Sunday of Orthodoxy

Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i. e. catching and saving souls.

"Now Philip was from Bethsaida, the city of Andrew and Peter." And therefore it should be understood that he was moved to follow because he saw those ones following. For one curtain draws another curtain, according to what is signified in Exodus 26 in the construction of the tabernacle. Morally, indeed, "Philip" is interpreted as "mouth of the lamp," "Bethsaida" as "house of hunters." By "mouth" is denoted the wisdom of eloquence, concerning which Luke 21: "I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and contradict." By "lamp," the uprightness of conduct, Matthew 5: "Let your light shine before men, that they may see" etc. By "hunters," preachers; Jeremiah 16: "I will send them many hunters, and they shall hunt them." In the calling therefore of Philip from Bethsaida it is signified that he who assumes the office of preaching must have wisdom of eloquence and uprightness of life, "because when one's life is despised, it follows that his preaching is held in contempt."

Then, did not Philip learn something about Christ from Andrew and Peter? Probably, conversing with him as a fellow townsman, they told him about the Lord as well. It seems the evangelist hints at this when he says that Philip was from the city of Andrew and Peter. This city was small and could more properly have been called a village. Therefore one must marvel at the power of Christ, that He chose the best disciples from among those bearing no fruit.

This gives us the situation of the disciples he called: for they were from Bethsaida. And this is appropriate to this mystery. For "Bethsaida" means "house of hunters," to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting to call, from the house of hunters, hunters who were to capture souls for life: "I will send my hunters" (Jer 16:16).

(Tr. vii. c. 15) The person to whom our Lord's mother had been betrothed. The Christians know from the Gospel, that He was conceived and born of an undefiled mother. He adds the place too, of Nazareth.

"Philip found Nathanael." Here the calling of the wise man is touched upon, which was made through the mediation of the simple. Therefore he says: "Philip found Nathanael." Just as he himself had been found by Christ, so also he found Nathanael; Bede: "See this hunter, how intent he was on capturing souls." Whence it also follows: "And he says to him: Him of whom Moses wrote in the Law, and the Prophets": it is written. "We have found Jesus, the son of Joseph, from Nazareth." This was Christ, who was foretold by the Law and the Prophets; Deuteronomy 18: "The Lord will raise up for you a prophet from your nation" etc.; Isaiah 7: "Behold, a Virgin shall conceive and bear a son" etc. He called him "the son of Joseph," by repute; Luke 3: "Jesus himself was beginning to be about thirty years of age, being as was supposed the son of Joseph." And indeed he said this to Nathanael, as to one who was skilled in the Law and the Prophets.

Regarding the place of the calling: because the Lord called his disciples from Galilee, Chrysostom asks, since the Jews were more skilled in the Law: why is it that he did not choose from Jerusalem? And in connection with this it is asked: why did he call Nathanael through Philip as intermediary? And again, since Nathanael was a person so holy, as the Lord says, and also most skilled in the Law: it seems that the Lord ought to have appointed such a one as an Apostle. If you say that he wished to choose simple men: then if "every action of Christ is our instruction," it seems that we ought to choose simple and unlearned prelates.

To this the Apostle teaches us to respond in 1 Corinthians 1: "Not many wise according to the flesh, not many powerful, not many noble, but God chose the foolish things of the world, and the things that are not." And the reason for this is so that he might confound the lofty things of the world, and "that no flesh might glory in his sight," and so that it might be shown that everything accomplished through the Apostles is of divine power, not of human prudence. Hence it is that he chose Galileans as Apostles, and fishermen and simple rustics; because, as Chrysostom says, Galilee has rustic inhabitants. Hence also it is that he called Philip, the simple one, by himself, and through him the wise brother. Hence also it is that he did not make Nathanael, a great doctor of the Law, an Apostle. Hence it is that he did not call Paul among the first Apostles; but "last of all he appeared also to him, as to one born out of due time," so that he might be humbled.

Therefore, as to what you object, that we ought to choose simple men: it must be answered that the Lord chose simple men in order to make them wise; but because it is not in our power to make men wise, therefore we ought to set over ourselves those who have been made wise.

Exceeding swift was the disciple unto the bearing fruit, that hereby he might shew himself akin in disposition to them that had preceded. For he findeth Nathanael, not simply meeting him coming along, but making diligent search for him. For he knew that he was most painstaking and fond of learning. Then he says that he had found the Christ Who was heralded through all the Divine Scripture, addressing himself not as to one ignorant, but as to one exceedingly well instructed in the learning both of all-wise Moses and of the prophets. For a not true supposition was prevailing among the Jews as regards our Saviour Jesus Christ, that He should be of the city or village of Nazareth, albeit the Divine Scripture says that He is a Bethlehemite, as far as pertains to this. And thou, Bethlehem, it says, in the land of Judah, house of Ephrata, art little to be among the thousands of Judah, for out of thee shall He come forth unto Me That is to be ruler in Israel, Whose goings forth have been from of old, from everlasting. For He was brought up in Nazareth, as the Evangelist himself too somewhere testified, saying, And He came to Nazareth, where He had been brought up; but He was not thence, but whence we said before, yea rather, as the voice of the prophet affirmed. Philip therefore following the supposition of the Jews says, Jesus of Nazareth.

"Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph."

He says this, to make his preaching credible, which it must be if it rests on Moses and the Prophets besides, and by this to abash his hearer. For since Nathanael was an exact man, and one who viewed all things with truth, as Christ also testified and the event showed, Philip with reason refers him to Moses and the Prophets, that so he might receive Him who was preached. And he not troubled though he called Him "the son of Joseph"; for still he was supposed to be his son. "And whence, O Philip, is it plain that this is He? What proof dost thou mention to us? for it is not enough merely to assert this. What sign hast thou seen, what miracle? Not without danger is it to believe without cause in such matters. What proof then hast thou?" "The same as Andrew," he replies; for he though unable to produce the wealth which he had found, or to describe his treasure in words, when he had discovered it, led his brother to it. So too did Philip. How this is the Christ, and how the prophets proclaimed Him beforehand, he said not; but he draws him to Jesus, as knowing that he would not afterwards fall off, if he should once taste His words and teaching.

Philip also does not keep the good to himself, but passes it on to Nathanael, and since Nathanael was learned in the law, Philip refers him to the law and the prophets, because he diligently studied the law. He calls the Lord the Son "of Joseph," because at that time they still considered Him to be the Son of Joseph. He calls Him "Nazarene," although He was properly a Bethlehemite, because He was born in Bethlehem but raised in Nazareth. But since His birth was unknown to many, while His upbringing was well known, they call Him a Nazarene, as one who was raised in Nazareth.

He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth. And Nathanael said unto him, Can there any good thing come out of Nazareth.

Now the fruit produced by the disciple who was converted to Christ is given. First, the beginning of the fruit, coming from this disciple. Secondly, its consummation by Christ (v 47). As to the first, he does three things: first, the statement of Philip is given; secondly, Nathanael's response; and thirdly, Philip's ensuing advice.

As to the first, note that just as Andrew, after having been perfectly converted, was eager to lead his brother to Christ, so too Philip with regard to his brother, Nathanael. And so he says that Philip found Nathanael, whom he probably looked for as Andrew did for Peter; and this was a sign of a perfect conversion. The word "Nathanael" means "gift of God"; and it is God's gift if anyone is converted to Christ.

He tells him that all the prophecies and the law have been fulfilled, and that the desires of their holy forefathers are not in vain, but have been guaranteed, and that what God has promised was now accomplished. We have found the one Moses spoke of in the law—the prophets too—Jesus. We understand by this that Nathanael was fairly learned in the law, and that Philip, now having learned about Christ, wished to lead Nathanael to Christ through the things he himself knew, that is, from the law and the prophets. So he says, the one Moses spoke of in the law. For Moses wrote of Christ: "If you believed Moses, you would perhaps believe me, for he wrote of me" (below 5:46). The prophets too wrote of Christ: "All the prophets bear witness to him" (Acts 10:43).

Note that Philip says three things about Christ that are in agreement with the law and the prophets. First, the name: for he says, We have found Jesus. And this agrees with the prophets: "I will send them a Savior" (Is 19:20); "I will rejoice in God, my Jesus" (Hb 3:18).

Secondly, the family from which Christ took his human origin, when he says, son of Joseph, i.e., who was of the house and family of David. And although Jesus did not derive his origin from him, yet he did derive it from the Virgin, who was of the same line as Joseph. He calls him the son of Joseph, because Jesus was considered to be the son of the one to whom his mother was married. So it is said: "the son of Joseph (as was supposed)" (Lk 3:23). Nor is it strange that Philip called him the son of Joseph, since his own mother, who was aware of his divine incarnation, called him his son: "Your father and I have been looking for you in sorrow" (Lk 2:48). Indeed, if one is called the son of another because he is supported by him, this is more reason why Joseph should be called the father of Jesus, even though he was not so according to the flesh: for he not only supported him, but was the husband of his virgin mother. However, Philip calls him the son of Joseph (not as though he was born from the union of Joseph and the Virgin) because he knew that Christ would be born from the line of David; and this was the house and family of Joseph, to whom Mary was married. And this also is in agreement with the prophets: "I will raise up a just branch for David" (Jer 23:5).

Thirdly, he mentions his native land, saying, from Nazareth; not because he had been born there, but because he was brought up there; but he had been born in Bethlehem. Philip omits to mention Bethlehem but not Nazareth because, while the birth of Christ was not known to many, the place where he was brought up was. And this also agrees with the prophets: "A shoot will arise from the root of Jesse, and a flower (or Nazarene, according to another version) will rise up from his roots" (Is 11:1).

He who alone is absolutely holy, harmless, undefiled; of whom the prophet saith, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraeus) shall grow out of his roots. (Isaiah 11:1) Or the words may be taken as expressing doubt, and asking the question.

"And the day following He would go forth into Galilee, and finding Philip, He saith unto him, Follow me. Now he was of the city of Andrew and Peter. And Philip findeth Nathanael" (Philip who had been already called by the Lord); "and he said unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus, the son of Joseph." He was called the son of that man to whom His mother had been espoused. For that He was conceived and born while she was still a virgin, all Christians know well from the Gospel. This Philip said to Nathanael, and he added the place, "from Nazareth." And Nathanael said unto him, "From Nazareth something good can come." What is the meaning, brethren? Not as some read, for it is likewise wont to be read, "Can any good thing come out of Nazareth?" For the words of Philip follow, who says, "Come and see." But the words of Philip can suitably follow both readings, whether you read it thus, as confirming, "From Nazareth something good can come," to which Philip replies, "Come and see;" or whether as doubting, and making the whole a question, "Can any good thing come out of Nazareth? Come and see." Since then, whether read in this manner or in that, the words following are not incompatible, it is for us to inquire which of the two interpretations we shall adopt.

What sort of a man this Nathanael was, we prove by the words which follow. Hear what sort of a man he was; the Lord Himself bears testimony. Great is the Lord, known by the testimony of John; blessed Nathanael, known by the testimony of the truth. Because the Lord, although He had not been commended by the testimony of John, Himself to Himself bore testimony, because the truth is sufficient for its own testimony. But because men were not able to receive the truth, they sought the truth by means of a lamp, and therefore John was sent to show them the Lord. Hear the Lord bearing testimony to Nathanael: "Nathanael said unto him, Can any good thing come out of Nazareth? Philip says to him, Come and see. And Jesus sees Nathanael coming to Him, and says concerning him, Behold an Israelite indeed, in whom is no guile." Great testimony! Not of Andrew, nor of Peter, nor of Philip was that said which was said of Nathanael, "Behold an Israelite indeed, in whom is no guile."

What do we then, brethren? Ought this man to be the first among the apostles? Not only is Nathanael not found as first among the apostles, but he is neither the middle nor the last among the twelve, although the Son of God bore such testimony to him, saying, "Behold an Israelite indeed, in whom is no guile." Is the reason asked for? In so far as the Lord intimates, we find a probable reason. For we ought to understand that Nathanael was learned and skilled in the law; and for that reason was the Lord unwilling to place him among His disciples, because He chose unlearned persons, that He might by them confound the world. Listen to the apostle speaking these things: "For ye see," saith he, "your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things that are despised, hath God chosen, yea, and things which are not, as though they were things that are, to bring to nought things that are." If a learned man had been chosen, perhaps he would have said that he was chosen for the reason that his learning made him worthy of choice. Our Lord Jesus Christ, wishing to break the necks of the proud, did not seek the orator by means of the fisherman, but by the fisherman He gained the emperor. Great was Cyprian as an orator, but before him was Peter the fisherman, by means of whom not only the orator, but also the emperor, should believe. No noble was chosen in the first place, no learned man, because God chose the weak things of the world that He might confound the strong. This man, then, was great and without guile, and for this reason only was not chosen, lest the Lord should seem to any to have chosen the learned. And from this same learning in the law, it came that when he heard "from Nazareth,"--for he had searched the Scripture, and knew that the Saviour was to be expected thence, what the other scribes and Pharisees had difficulty in knowing,--this man, then, very learned in the law, when he heard Philip saying, "We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph;"--this man, who knew the Scriptures excellently well, when he heard the name "Nazareth," was filled with hope, and said, "From Nazareth something good can come."

(Tr. vii. c. 15, 16, 17) However you may understand these words, Philip's answer will suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt on Nathanael's part, Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Saviour was to be expected thence.

"And Nathanael said to him: From Nazareth can anything good be. Philip said to him: Come and see." This text is read affirmatively, so that the sense is that something good can be from Nazareth, on account of what is written in Matthew 2: "What was written through the Prophet, that he shall be called a Nazarene," and this is taken from Isaiah 11, according to the Hebrew truth; where we have: "A flower shall ascend from his root," they have: "Nazarene." Therefore Nathanael, understanding this as one skilled in Scripture, affirmed it. Otherwise it is read interrogatively, as though doubting he asks: "From Nazareth can anything good be?" namely so great a good, because as is written in Micah 5: "And you, Bethlehem Ephrata, little one" etc., Christ was to be born from Bethlehem. Therefore the Jews said below in chapter 7: "Does Christ come from Galilee?" Whether it is read affirmatively or interrogatively, Philip here asserts and exhorts that he should come. On account of which there follows: "Philip said to him: Come and see": Chrysostom: "Philip, unable to demonstrate through words the riches which he found, leads his brother to the discovered treasure." And it should be understood that he followed Philip.

Likewise, it is asked about the obedience of the Apostles, because they followed immediately, having seen no signs. It seems that they were foolishly moved. It can be answered that they were illuminated interiorly; or also it must be said that they were led exteriorly, some by testimony, as Andrew and his companion; some by miracle, as is said of Peter in Luke 5; some by example, and thus Philip, because he saw Peter and Andrew, his fellow countrymen, following, whom he knew to be good men.

Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth. It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing together knowledge from the law and Prophets, as one fond of learning he gained swift understanding.

Come and see.

Sight will suffice for faith, says he, and having only conversed with Him you will confess more readily, and will unhesitatingly say that He is indeed the Expected One. But we must believe that there was a Divine and Ineffable grace, flowing forth with the words of the Saviour, and alluring the souls of the hearers. For so it is written, that all wondered at the gracious words which proceeded out of His Mouth. For as His word is mighty in power, so too is it efficacious to persuade.

Nathanael readily agrees that he expects great things to appear out of Nazareth. It is, I suppose, perfectly clear that not only did he take Nazareth as a pledge of what he sought but, bringing together knowledge from Moses and the prophets as one fond of learning, he gained a pretty quick understanding. "Come and see," [Philip] says. Sight will suffice for faith. All you need to do is talk with him, and you will be all the more ready to confess and say without hesitation that he is indeed the expected One. But we must also believe that there was a divine and ineffable grace flowing from the words of our Savior that proved alluring for the souls of his hearers. … For since his word is mighty in power, it is also efficacious to persuade.

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see."

But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place.

And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle.

This is not exactly the way this sentence appears, but rather it should be understood in a different and more doubtful sense, as in "How is it possible that anything good comes out of Nazareth?" In fact, among the Jews the name of that village was much despised, because a great number of its inhabitants were pagans, and it seemed impossible that anything good might come out from there. Therefore also the Pharisees said to Nicodemus, "Search and you will see that no prophet is to arise from Galilee." And so it is only right that Philip says to Nathanael, "Come and see." Since there is now a contrast to that old opinion, [he seems to be saying], I promise to show you the real facts. This was superfluous, otherwise, for someone who had once believed in the truth.

Philip said that Christ was from Nazareth, but Nathanael, being more learned in the law, knew from the Scriptures that Christ was to come from Bethlehem, and therefore says: "Can anything good come out of Nazareth?" Philip says: "Come and see," knowing that Nathanael would not turn away from Christ if he heard His words.

Then when he says, Nathanael replied, the answer of Nathanael is given. His answer can be interpreted as an assertion or as a question; and in either way it is suitable to Philip's affirmation. If it is taken as an assertion, as Augustine does, the meaning is: "Some good can come from Nazareth." In other words, from a city with that name it is possible that there come forth to us some very excellent grace or some outstanding teacher to preach to us about the flower of the virtues and the purity of sanctity; for "Nazareth" means "flower." We can understand from this that Nathanael, being quite learned in the law and a student of the Scriptures, knew that the Savior was expected to come from Nazareth—something that was not so clear even to the Scribes and Pharisees. And so when Philip said, We have found Jesus from Nazareth, his hopes were lifted and he answered: "Indeed, some good can come from Nazareth."

But if we take his answer as a question, as Chrysostom does, then the sense is: From Nazareth! What good can come from that place? As if to say: Everything else you say seems credible, because his name and his lineage are consistent with the prophecies, but your statement that he is from Nazareth does not seem possible. For Nathanael understood from the Scriptures that the Christ was to come from Bethlehem, according to: "And you, Bethlehem, land of Judah, are not the least among the princes of Judah: for out of you a ruler will come forth, who will rule my people Israel," as we read in Matthew (2:6). And so, not finding Philip's statement in agreement with the prophecy, he prudently and moderately inquires about its truth, What good can come from that place?

Then Philip's advice is given, Come and see. And this advice suits either interpretation of Nathanael's answer. To the assertive interpretation it is as though he says: You say that something good can come from Nazareth, but I say that the good I state to you is of such a nature and so marvelous that I am unable to express it in words, so Come and see. To the interpretation that makes it a question, it is as though he says: You wonder and say: What good can come from that place?, thinking that this is impossible according to the Scriptures. But if you are willing to experience what I experienced, you will understand that what I say is true, so Come and see.

Then, not discouraged by his questions, Philip brings Nathanael to Christ. He knew that he would no longer argue with him if he tasted the words and teaching of Christ. And in this, Philip was imitating Christ who earlier answered those who had asked about the place where he lived: "Come and see... Come to him, and be enlightened" (Ps 33:6).

"Nathanael answered and said to him: Rabbi, you are the Son of God," with respect to the Divinity, because you know the secrets of the heart; Jeremiah 17: "I am the Lord, searching hearts and reins." "You are the King of Israel," with respect to the humanity. Likewise the crowd confessed, below in chapter 12: "Blessed is he who comes in the name of the Lord, the King of Israel."

He knows that God Alone is Searcher of hearts, and giveth to none other of men to understand the mind, considering as is likely that verse in the Psalms, God trieth the hearts and reins. For as accruing to none else, the Psalmist hath attributed this too as peculiar to the Divine Nature only. When then he knew that the Lord saw his thoughts revolving in his mind in yet voiceless whispers, straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was "an Israelite indeed, in whom was no guile." The Israelite recognised his King, therefore did he cry out to Him, "Rabbi, Thou art the Son of God, Thou art the King of Israel."

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, "Thou art the Son of God," he adds, "Thou art the King of Israel." But the Son of God is not "King of Israel" only, but of all the world.

And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows.

He is, no doubt, ever the Son of God, but yet not He Himself of whom He is the Son. This (divine relationship) Nathanµl at once recognised in Him, even as Peter did on another occasion: "Thou art the Son of God.

Again, when Martha in a later passage acknowledged Him to be the Son of God, she no more made a mistake than Peter and Nathanµl had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said-as the Son, of course: "Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me.

Therefore Nathanael, convinced by those deeds, said to him, "Rabbi, you are the Son of God. You are the king of Israel," that is, you are the Messiah who was already announced. The Messiah was certainly expected by them as God to appear before everybody, as a king of Israel, even though they conceived him in a more obscure and material way. It was not possible then that the Jews knew how he was the Son of God or the king of Israel. Evidently also Nathanael did not say he was the Son of God by divine generation but by familiarity, as those people who came to God through his virtue were called sons of God. It was not possible that Nathanael immediately knew what we see and that the apostles themselves came to know after a long time. Those things that were said to him by the Lord could not be sufficient to demonstrate his other nature.

Hearing this, Nathanael is immediately converted, and, seeing the power of the divinity in Christ, breaks out in words of conversion and praise, saying, Rabbi, you are the Son of God. Here he considers three things about Christ. First, the fullness of his knowledge, when he says, Rabbi, which is translated as Teacher. As if to say: You are perfect in knowledge. For he had already realized what is said in Matthew (23:10): "You have one Teacher, the Christ." Secondly, the excellence of his singular grace, when he says, you are the Son of God. For it is due to grace alone that one becomes a son of God by adoption. And it is also through grace that one is a son of God through union; and this is exclusive to the man Christ, because that man is the Son of God not due to any preceding merit, but through the grace of union. Thirdly, he considers the greatness of his power when he says, you are the King of Israel, i.e., awaited by Israel as its king and defender: "His power is everlasting" (Dn 7:14).

A question comes up at this point, according to Chrysostom. For since Peter, who after many miracles and much teaching, confessed what Nathanael confesses here about Christ, that is, you are the Son of God, merited a blessing, as the Lord said: "Blessed are you, Simon Bar-Jona" (Mt 16:17), why not the same for Nathanael, who said the same thing before seeing any miracles or receiving any teaching? Chrysostom answers that the reason for this is that even though Nathanael and Peter spoke the same words, the meaning of the two was not the same. For Peter acknowledged that Christ was the true Son of God by nature, i.e., he was man, and yet truly God; but Nathanael acknowledged that Christ was the Son of God by means of adoption, in the sense of, "I said: You are gods, and all of you the sons of the Most High" (Ps 81:6). This is clear from what Nathanael said next: for if he had understood that Christ was the Son of God by nature, he would not have said, you are the King of Israel, but "of the whole world." It is also clear from the fact that Christ added nothing to the faith of Peter, since it was perfect, but stated that he would build the Church on that profession. But he raises Nathanael to greater things, since the greater part of his profession was deficient; to greater things, i.e., to a knowledge of his divinity.

And when they were approaching Jerusalem, and Bethany at the Mount of Olives, he sent two of his disciples, and said to them: Go into the village opposite you. Bethany is a small village or town on the slope of the Mount of Olives, about fifteen stades from Jerusalem, as the evangelist John manifests, where Lazarus was raised from the dead, whose tomb is now demonstrated there with a constructed church. Bethany, moreover, is called the house of obedience. And suitably the Lord, about to come to Jerusalem and redeem the world with his blood, first elevated Bethany by the dignity of his presence, and there he was anointed with mystical chrism by a devout woman, because undoubtedly, before his passion, teaching many, he made for himself a house of obedience where he would dwell through the Spirit of grace, and being delighted by their pious action, he himself was anointed as if with a fragrant ointment. Hence this city is said to be situated on the Mount of Olives, to designate that the Church by the grace of its founder is to be saved, who refreshes us with the anointing of spiritual charisms and the eternal light of knowledge and piety. From whence elsewhere, when he said: A city set on a hill cannot be hidden, he immediately added: Neither do they light a lamp and put it under a bushel (Matt. V). Because the same Mount of Olives, that is, the highest distributor of spiritual graces, who elevates his city to be prominent, also anoints it with the oil of gladness so it can shine, lest it fail. And because he did not want the light to be placed under a bushel, he sent the disciples into the village opposite them, that is, he sent teachers who would penetrate unlearned and barbarous places of the whole world, like the walls of a village set opposite, by evangelizing. And rightly two are sent, either for the knowledge of truth and purity of action, or for the sacrament of twin love, namely of God and neighbor, to be preached throughout the whole world.

(in Marc. 3, 41) Bethany is a little village or town by the side of mount Olivet, where Lazarus was raised from the dead.

(ubi sup.) Bethany again means the house of obedience, because by teaching many before His Passion, he made for Himself a house of obedience; and it is said to be placed on the mount of Olives, because He cherishes His Church with the unction of spiritual gifts, and with the light of piety and knowledge.

(Cat. in Marc. Oxon.) Not indeed that He was compelled by necessity to ride on a colt from the mount of Olives to Jerusalem, for He had gone over Judæa and all Galilee on foot, but this action of His is typical. It goes on: And many spread their garments in the way: that is, under the feet of the colt; and others cut down branches off the trees, and strawed them in the way. This, however, was rather done to honour Him, and as a Sacrament, than of necessity. It goes on: And they that went before, and they that followed, cried, saying, Hosanna; blessed is he that cometh in the name of the Lord. 2For the multitude, until it was corrupted, knew what was its duty, for which reason each honoured Jesus according to his own strength. Wherefore they praised Him, and took up the hymns of the Levites, saying, Hosanna, which according to some is the same as save me, but according to others means a hymn. I however suppose the former to be more probable, for there is in the 117th Psalm, (Ps. 118:25) Save now, I beseech thee, O Lord, which in the Hebrew is Hosanna.

(Cat. in Marc. Oxon.) Thus then they give glory to God, saying, Blessed is he that cometh in the name of the Lord. They also bless the kingdom of Christ, saying, Blessed be the kingdom of our father David, which cometh.

(Cat. in Marc. Oxon.) Wherefore also the prophets so often call Christ by the name of David, on account of the descent according to the flesh of Christ from David.

(Cat. in Marc. Oxon.) And further, they give glory to God, when they add Hosanna in the highest, that is, praise and glory be to the God of all, Who is in the highest.

The disciples of Christ are called two by two, and sent two by two, since charity implies more than one, as it is written, Woe to him that is alone. (Eccl. 4:10) Two persons lead the Israelites out of Egypt: two bring down the bunch of grapes from the Holy Land, that men in authority might ever join together activity and knowledge, and bring forward two commandments from the Two Tables, and be washed from two fountains, and carry the ark of the Lord on two poles, and know the Lord between the two Cherubim, and sing to Him with both mind and spirit.

Jesus often came to Jerusalem at other times as well, but never with such glory as now. Before, on account of the envy of the Jews, He concealed Himself, but now, since the time of suffering determined by Him Himself had come, He goes openly, so that they, if they wished, might understand His glory and through the fulfillment of the prophecies upon Him might come to know the truth. And if they did not wish to understand, then so that this circumstance might serve toward their greater condemnation, as those who did not believe even after such glorious miracles. For see how many signs there are here! The Lord told the disciples that they would find a young donkey; He said that they would be hindered, and then, when the disciples would say that the Lord requires it, they would be permitted to take it. For it is no small thing that the apostles were allowed to lead away the colt; this could not have been, had the power of God not been acting upon its owners, moving them to release the colt; they were poor, working people. And one must know that the Lord did not do this without purpose, for before He had not required a colt, but on foot He traversed Galilee and Judea many times, but through this He was showing that He would gain mastery over the gentile nations, who were unsubmissive and untaught, like young donkeys: they were bound by their sins "in the street," that is, in this life, "at the gate," that is, outside the Church. But the disciples loosed them through baptism and faith, and they bore the Lord upon their shoulders, and the apostles placed upon them their garments, that is, all the true rules of virtue. Before, the gentiles, being naked, were unseemly and committed lawless deeds, but from the time they were brought to Christ by the apostles, they learned to walk with propriety, and therefore Christ was borne by them. And who were the owners of the colt who hindered the apostles from taking it? Without doubt, the demons. However, the apostles were stronger than they.

That thus, if they were willing, they might recognise His glory, and by the prophecies, which were fulfilled concerning Him, know that He is very God; and that if they would not, they might receive a greater judgment, for not having believed so many wonderful miracles. Describing therefore this illustrious entrance, the Evangelist says, And when they came nigh unto Jerusalem, and Bethany, at the mount of Olives, he sendeth forth two of his disciples.

(in Luc. 9, 6) Or else, they found it bound before the door, because whosoever is not in Christ is without, in the way; but he who is in Christ, is not without. He has added in the way, or in a place where two ways meet, where there is no certain possession for any man, nor stall, nor food, nor stable; miserable is his service, whose rights are unfixed; for he who has not the one Master, has many. Strangers bind him that they may possess him, Christ looses him in order to keep him, for He knows that gifts are stronger ties than bonds.

"His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him," that is, when he had manifested the power of his resurrection.… In short, mentally comparing with the contents of Scripture what was accomplished both prior to and in the course of our Lord's passion, they found this also in Scripture, that it was in accordance with the utterance of the prophets that he sat on an ass's colt.

And going, they found the colt tied outside the gate at the crossroads, and they untied it. The colt is rightly found outside the gate at the crossroads. The gate, indeed, is He who says: I am the gate for the sheep. Through me, if anyone enters he will be saved, and he will go in and out and find pasture. This colt, that is, the people of the nations, lacked these pastures of life, as they still stood tied outside this gate at the crossroads. And rightly at the crossroads, because they did not hold a certain single path of life and faith, but followed many uncertain and erring paths of heresies.

(ubi sup.) Or else, fitly did the colt stand in a place where two ways meet, because the Gentile people did not hold on in any certain road of life and faith, but followed in its error many doubtful paths of various sects.

And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled.

But they found the colt tied by the door without, because the Gentile people were bound by the chain of their sins before the door of faith, that is, without the Church.

Or, in a place where two roads meet, that is, in the freedom of will, hesitating between life and death.

Or else, in a place where two roads meet, that is, in this life, but it was loosed by the disciples, through faith and baptism.

(de Con. Ev. ii. 66) Matthew says, an ass and a colt, the rest however do not mention the ass. Where then both may be the case, there is no disagreement, though one Evangelist mentions one thing, and a second mentions another; how much less should a question be raised, when one mentions one, and another mentions that same one and another. It goes on: And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded, and they let them take it, that is, the colt.

And some of those standing there said to them, "What are you doing untying the colt?" In the Gospel of Luke, it is written thus: "So those who were sent went and found it just as He had told them, a colt standing there. As they were untying the colt, its owners said to them, 'What are you untying the colt for?' " And quite appropriately. For it had many owners, since it was not given to one doctrine and superstition, but miserably carried off into various and diverse errors at the whim of unclean spirits, proceeding to mute idols as led. Hence, by a certain customary usage of Scripture, it is said to be common, which is unclean. Just as the voice from heaven says to Peter, "What God has cleansed, you must not call common" (Acts 10). Because he who is holy belongs to God alone and is shared with no one. But he who is a sinner and unclean belongs to many. For many demons possess him, and thus he is called common.

(ubi sup.) Or else, the masters of error, who resisted the teachers, when they came to save the Gentiles; but after that the power of the faith of the Lord appeared to believers, the faithful people were freed from the cavils of the adversaries, and were brought to the Lord, whom they bore in their hearts.

But some said, What do ye? as if they would say, Who can remit sins?

But they would not have allowed this, if the Divine power had not been upon them, to compel them, especially, as they were country people and farmers, and yet allowed them to take away the colt.

Or else, those who prevent them are the devils, who were weaker than the Apostles.

The master of humility is Christ who humbled himself and became obedient even to death, even the death of the cross. Thus he does not lose his divinity when he teaches us humility.… What great thing was it to the king of the ages to become the king of humanity? For Christ was not the king of Israel so that he might exact a tax or equip an army with weaponry and visibly vanquish an enemy. He was the king of Israel in that he rules minds, in that he gives counsel for eternity, in that he leads into the kingdom of heaven for those who believe, hope, and love. It is a condescension, not an advancement for one who is the Son of God, equal to the Father, the Word through whom all things were made, to become king of Israel. It is an indication of pity, not an increase in power.

They said to them as Jesus had commanded, and they let them go, and they brought the colt to Jesus. Those who had opposed untying the colt quieted upon hearing the name of the Lord. Because the masters of errors, who resisted the teachers of the gentiles coming to salvation, defended their darkness until, with miracles attesting, the power of the true owner and Lord shone forth. But after the power of the Lord's faith appeared, with the complaints of the adversaries giving way, the assembly of believers was freely brought to God, whom they carried in their hearts.

And they put their garments on it, and He sat on it. The garments of the apostles can be understood as the doctrine of virtues, the explanation of Scriptures, or certainly the varieties of ecclesiastical doctrines, by which those hearts of men, formerly bare and cold, are covered so they may be made worthy of Christ as the rider.

But by the garments of the Apostles, which they put upon it, we may understand the teaching of virtues, or the interpretation of the Scriptures, or the various doctrines of the Church, by which they clothe the hearts of men, once naked and cold and fit them to become the seats of Christ.

Or else, they put upon it their garments, that is, they bring to them the first robe of immortality by the Sacrament of Baptism. And Jesus sat upon it, that is, began to reign in them, so that sin should not reign in their wanton flesh, but righteousness, and peace, and joy in the Holy Ghost.

As long as the common people remain uncorrupted, they recognize what is beneficial. This is why they now pay honor to Jesus, each according to his ability. But what did they say as they glorified Him? They borrowed their song from David, and the word "Hosanna," according to some, means "salvation," while according to others it means "a song." But the first opinion is better, for in the one hundred and seventeenth psalm it says: "O Lord, save us," which in Hebrew is written "Hosanna." They called Christ's Kingdom the "Kingdom of David," first because Christ descended from the seed of David, and second because David means "strong of hand." And who else is so strong of hand as the Lord, whose hands have accomplished such wondrous works? But let us also spread our garments, that is, our flesh, for the flesh is the garment of the soul, and let us submit it to the Lord. Let us pave the path of our life by cutting branches from the trees, that is, by imitating the lives of the saints. For the saints are like trees from which one who imitates their virtues cuts branches. But let our deeds, both those that precede and those that follow, be to the glory of God. For some showed a good beginning in their earlier life, yet their subsequent life was not the same and did not serve to the glory of God.

It goes on: And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.

The colt, however, was not necessary to Him, but He sent for it to show that He would transfer Himself to the Gentiles.

But many spread their garments on the way. When the Lord was borne on a donkey, many spread their garments on the way, because the holy martyrs, stripping themselves of their own fleshly clothing, prepare the way for the simpler servants of God with their blood, so that, with an unhindered step of mind, they may proceed to the walls of the heavenly city where Jesus leads. Likewise, our Savior tends towards Jerusalem sitting on a donkey when he, ruling the soul of each believer, that is, his beast of burden, leads to the inner vision of peace. He also sits on the beast when he universally presides over the holy Church and inflames it with a desire for heavenly peace. But many spread their garments on the way, for they subjugate their bodies through abstinence to prepare the way to the mind, or they present good examples to those who follow.

But others were cutting branches from the trees and spreading them on the road. And those who went ahead and those who followed were shouting: Hosanna, blessed is he who comes in the name of the Lord. They cut branches or twigs from the trees, who in the teaching of truth extract words and sentences of the Fathers from their eloquence, and submit these on the way of God to the mind of a coming listener with humble preaching. But those who went ahead and those who followed were shouting: Hosanna. Indeed, the Jewish people went ahead, the Gentiles followed. And because all the chosen, whether they could have been in Judea or those who now exist in the Church, believed and believe in the Mediator of God and men, those who go ahead and those who follow shouted Hosanna. Hosanna is said in Latin as save us. From Him, both the former sought salvation, and the present seek. They confess the blessed one who comes in the name of the Lord, because there is one hope, one faith of the preceding and following peoples. For just as they were healed by witnessing His passion and resurrection, so we are saved by His past passion and by His resurrection enduring through the ages. For whom our ancestors from the Jewish people believed and loved to come, this one we believe has come and love, and we are kindled with desire for Him, so that we may behold Him face to face.

(ubi sup.) Or else, many strew their garments in the way, because the holy martyrs put off from themselves the garment of their own flesh, and prepare a way for the more simple servants of God with their own blood. Many also strew their garments in the way, because they tame their bodies with abstinence, that they may prepare a way for God to the mount, or may give good examples to those who follow them. And they cut down branches from the trees, who in the teaching of the truth cull the sentences of the Fathers from their words, and by their lowly preaching scatter them in the path of God, when He comes into the soul of the hearer.

And others cut boughs … and strewed them in the way. They cut branches from the fruitbearing trees with which the Mount of Olives was planted, and spread them in the way; so as to make the crooked ways straight, and the rough ways smooth, that Christ the conqueror of sin might walk straightly and safely into the hearts of the faithful.… And when they had done all that was to be done by their hands, they offered also the tribute of their voices; and going before and following after they cry, not in a brief and wordless confession, but with all their might: "Hosanna to the son of David. Blessed is he that comes in the name of the Lord."

Instead of our garments, let us spread our hearts before him.

Again, many spread their garments in the way, under the feet of the foal of the ass. What are feet, but those who carry, and the least esteemed, whom the Apostle has set to judge? (v. 1 Cor. 6:4.) And these too, though they are not the back on which the Lord sat, yet are instructed by John with the soldiers.

For the righteous shall flourish as a palm tree, straitened in their roots, but spreading out wide with flowers and fruits; for they are a good odour unto Christ, and strew the way of the commandments of God with their good report.

Let us also strew the way of our life with branches which we cut from the trees, that is, imitate the saints, for these are holy trees, from which, he who imitates their virtues cuts down branches.

"Hosanna," however, is a word of supplicating, as some say who know the Hebrew language, more declaring a feeling than signifying something. Just as in the Latin language there are words which we call interjections, as when in sorrow we say, Heu! Or when we are delighted, we say, Vah! Or when we are amazed, we say, "Oh, what a great thing!" For then oh signifies nothing except the feeling of one who is amazed.

(ubi sup.) But Hosanna is a Hebrew word, made out of two, one imperfect the other perfect. For save, or preserve, is in their language, hosy; but anna is a supplicatory interjection, as in Latin heu is an exclamation of grief.

(ubi sup.) And because all the elect, whether those who were able to become such in Judæa, or those who now are such in the Church, believed and now believe on the Mediator between God and man, both those who go before and those who follow cried out Hosanna.

The boys in the Gospel raised aloft their branches as the Savior entered Jerusalem. They kept on crying: "Hosanna." … They borrowed these versicles from Psalm 117. Hosanna, moreover, is the Hebrew for "O Lord, grant salvation!"

They cry out Hosanna, that is save us, that men might be saved by Him who was blessed, and was a conqueror and came in the name of the Lord, that is, of His Father, since the Father is so called because of the Son, and the Son, because of the Father.

Or Hosanna, that is, save in the highest as well as in the lowest, that is, that the just be built on the ruin of Angels, and also that both those on the earth and those under the earth should be saved. In a mystical sense, also, the Lord approaches Jerusalem, which is 'the vision of peace,' in which happiness remains fixed and unmoved, being, as the Apostle says, the mother of all believers. (Gal. 4:26)

Those who went before are the prophets, and those who followed are the Apostles.

But both those of our deeds which go before and those which follow after must be done to the glory of God; for some in their past life make a good beginning, but their following life does not correspond with their former, neither does it end to the glory of God.

Blessed is the coming kingdom of our father David. Hosanna in the highest. And he entered Jerusalem into the temple, etc. We read in the Gospel of John that the crowds, having been fed with five loaves and two fishes, wanted to seize Jesus and make him king; but to prevent this from happening, he fled to the mountain and prayed. Now, however, as he comes to Jerusalem to suffer, he does not avoid those who make him king, who lead him to the royal city with a glorious procession and hymns worthy of the Son of God and king; he does not suppress the voices of those who proclaim the restoration of the kingdom of patriarch David in him and the recovery of the blessings of old. Why, then, does he now willingly embrace what he avoided before by fleeing, and not refuse to accept the kingdom, which while still living in the world he did not wish to receive, but now, about to depart from the world through the passion of the cross, he does not refuse to accept, unless it is to openly teach that he is a king not of a temporal and earthly, but of an eternal empire in heaven? To which kingdom indeed he would arrive through the contempt of death, the glory of resurrection, and the triumph of ascension. Hence it is that after the resurrection, appearing to the disciples, he said: All power in heaven and on earth has been given to me, and other things of the same place. It should certainly be noted how great a consonance there is between the crowd praising the Lord and the voice of the archangel Gabriel announcing to the virgin mother, who said: He will be great and will be called the Son of the Most High. And the Lord God will give him the throne of David his father, and he will reign over the house of Jacob forever (Luke I). Now, the Lord took the seat or kingdom of David to call the people, to whom David once provided the reins of the temporal kingdom as well as examples of justice, and whom they were accustomed to inspire with the modulations of spiritual hymns to faith and love for their Creator, to the heavenly and immortal kingdom by means of words, gifts, deeds, and promises worthy of such a mediator between God and men, and to lead them to the very vision of God the Father. In this it is joined: Hosanna in the highest, that is, salvation. This clearly shows that the coming of Christ is not only the salvation of men but of the whole world; uniting the earthly with the heavenly, so that every knee shall bow to him, of those in heaven, on earth, and under the earth. It should certainly be noted that the word Hosanna, a Hebrew word, is composed of two parts, corrupted and intact. For save or save us is said by them Osi, while anna is an interjection of one who is beseeching. Just as among the Latins there is an interjection for one who is in pain, "heu," and an interjection for one who is marveling, "papae." Finally, in the hundred and seventeenth psalm, where the seventy interpreters translated "O Lord, save me," in Hebrew it is written: Anna Adonai, osi anna. This our interpreter Jerome, elucidating more diligently, translated thus: I beseech you, O Lord, save I beseech. For it signifies the same thing, "O Lord," through the interjection of beseeching, as "I beseech you, O Lord," through the very word of supplication. Hosanna thus signifies "save, I beseech," with the vowel letter i, which terminates the first word when it is perfectly said osi, being consumed by the force of the vowel letter a, with which the following word begins anna. Which the metrical poets call synaloepha in scanning verses, although when scanning they leap over the written letter; however, in this word Hosanna, the letter i is neither even written, but with the sense of the speakers preserved, is utterly extinguished.

(ubi sup.) Now we read in the Gospel of John that He fled into a mountain, lest they should make him their king. Now, however, when He comes to Jerusalem to suffer, He does not shun those who call Him king, that He might openly teach them that He was King over an empire not temporal and earthly, but everlasting in the heavens, and that the path to this kingdom was through contempt of death. Observe also the agreement of the multitude with the saying of Gabriel, The Lord God will give him the throne of his father David; (Luke 1:32) that is, that He Himself may call by word and deed to a heavenly kingdom the nation to which David once furnished the government of a temporal rule.

But they called the kingdom of Christ, that of David, both because Christ was descended from the seed of David, and because David means a man of a strong hand. For whose hand is stronger than the Lord's, by which so many and so great miracles were wrought.

And he entered Jerusalem into the temple. Having entered the city, he first went to the temple, showing us the form of religion which we should follow. So that when by chance we enter a village or town or any other place where there is a house dedicated to the worship of God, we first go to this; and, after we have commended ourselves to the Lord through the duty of prayers, we then withdraw to attend to the temporal business for which we came. However, as the time of the Passion approached, the Lord wished to draw near to the place of the Passion and remain there, where at the appointed and predetermined time he could be found by those through whom the Passion was to be accomplished. Through this, he also intimated to all those hearing that he would face death not unwillingly, as the profane thought, but of his own will. When the hour was approaching, he boldly went to the place where he had foretold far in advance through himself and his prophets that he would suffer. It should be noted that this entry of his into Jerusalem occurred five days before Passover, during which he decided to fulfill the mystery of his most holy Passion. For John narrates that six days before Passover, he came to Bethany, where a supper was made for him, and many reclining at the table, Mary, the sister of Lazarus, anointed him with mystical ointment; and the next day, sitting on a donkey, with a large crowd meeting him with palms, he came to Jerusalem. Here, not only the harmony in things but also in the times of the Old and New Testaments, the shadow and the truth, the law and the Gospel, must not be passed over in silence. For it is written in the law, with the Lord speaking to Moses and Aaron: "This month shall be for you the beginning of months; it shall be the first month of the year for you. Speak to the whole congregation of Israel, and say to them: On the tenth day of this month, every man shall take a lamb according to their ancestral houses, a lamb for each household." And shortly after: "And you shall keep it until the fourteenth day of this month, and the whole assembly of the congregation of Israel shall kill it at twilight" (Exodus 12). Therefore, on the tenth day of the first month, the lamb to be sacrificed at Passover was commanded to be brought into the house, because also on the tenth day of the same month, that is, five days before Passover, the Lord was to enter the city in which he would suffer. And just as the lamb chosen from the whole flock awaited the certain day of its sacrifice, so also the Lord, as the whole council of elders and leaders conspired against him, steadfastly awaited the hour in which he would offer himself as a sacrifice to God and a victim in the odor of sweetness for the salvation of the world. The lamb was sacrificed on the fourteenth day of the first month at twilight, and the Lord, at the same hour, eating the lamb with his disciples, where he completed the decrees of the legal Passover, immediately went out with them to the place of prayer, where, being captured and bound by the Jews, he began at once the mysteries of his blessed suffering.

And having looked around at everything, since it was already evening, he went out to Bethany with the twelve. He did not do this just once; but for all five days after he had gone up to Jerusalem until the time of the Passion, he was accustomed to do this very thing: that during the day he would teach in the temple, but at night he would go out and spend the night on the Mount of Olives, as we read in Luke. For by teaching the unbelievers, he diligently fulfilled the duty of correction. However, by staying among the faithful, he graciously exhibited the kindness of his favor to them. It is well noted that, after looking around at everything, he went out to Bethany. Indeed, the internal judge examines the hearts of all, and when he does not find a place to rest his head among those who oppose and resist the truth, he withdraws to the faithful and rejoices in making a dwelling with the Father in those who obey the word. For Bethany is called the house of obedience. This also must be understood, that the Lord was of such great poverty, and so did not flatter anyone, that he found no host, no lodging in that greatest city, but stayed in the small country place with Lazarus and his sisters. For their village is Bethany.

(ubi sup.) As the time of His Passion approached, the Lord wished to approach to the place of His Passion, in order to intimate that He underwent death of His own accord: wherefore it is said, And Jesus entered into Jerusalem, and into the temple. And by His going to the temple on first entering the city, He shows us beforehand a form of religion, which we are to follow, that if by chance we enter a place, where there is a house of prayer, we should first turn aside to it. We should also understand from this, that such was the poverty of the Lord, and so far was He from flattering man, that in so large a city, He found no one to be His host, no abiding place, but lived in a small country place with Lazarus and his sisters; for Bethany is a hamlet of the Jews. Wherefore there follows: And when he had looked round about upon all things, (that is, to see whether any one would take Him in,) and now the eventide was come, he went out into Bethany with the twelve. Nor did He do this once only, but during all the five days, from the time that He came to Jerusalem, to the day of His Passion, He used always to do the same thing; during the day He taught in the temple, but at night, He went out and dwelt in the mount of Olives.

(ubi sup.) Farther, He looks round about upon the hearts of all, and when in those who opposed the truth, He found no place to lay His head, He retires to the faithful, and takes up His abode with those who obey Him. For Bethany means the house of obedience.

Likewise, Mark 11: Having looked around at all things, He went out to Bethany: Gloss: "to see if anyone would receive Him as a guest; for He was of such great poverty and flattered no one, so that in so great a city He could find no lodging"; but it is certain that if He had wished to hire lodging, He would have found a place to hire: therefore He was looking around as a poor man and beggar.

He went in the morning to the Jews, and visits us in the eventide of the world.

Jesus entered the temple and soon went out of it again, showing by this that He was already leaving it to desolation and plunder. He departs to Bethany, which means "house of obedience," for, leaving the disobedient and hard-hearted, He now goes with His disciples to those obedient to Him.

Wishing to show His disciples that if He chose He could in a moment exterminate those who were about to crucify Him. In a mystical sense, however, the Lord entered into the temple, but came out of it again, to show that He left it desolate, and open to the spoiler.