Thomas Aquinas Commentary John 12

Until now, the Evangelist has been showing the power of Christ’s divinity by what he did and taught during his public life. Now he begins to show the power of his divinity as manifested in his passion and death.

He treats of two main subjects:

1. Christ’s passion and death.
2. His resurrection: and on the first day of the week (John 20:1).

The first subject, Christ's passion and death, is divided into three parts:

1. The cause or occasion of his passion and death.
2. How Christ prepared his disciples for his physical separation from them: before the festival day of the Passover (John 13:1).
3. The description of his passion and death: when Jesus had said these things, he went forth (John 18:1).

There were two things that caused or occasioned the passion of Christ: the glory of Christ, which aroused the envy of the Jews, and their disbelief, which blinded them.

Accordingly, the Evangelist first treats of the glory Christ received, and second, of the unbelief of the Jews: and although he had done so many miracles before them, they believed not in him (John 12:37).

Regarding the glory Christ received, he does two things:

1. He shows how Christ received glory from other people.
2. He shows how Christ received glory from God: now is my soul troubled (John 12:27).

Concerning the glory Christ received from other people, he does three things:

1. He shows how Christ received glory from his intimate friends.
2. He shows how Christ received glory from the crowd of the Jewish people: a great multitude (John 12:9).
3. He shows how Christ received glory from the Gentiles: now there were certain gentiles among them (John 12:20).

Concerning the glory Christ received from his friends, he does two things:

1. He shows the glory Christ received by being served by his friends.
2. He shows how this kindled the indignation of the one who was to betray him, Judas Iscariot.

Regarding the first point, the service of his friends, he does three things:

1. He describes the time.
2. He describes the place: Jesus therefore.
3. He describes the kindness shown to Christ: and they made him a supper there.

He says first what we have already stated: that before the Passover, Christ went into a region near the wilderness, and since the feast was drawing near, the Jews began to look for him. Thus, when the Passover season was at hand, during which the symbolic lamb was sacrificed, he, as the True Lamb, came to the place where he would suffer and of his own free will be sacrificed for the salvation of the world: he was offered because it was his own will (Isaiah 53:7).

The Evangelist says Christ came there six days before the Passover, to inform us that by the day of the Passover he did not mean the fourteenth day of the first month, when the Passover lamb was slain in the evening (Exodus 12), but the fifteenth day. This entire day was festive, and that year it fell on the Friday our Lord suffered. Thus the sixth day before the Passover was the first day of the week, that is, the Palm Sunday on which our Lord entered Jerusalem. Consequently, Christ came to Bethany on the previous day, that is, on the Sabbath. This is what he means by the phrase, six days before the Passover.

This number is very appropriate to the mystery to be accomplished. First of all, because of the number itself, for six is a perfect number. God completed the works of creation in six days. For this reason, it was appropriate that it should take six days to accomplish the work of the passion, which would restore all things: to reconcile all things, whether on earth or in heaven, making peace by the blood of his cross (Colossians 1:20); God was in Christ reconciling the world to himself (2 Corinthians 5:19).

Second, it is appropriate to the mystery, considering its foreshadowing. For Exodus commanded that on the tenth day of the first month every man was to take a lamb for his household and keep it for the sacrifice (Exodus 12:3). Thus it was also on the tenth day of the first month, that is, on the sixth day before the fifteenth day, that our Lord decided to enter Jerusalem, drawing near to the place where he would be sacrificed. This is clear from what follows: and on the next day, a great multitude came to the festival day, when they had heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him (John 12:12–13).

Then when he says, Jesus, therefore, six days before the Passover, came to Bethany, the place is mentioned. Bethany was a village near Jerusalem, and it means the ‘house of obedience’. This also is appropriate to the mystery.

First, regarding the reason for the passion: he became obedient to death (Philippians 2:8). Second, regarding the fruit of the passion, which is obtained only by those who obey Christ: he became the source of eternal salvation to all who obey him (Hebrews 5:9).

It is significant that he added, where Lazarus had been dead, whom Jesus had raised from the dead, because in the house of obedience those who are spiritually dead are raised to life by being restored to the way of righteousness: by one man’s obedience many will be made righteous (Romans 5:19). According to the literal sense, however, this was written to show that Christ came to Bethany in order to revive the memory of the resurrection of Lazarus: he has caused his wonderful works to be remembered; the Lord is gracious and merciful (Psalms 111:4).

Then when he says, and they made him a supper there, he mentions the kindness shown to Christ by his friends:

First, by his friends in general;

Second, in particular, at Martha served.

It was also appropriate to this mystery that they served him a supper there, at Bethany, because the Lord is spiritually refreshed in the house of obedience since our obedience pleases him, according to: behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me (Revelation 3:20).

Next he mentions the three people who attended or sat with Jesus: Martha, Lazarus, and Mary.

Martha represents the prelates who are appointed to serve in the churches: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1). Thus we read that Martha served: Martha was busy with much serving (Luke 10:40).

Lazarus, who had been raised to life, represents those who have been brought from sin to the state of righteousness by the ministry or service of the prelates; and they, along with the other righteous, feast spiritually with the Lord. Thus he says, but Lazarus was one of those who was at table with him: let the just feast and rejoice before God and be delighted with gladness (Psalms 68:3).

Mary represents the contemplatives: Mary sat at the Lord’s feet and listened to his teaching (Luke 10:39).

Three things are mentioned about Mary’s ministry: first, the ointment she used; second, the kindness she offered: and anointed the feet of Jesus; third, its effect: and the house was filled with the fragrance of the ointment.

With regard to the ointment, three things are noted. First, the amount, and it was a large amount, a pound of ointment: if you have many possessions, make your gift from them in proportion . Second, its substance, for it was made of pure nard: while the king was on his couch, my nard gave forth its fragrance (Song of Solomon 1:12). Recall that nard is a short, black, aromatic herb; and the ointment which is made from it has a fragrance with the power to give strength and comfort. Third, its composition is noted, for the nard is described as genuine. According to Augustine, the word genuine is taken from the place where nard originates. However, it is better to interpret this word as meaning true or pure, that is, not adulterated: for pistis in Greek is the same as our "faithful." He adds that it was costly, because it was made from nard, which is used in costly ointments, and perhaps other expensive ingredients were added to it. This teaches us that we should offer to God those things we regard as most precious: I will offer to you burnt offerings of fatlings, with the smoke of the sacrifice of rams (Psalms 66:15); cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished (Malachi 1:14).

See Mary’s humility, for she fell down at the feet of Jesus and anointed the feet of Jesus, according to, let us worship at his footstool (Psalms 132:7). Second, see her devotion, for she wiped his feet with her hair, in this way making an offering of herself: yield your members to God as instruments of righteousness (Romans 6:13).

He mentions the effect of her ministering when he says, and the house was filled with the fragrance of the ointment. This tells us of the goodness of this ointment, which filled the entire house: we will run after you to the fragrance of your ointments (Song of Solomon 1:4).

The question is raised as to whether this woman is the same woman who anointed our Lord as mentioned in Luke (Luke 7:37), Matthew (Matthew 26:7), and Mark (Mark 14:3).

We learn from Jerome and Chrysostom that many think that the sinful woman mentioned by Luke is not the sister of Lazarus, Mary, who is said to have anointed the Lord.

Origen adds that she is also not the woman of whom Matthew and Mark speak, but that they were speaking of some other woman. He gives three reasons for this opinion. The first is based on the time: for the woman in John anointed the Lord six days before the Passover, while the woman mentioned by Matthew and Mark did so some time during the two days preceding the Passover. Matthew prefaces his account by stating that the Lord said: you know that after two days the Passover is coming (Matthew 26:2); and in Mark: it was now two days before the Passover and the feast of the Unleavened Bread (Mark 14:1).

The second reason is based on the place: for in Matthew and Mark the woman is said to have anointed the Lord in the house of Simon the leper, but in John she seems to be in the house of Martha, for we read that Martha was serving the guests. And Augustine agrees with this.

The third reason is from the action itself: for the woman in Matthew and Mark anointed the head of our Lord, while the one in John anointed his feet.

On the other hand, Augustine and Gregory claim that the four Evangelists are speaking of one and the same woman, but that she anointed our Lord twice. The first time, mentioned by Luke, was at the beginning of her conversion, some time during the middle of Christ’s public life. The second time, mentioned by the other three Evangelists, was a few days before Christ’s passion. Thus the same act is mentioned here in John and in Matthew (Matthew 26) and Mark (Mark 14).

As for the discrepancy in the time, Augustine says that John preserved the historical order, while Matthew and Mark simply recalled that it took place just before Judas’s betrayal, which was believed to have been occasioned by this event.

As for the argument based on the difference of place, there is no reason why the house of Simon the leper could not be the house of Mary and Martha, since Simon might have been the head of the house. He is called a leper because at one time he was a leper, but was cured by Christ.

As far as the act itself is concerned, Augustine says that the woman anointed both the head and feet of Jesus.

If the objection is raised that according to Mark she broke the alabaster jar and poured ointment on the head of Jesus, one might answer this in two ways. First, that it was broken in such a way that some remained for anointing his feet; second, she could have anointed his feet first, and then, breaking the jar, poured the rest on his head.

Mystically, the pound Mary used represents the work of justice, for it belongs to justice to weigh things and give pound for pound: their weight will be equal (Ezekiel 45:11). Now four other virtues must be added if the work of justice is to be perfect. First, compassion: and so he says, ointment, which, because it is soothing, represents mercy: for judgment is without mercy to one who has shown no mercy (James 2:13). Second, humility is needed: so he says, nard, which, since it is a small herb, signifies humility: the greater you are, the more you must humble yourself . Third, faith is needed: thus he says, pure, that is believing: the righteous will live by his faith (Habakkuk 2:4). Fourth, charity must be present: so he says, costly, for charity alone pays the price for eternal life: if I give away all I have to the poor... but have not love, I gain nothing (1 Corinthians 13:3).

The works of justice anoint both the feet and head of Jesus. By his feet we understand the mystery of his humanity; and by his head, his divinity, according to: the head of Christ is God (1 Corinthians 11:3). Thus one who venerates the divinity and humanity of Christ is said to anoint his head and feet. Or, we can take the head as indicating the very person of Christ, according to: he has made him the head over all things for the Church (Ephesians 1:22). Then the feet are Christ’s faithful, of whom we read: as you did it to one of the least of these my brothers, you did it to me (Matthew 25:40); how beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace (Isaiah 52:7). Thus, one who honors Christ himself, anoints the head of Christ; and one who serves his faithful anoints our Lord’s feet. Again, because hair is produced from what is surplus in the body, one dries the Lord’s feet with his hair when he takes what he has in surplus and relieves the needs of his neighbor: give that which remains as alms (Luke 11:41). Thus Augustine says: "If you have a surplus of anything, give it to the poor and you have dried the feet of the Lord." The fact that the house was filled with the fragrance of the ointment signifies that because of the works of justice, the Church enjoys and is filled with a good reputation: and manifests the fragrance of his knowledge by us in every place. We are the aroma of Christ (2 Corinthians 2:14–15).

Next, the Evangelist describes the traitor’s indignation at this, introduced by the words, then one of his disciples.

He does two things concerning this indignation:

1. He shows the indignation itself.
2. He shows how it was curbed by Christ: Jesus therefore said (John 12:7).

Concerning the indignation itself, he does three things:

1. He describes the traitor.
2. He mentions what the traitor said: Why was not this ointment sold for three hundred pence?
3. He states that the traitor's intention was evil: Now he said this, not because he cared for the poor, but because he was a thief.

The traitor is portrayed in three ways. First, his dignity is given when he says, one of his disciples. This teaches us that no one should be presumptuous, no matter to what dignity he has been raised: his angels he charges with wickedness (Job 4:18).

Second, his name, Judas Iscariot. The name ‘Judas’ means ‘professing’ to indicate to us that in addition to a way of professing that is virtuous, man professes with his lips and so is saved (Romans 10:10), there is a way of professing that is blameworthy and mercenary: he will profess you, when you have done good to him (Psalms 49:18).

Third, his crime is mentioned, who was about to betray him: even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me (Psalms 41:9).

Then he gives the traitor’s words, from which we see that he had died spiritually from the aroma of the ointment, according to: for we are the aroma of Christ... to one a fragrance from death to death, to the other a fragrance from life to life (2 Corinthians 2:15). Judas was displeased because the ointment was not sold but poured out as an act of homage to Christ. Thus Judas says, Why was this ointment not sold for three hundred denarii? But as we read in Corinthians, the ministers of Satan disguise themselves as angels of righteousness (2 Corinthians 11:14). Thus Judas hid his evil under the cloak of piety, saying, and given to the poor: his heart will work iniquity to practice hypocrisy and speak to the Lord deceitfully (Isaiah 32:6).

The Evangelist exposes the deceit when he adds, now he said this, not because he cared for the poor, but because he was a thief. For he was not interested in helping the poor, since the hearts of the wicked are cruel (Proverbs 12:10), but because he was a thief, and accustomed to stealing, he was pained that the use of the ointment had deprived him of an opportunity to steal. It was this greed that led to the betrayal, for we read: nothing is more wicked than the covetous man ; and the thief comes only to steal, to kill, and to destroy (John 10:10).

He had the opportunity to steal for having the money box, that is, he was in charge of our Lord’s money bag, and took what was put into it. In other words, whatever was donated by the faithful for Christ’s use and for the poor he carried as a duty, but carried off as a thief.

Two things can be noted here. First, that Christ lived on alms as a poor person: as for me, I am poor and needy (Psalms 40:17). Second, it is not opposed to perfection to keep alms in a money box. Thus what we read in Matthew, do not be anxious about tomorrow (Matthew 6:34), does not forbid one from saving for tomorrow, since our Lord did this very thing, and he is the supreme model of perfection.

One might ask why our Lord, since he knew that Judas was a thief, entrusted him with the money box?

This can be answered in three ways. First, according to Augustine, Christ did this so that his Church would be patient when it was robbed; for one is not good if he cannot endure those who are evil. Thus we read: as a lily among brambles, so is my love among maidens (Song of Solomon 2:2). Second, our Lord entrusted him with the money box to reduce his risk of final damnation, because he could then satisfy his greed from the money box. But as it is said: he who loves money will not be satisfied with money (Ecclesiastes 5:10). Third, according to others, he did this in order to teach us that spiritual things should be entrusted to those who are more worthy, and temporal things should be entrusted to the less worthy. Thus the Apostles said: it is not right that we should give up preaching the word of God to serve tables (Acts 6:2), and they entrusted this work to one of the deacons.

But why does it say here that only Judas said this when the ointment was poured out, while Matthew says that the disciples said this?

One reply is that Matthew uses the plural for the singular, as he also did in those who sought the child’s life are dead (Matthew 2:20). Or, one might answer that Judas was the first to grumble and that this incited the others to say the same, although not from the same motive.

After narrating the traitor’s indignation at the kindness shown by the woman, the Evangelist now shows how our Lord put a stop to it.

1. First, our Lord answers the unjust criticism Judas spoke against the woman.

2. Second, He rejects the spiritual reason Judas pretended to have: for the poor you always have with you, but you do not always have me with you.

He says, let her alone, that is, do not stop her.

It is well known that many good works are performed that we would not have advised if our counsel had been sought beforehand, perhaps because something better could have been done. However, once they have begun, they should not be stopped as long as they are good. Thus, as Chrysostom says, before the woman had poured out the ointment, Jesus might have preferred that it be given to the poor. But now that it was done, He held back those who were trying to stop her, saying, let her alone. The Scripture also says, Do not prevent one who is able from doing good. If you are able, you also do good (Proverbs 3:27).

He adds, that she may keep it for the day of my burial, foretelling both His approaching death and the kindness this woman was ready to show Him at His tomb, if He had not prevented it by rising so soon. For as we read in Mark’s Gospel, Mary Magdalene, along with other women, bought spices, so that they might go and anoint him (Mark 16:1). This is why He said, that she may keep it for the day of my burial. This did not refer to the exact same ointment she had just used, but to ointment of the same kind—either in general or in particular—or even to a similar act of service.

It is as if He were saying: do not stop her from doing for me while I am alive what she will be unable to do for me when I am dead. For, as was said, she was prevented by Christ’s resurrection, which occurred so quickly. This is expressed more clearly in Mark: she has anointed my body beforehand for burying (Mark 14:8).

But did she have foreknowledge of Christ’s death?

Not at all, for she did not understand what she was doing. Instead, she was moved to do it by a certain inner urge. It often happens that people are moved to do things they do not understand, as in the case of Caiaphas, the high priest, who said, you do not know anything (John 11:49). Such things are called foreshadowings, because they take place before the event.

Then, when He says, the poor you always have with you, He rejects the pious reason Judas feigned when he said, why was this ointment not sold for three hundred denarii and given to the poor? Our Lord answered, the poor you always have with you.

Here it should be noted that sometimes one ought to do what is less necessary if the opportunity to do what is more necessary remains. Thus, although it was more necessary for this ointment to be given to the poor than to be used to anoint the Lord’s feet, our Lord still allowed the less necessary act. He did this because the opportunity for the former would remain, since we always have the poor with us.

The statement, the poor you always have with you, leads us to understand the fellowship the rich should have with the poor: make yourself companionable to the poor .

But you do not always have me with you.

Yet, I am with you always, to the close of the age (Matthew 28:20).

Augustine offers this reply. When our Lord said, but you do not always have me with you, He was speaking of His bodily presence—that is, as He appeared and in the form in which He would ascend into heaven: again, I leave the world (John 16:28). But He is always with us, present in His divinity, and He is also present sacramentally in the Church.

Another explanation would be this. When our Lord said this, He was thinking of the presence of His divinity. Now, some seem to possess Christ spiritually, either in the sacrament or by professing the faith. Yet they will not always possess Him, because they belong to the Church in name only, not by merit. These are the servants. The children, however, will always possess Him because the Son abides forever (John 8:35). Thus, He said to Judas, but you do not always have me with you, because you have made yourself unworthy of this.

As Chrysostom says, our Lord was rebuking Judas when He said this. For by being annoyed that this respect was shown to Christ, Judas seemed to consider Christ’s presence a burden. So Christ said, you do not always have me with you. This was like saying: I am a burden to you; but wait awhile, and I will leave.

Next, the Evangelist shows how Jesus was honored by many of the Jews: a great multitude of the Jews knew that he was there, and they came, not for Jesus’s sake only.

This happened in two ways:

1. First, by the crowd that went to see Him there.

2. Second, by the crowd that met Him on His way to Jerusalem: and on the next day, a great multitude came to the festival day (John 12:12).

Regarding the first point, the Evangelist does two things:

1. First, he shows the eagerness of those who came to see Him.

2. Second, he shows the vehemence of the Pharisees, which was aroused by their envy: but the chief priests planned to kill Lazarus also.

The first part is divided into two sections: first, the Evangelist writes of the visit of the crowds; second, he adds the reason for the visit.

Regarding the first, he says, a great multitude of the Jews knew that he was there, at Bethany, and they came. This was in keeping with our Lord’s invitation: come to me, all who labor and are heavy laden, and I will give you rest (Matthew 11:28). And so, when we know where Jesus is, we should go to Him quickly.

Now, there were two reasons why they came:

1. The first was to enjoy the sight and teaching of Christ.

2. The second was to see Lazarus. And they came to see Lazarus for two reasons:

   1. First, because of the extraordinary miracle performed on him—that is, his being raised back to life after four days in the tomb. The people desired to see this: your works are wonderful, and my soul knows them well (Psalms 139:14), meaning, it attempts to understand them.

   2. Second, they came because they hoped to learn something about the afterlife from Lazarus. For humanity has an inborn desire for this kind of knowledge, despite what the foolish say: short and sorrowful is our life, and there is no remedy when a man comes to his end, and no one has been known to return from Hades . But here he is! Lazarus, whom He raised from the dead, has returned from the lower world.

Then the Evangelist describes the vehemence of the Pharisees in their envy when he says, but the chief priests planned to kill Lazarus also. In this, they were opposing God, for God had raised him to life, and they wanted to kill him: running with his neck raised against him, and armed with a fat neck (Job 15:26). Then the reason for their vehemence is stated: because many of the Jews, on account of him, went away, and believed in Jesus.

But since Christ had cured many people, such as the paralytic and the man born blind, why did they want to kill only Lazarus?

Chrysostom gives four reasons:

1. First, this miracle was more evident, as it was performed before many people, and it was absolutely astounding to see a man who had been dead for four days walking and speaking.

2. Second, Lazarus was a well-known person, while the blind man was unimportant—so much so that they even expelled him from the temple.

3. Third, this miracle was performed near the time of a great feast, and all the Jewish people who had come for the festival disregarded the solemnities and went to Bethany.

4. Fourth, in the other miracles, they could accuse Christ of breaking the Sabbath and in this way alienate the people from Him. But this time, that path was closed to them.

And so, because they could find no reason to attack Jesus, they attacked Lazarus as the best way to conceal the miracle: their feet run to evil and they make haste to shed blood (Proverbs 1:16).

Here we see the fervor of the crowd that went to meet Christ.

First, they go to meet Christ; second, we have the reaction of the Pharisees: the Pharisees therefore said.

Concerning the first point, the Evangelist does three things:

• First, he mentions their going out.
• Second, he tells of our Lord’s entrance: and Jesus found a young ass and sat upon it.
• Third, he states why the crowd went out to him: the multitude.

He mentions four things concerning the crowd that went out to the Lord. First, the time they went out, the next day, that is, the day following the one he referred to when he said, six days before the Passover (John 12:1); in other words, the tenth day of the month. This corresponds to the figure in Exodus, where we read that the Paschal lamb which was to be sacrificed on the fourteenth day in the evening should be obtained on the tenth day of the month (Exodus 12:3).

Second, the ones who went out are described: and on the next day, a great multitude came to the festival day. They signify the multitudes of people who would be converted to Christ: let the assembly of the people be gathered about you (Psalms 7:7). He says to the festival day because believers are converted to Christ so that they may come to the feast day of the heavenly Jerusalem: many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11).

Third, the Evangelist mentions their reason for going out, which was that they heard Jesus was coming; he says that when they heard that Jesus was coming to Jerusalem. For all the faithful are converted to Christ through what they hear of the faith: faith comes from what is heard, and what is heard comes by the preaching of Christ (Romans 10:17); and the children of Israel heard that the Lord had visited the children of Israel; and the peoples believed (Exodus 4:31).

Fourth, he mentions how they conducted themselves. First of all, what they did: they took branches of palm trees. Now the palm, since it retains its freshness, signifies victory. Thus, in ancient times it was given to conquerors as a symbol of their victory. Again, we read of the conquering martyrs that they held palm branches in their hands (Revelation 7:9). And so the branches of palm trees were given as praise, signifying victory, because our Lord was to conquer death by dying and to triumph over the devil, the prince of death, by the victory of the cross. And went forth to meet him: prepare to meet your God, O Israel! (Amos 4:12).

Second, the Evangelist mentions what they said: and cried: hosanna, blessed is he who comes in the name of the Lord, the King of Israel! Here they combine both a petition and praise. There is a petition when they say, hosanna, that is, “save us, I implore you.” It is like saying ‘hosy,’ which means ‘save,’ and ‘anna,’ which means ‘implore.’ According to Augustine, this is not a word but an exclamation of someone praying. And it is fitting that they should ask the Lord Jesus for salvation, because we read in Isaiah (35:4): behold your God . . . he will come and save you; stir up thy might, and come to save us! (Psalms 80:2).

They praise him for two things: for his coming and for the power of his reign or kingdom.

They praise his coming when they say, blessed is he who comes in the name of the Lord. Note that to bless is to speak well of someone. Now God blesses us in one way, and we bless God in another. For when God blesses us he makes us good, since for God to speak is to do: for he spoke and they were created (Psalms 148:5). But when we bless God, we profess his goodness: we bless you from the house of the Lord (Psalms 118:26); blessed be every one who blesses you! (Genesis 27:29). Therefore, blessed is he who comes in the name of the Lord, for Christ worked in the name of God, because everything he did he directed to the glory of God.

Now because both the Father and the Son are the Lord, the phrase, in the name of the Lord, can be understood in two ways. In one way, blessed is he who comes in the name of the Lord means blessed is he who comes in his own name, as Lord: the Lord is our ruler (Isaiah 33:22). Moses did not come in the name of the Lord in this way, because he came as a servant: now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later (Hebrews 3:5). According to Augustine, the better interpretation is to say that in the name of the Lord means in the name of the Father. For Christ’s own words direct our minds to this: I have come in the name of my Father (John 5:43). Further, there are two ways in which Christ is said to have come in the name of the Father. First, he came as the Son, which implies the Father; second, he came to reveal the Father: I have manifested your name to the men (John 17:6).

The people praise the power of his reign when they say, the King of Israel. Literally, the Jews believed that he had come to reign over them temporally and deliver them from subjection to the Romans. That is why they hailed him as a king: he will reign as king and deal wisely (Jeremiah 23:5); behold, a king will reign in righteousness, and princes will rule in justice (Isaiah 32:1).

Note that the words above can be found in the Psalms. For when the Psalm says, the stone which the builders rejected (Psalms 118:22), it then continues, save us, we beseech thee, O Lord! . . . blessed is he who enters in the name of the Lord! (Psalms 118:25–26). And there Jerome, according to the meaning of the Hebrew, translated “hosanna” as “blessed.” But what the people added, the King of Israel, is not in the Psalms. Instead, the psalm says: the Lord is God, and he has given us light (Psalms 118:27). In saying this, the people, due to their blindness, lessened his praise: for the Psalm praises our Lord as God, but they praised him as a temporal king.

When the Evangelist says, and Jesus found a young ass and sat upon it, he describes our Lord’s coming:

• First, he tells how he came.
• Second, he mentions a prophecy.
• Third, he describes the disciples’ state of mind regarding this event.

It should be noted in regard to the first point that John the Evangelist wrote his Gospel after all the others. And so, after carefully noting what the others had written, he merely summarized what they had already mentioned but filled in what they had omitted. Therefore, since the other Evangelists had already told how the Lord sent two of his disciples to bring the donkey, John is content to mention briefly that Jesus found a young ass and sat upon it.

However, note that Christ’s actions stand midway between the events of the Old and New Testaments. Thus the crowds praised him, both the one that went before him and the one that followed him, because Christ’s actions are the rule and example for the things done in the New Testament, and they were prefigured by the fathers of the Old Testament.

The young donkey is an awkward animal and represents the Gentiles. Christ sat upon it to signify that he would redeem the Gentiles: I will give you as a light to the nations, that my salvation may reach to the end of the earth (Isaiah 49:6); happy are you who sow beside all waters, who let the feet of the ox and the ass range free (Isaiah 32:20), that is, thus uniting the Jews and the Gentiles in one faith.

Now Matthew wrote his Gospel for the Jews, and so he made mention of a female donkey. This female donkey represents the synagogue of the Jews, which was like a mother to the Gentiles in spiritual matters, because out of Zion will go forth the law, and the word of the Lord from Jerusalem (Isaiah 2:3). The other Evangelists, however, wrote their Gospels for the Gentiles, and so they mention the young colt of the female donkey.

When the Evangelist says, as it is written: fear not, daughter Zion, he cites the prophecy which was written in Zechariah (Zechariah 9:9). First, he reassures them; second, he promises a kingly majesty; and third, he adds the benefit that the king will bring.

He reassures them when he says, fear not, daughter Zion. Zion was the fortress in Jerusalem where the king lived. The daughter of Zion, therefore, would be the people of Jerusalem and Judea who were subject to the king of Jerusalem. Thus the Jews are being told, fear not, because the Lord is your defender: who are you that you are afraid of man who dies, of the son of man who is made like grass? (Isaiah 51:12); the Lord is the defender of my life; of whom shall I be afraid? (Psalms 27:1). Here the Evangelist is driving out their worldly and servile fear.

He promises them a kingly majesty, saying, behold, your king comes: for to us a son is given (Isaiah 9:6); he will sit upon the throne of David, and over his kingdom (Isaiah 9:7).

He says, your king, that is, taking flesh from you, for it is not with angels that he is concerned, but with the descendants of Abraham (Hebrews 2:16). Again, your king, that is, for your benefit. Thus he adds, comes, to you: if only you knew today the things that make for peace! But now they are hid from your eyes (Luke 19:42). But because they resisted, they hindered their own good. The king comes to you, I say, not to harm you but to set you free; thus he adds, sitting on an ass’s colt. This signifies the mercy of the king, which is most welcome to his subjects: his throne is upheld by mercy (Proverbs 20:28). This is the opposite of a king’s wrath is like the growling of a lion (Proverbs 19:12). In effect, he is saying: He is not coming as a haughty king, which would make him hateful, but with gentleness: if they make you master of the feast, do not exalt yourself . Therefore, do not fear that the king will oppress you. Now the old law was given in fear, because the law produced slaves. This phrase also signifies the power of the king, because by coming with humility and in weakness, he attracted the entire world: the weakness of God is stronger than men (1 Corinthians 1:25).

Then when he says, these things his disciples did not understand at first, he describes the disciples’ state of mind regarding this prophecy. And he admits his own ignorance and that of the other disciples, for as we read, the just person is the first to accuse himself (Proverbs 18:17).

So he says, these things, what was predicted, his disciples did not understand at first, that is, before the Passion. But when Jesus was glorified, that is, when he showed the power of his resurrection, then they remembered that these things had been written of him and they had done these things to him. The reason they understood only after he was glorified was because it was then that they received the power of the Holy Spirit, which made them wiser than all the wise: the breath of the almighty makes a man understand (Job 32:8). The Evangelist adds this, however, to show that what happened was not arranged by the disciples’ own efforts.

Then he mentions the reason the crowd went to meet Jesus, which was to bear witness. This was done by the multitude, who was with him at the resurrection of Lazarus, when he called Lazarus out of the grave and raised him from the dead, gave testimony of him: for that reason also the people came to meet him. For Jews demand signs (1 Corinthians 1:22). Now this was a clearer and more marvelous sign than the others; thus, Christ performed it last in order to impress it more forcefully on their memory.

Then when the Evangelist says, the Pharisees then said among themselves: do you see that we accomplish nothing? Behold, the whole world is gone after him, he describes the reaction of the Pharisees, who were enraged because their plans were frustrated. Thus they say, do you see that we accomplish nothing? The Pharisees said this out of envy, as if to say: “We are not having any effect,” that is, in our evil intentions; “we have failed to stop him”: but evil men and seducers will grow worse and worse: erring, and driving into error (2 Timothy 3:13).

But why were they enraged at the blind crowd? Because the whole world has gone after him through whom the world was made. This was a sign that the whole world would one day follow him: we will live in his sight. We will know and we will follow the Lord (Hosea 6:3). Chrysostom, however, thinks that these words were said by the Pharisees who had come to believe, but they were spoken privately for fear of the other Jews. They said this to stop the persecution of Christ. It is as if they were saying: “No matter what snares you lay, he will grow in stature, and his glory will increase. Why then not stop your plotting?” This is practically the same as the advice of Gamaliel (Acts 5:34).

Having described the glory Christ received from the help of his friends and the devotion of the crowd, the Evangelist now describes the glory Christ received from the devotion of the Gentiles.

First, the devotion of the Gentiles is mentioned. Second, this devotion is reported: Philip came and told Andrew. And third, we see the prediction of Christ’s passion: but Jesus answered them, saying, “The hour has come that the Son of Man should be glorified.”

Concerning the devotion of the Gentiles, two things are set forth:

• First, their devotion to the sacraments of the Old Testament.
• Second, their devotion to Christ: these therefore came to Philip.

The devotion of the Gentiles to the sacraments of the Old Testament is shown by the fact that they visited the temple. Thus he says, now there were certain Gentiles among them, in Jerusalem, who came up to adore on the festival day. In effect, he is saying: not just the Jews, but the Gentiles also honored Christ.

According to a Gloss, the reason they went up to Jerusalem was because they were proselytes, who had been converted to the Jewish rite by the preaching of those Jews who were scattered throughout the world and who strove to convert whomever they could: you traverse sea and land to make a single proselyte (Matthew 23:15). And so, in keeping with the Jewish rite, they went up with the others.

But Chrysostom gives a better reason: as we read, the temple of God in Jerusalem was held in such esteem by all the people and rulers throughout the world that they considered it an honor to glorify the temple with the finest gifts . It so happened that on the feast days, even many Gentiles would go up to Jerusalem. An example of this is mentioned in the book of Acts, which tells of a eunuch, a minister to Queen Candace of Ethiopia, who had come to Jerusalem to worship (Acts 8:27). Thus: my house shall be called a house of prayer for all peoples, says the Lord (Isaiah 56:7). The fact that these Gentiles came to the temple out of devotion prefigured the conversion of the Gentiles to the faith.

The devotion of the Gentiles to Christ is shown by their desire to see him, for the Evangelist says, these therefore, that is, the Gentiles, came to Philip. Here we should note that Christ personally preached only to the Jews: for I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs (Romans 15:8). He preached to the Gentiles, however, through the apostles. And I will send some of them that will be saved to the Gentiles... and they will declare my glory to the Gentiles (Isaiah 66:19); go therefore and teach all nations (Matthew 28:19).

This was foreshadowed when the Gentiles who wanted to see Christ did not approach him directly, but first went to one of his disciples, Philip. This was fitting, because Philip was the first to preach to those outside the Jewish rite, namely, the Samaritans: Philip went down to the city of Samaria and proclaimed to them the Christ (Acts 8:5).

This was also fitting because of his name, for ‘Philip’ means ‘mouth of the lantern.’ Preachers are the mouth of Christ—if you utter what is precious, and not what is worthless, you will be as my mouth (Jeremiah 15:19)—and Christ too is the lantern: I have given you as a light to the nations (Isaiah 42:6). It was also appropriate to him because of his home, for Philip was of Bethsaida, which means ‘hunting,’ and preachers hunt for those whom they convert to Christ: I will send for many hunters, and they will hunt them (Jeremiah 16:16). Again, it was appropriate because Bethsaida was in Galilee, which means ‘transmigration,’ and the Gentiles, by the preaching of the apostles, were transmigrated from the pagan gods to the state of believers: therefore, son of man, prepare for yourself an exile’s baggage, and go into exile by day in their sight (Ezekiel 12:3).

These Gentiles approached Philip and expressed their desires, saying, we would see Jesus. This signifies that those Gentiles who had not seen Christ in the flesh but who had been converted to the faith by the ministry of the apostles, desired to see him glorified in heaven: all the earth desired to see the face of Solomon (1 Kings 10:24).

Then the news of the Gentiles’ devotion is carried to Christ. In this action, a definite order is followed, because the things that are from God are set in order (Romans 13:1). Now, it is part of the divine order that lower things are led back to God through higher things. Since Andrew ranked higher than Philip among the apostles because he was converted before him, Philip did not wish to bring these Gentiles to Christ by himself, but through Andrew, perhaps remembering that the Lord had said: go nowhere among the Gentiles (Matthew 10:5). And this is what he says, Philip came and told Andrew; again Andrew and Philip told Jesus. This teaches us that all things should be done with the advice of those in authority. Thus, even Paul went up to Jerusalem and conferred with the apostles about the Gospel which he was preaching among the Gentiles (Galatians 2:2).

Furthermore, from their names, we can gather two things necessary for preachers if they are to lead others to Christ. The first is clear, orderly speech, which is indicated by Philip’s name, meaning ‘mouth of the lantern.’ The second is virtue, manifested in good actions, which is indicated by Andrew’s name, meaning ‘strength.’ By the word of the Lord the heavens were made, and all their strength by the breath of his mouth (Psalms 33:6).

Then, the passion of Christ is foretold:

• First, Christ foretells that the time of his passion is near.
• Second, he indicates that his passion is necessary: amen, amen I say to you, unless the grain of wheat falling into the ground die.
• Third, he mentions the necessity for others to suffer: he who loves his life will lose it.

He says, the hour has come, that the Son of man should be glorified. Here it should be noted that our Lord, seeing these Gentiles eager to see him and understanding that their arrival marked the beginning of the conversion of the Gentiles, foretold that his passion was near. This is much like a person who sees a wheat field turning white and says the time has come to use the sickle for the harvest: and see the fields, which are already white for harvest (John 4:35). This is how the Lord speaks here. Since the Gentiles want to see me, he says, the hour has come, that the Son of man should be glorified.

Now, there were three events where he was glorified. First, in his passion: Christ did not exalt himself to be made a high priest, on the altar of the cross, but was appointed by him who said to him: you are my Son, today I have begotten you (Hebrews 5:5). In reference to this he says, the hour has come, that the Son of man should be glorified, that is, to suffer, because the Gentiles will not be converted to him before his passion. Indeed, in his passion he was glorified both with visible signs—such as the sun becoming dark, the tearing of the temple curtain, and so on—and with invisible signs, such as the victory by which he overcame the powers of darkness in himself (Colossians 2:15). Earlier he had said, my hour has not yet come (John 2:4), because the devotion of the Gentiles had not been as strong as it was now.

Second, he was glorified in his resurrection and ascension. For it was necessary for Christ to first rise and ascend into heaven and, thus glorified, to send the Holy Spirit upon the apostles, through whom the Gentiles were to be converted: for the Spirit was not yet given, because Jesus was not yet glorified (John 7:39); Christ ascended to the heights: he captured his spoil (Psalms 68:18).

Third, he was glorified by the conversion of the Gentiles: every tongue will confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11).

Then when he says, amen, amen I say to you, he indicates the necessity of his passion:

• First, he suggests its necessity.
• Second, the benefit it brings: but if it die, it bears much fruit.

The necessity for Christ’s passion arises from the conversion of the Gentiles, which cannot take place unless the Son of Man is glorified through his passion and resurrection. This is what he asserts: amen, amen, I say to you, that is, in truth, unless the grain of wheat falling into the ground die, it remains alone.

Regarding the literal sense of this text, it should be noted that we use a grain of wheat either for bread or as a seed. In this text, we should understand that the wheat is taken as a seed, not as wheat used for bread, for in the latter case it would never grow and bear fruit. He says, die, not because it loses its strength, but because it is then changed into something else: what you sow does not come to life unless it dies (1 Corinthians 15:36). Now, just as the word of God, insofar as it is clothed in an audible sound, is a seed planted in a person’s soul to produce the fruit of good works—the seed is the word of God (Luke 8:11)—so the Word of God, clothed in flesh, is a seed sent into the world to produce a great harvest. Thus it is also compared to a grain of mustard seed (Matthew 13:31).

So Christ is saying: I have come as a seed to bear fruit. And so I truly say to you, unless the grain of wheat falling into the ground die, it remains alone; that is, unless I die, the fruit of the conversion of the Gentiles will not follow. He compares himself to a grain of wheat because he came to refresh and nourish our spirits, a task principally accomplished by bread made from wheat: bread to strengthen man’s heart (Psalms 104:15); the bread that I will give is my flesh, for the life of the world (John 6:51).

But were the Gentiles to be converted only through the death of Christ? Considering God’s power, they could have been converted without it; but according to God’s decree, they were to be converted through the death of Christ as the more fitting way: without the shedding of blood there is no forgiveness of sins (Hebrews 9:22); if I go not, the Paraclete will not come to you (John 16:7).

The benefit produced by Christ’s passion is given when he says, but if it die, it bears much fruit. In effect, he is saying: unless this seed falls into the earth by the humiliation of the passion—he humbled himself and became obedient unto death (Philippians 2:8)—there is no benefit, because it remains alone. But if it die, that is, is put to death and slain by the Jews, it bears much fruit. The fruits are these:

• The first fruit is the remission of sin: this is all the fruit, that sin is taken away (Isaiah 27:9). Truly, this fruit was brought forth by the passion of Christ: for Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God (1 Peter 3:18).
• The second fruit is the conversion of the Gentiles to God: I... appointed you, that you should go, and bear fruit; and that your fruit should remain (John 15:16). This fruit, too, was brought forth by the passion of Christ: and I, when I am lifted up from the earth, will draw all men to myself (John 12:32).
• A third fruit is the fruit of glory: the fruit of good labors is renowned ; he who reaps receives wages, and gathers fruit unto eternal life (John 4:36). And again, the passion of Christ produced this fruit: we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh (Hebrews 10:19–20).

Then he mentions the necessity for others to die—those who expose themselves to suffering for the love of Christ.

• First, he states the necessity for their death.
• Second, he encourages us to do this: if any man minister to me, let him follow me.

Concerning the first point, he does two things:

• First, he states the necessity of dying for the sake of Christ.
• Second, he mentions the benefit this death brings: he who hates his life in this world, keeps it unto eternal life.

Concerning what the Evangelist says about the first point, he who loves his life will lose it, everyone, as a matter of fact, loves his own life, but some love it absolutely, without qualification, and others love it partially, in a qualified way. To love someone is to will good for that person; so, to love one’s own life is to will good for it. Therefore, one who wills absolute good for his own life loves it absolutely, while one who wills some partial good for his life loves it in a qualified way. Now, the absolute goods of life are those which make a life good, namely, the highest good, which is God. Thus, one who wills divine and spiritual good for his life loves it absolutely, while one who wills it earthly goods—such as riches, honors, pleasures, and similar things—loves it in a qualified way. He who loves sin hates his own life (Psalms 11:5); if you allow your soul to take pleasure in base desire, it will make you the laughing stock of your enemies .

This passage, therefore, can be understood in two ways. One interpretation is that he who loves his life absolutely—that is, in regard to eternal goods—will lose it by exposing it to death for Christ. But this is not the true meaning. Instead, the true meaning is: he who loves his life in a qualified way—that is, in regard to temporal goods—will lose it absolutely. For what will it profit a man, if he gains the whole world and forfeits his life? (Matthew 16:26). That this is the true meaning is shown from the statement which follows: he who hates his life in this world, keeps it unto life eternal. Therefore, he who loves his life in this world—that is, in regard to worldly goods—will lose it in regard to eternal goods: woe to you that laugh now, for you will mourn and weep (Luke 6:25); son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish (Luke 16:25).

The benefit produced by this death is asserted when he says, and he who hates his life in this world, that is, he who denies himself the present goods of this life and, for God’s sake, endures things that seem evil in this world, will keep it for eternal life: blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven (Matthew 5:10); if any one comes to me and does not hate his own father and mother... yes, and even his own life, he cannot be my disciple (Luke 14:26).

Note that what was said earlier about the grain of wheat is consistent with this teaching. For just as Christ was sent into the world as a seed that was to bear fruit, so any temporal goods God gives us in this life are not given as the final fruit, but as a means by which we may obtain the fruit of an eternal reward. Indeed, our very life is a temporal gift from God to us. Therefore, anyone who exposes it for Christ bears much fruit. Such a one, therefore, hates his own life—that is, he exposes his own life and sows it for the sake of Christ to gain life everlasting: he who goes forth weeping, bearing seed for sowing, will come home with shouts of joy, bringing his sheaves with him (Psalms 126:6). The same is true of those who risk their wealth and other goods for the sake of Christ and share them with others to obtain life everlasting: he who sows bountifully will also reap bountifully (2 Corinthians 9:6).

Because it seems difficult to hate one’s own life, our Lord encourages us to do so, saying, if any one minister to me, let him follow me.

• First, his encouragement is given.
• Second, the reason for this encouragement: if any man minister to me, him will my father honor (John 12:26).

Regarding the first point, he does three things: he describes his faithful, he urges them to imitate him, and he indicates the reward for those who imitate him.

First, observe the dignity of Christ’s faithful, for they are the ministers or servants of Christ: are they ministers of Christ? So am I (2 Corinthians 11:23). Thus, those who seek the things of Christ serve Christ; but those who seek their own advantage are not servants of Christ, but servants of themselves: they all seek after their own interests, not those of Jesus Christ (Philippians 2:21). Priests are servants since they administer the sacraments to the faithful: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1). Again, every one of the faithful who keeps the commandments of Christ is his servant: let us act in all circumstances as God’s ministers (2 Corinthians 6:4).

Second, observe the glory and grandeur of Christ's faithful, for he says, let him follow me. This is as if to say: We follow the masters whom we serve. Therefore, if anyone minister to me, let him follow me, so that just as I undergo death that I might bear much fruit, so also should my servant. To follow Christ is a great glory: it is a great glory to follow the Lord ; my sheep hear my voice; and I know them, and they follow me (John 10:27).

Third, note the blessedness of the faithful, for where I am—not only in place, but also in sharing his glory—there also will my minister be: wherever the body is, there the eagles will be gathered together (Matthew 24:28); he who conquers, I will grant him to sit with me on my throne (Revelation 3:21).

The reason for this encouragement is given when he says, if any one minister to me, him will my Father honor, for the Father honors anyone who serves Christ. Earlier we read: that all men may honor the Son, as they honor the Father (John 5:23). Thus, it is the same to honor the Son and to honor the Father. But the Father says, those who honor me, I will honor (1 Samuel 2:30). Thus, the Father of Jesus will honor one who ministers to Jesus, not seeking his own things, but the things of Jesus Christ. Jesus did not say, “I will honor him,” but him will my Father honor, because these people did not think at this time that he was equal to the Father.

Or, it could be said that Jesus said this to show how intimately his servants are related to him, since they will be honored by the same one who honors the Son. For the honor the Son has by his nature, they will have by grace. As Augustine says: an adopted son can receive no greater honor than to be where the only Son is. As it is written, for those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren (Romans 8:29).

Previously, we saw the glory shown to Christ by various types of people; here the Evangelist considers the glory shown to Christ by God.

He mentions two things:

• First, that Christ asked for glory.
• Second, that the promise of glory is made: a voice therefore came from heaven; I have both glorified it, and will glorify it again.

Concerning the first point, he does two things:

• First, the interior state of Christ is given.
• Second, he mentions the request made by Christ: and what shall I say?

In regard to the first point, it seems incongruous for Christ to be saying, now is my soul troubled, for he had urged his faithful to hate their own lives in this world. Yet with his own death near at hand, we hear the Lord himself saying, now is my soul troubled. This leads Augustine to say: O Lord, you command my soul to follow. But I see your own soul troubled. What support shall I seek, if the rock crumbles?

Thus, we must first examine this troubled state of Christ, and second, why he willed to undergo it.

As to the first, we should note that, properly speaking, a thing is said to be “troubled” when it is greatly agitated. Hence, when the sea is very agitated, it is said to be troubled. And so whenever a thing goes beyond the bounds of its rest and tranquility, it is said to be troubled.

Now, in the human soul there is a sentient area and a rational area. The sensitive area of the soul is troubled when it becomes strongly affected by certain movements. For example, when it is contracted by fear, raised up by hope, dilated by joy, or otherwise affected by one or another of the emotions. Sometimes this perturbation remains within the bounds of reason, and sometimes it exceeds the bounds of reason, namely, when the reason itself is troubled.

Although this latter condition quite often occurs in us, it is not found in Christ, since he is the wisdom of the Father. Indeed, it is not found in any wise person; thus the Stoic tenet that one who is wise is not troubled, that is, in his reason.

Accordingly, the meaning of now is my soul troubled is this: my soul is affected by the emotions of fear and sadness in its sentient part, but these emotions do not trouble my reason, and it does not abandon its own order. He began to be greatly distressed and troubled (Mark 14:33).

Such emotions, however, exist in us differently than in Christ. In us, they arise from necessity, insofar as we are moved and affected from without, as it were. But in Christ, they are not from necessity but from the command of reason, since there was never any emotion in him except that which he himself aroused. For in Christ, the lower powers were subject to his reason so perfectly that they could not act or undergo anything except what reason appointed for them. Thus: he . . . groaned in spirit and troubled himself (John 11:33); you have moved the earth, that is, human nature, and troubled it (Psalms 59:4).

And so the soul of Christ was troubled in such a way that its perturbation was not opposed to reason, but according to the order of reason.

In regard to the second point, note that Christ willed to be troubled for two reasons. First, to teach us a doctrine of the faith, that is, the truth of his human nature. Accordingly, as his passion was drawing near, he did everything in a human way.

Second, he wanted to be an example for us. For if he had remained unmoved and had felt no emotions in his soul, he would not have been an adequate example of how we should face death. And so he willed to be troubled so that when we are troubled at the prospect of death, we will not refuse to endure it or run away: for we have not a high priest who is unable to sympathize with our weakness, but one who in every respect has been tempted as we are, yet without sinning (Hebrews 4:15).

The relationship of this with what came before is clear. He encouraged his disciples to suffer when he said: he who hates his life in this world, keeps it unto life eternal (John 12:25). But some might say to him: “Lord, you can calmly discuss and philosophize about death because you are above human sorrows, and death does not trouble you.” It was to counter this that he willed to be troubled.

This disturbance in Christ was natural: for just as the soul naturally loves union with its body, so it naturally flees separation from it, especially since the reason of Christ allowed his soul and its inferior powers to act in their own proper way.

Again, when he said, now is my soul troubled, he refuted the error of Arius and Apollinaris. For they said that Christ did not have a soul, and in place of his soul they substituted the Word.

Then our Lord makes his petition for glory, saying, and what shall I say? Father, save me from this hour. Here our Lord takes upon himself the emotions of one who is troubled. And acting as one troubled, he does four things in his petition.

1. He poses a question, as one does when deliberating about what is to be done.
2. He makes a request which arises from a certain inclination.
3. He rejects this inclination for a particular reason.
4. He makes another request that arises from a different inclination.

He poses this question as one does when in doubt, because it is natural to deliberate about what to do when one is perplexed. So the Philosopher says in his Rhetoric that fear makes a person take counsel. Thus, after mentioning that he is troubled, Christ at once adds, and what shall I say? It is the same as saying: “What shall I do in my trouble?” Something like this is met in the Psalm: fear and trembling came upon me, and then follows, O that I had wings like a dove! I would fly away and be at rest (Psalms 55:5). For both the perplexed and the emotionally disturbed are weighed down and look for help to relieve themselves.

He makes his petition, arising from a certain inclination, because when one is hesitant about what he should do, he ought to turn to God: we do not know what to do, but our eyes are upon you (2 Chronicles 20:12); I have lifted up my eyes to the mountains from where help will come to me (Psalms 120:1). And so, turning to the Father, he says, Father, save me, that is, from the sufferings which await me at the hour of my passion: save me, O God! For the waters have come up to my neck (Psalms 69:1).

According to Augustine, what our Lord says here, now is my soul troubled and Father, save me, is the same as when he says, my soul is very sorrowful, even to death (Matthew 26:38).

Note that this petition is not made as though it arose from the inclination of reason; rather, reason is speaking as an advocate of the natural inclination not to die. And so in this petition, reason is pointing out the impulse of a natural inclination.

This explanation solves a question which is frequently raised. For we read: in all things he was heard for his reverence (Hebrews 5:7); and yet in this case, Christ was not heard.

The answer to this is that Christ was heard in those matters in which his petition came from reason itself and which he intended to be granted. But the petition he made here did not come from reason, nor was it intended to be granted; rather, it expressed a natural inclination. Thus Chrysostom reads it as a question, that is, as: And what shall I say? Shall I say, Father, save me from this hour? It is the same as saying: “No! I will not say this.”

Yet Christ rejects this petition, which arose from an inclination of the natural appetite, when he says, but for this cause I came to this hour. It is the same as saying: “It is not right that I be freed from this time of suffering, because I came to suffer; and not as compelled by the necessity of fate or forced by the violence of men, but by willingly offering myself”: he was offered because it was his own will (Isaiah 53:7); no one takes it, that is my life, away from me, but I lay it down of myself (John 10:18).

Now his reason proposes its own petition when he says, Father, glorify your name. Your name can be understood in two ways. First, it can mean the Son himself. For a name, which comes from the word for “knowledge” or “being known,” is like a sign. Thus a name is what manifests a thing. Now the Son manifests the Father: Father . . . I have manifested your name (John 17:6). We read of this name: behold, the name of the Lord comes from far (Isaiah 30:27). So the meaning is this: Father, glorify your name, that is, your Son: and now glorify me, O Father, with yourself, with the glory which I had, before the world was with you (John 17:5).

Or, the name of the Lord indicates the knowledge which men have of the Father, and then the meaning is, Father, glorify your name, that is, do what is for the glory of your name. Yet it comes to the same thing, because when the Son is glorified the name of the Father is glorified. He says this because the Son was going to be glorified by his passion: he became obedient, to the Father, unto death, even death on a cross. Therefore, God has highly exalted him (Philippians 2:8). He is saying here in effect: “By the desire of nature I ask to be saved, but my reason asks that your name be glorified, that is, that the Son suffer, because it was by the passion of Christ that men were to receive their knowledge of God and glorify him.” For before the passion God was known only in Judea, and his name was great in Israel; but after the passion, God’s name was glorified even among the gentiles.

Then when the Evangelist says, then a voice came from heaven, the promise of glory is given.

1. The voice promising glory is heard.
2. The crowd expresses its opinion: the multitude therefore that stood and heard, said that it thundered.
3. Lastly, the meaning of the voice is explained: Jesus answered and said: this voice came not because of me.

With regard to the first, he says, a voice therefore came from heaven. This is the voice of God the Father. It was the same voice that was heard when Christ was baptized, this is my beloved Son (Matthew 3:17), and at his transfiguration (Matthew 17:5). Although every voice of this kind was formed by the power of the entire Trinity, this was specifically formed to represent the person of the Father; thus it is referred to as the voice of the Father. In a similar manner, the dove was formed by the entire Trinity to signify the person of the Holy Spirit. And again, the body of Christ was formed by the entire Trinity, but specifically assumed by the person of the Word because it had been formed to be united to him.

This voice, then, does two things. First, it reveals the past, when saying, I have . . . glorified it, that is, I have begotten you as glorious from all eternity, because the Son is a certain glory and splendor of the Father: for she is a reflection of eternal light, a spotless mirror of the working of God ; he reflects the glory of God and bears the very stamp of his nature (Hebrews 1:3). Or, I have . . . glorified it at your birth, when the angels sang: glory to God in the highest (Luke 2:14) and in the miracles the Father performed through him.

Second, the voice foretells what is to come: and will glorify it again, in the passion, in which Christ triumphed over the devil, and in the resurrection and the ascension, and in the conversion of all the world: the God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified his Son Jesus (Acts 3:13).

Next we see the opinion of the crowd, which was wondering about the voice, the multitude therefore that stood and heard, said, that it thundered. In this crowd, as in every other, some were dull and slow to understand, and others were more perceptive; yet all of them failed to identify the voice. Those who were slow and carnal only heard it as a sound, so they said that it thundered. Still, they were not entirely mistaken, for the Lord’s voice was thunder, both because it had an extraordinary meaning and because it contained very great things: how small a whisper do we hear of him! But the thunder of his power who can understand? (Job 26:14). The voice of your thunder in a wheel (Psalms 76:19).

Those who were keener discerned that the sound was a voice, pronouncing words and having a meaning; so they said someone was speaking. But because they thought that Christ was merely human they erred, attributing these words to an angel. So they said that, an angel spoke to him. They were under the same error as the devil, who thought that Christ needed the help of the angels; thus he said: he will give his angels charge of you, in their hands they will bear you (Matthew 4:6). But he did not need to be guarded and helped by angels; rather, he is the one who glorifies and guards the angels.

The voice is explained when he says, Jesus answered, and said.

1. He explains the voice.
2. He mentions the answer given by the people: the multitude answered him (John 12:34).
3. Our Lord’s answer: Jesus therefore said to them: yet a little while (John 12:35).

He does two things about the first:

• First he mentions the reason for the voice.
• Second, he adds its meaning: now is the judgment of the world.

It should be noted in regard to the first that they had said, an angel spoke to him. Now an angel speaks by revealing something that will profit the one to whom he speaks, as is clear in Revelation (Revelation 1) and in Ezekiel (Ezekiel 1). And so to show that he did not need this voice or any revelation from an angel, our Lord says, this voice came not because of me, but for your sakes, that is, it has not come to instruct me. For this voice mentioned nothing he did not know before, because in him are hid all the treasures of wisdom and of knowledge (Colossians 2:2), so that he knew all that the Father knew. But for your sakes, that is, for your instruction. From this we can understand that many things relating to Christ were, in God’s plan, allowed to take place not because Christ needed them, but for our sake: for whatever was written in former days was written for our instruction (Romans 15:4).

When he says, now is the judgment of this world, he states the meaning of this voice.

1. He mentions the judgment by which he would be glorified.
2. He mentions the effect of this judgment: now will the prince of this world be cast out.
3. He mentions the way he will be glorified: and I, if I am lifted up from the earth, will draw all things to myself.

He says, now is the judgment of this world.

But if this is true, why do we expect that our Lord will come again to judge? The answer is that now he comes to judge with a judgment of distinction or discernment, by which he discerns his own from those who are not his: for judgment I came into this world (John 9:39). This is what he is speaking of when he says, now is the judgment of this world. But he will come again to judge with the judgment of condemnation, for which he did not come the first time: for God did not send his Son into the world to judge the world, but that the world might be saved through him (John 3:17).

Or, we might say that there are two kinds of judgment. One is that which condemns the world, and this is not referred to here. The other is the judgment which will be in favor of the world, insofar as the world is set free from servitude to the devil. This is the way the Psalm is understood: O Lord! Judge those who wrong me; overthrow those who fight against me (Psalms 34:1). But this judgment and the judgment of distinction are the same, because by the fact that the judgment is in favor of the world by casting out the devil, the good are distinguished from the wicked.

The effect of this judgment is the casting out of the devil. So he says, now will the prince of this world be cast out, by the power of the passion of Christ. Thus the passion of Christ is his glorification; and this explains what he had said, will glorify it again; insofar as, now will the prince of this world be cast out, since Christ has the victory over the devil by his passion. The reason the Son of God appeared was to destroy the works of the devil (1 John 3:8).

A difficulty arises here on three points.

1. First, because he says that the devil is the ruler or prince of this world. It was this that led the Manicheans to call him the creator and lord of everything that was visible.
2. The second difficulty concerns the fact that the ruler of this world is said to be cast out. For if he had truly been cast out, he would no longer tempt us now as he did before; yet he continues to tempt us. Therefore, he was not cast out.
3. Third, there is a difficulty from the fact that he says, now will the ruler of this world be cast out. For it seems to follow from this that he had not been cast out before the passion of Christ, and consequently, if he is cast out only when men are set free from sin, it seems that Abraham, Isaac, and the other men of the Old Testament were not set free from sin.

The answer to the first is that the devil is called the ruler of this world not by a natural right, but by usurpation, insofar as worldly people, rejecting the true Lord, subject themselves to him: the god of this world has blinded the minds of the unbelievers (2 Corinthians 4:4). Thus, he is the ruler of this world insofar as he rules those who are worldly, as St. Augustine says, and these are spread throughout the entire world. For the word ‘world’ is sometimes taken in a pejorative sense to mean those who love the world: the world knew him not (John 1:10). Yet sometimes it is taken in a good sense to indicate those who are good and live in the world in such a way that they are citizens of heaven: God was in Christ reconciling the world to himself (2 Corinthians 5:19).

Augustine answers the second difficulty by saying that although the devil may tempt those who have ceased to be of the world, he does not tempt them in the same way as he did before. For before, he tempted and ruled them from within, but now he does so only from without. For as long as men are in sin, he rules and tempts them from within: let not sin therefore reign in your mortal bodies, to make you obey their passions (Romans 6:12). And so he was cast out because the effect of sin in man is not from within but from without.

The answer to the third difficulty, according to Augustine, is that before the passion of Christ he had been cast out of individual persons, but not from the world, as he was to be later. For what formerly took place in only a few men, but now happens in many Jews and gentiles who have converted to Christ, is recognized to have been accomplished by the passion of Christ.

Or, it might be said that the devil is cast out by the fact that men are set free from sin. But before the passion of Christ, all the just had been set free from sin, although not entirely, because they were still kept from entering the kingdom. In this respect, therefore, the devil had some right over them which was entirely taken away by the passion of Christ, when the fiery sword was removed, when Christ said to the man: today you will be with me in Paradise (Luke 23:43).

The form or manner of this passion would be by being lifted up; thus he says, and I, if I am lifted up from the earth, will draw all things to myself.

In regard to this, Chrysostom has the following example: if a tyrant, accustomed to oppress and rage against his subjects and cast them into chains, were in his madness to treat in the same way someone who was not subject to him and cast him into the same prison, then he would deserve that even his dominion over the others be taken from him. This is what Christ did against the devil. For the devil had some right over men because of the sin of the first parent, and so in some sense he could justly rage against them. But since he dared to try the same things with Christ, over whom he had no right, assailing him in whom he had no part, as the tempter, as it is said below (John 13), it was fitting that he be deprived of his dominion by the death of Christ.

And I, if I am lifted up from the earth, will draw all things to myself. First, he describes the manner of his death; second, the Evangelist explains it, saying, he said this signifying what death he was to die, for he would die by being lifted up on the wood of the cross. However, the explanation is signified in what death he should die.

Here we should note that there are two reasons why the Lord willed to die the death of the cross. First, because it is a shameful death: let us condemn him to a shameful death . So Augustine says: “The Lord willed to die in this way so that not even a shameful death would keep a person from the perfection of righteousness.”

Second, because such a death involves a lifting up; so our Lord says, if I am lifted up. Such a manner of death was in harmony with the fruit, the reason, and the symbol of the passion.

It was in harmony with its fruit, because it was by the passion that Christ was to be lifted up, exalted: he became obedient unto death, even death on a cross. Therefore God has highly exalted him (Philippians 2:8). Thus the Psalmist said: be exalted, O Lord, in your strength! (Psalms 20:14).

It harmonized with the reason for the passion, and in two ways: both with respect to men and with respect to the devil. With respect to men, because he died for their salvation. For they had perished, because they were cast down and sunk in earthly things: they have set their eyes bowing down to the earth (Psalms 16:11). Thus he willed to die raised up in order to lift our hearts up to heavenly things. For in this way he is our way into heaven. With respect to the devils, it was fitting in the sense that those who exercised their principality and power in the air were trod underfoot by him while he was raised in the air.

Finally, it harmonized with the symbol, because the Lord commanded that a bronze serpent be fashioned in the desert (Numbers 21:9), and as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up (John 3:14). And so thus lifted up I will draw all things to myself, through love; I have loved you with an everlasting love, therefore have I drawn you, taking pity on you (Jeremiah 31:3). Furthermore, the love of God for men appears most clearly in the fact that he condescended to die for them: God shows his love for us in that while we were yet sinners Christ died for us (Romans 5:8). By doing this he fulfilled the request of the bride: draw me after you, and we will run to the aroma of your perfume (Song of Solomon 1:3).

Here we may note that the Father draws and the Son also draws: no man can come to me, unless the Father, who has sent me, draws him, and I will raise him up on the last day (John 6:44). He says here, I . . . will draw all things, in order to show that the same action belongs to both of them.

And he says, all things, and not all men, because not all men are drawn to the Son. I will draw all things, that is, the body and the soul; or all types of men, such as gentiles and Jews, servants and freemen, male and female; or, all who are predestined to salvation.

Finally, we should note that to draw all things to himself is for Christ to cast out the prince of this world, for Christ has no fellowship with Belial, nor light with darkness (2 Corinthians 6:15).