bonorum in alios; unde dicit qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae. Quod quidem, secundum Chrysostomum, legendum est sic: qui credit in me, sicut dicit Scriptura, hic subdistingue punctando; et postea subsequitur flumina de ventre eius fluent aquae vivae. Nam si dicis qui credit in me, et postea subsequatur sicut dicit Scriptura, flumina, etc., non videtur conveniens, quia hoc quod dicitur flumina de ventre eius fluent aquae vivae, non invenitur in aliquo libro veteris testamenti. Hoc ergo modo dicatur qui credit in me, sicut dicit Scriptura; idest, secundum Scripturae documenta; supra v. 39. Scrutamini Scripturas (...) ipsae sunt quae testimonium perhibent de me. Et tunc flumina de ventre eius fluent aquae vivae. Et dicit qui credit in me, cum supra dixerit qui venit ad me; quia idem est credere et venire; Ps. XXXIII, 6: accedite ad eum, et illuminamini. Secundum Hieronymum vero, aliter punctatur sic: qui credit in me, et postea subditur sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae. Quod, ut ipse dicit, de proverbiis sumptum est; Prov. V, 15: bibe aquam de cisterna tua, et fluenta putei tui: deriventur fontes tui foras. Sciendum est autem, secundum Augustinum, quod flumina procedunt de fontibus sicut a principio. Qui autem bibit potum corporalem, non habet in se nec fontem, nec flumen, quia particulam aquae gustat: sed qui bibit credendo in Christum, haurit fontem aquae, quo hausto, vivescit conscientia, quae est venter interioris hominis, et etiam ipsa fons erit. Unde dicitur supra IV, v. 13: qui biberit ex hac aqua, fiet in eo fons aquae salientis. Hic autem fons qui hauritur, est spiritus sanctus, de quo dicitur in Ps. XXXV, 10: apud te est fons vitae. Qui ergo bibit ita quod soli sibi proficit, dona gratiarum, quae per flumina signantur, non fluent aquae vivae de ventre eius; sed qui proximo festinat consulere, et diversa dona gratiarum recepta a Deo aliis communicare, de ventre eius fluent aquae vivae. Propter quod dicit Petrus: unusquisque sicut accepit gratiam, in alterutrum illam administrantes. Dicit autem flumina, ad significandum spiritualium donorum abundantiam fidelibus repromissam; Ps. LXIV, 10: flumen Dei repletum est aquis. Item eorum impetum; Is. c. XXVII, 6: qui ingredientur impetu a Iacob, florebit et germinabit Israel, et implebunt faciem orbis semine; et in Ps. XLV, 5: fluminis impetus laetificat civitatem Dei. Unde, quia ex instinctu et fervore spiritus sancti movebatur apostolus, dicebat: caritas Christi urget nos; et Rom. VIII, 14: qui spiritu Dei aguntur, hi filii Dei sunt. Item donorum spiritus sancti divisionem: quia, ut dicitur I ad Cor. XII, 10: alii genera linguarum, alii genera sanitatum et cetera. Huiusmodi autem flumina sunt aquae vivae, quia sunt continuatae suo principio, scilicet spiritui sancto inhabitanti. Consequenter cum dicit hoc autem dixit de spiritu, exponit quae dixit, et primo ponitur expositio; secundo assignatur ratio expositionis, ibi nondum enim erat spiritus datus. Dicit ergo dixit, quod flumina de ventre eius fluent aquae vivae.
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Sed hoc intelligendum esse Evangelista dicit de spiritu quem accepturi erant credentes in eum, quia ipse est fons vitae et fluvius. Fons, de quo dicitur in Ps. XXXV, 10: apud te est fons vitae, et in lumine tuo videbimus lumen. Fluvius vero, quia a patre et filio procedit. Apoc. ult., 1: ostendit mihi Angelus fluvium aquae vivae splendidum tamquam crystallum, procedentem de sede Dei et agni; Is. XLII, v. 1: dedit spiritum, scilicet obedientibus sibi. Huius expositionis rationem assignat, dicens nondum enim erat spiritus datus; et dicit duo: scilicet quod nondum erat spiritus datus, et quod Christus nondum erat glorificatus. Circa primum est duplex opinio. Chrysostomus enim dicit, quod spiritus sanctus non fuit datus apostolis, quantum ad dona prophetica et miraculorum, ante resurrectionem Christi. Unde gratia huius, quae dabatur prophetis a terra defecerat usque ad adventum Christi, nec postmodum alicui data est usque ad praedictum tempus. Et si dicitur quod apostoli eiiciebant Daemonia ante resurrectionem, intelligendum est quod haec non spiritu eiiciebantur, sed ea quae a Christo erat potestate. Quando enim mittebat eos, non dicitur dedit eis spiritum sanctum sed dedit eis potestatem: Matth. X, 1. Sed hoc videtur contra illud quod dominus dicit Lucae XI, 19: si ego in Beelzebub eiicio Daemonia, filii vestri in quo eiiciunt? Sed constat quod ipse in spiritu sancto eiiciebat Daemonia, et filii, idest apostoli: unde manifestum est eos accepisse spiritum sanctum. Et ideo dicendum est, secundum Augustinum, quod ante resurrectionem apostoli habuerunt spiritum sanctum etiam quantum ad dona prophetica et miraculorum. Et hic quod dicitur nondum erat spiritus datus, intelligendum de abundanti datione, et visibilibus signis; sicut datus fuit eis post resurrectionem et ascensionem in linguis igneis. Sed cum spiritus sanctus sanctificet Ecclesiam, et etiam modo accipiatur a fidelibus, quare nemo loquitur linguis omnium gentium sicut tunc? Dicendum ad hoc, quod non est necessarium, ut Augustinus dicit. Quia iam universalis Ecclesia linguis gentium loquitur, quia per spiritum sanctum datur caritas; Rom. V, v. 5: caritas Dei diffusa est in cordibus nostris, et haec, faciens omnia communia, facit quemlibet cuilibet loqui. Unde dicit: si amas unitatem, etiam tibi habet quisquis in illa (idest Ecclesia) aliquid habet. Tolle invidiam, et tuum est quod habeo: livor separat, caritas iungit: ipsam habeto, et cuncta habebis. In principio autem antequam Ecclesia per mundum dilataretur, quia pauci erant, oportebat quod linguis omnium loquerentur, ut sic Ecclesiam in omnibus fundarent. Circa secundum, sciendum est, secundum Augustinum, quod hoc quod dicit Iesus nondum fuerat glorificatus, intelligendum est de gloria resurrectionis; quasi dicat: nondum a mortuis resurrexerat, nondum ad caelos ascenderat. De qua dicitur Io. XVII, 5: clarifica me, pater. Et causa quare sic voluit prius glorificari quam daret spiritum sanctum, assignatur, quia spiritus sanctus ad hoc datur nobis, ut erigat corda nostra ab amore saeculi in resurrectionem spiritualem et totaliter currant in Deum. Quia ergo vitam aeternam promisit spiritus sancti caritate ferventibus, ubi non moriemur, ubi nihil timebimus. Ideo ipsum spiritum sanctum noluit dare nisi dum esset glorificatus, ut in corpore ostenderet vitam quam in resurrectione speramus. Secundum Chrysostomum vero, hoc non intelligitur de gloria resurrectionis, sed de glorificatione passionis: de qua, imminente passionis hora, dominus dicit infra c. XIII, 31: nunc glorificatus est filius hominis. Et secundum hoc spiritus sanctus tunc primum datus est quando post passionem dixit apostolis: accipite spiritum sanctum et cetera. Ideo autem non ante passionem datus est spiritus sanctus, quia, cum sit donum, non debuit dari inimicis, sed amicis. Nos autem inimici eramus. Oportebat ergo prius offerri hostiam in ara crucis et inimicitiam in carne solvi, ut sic per mortem filii eius reconciliaremur Deo, et tunc facti amici, donum spiritus sancti reciperemus et cetera. Posita ergo Christi ad spiritualem potum invitatione, hic consequenter agit Evangelista de turbarum dissensione, et primo ponitur dissensio turbarum ad invicem; secundo dissensio in principibus, ibi venerunt ergo ministri. Circa primum duo facit. Primo ponuntur diversa dissidentium verba; secundo ponitur ipsa dissensio, ibi dissensio itaque facta est in turba. Diversitas autem verborum turbarum ex diversitate opinionum turbarum de Christo proveniebat, et ideo ponit tres opiniones turbarum: duas quidem iam accedentium ad spiritualem potum, tertiam vero resilientium.
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Prima autem opinio erat quod dicebant Christum prophetam esse; et ideo dicit ex illa ergo hora, quando scilicet in magno festivitatis die talia dixerat, turba cum audissent hos sermones eius, dicebant, illi scilicet qui iam illam aquam spiritualiter haurire coeperant, hic est vere propheta. Non solum prophetam eum dicunt, sed etiam verum, idest quasi antonomastice, intelligentes hunc esse de quo Moyses praedixit, Deut. c. XVIII, 15: prophetam suscitabit vobis Deus de fratribus vestris: ipsum tamquam me audietis.
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Alia opinio erat quia quidam dicebant hic est Christus: isti enim magis ad potum accedebant, et sitim infidelitatis magis deposuerant. Et hoc etiam Petrus confessus est, Matth. XVI, 16: tu es Christus filius Dei vivi. Tertia opinio est referentium contraria praedictis. Et primo obiiciunt contra opinionem dicentium eum esse Christum; secundo obiectionem auctoritate confirmant. Dicit ergo quidam autem, in suae infidelitatis ariditate permanentes, dicebant: numquid a Galilaea venit Christus? Noverant enim, prophetas, Christum a Galilaea venturum, non praedixisse: et ideo credentes in Nazareth eum natum fuisse (ignorabant enim suae nativitatis locum esse Bethlehem), hoc dicunt. Manifestum enim erat eum in Nazareth nutritum, sed paucis notus erat nativitatis locus. Quamvis tamen Scriptura non dicat Christum in Galilaea nasciturum, praedixit tamen illuc eum primo declinaturum. Is. c. IX, 1: primo tempore alleviata est terra Zabulon et terra Nephthali, et novissimo aggravata est via maris trans Iordanem Galilaeae gentium. Populus gentium qui ambulabat in tenebris, vidit lucem magnam, et habitantibus in regione umbrae mortis lux orta est eis. Praedixit etiam quod de Nazareth processurus esset. Is. XI, 1: flos de radice eius ascendet: ubi in Hebraeo habetur: Nazarenus de radice est et cetera. Confirmant obiectionem auctoritate Scripturae, cum dicunt nonne Scriptura dicit, quia ex semine David et de Bethlehem castello, ubi erat David, venit Christus?
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Quod autem de semine David venturus esset Iesus, dicitur Ierem. XXIII, 5: suscitabo David germen iustum. Et II Reg. XXIII, 1, dicitur de David: dixit vir cui constitutum est de Christo Dei. Quod vero de Bethlehem, dicitur Mich. V, 1: et tu, Bethlehem, terra Iuda: ex te mihi egredietur qui sit dominator in Israel.
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Consequenter cum dicit dissensio itaque facta est in turba propter eum, primo ponitur ipsa dissensio; secundo conatus quorumdam ex eis contra Christum; tertio conatus repressio. Dissensio autem facta est propter eum, scilicet Christum, in turba. Frequenter enim contingit quod in cordibus malorum ex manifestatione veritatis causatur dissensio et turbatio. Unde et hoc in persona Christi dicitur Ier. XV, 10: vae mihi, mater mea, ut quid me genuisti virum rixae, virum discordiae in universa terra? Propter hoc dicebat dominus, Mt. X, 34: non enim veni mittere pacem, sed gladium. Conatus autem, scilicet aliquorum, erat ad eum apprehendendum; unde dicit quidam autem ex eis, scilicet qui dixerant: numquid a Galilaea venit Christus? etc., voluerunt apprehendere eum, scilicet ex inimicitia ad occidendum; Ps. LXX, 2: persequimini et comprehendite; Ex. XV, 9: dixit inimicus: persequar et comprehendam. Sed tamen boni et fideles volunt Christum apprehendere, ut eo fruantur; Cant. VII, 8: ascendam in palmam, et apprehendam fructus eius.
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Repressio autem conatus est ex potestate Christi: et ideo dicit sed nemo misit super illum manus, quia scilicet Christus nolebat. In potestate sua erat hoc; infra X, v. 18: nemo tollit a me animam meam; sed ego pono eam a me ipso. Unde et quando voluit pati, non eos expectavit, sed ipse se eis obtulit; infra XVIII, 4: processit, et dixit ad eos, quem quaeritis?
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Consequenter cum dicit venerunt ergo ministri ad pontifices et Pharisaeos, ponitur dissensio principum, et primo ponitur dissensio eorum ad ministros; secundo dissensio eorum ad invicem, ibi dixit Nicodemus. Circa primum tria facit. Primo ponitur redargutio principum ad ministros; secundo testimonium latum de Christo a ministris; tertio reprehensionis conatus principum ad ministros. In primo attende principum iniquitatem, cum dicunt, scilicet pontifices et Pharisaei, ministris quare non adduxistis eum? Adeo enim mali erant, quod eis non poterant satisfacere ministri, nisi Christo nocumentum inferrent; Pro. IV, 16: rapitur somnus ab oculis eorum, nisi supplantaverint. Sed hic incipit quaestio litteralis: quia cum supra dictum est, quod ministri missi fuerunt ad capiendum Iesum die festo mediante, idest quarto die; et hic ponatur reditus eorum post septimum diem, quando dixit: in novissimo autem die etc., videtur quod intermediis diebus vacaverunt. Ad quod est duplex responsio. Una quod Evangelista anticipavit murmur turbarum. Vel dicendum, quod forte tunc redierunt; sed hoc nunc commemorat, ut manifestet causam dissensionis inter principes.
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In secundo attende ministrorum bonitatem in commendabili testimonio quod perhibuerunt de Christo, dicentes numquam sic locutus est homo, sicut hic loquitur. Ubi redduntur commendabiles ex tribus. Primo ex admirationis causa: quia non propter miracula, sed propter doctrinam Christum mirabantur, ex quo propinquiores efficiuntur veritati, et recedunt a consuetudine Iudaeorum, qui signa quaerunt, ut dicitur I Cor. I, 22. Secundo ex conversionis facilitate: quia ad pauca verba Christi, capti sunt, et allecti ad eius amorem. Tertio ex animi securitate: quia ipsis Pharisaeis, qui Christo adversabantur, talia dicunt de Christo numquam sic locutus est homo. Et hoc rationabiliter: quia non solum homo erat, sed etiam Dei verbum; et ideo verba sua erant virtuosa ad commovendum; Ier. c. XXIII, 29: numquid non verba mea quasi ignis sunt, dicit dominus, et quasi malleus conterens petram? Et ideo dicitur Mt. VII, 29, quod erat docens sicut potestatem habens. Erant etiam sapida ad dulcorandum; Cant. II, v. 14: sonet vox tua in auribus meis, vox enim tua dulcis; Ps. CXVIII, 103: quam dulcia faucibus meis eloquia tua. Erant utilia ad retinendum, quia promittebant bona aeterna; supra VI, 69: domine, ad quem ibimus? Verba vitae aeternae habes; Is. XLVIII, 17: ego dominus docens te utilia. In tertio attende detestari Iudaeorum perfidiam, qua conantur ministros a Christo retrahere, unde responderunt eis, scilicet ministris, numquid et vos seducti estis? Ubi tria faciunt. Primo arguunt aestimatum ministrorum errorem; secundo proponunt exemplum principium; tertio excludunt exemplum turbarum.
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Arguunt autem eos, cum dicunt numquid et vos seducti estis? Quasi dicant: videmus vos delectatos esse in sermone illius. Et revera laudabiliter seducti erant, quia dimisso malo infidelitatis, ad veritatem fidei sunt adducti: de qua dicitur Ier. XX, 7: seduxisti me, domine, et seductus sum.
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Exemplum autem principum proponunt, ut magis eos avertant: unde dicit numquid ex principibus aliquis credidit in eum? Ex duobus enim aliqui fide digni redduntur: scilicet ex auctoritate et ex religione. Unde haec duo contra Christum adducunt, quasi dicant: si Christus esset acceptandus, utique acceptassent eum principes, in quibus est auctoritas, et Pharisaei, in quibus apparebat religio; sed nullus istorum credidit in eum: ergo nec vos debetis in eum credere. In his ergo impletur quod dicitur in Ps. CXVII, v. 22: lapidem quem reprobaverunt aedificantes, scilicet principes et Pharisaei, hic factus est in caput anguli, idest in cordibus populorum. Sed a domino factum est istud: quia bonitas eius praeponderat malitiae hominum.
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Testimonium autem turbae excludunt, quia eorum malitiam confutant; et ideo dicunt sed turba haec quae non novit legem, maledicti sunt; et ideo non est standum cum eis. Hoc autem scriptum est, Deut. c. XXVII, 27: maledictus qui non permanserit in lege, nec eam opere perfecerit. Sed hoc male intelligebant, quia etiam illi qui non habent scientiam legis, et opera legis faciunt, magis permanent in lege quam habentes legis scientiam, et non servantes eam: de quibus dicitur Mt. XV, 8: populus hic labiis me honorat, cor autem eorum longe est a me; Iacob V: estote factores verbi, et non auditores tantum.
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Consequenter cum dicit dixit Nicodemus ad eos, ponitur dissensio principum ad invicem, et primo ponitur Nicodemi exhortatio; secundo principum contradictio, ibi responderunt et dixerunt; tertio dissensionis terminatio. Circa primum duo facit. Primo praemittit quaedam de Nicodemo; secundo ponit eius exhortationem. Praemittit autem tria de eo: quorum duo ostendunt intentionem dicendi, et tertium nequitiam principum. Primum ergo pertinet ad fidem Nicodemi; unde dicit dixit ille qui venerat ad eum, idest crediderat: idem enim est venire ad Christum, et credere in eum. Secundum pertinet ad fidei suae imperfectionem, quia nocte venit. Si enim perfecte credidisset, non pertimuisset. Infra XII, 42: multi ex principibus crediderunt in eum; sed propter Pharisaeos non confitebantur, ut e synagoga non eiicerentur; de quibus unus erat Nicodemus. Tertium pertinet ad principum falsitatem. Dixerunt enim, quod nullus ex principibus et Pharisaeis in Christum credidit, et ideo dicit qui erat unus ex ipsis; quasi dicat: si Nicodemus, qui est unus ex principibus, credidit in eum, manifestum est falsum esse quod principes et Pharisaei dicunt, scilicet quod nullus ex principibus credidit in eum. Ier. c. XVI, 19: vere mendacium locutus est.
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Exhortatio autem Nicodemi ponitur cum dicit numquid lex nostra iudicat hominem, nisi prius audierit ab ipso et cognoverit quid faciat? Nam secundum leges civiles debet praecedere diligens inquisitio sententiam. Unde dicitur Act. XV, 16: non est Romanis consuetudo damnare aliquem hominem, priusquam is qui accusatur, praesentes habeat accusatores, locumque defendendi accipiat ad abluenda crimina. Unde Iob XXIX, 16: causam quam ignorabam, diligenter investigabam. Propter hoc in lege Moysi, Ex. XXIII, 7, dicitur: innocentem et iustum non condemnabis, quia aversor impium. Haec autem verba ideo dicit, quia cum fidelis esset, volebat eos ad Christum convertere. Quia tamen timidus erat, occulte hoc faciebat. Credebat enim, quia si tantummodo Christum vellent audire, quod verbum Christi esset tantae efficaciae quod forte similes fierent illis qui missi fuerant ad Iesum, et ad verba eius conversi sunt in facto eo ad quod missi fuerant.
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Contradictio principum ponitur cum dicit responderunt et dixerunt ei et cetera. Ubi primo comprehendunt eum quasi seductum; secundo quasi legis ignarum. Quantum ad primum dicunt numquid et tu Galilaeus es, idest, a Galilaeo seductus. Arbitrantur enim Christum Galilaeum ex conversatione in Galilaea: et ideo omnes qui Christum confitebantur, quasi in opprobrium Galilaeos vocant; Mt. XXVI, 69: respondit ancilla Petro: et tu Galilaeus es? Infra IX, v. 27: numquid et vos vultis discipuli eius fieri? Quantum ad secundum dicunt scrutare Scripturas, et vide, quia a Galilaea propheta non surgit; cum tamen esset legis doctor, nec de novo scrutari indigebat. Quasi dicant: licet tu sis doctor, tamen hoc ignoras: sicut supra dictum est III, 10, tu es magister in Israel, et haec ignoras? Licet autem non habeatur expresse in Scriptura veteris testamenti quod de Galilaea propheta surgeret, hoc tamen habetur quod inde exire debeat dominus prophetarum, secundum illud Is. II, 1: flos, idest Nazarenus, de radice eius ascendet, et requiescet super eum spiritus domini.
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Sed terminatio dissensionis ostenditur infructuosa; unde dicit et reversi sunt unusquisque, quasi infecto negotio, in domum suam, idest in propria, vacui fide, et fraudati a malo desiderio suo. Iob V, 13: consilium pravorum dissipat; Ps. XXXII, 10: dominus reprobat consilia principum, et cogitationes populorum dissipat. Vel, in domum suam, idest in malitiam infidelitatis et impietatis suae; Apoc. II, 13: scio ubi habitas, ubi sedes est Satanae: et tenes nomen meum, et non negasti fidem meam.
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v. 1 post haec autem scil. post illam multorum defectionem et Petri aliorumque apostolorum fidei professionem 6,61-71, ambulabat Iesus:in Galilaeam ἐν τῇ Γαλιλαίᾳ, in Galilaea (uti complures codices vulg. habent : dun fuld hub ing med mt ept ox lind), per oppida et vicos Galilaeae; ibi enim, uti narratione synopticorum comprobatur, maiorem fidem invenit; nam etiam oppositio illa in synagoga in Capharnaum potissimum a ludaeis, non a Galilaeis (6,41. 53) est excitata; non enim volebat in [Iudaeam ἐν τῇ I. (in Iudaea ing med a b d r) amóulare, quia quaerebant eum Iudaet interficere; cf. 5,16. 18; eo itaque anno non videtur ascendisse in ur- bem ad pascha (cf. Patr. Cor.) , ita ut quasi ratio reddatur cur non ascenderit (cf. Maid.). Noluit furorem adversariorum provocare ; potius voluit illis spatium concedere, quo illa animorum excandescentia sedaretur et defervesceret. Spalium eis dedit sat longum unius scil. anni et dimidii;
À tempore paschali evangelista narrationem transfert ad tempus festum tabernaculorum, i. e. 8 mense aprili ad octobrem fere. Quae interea Iesus gessit, enarrant synoptici. Ad hoc enim tempus referuntur quae habentur Matth. 145,34-18,35 et Marc. 6,53-9,49 et Luc. 9, 18-50. Per idem tempus potissimum versatus est in Galilaea; attamen etiam in regionem Tyri et Sidonis et in tractum decapolitanum se contulit. Evangelista commemorat, ubi diutius commorabatur et quo ex aliis regionibus reverti solebat
Haec manifestatio , uti ceteris est praeclarior, ita plura quoque complectitur. Sed quo clariore modo Iesus suam a Patre missionem affirmat et se esse a Patre missum probat, eo maiore odio eum persequuntur. Populus timore principum coercetur; hi iam tentant eum apprehendere, volunt eum adducta adultera in sermone capere ct insidias struere; reprehensione eius et testimonio de origine divina ita exacerbantur, ut eum conentur lapidare. Sanatione caeci nati furore exardescunt ita ut qui eum confiteretur Christum ex synagoga eiiciant. Quid mirum igitur, si Iesus eiusmodi duces populi fures ac latrones appellat, qui se pastorem bonum odio habent? Insigni modo Iesus se declarat eum qui omne hominum desiderium dono Spiritus Et primo quidem ea referuntur quae in festo scenopegiae acta sunt. Iesus non eo modo quo eius cognati volunt ad festum tabernaculorum in lerusalem ascendit. [n ipsa urbe sententia populide eo est plane diversa. Verum ipsi nobiles non possunt non mirari eius doctrinam. Hanc esse a Patre Christus docet, ad quam cognoscendam opus sit facere voluntatem Dei; simul tradit quo cognoscant se a Deo esse missum. Tum in eos invehitur, quod legem non observent et se ob sanaquia ei permittatur palam loqui suspicantur Iesum forte agnosci Christum ; at statim sibi ipsi obiiciunt eum non posse esse Christum. Quare Iesus se & Deo missum palam profitetur. Unde aliqui eum apprehendere volunt, et ex populo multi in eum credunt; inde synedristae mittunt qui eum caperent. Iesus se mox ad Patrem iturum, illos vero perituros esse dicit; de quo sermone illi rident. Ultimo die sollemnitatis se omnium bonorum fontem proclamat; ex populo alii eum prophetam, alii Messiam esse declarant negantibus aliis. Satellites missi ad eum capiendum tanta eius admiratione ipsi capiuntur, ut non aumaledicunt et Nicodemo monenti ne contra legem modo adeo praecipite agant iniuriam faciunt. Ita re infecta domum redeunt. Magna arte singula ita quasi oculis subiiciuntur, ut non tam narrari quam geri coram videantur. Iesus de se et de missione sua testimonium perhibet. Quanta varietas et contrarietas opinionum in populo exstiterit, qui metus synedristarum omnium animos tenuerit, quanta malitia synedristae egerint, qua maiestate Iesus in tanta contentione emineat, evangelista paucis velut lineis, at gravibus, designat.
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v. 9 erat autem 1n proximo ἐγγύς, uti 6,5, dies festus Iudaeorum , scenopegia, festam tabernaculorum, de quo vide Lev. 38,84 ; celebrabatur a die quintodecimo mensis septimi per septem dies; dies primus et octavus praecipua sollemnitate et cessatione ab opere erat celebrandus; per eos dies in memoriam itineris in deserto habitabant in tentoriis, quae in plateis prope domus erigebant; festum magna celebrabatur laeitia; in gratiarum actionem pro perfecta vindemia incedebant ramos pelmarum , salicum aliarumque arborum manibus gestantes (cf. Lev. 23,40 seq.), fasciculos ex myrto et salice cum spadice palmae compositos addito Perseae pomo (Josephus , Antiq. 3,10,& et addit xat ταῦ- τα μὲν "Efpaíow; τὰς σχηνὰς πηγνῦσιν ἐπιτελεῖν ἐστι πάτριον). De eo festo cf. Neh. 8,1.-18. 1 Mach. 10,21. Appellatur ni»on an Deut. 16,13. 16; 31,10. Zach. 15,16; vocatur quoque Ex. 23,16 festum collectionis (frugum scil.). Ad eiusmodi festum magna hominum multitudo se conferebat in urbem (cf. Deut. 16,16). Quare fratres Domini tempus opportunum rati, ut suae de Iesu exspectationi satisfieret, ei persuadere studebant, ut in urbe regnum messianum inauguraret
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v. 3 dixerunt autem ad eum fratres eius, vide ad 2,12; esse eos filios loseph ex priore matrimonio censent Cyr. Theoph. Ewth. aliique (pro qua sententia afferuntur Origenes, Clemens alex. Eusebius, Gregorius nyss. Epiphanius, Hilarius, Ambrosius a LigAtfoot, Dissertation on the apostolic age); alii eos dicunt consanguineos Mariae (Aug. Bed. Aib. Thom.) transi hinc et vade in Iudaeam, ut et discipuli tui videant opera. tua quae facts, ii scil. ex sectatoribus Iesu qui erant in Iudaea. Isti itaque fratres testes erant miraculorum quae Iesus faciebat in Galilaea. Imbuti exspectatione regni messiani cum splendore apparentis idem appetere isti videntur, quod turbailla 6,15. Quare postulant ut in Iudaea edat magnalia illa, quibus magna excitaretur populi commotio et regnum praepararetur;
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v. & nemo quippe in occulto quid facit et quaerit ipse in. palam esse; eum arguunt quod sibi minime constet ; nam ex una parte vult, ut sua missio agnoscatur ἃ Deo facta, ex altera parte autem in occulto, in Galilaea, in regione a nobilibus Iudaeis despecta, saepius in locis plane ignotis miracula patrat; unde quod vult et quod facit videtur ipsis esse inter se oppositum ; nemo enim qui vult agnosci debet se occultare aut in occulto agere. Quare s? haec cum hilaritate , sed ut doctrinam spargeret populumque erudiret (CAr. Cyr. Aug. TheophA.). Iam qualis fuerit erga Iesum animus et primorum et turbae, brevi, sed efficaciter describitur;
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v. 11 ludaei ergo i. e. primores, nobiles, quaerebant eum in die festo et dicebant : ubi est ille? irascuntur, fremunt; ex nimio odio ne nominare quidem dignantur; die festo eum capere volebant ( Chr.) ; i/le dicunt ; quantopere cogitatione eius praeoccupati sint, ipso loquendi modo manifestant. Et in quantum omnium oculos in se converterit Iesus et in Galilaea et in Judaea , ostenditur
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v. 12 et murmur multum Ὑογγυσμός sermo clandestinus, disputatio clandestina (uti patet ex v. 13) erat in turba de eo inter multitudinem quae ex omni regione Palaestinae ad festum convenerat; verum sententiae erant contrariae; quidam enim dicebant : quia bonus est , ci μέν alii — alii; hi potissimum Galilaei erunt censendi , qui et frequentius pharisaeorum ; a/it autem dicebant : non, sed seductt turbas, hi potius ex plebe urbis et Iudaeae, qui scil. procerum sententiis et calumniis corrupti sunt, id quod ipso ostendunt sermone ; nam seducit turbas, quae verba primorum imitatione repetunt pro indole plebis, quae nobilium dicta caece subsequitur. Haec quoque pertinent ad populi opinionem designandam (Cyr. Tol. etc.) ; alii quidem haec pharisaeis attribuunt et sacerdotibus (Chr. Theoph. Thom. Bon. Cai. lans.); at de Iudaeis i. e. de iis qui auctoritate in populum valebant, sermo fit in v. 11 et in
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v. 13 nemo tamen palam loquebatur de illo propter metum Iudaeorum; nemo , proinde nemo eorum de quibus in v. 12 narrabatur. Quare non dicendum cum Aug. Chr. Bed. Rup. Cai. lans. Mald. Lap. solum eos non ausos esse qui bene 46,60 sentirent; sed utrique comprehenduntur ; prohibuerant primores omnem de eo sermonem et contentionem, ut eius memoria omnino &b omnium mentibus tolleretur; ideoque nemo audebat de eo publice et libere loqui (Tol.). Adeo enim omnes servili metu subiecti erant (Cyr.), ut timerent de eo quovis modo sermonem proferre, quem sciebant negligi velle ἃ primoribus. Praeterea qui male de eo loquebantur, etiam cohiberi poterant, ne ut testes tandem vocarentur, cum sibi conscii essent se non posse certam ac definitam in eum accusationem proferre ac probare. Intelligi nomine ludaeorum principes, seniores, sacerdotes iam veteres adnotarunt (Chr. Cyr. Thom. Cai. etc.).
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v. 14 tam autem dite festo mediante , τῆς ἑορτῆς μεσούσης medio tempore festi ; cf. Ex. 19,99 μεσούσης τῆς νυχτός, in noctis medio (vulg.; cf. Neh. 8,3), ascendit. Iesus in templum et docebat
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v. 15 et mirabantur [udaei dicentes : quomodo hic litteras scit, cum non didicerit? tanta gratia docebat, ut ipsi adversarii, primores, non possent non mirari, de qua docendi gratia et de populi admiratione synoptici quoque referunt (Matth. 7,98; Marc. 1,22. Luc. 4,22. 32). Verum non ita doctrinam admirabantur, ut dicta admitterent, sed obstupescunt : unde illi haec? cum ex dubitatione tali perspicere debuissent divinam eius missionem (cf. Chr.). Mirantur de scientia sacrarum litterarum, quae in Iesu doctrina manifestabatur, cum tamen nossent illum talem notitiam in schola scribarum non didicisse; sciebant enim eum non frequentasse scholam (cf. Cat. Tol. Ians. Mald.). Hac quoque admiratione procerum testimonium redditur Iesum antea in Nazareth vitam degisse communem, plane absconditam. Ipsi itaque adversarii minime scientiam Iesu ex causa et origine humana explicare poterant (ScAz.). Nos autem ex eorum exclamatione discimus Christi docendi rationem intime consociatam fuisse sacris litteris. Eorum admirationi respondet docens, unde habeat suam scientiam
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v. 16 respondit eis Iesus et dizit : mea doctrina, doctrina quam vobis propono ego et quam habeo, non est mea , ἃ me non est, non est a me profecta primo et originaliter, non est a me inventa, sed eius qui misit me, eam scil. habet a Patre acceptam, eandem ex Patris praescripto loquebatur (Maid.); cf. 5,30. Superiora verba vera sunt de Christo, ut Filius Dei est et etiam ut homo est. Priore modo accipiunt Cyr. Aug. Bed. Euth. Corl.; n&m ut Deus habet eandem omnino scientiam quam Pater habet eamque habet ipsa generatione aeterna a Patre acceptam; « utrovis modo exponas, sententia est eadem et in utroque sensu suam scientiam divinam seque Deum seu Dei Filium esse his verbis Christus significat simulque facto comprobat quae occulte dicebantur revelando ; ad contextum autem praesentem magis facit, si de scientia quam habuit ut homo interpretemur, quae quidem erat ἃ Deo » (Tol. m. Maid. Schg. Schz.). Quaerenti autem quomodo cognosci possit doctrinam esse a Deo respondet Christus in v. 17. 18 duplici indicio, interno altero quod quis in se, in animo experiatur, altero externo, quod ex ipso haberi et colligi possit habitu doctoris;
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v. 17 st quis voluerit voluntatem eius facere cognoscet de doctrina utrum ex Deo sit an ego a me ipso loquar, voluntatem Dei debebant intelligere de voluntate Dei in lege et prophetis expressa, proin de studio virtutum et vita bonis moribus instructa. Simul iis pandit causam cur doctrinam suam non cognoscant divinam; tacite itaque eos perstringit quod suis pravis moribus impediantur quominus credant. Veritatem enuntiat gravissimam , scil. viam ad fidem homines sibi ipsos occludere vita malis moribus infecta; qui vero pro viribus voluntatem Dei sibi quocumque modo manifestatam fecerit, ei adfore auxilium Dei ut ad fidem divinam perveniat. Loqui a se ipso is dicitur, qui docet a se excogitata et inventa ; itaque hic ex contextu, sine missione divina et contra Deum. Eiusmodi erant prophetantes de corde suo, qui sequebantur spiritum suum, quos Dominus non miserat (Ez. 13,9 seq.). Nota etiam Hebr. 5,11 seq. assignari habitudinem quae exsistat inter vitam pietate insignem et cognitionem mysteriorum ; de eadem re cf. 1 Cor. 2,6 et 3,1 seq. Alteram iudicandi normam proponit sitne doctrina ἃ Deo necne
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v. 18 qui a semetipso loquitur gloriam propriam quaerit, qui suae doctrinae ipseestauctor et inventor, suam 1. e. ingenii sui atque inventionis propriae gloriam quaerit (Ma/d.) , quod quam verum sit (scribit ans.) in omnibus patet haereticis, gu? autem quaerit gloriam eius qui misit eum, hic veraz est et iniustitia in illo non est; is enim ea loquitur quae ipsi commissa sunt et gloriae mittentis studiosus sedulo cavet ne ei ex legato aliqua enascatur ignominia. Loquitur Iesus sententia generali; sed applicatio facile patet. Iudaei quaerunt suam gloriam 5,454; ἃ semetipsis loquentes varias slatuerunt traditiones et observationes contra Dei mandata (Matth. 15,3 seq. Marc. 7,7-13). Iesus autem non quaerit gloriam suam; οἷ. 5,41 claritatem ab homii nibus non accipio; descendit de coelo ut faceret voluntatem eius qui misit illum 6,38; ergo ex seipso non loquitur, sed ex Deo, ea scil. ad quae missus est, ergo verax est; nullam enim habet fallendi causam qui se ipsum non quaerit (Maid.), neque in eo erit ulla fraus, ulla improbitas, qua contra veritatem ad suum commodum vel arbitrium quidquam retineret, detorqueret, mutaret. Neque enim pro se quidquam quaerit, sed tota eius industria ad gloriam mittentis procurandam tendit. De sequentibus iam quaerit CAr. : quam consequentiam (ποίαν &xcλουθίαν) quid commune habent haec cum praecedentibus verbis? Ipse aliique nexum ita adstruunt, ut Iesus accusationem sabbati violati refellat, quae facta erat 5,18 (cf. Cyr. Theoph. Euth. Mald. Patr. Corl. Schz.); nam, ut dicit Thom. : excludit obiectionem ; posset enim aliquis dicere Christo, quod ideo doctrina sua non esset a Deo quia sabbatum solvit (cf. 9,16). Qui nexus praeferendus esse videtur, quia Christus revera in subsequentibus illam accusationem repellit (v. 93). Unde contra accusationem primo ita se defendit ut ludaeos aggrediatur eos legis pessime violatae accusans
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19. Nonne Moyses dedit vobis legem? Non diu eorum animos qui ui est. tlle quaerebant suspensos tenuit Christus. Festum tabernaculorum celebrabatur per dies octo v. 19 nonne Moyses dedit vobis legem et nemo ez vobis facit legem? proceres, pharisaeos, scribas alloquitur; quo sensu accusentur legis non observatae , elucet ex synopticis (cf. Matth. 19,35; 15,3-9. 13. 14; 23,5-33; Marc. 7,7-13; 12,38. Luc. 11, 39 seq.; 20,56). Cum itaque ipsi sint transgressores legis, quanta hypocrisi sese iactant aemulatores legis et vindices ita ut Iesum ob sanationem sabbato factam interimere velint?
videri vellent observarent (/ans.); vel cum se veracem et iustum in doctrina et in operibus dixisset, eum nunc arguere ludaeos iniustitiae et transgressionis (7 οἰ.) vel cum illi se gerant et iactent custodes ac vindices legis, reprehendi a Iesu quod lege abutantur ad satisfaciendum furori et invidiae et cupiditdf& suae (Schg.). Cur dicatur : nemo facit legem, varie accipitur. Sat multi ita : lex dicit : non occides; vos autem vultis me occidere (Chr. Theoph. Euth. Cyr. Theod. M. Rup. Thom. Tol. lIans.); nemo observat legem sabbati, quia in sabbato circumciditis pueros (Mald. Corl.); sed circumcisio non est violatio sabbati; neque si esset, haec accusatio posset ad omnes proceres extendi, cum tamen non omnibus pueri ita nascantur, ut sabbato debeant circumcidi. Vel non servatis legem, quia me non iudicatis ex norma legis ( Weiss). Ex v. 15 respondet Iesus primoribus docens in templo adstante et audiente turba. Quae turba nihil scit de consilio illo sanguinolento procerum i. e. ludaeorum. Unde homines indignati et male intelligentes quasi ad se directa esset reprehensio, quid me quaeritis interficere? acerbe in Christum invehuntur : respondit turba et dizit : daemonium habes, quis te quaerit interficere? non est is sensus, quasi eum esse a daemone possessum dicerent, sed : daemon te instigat , ut haec dicas; daemoni hoc tribuunt quia ipsius est mendacia et mala testimonia et calumnias imponere et propterea in eum quod daemonis spiritu ducatur convicium iactant (To/.), maligno, insano agitaris spiritu (Cor/.); vulgari sermone is daemonium habere dici potest qui insanire, absurda loqui, delirare videbatur (cf. Jans. Maid. Schz.; vide 10,21. Matth. 11,18. Luc. 7,33; Fzl.). Iudaei optime sibi conscii quam vere de consilio caedis accusentur tacent. Iesus vero ita pergit, ut turba quoque intelligere possit se a primoribus ad necem quaeri, utique sine ulla causa
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v. 20 quid me quaeritis interficere? cf. 5,18; 7,1; « etiamsi transgrederer, id ad salutem facio, neque oporteret me a vobis qui in gravibus illam transgredimini incusari » (CAr.); « vos non habetis causam accusandi, cum sitis in simili delicto; si ergo non servatis legem, quare propter transgressionem eius vultis me occidere? non enim propter hoc facitis, sed propter odium; alioquin si propter zelum legis faceretis, ipsi vos servaretis eam » (Thom.).
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v. 21 respondit Iesus et dizit eis : unum opus feci et omnes miramtnt, θαυμάζετε 1. e. ταράττεσθε, θορυδεῖσθε (Theoph.), qua voce indicat etiam apud plebem aliquam exstitisse offensionem propter illud unum opus (5,8-10). Ab eo tempore Iudaei decreverunt Iesum interficere, neque diuturniore tempore cessavit illorum iniqua intentio , sed magis in eis augebatur; quare continua erat eius facti memoria, quemadmodum intentionem et consilium occidendi animo retinebant. Inde fit, ut Iesus eius operis mentionem post spatium temporis sat longum (intercesserat sesquiannus, To/.) faciat, utpote causae et originis tam nefariae intentionis. Eam autem offensionem esse plane iniustam neque ullam exsistere causam, cur sibi indignentur ostendit
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v. 22 propterea Moyses dedit volis circumcisionem, non quia ex Moyse est, sed ez patribus ; uti textus vulg. est, explica διὰ τοῦτο ita ut ad subsequens referatur : ideo dedit, non quia ipse illam primus praecepit et in morem induxit, sed quia iam a tempore patriarcharum in usu erat et ἃ Deo praescripta circumcisio; tamquam signum pacti iam Abraham patri et eius familiae et posteris praecepta est Gen. 17,10; in lege mosaica praescribitur Lev. 12,3. Haud pauci adiungunt διὰ τοῦτο ad antecedens mtramini (Theoph. Mald. Patr. Schg. Schz. Keil, Weiss etc.), alii aliquid supplendum censent ut nexus adsiruatur (cf. Rup. Fil.; varia apud Bar. Cai. lans.) ; verum potest retineri iunctio vulg. : ideo Moyses dedit cireumcisionem, quia ex patribus est (cf. Cyr. Bon. Tol. Corl.) ; sensus enim aptus est, constructio in hoc libro satis usitata; vide 5,16. 18; 8,897; 10,17; 19,18. 39 et haec particula semper in initio sententiae, nunquam in fine reperitur apud evangelistam (cf. Corl.). Si itaque eo loco eam reliqueris, oportet parenthesin ne admiseris; et in sabbato circumciditis hominem ; iam. Abraham dictum est : infans octo dierum circumcidetur in vobis; item Lev. 12,3 : et die octavo circumcidetur; quare morem a patribus traditum et lege Moysis sancitum servabant et si die octavus erat sabbatum , circumcisio eo die fiebat neque reputabatur violatio sabbati, quia erat sacer ritus a pairibus ante legem Moysis traditus et certo diei divino praecepto adnexus. Unde Christus arguit
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v. 23 si circumcisionem accipit homo tn sabbato, ut non solvatur lez Moysi, ἵνα μή, ne scil. lex Moysi (Lev. 12,3) de circumcisione solvatur, negligatur (ita Theoph. Ewth. Aug. Bed. Cat. Ians. Maid. Bar. Patr. Schg. Schz. Fil. Weiss, Keil ), mii indignamini, quia totum hominem sanum feci 1n sabbato? dignior enim sabbato circumcisio erat; ego vero rem digniorem melioremque feci quam sit cireumcisio (CÀr.); proin nulla est ratio cur mihi indignemini! Cum dicatur totum hominem sanum feci, videtur requiri, ut in circumcisione pars aliqua sanetur; ita scil. habetur oppositio et progressus et argumentatio a minore ad maius. Christus loquitur de sanatione vel salute corporali, unde in circumcisione non licebit cogitare de signaculo salutis (cum Aug. Bed. Thom. Rup.), vix sufficiet inceptam vulneris sanationem, sanguinis cohibitionem (Cyr. ScAhg.) efferre , vel rem a contrario illustrare : si sabbato licet circumcisione dolorem inferre, a fortiore licet sanum facere (TheophA.) vel generatim dicere : circumcisio est opus nobile, ideo non solvit sabbatum; sed salus totius hominis opus est nobilius (Bon.). Debet itaque circumcisio considerari ut sanatio hominis partialis, sanatio in parte corporis! ; itaque haec revera est; nam sine illa tale vitium est in corpore, ut propter illud homo non pertineat ad populum Dei; morbus vero vitium est non partis, sed totius et insuper morbus in lege saepe ut poena a Deo inflictà propter peccata proponitur; morbo homo ineptus fit ad sacros ritus obeundos; proin uti circumcisione in parte corporis sanatur, ut sacra obire possit, ita curatione a morbo totus homo sanatur (cf. Lev. 26,16 seq. Deut. 28,16 seq.). Alii explicant : si circumcisionem homo accipit in sabbato, ita ut lex Moysi non solvatur, quin lex de sabbato solvatur (Alb. Bon. Tol. Calm. Corl.). At duo obstant; nam haec non est. notio genuina et nativa ἵνα μή; dein de lege sabbati a Moyse data in hoc contextu non fit mentio ; commemoratur lex in universum v. 19 et lex circumcisionis quam Moyses dedit v. 22; proinde si de lege Moysi sermo flt in v. 23 haec lex de qua in antecedenti Christus loquebatur, debet intelligi, non autem alia lex de qua ne verbum quidem fit. Perperam pro ea explicatione proferuntur Cyr. Jans. (apud Schz.). Nam Cyr. ut nativam notionem retinere posset, censuit coniungendum ita esse : indignamini mibi ut non solvatur lex Moysis (lex scil. de sabbato a Cyr. intelligitur), quod totum hominem sanum feci in sabbato; insuper clare dicit Cyr. : nec enim circumcisionem homo accipit in sabbato, ut non solvatur lex Moysis; solvitur enim cessante propter circumcisionem sabbato; nam propter circumcisionem a patribus acceptam solvitur quodammodo lex Moysis de sabbato. Scribit Jans. : « ratio qua Dominus usus est, talis est : Moyses dedit vobis praeceptum circumcisionis octavo die fiendae; unde fit ut frequenter in sabbato circumcidatis hominem, cum in sabbatum dies octavus circumcisionis frequenter incidat. Si ergo homo circumciditur in sabbato, ut lex Moysis non solvatur quae octavo die circumcisionem fleri 'mandat, nec indignamini Moysi qui hoc ita fieri praecipit, nec mihi indignari debetis, qui non in aliqua parte hominem laesi aut laesum curare studui, sed totum hominem sanum feci in sabbato ». Ipse Jans. recte explicat verba Cyr. : Iudaeos fuisse indignatos in Christum ad eum finem, ut non solveretur lex Moysi, quam Dominum iam solvisse et solvere voluisse putabant. Denique sententia generali reducit eos ad iustum examen sui (Thom.)
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v. 9& nolite iudicare secundum faciem κατ᾽ ἔψιν secundum externam speciem, secundum id quod sub oculos cadit, sed iustum iudicium iudicate; proin monet ne secundum id iudicent quod statim apparet (Thom.), non secundum visionem oculorum (Bon.), sed ut merita rerum perpendant (Rup.). Opinionibus illis pharisaicis cum imbuti sint de observatione sabbati, secundum speciem externam illis sanatio sabbato facta erat offensioni, id quod ex synopticis quoque patet (Matth. 12,10. Luc. 6,6; 13,14). Quare dicit, ne ex tali apparentia iudicent, sed veram legis mentem percipientes de gestorum bonitate sententiam ferant (cf. Calm.). Et cum miraculo patrato sanaverit et alis quoque miraculis se Deo esse acceptum probaverit, eo magis sunt reprehendendi, si talem et tale opus miraculosum propter vanas illas opiniones de sabbato reprobandum existimant (cf. ScAg. Schz. Fil.). Perperam aliqui explicant χατ᾽ ὄψιν de acceptione personarum (Chr. Cyr. Rup. Tol. Maid. Corl.); de qua acceptione dicitur πρόσωπον ; Aug. Bed. legunt : nolite iudicare personaliter. Notandum est quam accuratam rerum notitiam evangelista prodat. Nam non solum distincte effert quid turba, quid primores senserint, dixerint, sed in ipsa turba distinguit aliquos ex urbe qui quod ceteri ignorabant bene perspectum habebant
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v. 25 dicebant ergo i. e. videntes Iesum adeo libere loqui neque impediri, quidam ez lerosolymis : nonne hic est quem quaerunt interficere?
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v. 26 et ecce palam illud propter quod eum interficere volebant defendit et asserit, et nihil ei dicunt! Mirantur quod primores illi tacent, nihil reponentes ad Christi defensionem et suam ipsorum reprehensionem; item quod eum publice loqui permittunt neque usi opportunitate eum apprehendunt. Cur ita agant, rationem inquirunt; commune est omnibus insoliti et insperati eventus causam inquirere (7o/.) ; quare dubitantes dicunt : numquid vere cognoverunt principes ol ἄρχοντες synedristae, quia hic est Christus? μήποτε num fortasse revera illi sententiam mutarunt? exspectant responsum id factum non esse, at simul produnt se propendere fere ad credendum quod dubitanter quaerunt (cf. Grimm, Lex. ad h. 1.). Ita enim eventu insolito haerent inertiam principum quomodo explicent nescientes. Potest inde colligi cur v. 13 nemo ausus sit de Christo palam loqui neque in bonam neque in malam partem (cf. Cyr.). Verum illam melioris sententiae scintillam, eum posse esse Christum, statim exstinguunt; « nam velut metuentes ne forte principes sentiae Christi repugnare videatur » (Rup.); unde sibi ipsi obiiciunt
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v. 27 sed hunc scimus , unde sit , πόθεν hic non locum denotat (CAr.), sed originem, genus, parentes (Thom. Tol. lans. Patr. Schz.); οἵ. 6,59; Matth. 13,55; Marc. 6,3. Merito notat Tol. : « magnam confessionem veritatis vis elicuit ab istis; nihil enim contra vitam et mores, nihil contra doctrinam opponunt, quia omnia Christo conveniebant; nihil in illo invenerant, quod Christum dedeceret, hoc solum invenerunt, quia sciunt, unde sit; si nescirent omnia recte se haberent. Attende hac obiectione eos inventam causam repulisse , nempe quod principes Christum agnoverint, ac si dicerent: cum hic non sit Chri- stus, quia scimus unde sit, non est verisimile causam hanc quam excogitavimus veram esse »; Christus autem cum venerit, nemo scit unde sit i. e. contra id quod de Iesu sciunt : nemo sciet eius parentes, sed repente ignotis progenitoribus mundo apparebit (Tol.). Hoc utihem (cf. v. 42), ceterum autem originem eius terrestrem fore ignotam, eum subito quasi coelitus delapsum se manifestaturum. Ad quam vulgarem opinionem diabolus tentationem illam : mitte te deorsum, accommodavit (vide quae dixi ad Matth. 4,6, Luc. 4,9). Unde haec opinio orta sit, inquirunt. Saepe affertur Is. 53,8 generationem eius quis enarrabit οἱ Mich. 5,9 (cf. Cyr. Aug. Bed. Theoph. Thom. Bon.) vel etiam Mal. 3,2 (Cor/.) et Ps. 71,6 (lans.). Ceterum si quis opiniones Iudaeorum cognoscere vult de subitanea Messiae apparitione, de eius absconsione, videat quae collegerunt LtigAtfoot , Hor. hebr. ad Matth. 9,1.et ἢ. 1., Wetstetn ad ἢ. 1., Edersheim, The life and time of Iesus I p. 169, II p. 154. 739 seq. ; vide quae notavi ad Mich. 4,8; Messiam venturum modo inexspectato ac subitaneo opinio est rabbinorum, cf. Wünsche ad h. 1. « Insusurrantibus sibi talia inter se Hierosol ymitis (nec enim aperte et libere loqui audebant propter metum Iudaeorum, ut scriptum est) rursus Christus divinitus agnoscit quae dicebantur » (Cyr.) atque iterum testimonium de se reddit minime ambiguum voce in altum sublata quod est magni affectus indicium (Thom.), ut clare omnibus innotescat quis sit; omnes enim ad veram sui cognitionem vult adducere
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v. 98 clamabat ergo Iesus in templo docens et dicens : et me scitis et unde sim scitis ;, « excepto virginis partu totum noverant in Iesu quod ad hominem pertüinet : facies ipsius nota erat, patria ipsius nota erat, genus ipsius notum erat; recte ergo dixit : et me nostis et unde sim scitis, secundum carnem et effigiem hominis quam gerebat » (Aug. Bed.). Id igitur Iesus eis concedit (cf. Cyr. Thom. Bon. Rup. Cai. Tol. Corl. Schg. Schz.); alii censent per ironiam id dici (Patr.), tullianus, Hilarius : neque me scitis...; et addit Christus quod praeprimis eos scire oportet et quod origine sua humana nequaquam excluditur : e£ a me tpso non veni, alia in me origo est consideranda, sed est verus qui misit me, quem vos nescitis, ἀληθινὸς explicatur a graecis (Chr. Cyr.) oppositione ad ψεύστης, ergo verax; ceterum, uti disünguitur a voce ἀληθής, significat potius genuinum, qui revera est quod nomine profitetur; quare hic potest explicari : revera exsistit'is qui me misit, minime a me fingitur; illi quidem eum neeo audivissent, etiam in Christum crederent, uti 1l. c. declaratur. Iterum asserit originem suam a Patre aeternam et missionem in tempore ; ita explanans quis sit et unde sit praeter originem humanam quam illi se scire iactant
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v. 29 ego scio eum quia ab 1pso sum et ipse me misit; scientiam suam de Patre repetit ab origine sua a Patre; παρ᾽ αὐτοῦ ab eo genitus (Theoph. Euth.), ab ipso, quia filius de patre et quidquid est filius, de illo est cuius est filius (Aug.); unigenitus Filius totum in se Patrem contemplatur et generatoris substantiam in propria natura depingens eo modo ipsam novit quae dicendo exprimi non potest (Cyr.) et; ut Thom. dicit : omnis cognitio est per aliquam similitudinem; Filius autem perfectissimam Patris similitudinem habet, cum sit eiusdem essentiae et virtutis cum ipso; αὖ ipso sum refertur ad aeternam generationem; ipse me misit insinuat Patrem auctorem Incarnationis (Thom.) , quia homo factus sum ab eo missus (Tol.). Quam diversum effectum verba Christi habuerint narratur v. 30 et 31. Et Iudaei quidem i. e. primores, pharisaei, sacerdotes (Chr. Cyr. Bon. lans. Schg. Schz.)
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v. 30 quaerebant ergo igitur irati quod originem et missionem divinam sibi attribuit, eum apprehendere; aliqui id explicant de Hierosolymitanis (v. 295; Rup. Thom. Maid. Corl.), id quod vix ad eorum mentem in v. 26 expressam convenit; si enim, uti putabant, principum non intererat eum capere, cur tandem ipsi sibi negotium facesserent? insuper de turba mentio fit postea; et nemo misit in. illum manum, quia nondum venerat hora eius, qua scil. ex consilio divino Christus voluit tradi; nondum erat illa hora, de qua postea dixit : ecce appropinquavit hora (Matth. 26,&5). Cur itaque illi non potuerint propositum exsequi, dicitur; quibus autem impediti fuerint non exprimitur. Plerumque occulta Christi potentia eos esse coercitos, ut non valerent eum aggredi sentiunt (cf. Chr. Cyr. Theoph. Thom. Tol. Mald. Corl.); αἱ miraculum divina virtute factum esse verbis evangelisiae non continetur; poterant illi impediri timore populi; multi enim Christo adhaeserunt, eum bonum ac beneficum habebant, praesertim ex Galilaeis, qui ad festum venerant. Quod impedimentum assignari videtur
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v. 34 de turba autem multi crediderunt in eum, ecce alter effectus verborum Christi plane contrarius, qui in plebe simplici cernitur; utique dicendum erit cum 7Àeoph. eorum fidem non fuisse perfectam ; et dicebant : Christus cum venerit , numquid plura signa faciet quam quae hic facit? dicuntur credidisse in eum,i. e. eum agnovisse Messiam; quare eorum verba ita intelligi debent, ut, disceptatione de eo in turba exorta, aliis negantibus eum esse Messiam, hi obiecerint dicentes : ponamus eum non esse Christum, verum si Christus venerit, etc. Unde simul patet quid indicare velit evangelista de sententiis turbae scribens : de turba multi crediderunt. Apud populum itaque disceptabatur de dignitate messiana eaque dubitantibus valide suadebatur ex multitudine signorum quae talia sint, ut plura a Messia nequeant exspectari. Ipse evangelista pauca retulit , supponit itaque alia apud synopticos nota. Iam pharisaeis haec populi affectio reprimenda statim videbatur, si summa principum auctoritate Iesus palam a publicis ministris tamquam malefactor caperetur; ita turbam vel auctoritatis summae reverentia vel saltem timore a sententia esse recessuram;
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v. 32 audierunt phdrisaei, de populi in Iesum affectione animoque solliciti, quae dicebantur, compererunt, turbam murmurantem γογγύζοντος, mussitantem , sermones clandestinos inter se conferentem; ef. v. 13, de illo Aaec et miserunt principes et pharisaei ininistros, ut apprehenderent eum, proin decretum erat a synedristis, quorum duo ordines nominantur ol ἀρχιερεῖς et pharisaei, ut Iesus e media turba captus adduceretur; mittuntur ministri, qui tamquam lictores a synedristis deputati, proin illorum auctoritate muniti, vestium habitu aliisque ἃ turba agnosci debebant. ᾿ Ad cireumfusam multitudinem, in qua et primores quidam aderant (v. 35 Iudaei) et ministri, Christus machinationis illorum conscius loquitur
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v. 33 dizit ergo eis Iesus : adhuc modicum tempus vobiscum sum et vado ad eum qui me misit, ac si dicat: cur me interficere quaeritis? modicum exspectate et sine tanto vestro conatu me capiendum offeram (CAr. Cyr.). Egregie significat eos sine sua voluntate nihil posse; se ponere animam quando voluerit; tempus modicum vocat sex illos menses a festo tabernaculorum ad pascha usque; vado i. e. se terram relicturum et ad Patrem ascensurum indicat. Dicit vado, ὑπάγω, vobiscum sum, tempore praesenti, quo uti solet evangelista haud raro ad rem mox et certo futuram declarandam (ScAz. cf. Winer 40, 2*);
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v. 8& quaeretis me et non invenietis; minae sunt; « tametsi vitae largitorem inveniredemum velitis, eo tamen frui non licebit » (Cyr.); alii verba referunt ad calamitatem et excidium urbis, ubi eius praesentiam expetierunt recordati miraculorum eius, ubi opem ferre Messiam quam maxime optarunt (cf. Οὐ». Theoph. Euth. Thom. Bon. Ians. Corl. Schz. Fil. Weiss). Neque obstat quod aliqui monent id ex nulla historia constare (Maid. ScAg.); nam calamitatibus oppressos recordari eius qui tot miracula patravit, quid est magis ad naturam humanam factum et accommodatum. Alii in universum non de Iesu, Sed de Messia accipiunt : quaerent Messiam neque invenient (To/.); quae acceptio verbis non omnino satisfacit : quaeretis ze. Alii sensu hostili : quaeretis me post resurrectionem etc. ad exstinguendum nomen meum ; at frustra (Rup. Cai.); alii solum exprimi censent : etsi quaererent, tamen non inventuros esse; Iesum enim istis verbis enuntiare se de terris sublatum iri, ita ut inter vivos nequeat reperiri (ita Theod. heracl. in cat. Corderii, Maid. Schg.); et ubt ego sum, vos non potestis venire; explicat illud et non invenietis ulterius; quare patet hoc non dici de iis qui eum cum poenitentia quaesituri sunt; ubt sum scil. apud Patrem in coelo; videtur esse sensus; ubi tunc sum, quando scil. illi quaerunt (ita Euth. Maid. lans. ScAg.); alii cum Aug. : non dixit : ubi ero, sed ubi sum; semper enim ibi erat Christus quo fuerat rediturus; sic enim venit ut non recederet (cf. 1, 18; 3,13; Thom. Tol.); alii utrumque iungi posse arbitrantur : ubi ego sum semper et ubi tunc ero, in coelesti gloria (Jans. Corl.). Dixerat : vado ad eum qui me misit; eum Patrem, Deum esse clare significavit (cf. v. 28. 29; 5,937. 38 etc.); unde hisce verbis : vos non potestis venire, idem iis minatur, quod Matth. 8,192 filii regni eiicientur in tenebras exteriores, et 21,43 auferetur ἃ vobis regnum Dei. Iudaei inter se verba Iesu in calumniam et derisum trahunt (lans.) ; illud : vado ad eum qui me misit, prorsus negligunt, quia missionem eius divinam non credunt et quia, si respicerent, non intellexissent verum sensum ; unde iis omissis
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v. 35 dixerunt ergo ludaei ad semetipsos, inter se : quo hic iturus est, quia non inveniemus eum? numquid in dispersionem gentium iturus est et docturus gentes? hoc cum contemptu dicunt : quia apud nos nihil proficit, fortasse ad atheos et peccatores immundos ibit docturus; διασπορά dicitur apud LXX de Iudaeis inter alios populos dispersis, de exsulibus (cf. Deut. 28,95; 30,5. Ier. 35,17. Is. 49,6. Iudith 5,18; Ps. 147,9. 2 Mach. 1, 29; Grimm, Lex.). Quare διασπορὰ τῶν 'EAXfvov explicari debebit eo modo quo grammatici loquuntur de genetivo chorographico vel topographico (cf. Krüger, &7,5,5. 7; Winer, 30,2) i. e. dispersio quae est apud gentes, ergo : Iudaei dispersi inter gentes. At quamvis de verbis ridere conentur, tamen omnino persentiscunt grave quid iis contineri; quare non sine animorum quadam inquiete et sollicitudine diutius verbis illis ruminando inhaerent
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v. 36 quis est hic sermo, quem dizit : quaeretis me et non. invenietis; et ubi sum ego, vos non potestis venire? volebant prius gravitatem verborum et comminationem dissimulare et quàsi obruere ioco petulanti v. 35; sed id efficere non poterant. Haeret animis aculeus quidam.
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v. 37 in novissimo autem die magno festivitatis i. e. die octavo (Rup. Cai. Tol. lans. Patr. Corl. Schz. Fil.), uti patet quoque Lev. 23,36. Num. 99,35 die octavo qui est celeberrimus, omne opus servile non facietis ; €o die coetus sacer erat celebrandus; eo itaque die magna hominum multitudo conveniresolebat. Antequam qui ad festum ex omni regione ascenderent in urbem festo peracto domum redirent, voluit Iesus denuo omnium animis suam offerre salutem ; unde stabat Iesus omnibus conspicuus e£ clamabat , ut cordibus verba tenacius infigeret, ut se libere atque intrepide loqui et docere significaret, ut surditatem et duritiem Iudaeorum in credendo reprehenderet ; clamat quia hoc erat ultimum festum ex his quae in hoc saeculo celebravit, quando scil. multitudo ex variis regionibus convenire tenebatur (To/.), dicens : si quis sitit, veniat ad me et bibat; probabile est Christum opportunitatem arripuisse ex ritu libaminum, qui iis diebus (etiam octavo?) observabatur; nam sacerdos quotidie mane vase aureo aquam ex fonte Siloe haustam sollemni ritu in templum ferebatet in cornu altaris vino mistam effundebat levitis interim hallel decantantibus et populo ingenti laetitia gestiente (Corl. ScAg. Schz. Fil. Weiss, Keil, Edersheim l. c. II p. 156); eo ritu in memoriam revocabatur quanto beneficio in deserto populus aquam accepisset & Domino; fortasse verba prophetarum (Is. 12,3. Ioel 3,18. Zach. 13,1) eum ritum commendare iis videbantur. Christus itaque se esse verum fontem vitae,a quo omne desiderium animorum perfecte expleatur elata voce proclamat omnesque ad se invitat. lis verbis iterum se eum esse clare significat quem prophetae annuntiarunt; cf. Is. 49,10 ad fontes aquarum potabit eos; pariter Is. 12,3; 44,3; 65,13; se igitur eum esse dicit qui omnem exspectationem temporis messiani ubertim adimplere possit; qui itaque bona illa a prophetis praedicta desiderat, accedat; insuper eo modo loquitur, quo Sapientia loquens inducitur Eccli. 25,99. Idem enuntiat Matth. 11,98. £t quanta bona ab eo deriventur, proponitur
93. Et reversi sunt unusquisque in domum suam. Videntur haec omnia a v. 1& gesta esse festo mediante. Certum tamen non est, cum v. 31 etiam longius spatium indicari non sit improbabile. Quae ultimo die festi acta sint, iam breviter perstringuntur
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v. 38 qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae; flumina ubertatem et copiam gratiae indicant; aqua dicitur viva, quae semper operatur; Spiritus enim gratia, cum in animam ingressa et stabilita fuerit, plus quam fons quivis scaturit, neque cessat (Chr. Euth.). Proin qui in eum credit, fiet in eo fons, a quo flumina aquae vivae fluent prae abundantia et copia fontis; quo verbo significatur credentes accepturos tale ac tantum bonum, ut non ipsis tantum sufficiat, sed in alios quoque derivetur et redundet (To/. Cai. Ians. Schz.); « ifa enim donis Spiritus cumulatuserit, ut non solum ipse animo pinguescat sed et aliorum corda possit alluere, instar magni fluminis missum divinitus bonum in proxima quoque derivantis; idipsum sanctis apostolis praecipiebat dicens : gratis accepistis, gratis date » (Cyr. sim. Aug. Bed. Rup. Thom. Bar.); fluminum impetu perrumpi obstacula , monet Chr., ita quoque per Spiritum superari insidias et violentiam tyrannorum et furorem gentium. Sed ubi haec verba in Scriptura reperiuntur? Cum nullibi totidem verba legantur, putarunt aliqui iungendum esse : qui credit in me, sicut dicit Scriptura i. e. non tam ex signis quam Scriptura duce esse credendum (cf. σ΄». TheopA. Euth. Alb. Thom. Cai. et ita fieri posse etiam Patr. concedit). Quae sane interpretatio subtilior est. Christus non verba, sed sensum Seripturae exprimit, uti iam Cyr. notat. Saepe enim sermo est de abundantia gratiarum tempore messiano conferenda et haud raro ista abundantia metaphora aquae exprimitur; unde generatim dicunt Christum eorum locorum sensum verbis illis explicasse; ita Is. &1,18 ; h&,3; 55,1; 58,11. Ez. 36,25; 39,99; loel 2,98. Prov. 10,11 (cf. Jans. Mald. Corl. Schg. Schz. Fil.); praecipue monet Bar. apta esse effata Eccli. 21,16 scientia sapientis tamquam inundatio abundabit et consilium illius sicut fons vitae permanet, et 2&,&0 seq. ubi Sapientia loquitur : ego sapientia effudi flumina, ego quasi trames aquae immensae de fluvio etc. Minus bene aliqui provocant ad Prov. 5,15. 16 (Tol.). De ventre ἐχ τῆς χοιλίας, ex intimis hominis, ex eius animo; ponitur xoa apud LXX saepius pro hebr. 123; cf. Prov. 18,20 et 20,27 (lucerna Domini quae investigat omnia secreta ventris), Iob 15,35 (uterus eius praeparat dolos), Eccli. 51,21 (29 vulg.); unde colligitur χοιλίαν poni pro sede cogitationum et consiliorum et hominis interiora considerari eiusmodi sedem. Atque ipse evangelista authentice explicat verba
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v. 39 Aoc autem dixit de Spiritu, quem accepturi erant credentes in eum ; nondum enim erat Spiritus datus, quia Iesus nondum erat glorificatus, datus, δεὸδο- μένον rectum est interpretamentum (vide lect. var.); nam quo sensu dicatur : nondum erat Spiritus, patet ex membro antecedenti : de Spiritu quem accepturi erant; hic ergo Spiritus nondum erat acceptus, eo modo quo ipse eum largiturus erat in sua gloria constitutus, ita scil. ut multiplicia illa charismata darentur et visibilia illa signa prae- telligitur itaque descensus Spiritus in apostolos, discipulos, fideles, in quibus manifestius et abundantius, quam in vetere foedere, dona Spiritus reponuntur (cf. Cr. Cyr. Thom. Bon. Cai. Tol. Corl. Schz.). Nam, ut Aug. dicit et ex eo Beda, modus quidam futurus erat dationis huius qui omnino antea non apparuerat; de ipso hic dicitur. Voluit Deus merita Christi a Christo glorificato in Ecclesiae utilitatem et splendorem impendi; quare ipse dicit 16,7 expedit vobis ut ego vadam.;si enim non abiero, Paraclitus non veniet ad vos; si autem abiero, mittam eum ad vos, et pari modo apostolus dicit : resurrexit propter iustificationem nostram (Rom. 4,95) scil. hominibus ut eam largiretur. Nam sedens in gloria ad dexteram Patris Ecclesiam regit, protegit , ditat, donec consummatione saeculorum facta tradiderit regnum Deo et Patri (1 Cor. 15,294). Quid ex Christi doctrina secutum sit, narrat evangelista : variae turbae opiniones exstiterunt (To/.)
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v. &0 ex tlla ergo turba cum audissent hos sermones eius, quorum profecto evangelista solum retulit thema (Corl.), dicebant : htc est vere propheta ὁ προφήτης ille eximius qui exspectabatur veluti praecursor Messiae; cf. 1,91;
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v. &1 aiii dicebant : Aic est Christus; quidam autem dicebant : numquid a Galilaea venit Christus?
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v. &9 nonne Scriptura dicit, quia ex semine David et de Bethlehem castello τῆς χώμης, pago, vico ubi erat David , 1 Reg. 16, 1 seq. 17,58 venit Christus? hi itaque nescierunt! Iesum natum esse Bethlehem, quod utique mirum non est, cum Iesus post reditum ex Aegypto in Nazareth esset enutritus; pariter nescire videntur parenles eius. esse. de domo et familia David (Matth. 1,90. Luc. 1,27; 2,4). Cum evangelista rem notam supponat iam a synopticis clare traditam, hunc errorem non corrigit. Messiam fore ex semine David, vide 2 Reg. 7,16. Ps. 88,30. 37. 38, Is. 11,1. ler. 23,5; 33,15. Ez. 35,94; Os. 3,5, Am. 9,11; ex Bethlehem Mich. 5,2. Tres itaque opiniones proferebantur; nulla praevaluit; inter se disceptabant v. 43 dissensio σχίσμα discidium :4£aque facta est in turba propter eum ; nulla pars victoriam reportabat neque alteri suam persuadebat sententiam. Adnotat Cat. : universum hoc capitulum narrativum est dissensionum , usque adeo ex his quam acriter quaestio de Messia agitata sit; at plerique praeiudicatis opinionibus erant impliciti , timore synedristarum continebantur, alii parum solliciti, ut dubitationes solverentur, parum cupidi verum discendi (CAr.), alii in id levissima quaque specie intenti , ut evincerent eum non esse Christum aliisque persuaderent. Atque hi suis argutiis vim addere tentabant
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v. && quidam autem ez ipsis, scil. qui dicebant : numquid a Galilaea venit (Thom. Cai. Tol. Maid. etc.), non ex ministris (Cyr. Bon.) quiin v. ἐδ demum nominantur, volebant apprehendere eum, ei ita. quasi re ipsa demonstrare eum non esse Messiam; verum si intellexissent quod Is. 7,15. 16 dicitur minime offendi Is. 1. c.); sed nemo misit super eum manus; omnis conatus irritus factus est. Qua ratione non dicitur; vide ad v. 30. Ministri ἃ synedristis missi erant, ut videtur. iam quarto festivitatis die v. 32. Per dies itaque sequentes Dominum audiebant docentem exspectantes tempus et locum opportunum ad iussa exsequenda. At ferre v. ἐδ venerunt ergo ministri ad pontifices et pharisaeos, ad synedristas, a quibus .missi erant
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v. 32; et dixerunt eis illi : quare non adduzistis illum? « non parvam exspectationem vel attentionem evangelista innuit pontificum et pharisaeorum tam prompta percontatione dicentium : quare non adduxistis illum » (Rup.). Indignantur de re infecta; rationem exigunt; ardens produnt studium Dominum perdendi (Jans.);
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v. &6 responderunt. ministri : nunquam sic locutus est homo, sicut hic homo ; intrepide fatenturse maxima quadam reverentia eius coercitos fuisse; neque verentur hanc suam venerationem coram iis libere profiteri, quos eius adversarios capitales norunt; neque iis curae est quod apud eos muneri suo maxime defuisse censendi sunt. Libertatem dicendi et ingenuam eorum indolem merito laudant interpretes; neque ullam aliam excusationem quam fingere facile poterant praetexunt : non potuimus prae turba quae eum ut prophetam audit (Chr. Euth.), neque quae placere possent synedristis dicunt, sed quae illis displicere quam maxime norunt (TheopA.). Vim fatentur sermonis Domini , quo ita transformati sint, ut quod decreverantiam non exsequi potuerint. Gloriosum de Christo reddunt testimonium ; in eorum admiratione et stupore et reverentia praeclare elucet potentia Christi. Ceterum ut tale testimonium ab ipsis satellitibus, rudi hominum genere, exhiberetur synedristis , divina dispositione factum est, ad coarguendam eorum malitiam et caecitatem, ut quod illi moliebantur ad Domini ignominiam, proficeret ad eius gloriam (Jans.). Redduntur hi ministri, ut ait TÀom., commendabiles ex tribus : ex admirationis causa, quia non propter miracula, sed propter doctrinam Christum mirabantur, ex conversionis facilitate, ex animi securitate , quia ipsis pharisaeis adversariis scil. infensissimis talia dicunt de Christo. At longius aliqui procedunt putantes eos sic loquendo agnovisse divinam Christi naturam (Cyr.). Vim et gratiam sermonis Domini ita declarat Bon. : nunquam sic dulciter, doctrinaliter, sapienter, potenter, utiliter locutus est homo. Iterum ergo Dominus adversariis dedit potentiae suae documentum. At illi indignabundi invehuntur in ministros
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v. &7 responderunt ergo eis pharisaei : numquid et vos seducti estis? μή 1. e. ita quaerunt, ut tamen se exspectare ostendant eos non esse seductos; simul enuntiant quid de iis sentiant qui Iesum venerantur, eos esse seductos, a recta via abductos, in errores inductos. Et argumento ex auctoritate desumpto illam reverentiam eis convellere student. Animorum iram et commotionem ipsa interrogandi forma manifestant v. 48 numquid ez principibus aliquis credidit in eum, aut ex pharisaeis? illi auctori- ' tatem, hi pietatem, utrique scientiam habent opinione vulgari (cf. Thom. Bon. Cat. Maid. etc.); unde argumentum specie sat validum proferunt; idque ex opposito confirmant : qui sunt qui credant?
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v. 49 sed turba haec quae non novit legem, maledicti sunt ; credunt plebeii, loquuntur hi populi duces et pastores. Non habent quod ministris opponant nisi suam ipsorum obstinationem , rabiem et contemptum aliorum omnium. Iam eam prae se ferunt indolis superbiam , arrogantiam, tumorem, quibus rabbini populum terrae (yw Oy) insectari et proscindere solent (cf. Wetstein ad ἢ. l., Wünsche) tamquam abominationem. | In tam frequenti concilio praeter unum non est repertus qui contra scelestas molitiones innocentiae et iustitiae patrocinaretur; per quem tamen declaratum satis est falso illos dixisse, neminem principum credere in Iesum (lans.)
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v. 50 dixit Nicodemus ad eos ille qui venit ad eum nocte , cf. 3,9, qui unus erat ex 1psis , synedrista , βουλευτής (cf. Luc. 23,50),
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v. 51 numquid lex nostra iudicat hominem , nisi prius audierit ab ipso et cognoverit quid faciat? valde prudenter in tali animorum perturbatione et odio loquitur. Noscit enim eorum furorem , malitiam ; unde prudenter non aperte Iesu patrocinium suscipit, non eius defensionem aggreditur; unum postulat quod ipsa lex fieri iubet; zelo legis ea solum loquitur pro Iesu quae pro pessimo quoque vieulum in Galilaea (Prolog. in Nahum; cf. Corl. Schg. Schz. Fil,). Demum infecto negotio (Thom.) domum redeunt
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v. 53 et reversi sunt unusquisque in domum suam ; &d hoc profecit Nicodemi iustum, etsi non sufficiens patrocinium, ut eius interpellatione malignum hoc concilium in praeseris dissolveretur (Jans.); hoc saltem obtinuit ut differrent sententiam (To/.) et hoc voluit evangelista declarare, profuisse Nicodemi consilium, ut dissoluta congregatione in suam quisque domum abiret (Mald.) vel ut Cai. dicit hunc bonum fructum dissensione partum esse.
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IL semblerait que la fin du ch. vi eût dû mettre un terme à l'action de Jésus en Galilée : une crise s'était produite qui avait fixé la situalion : le très grand nombre des disciples s'était retiré, et il paraissait malaisé de reprendre la prédication en sous-œuvrc. On voit clairement dans Me. 1x, 30 et dans Mi. xvu, 22 qu'à partir d'un certain moment Jésus s'occupa surtout de former ses disciples. Jo. ne le dit pas expressément et se contente de laisser un temps assez long à l’activité du Sauveur en Galilée, activité errante, indiquée par le mot περιεπάτει, dans son sens normal d'aller et venir. Si Jésus ne veut pas parcourir la Judée de la même façon, c'est que les Juifs de Jérusalem voulaient le tuer, comme il a été dit (v, 48), parce qu'il avait violé le sabbat. On voit donc que le début du ch. vrr se rattache beaucoup plus directement au ch. v qu'au ch. vi, indice assez clair de l'ordre primitif qui plagçait vi avant v. L'automne était arrivé, et c’est vers Jérusalem que la suile du récit de Jo. est orientée; nous allons quitter la Galilée pour toujours, sauf l'apparition qui suivit la Résurrection (xx1).
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La fête des tabernacles est nommée ici σχηνοπηγία, nom qu'on trouvait déjà dans la Bible (Dt. xvi, 46; xxx, 105 I Esd. v, #1; Zach. σιν, 46.18.19; 1 Macch. x, 21 ; II Macch. 1, 9. 18), concurremment avec la traduction littérale de l'hébreu, ἑορτὴ σκηνῶν (Lev. xx, 34; Dt. xvi, 18; I Esd. 111, #). C'était une ancienne fête agricole, au moment où l'on habitait sous des tentes de feuillages pour surveiller les vignes, ja fête de la récolte (Ex. σχπι, 46), où l’on commémorait lhabitation sous des tentes à la sertie d'Égypte. Cette fête très nationale et très populaire se célèbre encore à Jérusalem. Les 3. om. σου plutôt que σου ta epyx (H) ou τὰ ἐργα σὸν (Τ 57). Juifs qui ont des prétentions à la culture moderne ne laissent pas de construire des cabanes ornées de feuillages et où sont suspendus tous 165 fruits du pays. Si une salle déjà bâtie est ornée dans ce but, il est indispensable qu'elle ne comporte aucun étage au-dessus. La fête dure du 15 au 21 Tichri, vers la fin de septembre plutôt qu'au début d'octobre, et si une pluie précoce survient, c'est un grand signe de bénédiction. Depuis les Macchabées cette fête avait plus d'une fois été l’occasion de démonstrations populaires, par exemple contre Alexandre Jannée (Ant. ΧΗ], χπὶ, 5) et en faveur du jeune Aristobule (Ant. XV, mt, 3). L’habitude de porter alors des palmes et des citrons (loulab et ethrog) transformait une réunion en un cortège triomphal ou en un groupe hostile. Il est très probable que les autorités de Jérusalem venaient à la rencontre des principales caravanes, comme cela est dit à propos des prémices (Bikkurim 1m, 3) : « Les représentants des prêtres et des lévites et les trésoriers viennent à leur rencontre. tous les ouvriers de Jérusalem se lévent et les saluent », etc.
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L'occasion était done (οὖν) admirablement choisie pour une manifestation décisive. Ceux qui y poussent Jésus sont ses frères, distincts des disciples en général, et à plus forte raison des Douze, et qui ne croyaient pas (5). Il en résulte bien qu'on ne saurait ranger parmi eux Jacques, fils d'Alphée qui fut un apôtre, et qui est plus probablement cousin de Jésus (cf. Comm. Me. p.79), le même que Jacques le mineut, premier évêque de Jérusalem; une exception est toujours possible dans une qualification aussi générale. Les frères de Jésus, c'est-à-dire ses plus proches parents (cf. Comm. Me. 1. 1.), constatent donc les œuvres de Jésus c'est-à-dire ses miracles, que personne ne pouvait nier, mais, comme nous le verrons, sans avoir la foi surnaturelle en Jésus. Ses miracles, dont Jo. parle peu (vr, 2), mais qui avaient été très nombreux en Galilée, d'après les synoptiques, Jésus dévrait aller les faire à Jérusalem, afin d'entrainer les disciples, c'est-à-dire les partisans qu'il y avait. C'était le seul endroit où des miracles pouvaient recevoir une consécration officielle, après avoir été interprétés par l'autorité compétente. Rien n'empêche d'admettre qu'à un voyage précédent, par exemple à Pâque ou à la Pentecôte, ils aient entendu les réflexions qui vont suivre (12), et qui sont fondées sur la présence antérieure de Jésus en Judée où il avait fait des disciples (le mot se trouve IV, 1). Il est donc inutile de corriger avec Torrey (cf. Intr. p. cu) : va en Judée «afin que l'on puisse voir tes disciples et les œuvres que tu fais &) Le sens est clair : celui qui désire être en vue ne doit pas agir dans le secret; on ne saurail prendre un tel moyen pour arriver à un tel but; rai a donc le sens de « alors que », et non pas de «et cependant »; il remplace ici εἱ ou ἐάν, comme cela se trouve même chez les Attiques (Küh.-G. 11,2. p. 231). Cependant cette tournure est plus fréquente chez les Sémites, cf. Jud. xvr, 45, etc. Kaurzscu, Gram. 8. 141, 6.). — ἐν παρρησίᾳ Cf. xt, 54; Col. 1, 45 « au grand jour », « publiquement ». C'est avec ce sens à tout le moins rare en grec, que ce mot a été transcrit en hébreu rabbinique (Schlatter). 4b) Si tu fais ces miracles, c'est sans doute pour être connu; prends donc 16 bon moyen en te manifestant au monde. L'expression κόσμος est johannine encore est-il que dans la pensée des frères, telle qu'elle est exprimée, κόσμος doit être pris dans un sens dérivé, que nous avons aussi en français : au monde, c'est-à-dire aux gens, bien entendu sur un grand théâtre. Aug : Facis mirabilia, innotesce ; id est, appare omnibus, ut laudari possis ab omnibus.
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Rien n'indique que les frères aient été de mauvaise foi, et qu'ils aient tendu un piège à Jésus pour le faire tomber dans les mains des Juifs. Assurément ils le jugent d’après leur propre esprit; ils lui imputent de l'ambition, de l'amour de la gloire, mais sans l'audace nécessaire; ils l'engagent à courir le risque, et ils semblent décidés à le courir avec lui, car ils linvitent en somme à venir avec eux. Ils sont encore dans les sentiments de la foule après la multiplication des pains (σι, 14 s.), sans assumer cependant la responsabilité principale. Mais tout cela n’est pas la foi au sens de Jo. Pas même eux, guoique parents, et par conséquent témoins de tous les jours, ne croyaient que Jésus était l'envoyé de Dieu et qu'il fallait par conséquent s'en remettre absolument à sa conduite, s'en tenir avec lui à faire la volonté du Père. Loisy invite à « remarquer la curieuse transposition qu'a subie la donnée synoptique des frères courant après Jésus pour le ramener à la maison (Me. πὸ, 94, 31-35)... De part et d'autre il y ἃ manque de foi, mais combien celui que dénonce notre évangile est-il différent de celui dont parle Marc! » (p. 255). Alors? Les uns retiennent, les autres poussent. Ce sont bien les mêmes personnes, mais ce n’est pas le même fait « transposé »; ce sont deux faits. Chacun d'eux ἃ sa vraisemblance. Au début, les frères ne voient que de l’exaltatior, presque de l’égarement dans le zèle de Jésus; vers la fin, ils commencent à croire que cette exaltation pourrait aboutir à quelque chose de très pratique, le pouvoir. Mais ce n’est toujours pas la foi. C’est bien ici, si l'on veut (Loësy), une nouvelle forme de la seconde tentation dans ME. τν, 5-7, mais en ce sens que Jésus repoussail, l'occasion venue, la tentation que 16 démon avait voulu lui suggérer d'avance.
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La réponse de Jésus est enveloppée d'une certaine obscurité (Cyr.), mais c’est l'augmenter que de nommer son temps le moment de sa gloire lors du jugement (Aug.), où de le déterminer trop étroitement d’ane façon quelconque, comme s’il parlait de sa mort (Schanz, Loisy). ἢ faut s’en tenir à ce que Loisy 8, oux (TS) plutôt que ουπὼω (HV) 9. autos (TS) plutôt que autos (HV). 10. om. ὡς a. ἐν κρυπτω (T) plutôt que add. (HSV). nomme le sens littéral : «le temps n’est pas arrivé pour lui de faire ce qu'on lui demande » (p. 255). Les frères peuvent disposer librement leurs projets et agir selon ce que paraissaient suggérer les circonstances; mais tous les actes de Jésus sont subordonnés aux desseins de son Père; les frères devraient le savoir. Cetté réponse générale sera quelque peu précisée plus loin (8); ici nous devons lui laisser sa portée assez ample pour résoudre tous les cas particuliers. Elle laisse d’ailleurs pressentir déjà que si Jésus refuse de s'associer au projet de ses frères, le temps viendra où il aura peut-être à prendre une décision qui aura quelque analogie avec cette démarche.
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La phrase précédente commence par ce qui regarde Jésus, puis passe aux frères. Celle-ci part des frères et se termine par ce qui regarde Jésus. Les deux forment donc une période, et le contexte est assez étroit. Si les frères sont libres de leurs mouvements, c'est que le monde ne les haïit pas. Le monde est sans doute le même qu’au v. 4, représenté en fait par les Juifs de Jérusalem. δύναται, cf. Sap. x1, 20 pour le sens d'être exposé à : ici; être dans la disposition de...; le monde ne saurait haïr ceux qui partagent ses sentiments ; spécialement les Juifs de Jérusalem n’ont rien à reprocher aux Galiléens de la trempe des frères. Mais le monde hait Jésus parce que toute sa vie est un témoignage rendu contre le monde, ici encore surtout les Juifs de Jérusalem, auxquels il a précisément reproché de chercher la vaine gloire (v, 40 ss.). Quand Jésus se manifeste tel qu'il est, cette haine le poursuit : il ne doit pas s'y exposer avant le moment voulu.
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ἀνάδητε n'est pas un ordre : puisqu'ils veulent aller à cette fête, libre à eux. Mais lui ne montera pas à cette fête. IL faut ici nter la reprise du mot ἀναδαίνειν : c'était une sorte d'expression consacrée pour « se rendre » à l’une des troïs grandes fêtes de pèlerinage. Or ces pèlerinages étaient eux-mêmes organisés, surtout à l’arrivée, comme des processions solennelles, ainsi que nous l'avons déjà indiqué (2). Il faut aussi noter ταύτην. Jésus ne fera pas une entrée solennelle à cette fête, et cela parce que son temps n’est pas venu. Cette fois, χαιρός paraît bien désigner le temps de la Passion, causée par la haine des Juifs : le moment venu, il s'y exposera. Déjà ce temps est proche; la haïne cherchera à se satisfaire, mais le temps n'est pas accompli, et Jésus ne doit pas etne veut pas le prévenir. Il est donc très suffisamment clair que Jésus refuse de monter φανερῶς, dans l'éclat d'une procession solennelle, à celte fête-là. Ce qu'il fera en particulier et comme en secret n’est point en question. Il est bien évident que Jo. n’a entendu lui prêter ni un changement soudain de résolution, ni une restriction mentale mensongère, mais il n'avait pas à faire de confidences à des personnes mal disposées. Nous avons lu οὐκ avaéaiv (TS) et non ouxw avafauww (HV) soutenu par B avec 13 onciaux de Tisch. auxquels il faut joindre maintenant Θ et W, parce que ouxw est manifestement une correction provoquée par le bläme des païens, attesté pour Porphyre par Jérôme (ὁ. Pelag. 11, 47) : latrai Porphyrius, inconstantiae ac mutationis accusat. Et cette correction, satisfaisante en apparence, ne dissipe obscurité, car Jésus aurait donc consenti à se présenter à Jérusalem, dans le doute sur le sens de sa démarche. mais plus tard, laissant les frères ropose, sauf le droit pour lui de pour- Mieux vaut un refus net de ce qu'on lui p la haine des Juifs sera impuissuivre son but particulier, mais de telle facon que sante cette fois.
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ἔμεινεν, l'aoriste; Jésus resta quand les autres partirent.
7:10
S'il y avait quelque chose d'énigmatique dans les paroles de Jésus, l'évangéliste explique ici quelle avait été sa pensée. Il n’avait pas voulu monter à Jérusalem avec ses frères, parce que ceux-ci faisaient partie du cortège des Galiléens ; mais après ce départ officiel il y monta lui-même comme à la dérobée. Cela d'ailleurs ne l'empéchait pas d'emmener avec lui quetques disciples. L'essentiel était qu'on ne le vit pas arriver, qu'il n’y eût pas de démonstration; et en effet Jésus vint si discrètement qu'on ne se douta pas d'abord de sa présence. — ὡς avant ἐν χρυπτῷ adoucit un peu, et évite de dire que Jésus se cachait, lui qui n'avait rien à cacher. Nous omettons cet ὡς avec ND, trois mss., les versions abdersah syrsin et cur. fs indique bien qu'ils avaient craint quelque machi- 44) Cette recherche des Jui vé Jésus, ils éprouvent une certaine inquiénation. Tant qu'ils n'ont pas trou d'erdinaire, des adversaires. — οὖν « donc», tude. Les Juifs sont donc, comme parce qu'ils ne l'avaient pas vu avec les autres. écessairement contre quelqu'un, 42 5.) yoyyvauds « MUrmMUre » mais non pas n puisque c’est un équivalent ionique de l’attique τονθρυσμός (Phrynichus). C'est un bruit confus dans la foule parce qu'on ne s'entend pas, et qu'on ne veut pas avoir l'air de critiquer l'autorité, ou comme trop indulgente, ou comme trop hostile. Tandis que les Pharisiens avaient pris parti contre Jésus, dans la foule, peut-être surtout parmi les Galiléens, il avait encore des partisans. — 11 n'ya aucune raison de ne pas prendre παρρησίᾳ dans son sens grec de « franc-parler Le départ pour la fête des Tabernacles et les noces de Cana. Bauer et Loisy y voient une grande ressemblance. A Cana la Mère de Jésus, cette fois ses frères, font une demande qui est d'abord repoussée, puis Jésus cède.On en conclut que « Mère et frères représentent le messianisme juif pressé de voir des signes » etc. (Loisy, p. 256). Et en effet le schéma de l'entretien a quelque analogie. Mais cette ressemblance dans le cadre peut avoir au contraire pour but de mieux faire ressortir les différences de fond. La Mère de Jésus demande un miracle et fait précisément l'acte de foi que Jésus exige, l'adhésion de l'esprit et du cœur à lui et à son œuvre. Et après un premier refus qui provoque cet abandon, Jésus fait en réalité le miracle. D'ailleurs la Mère était poussée par la compassion, nullement parce qu'elle était pressée de voir des signes messianiques. Ce sont bien ces signes et leur publicité que souhaitent Les frères, qui essuyent un refus complet, car Jésus ne se prête nul« lement à leur dessein. La Mère de Jésus si elle représente le Judaïsme, c’est celui qui eroit et qui obtient; les frères ne croient pas et n'obtiennent rien. On conviendra que la ressemblance est plus que superficielle : c'est une opposition antistrophique, sur le même rythme tout au plus, ce qui marque simplement le procédé littéraire du même auteur. S'il y a un symbolisme, il va de soi qu'il a pour base la réalité des personnes et des circonstances. Dans le cas présent il n'y 8 même pas ici « l’invraisemblance » d'un miracle, et la personne de Jésus y est exposée aux attaques des myopes comme Porphyre; Bauer et Loisy ne sont pas de ceux-là, mais le sens figuré qu'ils ont cru voir dans Jo. n'exige nullement le sacrifice de la réalité.
7:12
πέρι αντον nv (HV) ou nv x. α. (TS).
7:14
La fête durait sept jours : un huitième jour y était ajouté comme clôture {Lev.xxnt, 34-36; Num. xxx, 35); si bien que l'on comptait huit jours (11 Macch. x, 6; Jos. Ant. III, x, 4). La moitié était donc le quatrième ou le cinquième jour. Ce jour-là Jésus monta au Temple : il était donc à Jérusalem auparavant, mais avait évité de se montrer, surtout dans le Temple, où il était plus facile de le reconnaître. S'il y parut alors pour enseigner, c'est peut-être parce que c'était an jour de sabbat. Les Juifs qui l’aceusaient de Favoir violé auraient-ils osé le faire arrêter ce jour-là? On « montait » au Temple (Lc. xvnr, 10), dominé il est vrai par quelques parties de la ville, parce que les entrées principales étaient du côté de la ville basse.
7:15
C'était la première fois que Jésus « enseignait » à Jérusalem, et sans enseigner à la façon des scribes, il montrait cependant une maîtrise incontestable, prouvant qu'il connaissait bien les Écritures, et probablement en prenant pour base leur texie, comme il avait fait en Galilée (Le. 1v, 47). Les Juifs, c'est-àdire les chefs, gens du métier, sont étonnés. Littéralement leur réflexion signifie comment sait-il lire, sans avoir appris? En effet γράμματα ne signifie pas ici les gaintes Lettres, mais les caractères qui servent à écrire. À la documentation très abondante de Bauer, on peut ajouter PLar. Prot. 325 e avec μανθάνειν. Mais comment à Jérusalem savait-on que Jésus n'avait pas appris à lire, reproche que les gens de Nazareth, seuls bien informés, n’ont pas articulé (Mc. vi, ἃ; Mt. xt, 55)? P’autre part on ne voit pas que les Juifs aient accusé Jésus de sortilège. Il faut donc admettre que leur expression est quelque peu exagérée et tenir compte pour l'expliquer de la situation de fait. En fait, on apprenait les lettres d’après la sainte Écriture; apprendre à lire, c'était être déjà un élève des Rabbins. Ce n’était pas le cas de Jésus. On pouvait savoir à Jérusalem qu'il n'était qu'un artisan. Comment donc faisait-il l'office d'un Maître, et d’une façon à forcer l’admiration? JL suffit aujourd’hui encore à un rabbin de faire lire quelques lignes d'hébreu à un philologue peut-être très docte, pour se rendre compte qu'il n'est pas au courant de la tradition de l'école. Donc : « Comment sait-il si bien lire sans avoir été longtemps sur nos bancs?»
7:16
L'étonnement des Juifs contenait une suspicion très grave. Puisqu'il n'avait pas été à l'école des Rabbins, Jésus avait donc acquis lui-même sa doctrine : n'était-ce pas un novateur, et comme on le disait déjà un séducteur {12)? C'est à ce grief secret que Jésus répond en se donnant comme l'envoyé de Dieu dans la nature humaine, quoique les termes conservent leur vérité ét aient même Une portée plus grande si celui qui parle fait allusion à ses relations avec le Père dont il est le Verbe. Mais les Juifs n'auraient pu comprendre ce sens : 6ὲ suam doctrinam dixit, seipsum; ef non suam quia Pairis est verbum (Aug.). — Ma doctrine, celle que je propose, n'est pas une doctrine de mon invention, mais celle de Dieu qui m'a envoyé.
7:17
Comment s'en rendre compte? Jésus n'exclut pas une comparaison intellectuelle entre les bases de la révélation biblique et sa doctrine. Mais cette étude n’est pas à la portée de tout le monde, tandis que tout le monde est appelé à cette perfection morale qui consiste à faire la volonté de Dieu. Si quelqu'un en prend généreusement le parti, il reconnaitra que la doctrine de Jésus n’est point une doctrine personnelle à un homme, en dehors de la doctrine divine et peut-être en contradiction avec elle, mais qu'elle est au contraire venue de Dieu. C'est le fondement de {a connaissance mystique qui procède moins par le raisonnement que par un instinct qui ailie le semblable au semblable. La bonne volonté n'est donc nullement envisagée ici comme une disposition à la grâce, mais comme une bonne volonté entière, animée par la charité, se mouvant dans l'ordre de la charité; elle va droit à Dieu et reconnaît par une perception diffuse, mais véritable, ce qui est de Dieu. La nécessité de la grâce pour cela n’est pas en question (νι, 44). La bonne volonté pour les Juifs n’était pas seulement l'observance de la Loi, mais aussi la confiance en Dieu et en ses promesses, spécialement messianiques, le désir de son règne. — πύτερον... ἤ, double question; seul cas du N.T., cf. Barn. χιχ, 6. La phrase n'est pas sans analogie avec Num. xvi, 28 ἐν τούτῳ γνώσεσθε ὅτι Κύριος ἀπέστειλέν με ποιῆσαι πάντα τὰ Épya ταῦτα, ὅτι οὐχ ἀπ᾽ ἐμαυτοῦ, mais Moïse donne aussitôt un signe dont les âmes de bonne volonté n'ont pas besoin en présence de la doctrine évangélique (cf. nr, 31; v, 23. 38-47; et plus loin vin, 47; xiv, 1;
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C’est un fait d'expérience que celui qui croit avoir trouvé la vérité par ses propres moyens aime à s'en faire honneur. Comment les protestants qui le rappellent n'auraient-ils pas à la mémoire les vanteries du D° Martin Luther? Jésus ne prend pas la peine de dire que tel n’est pas son cas (ν, 41). ἢ vient justement d’abdiquer tout mérite d'invention personnelle. Alors qu'on lui laisse le bénéfice de celte situation! Rien n'autorise à mettre en doute sa fidélité à reproduire son message; il est ἀληθής et il n'y ἃ point en lui de prévarication (ἀδικία) soit envers celui qui l'envoie, soit envers les hommes, dans le dessein de les séduire. Cette considération de l'attitude de l'envoyé est moins décisive que celle de l'harmonie de sa doctrine avec la pratique du bien; aussi est-elle proposée en second lieu, et seulement parce que Jésus veut se défendre contre des atiaques injustes.
7:19
εδωχεν (H) ou δεδωκεν (TSV).
Le contexte est difficile. En général on rattache ce verset à ce qui suit. La phrase : « aucun de vous n€ pratique la Loi » est entendue soit d’une façon générale, de telle sorte que les Juifs infidèles à la Loi n’ont plus le droit de se poser en défenseurs et en vengeurs de cette Loi (Schanz), soit de la défense de mettre à mort sans jugement (Bauer, Loisy}, soit de ce qui sera expliqué au v. 22 (Zahn). Mais le fait qu'aucun homme ne peut pratiquer la Loi dans sa perfection n’enlève pas aux magistrats le droit de punir; d'autre part οὐδεὶς ἐξ ὑμῶν est une négation trop universelle pour viser les projets de mort des ou le rite de la circoncision. Il nous semble done que 19*se rattache chefs, Si les Juifs pratiquaient la Loi qui leur ἃ été donnée plutét à ce qui précède. ils seraient mieux disposés envers la par Moïse, mais de la part de Dieu, doctrine de Jésus (Aug.), mais en fait aucun d'eux ne la pratique comme elle devrait l'être. En même temps 194 sert de transition. L'objection contre le principe du ν. 17, c'est que Jésus, ayant violé le sabbat, ne pouvait prétendre que sa doctrine étail celle du Père. Ii accepte ce terrain de discussion, et même il attaque. La loi de Moïse, c'est bien à vous aussi (bu) qu'elle a été donnée ? Et cependant vous ne la pratiquez pas. 199) Venons donc à votre grief. Pourquoi voulez-vous me tuer? — On est un peu surpris de cette brusque apostrophe, qui se rattache à v, 18, c’est-à-dire à un temps écoulé depuis plus d'un an. Mais si l'on transpose V après VI, l'intervalle n’est plus que de trois à quatre mois, d'une fête à l'autre. Jésus connaissait son monde. Dès la Galilée il savait qu'il serait guetté par des ennemis mortels (1). Ayant résolu d'affronter la lutte, non pas dans le cortège d'entrée, mais comme enseignant au nom de Dieu, il ne craint pas de démasquer ses adversaires, ce qui en somme pouvait provoquer une réaction en sa faveur. elle est même ahurie, et fait retomber son impression
7:20
La foule s'étonne, c’est une illusion de sa part, si lourde, qu'il sur celui qui se disait poursuivi émoniaque. On voit que la foule, tout en faut y voir un cas de possession di connaissant les mauvaises intentions des chefs, n'était pas au courant de leurs tre possédé avait été fait à Jean-Baptiste, desseins homicides. Le reproche d'ê d'après Mt. x1, 18; Le. vu, 33; mais les Pharisiens alléguaient contre Jésus 23. om. ο &. ἀνῦρωπος (TSV) plutôt que add, (H). lui-même qu'il avait Beelzeboul et qu'il agissait en vertu de son pouvoir (Me. on, 22; cf. ME. x, 24; Le. xr, 45) ce qui est beaucoup plus venimeux que la boutade de la foule, car on peut être possédé malgré soi sans être un démon (οἴ, x, 20). 31) Jésus ne tient aucun compte de la réflexion malséante: cependant il s'adresse à tous, chefs et foules, et met à jour leur grief, la guérison du malade de la piseine. Parmi d'autres miracles de Jésus, celui-là seul est retenu par eux, parce qu’ils y ont vu une dérogation à la loi du sabbat. — θαυμάζω dans le sens d'une surprise qui mécontente (Pap. Ox. 1, 123, 8 : « je m'étonne fort de n'avoir pas encore reçu de leltre »; MM.), presque d'un scandale (Sir. χα, A). Ce verbe est irès rarement accompagné de διά comme sujet de l'étonnement:; mais cf. Apoc. xvx, 7; Mc. vi, 6. On peut donc mettre à la fin de ce verset διὰ τοῦτο (Schanz, Zahn, Bauer) qui ἃ donné tant d'ennui aux exégètes qui l'ont placé en tête du v. 22 avec latt, syrr. vg. sah. boh (mss.) contre q boh (en plus grand nombre). L’omission dans N seul et le déplacement s'expliquent par la rareté de l'expression θαυμάζειν διὰ et la fréquence des phrases qui commencent dans Jo. par διὰ τοῦτο,
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Au v. 19 Jésus ἃ dit aux Juifs qu'aucun d’eux ne pratique vraiment la loi comme il faudrait, mais il n’a pas nié, contrairement à ce qu'il avait reconnu (v, 39), qu'ils attachassent beaucoup d'importance à la suivre à la lettre. C'est par fidélité à cette loi qu's pratiquent la circoncision même le jour du sabbat, parce qu'elle était fixée au huitième jour après la naissance de l'enfant (Lew. xl, 8). Une sorte de parenthèse rappelle que la circoncision remonte plus haut que Moïse, aux patriarches eux-mêmes (Gen. xx, 42). Si on la plaçait dans la bouche du Sauveur, ee serait pour donner plus d'importance à la circoncision qu'au sabbat (Schanz), ou pour mieux faire entendre que la valeur obligatoire date de Moïse (Zahn); mais ces deux modes auxquels on pourrait en ajouter d’autres non moins subtils sont en dehors de l'argumentation. 11 faut simplement voir ici une note de l'évangéliste, écrivant pour tout le monde, particulièrement pour des gentils, et tenant à préciser ce point d'histoire (Calmes). — La jurisprudence à laquelle Jésus fait allusion est bien celle qui fut admise sans difficulté. Le principe est formulé clairement : « Tout ce qui est nécessaire à la circoncision se fait le jour du sabbat » {Michnan Chabbat, x1x, 4) mais il ne put prévaloir à propos des prosélytes ( contre Sehanz) que rien n'obligeait à circoncire un jour plutôt qu'un autr 6e. — Sur λύειν cf. Comm. ru p. 328. — Justin (c. Tryph. xxvu, 5) s'appuie probablement sur notre exte.
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Un argument semblable est attribué (Mekilta, sur Ex. xxxr, 43; p. 103b — Tosefta Chabb. 15, 16. 134, 13, cité par Schlatter) à Éléazar b. Azaria (jusqu'à environ 130 ap. J.-C.), lorsqu'il s’agit de sauver une vie : « si la circoncision qui ne touche qu’un membre de l’homme l’emporte sur le sabbat, combien plus tout le reste du corps »! Comme il est dit expressément ici l'argument procède selon la règle du 9471 5, non pas dans ce sens que la permission du moindre comporte la licéité du plus grand, mais dans ce sens que si l'on peut enfreindre le sabbat pour un petit avantage, à plus forte raison le pourra-t-on pour un plus grand. Des deux côtés il s’agit d'assainissement, la cireoncision étant regardée comme une sorte de purification très opportune sinon nécessaire. Mais avec son apparence de bon sens, l'argument d’Éléazar n’était pas en réalité très rigoureux. La vraie raison pour les juifs de pratiquer la circoncision le jour du sabbat n'était pas l'intérêt du patient, qui ne risquait rien à attendre, mais la nécessité de satisfaire un article de Loi très formel. De plus, l'argumentation rabbinique parlant de sauver une vie suppose que dans ce cas on ne pouvait attendre. Jésus ne pouvait raisonner de la sorte, puisque son malade attendait déjà depuis si longtemps. On aurait pu objecter à Eléazar que le sabbat, loi divine, devait être observé, sauf une loi contraire, même au risque de la vie. Il n'avait pas résolu ce point. Aussi Jésus prend-i les choses beaucoup plus directement et à fond. L’avantage à pratiquer la circoneision, c’est d'éviter d’enfreindre une loi de Moïse (qui d’ailleurs porte sur une seule partie du corps); l'avantage que lui-même ἃ eu en vue, c'est la guérison d'un homme (portant sur tout son corps). ἢ reste bien une opposition entre les objets assainis, mais elle est implicite et tout à fait secondaire; ce qui est grand dans le miracle, c’est une guérison totale, et c'est cet acte de charité qui l'emporte sur l'observation du sabbat, plus encore qu'une loi particulière. C'est toute la raison d’être du sabbat qui est en question, dans le même esprit que dans Mc. 11, & et parall. : est-il permis de faire le bien le jour du sabbat? Le cas est complètement résolu par Jésus : le sabbat est une loi divine qui cède à une autre loi positive : combien plus à la loi divine de la charité! Α ces hauteurs on n'a pas à s'inquiéter de savoir si Jésus n'aurait pas dû se contenter de guérir, sans faire emporter le grabat. L'acte principal comprend {out ce qui en dépend, comme le pansement du circoncis suivait la circoncision elle-même. On remarquera que dans Mt. xx, 5 la personnalité du Sauveur est plus en vedette. 24, χρινετε (Η) ou χρινατε (TS V).
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καθ᾿ ὄψιν non pas « en faisant acception de personnes » (Mald. Calm.), mais : d’après l'apparence. Cela peut s'entendre de deux manières : dans l'ordre humain on oppose une apparence trompeuse à la réalité des faits, comme dans Lysias Orat. xvi, 49 p. 147 éore οὐχ ἄξιον ἀπ᾽ ὄψεως... οὔτε φιλεῖν οὔτε μισεῖν οὐδενά, ἀλλ᾽ ἐκ τῶν ἔργων σκοπεῖν. Mais de plus le jugement moral apprécie diversement les mêmes actes, selon qu'ils n’ont que leur portée ordinaire ou qu'ils sont animés d’un esprit supérieur et divin. Il faut tenir compte de cet élément pour porter un jugement juste (cf. Tob. πι, 2).
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C'est à dessein que Jo. distingue quelques personnes habitant Jérusalem οἱ mieux informées, de la foule, venue de toute part, et qui ne savait rien des projets des adversaires de Jésus. Elles se rappellent alors le complot, toujours en vigueur. On voit ici que le passage vu, 15-24 n'a pas été transporté dans cet endroit par un copiste qui l'aurait emprunté au ch. v. C'est bien l’auteur qui. suppose un certain intervalle entre les faits, intervalle dont la portée devait être peu sensible à ses lecteurs, surtout s'il ne contenait pas pour eux le ch. vr, d’autant que l’auteur a pris soin de rappeler la haine des Juifs (vir, 1). Que cette haine n'ait pas perdu de vue son but, cela est d'autant plus vraisemblable qu'elle était alimentée par les nouvelles venues de Galilée. — Le présent ζητοῦσιν, parce que jusqu'à nouvel ordre rien ne prouve qu'ils ont renoncé à leur dessein. Le sujet est vague, mais se réfère aux adversaires de Jésus lesquels sont en contact plus ou moins immédiat avec les chefs. Cette réflexion, telle qu’elle est continuée au v. suivant, indique que les premiers interlocuteurs ont vidé la place sans répliquer, comme on le voit aussi dans les synoptiques (Me. in, 6; χα, 42 et parall.).
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Ces personnes, qui paraissent assez loyales, constatent d'abord le mutisme des opposants. S'ils n'étaient pas d'accord avec Jésus, pourquoi ne pas lui répliquer ou lui imposer silence? La pensée ne leur vient pas que la résolution des chefs est prise et qu'ils préfèrent réduire leur adversaire par un coup de force soigneusement dissimulé. Ils en viennent donc à énoncer l'hypothèse, invraisemblable cependant (μή ποτε), où les chefs auraient changé d'avis. L'aoriste ἔγνωσαν (ef. var, 27; x, 6) et non le parfait (vi, 69: vit, 52. 55, χιν, 9) indique en effet l'impression produite dans une certaine circonstance. L'apologie de Jésus autorisant son miracle par la pratique des Juifs était assurément très modeste et respectueuse de la Loi. — ἀληθῶς indique un effort pour connaître la vérité; ces braves gens supposent quelque chose comme une enquête poursuivie de bonne foi. — La formule οὐδὲν αὐτῷ λέγουσιν est bien dans le style rabbinique (Schlatter) et suppose une sorle d'approbation ou du moins de tolérance tacite, de la part de ceux qui s'étaient fait une habitude de critiquer sans ménagement ce qui paraissait contraire à la tradition. Ainsi quand les anciens virent que la reine d’Adiabène avait fait une tente rituelle de 20 pieds de haut : «ils ne lui dirent rien : » 927 19 TION ΝΟῚ (Tos. soucca, I, 4. 192, 10. Schl.).
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Mais ils se font à eux-mêmes une objection qu'ils jugent décisive et qui a dù frapper les chefs. Le Messie devait apparaître soudainement, sans qu’on sût d’où il venait (cf. Le Messianisme.…. p. 222 s.). Jo. se montre ici parfaitement au courant de l’opinion juive, attestée d'une manière indépendante par saint Justin (Dial. vm), sur l'existence cachée du Messie, laquelle n'impliquait pas nécessairement une préexistence auprès de Dieu. Or Jésus était connu depuis longtemps, on savait où il habitait avant que la question de son messianisme ait été soulevée; l'opinion publique de Galilée (1, 45; νι, #2) avait sûrement pénétré à Jérusalem, où d’ailleurs il était connu depuis longtemps.
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La réflexion des hiérosolymitains n'avait guère été qu’un chuchotement entre eux. Maïs il n'avait pas échappé à Jésus; en venant au Temple pour enseigner, il était résolu à se donner comme l'envoyé de son Père. Il attire donc l'attention de tous sur l’objection qui vient de lui être faite; « Crier » (οἵ, 1, 45; vu, 37; χη, #4) se dit d'un enseignement prophétique important et solennel (18. rvnx, À ἀναδόησον), et suppose une certaine émotion (IV Mach. vi, 46). La réponse concède que les Juifs connaissent les origines humaines de Jésus; mais il est un envoyé, et s'ils ne connaissent pas celui qui l'a envoyé, ils ne peuvent pas prétendre connaitre sa véritable origine. Ils attachent trop d'importance à un point secondaire, l’apparilion soudaine d’un Messie inconnu, point ÉVANCGILE SELON SAINT JEAN. 14 qu ils ne sauraient d'ailleurs élablir solidement, et ils ne portent pas leur attention surleur devoir principal, s'assurer que le Messie est vraiment venu de Dieu. Puisqu'il devait être homme, et descendant de David, pourquoi ne l'aurait-on pas connu avant sa manifestation? Ses origines humaines faisaient même partie de ses titres. Mais on n'était pas autorisé à le reconnaître tant qu'on ne saurait pas s’il était bien l'envoyé de Dieu. — Les deux premiers καί expriment donc une concession, mais le troisième est presque une opposition : si fésus n’est pas venu de lui-même se donnant à lui-même sa mission, il faudrait connaitre celui qui l’a envoyé; ἀληθινός (prédicat de ὃ πέμψας me) n'est pas synonyme α᾽ ἀληθής, « véridique », mais comme d’ordinaire dans Jo. « digne du nom de quelqu'un dont on peut dire vraiment qu'il envoie. Et c’est Dieu, que les Juifs ne connaissent pas (cf. v, 37), surlout en cette qualité, car ils en ont une connaissance quelconque (tv, 22). H est donc vrai que les origines du Messie échappent à une vérification humaine; ils n'ont pas le tort de le penser, mais ils devraient croire (à cause de ses miracles) en celui qui sait à quoi s’en tenir.
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La connaissance de Jésus est immédiate; Aug. avait parfaitement raison de renvoyer pour cette connaissance à Mt. x1, 27 (et Le. parall.). De plus cefte connaissance est fondée comme dans vi, 46, sur un rapport d'origine, παρ᾽ αὐτοῦ, mais en insistant sur l'existence ancienne et encore actuelle du Christ auprès de son Père. Aug. développe la notion de Filiation éternelle : qwia Filius de: Patre, et quidquid est Filius, de illo cuius est Filius. Quod autem videtis me in carne, « dpse me mistt Jésus n'avait pas encore parlé aussi ouvertement de sa préexistence continuée:; il le fait à propos de l'objection des Juifs, alléguant que l’origine du Messie devait être mystérieuse : c'était plus vrai qu'ils ne le pensaient eux-mêmes, dans ce sens que le Fils de Dieu était venu dans la chair pour vivre parmi eux, non dans le sens de la manifestation théâtrale d'un inconnu. Combien la réalité dépassait en inconnaissable le prélude à [ἃ mise en scène révélatrice qu’ils avaient
7:30
Une déclaration aussi hardie déchaine une tentative pour s'emparer de: Jésus, dont les auteurs ne peuvent être que 165 Juifs. Mais l'heure de la Passion m'était pas venue, Dieu ne permettait pas qu’ils l'anticipassent. L'intention de Jo. est de meltre cet obstacle en pleine lumière, mais non point de dire que Dieu la réalisé par un miracle. De ce qu'il n'assigne pas une cause seconde, on ne doit pas conclure qu'elle soit exclue. Les circonstances comptent peu pour: lui à côté de la volonté du Père; cf. vu, 45 s.; var, 59: X, 39, (Mais non xvIU, 6, qui est différent). On peut bien dire que les récits de Jo. sont peu circonstanciés; on n'a pas le droit de lui attribuer le portrait d’un Christ qui se serait plus d'une fois et comme ad libitum, rendu invisible à ses ennemis ou intangible {Loisy) : 511 en avait été ainsi, il n'eùt pas eu de précautions à prendre comme cela est indiqué (vu, 1).
7:31
Ceux de Jérusalem croyaient bien connaître les conditions de l'apparition du Messie (27). La foule avait interpellé Jésus très irrévérencieusement. Mais une foule n’a pas qu'une voix. Il s'y trouva des personnes assez nombreuses pour croire en Jésus à cause de ses miracles. Celui de Bezatha avait seul été incriminé à Jérusalem (21). La défense de Jésus étant solide, les autres, opérés à Jérusalem (x, 23) et en Galilée (νη, 3), devaient exercer leur séduction. L’accent n’est pas celui d’une conviction bien arrêtée, mais tout bien considéré, les miracles de Jésus le désignent comme Messie d'une façon plausible. ὅταν ἔλθῃ fait partie d’une phrase toute faite : quand le Christ viendra, il fera beaucoup de miracles: la seconde partie est remplacée par une interrogation qui suppose une réponse négative, laquelle ne laisse plus subsister la possibilité d’un Christ futur. — ὧν, attraction du relatif.
7:32
Les Pharisiens, toujours en contact avec la foule, s’aperçoivent que ses dispositions deviennent plus favorables à Jésus. Au lieu d'employer une violence brusquée comme ceux du v. 30, Us complotent avec les grands prêtres une arrestation en règle. C’est le Sanhédrin qui entre en scène (cf. vu, 45; xt, 47. 51; xvin, 8); aussi les grands prêtres sont-ils nommés les premiers, quoique l'initiative soit venue des Pharisiens. D'après Loisy : « il est clair surtout que le rédacteur ne sait pas très bien ce qu'étaient les pharisiens » (p. 268); il serait plus juste de dire qu'il est moins précis quand il parie des Juifs; les Pharisiens sont bien dans leur rôle. Nous n'avons pas ici (Loësy, p. 268) « un doublet de la mesure de police qui vient d’être signalée » (vit, 30), car c'est maintenant seulement que la police apparait, mise en mouvement par l'autorité des principaux membres du Conseil. — γογγύζω, comme γογγυσμός (42) d’un murmure confus 34. pe p. eupnoete (H) plutôt que om. (TS V). 36. cf. 34. qui cette fois en fait est favorable. — τοῦ ὄχλου régime de ἤκουσαν plutôt que génitif absolu.
7:33
L'auditoire est le même que précédemment : nous savons maintenant expressément que les Pharisiens en faisaient partie et qu'ils y ont fait dépêcher des sbires. Il est donc très mêlé, et les paroles pourront éveiller des sentiments différents, selon les dispositions de chacun. Ce que Jésus affirme pour tout le monde, c’est qu'il ne demeurera pas longtemps parmi eux. Les présents εἰμέ et surtout ὑπάγω marquent une certitude qui défie toute mesure hostile. D'ailleurs pourquoi sont-ils si pressés de le faire disparaître, puisqu'il lui reste peu de temps avant de retourner à celui qui l’a envoyé? Ces dernières paroles sont si claires pour désigner Dieu, qu'on s'étonne de les voir mal comprises (36). Π faut supposer que les Juifs ont entendu le v. 34 d'une période intermédiaire, appartenant au rôle messianique que Jésus s'était attribué, et que leur attention s'est fixée uniquement sur ce point.
7:34
En effet, ils se disaient peut-être : s'il parlait de sa mort, 1l n'imagincrait pas que nous le chercherions, avec cette circonstance qu'il esf en un lieu où nous ne pourrions pas venir. — xai indique la raison pour laquelle ils ne trouveront pas : εἰμί au présent et non pas εἶμι « je vais » indique normalement le moment futur où se fera la recherche, mais suggère aussi, surtout après le v. 29, que déjà Jésus est dans cette sphère inaccessible. Aug : nec dixit, ubi ero; sed ubi sum. Semper enim δὲ erat Christus, quo fuerat rediturus; sic enim venit, ut non recederet. Jésus dira encore (vin, 21) quelque chose de semblable, où l’on voit bien que la recherche des Juifs ne sera pas inspirée par la pénitence. Mais il n’est pas dit non plus que ce soit une recherche hostile. IL semble donc que dans un temps d'angoisse 115 cherchent un Sauveur (Os. v, 6), comme ce fut le cas lors du siège de Jérusalem. Mais on ne voit pas qu'alors ils aient eu du remords d'avoir crucifié Jésus, et qu'ils l’aient invoqué. 1] faut donc entendre « moi » dans un sens vague : les Juifs chercheront celui qu'est Jésus, c'est-àdire le Messie, mais ils ne le trouveront pas parce qu'il n'est plus sur la terre, et qu'ils ne sont pas disposés à le chercher par la foi, auprès de Dieu où ils n'ont pas d'accès (Loisy, Bauer). — με après εὑρήσετε (lecon de B) marque bien que s'ils ont cherché Jésus vaguement comme Sauveur, ils ne l'ont pas trouvé,
7:35
Sans s’arréter à la raison qu'ils pourront avoir de chercher Jésus, les Juifs, c’est-à-dire la partie hostile de l'auditoire, ne voient d'abord que ce qu'il y avait d'irritant pour eux dans ses paroles, ce défi de le trouver. Où pourrait-il aller pour se soustraire à leurs recherches, qui, d'après leurs dispositions actuelles, ne devaient pas être bienveillantes? S'il persiste à se poser en Messie, serait-ce qu'il va transporter son apostolat chez les gentils, comme on pouvait le déduire des prophéties (ls. xt, 14 s8.; xLIx, 1. 6, etc.)? La diaspora désigne normalement les Juifs répandus chez les non juifs, qu’on désignait soys le nom de Grecs (Rom. 1, 44). Le génitif τῶν Ἕλλήνων (ef. 1 Pet. 1, 1 Πόντου) indique les peuples parmi lesquels se trouvent les Juifs (ef. δδὸς ἐθνῶν Mt. x, 5). Le retour des Juifs dispersés était un thème important du Messianisme. Mais les gentils eux-mêmes devaient être invités aux biens messianiques ; pour cela il fallait les instruire (cf. Le Messianisme… p. 198. 268 s.). — ὅτι — δι᾽ ὃ τι comme σιν, 22, dans l'esprit sémitique de Mc. 1, 44; cf. Gen. xx, 9; Jud. xiv, 3; Ps. vut, 5 et RB. 4922, p. 615.
7:36
Pour être plus sùrs de pénétrer la pensée de Jésus, ils répètent toutes ses paroles, sans mieux les comprendre. Ils oublient toujours le principal, la clef fournie dès le début : « je retourne vers celui qui m'a envoyé » (33). Le phénomène de Jésus leur demeure obscur parce qu'ils ne veulent pas envisager sa relation essentielle avec Dieu.
7:37
Nous pensons (avec Zahn) que ce jour fut le septième. Bauer objecte que le huitième était un jour d’assemblée (Lev. xx, 36; Num. xxx, 85; Jos. Ant. ΠῚ, x, 4); mais précisément cela lui donnait un caractère particulier, tandis que Je septième appartenait plus étroitement à la fête des Tabernacles, et il était très solennel, signalé par des processions répétées où l'on portait des branches de saule et où l’on récitait des prières spéciales, d'où son nom de Jour d'Hosannah (Ecso6en, Der jüdische Gottesdienst.… p. 438 s.). D’après Ja Michna (Soucca 1v, 6), on faisait des libations chaque jour avec de l'eau qu’on allait chercher à Siloé dans un tube d'or; on doit supposer que le septième jour ce rite avait plus d'importance, de même que les processions. Il n'est pas signalé avant le Michna, mais rien ne prouve qu'il ait été inventé après la ruine du Temple. ἢ est très oaturel qu'il ait servi de thème à l'enseignement de Jésus. Le Sauvenr ne s'assied pas pour enseigner, parce qu'il ne lance qu'une parale de circonstance. et comme un eri au milien des acelamations : c'était par exeellence un jour ée joie. 57 5.) Le sens de ce verset et dn suivant dépend de le ponctuetion, ou plutôt on ponetuera d'après le sens qu'on déduit des termes. A) Si l'eau vive sont Qu Christ, on mettra un point après εἰς dus. P' Si elle sort de eelui qui croit, ὃ πιστεθων commence une nouvelle phrase comme nominatif absolu. Le eremmaire ne peut trancher le cas, car cette dernière solution est possible, δ᾽ =9- τεύων demeurant en surplus comme une anacoluthe, et cette tournure, smitique et grecque. n'est pas tellement rare: ef. Apoc. =, 6: τα. 9. 51: Me. 1x, 30 (cf. Deb. ὃ 466,4: K.-G. TE, 108 s.). Cette seconde panetuation passe même pour traditionnelle. C'est l'opinion d'Origène, et, semblet-il de tout l'Orient. qui ἃ réagi sur l'Occident dès le temps de Krôme et d'Auenstin : depuis elle me semble pas avoir été contestée. Le sens est très riche el l'enseignement ἃ are grande portée : celui qui s'est désaltéré auprès du Christ devient lui-même une source d'eau vive. On pourrait done regarder comme étrange Fopinion de Laiss dans les êeur éditions! et de Grill (p. 16 n. 1) qui appliquent La citation ἀδ l'Éexiture à Jésus lui-même et rattachent 6 πιστεύον, ἃ ce qui précède, quoiqu'ils aient εἶξέ d'en. tiennes autorités. Le sujet a été repris par M. Turner (The Journee of Miele gical Studies, aciohre 1922, p. 6670, que ML Armitage Robinson Wepis end Studies, I, 3 (SM), p. 9S avait précédé dans ceîte voie. Il semble que ete ponctuation, quoique défigurte dans certaines éditions par ste du préjugé courani, était la plus répandue dans iout l'Occideni. Irénée n'est pas douteux, surtout si lon joint ses deux tsstes : V, στα, 4 (trad. de Darménien) : In ommi bus autem nobis Spiritus ef ipse sf aqua vine quam praesiei Domieus recte in & credentibus ide mème le latin) et ΠῚ. xerv. 1: ef in ee dispesite est comunicetie Chrisii, il est Spiritus senctus…. quapropier qui non participent ne, ΒΕ ΕΘ α mamillis matris nuériuneer fn εὐξατα, Regue percioiumé de cerpore Christi proesdegiem nifééistrum δῖα, A la même époque l'église de Vienne Es. HE. V. Ὁ} écrivait $ 2 ὑπὸ τῶς οὐρανίου πηυῆς ei ὕδατος τῆς ζωξς τοῦ ἔξιόντος ἔχ τῆς νηδύος τοῦ Merci... ce qui est une allusion ἃ Apoc. στε, ὃ. mais amssi à Jo. we. 37. 38, vrèsos remplaçant κοιλίας probablement sous l'influence d'une version latine; et en effet à comme D) et ὁ présentent la même coupure. - M. Turner cite encore Hiopolrte in +” 1, AT, d'après l'ancien siexon (64. Bonwetseh et Achelis, Hiss. Werks. L p. 20! Cyprien est très formel, sait dans le texte 8 anthentique à des Fesimenie, :. 2% (éd. Harteï. p. 58°. soit suriout dans ΓΒ. zum, Ὲ Mariel, p. 700) σὰ ἢ voi dans Jo. une allusion à Ts. avan, M, εἰ ép. Leu, 6} τ. TS) : Clumer Domines ut qui sitit veniat et bibat de fluminibus aquae vivae quae de eius ventre fluxerunt. De même dans l’'anonyme de Rebaptismate (vers 256, en Italie ou même à. Rome), $ 14 et dans l'anonyme de montibus Sina et Sion (romain de la première moitié du me 5.) 9 (p. 87) : dicente ipso : qui sitit veniat, et bibat qui credit ἴπ me : flumina de ventre eius fluebant aquae vivae (contre la ponctuation de Hartel p. 445). Le dernier cité est Ambroise, qui a pratiqué l’autre coupure, mais qui est clair dans de Spiritu sancto, HI, sx 8 453.154, malgré la fausse ponctuation dans Migne, comme le prouvent les mots : Hic est utique fluvius de Dei sede procedens, hoc est Spiritus sanclus, quern bibit qui credit in Christum, où l'on retrouve, comme dans la lettre de Vienne, une allusion à Apoc. xxI, 6. L'opinion qui ne met ici en scène que le Christ et le croyant est donc la plus ancienne, du moins en Occident. Il ne faut pas confondre cette ponctuation avec celle de Chrysostome (suivi par Ich ‘odad), qui commence la phrase avec ὃ πιστεύων, mais y joint étroitement : « comine dit l'Écriture » c'est-à-dire « celui qui croit en le Christ comme il convient de croire en lui d'après l'Écriture ». Cette coupure n'est qu'une échappatoire pour n'avoir pas à chercher dans l'Écriture le passage cité ensuite. Les odes de Salomon citées par Wetter (p. 56) en faveur de la ponctuation A ne sont pas décisives, car si certains passages regardent le Verbe comme une source de vérité, on y lit aussi (vi, 12) : « heureux donc les ministres de sette boisson, ceux à qui a été confiée son eau » (Trad. Labourt). La tradition étant incertaine, il faut recourir au contexte. On peut objecter à la ponctuation Α que dans la citation αὐτοῦ ne semble guère pouvoir s’appliquer à celui qui parie; c'est sans doute ce qui a déterminé les modernes. Cependant, dans une citation, quand elle ne serait pas formelle, on concoit. que le texte soit donné tel quel. “En faveur de Α il y a le parallélisme entre le mot de Jésus et son explication. Au v. 39 il sera dit que l'eau signifie l'esprit que recevront les croyants : ce sont donc aussi les croyants qui viennent se désaltérer auprès du Christ. Si nous perdons ainsi la vérité eupposée par l'interprétation B οἱ qui garde sa valeur traditionnelle, de la fécondité des disciples du Christ comme dispensateurs de l'Esprit qu'ils ont recu de lui, nous avons en revanche un texte précieux pour prouver que l'Esprit procède aussi du Fils, ct c'est peut-être ce qui ἃ mal disposé certains Orientaux pour la ponctuation A. Aussi bien, si nous donnons la préférence à la ponctuation À, nous reconnaissons la piobabilité de l'autre opinion. e ce qu'il a dit à la Samaritaine (tv, De toute facon la parole de Jésus dépass Jésus donnera viendra de 40), parce qu'on voit mieux ici que l'eau vive que lui-même comme d'une source.
7:38
à γραφή (11 fois dans Jo.) toujours dans le sens d'un texte particulier, indiqué par le contexte, sauf dans xx, 9, où il y à un vague renvoi à la doctrine de l'Écriture. Ici c'est bien une citation, quoique peut-être elle vise le 89. ἐμελλον (HV) ou ἡμελλον (TS). — om. αγιον p. πνευμα (TH) plutôt que add. (SV). — ovrw 2° (Η) et non ουδεπὼω (TSV). 40, οτι p. ἐλεγον (H) ou 07%. (TSV). sens plutôt que les mots. Et en effet il est impossible de la rencontrer dans ces termes précis. Si elle s’applique à celui qui croit (ponctuation B), il est même très difficile de trouver un vérilable équivalent. On peut citer Is. Lvmi, 11 « Tu seras comme un jardin bien arrosé, comme une source dont les eaux ne tarissent pas »; cf. Is. xziv, 8; Ez. xivu, 1-12. Peut-être aussi pourrait-on rappeler la doctrine de R. Agiba (Sifré sur Dt. x1, 22 $ 18, dans Bacner, Die Agada der Tannaiten, τ, 297). Il comparait le disciple qui commence à la citerne (b6r) qui ne peut donner que l’eau qu'elle ἃ reçue, tandis que le disciple plus avancé devient à son tour une source (beér), qui répand partout les eaux vives, comme il est dit dans Prov. v, 45 s. : « Bois l’eau de ta source, les ruisseaux qui sortent de ton puits. Que tes sources se répandent au dehors. » Mais c'est là une exésèse forcée, et il demeure que la doctrine du disciple devenu une source d’eau vive paraît étrangère à l'A. T. Si au contraire le Christ est la source, cela est indiqué par des textes nombreux, sans parler de ceux qui comparent Dieu à une source d'eau vive. Loisy s'arrête à Zach. x11, 10 : « Et je répandrai sur la maison de David et sur les habitants de Jérusalem un esprit de grâce et de prière », combiné avec Zach. ΧΠΙ, 4 : « En ce jour-là il y aura une source ouverte à la maison de David », etc. -— Je croirais que saint Cyprien a vu très juste en indiquant Is. xzvur, 24 : xai ἐὰν διψήσωσιν, δι᾽ ἐρήμου ἀξει αὐτοῖς ὕδωρ, ἐχ πέτρας ἐξάξει αὐτοῖς, σχισθήσεται πέτρα ai ὁνήσεται ὕδωρ, χαὶ πίεται ὁ λαός μου, Jésus qui s'est comparé au serpent exalté dans le désert (11, 14) ἃ pu se comparer au rocher, devenu source d'eau vive. Il n'est pas nécessaire de penser à son flanc, percé d’une lance (xx, 34) d'où il est sorti de l'eau, car cette eau pour Jo. ne symbolise pas le don de l'Esprit. — κοιλία est ordinairement l’intérieur de l’homme : ce peut être son ventre, ce peut être le sein maternel. Mais l’image ne doit pas être serrée de trop près. On a écrit en français : « Du sein des montagnes naissent des fleuves » (Bonnet, cité par Littré). Et Justin ἃ précisément parlé du sein du Christ dont les chrétions sont détachés comme d’une carrière (6. Tryph. cxxxv, 3) : οὕτως καὶ ἡμεῖς ἐκ τῆς χοιλίας τοῦ χριστοῦ λατομηθέντες.... La citation est placée dans la bouche du Christ. Mais Jo. ἃ pu remplacer la pierre par celui dont elle était la figure : 1 Cor. x, 4 ἔπινον γὰρ x πνευματικῆς ἀχολουθούσης πέτρας" ἡ πέτρα δὲ ἦν ὁ χριστός. Ce n'est pas une raison pour dire que Jo. ἃ emprunté ce symbolisme à Paul; il était sûrement connu des Juifs avant lui. Tout en admettant la ponctuation A, M. Burney a eu recours à l’araméen pour corriger le texte grec de Jo. avant de lui trouver un répondant. Il suppose (Original aramaïc…. Ῥ. 109) que χοιλία est la traduction de pire « entrailles », lu par erreur au lieu de "9, « source », qui à les mêmes consonnes « des fleuves couleront de la source des eaux vives ». Parmi les nombreux textes qui annoncent des eaux miraculeuses pour l'époque messianique on peut songer à Joël mr, 48 (heb. 1, 48), Ez. xLvir, 1-42, etc. — Mais c'est remplacer par une banalité l’allusion caractéristique à Jésus lui-même. — Torrey (cf. Intr. p. 01) suppose αὐτῆς après χοιλίας, c'est-à-dire Jérusalem (mêmes consonnes en araméen 1139), et cite Zach. xiv, 8; mais Jérusalem n'a rien à faire ici.
7:39
La parole de Jésus exprimait assez clairement un don fait à l'âme en vertu de la foi. En pratiquant le rite de l’eau, les Juifs songeaient à l'Esprit- Saint (Lightfoot, citant Berech. rabba, 10, 1), et en effet l'Écriture comparait volontiers la diffusion de l'Esprit à celle d'une eau vive répandue : Is. xL1v, 3; Ez. xxxvr, 90; cf. Is. Lv, 4 ss.; Joel, 11, 28. L'évangéliste ἃ jugé à propos de donner cette explication : plus tard, les croyants recevraient l'Esprit-Saïnt. Dans l'Église primitive, des manifestations extérieures de l'Esprit attestaient qu'il était reçu avec le baptême. Au moment où Jésus parlait, il n'y avait pas encore d’Esprit dans ce sens. Manifestement Jo. ne prétend pas nier l’action de l’Esprit-Saint dans l'A. T., et il ne se fait pas l'écho d’une opinion juive que l'Esprit avait quitté Israël depuis Zacharie et Malachie, puisqu'il ne parle nullement de son retour. Ce qui est opposé, ce sont deux grandes économies. Dans l'ancien ordre, la grâce de l'Esprit-Saint était pour ainsi dire sporadique, comme un secours fourni par Dieu dans les grandes circonstances. Après que Jésus aura été glorifié, c’est-à-dire après sa Résurrection et son Ascension, il y aura Esprit, les croyants en seront animés, il sera répandu partout et avec abondance; ce sera un état normal de grâces, que l’Église reconnait dans l’action des sacrements. Gette doctrine sera développée par Jésus lui-même (νι, 7). À la Pentecôte, les Apôtres eurent conscience que l'Esprit venait d’être donné comme les prophéties l'avaient annoncé (Act. 11, 17, citant Joel τι, 28), et comme Jésus l'avait promis (Act. 1, 33).
7:40
. Jo. ayant déjà indiqué diverses impressions (25. 31) à propos de paroles antérieures, τῶν λόγων τούτων ne doit s'entendre que des dernières paroles, mais en tant qu'elles confirment les déductions que la situation générale avait fait naître. ΠῚ y ἃ quatre sentiments principaux : Les uns parlent comme les 42. ouyt (TSV) et non ovy (H). Galiléens (στ, 10) qui disent « le prophèfé », mais ceux-ci admettent que ce prophète se manifeste ensuite comme Messie, tandis qu'à Jérusalem on distingue le prophète (1, 21). — ἐκ τοῦ ὄχλου, génitif partitif beaucoup plus commun chez les Sémites qu’en grec (Deb, 8 164, 2); cf. xvr, 17. 81) D'autres tiennent pour le Messie, mais un troisième groupe objecte que le Messie ne doit pas venir de Galilée : μή attend une réponse négative.
7:42
La race de David équivalait à placer les origines premières du Messie à Bethléem (1 Regn. xvn, 42). Maïs après la dispersion des tribus des descendants de David avaient quitté la petite cité de Juda. On croyait d’après Michée (v, 1) que le Messie, outre (xxi) qu'il devait être un descendant de David, devait réellement naître à Bethléem (cf. Comm. Mt. τι, 5 s.), le bourg d’où était sortie toute la race, comme pour lui donner une nouvelle et plus brillante consécration. En fait Jésus était né à Bethiéem, mais en vertu d’un concours de circonstances (Le. τι, 4 ss.) qu’on ignorait. — Ces diverses opinions formaient une dissention doctrinale (σχίσμα); cf. 1x, 16; x, 19; ἵ Cor. 1, 10. 43 5.) Enfin il y avait des gens qui, sans {ant discuter, soit par tempérament, soit parce que leur opinion était faite, voulaient s'emparer de Jésus pour lui faire un mauvais parli et exlirper par l'action la cause de ces controverses. C'est sans doute la même catégorie que ceux du v. 30, et 115 n'aboutissent non plus à aucun résultat.
7:44
ἐπεῆαλεν (SV) plulôt que e6ahev (TH).
7:45
Ceux qui viennent d'être nommés auraient agi pour leur compte sous une impulsion personnelle, et quoique πιάζω signifie seulement prendre, ils se seraient probablement débarrassés de Jésus sans forme de procès. Ceux qui figurent maintenant sont les serviteurs du Sanhédrin, c'est-à-dire les gens de police chargés d'exécuter ses ordres, et qui avaient été envoyés tout exprès (32). Ils reviennent bredouilles. — οἵ, un seul article avant les grands prêtres et les Pharisiens, pris colicctivement; ef. Le. XIV, 3. 21. — ἐχεῖνοι fous les susdits, ceux qui avaient donné la commission.
7:46
ὡς οντὸς ὁ ἀνθρωτπος (SVT), Τ Add. λάλει Ὁ. οτος, plutôt que om. (Η).
Les synoptiques (Mc. τ, 22; M, vir, 28 5.) avaient déjà constaté l'impression profonde qu’exerçait la parole de Jésus. Dans cette circonstance, où il est dit deux fois (28. 37) que Jésus cria, on dut être spécialement fasciné par l'énergie de sa parole, l'accent convaincu d’un prophète, d’un homme de Dieu. Les gens de police sentent peut-être mieux que d’autres sa supériorité extraordinaire sur les agitateurs, leur clientèle ordinaire; la comparaison qu'ils font de cet homme avec tout autre homme n'est pas un soupçon de sa divinité, mais tout de même l'indice qu’ils le classent hors rang. Bauer compare l'attitude des soldats envoyés pour mettre à mort l'orateur Marc Antoine (PLurarque, Marius, xuv) : « telle était, semble-t-il, la séduction et le charme des paroles de eet homme, que lorsqu'il eut commencé à leur parler et à les implorer pour sa vie, personne n'osa le toucher ni le regarder, et tous s’inclinèrent en pleurant. » On voit ici la différence entre une scène purement humaine, et une appréhension de l’ordre religieux.
7:47
Les Pharisiens, instigateurs de la mesure (32) en leur qualité de dénonciateurs, ne peuvent se contenir. Ils comprennent que les « serviteurs » ne cherchent pas un vain prétexte, et qu'ils ont subi l'influence de la parole de Jésus. Cependant ils ne veulent pas croire qu'ils soient déjà séduits (μή). D'ailleurs ils n’ont pas le droit d’avoir une opinion. Ils sont des exécuteurs, comme le serviteur des Onze qui porta la ciguë à Socrate. Et s'ils se mêlent de juger, qu'ils suivent au moins l'opinion des chefs. 48 s.) L'émotion des Pharisiens se reflète dans leur style. Ils se croient assurés qu'aucun de ceux qui ont à se prononcer sur les questions religieuses n> pense autrement qu'eux. Instinctivement ils se mettent parmi ces arbitres, après les ἄρχοντες, juges officiels, mais sans dire : nous, les Pharisiens. Puis, répugnant à enregistrer l'opinion contraire qui s'est fait jour dans la foule, ils la confondent toute dans le même mépris. Peu importe ce qu'elle pense, puisqu'elle n’a pas le droit de penser. C'est une expression saisissante de l'attitude des docteurs (Aboth, n, $) envers « le peuple du pays » (VIA ay). La distinction entre ceux qui ne connaissaient pas la Loi et ceux qui y concentraient toute leur vie intellectuelle et moralc aboutissait à creuser une démar- 50, om. τὸ a. πρότερον (HV) plutôt que αεἰά. (8). 53. otxoy (THV) et non τοπὸν (8). cation aussi tranchée que celle qui séparait l'aristocratie romaine ancienne de la plèbe ignorante des formules sacrées, au point que les docteurs évitaient le mariage avec ces ignorants (Pesukhim 492). De plus, comme la cause de leur répugnance était religieuse, la plèbe ne se souciant pas de la Loi tombait sous la malédiction de la Loi. — ἐπάρατος hapax dans la Bible (LXX ἐπιχατάρατος) cf. Dirt. Syll. 366 L. 23 (ὡς χοινὸν τῆς πόλεως λυμεῶνα ἐπάρατον εἶναι ζημιοῦσθαί τε ὑπὸ τῶν (ἀρχόνγτων (env. 38 ap. J.-C.). .
7:50
Après leur question ironique, équivalant à une négation (48), les Pharisiens furent sans doute assez mortifiés de l'intervention de l’un d’entre eux, ce Nicodème, qui, lui, avait tenu à se former personnellement la conscience en interrogeant Jésus. — ὁ ἐλθὼν πρὸς αὐτὸν πρότερον est omis par T d’après l’autorité du seul K, autorité peu considérable en pareil cas, car cet excellent ms. est coupable de plusieurs omissions non justifiées. — γυχτός a été ajouté par quelques mss. d’après xix, 39.
7:51
Timide et hésitant, mais irès consciencieux, Nicodème ne se range pas parmi les disciples de Jésus, mais il ne saurait approuver qu'on le condamne sans l'entendre. Sa réflexion, avec une modération voulue, n'en est pas moins un coup droit contre le parti pris des autres. Ils n’ont pas osé répondre : nous le coffrons d’abord, nous l'interrogerons ensuite à fond, parce qu'ils avaient laissé voir que rien ne changerait leur conviction, et qu'ils ne chercheraient qu'un prétexte pour justifier une condamnation déjà prononcée dans leurs conciliabules. D'ailleurs on ne doit arrêter personne sans un indice caractérisé. La cause de Jésus n'était point de l'ordre des crimes et délits vulgaires : c'était lui aussi un docteur à sa facon; il se fallait informer auprès de lui. La loi est ici personnifiée comme étant le juge qui écoute et s'informe avant de juger. C'est l'esprit des textes : Dt. 1, 16 s.; xvn, 4 ss.
7:52
L'emportement est mauvais conseiller. Au parti pris dont Nicodème les détourne en magistrat avisé, les Pharisiens opposent la partialité dont il ne se rend sans doute coupable que comme compatriote de Jésus. « Plaisanterie - facile » (Loisy), qui trahit leur préoccupation et qui amène l'argument qu'on croit décisif : un prophète ne surgit pas en Galilée, ni en droit ni en fait. C'est cette double impossibilité qu'exprime très bien le présent ἐγείρεται, On ἃ supposé qu'il avait remplacé la leçon ἐγήγερται (uniquement antiochienne), pour ne pas donner un démenti à l'origine galiléenne du prophète Jonas (IV Regn. χιν, 25). Mais si Jo. ou des copistes ont eu conscience de l'erreur des Pharisiens, ils n'avaient aucun motif de la redresser. Il est plus probable que les copistes antiochiens ont voulu réserver la mission de Jésus, né à Bethléem, mais dont la prédication officielle avait commencé en Galilée. D’après les Écritures — auxquelles doit se référer ἐραύνησον —, aucun prophète notable n'avait encore surgi en Galilée, mais on ne pouvait rien en conclure contre Jésus. La lecon ἐγείρεται, la seule plausible d’après les autorités manuscriles, est aussi la meilleure pour le fond : les Pharisiens, qui méprisent la foule, partagent son erreur sur la véritable origine de Jésus (41). vu, 53-vi, 11. La FEMME ADULTÈRE. Note préliminaire. Sur la question vivement débaitue de l'origine de cette péricope, on pourra consulter : pour l'origine johannine, Lerin, La valeur historique du quatrième évangile, Il, p. 62-89; contre, TiscHEeNDorr, ed. oct. maior ad h. l. : v. ΒΟΡΕΝ, Die Schr. des N. T. I,486-524, Wesrcorr-Honr, Appendix, 82-88; Zaun, Comm. excursus, V, p. 721-727. Ce dernier, protestant très conservateur, exclut même la péricope de son commentaire. Parmi les catholiques, Knabenbauer φ. 272) note : eam {pericopen) autem ab ipso loanne esse scriptam non est ullo modo definitum, et semble pencher (comme Caimes οἱ Tillmann) vers la négation de l'authenticité johannine. Belser (p. 274) admet l'origine johannine première, la rédaction étant d’une autre main. Vogels la met entre doubles crochets. Dans la ΕΒ. 4941, p. 96-102, le R. P. van Kasteren 5. J. croit qu'elle ἃ appartenu d'abord à l'évangile araméen de saint Matthieu. Sans traiter la question à fond, nous dirons quelques mots : a) de la canonicité; δ) de l'authenticité littéræire ; 6) de l’origine de la péricope; ὦ) du caractère historique de l'épisode. a) La canonicité de la péricope et par conséquent son caractère inspiré ne sont pas douteux. À Trente elle figurait dans le schéma proposé aux Pères, où on leur demandait : an quia de quibusdam particulis evangelicrum.… et Joannis 8 a quibusdam est dubitatum îideo in decreto de libris evangeliorum recipiendis sit nominatim habenda ratio harum partium. Si la réponse avait été affirmative, la canonicité eût été définie expressément. Dans le vote du 1er avril 1546, il y eut dix-sept voix dans ce sens, mais trente-quatre (ou trente-cinq) contre. La majorité n’entendait pas rejeter ces parties, mais les reconnaître canoniques d'après la pratique de l’Église, sans déclaration spéciale. On le voit en partieulier par le vote de l'évêque de Sinigaglia (Senagaliensis) : Particulas nominatim in decreto exprimi non placet, sed in actis concilii, insinuari tamen ei indicari in decreto, placet hoc modo : Accipimus quatuor evangelistas cum omnibus suis partibus, ut nunc leguntur ὧν ecclesia, secundum veterem et vulgatam editionem. On sait que le décret définitif ne se contenta pas de la lecture actuellement constatée par la Vulgate, mais exigea deux conditions, dont la première suppose une lecture traditionnelle : Si quis autem libros ipsos integros cum omnibus sus partibus, prout in ecclesia catholica legi consueverunt et in veteri vulgatu latina editione habentur, pro sacris et canonicis non susceperit a. 5. (Euses, Conc. Trid. Act. τ. V, p. 41, 52. 55). Or il est constant que la péricope ἃ vraiment et depuis longtemps le droit d’être lue dans l'Église catholique. Les modalités de cette histoire ne sont connues que par la critique, tandis que la réception s'appuie sur l'autorité des prélats et l'assistance de l'Esprit-Saint, constituant le magistère de l'Église, seule en état de prononcer sur le fait ecclésiastique de la canonicité qui correspond au fait divin de l'inspiration. b) Le jugement indirect ou implicite de l'Église sur le fait de la canonicité et de l'inspiration n’emporte pas une dtcision sur l’auteur inspiré de la péricope, qui pourrait avoir été insérée dans l’évangile de saint Jean sans appartenir à sa trame primitive. Les raisons de penser qu'il en est ainsi sont : 1° l'aspect de corps étranger qu'offre la péricope, soit parce qu’elle dérange le contexte, soit parce qu’elle n'a pas le même style que le reste; 2° Fétat de la tradition dont une très grande partie ne suppose pas son existence en cet endroit. La première raison sera examinée dans le commentaire. Nous résumons rapidement la situation extrinsèque de la péricope, beaucoup moins favorable que celle de la finale de Marc. 1. Manuscrits grecs : La péricope est omise par NBACLTXA et par les deux mss. très importants récemment découverts, W et © (qui cependant est parent de D), aussi par de nombreux cursifs. Elle est munie d’astérisques dans EMAIE et 145 eursifs; placée à la fin de Jo. dans 1 et d’autres; après Le. xx1, 38 dans le groupe Ferrar (13 69 12% 346) après Jo. vir, 36 dans le cursif 295. Elle est à sa place ordinaire dans DFGHKUT, de très nombreux cursifs. Le ms. D du ve siècle et latinisant, est le seul témoin vraiment ancien parmi les mss. grecs. 2. Versions : Anc. latt. om. α ΚΓ ἴα — add. ὃ c de ff?. — Vg. add. tous les mss. — Syriaque; om. toutes les versions et mss. même la version hiérosolymitaine, sauf le ms. A après une rubrique indiquant que l'évangile est terminé; om. le Diatess. arabe; — les premiers suppléments de traduction syrienne datent du vies. (Zahn).— Coptes : om. sah. — Boh., sauf quelques mss. récents de boh. — Arm. om. sauf quelques mss. — Géorgien ancien om. 3. Pères. La péricope est ignorée de tous les commentateurs grecs : Origène {(Preuschen, p. 317 où Origène x1x, 11 passe de Jo. vu, 52 à Jo. vrr, 12), Chrys. Théod. de Mopsueste, Cyrille d'Alexandrie, jusqu'à Théophylacte (χτὸ s.). Aucun “autre auteur n’en parle que la synopse faussement attribuée à Athanase, et un Nicon (x° siècle). En Occident, elle est ignorée de Tert. (de pudicitia) de Cyprien (ep. Lv), qui avaient l'occasion de la citer, et ne figure pas dans les controverses avec les Montanistes ou Les Novatiens. Rien dans Irénée, Hippolyte, Juvencus, Hilaire. Mais elle apparaît dans saint Pacien de Barcelone (+ avant 392 à un âge très avancé) dans Ep. ad Sympranianum, τα, 20; Ambroise y fait allusion dans Apol. David altera (u, 5, Schenkl p. 361) et dans Ep. τ, 26,2 ac semper quidem decantata quuestio, et celebris absolutio fuit mulieris eêus, quue in libro Evangelii, quod seeundum Toannem soribitur, adulterii rea oblata est Christo (P. L. XVI, 1042). — Jérôme (c. Pel. u, 41) : tn evangelio secundum Tohannem tn multis graecis et latinis codicibus invenitur de adultera muliere quae accusata est apud dominum, ce qui ressemble à la constatation d’un fait curieux et en tout cas le moins normal. D’après l'état de la tradition, Jérôme ἃ probablement vu beaucoup de mss. latins, mais peu de grecs. Aug. commente Ha péricope dans son commentaire, et il a écrit (De adult. contugüs, IL, vin, 6 éd. Zycha p. 387 5.) : Sed hoc videlicet infidelium sensus exhorret, ita ut nonnulli modicae fidei vel polius inimici verae fidei, crede, metuentes peccandi inpunitatem dari mulieribus suis, illud quod de adulterae indulgentia dominus fecit, aufferrent de codicibus suis, quasi permissionem peccandi tribuerit qui dixit : tam deinceps noli peccare. Ensuite les lalins. sont unanimes pour l'acceptalion. Chez les Syriens anciens, personne ne parle de la péricope à propos de: saint Jean; elle est encore ignorée dans le commentaire d'Icho’dad (vers 850). Ainsi, s'il s'agit de la présence de la péricope dans le texte de Jo., le plus. ancien témoin est saint Pacien ou saint Ambroise, et c'est dans le monde latin que la péricope prend pied, longtemps avant qu’elle ait pénétré dans les mss. grecs, syriaques, coptes ou arméniens, de nous connus. On ne saurait donc contester ce fait évident qu'elle ἃ gagné du terräin partout. Dans ces conditions, il n’est pas téméraire de se demander si ce progrès n’est pas la suite d'une addition reconnue légitime, plutôt qu'une revanche sur une expulsion momentanée. En effet, ou bien la péricope ἃ été retranchée délibérément, ou elle 8 été introduité après coup, quoique très anciennement. Nous ne pensons pas qu’elle ait été retranchée. EL d'abord parce qu'en cas d'expulsion, les témoins de la présence devraient être les plus nombreux, tandis qu'à l'époque ancienne il ne s’en trouve que parmi les latins. Secondement : s'il y ἃ eu retranchement, c'est pour le motif assigné par Augustin, qu'on aura craint de favoriser l'adultère. Mais lui-même fait aussitôt la preuve que cette crainte eût été vaine, puisque ladultère y est traité comme un péché. Si l'on en. croit Augustin, ce ne sont donc pas des évêques ou des hommes pieux, mais des maris jaloux, de peu de foi, ow ennemis de la foi qui ont effacé l'épisode. On voit quelles conséquences aurait un pareil fait pour le thème même de la canonicité, si le texte sacré pouvait subir aussi largement de telles atteintes de personnes dépourvues de toute autorité. Ni Chrysostome ni Théodore, ni Cyrille qui leur était si hostile n'auraient rien soupçonné d'un si grave attentat! Pas la moindre protestation ne se serait fait jour avant Augustin et mème longtemps après lui! On objectera que l'insertion n'est pas moins invraisemblable. Nous Re discuterons pas les raisons de convenance pour ou contre. C’est un fail que dans la transmission des mss. les omissions invelontaires sont plus fréquentes que les additions involontaires, mais les additions délibérées sont beaucoup plus fréquentes que Les omissions voulues, δὲ l'on estimait ajouter ἃ un texte sacré un texte qui ait le même caractère. Ainsi la principale cause reconnue par Jérôme du trouble des copies, c'est qu'on mettait dans un évangile ce qu’on lisait dans un autre. Ona pu, on a dû faire l'insertion sans aucun scrupule, si l’on tenait la péricope pour une partie intégrante de la tradition apostolique. c) Origine de la péricope. Son caractère traditionnel est reconnu, semble-t-il, par tout le monde, même par ceux qui déclarent qu'elle n’a jamais fait partie de l’évangile de Jo. — Mais Soden en particulier a constaté — nouvel indice de l'insertion — que les variantes sont très nombreuses dans ce petit morceau. Tischendorf ἃ même pris le parti d'imprimer simultanément le texte de D et le texte recu. Celui que nous retenons est en substance celui de Hortque Soden suit d'assez près, beaucoup moins conforme à D qu’à la vulgate latine dont il pourrait presque passer pour l'original. Mais comme les anciens latins sont souvent appuyés par le grec recu, on ne saurait conclure à deux types primitifs du texte, D étant connu pour ses singularités, et le texte recu pour ses prétendues améliorations dans le sens de la clarté et de l'élégance. Il y eut donc un type grec qui se répandit en Occident, où il trouva d'abord nlus de crédit qu’en Orient. D'où venait ce texte? On s'accorde à reconnaître que la péricope est beaucoup plus dans la manière des synoptiques que dans celle de Jo. Mais ce n'est pas une raison pour affirmer qu’elle ἃ été empruntée à l'un des synoptiques, par exemple à Le., car elle n'est pas mieux placée après Le. xxr, 38. « Caractère synoptique » doit s'entendre ici de la tradition ancienne de la catéchèse. Trouve-t-on quelque trace de cet épisode? Il y est fait allusion, sans rien dire de l’évangile, dans la Didascalia, composée vers 250 et qui nous est parvenue en syriaque et en latin (Zahn, p. 724) : il est dit à l'évêque qui ne voudrait pas admettre un pécheur au repentir : peccabis in dominum deum, quoniam non es persuasus nec credidisti salvaiori deo nostro, ut faceres, sicut ille fecit in ea muliere, quae peccaverat, quam statuerunt presbyteri ante eum et in eo ponentes tudicium exierunt. Scrutator autem cordis interrogabat eam, si condemnassent eam presbyteri (Syr. num condumnaverunt Le presbyteri, flia mea). Cum autem divisset « non », dimit ad eam : « Vade, nec ego te condemno. Ce trait est reproduit dans les Const. apost. τι, 24 (vers l'an 400), d'après la Didascalia. Mais où celle-ci a-t-elle puisé? Elle ἃ avec Jo. cette différence que les accusateurs sont des anciens, οἱ πρεσδύτεροι qu'on ne trouve dans aucune des variantes des mss. Serait-ce l'indice d’un autre original, ou une manière d'appliquer plus directement la leçon à la hiérarchie chrétienne, qui ne comprenait ni γραμματεῖς ni Φαρισαῖοι, ni ἱερεῖς mais bien des πρεσδύτεροι Quoi qu'il en soit , la Didascalia regarde le trait comme authentique et faisant pleinement autorité. Il semble que nous puissions remonter à Papias dont Eusèbe a écrit (H. E. III, 39, 17) : ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναιχὸς ἐπὶ πολλαῖς ἁμαρτίαις διαδληθείσης ἐπὶ τοῦ χυρίου, ἣν τὸ χαθ᾽ “Εὐραίους εὐαγγέλιον περιέχει. Rufin ἃ traduit : simul ef historiam quandam subiungit de muliere adultera, quae accusata est a Tudaeis apud Dominum. habetur autem in evangelio, quod dicitur secundum Hebraeos, scripta ista paradola, c'est-à-dire qu'il voil ici la femme adultère de Jo., dénoncée par les Juifs, ce qui est le texte de D. Le traducteur syrien (d'après Nesle, TU, χχι, 2 Ρ. 119): « Mais il ἃ aussi écrit encore une histoire sur une femme qu’on accusait de beaucoup de fautes, au temps où Notre-Seigneur était dans le monde, histoire scène au temps du Christ. Pour nous le mot le plus important est ἄλλη. Pourquoi une autre histoire de femme? Dans les Constitutions aposloliques (11, 24; Funk, p. 93), c’est après avoir ajouté à la Didascalia l'exemple de la pécheresse (Le. vu, 47) que l'auteur ajoute : ἑτέραν δέ τινα ἡμαρτηκυῖαν ἔστησαν οἱ πρεσδύτεροι τ᾿ À. 1 semble qu'Eusèbe procède de la même façon : Outre l'histoire bien cennue de la pécheresse, Papias en raconte une autre qui est dans l’évangile selon les Hébreux. Ii est bien clair qu'Eusèbe ne lisait pas cette autre histoire dans les évangiles canoniques, du moins dans les mêmes termes, mais nous ne savons pas encore en quoi elle consistait, car la première pourrait être aussi bien celle de Jo. que celle de Le., si Eusèbe avait connu celle de Jo. Mais enfin cela est très peu probable d'après l’état de la tradition grecque de son temps, et d’après la traduction de Rufin qui identifie la seconde histoire avec celle de Jo. La seule difficulté pour Eusèbe, c'est qu'il parle de beaucoup de péchés, tandis que la femme de Jo. n'est accusée que d'un adultère, mais le flagrant délit n'incluait-il pas des fautes antérieures? Le plus vraisemblable est donc que la femme de Papias est bien celle de Jo.Mais Eusèbe ne dit pas que Papias l'ait empruntée à l'évangile des Hébreux, et d'après ce que nous savons de 505 informations, elle lui est venue plutôt de témoignages oraux de la tradition apostolique. Si Papias a pris soin dans ce cas de citer son auteur, et si c'était l'apôtre Jean, peut-être par le canal d’un autre, on comprendrait que cette histoire ait été annexée à l'évangile de Jo. non point comme appartenant à l'évangile des Hébreux, mais comme un fragment incontestable et précieux de la tradition johannine : une addition ainsi justifiée est plus vraisemblable qu’une audacieuse mutilation sur un si large champ. d) Parmi ceux-là mêmes qui reconnaissent à la péricope de la femme adultère une haute antiquité dans la tradition, il en est, comme Loisy, qui lui refusent toute réalité historique. Cependant elle ne contient rien contre la vraisemblance, et le rationalisme n'a pas même la ressource d'y trouver un miracle. Ce qui serait invraisemblable, ce serait une délégation du sanhédrin auprès de Jésus. Ce haut tribunal, une fois saisi d'une affaire aussi grave, n'aurait pas pu, même dans l'intention de perdre Jésus, le charger de juger à sa place, ou même venir en corps lui demander son avis sur un point de droit aussi clair. Mais les « grands prêtres » qui donneraient au groupe l'apparence de représenter le grand conseil, ne figurent que dans des variantes sans autorité. Ge sont des scribes et des Pharisiens qui viennent d'acquérir la preuve d'un crime d'adultère, L'homme a probablement échappé (Dan. x, 39), et c'est peut-être en le voyant fuir qu'on s’est convaincu du flagrant délit qui n'exigeait pas un conslaf trop positif; la femme a été prise, et on va la livrer à la justice. Les Pharisiens jugent l’occasion bonne de mettre Jésus dans un mauvais cas. On connaissaif, cela est évident par la tradition synoptique, son indulgence pour les pécheurs; on espérait donc qu'il trouverait quelque biais pour éviter que la femme fût lapidée. S'il prenait parti contre elle, ce serait parlie remise. Wünsche (p. 329) a rappelé qu'il était interdit sous des peines graves (la mort!) à un jeune maître de donner une décision de droit en présence des personnes plus autorisées; mais cette fois le grief n'eût pas élé sérieux; Jésus aurait pu s'excuser aisément sur les instances réitérées qui lui avaient été faites. On ne peut guère objecter non plus que les Juifs n'avaient plus le droit de vie et de mort. Pour des cas de pur droit intérieur et de flagrant délit, rien ne les empêchait de procéder sommairement. C'est ce que Jésus leur propose de faire, puisqu'ils sont si assurés du fait et du droit, mais à une condition! En les invitant à sonder leur conscience, il ne prétend pas exclure des tribunaux ceux qui ont des fautes à se reprocher; il rappelle seulement un principe de droit naturel : il n’est pas admissible qu'on poursuive si rigoureusement chez les autres des fautes dont on s’est rendu coupable. D'ailleurs il ne faut pas faire dire au texte que Jésus a écrit par terre les péchés des accusateurs. Il refuse seulement de s'ériger en juge (Le. xu, 43 s.), et il mel ses adversaires dans un embarras d'où ils ne sortent qu’en se dérobant par le silence et par la fuite, comme dans le cas du denier (ME. xxn, 24 et parall.). L'accord de l'indulgence pour le pécheur et de la réprobation du péché ressort très simplement de ses paroles à la femme, sans la moindre apparence d’emphase de part ni d'autre. Les Pharisiens ont manqué leur coup; on voit qu'ils tenaient moins à faire exécuter la Loi qu'à satisfaire leur haine. Tout cela est parfaitement naturel. On ne voit pas comment M. Loisy ἃ pu écrire : « À y bien regarder, le cas est théorique et abstrait, comme un thème de discussion scolastique » (p.282). Ce n'est point ainsi que sont bâtis les casus de théologie morale. Personne ici ne se demande quid iuris? 11 n'y a pas à discuter. On admire comment Jésus s'est soustrait à la nécessité de prononcer selon la loi qui est claire, pour confondre ses adversaires et ouvrir la voie au pardon. Soden a noté (1, 523) la concision, la clarté, la pointe aiguisée de ce passage qui ne le cède à aucune des narrations de Marc. CHAPITRE ΠῚ vr, 83-vut, 1). Ces deux versets ne forment qu'une seule phrase, qui montre une séparation entre Jésus et ses auditeurs : ces derniers rentrent chacun chez soi, jésus se rend au mont des Oliviers, ce qu'il faisait chaque soir durant la semaine qui précéda la Passion, revenant le matin pour enseigner dans le Temple (Le. xxr, 37). C'est même pour cela que le groupe Ferrar a mis la femme adultère après Le. xx, 38; la soudure y est mal faite, et trop évidente, mais c'est bien la situation, qu'il y avait intérêt à esquisser alors (ef. Me. x1, 11; Mt. χχι, 17), tandis que dans Jo. elle ne marquerait qu'un vaet-vient sans portée, peu conforme à sa manière. Pour la même raison cette indication ne saurait être une transition inventée par un rédacteur pour insérer l'épisode de la femme adulière : Jésus étant dans le Temple, il n’y avait qu'à l'y laisser. Nos deux versets ont donc été insérés comme faisant partie d'un contexte déjà acquis. — Dans var, 53 τόπον (S. d'après 1. 25) se recommande au lieu de οἶχον comme plus sémitique, mais contra D et la masse. — Jo. ne parle nulle part ailleurs du mont des Oliviers.
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ỷ. I. POST HÆC AMBULABAT JESUS IN GALILEAM. Depuis cela JESUS voyageoit dans la Galilée, ne voulut pas voyager en Judée, parce que les Juifs cherchoient à le faire mourir. Depuis ce Discours que nous avons vu au Chapitre précédent, & que JESUS-CHRIST prononça dans la Synagogue de Capharnaüm, il sortit de cette ville, & commença à parcourir de nouveau la Galilée; car il l’avoit déjà parcouruë quatre, ou cinq fois auparavant, comme on le voit par les autres Evangélistes. Il se borna pour lors à prêcher dans la Galilée, ne voulant pas s’exposer à prêcher en Judée, à cause de la haine des Pharisiens, qui cherchoient à le faire mourir. Il se passa bien des choses entre cet événement, qui est marqué dans le chapitre précédent, & celui qui est raconté ici. JESUS fit la multiplication des cinq pains, étant fort près de la Fête de Pâque. Le lendemain du jour du miracle, il parla aux troupes dans la Synagogue de Capharnaüm; & tout d’un coup l’Evangéliste nous transporte à la Fête des Tabernacles, qui ne se faisoit que six mois après la Pâque. Il faut donc suppléer plusieurs choses, comme on le peut voir dans l’Harmonie des quatre Evangiles. Au lieu de ces mots : Ne voulant pas demeurer en Judée, quelques Anciens lisoient : Car il n’avoit pas le pouvoir, ou la liberté de voyager en Judée. Il n’osoit y aller prêcher librement, comme il faisoit en Galilée ; parce que les Juifs, ceux qui habitoient la Judée proprement dite, comme fêparée de la Galilée, en vouloient à sa vie, sous prétexte qu’il avoit violé le Sabbat, en ordonnant au paralytique qu’il avoit guéri, d’emporter son lit ; & de ce que dans le discours qu’il avoit fait l’année précédente à Jérusalem, il s’étoit déclaré égal à Dieu, & avoit dit que Dieu étoit son Pere.
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ỷ. 2. Scenopegia. La Fête des Tabernacles étant proche. Cette Fête se célébroit le quinzième jour du mois Tizri, qui répondoit au mois d’Octobre, & de Septembre. Ce mois étoit le septiéme de l’année sainte, & le premier de l’année civile. Selon M. Toinard, le 15. de Tizri revenoit cette année au 9. d’Octobre. La Fête nommée dans le Grec Scenopegia, & dans la Traduction Françoise, la Fête des Tabernacles, ou des Tentes, prenoit son nom des tentes de verdure qu’on dressoit dans les parvis du Temple, dans les places publiques, dans les cours, & dans les jardins des maisons, où les Hébreux demeuroient pendant huit jours, en mémoire du voyage de leurs peres dans le désert, où ils avoient logé pendant quarante ans sous des tentes. C’étoit une des trois Fêtes solemnelles, dans lesquelles tous les mâles étoient obligés de se trouver à Jérusalem.
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ỷ. 3. FRATRES EJUS. Ses freres lui dirent : Allez en Judée, afin que vos disciples voyent aussi les œuvres que vous faites. Les freres de JESUS dont il est parlé ici, font une partie de ses parens selon la chair, qui étoient ou fils de saint Joseph; car les Anciens ont crû que l’époux de Marie avoit eu plusieurs enfans d’une premiere femme, avant son mariage avec la sainte Vierge; ou selon d’autres, ces freres de JESUS-CHRIST étoient les enfans des sœurs de Marie la Mere; & c’est ce qui est le plus généralement suivi. Origénes sur cet endroit, croit que c’est Jaques, Jean & Simon, qui font certainement les Apôtres; ce qui n’est nullement croyable. Il est certain par ce que l’Evangéliste nous apprend dans la suite, qu’une partie de ses parens selon la chair ne croyoient point en lui : mais ceux que nous venons de nommer, avoient embrassé la foi, & étoient même au nombre de les principaux Disciples. Les premiers donc le sollicitèrent d’aller à la Fête des Tabernacles à Jérusalem, afin que les Disciples qu’il y avoit faits deux ans, & six mois auparavant à la Fête de Pâque, fussent témoins des merveilles qu’il faisoit par tout, & qu’ils fussent confirmés dans leur foi. Le prétexte étoit specieux : mais leur première vue étoit de se procurer à jeux-mêmes quelque gloire, par un réjaillissement de celle qui en revenoit à JESUS. Ils cherchoient en cela encore plus leur avantage que le sien.
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ỷ. 4. NEMO QUIPPE IN OCCULTO QUID FACIT, ET QUERIT IPSE IN PALAM ESSE. Personne n’agit en secret, lorsqu’il veut être connu dans le public, ou, s’il veut être connu dans le public. Le Texte porte à la lettre : Personne n’agit en secret, & cherche à être lui-même en liberté. Un homme qui cherche à parler hardiment, & hautement, qui veut être en vogue, & en crédit dans le public, qui veut s’y faire écouter, & remarquer, & y prendre les airs, & l’ascendant qui conviennent à un Maître, & à un Docteur, ne demeure pas dans le fécret. C’est trop peu de faire des miracles dans la Galilée, à la campagne, & dans les villages, au milieu d’un peuple grossier, & crédule; que n’allez-vous à Jérusalem, dans le centre de la Province, au milieu des Sages, & des Docteurs, à la vûë de toute la nation rassemblée pour le jour de la Fête. C’est-là où vous vous ferez un nom, & où vous vous mettrez en crédit. C’est à Jérusalem où vous devez recevoir vôtre mission par l’autorité des Prêtres, & du Sanhédrin.
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ỷ. 5. NON ENIM FRATRES EJUS CREDEBANT IN EUM. Car ses freres ne croyoient point en lui. Quelques Anciens ont crû que ces freres de JESUS-CHRIST tétoient du nombre des Apôtres, lesquels n’étoient pas encore bien affermis dans la foi. Nous avons déja remarqué sur le verset 3. que c’étoient d’autres parens du Sauveur, qui ne croyoient pas en lui. Et pourquoi n’y croyoient-ils pas? C’est peut-être par cela même qu’ils étoient ses parens, & qu’ils n’avoient sur lui que des vûës baffes, charnelles, intereffées.
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ỷ. 6. TEMPUS MEUM NONDUM ADVENIT. Mon tems n’est pas encore venu : mais pour le vôtre, il est toûjours prêt. Le tems de JESUS-CHRIST étoit le tems de sa Passion, qui devoit l’élever à une gloire infinie. Mon tems n’est pas encore venu. Je dois être élevé à la gloire du Pere, & monter au haut des Cieux : mais je n’y dois parvenir que par les souffrances, & par la Croix. Or le tems ni de l’un, ni de l’autre n’est point encore venu. Les parens de JESUS-CHRIST, qui le poussoient à aller à Jérusalem, ne l’entendirent pas en ce sens. Ils crurent, que JESUS-CHRIST vouloit simplement leur dire qu’il n’étoit pas encore tems pour lui d’aller à la Fête ; que pour eux ils pouvoient y aller quand ils voudroient. Mais la comparaison de ce passage avec plusieurs autres, où le Sauveur parlant de sa Passion, dit que son heure est venue, qu’elle est proche, ou qu’elle n’est pas encore venue, fait juger qu’en cet endroit il a voulu désigner la même chose sur le terme de son tems : Tempus meum nondum advenit. Que pour ses parens, comme ils n’y avoient rien à craindre, qu’ils pouvoient y aller quand ils voudroient ; que leur tems étoit toujours prêt, ou que tout tems leur étoit bon.
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ỷ. 7. ME AUTEM ODIT, QUIA TESTIMONIUM PERHBE0. Mais le monde me hait, parce que je rends témoignage contre lui, que ses œuvres sont mauvaises. Je condamne son injustice, son ambition, son orgüeil, ses maximes, par ma conduite, & par mes discours ; est-il naturel qu’il ait pour moi de l’amour, & de la considération ? Mais pour vous qui êtes dans ses interêts, & dans ses sentimens, il n’est pas possible qu’il vous haïsse : Si vous étiez du monde, le monde vous aimerait, comme on aime ce qui est à soi, dit JESUS-CHRIST à ses Apôtres.
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ỷ. 8. EGO NON ASCENDO AD DIEM FESTUM ISTUM. Je ne vais point à cette Fête. Porphyre accusoit JESUS-CHRIST de mensonge sur ce passage, où il dit : Je ne vais point à la Fête, quoiqu’il eût envie de s’y rendre, & qu’il s’y soit rendu en effet peu de jours après. Pour résoudre cette difficulté, les Interprètes ont dit les uns que JESUS-CHRIST ne devoit pas aller à la Fête le premier jour, qui étoit le plus solemnelle. En effet il n’y fut que vers le milieu de l’OCTAVE Fum die festo mediante. D’autres, qu’il n’y alloit pas dans l’intention que ses parens vouloient qu’il y allât ; c’est-à-dire, pour se manifester, & pour y acquérir de la gloire. Il y fut dans un tout autre dessein ; pour satisfaire à la Loi, & pour enseigner le peuple. D’autres ont suivi une manière de lire différente de la Vulgate : Je ne monte point encore à cette Fête ; mon tems n’est pas encore arrivé. Ou : Je ne vais pas maintenant à cette Fête. Mais si c’est été là l’ancienne Leçon du tems de Porphyre, cet ennemi de notre Religion auroit-il osé accuser le Sauveur de mensonge sur cet endroit ? Plusieurs anciens Manuscrits Grecs, tous les Latins, saint Augustin, saint Cyrille, le Syriaque, le Persan, font entièrement semblables à la Vulgate ; & il y a toute apparence que la Leçon du Grec imprimé d’aujourd’huy, n’est venue que des Copistes, qui ont voulu mettre à couvert la vérité de la parole de JESUS-CHRIST, qu’ils croyoient blessée par le Texte que nous avons dans la Vulgate.
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ỷ. 10. NON MANIFESTE ; SED QUASI IN OCCULTO. Il alla à la Fête, non pas publiquement ; mais comme s’il eût voxlù se cacher. Il partit quelques jours après les freres, se rendit sans bruit à Jérusalem. Il alla peu accompagné, sans enseigner, sans faire de miracles en chemin, sans annoncer son voyage. Peut-être même ne suivit-il pas la route ordinaire, & qu’il se rendit à Jérusalem par le chemin de delà le Jourdain. ỷ. II. JUDAEI QUEREBANT EUM IN DIE FESTO. Les Juifs donc le cherchoient pendant cette Fête. Sous le nom de Juifs, on ne doit pas feulement entendre ceux de la Province de Judée proprement dite, & distinguée de la Galilée, ni tous les habitans de Jérusalem; mais seulement les Principaux, les Sénateurs, les Prêtres, les Scribes, les Pharisiens. C’étoient ceux-là qui cherchoient Jesus-Christ dans la foule des Etrangers qui étoient venus à la Solemnité. Et pourquoi le cherchoient-ils? Pour lui dresser des pièges, pour l’arrêter, & le faire mourir. C’est ce qui paroîtra par la fuite. On y verra aussi que les peuples n’étoient pas d’accord avec les Principaux de la nation, dans la résolution que ceux-ci avoient prise de faire périr Jesus-Christ.
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ỷ. 12. QUIDAM DICEBANT QUIA BONUS EST. Les uns disoient : C’est un homme de bien ; les autres : Non ; mais il séduit le peuple. Les Principaux des Juifs n’étoient nullement partagez sur le jugement qu’ils portoient de Jesus-Christ : mais les peuples en parloient suivant leur connoissance, ou leur passion. Ceux qui le connoissoient mieux, disoient qu’il étoit un homme de bien, & un Prophète. Les autres, qui n’en jugeoient que sur le préjugé des Prêtres, & des Pharisiens, disoient que c’étoit un sédu&cteur : mais avec cette différence que ceux qui en disoient du mal, parloient en toute liberté ; & ceux au contraire qui en disoient du bien, n’en parloient qu’en secret, & sourdement ỷ. 13. Personne néanmoins n’en osoit parler en bien avec liberté, par la crainte qu’on avoit des Juifs. C’est ce qui arrive encore tous les jours aux gens de bien, dont la vie est cachée en JESUS-CHRIST. Le monde en parle toujours plutôt, & plus librement en mauvaise part, qu’en bonne part, suivant la remarque de saint Augustin.
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ỷ. 14. JAM FESTO MEDIANTE, ASCENDIT JESUS IN TEMPLUM. Vers le milieu de la Fête, JESUS monta au Temple. JESUS n’arriva à Jérusalem que quelques jours après le commencement de la Fête, qui duroit huit jours. Il y arriva, sans qu’on s’en apperçût : Mais après avoir laissé émousser la trop vive passion de ses ennemis, il monta au Temple, & commença à y enseigner, avec autant de liberté qu’il ait jamais fait ; montrant par-là qu’il étoit maître d’arrêter leur mauvaise volonté, & de donner des bornes à leur malice. Quelques-uns veulent que JESUS-CHRIST soit arrivé à Jérusalem dès le premier jour de la Solemnité ; mais qu’il ne voulut se montrer qu’au milieu de l’ostave de la Fête. Le récit de l’Evangéliste me paroît plutôt insinuer, qu’il n’y vint que vers le troisiéme, ou quatriéme jour.
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ỷ. 15. MIRABANTUR, DICENTES : QUOMODO HIC LITTERAS SCIT. Les Juifs étonnez disoient : Comment cet homme fait-il les Lettres, lui qui ne les a point étudiées ? Ils admiroient la connoissance que JESUS-CHRIST avoit des saintes Ecritures, & l’application qu’il en faisoit pour prouver les véritez qu’il enseignoit. Les Lettres en cet endroit, ne marquent autre chose que les saintes Ecritures ; car les Juifs bornoient à cela toutes leurs études. Les plus savans y joignoient l’étude des Traditions, qui étoit un espéce de Droit Canonique parmi eux. Les sens allégoriques étoient aussi fort à la mode, comme on le voit dans Philon, dans Joseph, & dans les Livres du nouveau Testament. JESUS-CHRIST excelloit en tous ces genres d’érudition. Jamais personne ne parla avec plus de dignité, & de graces, & ne sçut faire un usage plus solide, & une application plus heureuse des allégories, & des paraboles. Comme personne n’a jamais mieux pénétré les sens des Ecritures, personne aussi ne les a cité plus à propos, & n’en a mieux montré l’accomplissement. Les Juifs en étoient d’autant plus surpris, qu’il n’avoit jamais fréquenté leurs Ecoles, qu’il n’avoit embrassé aucune de leurs Sectes, & qu’il n’avoit jamais éû de Maîtres dans le particulier. Il parloit avec un air d’autorité, qui n’étoit pas ordinaire même parmi les plus fameux Rabbins, qui servilement attachez à l’écorce de la lettre, & aux traditions de leurs Maîtres, ne marchoient, pour ainsi dire, qu’à tâtons, & appuyez sur la main de leurs Anciens. Et remarquez que ces Juifs, je veux dire les Principaux de la nation, n’admirent en JESUS-CHRIST cette science, que parce qu’il ne l’avoit pas apprise. Ils bornent là leur attention. Ils ne pensent point à profiter de ce qu’il leur disoit. Ils ne s’appliquent pas à approfondir la vérité de ce qu’il disoit, & à en faire leur profit.
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ỷ. 16. MEA DOCTRINA NON EST MEA. Ma Doctrina n’est pas ma Doctrine ; mais c’est la Doctrine de mon Pere. JESUS-CHRIST comme homme pouvoit dire que la Doctrine qu’il publioit comme Dieu, n’étoit pas sa Doctrine; ainsi qu’un Ambassadeur qui parle au nom de son Roi, peut dire : Mes paroles ne sont point mes paroles ; ce sont les paroles de celui qui m’a envoyé. C’est lui qui vous parle par ma bouche. C’est ainsi que les Prophêtes disoient : Hæc dicit Dominus. Voici ce que dit le Seigneur : Ecoutez ses ordres par ma bouche. Les Juifs admiroient la Doctrine de JESUS CHRIST, sachant qu’il n’avoit pas fréquenté les Ecoles ; il leur apprend qu’il a un Maître invisible qui l’instruit ; que ce Maître est son Pere ; ou plûtôt que c’est la Divinité qui réside en lui, & qui est jointe hypostatiquement à son humanité ; qui est la vraie source de la lumière qui brille à leurs yeux.
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ỷ. 17. SI QUIS VOLUERIT VOLUNTATEM EJUS FACERE. Si quelqu’un veut faire la volonté de Dieu, il reconnoîtra si ma Doctrine est de lui, ou de moi. Voulez-vous faire l’épreuve de ce que je vous dis, & reconnoître si je parle de moi-même, ou si c’est Dieu qui parle en moi ? Pratiquez la volonté de Dieu, soyez fidèles à ses Ordonnances, aimez Dieu, & vôtre prochain, défaites-vous de vos préjugés, & de vôtre haine contre moi, & vous verrez bien-tôt que ma Doctrine est une Doctrine céleste, & toute divine. Bien-tôt de mes persécuteurs, & de mes ennemis, vous deviendrez mes Disciples, & mes adorateurs. En effet le plus grand obstacle qui empêchât les Scribes, & les Pharisiens de reconnoître que les paroles du Sauveur, étoient des paroles de vie, étoit la corruption de leur cœur, le déréglement de leurs passions, & leur infidélité à observer les Loix de Dieu. Saint Augustin croit que le Fils de Dieu demande aux Scribes & aux Pharisiens qu’ils croyent en lui ; & que c’est-là la volonté de Dieu qui les exhorte à pratiquer. Si vous voulez connoître que ma Doctrine n’est pas la mienne ; mais qu’elle vient de mon Pere, croyez-la, & vous comprendrez que je suis son Verbe, sa Sagesse, & son Fils : Noli quærere intelligere ut credas ; sed crede ut intelligas : quoniam si non credidéritis, non intellegétis : N’attendez pas à la croire que vous la compreniez ; mais croyez-la, & puis vous la comprendrez. La première explication est plus simple, & plus littérale.
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ỷ. 18. QUI A SEMETIPSO LOQUITUR, GLORIAM PROPRIAM QUÆRIT. Celui qui parle de son propre mouvement, cherche sa propre gloire. Voici une autre manière d’éprouver si ma Doctrine est véritable, & si je parle comme un simple homme ; c’est le motif qui me fait parler, & la fin que je me propose en parlant. Si je cherche ma propre gloire, si je parle pour me faire valoir, pour contenter ma vanité, mon ambition, pour procurer mes interêts temporels, rejettez-moi comme un séducteur, & un faux Prophète : mais si j’en’agis que pour la gloire de Dieu, si je ne cherche qu’à lui former des vrais adorateurs, si je porte tout le monde à l’aimer, à le servir, à lui obéir, sans aucun retour sur moi-même ; si ma Doctrine est semblable à celle de ses serviteurs, & si je ne me propose que la perfection de la Loi, & l’accomplissement de ses Ordonnances, vous ne pouvez refuser de me reconnoître au moins pour un vrai Prophète. Et si vous joignez à cela les autres preuves que je vous ai données de ma mission, & de ma puissance, vous ne pouvez sans crime vous dispenser de me reconnoître pour le vrai Messie, & pour le Fils de Dieu.
INJUSTITIA IN ILLO NON EST. Il n’y a point d’injustice en lui. L’injustice se met ici pour la fraude, le mensonge. Il est véritable, & sincère ; sans mensonge, & sans tromperie.
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ỷ. 19. NONNE MOYSES DE DIT VOBIS LEGEM? Moyse ne vous a-t-il pas donné la Loi? Et néanmoins nul de vous n’accomplit la Loi. JESUS-CHRIST pénétroit dans le fond du cœur des Pharisiens, & de ses autres ennemis, qui répandoient dans le monde qu’il étoit un séducteur. Leur prétexte étoit qu’il n’étoit pas fidèle à observer la Loi du Sabbat. S’il étoit envoyé de Dieu, disoient-ils, il ne violeroit point la Loi. Or il l’a violée, en commandant au paralytique d’emporter son lit un jour de Sabbat. Ce ne peut donc être un homme envoyé de Dieu. Et comme il abuse de son éloquence, de son savoir, & des faux miracles qu’il fait pour séduire les peuples, il est de l’intérêt de la Religion de le faire mourir, premièrement comme violateur du Sabbat; & en second lieu, comme faux Prophéte, & comme séducteur. Voilà le raisonnement des Pharisiens. Pour ruiner ce mauvais raisonnement, le Sauveur leur dit : Si je mérite la mort, pour violer la Loi du Sabbat, en guérissant un homme ce jour là, & en lui disant d’emporter son lit; vous êtes tous aussi coupables que moi, puisque vous y donnez la circoncision à un enfant; ce qui demande plus de mouvement, & qui est d’une moindre utilité que ce que j’ai fait le jour du Sabbat. Que si vous ne vous croyez point coupables, en donnant ce jour-là la circoncision à un enfant, pourquoi mecondamnez-vous d’y guérir un homme malade depuis 38. ans? N’est-ce pas là avoir un poids, & un poids, une mesure, & une mesure? Si vous êtes si indulgens envers vous-mêmes, que ne l’êtes-vous aussi envers votre prochain (?)?
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ỷ. 20. RESPONDIT TURBA, ET DIXIT: DEMONIUM HABES: QUIS TE QUÆRIT INTERFICERE? NIUM HABES Le peuple répondit : Vous êtes possédé du Démon. Le peuple qui n’étoit pas du complot des Prêtres, & des Pharisiens, & qui écoutoit JESUS-CHRIST avec plaisir, ne savoit pas que l’on en voulût à la vie du Sauveur. Il ne voyoit pas le but de ce discours : Pourquoi cherchez-vous à me faire mourir ? Il répond brutalement : Vous êtes possédé du Démon, qui cherchez à vous faire mourir ? On ne pense à rien moins. Ils jugeoient des autres, par la disposition où ils se sentoient eux-mêmes. Mais les Prêtres, & les Pharisiens ne comprirent que trop ce qu’il vouloit dire. La plûpart des Anciens ont cru que c’étoient les mêmes Prêtres & Pharisiens, qui cherchoient à faire périr JE- SUS-CHRIST, lesquels voyant leur mauvaise volonté découverte, lui disoient : Vous êtes possédé du Démon ; personne ne cherche à vous faire mourir. Mais la première explication paroît plus littérale. Etre possédé du Démon, ne signifie pas toujours une possession réelle du Démon, mais une folie, une manie ; le même peuple attribuoit au Démon tous les troubles de l’esprit ; souvent ils ont traité de même les anciens Prophètes ; ils les regardoient comme des insensez, des hypocondriaques.
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ỷ. 21. UNUM OPUS FECI, ET OMNES MIRAMINI. Je n’ai fait qu’une seule action le jour du sabbat, & vous en êtes tous surpris. Il parle de la guérison du Paralytique, qu’il fit dix-huit mois auparavant, le jour du sabbat ; la surprise, dont il parle, n’est pas une simple admiration, un étonnement innocent : mais un trouble, une agitation, un murmure : vous voilà tous aussi émûs, & aussi offensez que si j’avois commis un grand crime.
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ỷ. 22. PROPTEREA MOYSES DEDIT VOBIS CIRCUMCISIONEM. Cependant Moyse vous ayant donné la circoncision, vous ne laissez pas de circoncrire le jour du sabbat. Moyse vous a donné la Loi de la circoncision, & celle du sabbat; & toutesfois vous ne faites nul scrupule de violer la Loi du sabbat, pour observer celle de la circoncision : il y a donc des cas où les Loix de Moyse doivent recevoir des modifications, des exceptions, & des explications ; & c’est dans le concours de deux commandemens, qui ne peuvent s’observer tous deux ensemble : ou lorsque dans la vue d’un plus grand bien l’on passe par dessus une loi cérémonielle pour observer une loi morale. Or dans l’action que j’ai faite comme la loi de la charité concouroit avec celle du sabbat, & que le commandement de Dieu se rencontroit avec celui de Moyse, sans que je pusse observer l’un, sans violer l’autre, j’ai cru que le plus grand, & le plus important devoit l’emporter sur le moindre, & que je devois rendre la santé à un homme, & procurer la gloire de Dieu par un miracle, plûtôt que d’observer servilement le repos du sabbat, qui n’est qu’une loi cérémonielle. Voyez le ỷ. 23.
NON QUIA EX MOYSE EST, SED FX PATRIBUS. Quoique la circoncision vienne des Patriarches, & non pas de Moyse. Ceci doit-être mis en parenthese. Quand je dis que Moyse vous a donné la Loi de la circoncision, je ne parle pas dans l’exa&e vérité. La circoncision est une cérémonie venue des Patriarches, & que Moyse a simplement renouvelée dans la Loi : & toutesfois cette ancienne pratique, vous la préférez quelquefois à l’observance du sabbat, qui est indubitablement une Loi donnée de Dieu à Moyse : pourquoi donc me ferois-je fait du scrupule de donner atteinte au repos du sabbat, pour observer la loi inviolable de la charité, qui veut que l’on soulage son prochain dans sa nécessité, & que l’on mesure son zéle; & son empressement sur la grandeur du besoin où il se trouve? L’homme que j’ai guéri étoit paralytique depuis trente-huit ans, sans que personne ait longé à lui rendre le service dont il avoit besoin. Mon crime est d’avoir mieux aimé pratiquer la charité dans une circonstance comme celle-là, que d’observer dans sa rigueur une pure cérémonie, qui n’est pas même proprement une Loi de Moyse,
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ỷ. 23. SI CIRCUMCISIONEM ACCIPIT HOMO IN SABBATHO, UT NON SOLVATUR LEX MOYSI. Si un homme reçoit la circoncision le jour du Sabbat, afin que la Loi de Moyse ne soit point violée; ou bien, sans que la Loi de Moyse soit violée; pourquoi ne me fera t-il pas permis de guérir un homme le jour du Sabbat? On ne donnoit la circoncision le jour du Sabbat, que lorsque ce jour se rencontroit le huitième après la naissance d’un enfant. Alors pour obéir à la Loi, qui fixe la circoncision au huitième jour après la naissance, on la donnoit le jour même du Sabbat, afin que la Loi ne fût pas violée. Cet exemple fait merveilleusement au sujet de JESUS-CHRIST: Car comme on auroit pû lui dire: Que ne differiez-vous, ou que n’anticipiez-vous la guérison de vôtre paralytique? il auroit pû répondre: que n’en faites-vous de-même pour la circoncision? Une pratique purement cérémonielle est-elle plus privilégiée que l’exercice de la charité? La circoncision, qui dans la rigueur n’est pas une Loi de Moyse, doit-elle faire cesser l’obligation de célébrer le Sabbat, qui est une Loi de Dieu?
TOTUM HOMINEM SANUM FECI. J’ai guéri un homme dans tout son corps au jour du Sabbat. La circoncision retranchait de l’homme une particule de chair, que les Hébreux regardoient regardoient comme un opprobre, & une tache. JESUS-CHRIST oppose à cela la guérison qu’il a faite d’un paralytique perclus de tout son corps. S’il est permis d’ôter par la circoncision la tache honteuse qui confond Israël avec les nations, il doit être permis à plus forte raison de donner la santé à un homme qui est malade de tout son corps. D’autres traduisent ainsi : Fai guéri tout l’homme : j’ai rendu à ce paralytique la santé du corps, & celle de l’ame. Voyez ci-devant chap. v. versets 14. 15. où le Sauveur dit à cet homme de ne plus pécher, de peur qu’il ne lui arrivât quelque chose de pire.
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ỷ. 24. NOLITE JUDICARE SECUNDUM FACIEM. Ne jugez pas selon l’apparence ; mais selon la justice. Entrez dans le véritable esprit de la Loi ; jugez de la bonté, ou de la malice des actions par des vûës supérieures, & non par des considérations basses, serviles, & litterales. Apprenez que la Loi qui commande le repos du Sabbat, est subordonnée à la Loi de la charité. Autrement : Ne faites point d’acception des personnes dans vos jugemens ; jugez sans haine, sans faveur, sans passion. Dépouillez-vous de toute animosité contre moi, & n’ayez en vûë que la pure vérité, & la justice. N’ayez pas plus d’indulgence pour vous, que vous en avez pour moi ; ou ayez-en autant pour moi, que vous voulez qu’on en ait pour vous ; & alors je suis sûr qu’au lieu de condamner mon action, vous la louërez comme elle le mérite.
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ỷ. 26. NUMQUID VERE COGNOVERUNT PRINCI- PES, QUIA HIC EST CHRISTUS? Est-ce que les Sénateurs ont véritablement reconnu qu’il est le Christ? Les Grecs: Ont-ils vraiment reconnu qu’il est véritablement le Christ? Les troupes qui écoutoient JESUS-CHRIST, étoient composées de trois fortes de personnes. 1°. Des Sénateurs, des Prêtres, & des Pharisiens, ennemis déclarez de JESUS-CHRIST. 2°. Des habitans de Jerusalem, qui savoient les dispositions de ces Principaux de la nation contre lui. Et 3°. Enfin des Juifs venus d’ailleurs à la Fête, qui l’écoutoient avec avidité, & ne savoient pas les mauvais desseins des Sénateurs, des Prêtres, & des Pharisiens. Le Sauveur dans ce discours adresse presque toujours la parole à ses ennemis. Les Juifs étrangers sont ceux qui étonnez de ce que JESUS-CHRIST disoit ỷ. 20. Vous cherchez à me faire mourir, crurent qu’il avoit l’esprit troublé, & lui répondirent: Vous êtes possédé du Démon. Qui pense à vous faire mourir? Enfin ceux de Jérusalem voyant qu’on l’écoutoit tranquillement, sans le saisir, & sans lui faire aucune violence, s’imaginèrent que peut-être les Principaux du peuple avoient enfin reconnu que JESUS-CHRIST étoit le Christ.
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ỷ. 27. SED HUNC SCIMUS UNDE SIT. Mais nous savons d’où est celui-ci; au lieu que quand le Christ viendra, personne ne saura d’où il est. Voilà l’objection que le petit peuple se faisoit à foi-même. Il n’est pas croyable que cet homme soit le Messie; car l’on fait d’où il est, & on ne fait d’où viendra le Messie. Le raisonnement de ce peuple est fondé sur les saintes Ecritures, qui nous parlent de deux naissances, ou de deux générations du Messie: L’une éternelle, & inconnuë aux hommes; l’autre temporelle, fixée à un certain tems, à une certaine ville, à une certaine famille. Ces deux objets formoient dans l’esprit de la populace une certaine confusion, que les plus simples ne démêloient pas. C’est donc de la génération ineffable, & éternelle du Verbe; dont ces gens veulent parler, lorsqu’ils disent que l’on ne saura d’où vient le Messie, quand il commencera à paraître. Mais au ỷ. 42. d’autres parloient de la naissance temporelle, en disant: L’Ecriture ne marque-t’elle pas que le Christ doit naître de la race de David, & dans la bourgade de Bethléem? Celà n’est nullement contradictoire: mais il fait voir que les diverses expressions des Prophètes touchant le Messie, avoient fait naître des idées assez confuses dans l’esprit du peuple.
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ỷ. 28. ET ME SCITIS, ET UNDE SIM SCITIS. Vous me connoissez, & vous savez d’où je suis. Les troupes avoient dit, en parlant du Sauveur: Nous savons d’où est celui-ci: mais pour le Messie, on ne sait d’où il sera. JESUS leur réplique: Oüi, vous me connoissez, & vous savez d’où je suis; vous savez qui je suis selon ma nature humaine, vous connoissez mon origine, & mes parens: mais vous ne me connoissez qu’en partie; j’ai une autre origine qui vous est inconnuë: Je ne suis pas venu de moi-même; je suis sorti du sein de mon Pere Eternel, qui m’a envoyé; c’est un témoin véritable, qui vous a assez marqué ce que j’étois, par les miracles qu’il a fait éclater à vos yeux. Et toutefois vous ne le connoissez point, ni lui, ni moi. Vous croyez me bien connoître, & favor exactement mon origine; je vous déclare que vous ne me connoissez que très-imparfaitement; vous ne savez ni qui je suis, ni d’où je viens. Les Peres Grecs l’entendent autrement: Vous savez qui je suis non-seulement selon ma nature humaine; vous savez même que je suis le Messie, & le Fils de Dieu, quoique vous le dissimuliez, par une noire malice, & une basse jalousie. Vous ne pouvez ignorer le témoignage que Jean-Baptiste a rendu de moi, ni les miracles que vous m’avez vû faire, & qui font tels, que nul autre que le Fils de Dieu, ne peut les avoir faits. Vôtre ignorance, ou plutôt vôtre déguisement font entièrement inexcusables. Quelques nouveaux Interprètes l’expliquent dans le sens d’une ironie, ou comme s’il y avoit une interrogation, qui enferme une négation. Oùi sans doute vous me connoissez, & vous savez d’où je suis : Et comment me connoitriez-vous, puisque ma génération est ineffable, & incomprehensible, & que mon Pere qui m’a envoyé, vous est inconnu ? Voila de grandes marques que vous me connoissez parfaitement. Je préférerois la première des trois explications.
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ỷ. 29. EGO SCIO EUM, QUIA AB IPSO SUM, &c. Pour moi je le connois, parce que je suis né de lui, & qu’il m’a envoyé. Quelques Exemplaires Latins ajoutent à la fin de ce verset ce qui suit, qui est tiré de saint Jean, VIII. 55. Et si j’estis que je ne le connois point, je serai un menteur comme vous. Je suis né du Pere, en tant que Dieu ; j’ai été envoyé de lui, en tant qu’homme : Ab ipso, inquit, sum; quia Filius de Patre ; & quidquid est Filius, de illo est, cujus est Filius… Quod autem videris me in carne, ipse memisit, dit saint Augustin. Et quand il dit : Il m’a envoyé, ne croyez pas qu’il marque une différence de nature ; mais seulement l’autorité de celui qui a engendré : Ubi audis : Ipse me misit, noli intelligere natura dissimilitudinem ; sed generantis autoritatem.
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ỷ. 30. NEMO MISIT IN ILLUM MANUS. Personne ne mit la main sur lui, parce que son heure n’étoit pas encore venue. Ni les Prêtres, & les Pharisiens ses ennemis, ni le peuple irrité de la liberté de ses discours, ne l’arrêtèrent pas ; JESUS-CHRIST par sa puissance divine ayant suspendu leur mauvaise volonté, & arrêté leur violence, parce que l’heure marquée dans les décrets de son Pere pour sa Passion, n’étoit pas encore arrivée.
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ỷ. 31. DE TURBA MULTI CREDERUNT IN EUM. Plusieurs du peuple crurent en lui, disant : Quand le Messie viendra, il ne pourra faire de plus grands miracles qu’il en fait. Nous avons déjà remarqué sur le ỷ. 26. que les troupes qui écoutoient JESUS-CHRIST, étoient composées de trois fortes de personnes. 1°. Les Principaux des Juifs. 2°. Des habitans de Jérusalem. 3°. Des Etrangers qui étoient venus à la Fête. Il y a beaucoup d’apparence que c’est de ces derniers dont parle ici l’Evangéliste. Ils crurent en JESUS-CHRIST, & le reconnurent pour le Messie, à cause de ses grands miracles. Cette preuve est la plus sensible, & la plus proportionnée à la portée du peuple.
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ỷ. 32. MISERUNT PHARISÆI MINISTROS, UT APPREHENDERENT EUM. Les Pharisiens envoyèrent des archers, pour le prendre. Les Prêtres, & les Pharisiens avoient toujours été retenus par la crainte de causer une sédition parmi le peuple, s’ils arrétoient JESUS-CHRIST : Mais leur patience fut poussée à bout, lorsqu’ils entendirent les troupes qui disoient qu’il falloit que cet homme fût le Messie, puisqu’il faisoit des miracles que nul autre n’avoit jamais faits, & que personne ne pourroit jamais faire de plus grands. L’Evangéliste ne nous dit pas quels furent ces miracles : mais il nous avertit ailleurs que JESUS-CHRIST en fit un bien plus-grand nombre que nous n’en lisons dans le Livre des Evangiles. Les Prêtres, & les Pharisiens craignirent qu’enfin tout le peuple ne s’attachât à JESUS-CHRIST, & qu’ils ne fussent eux-mêmes abandonnez de la multitude.
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ỷ. 33. ADHUC MODICUM TEMPUS VOBISCUM SUM. Je suis encore avec vous un peu de tems ; & je vais ensuite vers celui qui m’a envoyé. JESUS-CHRIST ayant connu par sa divine lumière, que les Principaux des Preftres & des Pharisiens avoient secretement envoyé du monde pour l’arrêter, continua sans s’émouvoir, de parler au peuple, & de lui faire entendre qu’il ne seroit pris & arrêté que quand il le voudroit bien ; qu’il connoissoit la mauvaise volonté de ses ennemis, leur entreprise, & leurs embuches ; mais qu’ils n’auroient de pouvoir sur lui, que quand il voudroit le leur donner. Je suis encore pour un peu de tems avec vous, leur dit-il ; ma vie ne doit pas déformais estre bien longue ; je m’en retourne vers mon Pere qui m’a envoyé ; vous ne pourrez rien contre moi avant le tems ; vous me persécutez sans raison ; vous me chasseż du milieu de vous ; ma présence vous remplit de jalousie. Mais le tems viendra que vous me chercherez, ( ỷ. 34. ) & que vous ne metrouverez point ; car vous ne pouvez venir où je vais. JESUS-CHRIST devoit estre mis à mort dans six mois, du jour qu’il leur parloit.
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ỷ. 34. QUÆRETIS ME, ET NON INVENIETIS. Vous me chercherez, & vous ne me trouverez point. Après ma mort, & ma résurrection, vous me chercherez pour me persécuter, & pour me perdre ; vous ferez éclater vôtre haine, & vôtre vengeance contre mes Apôtres : mais vous ne pourrez rien contre moi ; vous ne pourrez venir où je ferai. Je ferai dans le Ciel, inaccessible à vos attaques. Ou plûtôt : Le tems viendra que vous vous trouverez dans une si affreüse extrémité, que vous souhaiterez, mais trop tard, & en vain, qu’il s’élève parmi vous un Prophète comme moi, pour vous conseiller, & pour vous secourir. Alors ceux qui croyent en moi, désireront un jour de ma présence, pour les consoler dans les maux extrêmes dont ils feront accablés. C’est la même chose que ce qu’il dit dans une autre occasion : Le jour viendra que vous souhaiterez de voir un jour le Fils de l’homme, & que vous ne le verrez point. Et il dit encore la même chose qu’ici, à ses Apôtres, chap. XI. 3. Ce qui donne beaucoup de poids à cette explication, qui entend ces paroles : Vous me chercherez, en un bon sens : Vous désirerez de me voir, & de m’entendre, &c. Enfin on peut croire que les Juifs mêmes incrédules, & endurcis ne pûrent s’empêcher, en voyant la ruine de leur patrie, & la désolation de leur Temple, de reconnoître que c’étoit la juste punition de leurs crimes ; & en particulier, de l’injuste persécution qu’ils avoient fait souffrir à JESUS-CHRIST, & à ses Apôtres.
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ỷ. 35. QUO HIC ITURUS EST ? Où est-ce qu’il s’en ira, que nous ne pourrons le trouver ? Ira-t-il vers les Gentils ? Ira-t-il prescher aux Idolâtres ? Les Juifs avoient la présomption de croire que les peuples Gentils n’étoient pas dignes d’entendre la parole du Seigneur. Ils les regardoient avec horreur, comme des peuples maudits, & abandonnez de Dieu. Ils ne pouvoient croire qu’un vrai Prophète du Seigneur pût se résoudre à aller au milieu de ces nations impures, & livrées à leur sens réprouvé. Il étoit inoüi dans Israël qu’aucun des anciens Prophétes eût été envoyé aux peuples étrangers, à l’exclusion des Juifs. Quelques-uns traduisent : Ira-t-il vers la dispersion des Grecs ; & enseignera-t-il les Grecs. C’est-à-dire, vers les Juifs dispersés parmi les nations, parmi les Grecs ; car les Hébreux partageoient tous les peuples du monde en trois classes ; les Juifs, les Grecs, & les Barbares. Ils appelloient la dispersion des Grecs, ou des nations, les Juifs dispersés dans les Provinces des Grecs, ou des Peuples Barbares. La dispersion de de-là l’Euphrate, regardoit les Barbares. Celle de deçà, étoit la dispersion des Grecs. Elle s’étendoit dans tout l’Empire qu’avoit fondé Alexandre le Grand dans la Grèce, la Syrie, l’Egypte, l’Asie Mineure. Il y avoit dans tous ces pays une infinité de Juifs dispersés. Cet homme ira-t-il à Alexandrie, ou à Antioche, ou dans quelqu’autre ville des Grecs, prêcher aux Juifs qu’il y trouvera ? Nous ménace-t-il de se soustraire à notre poursuite, & à nos mauvais traitemens, en se retirant dans une autre Province ? Est-ce là où il dit que nous ne le pourrons trouver ? Ce sens me paroît le plus littéral. Ira-t-il enseigner les Grecs, ou les Juifs Hellénistes ? Les Juifs de Jérusalem, & de Judée se considéroient comme fort au-dessus des autres Juifs dispersés parmi les nations Payennes : ceux-là étoient éloignez du Temple, & dans une nécessité presque indispensable de contracter quelques soüillures, par le commerce avec les Gentils.
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ỷ. 37. IN NOVISSIMO DIE MAGNO FESTIVITATIS. Le dernier jour de la Fête, qui étoit le plus solennel. Dans les grandes Fêtes des Juifs qui avoient Oétave, le premier, & le dernier jour étoient les plus solennels; & ordinairement il y avoit ces jours-là des cérémonies particulieres, & des sacrifices extraordinaires. Dans la Fête des Tabernacles, où tout ceci arriva, on avoit coutume de porter au Temple en grande solennité, au son des instrumens de musique, deux vases; l’un plein d’eau, & l’autre de vin; l’eau étoit de la fontaine de Siloë; & on en répandoit pendant tous les sept jours de la Fête, durant le sacrifice du matin, au pied de l’Autel des Holocauxes. Quelques Interprètes croyent que le Sauveur faisoit allusion à cette cérémonie, lorsqu’il croit à haute voix dans le Temple : Si quelqu’un a soif, qu’il vienne à moi, & qu’il boive ; si quelqu’un croit en moi, il sortira des fleuves d’eau vive de son ventre; il fera comme une de ses urnes d’argent pleines d’eau de Siloë, qu’on apporte au Temple, & du ventre de laquelle il fort une eau vive. Les Prophètes ont souvent comparé la Doctrine du Messie à une eau salutaire, à une fontaine de vie; & JESUS-CHRIST lui-même dit à la Samaritaine qu’il donne aux hommes une eau de vie; que cette eau fera pour ceux qui la boiront, une source qui jaillira jusqu’à la vie éternelle. Boire cette eau, & croire en lui, sont ici la même chose.
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ỷ. 38. QUI CREDIT IN ME, SICUT Dicit SCRIPTURA, FLUMINA DE VENTRE EJUS FLUENT. Si quelqu’un croit en moi, il sortira des fleuves d’eau vive de son ventre, comme dit l’Ecriture. Nous avons déjà donné en partie l’explication de ce verset dans l’article précédent. Il s’agit de favor ici à quoi se rapportent ces mots : Comme dit l’Ecriture. Plusieurs les joignent à ce qui précède : Celui qui croit en moi, comme dit l’Ecriture ; c’est-à-dire, celui qui y croit parfaitement, comme il doit y croire, & comme l’Ecriture ordonne que l’on croye. Mais la plûpart les rapportent à ce qui suit : Celui qui croit en moi, fera comme une source d’eau vive, comme un fleuve abondant, suivant ce que dit l’Ecriture. Or il parloit de l’Esprit saint que devoient recevoir ceux qui croiroient en lui, comme l’Evangéliste lui-même nous en avertit. Il faut donc chercher dans l’Ecriture des passages, où l’effusion du Saint Esprit sur les Apôtres, & sur les Fidèles, soit exprimée sous le nom d’eau vive, ou de fleuve impetueux. Isaïe nous en fournit un qui paroît formel b Je répandrai des eaux sur la terre sèche ; des fleuves sur celle qui est aride : Je répandrai mon Esprit sur vôtre posterité, & ma bénédiction sur vôtre race. Ezéchiel c : Je ferai couler sur vous une eau pure, & vous serez purifiez de toutes vos soüillures : Je vous donnerai un cœur nouveau, & je mettrai un Esprit nouveau au milieu de vous. Et encore Isaïe d : Le Seigneur remplira vôtre âme de lumières ; vous serez comme un jardin bien arrosé, & comme une fontaine qui ne tarit point. Et Joël e Je répandrai mon Esprit sur toute chair ; vos fils, & vos filles prophétiseront ; vos vieillards auront des songes, & vos jeunes gens des visions, &c. C’est à tous ces passages que le Sauveur faisoit attention, sans en citer aucun en particulier, comme il lui arrive assez souvent, en citant l’Ecriture en général. On a déjà dit que la foi étoit ce qu’il appelloit boire l’eau de vie : Mais comment celui qui croit est-il une source, d’où il fort comme des fleuves d’eau vive ? Quels sont ces fleuves ? Les uns f veulent que ce soit la prédication de l’Evangile, qui se répand par tout le monde ; d’autres g, que ce soit la charité, qui se répand par ses effets sur tous les hommes. D’autres i l’expliquent de la joie du Saint Esprit, qui inonde le cœur de ceux qui l’ont reçu. Enfin il y en a qui comprennent sous ce nom tous les dons du Saint Esprit j ; & c’est le sens qui paroît le plus certain, & le mieux lié avec la suite du discours.
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ỷ. 39. NONDUM ENIM ERAT SPIRITUS DATUS, QUIA JESUS NONDUM ERAT GLORIFICATUS. Le Saint Esprit n’avoit pas encore été donné, parce que JESUS n’étoit pas encore glorifié. Tout ce verset doit être mis en parenthèse. Saint Jean l’Evangéliste écrivant fort long-tems après la descente du Saint Esprit sur les Apôtres au jour de la Pentecôte, remarque que quand JESUS-CHRIST dit ceci, il n’avoit pas encore envoyé son Saint Esprit; parce qu’alors il n’étoit pas encore ressuscité, glorifié & monté au Ciel; ou même, selon saint Chrysostome, parce qu’il n’étoit pas encore crucifié. Quand il promettoit à ceux qui devoient croire en lui, des fleuves d’eau vive, il leur promettoit sous des termes figurez, & allégoriques, le Saint Esprit, qui descendit sur eux le jour de la Pentecôte. Il les inonda en quelque forte des dons de sa grace, & l’effusion de ses faveurs se répandit par leur moyen sur toutes les nations, comme un fleuve qui se déborde, & qui noye toute la campagne.
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ỷ. 40. HIC EST VERE PROPHETA. Cet homme est assurément un Prophète. Ou, suivant le Grec : Cet homme est vraiment le Prophète; ce Prophète par excellence, promis par Moyse : Le Seigneur vous suscitera du milieu de votre nation, & du milieu de vos freres, un Prophète comme moi. Sous le nom de ce Prophète, plusieurs attendoient le Messie; d’autres, un simple Prophéte ; mais plus grand que ceux qui avoient paru depuis Moyse : D’où vient que l’Evangéliste dit que les autres disoient que JESUS étoit le Messie. (ỷ. 41.) Alii dicebant : Hic est Christus.
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ỷ. 41. NUMQUID A GALILEA VENIT CHRISTUS ? Le Christ viendra-t-il de Galilée ? C’est la difficulté que l’on faisoit à ceux qui tenoient que JESUS-CHRIST étoit le Messie. Cette objection étoit sans replique. Les Prophétes disoient trop clairement que le Messie devoit sortir de la tribu de Juda, & de la race de David, & qu’il devoit naître à Bethléem. Mais si les Juifs avoient voulu examiner les choses avec l’attention qu’elles méritoient, ils auroient trouvé que JESUS-CHRIST avoit exactement rempli à cet égard, comme en tout le reste, ce qui étoit porté dans les Prophéties. Ils étoient inexcusables de ne pas approfondir ce qui regardoit la naissance, & l’origine de JESUS-CHRIST.
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ỷ. 44. QUIDAM VOLEBANT APPREHENDERE EUM. Quelques-uns avoient envie de l’arrêter : mais routefois personne ne mit la main sur lui. Voilà quelle étoit la diversité des sentimens des Juifs sur la personne de JESUS-CHRIST. Les uns le traitoient de séduéteur ; les autres, de Prophéte : Ceux-ci, de Messie ; ceux-là, d’homme dangereux, & dont il falloit délivrer la République.
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ỷ. 46. NUMQUAM SIC LOCUTUS EST HOMO. Jamais homme n’a parlé comme celui-là. Jamais personne n’a parlé avec tant de grace, ni tant de force; avec tant de Majesté, & d’éloquence. Jamais personne n’a parlé d’une manière aussi touchante, & aussi persuasive. Ces gens qui avoient été envoyez par les Prêtres, & les Pharisiens, n’étoient point entrez dans la passion de leurs Maîtres. Dieu récompensa leur simplicité, & leur docilité du don de la foi. Ils reconnoissent que JESUS étoit d’une nature au-dessus de l’humaine, en disant qu’un simple homme n’étoit pas capable de parler comme lui: Non enim quisquam sic loquitur homo: ille autem sic locutus est, quia Deus erat, & homo, dit saint Augustin
7:47
ỷ. 47. NUMQUID ET VOS SEDUCTI ESTIS ? Etes-vous vous-mêmes séduits, aussi bien que le peuple ? Aimez-vous mieux prendre le parti d’un séducteur, ou d’une troupe ignorante, que de vous en rapporter à nous? (ỷ. 48.) Y a-t’il quelqu’un des Princes du peuple, des Senateurs, des Pharisiens, des Savans en la Loi, qui ait cru en lui ? Il n’y a que cette populace ignorante, qui ne sait ce que c’est que la Loi, qui ait pû se laisser prendre à ses discours séduisans. Mauvais raisonnement : Les Savans dans la Loi n’ont pas cru en JESUS CHRIST; donc il n’est pas le Messie. Pour conclure de cette forte, il faudroit dire : Les Savans dans la Loi ont examiné murement, sans passion, & sans préjugé la conduite, les miracles, & la Doctrines de JESUS-CHRIST; & ils ne l’ont pû approuver, parce qu’ils ont trouvé du dérèglement dans sa conduite, de l’erreur dans sa Doctrine, & de l’illusion dans ses miracles. Or qui oseroit former un pareil raisonnement sur JESUS-CHRIST, sans vouloir se rendre ridicule.
7:49
ỷ. 49. TURBA HEC QUE NON NOVIT LEGEM, MALEDICTI SUNT. Cette populace qui ne fait pas la Loi, ce sont des gens maudits de Dieu. Pourquoi maudits ? Parce qu’ils ne savent, & qu’ils ne pratiquent pas la Loi ; selon cette parole de Moyse : Malheur à celui qui ne demeure pas fidèlement attaché à tout ce que cette Loi prescrit. Les Docteurs Juifs semblent dire que toute la menuë populace est en horreur devant Dieu ; qu’elle n’est pas digne de la résurrection, ni de la vie éternelle ; à moins que quelque Docteur n’en prenne soin, & ne la recommande au Seigneur, en considération des services temporels qu’elle lui rend.
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ỷ. 50. DIXIT NICODEMUS. Nicodème l’un d’entr’eux, le même qui vient trouver JESUS pendant la nuit, leur dit :
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ỷ. 51. La Loi permet-elle de condamner personne sans l’avoir oüi ? La Loi de Moyse ne porte pas expressément que l’on ne condamnera personne sans l’entendre : mais elle suppose par tout ce principe qui est de droit naturel. Nicodème n’en pouvoit pas moins demander dans une affaire aussi importante que celle-ci, où il s’agissoit de rejeter JESUS-CHRIST, ou de le recevoir pour le Messie.
7:52
ỷ. 52. NUMQUID ET TU GALILEUS ES ? Est-ce que vous êtes aussi Galiléen, & fauteur de JESUS de Galilée ? Comment osez-vous prendre le parti d’un homme comme celui-là, qui ose s’égalер à Dieu, se dire son Fils, se donner pour le CHRISt, quoiqu’il soit Galiléen ; & par conséquent é-tranger à la tribu de Juda, & à la race de David ? Comme si un homme né à Bethléem, & fortı de la tribu de Juda, & de la famille de David, ne pouvoit pas demeurer en Galilée.
A GALILEA PROPHETA NON SURGIT. Apprenez par les Ecritures qu’il ne fort point de Prophéte de Galilée. Ou bien : Que le Prophéte par excellence ne sortira point de Galilée. Ni le Messie, ni aucun autre Prophéte ne peut sortir de ce païs. Et pourquoi ? Parce qu’il n’en est jamais fortı de Prophéte. Conclusion fausse, & impertinente. Fausse, parce qu’on fait que Nahum étoit Galiléen de naissance, quoiqu’originaire de la tribu de Siméon. Jonas étoit de Gétopher, dans la tribu de Zabulon. Il y en a qui croyent que Malachie étoit de la même tribu, & de la ville de Supba. Conclusion fausse, parce qu’il n’y a nulle nécessité de dire qu’il ne sortira point de Prophéte d’un lieu, d’où il n’en est point encore fortı. Et quand on avoüeroit tout ce que veulent les Pharisiens, il ne s’enfuivroit pas que JEsus ne fût pas le Messie ; puisque nous savons très-certainement qu’il n’étoit pas Galiléen, ni de naissance, ni d’origine.
7:53
ỷ. 53. REVERSI SUNT. Ils s’en retournèrent chacun dans sa maison. Ce ỷ. manque dans plusieurs Exemplaires, de même que les douze premiers versets du Chapitre suivant.
7:1
Dopo la guarigione del paralitico a Gerusalemme e la conseguente discussione, G. torna in Galilea (Io. 7, 1). I fatti principali del secondo ministero di Galilea sono il viaggio nella Fenicia e nella Decapoli; miracoli della figlia della cananca, del sordomuto, la seconda moltiplicazione …
7:2
… Qui Luca inserisce la sezione detta «il viaggio» (Lc. 9, 51-18, 30), i cui fatti dovettero avvenire, almeno in parte, nel viaggio di G. a Gerusalemme per la festa dei Tabernacoli (Io. 7, 2), nel soggiorno di G. in Perea prima e dopo la festa della Dedicazione (Io. 10, 40: πᾶν) che appartiene all'ultimo periodo della vita pubblica (v. più oltre). …
… abitava in capanne, che si costruivano all'aperto con rami di alberi (la prescrizione relativa risulta solo da Neh. 8, 15). A questa particolarità si riferisce il nome « scenopregia » (σκηνοπηγία) dato alla festa in epoca ellenistica (I Mach. 10, 21; Io. 7, 2).
7:3
Riteniamo più probabile che Gesù abbia chiamato a far parte del Collegio dei 12 Apostoli alcuni dei suoi f. Lo prova, sembra, s. Paolo in I Cor. 9, 5. D'altra parte, l'argomento che gli avversari dell'apostolicità dei f. di G. credono trovare in Io. 7, 3-5 non pare avere valore probativo, perché Giovanni qui non parla d'incredulità assoluta, ma piuttosto relativa, conciliabile quindi con l'apostolato. …
7:7
… L'intero «mondo» (in senso peggiorativo: Io. 1, 10; 7, 7; 15, 18; 16, 20; 17, 9-16; I Io. 2, 16; 5, 19; Mt. 18, 7; Gal. 6, 14) è sottoposto a S. per l'estremo acuirsi del dilemma ontologico-etico (Dio o il nulla, la vita o la morte, la santità …
7:12
… appellato come alla prova suprema (Mt. 12, 39 segno di Giona; Io. 2, 19 il Tempio ricostruito) e ora manifesta la gloria del Padre nella sua faccia (II Cor. 4, 6). Si manifesta tale con miracoli (la pesca, Io. 21, 1-14 provoca la fede: è il Signore, ibid. 7, 12) con il predire il futuro (ibid. 18) con il conoscere le cose lontane e il cuore degli Apostoli, il che provoca la esclamazione « Signore mio e Dio mio » (Io. 20, 27-28). G. risorto …
7:14
… Egli parla a nome di Jahveh, la sua dottrina gli è stata manifestata dal Padre celeste, nessuno può ottenere la salvezza se non per suo mezzo: sono questi i concetti su cui insiste con maggior forza (cf. Io. 7, 14-18, 37-38; 8, 21-36, 51; 10, 18; 14, 10; 15, 15; 16, 5-15).
7:17
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… occorrono comunemente: ποιεῖν τὴν ἀλήθειαν (I Io. 1, 6 = Io. 8, 44); οὐκ ἔστιν ἡ ἀλήθεια ἐν τινι (I Io. 1, 8; 2, 4 = Io. 8, 44); ἐκ τῆς ἀληθείας εἶναι (I Io. 2, 21 = Io. 18, 37); ἐκ τοῦ διαβόλου εἶναι (I Io. 3, 8 = Io. 8, 44); ἐκ θεοῦ εἶναι (I Io. 3, 4, 1 = Io. 7, 17; 8, 47); ἐκ τοῦ κόσμου εἶναι (I Io. 4, 5 = Io. 3, 23); ἐκ τοῦ κόσμου λαλεῖν (I Io. 4, 5 = Io. 3, 31); τῆς γῆς, ἐν τῇ σκοτίᾳ, ἐν τῷ φατὶ περιπατεῖν (I Io. 2, 11 = Io. 8, 12; 12, 35). …
RELIGIONI, STUDIO COMPARATO DELLE
… Specialmente s. Agostino s'è adoperato a farlo capire (cf. E. Portalié, Augustin, in DThC, I, coll. 2332-34). Le evidenze della fede, nella misura in cui può adoperarsi questo termine, sono la ricompensa sicura di una vita strettamente regolata dalla fede (Io. 7, 17; 8, 31; 14, 21), la prova sperimentale della sua trascendenza.
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… che negli scribi e nei farisei (i quali l'accusarono di golosità [Mt. 11, 19], di illegalità, particolarmente di violazione del sabato [Io. 5, 18; 9, 16] e di bestemmia [Mc. 2, 7; Mt. 26, 27; Io. 5, 18]; anzi arrivarono persino a chiamarlo indemoniato [Io. 7, 20; 8, 48-49; 10, 20; cf. Mt. 12, 24]) e in alcuni neo-protestanti liberali (DThC, VIII, coll. 1381-82).
7:22
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… venne implicitamente richiamato da Mosè nell'istituzione della Pasqua alla vigilia dell'uscita dall'Egitto, quale condizione necessaria per mangiare l'agnello pasquale (Ex. 12, 44, 48), e poi espressamente nella legislazione sinaitica (Lev. 12, 3; cf. Io. 7, 22).
7:26
… (Act. 9, 22; 17, 3; 18, 5, 28) a Giovanni (Io. 20, 31; I Io. 2, 22; 5, 1; II Io. 7, 9). Ferve in proposito la polemica contro i giudei, i quali aspettavano il C. (Io. 1, 20, 25, 41; 3, 28; Lc. 3, 15), sospettavano che fosse Gesù (Io. 4, 29; 7, 26 sg. 31, 41; 10, 24; 12, 34) e lo interrogano nel Sinedrio (Mt. 26, 63; Mc. 14, 61; Lc. 22, 67), poi esigono la condanna accusandolo di essersi proclamato C. Re (Lc. 23, 2, 35, …
7:27
Il Messia è rappresentato come un re ed eroe militare (Enoch 1-37 e 72-90; Sib. III). È presente, ma nascosto, nel mondo, e si manifesterà alla fine dei tempi (Enoch 38, 7; 62, 7; IV Esd. 12, 15; 13, 52; cf. Io. 7, 27 e Giustino, C. Tryph., 8). Appare quindi come preesistente, con la missione di giudicare gli uomini sulle opere compiute (Enoch 37-69 e 91-104; Sib. IV); ma si noti che tutto …
… Sal. 17, 5, 23; IV Esd. 12, 32; Sanhedhrin, 97 a, 98 a; cf. Mt. 22, 41-46); egli apparirà improvvisamente (cf. Io. 7, 27), scoperto e consacrato da Elia, il quale, tra l'altro, con la tromba del M. adunerà gli Israeliti sparsi per il mondo (Sanhedhrin, 10, 3; ecc.; cf. Mt. 17, 10). L'avvento del …
7:34
… Secondo J. Knabenbauer, l'interpretazione greca fu aggiunta da s. Pietro nella catechesi orale, riferita poi da s. Marco; altri vi vedono una glossa dell'evangelista, ma in tal caso sarebbe introdotta da una formula esplicativa come in Io. 7, 34 (cf. 5, 41).
7:35
… B]; Ps. 146, 2; Iud. 5, 19 [Volg. 23]; II Mach. 1, 27; Io. 7, 35; Iac. 1, 1; I Pt. 1, 1) e eccetto l'ultimo testo citato, che sembra alludere all'insieme dei cristiani («nuovo Israele») dispersi tra le nazioni pagane, indica, come nell'uso del …
… Graecus) equivale nel Nuovo Testamento a «pagano» (Io. 7, 35; Act. 11, 19; 14, 1; 18, 4; Rom. 1, 14, 16; 2, 9 sgg.; 3, 9; Gal. 3, 28) in opposizione a Ἰουδαῖος; οἱ Ἕλληνες equivale a τὰ ἔθνη (cf. Act. 13, 47), con esplicito riferimento al mondo …
7:37
… 1; 48, 21; Zach. 12, 10). S. Paolo presenta il Messia come la rupe miracolosa, che dona l'acqua ristoratrice agli Ebrei nel deserto (I Cor. 10, 4). S. Giovanni fa risaltare che i fiumi di acqua viva devono scaturire dall'intimo della Umanità di Gesù (Io. 7, 37), e addita l'adempimento
… profeti, con la manifestazione della « gloria » di Dio nel volto di G. (cf. B. Zielinski, De Doxa Christi Transfigurati, in Verbum Domini, 126 [1948], pp. 291-303) e il ministero in Giudea e Perea con il grido nell'ultimo giorno della festa dei Tabernacoli (Io. 7, 37) e la dichiarazione su se stesso, luce del mondo (ibid. 8, 12); la relativa conferma della parola nel fatto della guarigione del cieco nato (ibid. 9), la parabola del Buon Pastore …
… Testamento (I Sam. 7, 6 ecc.): durante la cerimonia si cantava il testo di Isaia sulle « acque di salvezza » (Is. 12, 3). A questo rito alludono le parole di Cristo proferite « nell'ultimo della scenopregia »: « Se qualcuno ha sete, venga a me e beva » (Io. 7, 37).
7:39
… fatto nel senso che dal cuore di G. C. nacque la Chiesa (cf. S. Tromp, De Nativitate Ecclesiae ex Corde Iesu in Cruce, in Greg., 13 [1932], pp. 489-527) e in essa simbolicamente fu espresso il fatto che dal Corpo del C. uscirono fiumi di acqua viva (Io. 7, 39).
… «dimora»), «dimorare», «restare» (Io. 14, 16.17.23). Accanto a questi termini che esprimono la dimora di Dio in atto nell'anima, ve ne sono altri che piuttosto indicano o il suo divenire (Spirito Santo mandato a noi: ibid. 14, 26; Gal. 4, 6; dato a noi: Io. 7, 39; 14, 16; Act. 5, 32; 8, 18; Rom. 5, 5; I Thess. 4.8; I Io. 3, 24; 4, 13; ricevuto come dono: Act. 2, 38; I Cor. 2, 12), ovvero la nostra trasformazione, anima e corpo, …
7:42
… germoglio, e dalla sua radice fiorirà un virgulto, ed in quel giorno la radice di Isai sarà qual vessillo ai popoli » (Is. 11, 1. 10), ed in B., secondo l'oracolo di Mi. 5, 2 sgg., nascerà il Salvatore del mondo (cf. Mt. 2, 1. 5 sgg.; Lc. 2, 4 sgg. 15; Io. 7, 42): la gloria di aver dato i natali al Messia sarà imperitura, e il suo nome non verrà mai cancellato dalla storia.
7:47
… Infatti si allarmano fin da principio quando G. entra nel Tempio, che è un loro deposito, da padrone (Io. 2, 18); non ammettono la nuova interpretazione della legge del sabato, perché non è la loro (Mc. 2, 24; 3, 4); andare dietro al nuovo maestro, è una seduzione (Io. 7, 47). Quando vedono che molti altri lo seguono, cercano di prenderlo (ibid. 32); e si decidono a toglierlo di
7:49
… L'odio fra le due parti antagoniste, che affiora anche nel Vangelo (Io. 7, 49: «maledetti»), aveva radici profonde e si manifestava in forme drastiche, come si vede nella Mišnah, in modo particolare nel trattato Pěšahm. …
7:50
NICODEMO. - Nobile giudeo, discepolo di Gesù, ricordato nel Vangelo di s. Giovanni: era un fariseo, principe dei Giudei (Io. 3, 1), maestro in Israele (ibid. 3, 10), membro del sinedrio (ibid. 7, 50), ricco ed influente (ibid. 19, 39).
7:52
… di Fl. Giuseppe ciascun villaggio contava più di 15.000 ub. (Vita, XIII, 14, 32). I Galilei avevano un dialetto o pronuncia speciale (Mt. 14, 70; Lc. 22, 59) e per il loro spirito assai liberale erano poco stimati dai giudei conservatori (Jo. 1, 46; 7, 52). La G. deve tutta la sua storia al Vangelo. …
7:53
… L'esegeta cattolico deve ritenere queste parti «sacre e canoniche», come nel Nuovo Testamento la pericope della donna adultera (Io. 7, 53-8, 11), i versetti sul sudore di sangue e l'angelo consolatore (Lc. 22, 43-44), la finale del Vangelo di s. Marco (16, 9-20): nel Vecchio Testamento le parti di Ester e di Daniele che …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.