John 7

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him."

Homily on the Gospel of John 48

What sayest thou, O blessed John? Had not He "power," who was able to do all that He would? He that said, "Whom seek ye?" and cast them backward? He who was present, yet not seen, had not He "power"? How then afterwards did He come among them in the midst of the temple, in the midst of the feast, when there was an assembly, when they that longed for murder were present, and utter those sayings which enraged them yet the more? Yea, this at least men marveled at, saying, "Is not this He, whom they seek to kill? And, lo, He speaketh boldly, and they say nothing unto Him."

Homily on the Gospel of John 48

The Evangelist spake not so that he might be supposed to utter riddles, but to make it plain that He showeth proofs both of His Godhead and His Manhood. For when he saith, that "He had not power," he speaketh of Him as a man, doing many things after the manner of men; but when he saith, that He stood in the midst of them, and they seized Him not, he showeth to us the power of the Godhead, (as man He fled, as God He appeared,) and in both cases he speaks truly. To be in the midst of those who were plotting against Him, and yet not be seized by them, showed His unrivaled and irresistible nature; to yield strengthened and authenticated the Dispensation, that neither Paul of Samosata, nor Marcion, nor those affected with their maladies, might have anything to say.

Homily on the Gospel of John 48

In this chapter of the Gospel, brethren, our Lord Jesus Christ has most especially commended Himself to our faith in respect of His humanity. For indeed He always keeps in view, both in His words and deeds, that He should be believed to be God and man: God who made us, man who sought us; with the Father, always God; with us, man in time. For He would not have sought man whom He had made if Himself had not become that which He had made. But remember this, and do not let it slip from your hearts, that Christ became man in such manner that He ceased not to be God. While remaining God, He who made man took manhood. While, therefore, as man He concealed Himself, He must not be thought to have lost His power, but only to have offered an example to our infirmity. For He was detained when He willed to be, and He was put to death when he willed to be. But since there were to be His members, that is, His faithful ones, who would not have that power which He, our God, had; by His being hid, by His concealing Himself as if He would not be put to death, He indicated that His members would do this, in which members He Himself in fact was. For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, "Saul, why persecutest thou me?" For Saul was not persecuting Himself on earth, but His members, namely, His believers. He would not, however, say, my saints, my servants, or, in short, my brethren, which is more honorable; but, me, that is, my members, whose head I am.

With these preliminary remarks, I think that we shall not have to labor much for the meaning in this chapter; for that is often betokened in the head which was to be in the body. "After these things," saith he, "Jesus walked in Galilee: for He would not walk in Judea, because the Jews sought to kill Him." This is what I have said; He offered an example to our infirmity. He had not lost power, but He was comforting our weakness. For it would happen, as I have said, that some believer in Him would retreat into concealment, lest he should be found by the persecutors; and lest the concealment should be objected to him as a crime, that occurred first in the head, which should afterwards be confirmed in the member. For it is said, "He would not walk in Judea, because the Jews sought to kill Him," just as if Christ were not able both to walk among the Jews, and not be killed by them. For He manifested this power when He willed; for when they would lay hold of Him, as He was now about to suffer, "He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He," not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but "going backwards, they fell to the ground." And yet, because He had come to suffer, they rose up, laid hold of Him, led Him away to the judge, and slew Him. But what was it they did? That which a certain scripture says: "The earth was delivered into the hands of the ungodly." The flesh was given into the power of the Jews; and this that thereby the bag, as it were, might be rent asunder, whence our purchase-price might run out.

Tractates on John 28

(Tr. xxviii. 2) As the believer in Christ would have in time to come to hide himself from persecution, that no guilt might attach to such concealment, the Head began with doing Himself, what He sanctioned in the member; After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill Him.

(Tr. xxviii. 2) It is not meant that our Lord could not walk among the Jews, and escape being killed; for He had this power, whenever He chose to show it: but He set the example of so doing, as an accommodation to our weakness. He had not lost His power, but He indulged our frailty.

Catena Aurea by Aquinas

CHAPTER V. On the feast of Tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead; on the words, Now the feast of the Jews, that of Tabernacles was at hand.

After these both words and deeds (he says) Christ again more gladly made His sojournings in Galilee: for this, I suppose, is the meaning of used to walk, yet he shows that His being with them was not of His Own choice, but rather happened of necessity, adding the reason. For the Jews (he says) wished to kill Him. Wherefore He gave Himself over for a long time to the aliens, refusing to walk in Jewry. But I suppose again that in these words no less is Israel found fault with for its extreme perverseness, if indeed the being found among the Gentiles was shown to be far better than living with it. And this it was that was uttered by the prophet Jeremiah, I have forsaken Mine House, I have left Mine heritage; I gave My loved Soul into the hand of her enemies. For Christ's being made an outcast because of the impiety of them that persecute Him, and going away among the Galileans, how is it not plainly the giving up of His Own Soul into the hands of her enemies? For the Gentiles are Christ's enemies, in that they do service to another and worship the creature instead of the Creator, because they had not yet received the faith in Him. And this Himself will teach us clearly, saying, He that is not with Me is against Me. But I suppose every one will say that the |459 Gentiles were not with Christ, previous to their true knowledge of God and faith; they were therefore against Him, and hence in the rank of His enemies. This being so and clearly acknowledged, so great abomination was practised among them of Israel, that He was in better case, living among His enemies, and making His abode with them with whom He least ought was pleasanter, than what was meeter far and more congenial, to be among them who are His kinsmen after the flesh and, on this ground, bound to love Him. With greatest reason then did Christ depart unto the Gentiles, and by the very act of doing so did He in a manner say, that if they did not desist from persecuting Him, and from destroying with their mad folly their Benefactor, Christ would wholly give Himself to those without, and remove unto the Gentiles. As then we said that He hinted this by this act, so again we shall find that by a figure of old did He threaten His departure from Jerusalem.

When then He was ordering the laws about sacrifices, as is written also in Leviticus, having fore-appointed, as for an image of Christ, that a bullock should be brought as a gift and a whole burnt-offering to the Lord, he again outlines Him in another way, saying, If his gift to the Lord be of the sheep, of the lambs and of the kids, for a whole burnt sacrifice, he shall bring a male without blemish, and shall lay his hand upon the head thereof and they shall kill it on the side of the altar northward before the Lord. How then the Mystery of Christ is shaped unto us by these things, we must needs enquire. And first I think we ought to speak of the situation both of the Temple itself at Jerusalem and of the Divine altar, that so we may understand, what is the meaning of that the sheep is not to look straight before it, but rather to be turned toward the north. The territory of the Jews therefore lies in the more southern quarters of the earth, and the temple faces eastward and opens its doors toward the first rays of the sun; yea and the Divine altar itself, reared over against the holy, as it were in the sight of God, showed its front to those who enter from the East, its two sides looking one south, the other north. That it actually is as we have said, you may have full proof from the passage of the Prophet Ezekiel. For when he was being taught about the death of Phaltias, i. e., in spiritual vision, he says thus, And I saw, and lo about five and twenty men, their backs towards the temple of the Lord and their faces right away, and they were worshipping the sun toward the east. But if a man worshiping the rising sun have the temple behind him, how must one not suppose that the front of the temple was turned eastward? But in the same position was the Divine altar itself, as we have said. Therefore the front giving entry both of the temple itself and of the Divine altar was to the east: the two sides, one to the south, the other to the north; and the side yet remaining, which is conceived of as the back, looking westward. The things therefore we have said being thus, we shall find that north of it lies the neighbour of Judaea, Galilee, that is, the country of the Gentiles, as it is written, Galilee of the Gentiles, Since then our Lord Jesus Christ was about, after His saving Passion, to depart out of the country of the Jews, and go into Galilee, that is, to the church of the Gentiles, the sheep that was taken in type as a sacrifice, was slain at the side of the Altar so as to look northward, according as it is spoken by the Psalmist of Christ, His eyes look unto the nations.

But since the blessed Evangelist says that He refused His Presence to the Jews, because they were plotting to kill Him, we will add this to what we have said, that we do not consider the withdrawal of Christ as an imputation of cowardice, nor yet will we therefore accuse of weakness Him That is mighty unto all things, but we will accept the mode of the economy. For it beseemed Him not before His time, but in His own time to endure the Cross for all

Commentary on the Gospel of John, Book 4

Christ’s departure to the Gentiles served as a message to those who sought to kill him: If they did not cease their mad foolishness of persecuting and destroying their benefactor, Christ would give himself completely to the outsider and depart to the Gentiles.

Commentary on the Gospel of John 4.5

The connection of this passage admits of much taking place in the interval previously. Judæa and Galilee are divisions of the province of Palestine. Judæa has its name from the tribe of Judah; but it embraces not only the territories of Judah, but of Benjamin, all of which were called Judæa, because Judah was the royal tribe. Galilee has its name, from the milky, i. e. white, colour of its inhabitants; Galilee being Greek for milk.

Catena Aurea by Aquinas

1–2

He withdrew too now to Galilee, because the hour of His passion was not yet come; and He thought it useless to stay in the midst of His enemies, when the effect would only have been to irritate them the more. The time at which this happened is then given; Now the Jews' feast of tabernacles was at hand.

Catena Aurea by Aquinas

Jesus withdraws from the murderous Jews not because He fears death, for He could have walked in their very midst and suffered nothing, but because if He had always acted thus, they would not have believed that He was a Man, but would have regarded Him as a phantom. Therefore He now withdraws and in this way confirms and attests that He is a Man, and strikes down all those who say that He was incarnate only in appearance, such as Manes, Marcion, Basilides, and the like. In other cases, when He is among the murderers who plot against Him and remains unharmed, He shows that He is God, and puts to shame Paul of Samosata, and assures all that He was not merely a Man, but also God. Now He departs for Galilee. Since the time to suffer had not yet come, it was pointless and unnecessary for Him to move about among His enemies and thereby give occasion to intensify their malice.

Commentary on John

After our Lord considered the spiritual life and its food, he now treats of his instruction or teaching, which, as mentioned above, is necessary for those who are spiritually reborn. First, he shows the origin of his teaching; secondly, its usefulness (c 8 and onwards). As to the first, he does three things. First, he mentions the place where he revealed the origin of his teaching; secondly, the occasion for revealing this (v 11); and thirdly, his actual statement is given (v 16). Three things are done about the first. First, we see Christ invited to go to the place where he revealed the origin of his teaching; secondly, we see our Lord refuse (v 6); and thirdly, how Jesus finally did go (v 9). As to the first, he does two things. First, he gives the reasons why they encouraged Christ to go to Judea; secondly, he adds their exhortation (v 3). They were influenced by three things to encourage Christ to go to Judea: first, by his lingering on [in Galilee], secondly, by his intention [not to travel in Judea] and thirdly, by the appropriateness of the time.

They were influenced by Christ's lingering on in Galilee, which showed that he wanted to stay there. Thus he says, After this, after teaching in Capernaum, Jesus walked about in Galilee, i.e., he set out from Capernaum, a city of Galilee, with the intention to journey throughout this region. Our Lord lingered on so often in Galilee to show us that we should pass from vices to virtues: "So you, son of man, prepare your belongings for exile, and go during the day in their sight" (Ez 12:13).

Then they were influenced by Christ's intention, which he perhaps told them; hence he says, for he did not want to walk in Judea, the reason being, because the Jews sought to kill him. "The Jews tried all the harder to kill him, because he not only broke the Sabbath rest, but even called God his own Father, making himself equal to God" (above 5:18).

But could not Christ still have gone among the Jews without being killed by them, as he did after (c 8)? Three answers are given to this question. The first is given by Augustine, who says that Christ did this because the time would come when some Christians would hide from those who were persecuting them. And so they would not be criticized for this, our Lord wanted to console us by setting a precedent himself in this matter. He also taught this in word, saying: "If they persecute you in one town, flee to another" (Mt 10:23). Another answer is that Christ was both God and man. By reason of his divinity, he could prevent his being injured by those persecuting him. Yet, he did not want to do this all the time, for while this would have shown his divinity, it might have cast doubt on his humanity. Therefore, he showed his humanity by sometimes fleeing, as man, those who were persecuting him, to silence all those who would say that he was not a true man. And he showed his divinity by sometimes walking among them unharmed, thus refuting all those who say he was only a man. Thus, Chrysostom has another text, which reads: "He could not, even if he wanted to, walk about Judea." This is expressed in our human way, and is the same as saying: Due to the danger of treachery, a person cannot go anywhere he might wish. The third answer is that it was not yet the time for Christ's passion. The time would come when Christ would suffer, at the feast of the Passover, when the lamb was sacrificed, so that victim would succeed victim: "Jesus knew that his time had come to leave this world for the Father" (below 13:1).

Commentary on John

"After these things was the Jews' feast of tabernacles." The words, "after these things," mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover; while here the writer mentions the "feast of tabernacles," and during the five months hath neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews.

Homily on the Gospel of John 48

Now the Jews' feast of tabernacles was at hand. What the feast of tabernacles is, they who read the Scriptures know. They used on the holy day to make tabernacles, in likeness of the tabernacles in which they dwelt while they sojourned in the wilderness, after being led out of Egypt. This was a holy day, a great solemnity. The Jews were celebrating this, as being mindful of the Lord's benefits-they who were about to kill the Lord.

Tractates on John 28

(Tr. xxviii. 3) What the feast of tabernacles is, we read in the Scriptures. They used to make tents on the festival, like those in which they lived during their journey in the desert, after their departure from Egypt. They celebrated this feast in commemoration of the good things the Lord had done for them; though they were the very people who were about to slay the Lord. It is called the day of the feasta, though it lasted many days.

Catena Aurea by Aquinas

The law of Moses commanded that the Jews should hurry to Jerusalem from the surrounding countryside to celebrate there in a type the Feast of Tabernacles. And the spiritual person will from this perceive the gathering together of all the saints into Christ when they shall be brought together from the whole world after the resurrection of the dead to the city that is above, the heavenly Jerusalem, there to offer the thank offerings of the true pitching of tabernacles, that is, of the framing and permanence of bodies, corruption having been destroyed and death fallen into death.

Commentary on the Gospel of John 3.4

"It was," he says, "the feast of tabernacles." Concerning the feasts celebrated by the Jews, the following should be noted. There were three of them: one was the feast of Passover, which they celebrated in memory of the exodus from Egypt, and it was their first (chief) feast. Another feast was Pentecost, which they celebrated in memory of their deliverance from the hardships in the wilderness and their entry into the promised land. At that time they tasted the fruits of grain for the first time, which is why on this feast they also offered ears of grain as firstfruits. The third feast was the feast of tabernacles, which they celebrated in gratitude for the gathering of fruits, in the month of September by Roman reckoning. At that time they thanked the Lord for having gathered all the fruits. This is also why they set up booths or tents and made merry, as though living in the field. Some say that certain psalms of David (Ps. 80, Ps. 83) bearing the inscription "concerning the winepresses" were composed by David precisely for this feast. At that time they filled their wine presses, gathering grapes, and giving thanks for them, they used these psalms and others that serve as expressions of thanksgiving, for example, the eighth psalm (Ps. 8). For in it too the prophet mentions the blessings granted to man by God. These feasts also had another meaning. Pascha signified our passage from unbelief to faith, Pentecost signified entry into the Church, as into another promised land, in which we also partake of bread, communing of the Divine Mysteries. We do not immediately partake of the Bread as soon as we believe and pass from unbelief, but must first be baptized and be deemed worthy of standing in the church together with the baptized, and only then partake of the Bread. The Feast of Tabernacles signified the resurrection, when all the fruits of our deeds shall be gathered, and our tabernacles (bodies), destroyed by death, shall rise again. There are also other lofty aspects to these feasts, but now is not the time to express them. For we always choose what is more profitable for the many.

Commentary on John

They were also influenced by the suitableness of the time, for it was a time for going to Jerusalem. Now it was close to the Jewish feast of Tabernacles (scenopegia). Scenopegia is a Greek word, composed of scenos, which means "shade," or "tent," and phagim, which means "to eat." As if to say: It was the time in which they used to eat in their tents. For our Lord (Lv 23:41) had ordered the children of Israel to stay in their tents for seven days during the seventh month, as a reminder of the forty years they had lived in tents in the desert. This was the feast the Jews were then celebrating. The Evangelist mentions this in order to show that some time had already passed since the previous teaching about spiritual food. For it was near the Passover when our Lord performed the miracle of the loaves, and this feast of Tabernacles is much later. The Evangelist does not tell us what our Lord did in the intervening five months. We can see from this that although Jesus was always performing miracles, as the last chapter says, the Evangelist was mainly concerned with recording those matters over which the Jews argued and with which they disagreed.

Commentary on John

3–5

And it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this. For, saith he, "His brethren said unto Him, Depart hence, and go into Judaea, that Thy disciples also may see the works that Thou doest; for there is no man that doeth anything in secret, and he himself seeketh to be known openly. Show thyself to the world. For neither did His brethren believe in Him."

Homily on the Gospel of John 48

3–5

(Hom. xlviii. 1, 2) It is striking to observe the great sincerity of the Evangelists; that they are not ashamed to mention things which appear to be to our Lord's disadvantage, but take particular care to tell us of them. It is a considerable reflexion on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: but there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, doeth any thing in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeketh to be known openly, they taunt Him with the love of glory.

Catena Aurea by Aquinas

His brothers, being led by their human thoughts, spoke these words to him. They wanted him to reveal himself before everybody through his signs so that they might also be glorified through him. They did not possess a perfect faith in him if they believed that he needed to reveal himself completely before everybody concerning the nature hidden in him and that he had to be exalted over everybody.

Commentary on John 3 (7:1-5)

3–5

On this holy day, then (for there were several holy days; but it was called a holy day with the Jews, though it was not one day, but several), "His brethren" spoke to the Lord Christ. Understand the phrase, "His brethren," as you know it must be taken, for it is not a new thing you hear. The blood relations of the Virgin Mary used to be called the Lord's brethren. For it was of the usage of Scripture to call blood relations and all other near kindred by the term brethren, which is foreign to our usage, and not within our manner of speech. For who would call an uncle or a sister's son "brother"? Yet the Scripture calls relatives of this kind "brothers." For Abraham and Lot are called brothers, while Abraham was Lot's uncle. Laban and Jacob are called brothers, while Laban was Jacob's uncle. When, therefore, you hear of the Lord's brethren, consider them the blood relations of Mary, who did not a second time bear children. For, as in the sepulchre, where the Lord's body was laid, neither before nor after did any dead lie; so, likewise, Mary's womb, neither before nor after conceived anything mortal.

We have said who the brethren were, let us hear what they said: "Pass over hence, and go into Judea, that thy disciples also may see thy work which thou doest." The Lord's works were not hid from the disciples, but to these men they were not apparent. They might have Christ for a kinsman, but through that very relationship they disdained to believe on Him. It is told us in the Gospel; for we dare not hold this as a mere opinion, you have just now heard it. They go on advising Him: "For no man doeth anything in secret, and he himself seeketh to be known openly: if thou do these things, show thyself to the world." And directly after it says: "For neither did His brethren believe in Him." Why did they not believe in Him? Because they sought human glory. For as to what His brethren appear to advise Him, they consult for His glory. Thou doest marvellous works, make thyself known; that is, appear to all, that thou mayest be praised by all. The flesh spoke to the flesh; but the flesh without God, to the flesh with God. It was the wisdom of the flesh speaking to the Word which became flesh and dwelt among us.

Tractates on John 28

3–5

(Tr. xxviii. 3) When you hear of our Lord's brethren, you must understand the kindred of Mary, not her offspring after our Lord's birth. For as the body of our Lord once only lay in the sepulchre, and neither before, nor after that once; so could not the womb of Mary have possibly conceived any other mortal offspring. Our Lord's works did not escape His disciples, but they escaped His brethren; hence their suggestion, That Thy disciples may see the works that Thou doest. They speak according to the wisdom of the flesh, to the Word that was made flesh, and add, For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If Thou do these things, show Thyself to the world; as if to say, Thou doest miracles, do them in the eyes of the world, that the world may honour Thee. Their admonitions aim at procuring glory for Him; and this very thing, viz. aiming at human glory, proved that they did not believe in Him, as we next read, For neither did His brethren believe on Him. They were Christ's kindred, but they were on that very account above believing in Him.

Catena Aurea by Aquinas

The reputed brethren of the Saviour not yet recognizing God the Word indwelling in His Holy Flesh, nor knowing at the time when they are saying these things, that He was made Man, have still petty conceptions of Him and think far too little of the grace and excellence that is in Him, seeing nothing more than the rest, deluded by the common opinions of Him, thinking that He too was in truth begotten of their father Joseph, and not seeing the hidden provision of the Mystery. For when many (as is like) miracles were being wrought secretly by Christ in Galilee, they persuade Him to seek after vain glory, and advise Him to receive the wonder of the spectators, as though it were some great thing, as though for the sake of this alone, He were willing to perform the several miracles He had wrought, in order that He might just seem an object of wonder to the beholders, and might revel in the praise of men, after the fashion of some whose habit is to seek for glory. For see how they counsel Him to go up to Judaea. and to work miracles there rather, not in order that His disciples might believe on Him, but that they might see the works which He doeth. For (say they) if Thou wilt be known (for this is the meaning of "openly") be not a worker of marvels in secret, nor, since Thou art preeminent in Thy Power of doing all things, shun publicity: for so shalt Thou be renowned to the world, and more illustrious among beholders. This then is their address here. And profitably does the most wise Evangelist note that not yet had His brethren believed on Him. For it would indeed have been one of the strangest things, that they who through faith had already taken hold of God-befitting acknowledgment of Him, should be guilty of such cold expressions. But at that time having not as yet believed they speak wisely, but when they understanding the great mystery concerning Him had believed, they hasten on to such a height of piety and virtue, as both to be called Apostles, and to attain illustrious piety. This too you have, fore-sung by the voice of Prophets. And verily the blessed Jeremiah says, as to our Lord Jesus Christ, For both thy brethren and the house of thy father, they too despised Thee, and they cried out; of thy followers were they gathered together: believe them not, for they will speak fair words unto Thee. For His brethren who before the faith thought little of Him, and in the words just spoken, all but attempt to cry out against Him, were gathered together through faith, and have spoken fair words unto Him, both aiding others, and striving with words in behalf of the faith. Very watchfully did the Prophet, having named His brethren, profitably add, The house of Thy father, lest they too should be supposed to have been of the blessed Virgin, rather than of His father Joseph alone.

Commentary on the Gospel of John, Book 4

3–4

Meaning to say, Thou doest miracles, and only a few see them: go to the royal city, where the rulers are, that they may see Thy miracles, and so Thou obtain praise. And as our Lord had not brought all His disciples with Him, but left many behind in Judæa, they add, That Thy disciples also may see the works that Thou doest.

Catena Aurea by Aquinas

His brethren saw that He was not preparing to go to the feast: His brethren therefore said unto him, Depart hence, and go into Judaea.

i. e. the multitudes that follow Thee. They do not mean the twelve, but the others that bad communication with Him.

Catena Aurea by Aquinas

So, when the Jewish feast called "the setting up of tabernacles" was approaching, and the brothers of Jesus saw that He was not preparing to go to the feast, they say to Him with envy: "Depart from here and go there, so that Your works may also be seen by Your disciples, that is, the people who follow You"; for they do not speak of the Twelve, but of His other followers.

Commentary on John

Then our Lord is urged on by his brethren. First, we are given their advice; secondly, the reason for it (v 3b); and thirdly, the Evangelist mentions the cause of this reason (v 5).

As to the first, the ones who urge Christ are mentioned; hence he says, So his brethren said to him. These were not brothers of the flesh or of the womb, as the blasphemous opinion of Elvidius would have it. It is, indeed, offensive to the Catholic faith that the most holy virginal womb, which bore him who was God and man, should later bear another mortal man. Thus, they were his brothers or brethren in the sense of relatives, because they were related by blood to the Blessed Virgin Mary. For it is the custom in Scripture to call relatives "brothers," as in Genesis (13:8): "Let us not quarrel, for we are brothers," although Lot was the nephew of Abraham. And, as Augustine says, just as in the tomb in which our Lord's body had been placed no other body was placed either before or after, so the womb of Mary conceived no other mortal person either before or after Christ. Although some of the relatives of the Blessed Virgin were apostles, such as the sons of Zebedee, and James of Alpheus, and some others, we should not think that these were among those who were urging Christ; this was done by other relatives who did not love him.

Secondly, we see their advice when they say: Leave this place, that is, Galilee, and go to Judea, where you will find Jerusalem, a sacred place, well-suited to teachers. "Seer, go, flee to the land of Judah. There eat your bread and there prophesy" (Am 7:12).

They give their reason when they say: so that your disciples also may see your works which you perform. Here they show, first, that they are hungry for an empty glory; secondly, that they are suspicious; and thirdly, do not believe [in our Lord].

They show that they are hungry for an empty glory when they say, so that your disciples also may see your works which you perform. For they allowed something human to Christ and wanted to share the glory of the human honor that the people would show him. And so, they urged him to perform his works in public: for it is a characteristic of one who is seeking human glory to want publicly known whatever of his own or of his associates can bring glory. "They like to pray at street corners, so people can see them" (Mt 6:5). We read of such people: "For they loved the glory of men, more than the glory of God" (below 12:43).

Commentary on John

4–5

Jesus was teaching the way of life, preaching the kingdom of God and actively engaged in healing infirmities of body and soul. But all that time, while strangers were keenly interested in him, his closest relatives were absent. By and by they turn up and keep outside, but they do not go in, because they did not think much of what was going on within. They do not even wait, as if they had something that they could contribute more necessary than that which he was so earnestly doing; rather, they prefer to interrupt him and to call him away from his great task.

On the Flesh of Christ 7

4–5

What unbelief, saith some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth to be that of friends, but the words were those of great maliciousness. For in this place they reproach Him with cowardice and vainglory: since to say, "no man doeth anything in secret," is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done; and to add, that "he seeketh to be known," was to accuse Him of vainglory.

Homily on the Gospel of John 48

His brothers, that is, the sons of Joseph, accuse Him of two dispositions: cowardice and love of glory. Therefore they also say: "no one does anything in secret" — this is a sign of cowardice, and "and seeks himself to be known" — this is a sign of love of glory. "If," they say, "You do such works, then show Yourself to the world." By this they are saying, as it were: "We do not understand Your conduct in a favorable light. For if You do such works as good ones, then show Yourself; but if You hide, it is obvious that You hide because You do what is evil."

Commentary on John

They reveal that they themselves are suspicious, and first of all remark on Christ's fear, saying: Surely, no one works in secret. As if to say: You say that you are performing miracles. But you are doing them secretly because of fear; otherwise you would go to Jerusalem and do them before the people. Nevertheless, our Lord says below: "I have said nothing secretly" (below 18:20).

Secondly, they refer to his love of glory, saying: if he wants to be publicly renowned. As if to say: You want glory because of what you are doing, yet you are hiding because you are afraid. Now this attitude is characteristic of those who are evil: to think that other people are experiencing the same emotions as they are. Notice the disrespect with which the prudence of the flesh reproached the Word made flesh. Job says against them: "You reproach him who is not like you, and say what you should not" (Jb 4:3).

They show they do not believe when they say: If you do these things, reveal yourself to the world, doubting whether he did perform miracles. "He who does not believe is unfaithful" (Is 21:2).

Commentary on John

But there is some ground for thinking that Christ's answer denies His mother and brethren for the present, as even Apelles might learn. "The Lord's brethren had not yet believed in Him." So is it contained in the Gospel which was published before Marcion's time; whilst there is at the same time a want of evidence of His mother's adherence to Him, although the Marthas and the other Marys were in constant attendance on Him.

On the Flesh of Christ

But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, "Other of the Apostles saw I none, save James, the Lord's brother"; and Judas also is said to have been a marvelous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbelief? From their evil mind, and from envy; for superiority among kindred is wont somehow to be envied by such as are not alike exalted.

Homily on the Gospel of John 48

Why did the Evangelist, out of the five months of activity, recount nothing other than the miracle of the loaves and the Lord's discourse to those who were fed but ungrateful, and, passing over the rest, said: "the feast of the Jews was at hand, the feast of tabernacles"? That he passed over in silence the deeds performed during the five months is evident from the following. When Jesus performed the miracle of the loaves, it was then Passover, which is celebrated in the month called March by the Romans, and the first month by the Jews. But now it is the feast of tabernacles, which is celebrated in our September. Why then did the Evangelist do this? Because it was impossible to speak of everything in order. And otherwise the Evangelists endeavored to speak of those things on account of which some censure or contradiction arose from the Jews. Their love of truth is worthy of admiration. They are not ashamed to speak of that which seemingly brings upon their Teacher a certain disgrace. So also this Evangelist, passing over many miracles and discourses of the Lord, narrates the unbelief of the brethren and how they reproached Him. From where then did such unbelief arise in them? From willfulness and envy. However, consider this. Before the crucifixion, although they see Him in glory and working miracles, they do not believe in Him, but after the crucifixion and His apparent disgrace, they bear witness for Him, having become apostles, preachers, and high priests. This means they indisputably saw Him risen. For if they had not received firm assurance of His resurrection, they would not have given themselves over to death for His sake.

Commentary on John

The Evangelist tells why they said this when he says, For not even his brethren believed in him. For sometimes blood relatives are very hostile to one of their own, and are jealous of his spiritual goods. They may even despise him. Thus Augustine says: "They could have Christ as a relative, but in that very closeness they refused to believe in him." "A man's enemies are in his own house" (Mi 7:6); "He has put my brethren far from me, and my acquaintances, like strangers, have gone from me. My relatives have left me, and those who knew me have forgotten me" (Jb 19:13).

Commentary on John

9–10

The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him.

Homily on the Gospel of John 49

Christ dwells gladly in Galilee, and banished from the country of Judaea, takes up His Abode more peaceably and securely, that again the multitude of the Gentiles albeit exceedingly uninstructed, by reason of the error that yet holdeth them, might be shown to be nobler than those who seemed to be skilled in the law. By this He showed both His just love for thorn, and most reasonable hatred of them of Judaea. For how would not He Who knoweth all things before they be, be so affected, as to deem the church of the Gentiles already worthy of the Divine Love, since it was so easily called to believe on Him; and at length to cast off and justly loathe Jerusalem as senseless, He who even before the times of His coming is said to have desired her beauty, according to the voice of the Psalmist, but called the stiff-necked Jerusalem an harlot and an adulteress, and of the like of this what did He not call her? Most clearly in truth doth He by the Prophet Ezekiel say to her, Wherefore, O harlot, hear the word of the Lord, and by the voice of Jeremiah accuseth her as an adulteress, calling out, As a wife rejecteth her husband, so the house of Israel rejected Me, saith the Lord. As having then according to the fore-knowledge of God-befitting Counsel, surveyed the beauty of the Church of the Gentiles, and the baseness of the synagogue of the Jews in its wicked ways, He already before-loveth the one and goeth in unto her, as to a bride in the chamber, but fore-hateth the other, reserving for the fit time what was due in full measure to each. For He neither brings wholly upon them of Israel punishment before the time, nor gives Himself wholly to Galilee before the saving cross: for then He could with justice and on reasonable causes, withdraw from His Love to them. Having then said that He would not go up to this feast, and having permitted His brethren to do so, if they would; by Himself (for He affirmed that His time was not yet come) does He go up after them, not saying one thing and doing the contrary to what He says (for that would be lying, albeit guile, that is, falsehood is said not to have been found at all in His Mouth) but minded to what He promised. For He goeth not up to feast with them, but rather to admonish them, and (since He came to save) to say and teach the things which lead to life everlasting. For that this was His aim, His not wishing to go with them that were going up, and going up hardly and secretly, not openly and with the joy of those who go to a festival, will clearly show.

And verily, when at length He was going up to his saving Passion, He went up not in secret, but borne upon an ass's colt, as a type of the new people, with an almost innumerable company of children preceding Him, fulfilling the part of the people that should be born, of whom it is written, And a people which is created shall praise the Lord. And the children going before were shouting, Blessed is He That cometh in the Name of the Lord, Hosanna in the Highest. Therefore by coming up in secret, He shows that Christ came to Jerusalem by no means to feast with them, but rather to dispute against them: for as we have before said, He doth not wholly depart from Israel, till on being delivered up to death, it is clear that He deservedly did so.

But as to His saying that He would not go up, and afterwards not refusing to go up, you will find the type of it fulfilled long ago in the book called Exodus. For the Divine and most holy Moses was making long stay in the Mount with God, awaiting the law that was to be given by Him. And Israel disregardful of piety towards God, was making a calf in the wilderness. But the Law-giver is justly angered at these things, and having cried out against the lightness of those who so readily turned aside to what they ought not, and having threatened to utterly destroy them at once, at last He says to the holy Moses, Depart and go up hence, THOU and thy people which thou broughtest forth out of Egypt unto the land which I sware to Abraham, Isaac, and Jacob, saying, Unto your seed will I give it: and I will send an angel before thee. Then Moses says to Him, If Thyself go not with me, bring me not up hence, and how shall it be truly known that I have found grace in Thy Sight, I and Thy people, is it not in that Thou goest with us? And the Lord said unto Moses, I will do this thing also that thou hast spoken, for thou foundest grace in My Sight. Seest thou how He, grieved at the apostacy of Israel, affirmed that He would not go up with them into the land of promise, but said that He would send an Angel, yet out of respect to Moses and the remembrance of their fathers, He granted them pardon and promised again to go with them.

Having then said that He would not feast with the Jews as being haughty and violent, as dishonouring God by their denial of Him, as these did by making the calf, yet being very slow to anger towards the offences of those who grieve Him, and rather fulfilling His Promise to the holy fathers, He goes up to teach and to set before them the doctrines of salvation, not committing such a ministry to an Angel, just as He did not then, but rather being Himself the worker even for the salvation of the unthankful.

Commentary on the Gospel of John, Book 4

9–10

(non occ.) The mystical meaning is, that to all those carnal persons who seek human glory, the Lord remains in Galilee; the meaning of which name is, "passing over;" applying to those his members who pass from vice to virtue, and make progress in the latter. And our Lord Himself delayed to go up, signifying that Christ's members seek not temporal but eternal glory. And He went up secretly, because allb glory is from within: that is, (Ps. 45:14.) from a pure heart and good conscience, and faith unfeigned. (1 Tim. 1:5)

Catena Aurea by Aquinas

9–10

Our Lord at first declares that He will not go up to the feast, (I go not up with you,) in order not to expose Himself to the rage of the Jews; and therefore we read, that, When He had said these words unto them, He abode still in Galilee. Afterwards, however, He goes up; But when His brethren were gone up, then went He also up unto the feast.

Catena Aurea by Aquinas

After the Evangelist mentioned how our Lord's relatives urged him to go to Judea, and what Christ replied to them, he then tells us of his journey. First, of his delay in going into Judea; secondly, of the order of the events; and thirdly, the way Christ went up.

He mentions our Lord's delay in going when he says, When he had said this, in answer to his relatives, he remained in Galilee, and did not go to the feast with them. He did this to keep to his word: "I, however, will not go up for this festival." As we read in Numbers (23:19): "God is not like man, a liar."

Commentary on John

The expression, "when His brethren were gone up," is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spake openly, do so now "as it were in secret"? The writer saith not "secretly," but, "as it were in secret." For thus, as I have said, He seemed to be instructing us how to manage matters. And, apart from this, it was not the same to come among them when heated and restive, as to do so afterwards when the feast was ended.

Homily on the Gospel of John 49

"When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret." Therefore "not to this feast-day," because His desire was not for temporal glory, but to teach something to profit, to correct men, to admonish them of an eternal feast-day, to turn away their love from this world, and to turn it to God. But what means this, "He went up as it were in secret to the feast"? This action of the Lord also is not without meaning. It appears to me that, even from this circumstance that He went up as it were in secret, He had intended to signify something; for the things that follow will show that He thus went up on the middle of the feast, that is, when those days were half over, to teach even openly. But he said, "As it were in secret," meaning, not to show Himself to men. It is not without meaning that Christ went up "as it were in secret" to that feast, because He Himself lay hid in that feast-day. What I have said as yet is also under cover of secrecy. Let it be manifested then, let the veil be lifted, and let that which was secret appear.

All things that were spoken to the ancient people Israel in the manifold Scripture of the holy law, what things they did, whether in sacrifices, or in priestly offices, or in feast-days, and, in a word, in what things soever they worshipped God, what things soever were spoken to and given them in precept, were shadows of things to come. Of what things to come? Things which find their fulfillment in Christ. Whence the apostle says, "For all the promises of God are in Him yea;" that is, they are fulfilled in Him. Again he says in another place, "All happened to them in a figure; but they were written for our sakes, upon whom the end of the ages is come." And he said elsewhere, "For Christ is the end of the law;" likewise in another place, "Let no man judge you in meat, or in drink, or in respect of an holy day, or of a new moon, or of Sabbath-days, which is a shadow of things to come." If, therefore, all these things were shadows of things to come, also the feast of tabernacles was a shadow of things to come. Let us examine, then, of what thing to come was this feast-day a shadow. I have explained what this feast of tabernacles was: it was a celebration of tabernacles, because the people, after their deliverance from Egypt, while directing their course through the wilderness to the land of promise, dwelt in tents. Let us observe what it is, and we shall be that thing; we, I say, who are members of Christ, if such we are; but we are, He having made us worthy, not we having earned it for ourselves. Let us then consider ourselves, brethren: we have been led out of Egypt, where we were slaves to the devil as to Pharaoh; where we applied ourselves to works of clay, engaged in earthly desires, and where we toiled exceedingly. And to us, while laboring, as it were, at the bricks, Christ cried aloud, "Come unto me, all ye that labor and are heavy laden." Thence we were led out by baptism as through the Red Sea,-red because consecrated by the blood of Christ. All our enemies that pursued us being dead, that is, all our sins being blotted out, we have been brought over to the other side. At the present time, then, before we come to the land of promise, namely, the eternal kingdom, we are in the wilderness in tabernacles. They who acknowledge these things are in tabernacles; for it was to be that some would acknowledge this. For that man, who understands that he is a sojourner in this world, is in tabernacles. That man understands that he is travelling in a foreign country, when he sees himself sighing for his native land. But whilst the body of Christ is in tabernacles, Christ is in tabernacles; but at that time He was so, not evidently but secretly. For as yet the shadow obscured the light; when the light came, the shadow was removed. Christ was in secret: He was in the feast of tabernacles, but there hidden. At the present time, when these things are already made manifest, we acknowledge that we are journeying in the wilderness: for if we know it, we are in the wilderness. What is it to be in the wilderness? In the desert waste. Why in the desert waste? Because in this world, where we thirst in a way in which is no water. But yet, let us thirst that we may be filled. For, "Blessed are they that hunger and thirst after righteousness, for they shall be filled." And our thirst is quenched from the rock in the wilderness: for "the Rock was Christ," and it was smitten with a rod that the water might flow. But that it might flow, the rock was smitten twice: because there are two beams of the cross. All these things, then, which were done in a figure, are made manifest to us. And it is not without meaning that it was said of the Lord, "He went up to the feast-day. but not openly, but as it were in secret." For Himself in secret was the thing prefigured, because Christ was hid in that same festal-day; for that very festal-day signified Christ's members that were to sojourn in a foreign land.

"Then the Jews sought Him on the feast-day:" before He went up. For His brethren went up before Him, and He went not up then when they supposed and wished: that this too might be fulfilled which He said, "Not to this, that is, the first or second day, to which you wish me to go. But He went up afterwards, as the Gospel tells us, "on the middle of the feast;" that is, when as many days of that feast had passed as there remained. For they celebrated that same festival, so far we can understand, on several successive days.

Tractates on John 28

(Tract. xxviii. 8) He went up, however, not to get temporary glory, but to teach wholesome doctrine, and remind men of the eternal feast.

(Tract. xxviii. 9) Or the meaning is, that all the ceremonial of the ancient people was the figure of what was to be; such as the feast of tabernacles. Which figure is now unveiled to us. Our Lord went up in secret, to represent the figurative system. He concealed Himself at the feast itself, because the feast itself signified, that the members of Christ were in a strange country. For he dwells in the tents, who regards himself as a stranger in the world. The word scenopegia here means the feast of tabernacles.

Catena Aurea by Aquinas

Or, He went up in secret, because He did not seek the favour of men, and took no pleasure in pomp, and being followed about with crowds.

Catena Aurea by Aquinas

Why did He say to His brothers that He would not go to the feast, and then went? He did not simply say "I will not go," but "I am not yet going," that is, with you. At first He refused to go because the Jews were burning with rage, and then He went toward the end of the feast, when, naturally, their rage had also subsided. And in another way. He did not act contrary to His words. For He went up not to celebrate, but to teach, and not with pomp, as panegyrists usually do, but secretly. He hides Himself in order to confirm His Humanity. For if He had appeared, they would have become enraged at Him with the intention of killing Him. But He would not have allowed them to do this, since the time of suffering had not yet come, but, being in their midst, He would have escaped suffering and would have appeared to have been incarnate only in appearance. Therefore as a Man He avoids and withdraws, arranging His own affairs.

Commentary on John

He gives the order of events when he says, However, after his brethren, that is, his relatives, had gone up, he himself went up for the feast. This seems to conflict with what he had said before: "I will not go up", for the Apostle says, "Jesus Christ, whom we preached among you... was not 'Yes' and 'No,' but only 'Yes.'" (2 Cor 1:19).

I answer, first, that the festival of Tabernacles lasted for seven days, as was mentioned. Now our Lord first stated, "I, however, will not go up for this festival," that is, for its beginning. When it says here that he himself went up for the feast, we should understand this to refer to the middle of the feast. This is why we read a little further on: "Now, when the festival was half over" (v 14). So it is clear that Christ was not breaking his word. Secondly, as Augustine says, his relatives wanted him to go to Jerusalem to try for a temporal glory. So he said to them: "I, however, will not go up for this festival," for the purpose you want me to. But he did go to the festival to teach the people and to tell them about an eternal glory. Thirdly, as Chrysostom says, our Lord said, "I, however, will not go up for this festival," to suffer and die, as they wished; but he did go, not in order to suffer, but to teach others.

The way he went was not publicly, but as it were in secret. There are three reasons for this. The first, given by Chrysostom, is so that he would not call more attention to his divinity, and so perhaps make his incarnation less certain, as was said above; and so that those who are virtuous would not be ashamed to hide from those who are persecuting them when they cannot openly restrain them. Thus he says, in secret, to show that this was done according to plan: "Truly, you are a hidden God" (Is 45:15). Augustine gives us another reason: to teach us that Christ was hidden in the figures of the Old Testament: "I will wait for the Lord, who has hidden his face (i.e., clear knowledge) from the house of Jacob" (Is 8:17); so, "Even to this day... a veil is over their hearts" (2 Cor 3:15). Thus everything that was said to this ancient people was a shadow of the good things to come, as we see from Hebrews (10:1). So our Lord went up in secret to show that even this feast was a figure. Scenopegia, as we saw, was the feast of Tabernacles; and the one who celebrates this feast is the one who understands that he is a pilgrim in this world. Another reason why our Lord went up in secret was to teach us that we should conceal the good things we do, not looking for human approval or desiring the applause of the crowd: "Take care not to perform your good actions in the sight of men, in order to be seen by them" (Mt 6:1).

Commentary on John

"Then the Jews sought Him, and said, Where is He?" Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!

Homily on the Gospel of John 49

The Jews seek Jesus, not that they may believe on Him when they have found Him (for surely would He preventing their search, have offered Himself, according as it is said of Him, I was found of them that sought Me not, I was made manifest unto them that asked not after Me) but of their exceeding transgression falling into the vain toil of the Greeks, and emulous of their habits rather than of those things whereby it was like that they should be enlightened by the grace from above. For those of the Greeks who seem to be wise, filled with worldly and devilish wisdom, expend long and subtle discourses, and revolve cycles of vain propositions, and weaving the spider's web, as it is written, make feint to investigate what is the nature of truth or goodness or justice, and, moulding to themselves a shadow only of the true knowledge, abide wholly untasting of the virtue that is in deeds, and remaining destitute of the true wisdom which is from above, make their exercises about words alone to no profit. The Jews again, brothers and neighbours of their unlearning, seek for Jesus, not that they may believe on Him when they have found Him, as the nature of things proved, but that they hitting Him with their many revilings, might bring the fire unquenchable upon their own heads. And in another respect we shall suppose they made most idle search. For they only pretend to seek Him, because He is not present. For (says one) 'the Wonder-worker ought to be present with the feasters,' seeking rather pleasure in the enjoyment of it, and not at all the profit from the marvel; but wrapped round in conceit of knowledge of the law, and thinking that they were to no slight degree instructed in the sacred writings, they are unmindful of the Prophet's voice thus speaking, Seek ye God, and in finding Him call upon Him; when He shall draw nigh you, let the wicked man forsake his way, and the unrighteous man his counsel, and let him return unto the LORD, and He will have mercy. Seest thou how it will not suffice unto salvation to seek only, but when we have found, to turn to also, i. e., by obedience and faith? So might the foolish and refractory people of the Jews have been saved: but since in this too they are found exceedingly unwise, they will at length with reason hear, How do ye say, WE are wise, and the Law of the Lord is with us? in vain to the scribes was their lying pen. The wise men were ashamed, dismayed, taken: what wisdom is in them? because they rejected the Word of the Lord? For how did they not reject It, who received It not? how did they not despise It, who in boorish wise refused not to say of It, Where is That Man? For the expression That Man, belongs to the abandoned, and them who no longer deem fit to wonder at Him, although from His so marvellous working, they ought to have had the most exalted conception of Him.

Commentary on the Gospel of John, Book 4

Jews, out of intense hatred, did not mention His name. They did not say "where is Jesus?" but "where is He?" So much did they hate even His name alone. Note, if you will, their inclination toward murder. They do not respect the time of the feast, but wish to seize Him during it. For this reason they are seeking Him. Such was their reverence and respect for the feasts! Such was the righteousness of their deeds!

Commentary on John

Then he mentions the opportunity Christ had to show the origin of his spiritual teaching. He mentions two such opportunities: one was due to the disagreement among the people; the other to their amazement (v 15). The people disagreed in what they thought of Christ. He does three things concerning this. First, he shows what they had in common; secondly, how they differed (v 12); and thirdly, whose opinion prevailed (v 13).

What they had in common was that they looked for him at the feast, and they asked: Where is he? It is obvious that they did not even want to mention his name because of their hatred and hostility: "They hated him and could not speak civilly to him" (Gn 37:4).

Commentary on John

"And there was much murmuring among the people concerning Him." I think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.

Homily on the Gospel of John 49

"And some said, He is a good man; others said, Nay, but He deceiveth the people." Methinks the first of these opinions was that of the many, the other that of the rulers and priests. For to slander Him suited their malice and wickedness. "He deceiveth," say they, "the people." How, tell me? Was it by seeming to work, not really working miracles? But experience witnesses the contrary.

Homily on the Gospel of John 49

"They said, therefore, Where is he? And there was much murmuring among the people concerning Him." Whence the murmuring? Of strife. What was the strife? "Some said, He is a good man; but others said, Nay; but he deceiveth the people." We must understand this of all His servants: this is said now of them. For whoever becomes eminent in some spiritual grace, of him some will assuredly say, "He is a good man;" others, "Nay; but he deceiveth the people." Whence is this? "Because our life is hid with Christ in God." On this account people may say during the winter, This tree is dead; for example, a fig tree, pear tree, or some kind of fruit tree, it is like a withered tree, and so long as it is winter it does not appear whether it is so or not. But the summer proves, the judgment proves. Our summer is the appearing of Christ: "God shall come manifest, our God, and He will not be silent;" "fire shall go before Him:" that fire "shall burn up His enemies:" that fire shall lay hold of the withered trees. For then shall the dry trees be apparent, when it shall be said to them, "I was hungry, and ye gave me not to eat;" but on the other side, namely, on the right, will be seen abundance of fruit, and magnificence of leaves; the green will be eternity. To those, then, as withered trees, it shall be said, "Go into everlasting fire. For behold," it saith, "the axe is laid to the root of the trees: every tree, therefore, that bringeth not forth good fruit shall be cut down, and cast into the fire." Let them then say of thee, if thou art growing in Christ, let men say of thee, "He deceiveth the people." This is said of Christ Himself; it is said of the whole body of Christ. Think of the body of Christ still in the world, think of it still on the threshing-floor; see how it is blasphemed by the chaff. The chaff and the grain are, indeed, threshed together; but the chaff is consumed, the corn is purged. What was said of the Lord then, avails for consolation, whenever it will be said of any Christian.

Tractates on John 28

(Tract. xxviii. s. 11) And there was much murmuring in the people concerning Him. A murmuring arising from disagreement. For some said, He is a good man: others said, Nay; but He seduceth the people. Whoever had any spark of grace, said, He is a good man; the rest, Nay, hut He seduceth the people. That such was said of Him, Who was God, is a consolation to any Christian, of whom the same may be said. If to seduce be to decide, Christ was not a seducer, nor can any Christian be. But if by seducing be meant bringing a person by persuasion out of one way of thinking into another, then we must enquire from what, and to what. If from good to evil, the seducer is an evil man; if from evil to good, a good one. And would that we were all called, and really were, such seducers.

Catena Aurea by Aquinas

Ever hard of attainment and difficult of acquirement is goodness, and the power of tracking the beauty of truth is hard of accomplishment to the many, specially the more unlearned and those who have no acuteness of understanding, who from most foolish swayings of thoughts without understanding turn aside to what seems to them easier, and not enduring to prove the nature of whatever offers itself, will never attain to the true quality of things, albeit Paul says, Be ye approved bankers, and persuades us to prove all things, so as by accurate investigation to arrive at the attainment of what is profitable. Let them hear then, who of their exceeding folly marvel not at Jesus but think that it is fit to condemn Him without enquiry, Taste and see that the LORD is good. For as they who prove choice honey by the taste, and from the merest taste perceive what they are in search of, so they who make even a little trial of the words of the Saviour, will acknowledge that He is good, and will marvel in learning it. The wiser then among the Jews plead Christ's cause, and give right judgment concerning Him, consenting to Him as Good, considering (as is like) this above all, that it would not be possible for one to accomplish the things which God evidently works, unless He were by Nature God, or partaker of God, and therefore Good, to Whom would befit the approval of all, and to be instrengthened with grace from above, even though this were not so in Christ, for Christ is Himself the Lord of powers. But they wade in most absurd imaginations, and go astray far from the truth, who shrink not from calling Him a deceiver, who directs unto the unerring path of righteousness. Let the foolish Jew then hear, Woe unto them that call evil good and good evil, that put darkness for light and light for darkness. For along with approving wickedness, ranks the finding fault with good, and keeping back from evil its most deserved reproof, and casting upon them that are ranged on the side of good the blame which is no wise due unto them. But the charges against them for these their revilings were foretold also, for Woe (He says) unto them, for they swerved from Me, wretched are they because they transgressed against Me: I redeemed them, THEY spake lies against Me.

Commentary on the Gospel of John, Book 4

12–13

There was a dispute among the people about Him, because opinions about Him differed. The rulers said that He deceives the people, while the people said that He is good. Those who called Him good were from among the people. The correctness of this is evident from the word of the evangelist: "no one spoke openly of Him for fear of the Jews." Obviously, those who did not dare to speak of Him were from the people and kept silent, fearing the rulers of the Jews. The words "He deceives the people" show that those slandering Him are from among the rulers. For if they were from the people, they would have said that He deceives us. But those who say that He deceives the people show that they are not from the people, but from the rulers. Take note, if you will. The authorities are everywhere disingenuous, while the subordinates remain straightforward, but, lacking firm resolve and being still imperfect, they are timid.

Commentary on John

They differed, however, because some looked for him because they wished to learn: "Seek him, and your soul will live" (Ps 68:33); others were looking for him in order to harm him: as in the Psalm (39:15): "They seek my soul to carry it away." And so There was much whispering among the people concerning him, because of their disagreements. And although "whispering" (murmur) is neuter in gender, Jerome makes it masculine (murmur multus) because he was following the custom of the older grammarians, or else to show that divine Scripture is not subject to the rules of Priscian.

There was disagreement: for some of the people, that is, those who were right in heart, were saying, of Christ, that he was a good man. "How good God is to Israel, to those whose heart is right" (Ps 72:1); "The Lord is good to those who hope in him, to the one who seeks him" (Lam 3:25). While others, that is, those who were badly disposed, said: On the contrary, i.e., he is not a good man. We can see from this that it was the people who thought that he was a good person, while he was considered evil by the chief priests; so they say, he leads people astray: "We found this man leading our people astray" (Lk 23:2); "We have remembered that that seducer said..." (Mt 27:63).

Here we should note that to seduce is to lead away. Now a person can be led away either from what is true or from what is false. And in either way a person can be called a seducer: either because he leads one away from the truth, and in this sense it does not apply to Christ, because he is the truth (below c 8); or because he leads one away from what is false, and in this sense Christ is called a seducer: "You seduced me, O Lord, and I was seduced. You were stronger than I, and you have won" (Jer 20:7). Would that all of us were called and were seducers in this sense, as Augustine says. But we call a person a seducer primarily because he leads others away from the truth and deceives them: because a person is said to be led away if he is drawn from the common way. But the common way is the way of truth; heresies, on the other hand, and the way of the wicked, are detours.

Commentary on John

"Howbeit no man spake openly of Him for fear of the Jews." Seest thou everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacketh?

Homily on the Gospel of John 49

"Howbeit no man spake openly of Him for fear of the Jews." But who were they that did not speak of Him for fear of the Jews? Undoubtedly they who said, "He is a good man:" not they who said, "He deceiveth the people." As for them who said "He deceiveth the people," their din was heard like the noise of dry leaves. "He deceiveth the people," they sounded more and more loudly: "He is a good man," they whispered more and more constrainedly. But now, brethren, notwithstanding that glory of Christ which is to make us immortal is not yet come, yet now, I say, His Church so increases, He has deigned to spread it abroad through the whole world, that it is now only whispered. "He deceiveth the people;" and more and more loudly it sounds forth, "He is a good man."

Tractates on John 28

(Tract. xxviii. 12) Howbeit no man spake openly of Him, for fear of the Jews; none, that is, of those who said, He is a good man. They who said, He deceiveth the people, proclaimed their opinion openly enough; while the former only dared whisper theirs.

Catena Aurea by Aquinas

There was murmuring among the Jews, and for fear of the Jews, he says that no man could speak openly. The Divine Evangelist then is calling the rulers of the Jews emphatically Jews, not deigning (as seems to me) to call them elders or priests, or the like, kindled with pious jealousy unto grief to themward, whom with reason does God accuse of destroying His spiritual vineyard, saying in the prophets, Many pastors destroyed My vineyard, they defiled My portion, they gave My longed-for portion for an impassable wilderness, it hath become a vanishing of perdition. For how shall we not suppose that the Lord's vineyard hath in truth been destroyed by their abominations, when they showed that even to agree with the good, and only to marvel at that which is worthy of marvel is hazardous? But that this too works a sorer punishment for the rulers of the Jews and the rest of them, what wise man will doubt? Lo, for lo, the whole people fear and tremble before them, yet are not instructed in the law, nor yet taught to live in a fitting manner, although very zealously subjected to their injunctions. For fear is a proof of the very highest subjection. They were compelled then to transgress rather than wisely to look into the purpose of the Law-giver, and (in that they dare not so much as praise what is good) to give by no means a voluntary, but a constrained, judgment of evil against whosoever the others choose, and to condemn as base, Him That is worthy of praise and admiration. Just as a man therefore who has good skill in sea-faring matters, and sits at the ship's helm, and having her at his command dashes her against the rocks, would be himself held guilty of the wreck: or as if one accustomed to drive, were borne along by swiftest ponies, and being able by the checks of the reins to hold their easily-directed flight whithersoever he would, were to dash the wheels against a stone, not to the ponies would he reasonably attach the blame of the misfortune, but rather to himself:----in like manner, I deem, the rulers of the Jews, having the people of the Jews not only honouring them, but even serving them by fear as well, if they manage them contrary to Divine Commands, shall justly themselves incur responsibility for the loss of all. But that themselves were the cause of the perdition of the people, the prophet Jeremiah will testify, saying, For the pastors became brutish,, and sought not out the LORD: therefore the whole flock understood not and were scattered.

Commentary on the Gospel of John, Book 4

If a skilled horseman—who is able to control even the swiftest team of horses with checks of the reins and directs them wherever he likes—if he were to dash the carriage wheels against a stone, the blame would not fall on the horses but on their driver. In a similar manner, I suppose, the rulers of the Jews, who are not only honored by their people but are served and feared by them as well, if they manage their people contrary to the divine commandments, then it is they who will justly bear the responsibility for the loss of all.

Commentary on the Gospel of John 4.5

It was the opinion of the evil, that is, of the chief priests, that finally won out. Thus he continues, Nevertheless, no one spoke openly about him. This was because the people were held back by their fear of the chief priests, for as stated below (9:22): "If any one should profess him to be the Christ, he would be put out of the synagogue." This reveals the wickedness with which the leaders plotted against Christ; and it shows that those who were subject to them, i.e., the people, were not free to say what they thought.

Commentary on John

"Now about the middle of the feast Jesus went up and taught." By the delay He made them more attentive; for they who had sought Him on the first days and said, "Where is He?" when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He was a good man, and those who said that He was not such; the former so as to profit by and admire Him, the latter to lay hold on and detain Him. One party then said, "He deceiveth the people," by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said, "He is a good man." He therefore thus came among them when He had slackened their anger, so that they might hear His words at leisure, when passion no longer stopped their ears.

Homily on the Gospel of John 49

Then afterwards the Lord went up to the feast, "about the middle of the feast, and taught." He who was in secret taught, He was speaking openly and was not restrained. For that hiding of Himself was for the sake of example; this showing Himself openly was an intimation of His power.

Tractates on John 29

(Tract. xxviii. s. 8.) The feast seems, as far as we can judge, to have lasted several days. And therefore it is said, "about the middle of the feast day:" i. e. when as many days of that feast had passed, as were to come. So that His assertion, I go not up yet to this feast day, (i. e. to the first or second day, as you would wish me,) was strictly fulfilled. For He went up afterwards, about the middle of the feast.

(de Quaest. Nov. et Vet. Test. 2. 78) In going there too, He went up, not to the feast day, but to the light. They had gone to enjoy the pleasures of the festival, but Christ's feast day was that on which by His Passion He redeemed the world.

(super Joan. Tract. xxix. 2) He who had before concealed Himself, taught and spoke openly, and was not laid hold on. The one was intended for an example to us, the other to testify His power.

Catena Aurea by Aquinas

Temple-befitting is the teaching of our Saviour: for where else should we rather hear the Divine Voice, save in the places where the Divinity is believed to dwell? For God tendeth all things, and will not be conceived of as circumscribed by space, in respect of His Own Nature, but is wholly uncontained by things that are, yet is it more meet that we should suppose that He dwells in the holy places, and we most reasonably deem that the will of the Divine Nature will specially be heard by us in sacred places. But what again was pictured to them of old in type and shadow this now Christ transforms into truth: for God says to the hierophant Moses, And thou shalt set the mercy seat above upon the ark; and in the ark thou shalt put the testimonies that I shall give thee; and there will I be known to thee, and I will commune with thee from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, in respect of all things which I shall command thee unto the children of Israel. But our Lord Jesus Christ, when it was now the middle of the feast, as it is written, having entered as God into the holy places dedicate unto God, there speaks to the multitudes, although He went up in secret. As therefore upon the mercy seat in the tabernacle, God's descent was secret, and then scarcely perceived, when the time for His speaking was come, and to one then also, to the blessed Moses, did God talk, speaking to none other:----so did Christ too instruct the one race of the Jews; and converse with one people, having not yet unfolded His grace as common to the Gentiles. And exceeding well does the blessed Evangelist say, not simply, Entered, but Went up into, the temple. For a high thing, and very far surpassing our grovelling baseness, was His entry into the Divine school, and sojourn in the holy places. But the type of the act is true as to us. For it was Christ who sanctifieth the temple, and of this Moses of old was a type anointing the tabernacle with the hallowed oil, and sanctifying it, as it is written: albeit it needed rather that man should be sanctified by the holy places, than sanctify them: but there is no account taken of things done in a type for the truth's sake, for the sake of which the things in shadows were moulded, as one may see in the holy Prophets also. For one was commanded against his will to go in unto an harlot, another to walk naked, yea, also to lie upon his right side for many days. These things were performed for the sake of their meanings, and not surely for their own sakes. Thus then, the blessed Moses too was bidden to sanctify the tabernacle, albeit he needed rather to receive sanctification from it, that Christ again may be understood in him, sanctifying His Own Temple, although He lived with flesh among the Jews, and in it spake to the multitude, as did God of old from the mercy seat.

Commentary on the Gospel of John, Book 4

At the commencement of the feast, men would be attending more to the preachings of the festival itself; and afterwards would be better disposed to hear Christ.

Catena Aurea by Aquinas

Why did He come in the middle of the feast? In order to soften their anger and so that they would listen to His words with greater diligence and attention, when the feast was not blocking their hearing. For at the beginning of the feast it was natural for them to be distracted by the festive surroundings. When He appeared suddenly, everyone in general listened to Him, both those who called Him good and those who called Him a deceiver; the former, in order to receive some benefit and to marvel; the latter, in order to seize upon Him and arrest Him as an impostor.

Commentary on John

Next we see the second opportunity Christ had to present his teaching, that is, the amazement of the people. First, we see the object of their amazement; secondly, their amazement itself, and thirdly, the reason why they were amazed.

The object of their amazement is the doctrine or teaching of Christ. Both the time and the place of this teaching are given. The time is mentioned when he says, Now when the festival was half over, that is, when as many days were left of the feast as had passed. Thus, since the feast lasted some seven days, this took place on the fourth day. As we said, when Christ hid himself, it was a sign of his humanity, and an example of virtue for us. But when he did come before them, and they could not suppress him, this showed his divinity. Further, our Lord went when the feast was half over, because at the beginning everyone would be occupied with matters relating to the feast: the good, with the worship of God, and others with trivialities and financial profit; but when it was half over, and such matters had been settled, the people would be better prepared to receive his teaching. Thus our Lord did not go to the first several days of the feast so that he would find them more attentive and better prepared for his teaching. Similarly, Christ's going to the feast at this time paralleled the arrangement of his teaching: for Christ came to teach us about the kingdom of God, not at the beginning of the world, nor at its ending, but during the intervening time. "You will make it known in the intervening years" (Hb 3:2).

The place where our Lord taught is mentioned when he says, into the temple. He taught there for two reasons. First, to show that he was teaching the truth, which they could not depreciate, and which was necessary for all: "I have said nothing secretly" (below 18:20). Secondly, because the temple, since it was a sacred place, was appropriate for the very holy teaching of Christ: "Come! Let us go up the mountain of the Lord, and to the house of the God of Jacob. And he will teach us his ways, and we will walk in his steps," as we read in Isaiah (2:3).

The Evangelist does not mention what Christ taught, for, as was said, the Evangelists do not report everything our Lord did and said, but those which excited the people or produced some controversy. And so here he mentions the excitement his teaching produced in the people: that is, that those who had said before, "He leads people astray," were now amazed at his teaching.

Commentary on John

"How knoweth this man letters, having never learned?" Observest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they "marveled." That is, were thrown into a state of astonishment, and doubted, saying, "Whence hath this man these things"? when they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess this, but stopped at wondering only, hear what He saith.

Homily on the Gospel of John 49

But as He taught, "the Jews marvelled;" all indeed, so far as I think, marvelled, but all were not converted. And why this wondering? Because all knew where He was born, where He had been brought up; they had never seen Him learning letters, but they heard Him disputing about the law, bringing forward testimonies of the law, which none could bring forward unless he had read, and none could read unless he had learned letters: and therefore they marvelled. But their marvelling was made an occasion to the Master of insinuating the truth more deeply into their minds. By reason, indeed of their wondering and words, the Lord said something profound, and worthy of being more diligently looked into and discussed. On account of which I would urge you, my beloved, to earnestness, not only in hearing for yourselves, but also in praying for us.

Tractates on John 29

(Tract. xxix. 2) All, it would appear, admired, but all were not converted. Whence then the admiration? Many knew where He was born, and how He had been educated; but had never seen Him learning letters. Yet now they heard Him disputing on the law, and bringing forward its testimonies. No one could do this, who had not read the law; no one could read who had not learnt letters; and this raised their wonder.

Catena Aurea by Aquinas

Not unreasonable is the wonder of the Jews, but there is something subtle in their argument. For it was likely that they would be astonished at seeing Him strangely excel both in word and knowledge, Who could not have been rich from instruction. For the mind of man is recipient of wisdom, and even though one do not as yet seem wise, yet is his nature exceedingly well adapted to the attainment of wisdom and knowledge on some subjects. But in the case of those who are not well exercised in learning, the natural advantage gets somehow stopped up and dulled; in that of those who are accustomed to go through such toils, and to revel in literary exercises, it is very clear, and apt for good practice, and is found to have no mean store of letters and wise contrivances. The Jews then are astonished, giving heed to the Saviour Christ, not yet as being by nature God, but still as a mere Man, and they marvel that He abounds in wisdom, not having the provider hereof, i. e., practise in reading, for that He knows letters untaught. This too then with the rest is a charge of Jewish folly: for it should have seemed nothing wonderful to them, that Wisdom, the Artificer of all things, that is, the Only-Begotten Word of God, Which was among them lying hid in the form of a Man, should not need letters.

This again must be observed for our profit. For above when they were seeking for Jesus they say, Where is That Man? (as though they knew Him by His miracles alone: not yet knowing accurately, Who, or of Whom, or whence He was) but here not as though ignorant of ought respecting Him, but as knowing all things clearly, they say that He also knoweth letters not having learned. The more obscure enquiry therefore respecting Him of the common people and of those who had no accurate knowledge of Him, uttered Where is That man contemptuously, that of those who knew Him the other. More severe punishment then shall they undergo who were not ignorant than they who were: for to the one their ignorance is an excuse, to the other their knowledge condemnation. Therefore is it said that to some it is better not to have known the way of truth. For in knowledge there is greater punishment, because men are lovers of pleasure rather than lovers of God. Jesus then, according to the difficulty of the Jews, knew letters, having not learned, Moses was learned (as it is written) in all the wisdom of the Egyptians: yet as knowing nothing at all, albeit exceeding wise among those, was he instructed unto better knowledge by the oracles from God, the wisdom of the world being convicted as feeble, through the Diviner and more excellent, in which or through which we are instructed in the things of Christ, receiving the understanding which is truly from above and from God. Christ then is the in all things perfectly Good, the one of all things both Wisdom and Understanding, in respect whereof He has the excellency not by teaching, but innate. And verily the Prophet Isaiah saith of Him, that before the Child shall know good or evil, He shall refuse evil to choose good. And let us not foolishly suppose, that the Divine and Heavenly Offspring, in discernment of reasonings or by the choice of the better turneth away from evil, and applies Itself rather to good: but as if one should say of fire, that it refuses cold; its not admitting the being cold does not indicate choice of wills in it, but rather most steady adherence of nature to what is its own, so is it in respect of Christ. For all good things are in God of Nature, and are not introduced from without; and so wisdom too was in Him, yea rather, Himself is properly and specially the Fount of wisdom, through which He gives wisdom in part to those in participation thereof, both Heavenly and earthly reasonable beings.

Commentary on the Gospel of John, Book 4

What He taught, the evangelist did not say, but that He was imparting something wondrous, with which He also occupied them, the evangelist showed by the words, that "they marveled, saying, How does this man know letters, having never learned?" However, although they marveled, their malicious intention did not change. For they did not marvel at the teaching, nor did they accept the words, but "they marveled at how He knows the Scriptures," that is, they were perplexed, astonished, as is usual with the envious. For example, someone has a poor neighbor. Then it happens that he repeatedly passes by in expensive clothing. The envious neighbor, seeing him, says: "How is it that he, being so poor, has dressed so richly? Where did he get such clothing?" He says this not because he is amazed at the matter, but because envy gnaws at him. And he uses such words to defame his neighbor: "Without a doubt," he says, "he stole that clothing." So also the Jews. "How," they say, "does He know the Scriptures?" — without a doubt, by the power of Beelzebul.

Commentary on John

He mentions this amazement when he says, The Jews were amazed. And this is not surprising, for "Your testimony is wonderful" (Ps 118:129). For the words of Christ are the words of divine wisdom.

He adds the reason why they were amazed when he says, How did this man get his learning, since he never studied? For they knew that Jesus was the son of a poor woman and he was considered the son of a carpenter; as such, he would be working for a living and devoting his time, not to study, but to physical work, according to "I am poor, and have labored since my youth" (Ps 87:16). And so when they hear him teach and debate, they are amazed, and say, How did this man get his learning, since he never studied? Much the same is said in Matthew (13:54): "Where did he acquire this wisdom, and these great works? Isn't he the son of the carpenter?"

Commentary on John

"Thou hast a devil; who goeth about to kill thee?" The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these.

Homily on the Gospel of John 49

And they answered: "The crowd answered Him;" answered as a tumultuous crowd, things not pertaining to order, but to confusion; in a word, the crowd was disturbed. See what answer it made: "Thou hast a devil: who seeks to kill thee?" As if it were not worse to say, "Thou hast a devil," than to kill Him. To Him, indeed, was it said, that He had a devil, who was casting out devils. What else can a turbulent disorderly crowd say? What else can filth stirred up do but stink? The crowd was disturbed; by what? By the truth. For the eyes that have not soundness cannot endure the brightness of the light.

Tractates on John 30

The people return an answer quite away from the subject, and only showing their angry feelings: The people answered and said, Thou hast a devil: who goeth about to kill Thee? He who cast out devils, was told that He had a devil. Our Lord however, in no way disturbed, but retaining all the serenity of truth, returned not evil for evil, or railing for railing.

Catena Aurea by Aquinas

They feel the charges, and hit by the bitter words thence proceeding, they betake themselves to denial, not actually repudiating their murderous design, but only with all diligence putting from them the appearance of breaking the Law, the boast of the Pharisees in appearance only. Therefore was Christ wont to call them whited sepulchres also, outwardly clad in the beauty of the ingenuity of art, but within full of the uncleanness of the dead. But I suppose that they say these things to take away fear as to His expecting to suffer anything, not truly giving Him an assurance that He will not suffer, but drawing Him forth unto a hazardous confidence, and thinking to persuade Him not to be zealous to be hid from them. For then it would be no hard matter to plot against Him, at least as they supposed. For they ignorantly deemed, not knowing Him That was persecuted, that He would be obnoxious to their perverseness, even though He willed not to suffer, and would be caught, like one of those who knew not the thought that lay hid in their minds. The fruit then of their stubbornness is their denial, and another kind of blasphemy against Christ. For by what things they endeavour to repel His words, as untrue, they condemn Him as a Liar, adding iniquity to their iniquity, as it is written.

Commentary on the Gospel of John, Book 4

Look how meekly He speaks with them, while they, on the contrary, say with insulting boldness: "You have a demon." They are so bold because they thought to strike Him and frighten Him. Although Christ Himself is the Lord of Moses and the author of the law, yet, yielding to the weakness and insensibility of the Jews, He says that the law was given by Moses. For they would not have been able to calmly hear that the law was given to them not by Moses, but by Him — the Master of Moses and Lord.

Commentary on John

Then we see the vicious reply of the crowd, when he says, The crowd replied and said: You have a demon within you! As Augustine says, their reply indicates disorder and confusion, rather than any order: for they are saying that the one who casts out devils has one himself (Mt c 12).

Commentary on John

25–26

(Hom. l. 1) The Evangelist adds, from Jerusalem: for there had been the greatest display of miracles, and there the people were in the worst state, seeing the strongest proofs of His divinity, and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle, that those who raged for His life, now that they had Him in their grasp, became on a sudden quiet?

Catena Aurea by Aquinas

25–27

Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning of a passage, as in the case before us. "Many of them of Jerusalem said, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him." Now why is added, "them of Jerusalem"? The Evangelist by this shows, that they who had most enjoyed His mighty miracles were more pitiable than any; they who had beheld the greatest proof of His Godhead, and yet committed all to the judgment of their corrupt rulers. For was it not a great proof of it, that men furious and bent on murder, who went about and sought to kill Him, should be quiet of a sudden, when they had Him in their hands? Who could have effected this? who thus quenched their absolute fury? Still after such proofs, observe the folly and the madness of the men. "Is not this he, whom they seek to kill?" See how they accuse themselves; "whom," It saith, "they seek to kill, and yet they say nothing to him." And not only do they say nothing to Him, but nothing even when He "speaketh boldly." For one who spoke boldly and with all freedom would naturally have the more angered them; but they did nothing. "Do they know indeed that this is the very Christ?" "What think ye? What opinion give ye?" The contrary, It saith. On which account they said, "We know this man whence he is." What malice, what contradiction! They do not even follow the opinion of their rulers, but bring forward another, perverse, and worthy of their own folly; "We know him whence he is."

Homily on the Gospel of John 50

25–26

You remember, beloved, in the former discourses,-for it was both read in the Gospel and also discussed by us according to our ability,-how that the Lord Jesus went up to the feast-day, as it were in secret, not because He feared lest He should be laid hold of,-He who had the power not to be laid hold of,-but to signify that even in that very feast which was celebrated by the Jews He Himself was hidden, and that the mystery of the feast was His own. In the passage read to-day then, that which was supposed to be timidity appeared as power; for He spoke openly on the feast-day, so that the crowds marvelled, and said that which we have heard when the passage was read: "Is not this he whom they sought to kill? And, lo, he speaketh openly, and they say nothing. Do the rulers know indeed that this is the Christ?" They who knew with what fierceness He was sought after, wondered by what power He was kept from being taken. Then, not fully understanding His power, they fancied it was the knowledge of the rulers, that these rulers knew Him to be the very Christ, and that for this reason they spared Him whom they had with so much eagerness sought out to be put to death.

Tractates on John 31

25–26

(Tr. xxxi. 1) It was said above that, our Lord went up to the feast secretly, not because He feared being taken (for He had power to prevent it,) but to show figuratively, that even in the very feast which the Jews celebrated, He was hid, and that it was His mystery. Now however the power appears, which was thought timidity: He spoke publicly at the feast, in so much that the multitude marvelled: They said some of them at Jerusalem, Is not this He, whom they seek to kill? but, lo, He speaketh boldly, and they say nothing to Him. They knew the fierceness with which He had been sought for; they marvelled at the power by which he was not taken.

(Tr. xxxi. 1) So, not fully understanding Christ's power, they supposed that it was owing to the knowledge of the rulers that He was spared: Do the rulers know indeed that this is the very Christ?

Catena Aurea by Aquinas

Since it was now the feast of the Law called the feast of tabernacles, and the Jews were thronging, so to say, from all the region round about unto Jerusalem (for so had the Lawgiver decreed), Christ was making His teaching to all. For not surely to the townspeople alone was He speaking. He then that is a thorough searcher after learning, and a diligent hearer, must investigate what induced the Divine Evangelist, to introduce all the other multitude of the Jews as saying nothing, but to attribute the speech hereupon to them of Jerusalem only; and what they were considering and reasoning among themselves when they said these things: for a deep plan lies about this word. What then shall we say to this? Since Christ the Saviour of us all had wrought signs scarce-counted in the city, and had often taken up His abode in Jerusalem: certain of the city are (I suppose) persuaded, they are advancing by degrees to a desire of at length believing on Him, but not openly nor freely are they bold to love Him, terrified by the daring of their rulers and constrained not of their own motion unto harmful fear. For this was the blessed Evangelist clearly showing, when he said in the foregoing that no man spake openly of Him for fear of the Jews. He here calls the rulers Jews, shrinking, it seems to me, from giving the appellation of rulers to such desperate men. When then our Saviour Jesus Christ speaks openly and mightily attacks the madness of the rulers, and convicts them (and that most clearly) of taking no account of the Law-giver, but that turning aside without stint every man to his own way, they were falling heedlessly into the desire to kill Him as though it were no crime, while He yet was enduring no hurt from those, at whose hands it was likely He would undergo dreadful things;----they of Jerusalem take this very circumstance as a proof and assurance of the God-befitting Authority inherent in Him, and receiving this too as an addition to His previous miracles, and heaping it up upon what had preceded, are being driven at length with more fervent motions to the duty of believing on Him. Wherefore they acquiring knowledge by right reasoning say, Is not This He Whom they seek to kill? For consider that they all but holding their right hand on high, and reaching it hither and thither, point out Him Who convicts them, and laugh seeing the untamed rage of these people allayed not by subtle reasoning (how should it?) but rather by God-befitting Power and Authority.

But we must note that they of Jerusalem alone speak contrary to all the rest of the Jewish multitudes, and how, I will tell. When our Saviour Christ was once giving instruction in things most excellent, the Pharisees stood by cut to the heart thereat, and already unveiled as to their bold daring and pressing on to commit murder; to this He said, convicting them as transgressors, who had made up their minds that they ought to slay Him, Hath not Moses given you the law, and none of you keepeth the Law? why are ye seeking to kill Me? And the whole aim of His discourse is shot forth against the hearts of the rulers: nevertheless the multitude of the people are scared and, intolerant at the words, answered more violently, saying, Thou hast a devil, who is seeking to kill Thee? But I suppose it is manifest to every one, that Christ says these things, because He saw the Pharisees desiring to kill Him. How is it, then that while certain here deny it and cry out, Who is seeking to kill Thee, they of Jerusalem alone giving a contrary vote to all the rest say, Is not this He Whom they are seeking to kill? and well this too They are seeking, that to the rulers alone the daring deeds may be ascribed. Probability then induces us to believe that the rest of the Jewish people were ignorant of the design of their rulers, but that they of Jerusalem living for the most part with them and inhabiting one city with them, and constantly meeting them, knew the unholy design which close-filled them against the Saviour Christ. And it fell out that not merely through the Voice of our Saviour was the polluted band of the Jews accused, but also by the very flock that was under them, which by their senselessness was destroyed and borne down the precipices. For haply one may (I deem) by what has been said see the flock thirsting even now and enkindled as it were unto the faith in Christ, but lacking just a little leading by the hand, which had they obtained, they would easily have received Him Who came to us from Heaven. Responsible then are they to whom was allotted the presidency, for the loss of the sheep. And the prophet Jeremiah is our witness, who crieth, For the pastors became brutish, and sought not out the LORD; therefore the whole flock understood not and were scattered.

Commentary on the Gospel of John, Book 5

Not simply and not without reason was it added "some of the Jerusalemites," but in order to show that all those who, more than others, were deemed worthy of great miracles are more deserving of pity. For how are they not pitiable when they saw a great sign of His Divinity, and yet still allow injustice in their judgment of Him? If they had wanted, they would have seen a great sign also in the fact that He speaks boldly in the midst of His enemies, and yet suffers nothing from them; but they did not want to recognize in this sign His power.

Commentary on John

Having considered the origin of his doctrine, he now tells us about the origin of its teacher. First, Christ shows his source, from which he comes; secondly, he shows his end, to which he goes (v 33). He does three things concerning the first. First, we see the doubt of the people about his origin; secondly, we have Christ's teaching concerning his origin (v 28); and thirdly, we see the effect this teaching had (v 30). He does two things about the first. First, we see the amazement of the people; secondly, their conjecture (v 26). The people were amazed over two things: at the unjust statements of their leaders, and at the public teaching of Christ (v 25).

As we said before, Christ went up to this feast in secret to show the weakness of his human nature; but he publicly taught in the temple, with his enemies being unable to restrain him, to show his divinity. And so, as Augustine remarks, what was thought to be a lack of courage turned out to be strength. Accordingly, Some of the inhabitants of Jerusalem then said, in amazement, for they knew how fiercely their leaders were looking for him, as they lived with them in Jerusalem. Thus Chrysostom says: "The most pitiable of all were they who saw a very clear sign of his divinity and, leaving everything to the judgment of their corrupt leaders, failed to show Christ reverence." "As the ruler of a city is, so are its inhabitants" (Sir 10:2). Yet they were amazed at the power he had which kept him from being apprehended. So they said: Is he not the man they, i.e., their leaders, want. This agrees with what was said before: "For reasons like this the Jews began to persecute Jesus, because he performed such works on the sabbath" (above 5:16); "Evil has come out of the elders of the people, who ruled them" (Dn 13:5). This also shows that Christ spoke the truth, while what their leaders said was false. For above, when our Lord asked them: "Why do you want to kill me?" they denied it and said: "You have a demon within you! Who wants to kill you?" But here, what their leaders had denied, these others admit when they say, Is he not the man they want to kill? Accordingly, they are amazed, considering the evil intentions of their leaders.

Commentary on John

They multiply expressions of assurance among themselves, and advance as it were to more manifest proof, beholding the unperilled boldness of Christ. For they are astonished and that with the greatest reason at finding those that were of old ungodly brought to an unpractised and unwonted patience and, beholding those who had been violent practising a gentleness that was new to them, they thence go forth into reasonable surmises: and in that they wonder at their forbearance in those matters in which they |515 ought never to have been angry, in these very things they are found to be blaming them, as though it were their habit without discrimination to press hard upon the teachers of the most excellent doctrines, and to proceed hotly against any one whatever, if he did but say things dissentient from them, though he should agree with the Divine Law. For dreadful was the conceit of the Pharisees, and the daring of their senselessness knew not bounds. Who then (say they) is He who tames them for the present, and Who is it who puts on sober reasoning as a bridle of their of old intolerable wrath? who He that has so charmed them and like serpents ever rearing themselves lulls them to gentle sleep? Lo, He speaketh boldly and they say nothing unto Him. Not merely does He speak, they say, but He speaketh boldly. And I do not suppose that any one would justly accuse the wrath of those men of being still, if He that was sought for had spoken against them in secret. For if it chanced not to have been known, neither would their wrath have been excited, but though He spake boldly and advanced through the keen reproof of them (for this the word boldly proves), they not only refuse to be angry, though very prone to this disease, but even shrink from words. For they say nothing to Him.

Do the rulers know indeed that He is the Christ? Seest thou how by reasonable inductions and probable arguments they collecting the duty of believing, are well nigh ashamed because their rulers do indeed now know Him, but while they shrink from openly fighting against God, and endure not to shamelessly entreat Him that came from above, they do yet bury in envious silence the open acknowledgement of Him? For if they knew not (say they) of a truth that He is the Christ, what induces them to tolerate His boldly reproving them and innovating even the things of old ordained, in that He was found healing even on the sabbath day, and distressing them in no slight degree by saying outright, Hath not Moses given you the Law, and none of you keepeth the Law? All this they bear, although affected beyond endurance thereby, and accustomed hotly to attack even those who do them no wrong. Going therefore through every argument they collect by degrees faith in Christ, but attribute knowledge of a truth to their rulers, inasmuch as they were brought up even before themselves in the holy writings, and are better able than themselves to understand the mysteries of the Divine Scriptures. Observe throughout that the people of the Jews are prepared unhesitatingly to follow their rulers, and they would have been surely preserved if led aright by those over them. Wherefore these shall undergo bitter punishment, since the Saviour Himself also accuses them saying, Woe unto you, lawyers, for ye took away the hey of knowledge, ye entered not in yourselves, and them that were entering in ye forbad. For a door as it were and gate to the knowledge of God, and a way that easily leadeth to all virtue is the word of them that teach aright, and the skill of the shepherd knoweth how to save the flock of sheep: even as the contrary destroyeth them easily, and will bear away the flock down precipices even against their will.

Commentary on the Gospel of John, Book 5

They wonder, "have not the rulers come to know that He is truly the Christ?"

Commentary on John

Again, they were amazed that Christ was openly teaching; so they said: Look, he is speaking publicly, i.e., Christ was teaching, an indication of the secure possession of the truth, "I have spoken publicly" (below 18:20), and they say nothing to him, held back by divine power. For it is a characteristic of God's power that he prevents the hearts of evil men from carrying out their evil plans. "When the Lord is pleased with the way a man is living he will make his enemies be at peace with him" (Ps 16:7); and again, "The heart of the king is in the hand of the Lord; he turns it wherever he wills" (Prv 21:1).

We see their conjecture when he says, Could it be that the rulers really know that he is the Christ? As if to say: Before, they sought to kill him; but now that they have found him, they do not say anything to him. Still, the leaders had not changed their opinion about Christ: "If they had known, they would never have crucified the Lord of glory" (1 Cor 2:8), but were restrained by divine power.

Commentary on John

(Hom. l. 1) But they do not follow the opinion of the rulers, but put forth another most perverse and absurd one; Howbeit we know this Man, whence He is; but when Christ cometh, no man knoweth whence He is.

Catena Aurea by Aquinas

27–28

(Tr. xxxi. s. 2) This notion did not arise without foundation. We find indeed that the Scriptures said of Christ, He shall be called a Nazarene, (Matt. 2:23) and thus predicted whence He would come. And the Jews again told Herod, when he enquired, that Christ would be born in Bethlehem of Judah, and adduced the testimony of the Prophet. How then did this notion of the Jews arise, that, when Christ came, no one would know whence He was? From this reason, viz. that the Scriptures asserted both. As man, they foretold whence Christ would be; as God, He was hid from the profane, but revealed Himself to the godly. This notion they had taken from Isaiah, Who shall declare His generation? (Isa. 53) Our Lord replies, that they both knew Him, and knew Him not: Then cried Jesus in the temple as He taught, saying, Ye both know Me, and know whence I am: that is to say, Ye both know whence I am, and do not know whence I am: ye know whence I am, that I am Jesus of Nazareth, whose parents ye know. The birth from the Virgin was the only part of the matter unknown to them: with this exception, they knew all that pertained to Jesus as man. So He well says, Ye both know Me, and know whence I am: i. e. according to the flesh, and the likeness of man. But in respect of His divinity, He says, I am not come of Myself, but He that sent Me is true.

Catena Aurea by Aquinas

Then those same persons who had said, "Did the rulers know that this is the Christ?" proposed a question among themselves, by which it appeared to them that He was not the Christ; for they said in addition, "But we know this man whence he is: but when Christ cometh, no man knoweth whence he is." As to how this opinion among the Jews arose, that "when Christ comes, no man knoweth whence He is" (for it did not arise without reason), if we consider the Scriptures, we find, brethren, that the Holy Scriptures have declared of Christ that "He shall be called a Nazarene." Therefore they foretold whence He is. Again, if we seek the place of His nativity, as that whence He is by birth, neither was this hidden from the Jews, because of the Scriptures which had foretold these things. For when the Magi, on the appearing of a star, sought Him out to worship Him, they came to Herod and told him what they sought and what they meant: and he, having called together those who had knowledge of the law, inquired of them where Christ should be born: they told him, "In Bethlehem of Judah," and also brought forward the prophetic testimony. If, therefore, the prophets had foretold both the place where the origin of His flesh was, and the place where His mother would bring Him forth, whence did spring that opinion among the Jews which we have just heard, but from this, that the Scriptures had proclaimed beforehand, and had foretold both? In respect of His being man, the Scriptures foretold whence He should be; in respect of His being God, this was hidden from the ungodly, and it required godly men to discover it. Moreover, they said this, "When Christ comes, no man knoweth whence He is," because that which was spoken by Isaiah produced this opinion in them, viz. "And His generation, who shall tell?" In short, the Lord Himself made answer to both, that they both did, and also did not know whence He was; that He might testify to the holy prophecy which before was predicted of Him, both as to the humanity of infirmity and also as to the divinity of majesty.

Tractates on John 31

Not from external considerations only, nor because their rulers had made the pain of their reproof a thing to be borne, does the mind of them of Jerusalem admit the faith; but it after having with great profit produced arguments from what was likely and being brought to true conceptions of Christ through the God-befitting Authority that is in Him, led at length not unskilfully to the apprehension of piety, falls again without knowing it into the unlearning which was foster-brother to the Jews. For they who had well considered those things seem as if they would hunt out the truth from all quarters, and advance to the due faith not merely because of the silence of their rulers and their unwonted gentleness, but would also search the Holy Scripture itself, invited thereto by a right motive, but making their test of the Mystery wholly without instruction or understanding. For merely because they know whence He is who is speaking boldly, that is, from what village He sprang, of what parent He was born, they say that He is not He Who was foretold by the Law. Then they add, but Christ when He cometh no man knoweth whence He is. And it is clear (I suppose) to every one, that their mistake in this too arose from unlearning. But I suppose one ought to search out whence their thoughts got to this; and what induced those who were well examining all about Him, to for this reason suppose that He was not Christ, because they were not ignorant whence He was: and why they subjoin, Christ when He cometh, no man knoweth whence He is: for by this they lose the apprehension of the truth. There is therefore some saying of Isaiah concerning Christ quoted, His generation who shall declare? for His Life is taken away from the earth. And the blessed Prophet applying the expression to the Word of God, puts generation for Being. For who at all can tell the mode of the Being of the Only-Begotten? what tongue shall declare the unspeakable Birth of the Son from the Father? or what mind will not be powerless for this? For that He was begotten of God the Father we know and have believed: but the how, we say is unattainable by every mind, and the enquiry thereinto most perilous. For we ought not to search into what is too deep, nor to scrutinize what is too hard, but rather to holdfast what we are commanded, and have an unshaken belief concerning God, that He is in truth, and that He is a Rewarder of them that diligently seek Him. But we must not search into, as it is written, the things which surpass understanding and thought, not merely our own, but also that of the whole creation, or even every reasonable creature. Who then shall declare the generation of the Only-Begotten? for His Life is taken away from the earth, that is, the tale of His Essence is higher than all that are in the earth. For here again he calls His Being Life.

This then led astray the uninstructed mind of the Jews, and made them wander from the true discernment of Christ. For they considered not (it seems) that the words of the holy prophets respecting Him are two-fold. For sometimes they signify that He will come with Flesh into the world, and manifest to us His Birth of a Virgin according to the Flesh. For behold, a Virgin shall conceive, and bear a Son: yea and they clearly proclaim where He shall be born: And thou, Bethlehem house of Ephratah, little art thou to be among the thousands of Judah; out of thee shall He come forth unto Me that is to be Ruler in Israel, and His goings forth from the beginning from the days of eternity. But when they are expounding (as far as is possible) His Ineffable Generation from God the Father, they either say what we said above, His generation who shall declare? for His Life is taken from the earth, or what is joined to the passage cited, And His goings forth from the beginning from the days of eternity. For here he means the goings forth of the Only-Begotten as Brightness from Light, and a certain forthcome from the Essence of Him Who Begot Him into His Own Being before all age and day and moment. Since then the Holy Scripture sets both before us, and the sacred writings both tell us whence Christ shall be after the Flesh, and honour by silence His Unsearchable Being from the Father, how will one not, finding the Jews in no slight degree unlearned, with reason laugh aloud and say, Not merely from the Generation of Christ being unknown, must one make enquiries respecting Him, but also from its being known Who and whence He springs according to the Flesh?

Commentary on the Gospel of John, Book 5

And they do not stop at this thought, but draw the following conclusion: Where the Christ will come from, no one knows. But where this man is from — we know. Therefore, this is not the Christ. But see how malice contradicts itself. Their chief priests, when Herod asked them, say that Christ is born in Bethlehem of Judea (Matt. 2:4–5); yet these people say that no one knows where Christ comes from. Do you see the contradiction? And again in another place they say: "We know that God spoke with Moses, but as for this man, we do not know where He is from" (John 9:29). Do you see how frenzied the speakers are? We know and we do not know. Is there anything comparable to such frenzy? But they had one thing in mind: not to believe. Therefore, when it was useful for them, they said "we know," and when it was disadvantageous, they claimed that "we do not know." Thus, the contradiction stems from their malice. Another might ask: "On what basis do they say that no one will know where Christ is from?" For if they had not had some testimony in Scripture or a firm tradition, they would have spoken so openly against the scribes, who clearly told Herod that Christ is born in Bethlehem of Judea, and against those who elsewhere say that "Christ will come from the village of Bethlehem." (Jn. 7:42) What then shall we answer? Both groups spoke on the basis of the prophets. Those who said that Christ is born in Bethlehem and that He is from the village of David evidently, as Matthew also notes, had as their basis the testimony of the prophet Micah, who says: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah, for out of you shall come a Ruler, who will shepherd My people Israel" (Mic. 5:2; Mt. 2:4–6). And those who said that no one knows where Christ will come from also based their thought on the testimony of the prophets. Micah himself (Mic. 5:2) says that "His goings forth are from the beginning, from the days of eternity," by which the unknowability of His origin or birth is clearly indicated. For the One who has goings forth from the beginning and from the days of eternity, no man can know. Men exist in time, but He is from the days of eternity and from the beginning. How then can that which is temporal comprehend the eternal? Isaiah also says: "Who shall declare His generation?" (Is. 53:8) Based on this, they also said that no one knows where Christ is from. For they did not understand that the Lord Jesus is of two natures, and that where He is from according to His fleshly birth from the Virgin, namely from Bethlehem, this was known, while of His bodiless and ineffable birth from the Father before all ages it is said that His birth is beyond all explanation. So these Jerusalemites speak of the fleshly birth and say that they know where He is from; but of the pre-eternal Birth, according to which no one knows where Christ is from, they do not speak. Therefore, not knowing that He is of two natures, and according to one is known, while according to the Other is not, they say that He is not the Christ.

Commentary on John

Their objection to this conjecture is then added: We know where this man comes from. As if to argue: The Christ should have a hidden origin; but the origin of this man is known; therefore, he is not the Christ. This shows their folly, for granted that some of their leaders believed Christ, they did not follow their opinion, but offered another, which was false. "This is Jerusalem; I have set her in the midst of the nations" (Ez 5:5). For they knew that Christ took his origin from Mary, but they did not know the way this came about: "Isn't Joseph his father, and Mary his mother?" as we read in Matthew (13:55).

Why did they say, when the Christ comes, no one will know where he comes from, since it says in Micah (5:2): "Out of you [Bethlehem-Ephrathah] will come a leader, who will rule my people Israel."? I answer that they took this opinion from Isaiah, who said: "Who will make known his origin?" (53:8). Thus, they knew from the prophets where he was from, according to his human origin; and they also knew from them that they did not know it, according to his divine origin.

Commentary on John

With Him is nothing incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father; but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging [Him] on to [perform] the wonderful miracle of the wine, and was desirous before the time to partake of the cup of emblematic significance, the Lord, checking her untimely haste, said, "Woman, what have I to do with thee? mine hour is not yet come" -waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take Him, it is said, "No man laid hands upon Him, for the hour of His being taken was not yet come; " nor the time of His passion, which had been foreknown by the Father; as also says the prophet Habakkuk, "By this Thou shalt be known when the years have drawn nigh; Thou shalt be set forth when the time comes; because my soul is disturbed by anger, Thou shalt remember Thy mercy." Paul also says: "But when the fulness of time came, God sent forth His Son." By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great.

Against Heresies Book 3

"Then they sought to take Him, and no man laid his hand upon Him, because His hour was not yet come." Seest thou that they are invisibly restrained, and their anger bridled? But wherefore saith It not, that He had restrained them invisibly, but, "Because His hour was not yet come"? The Evangelist was minded to speak more humanly and in a lowlier strain, so that Christ might be deemed to be also Man. For because Christ everywhere speaketh of sublime matters, he therefore intersperseth expressions of this kind.

Homily on the Gospel of John 50

They wanted to arrest him, but no one laid hands on him—as if they were prevented by divine power—because the time had not come yet in which his passion had to be accomplished. From this it appears that he could not be arrested by them if he did not want to be.

Commentary on John 3.7.30-31

"Then they sought to take Him: but no man laid hands on Him, because His hour was not yet come;" that is, because He was not willing. For what is this. "His hour was not yet come"? The Lord was not born under fate. This is not to be believed concerning thee, much less concerning Him by whom thou wast made. If thy hour is His good will, what is His hour but His good will? He meant not therefore an hour in which He should be forced to die, but that in which He would deign to be put to death. But He was awaiting the time in which He should die, for He awaited also the time in which He should be born. The apostle, speaking of this time, says, "But when the fullness of time came, God sent His Son." For this cause many say, Why did not Christ come before? To whom we must make answer, Because the fullness of time had not yet come, while He by whom the times were made sets their bounds; for He knew when He ought to come. In the first place, it was necessary that He should be foretold through a long series of times and years; for it was not something insignificant that was to come: He who was to be ever held, had to be for a long time foretold. The greater the judge that was coming, the longer the train of heralds that preceded him. In short, when the fullness of time came, He also came who was to deliver us from time. For being delivered from time, we shall come to that eternity where there is no time: there it is not said, When shall the hour come, for the day is everlasting, a day which is neither preceded by a yesterday, nor cut off by a morrow. But in this world days roll on, some are passing away, others come; none abides; and the moments in which we are speaking drive out one another in turn, nor stands the first syllable for the second to sound. Since we began to speak we are somewhat older, and without doubt I am just now older than I was in the morning; thus, nothing stands, nothing remains fixed in time. Therefore ought we to love Him by whom the times were made, that we may be delivered from time and be fixed in eternity, where there is no more changeableness of times. Great, therefore, is the mercy of our Lord Jesus Christ, in that for our sakes He was made in time, by whom the times were made; that He was made among all things, by whom all things were made; that He became what He made. For He was made what He had made; for He was made man who had made man, lest what He had made should perish. According to this dispensation, the hour of His birth had now come, and He was born; but not yet had come the hour of His suffering, therefore not yet had He suffered.

In short, that ye may know that the words refer, not to the necessity of His dying, but to His power,-I speak this for the sake of some who, when they hear "His hour was not yet come," are determined on believing in fate, and their hearts become infatuated;-that ye may know, then, that it was His power of dying, recollect the passion, look at Him crucified. While hanging on the tree, He said, "I thirst." They, having heard this, offered to Him on the cross vinegar by a sponge on a reed. He received it, and said, "It is finished;" and, bowing His head, gave up the ghost. You see His power of dying, that He waited for this-until all things should be fulfilled that had been foretold concerning Him-to take place before His death. For the prophet had said, "They gave me gall for my meat; and in my thirst they gave me vinegar to drink." He waited for all these things to be fulfilled: after they were completed, He said, "It is finished;" and He departed by power, because He came not by necessity. Hence some wondered more at this His power to die than at His ability to work miracles. For they came to the cross to take the bodies down from the tree, for the Sabbath was drawing near, and the thieves were found still living. The punishment of the cross was so much the harder because it tortured men so long, and all that were crucified were killed by a lingering death. But the thieves, that they might not remain on the tree, were forced to die by having their legs broken, that they might be taken down thence. The Lord, however, was found to be already dead, and the men marvelled; and they who despised Him when living, so wondered at Him when dead, that some of them said, "Truly this was the Son of God." Whence also that, brethren, where He says to those that seek Him, "I am He;" and they, going backward, all fell to the ground? Consequently there was in Him supreme power. Nor was He forced to die at an hour; but He waited the hour on which His will might fittingly be done, not that on which necessity might be fulfilled against His will.

Tractates on John 31

(Tract. xxxi. s. 5) That is, because He was not so pleased; for our Lord was not born subject to fate. Thou must not believe this even of thyself, much less of Him by Whom thou wert made. And if thine hour is in His will, is not His hour in His own will? His home then here does not mean the time that He was obliged to die, but the time that He deigned to be put to death.

Catena Aurea by Aquinas

CHAPTER I. That human affairs are not, according to the unlearned surmises of the Greeks, subject as of necessity to the Hours, but that of our own choice we advance both to good and to the contrary: and that we are directed by the Will of God.

The Pharisees cut with His reproaches, and perceiving that their silence in those matters was not without damage to their own stubbornness, and was of benefit to the multitudes (for they were being persuaded of the duty of at length acknowledging that He is Christ), are carried along unto their wonted presumption, and again thirst for His Blood. For thrusting aside reverence for the law, as most unserviceable to them, and taking no account of what is contained in the Sacred Writings, and deeming not worthy of remembrance the command, The innocent and righteous slay thou not, they are sick of a most unrighteous madness against Christ. But by the Divine Might the result of their devices is turned to the utter contrary. For the deceitful man shall not attain his prey, as it is written. For they seek to take Him, as the Evangelist saith, as though they had kept a voluntary and self-imposed silence at His rebukes, and would repel by their after wrath all appearance of having been kept back by Him. For this some of them of Jerusalem had accepted as a proof that Jesus is by Nature God, saying, Lo, He speaketh boldly, and they say nothing unto Him: do the rulers know indeed that He is the Christ? But He Who taketh the wise in their own craftiness, rendereth their daring most useless to them who thus schemed, and confirmeth to the multitudes what had been bruited in secret by way of consideration and conjecture.

For they are repressed by a God-befitting operation, which putteth a bridle upon their unholy deeds, and permitteth their designs to stretch forth but to attempts. For profitably did the most wise Evangelist put forward the reason of their being unable to carry through their proposed design to its fulfilment (for says he, His hour was not yet come). Here he evidently calls hour the time, i. e., of His Passion, and of the Precious Cross. To whom then will it not be evident by this also, that Christ would not have suffered at all, if He had put away the will to suffer? For not by the violence of the Jews, but of His own Will did He come to the Cross for our sakes and on account of us. Wherefore also He saith, averting the reproach of seeming powerlessness, No man taketh My life from Me, I lay it down of Myself: I have power to lay it down, and again I have power to take it. For as we have already before said, He bare no unwilling Cross for us. For He hath offered Himself as a Holy Sacrifice to God the Father, purchasing the salvation of all men by His Own Blood. Wherefore He also said in the Gospel preachings, For their sakes do I sanctify Myself. But sanctify He here says for "offer," and "consecrate;" for that which is offered in sacrifice to God is holy. But that He accepted being the Sacrifice for all free from all violence from any, we shall know when we hear Him saying in the Psalms to God the Father, Sacrifice and, offering Thou wouldest not, but a Body preparedst Thou Me: in whole burnt offerings and sacrifices for sin Thou tookest no pleasure: then I said, Lo I come, in the chapter of the book it is written of Me, to do Thy will, O God. Seest thou how of His own accord He comes unto His Passion for all? For He says, Lo I come, not, I am taken by compulsion by another. He escapes then from the present violence of the rulers, reserving His Passion for its appointed time, and using a most God-befitting boldness in all things.

I suppose then that this will suffice for the elucidation of the present passage, but since it is probable that some of the initiated on hearing the words, His hour had not yet come, may be carried away out of too great levity unto the mad folly of the Greeks, so as unreasonably to suppose that the affairs of man are subject to hours and days and seasons, I deem it necessary to say a little on this subject, since our aim is by every thought zealously to provide what is profitable to our readers. To the children of the Church then who are brought up on the Holy Scriptures, I suppose that will suffice for the refutation of the wiles of the Greeks and for the satisfactory casting off of the uncounsel hence arising, which is said by way of accusation or wise rebuke by Paul himself to some who were thus minded, Ye are observing days and months and times and years; I am afraid of you, lest I have toiled for you in vain. And indeed, apart from all subtlety of argument, it is manifest that he which is involved in such folly, will both destroy his own soul, and be found to dishonour the Maker of us all, to whom Alone wise and well-tutored reason attributes the helm of our affairs. But they who are minded unrightly to observe those things, will overturn the order of Providence, and believe that the Lord of all things is no longer Dispenser of our affairs, but will commit to times and seasons the government over all things, setting the creation over its Maker and despoiling of fairest Attributes, Him to Whom is due all honour and glory and worship, bestowing on the creature what is above it, and imparting to things made that wherewith they ought to crown the Creator: nor will their evil deeds stop here, but will advance to something yet heavier, for they will openly reproach God, lover of good, and will say that He, the enemy of all sin, is Himself the worker of evil deeds. For if by Him have been made time and hour and day and year, and these bring certain, of necessity and violence, unto sometimes unpurposed wickedness, and cause them to fall into the misfortunes consequent thereupon, how does not what we say show itself to be true? And what then becomes of what is said by the all-wise Moses, And God saw (he says) every thing that He had made, and behold it was very good? But time is one of the every thing; and in time are both hour and day and year. But if we call that the introducing of evil, which the Eye of the Divine Nature saw to be good, shall we not be confessing outright that the Lord of all is found to be the Creator of things most base?

I think then that those who are involved in the offences just mentioned will at length blush. But since it is probable that some have chosen not only not to resist the un-counsels of the Greeks, but even to defend them, come let us consider the absurdity inherent in their doctrine in another light also and, heaping up profitable arguments as auxiliaries, let us lead out the truth against their abominations. For if according to you, sirs, at the, so to say, forcible invitation of time, and on the compulsion of the hour, we are drawn to ought good or the contrary, as it may be, then superfluous (as it seems) were reason, guiding us to each action, both counselling us to decline from ill deeds, and exhorting us rather to hasten after what is approved. For what benefit (tell me) remains, what advantageth sound reason, if I must surely suffer and advance even against my will, whithersoever the hour invites and the season chooses to compel? it is meet then, as they say that pilots of ships do, when they declare there is no hope of the ship being saved in the peril of the storm, to let go every rope, and undo the very tillers, no more enduring any skill therein, and to commit it to the force of the waves and to be tossed on the sea. For nought, nought (from what has been already said) is either the gain to those who desire virtue, nor yet will harm spring up to the workers of evil, unless we receive from God according to each one of the things we have wrought, and receive recompense according to the quality of our actions. For (tell me) will not the hour oftentimes mark out what is most excellent, and the season without distinction profit, even if I be taken in the basest deeds? Again on the other hand, the season will sometimes appoint not a single good thing to some, but rather will bring, so to say, the hardest of all things, upon those who have aimed at honouring above all things the performance of good deeds.

But (haply some one will say) it will be no such thing as this, but the hour and season will give to each what suits him.

Therefore the season will now reign over us, we will put about the hours the dignity of Providence, having no more thought of God, we will ask by prayer, of Him nought, but of the time or the season. And what follows? we shall worship the creature more than the Creator, and blasphemously give the glory of the Creator to things made by Him. The disgrace hence accruing and the magnitude of the blasphemy, we shall see with no great trouble to have abomination more open than that of women who are courtesans. But what comes into our minds, we will say for profit's sake. Superfluously, it appears, do the laws both of God and man mark out to lovers of wickedness the punishments suitable for them, and add honours to those whose special aim it is to desire to live more rightly. For if nothing at all lies within our own wills, but all is subject to the necessity from the hours, which lead us without escape or power of refusal to both [good and evil], how can we still rightly allow that praise is meet for the good, and allot the contrary to those who are not so, as their just meed? Why (tell me) do the laws compel us to depart from vice, and press forward after what is better, if others hold the reins of our resolves, and easily bring us to whatsoever they please? For they say and will have it so, that human affairs are under the authority of the hours, taking no thought of the absurdity thence resulting. For will they not declare, even against their will, that he, .whose is the supremacy over all things that are upon the earth, will be more wretched than the very brutes, and will live in pitiable state, and he who ought to excel by reason of his nature, will be brought down to the second, yea, even to the last place? For if the beasts by their self-ruling impulses, turn, no one hindering them, to what they please, and admit what they know to be wholesome, and shun what will hurt them, and WE are in bondage to time, that bitter master, and have the authority of the hours, a tyranny not to be escaped, suspended over us like a staff, shall not our condition be far worse than theirs is?

But he will blush, as is probable, who would fain be for (yea rather utter lies against) the hours and times, which were never created for any such purposes, and rejecting the absurdity of such opinions, will come forward saying: "We do not, sir, declare that the hour nor yet the time or season has authority over the affairs of men, but we say that there are evil hours, and seasons too, which sometimes like raging winds, spring upon us miserable."

But we shall answer, O mad in mind, and steeped in sheer 1 insanity, how is it that YE do not perceive that ye arming your own mind against That Essence which is above all? for will not He be a worker of iniquity, if ought of the things made by Him be wicked? But this, as we have mentioned it before, we will pass over, and will rather endeavour to be persuaded by you, how the hour or season could hurt us, or on the contrary rejoice us, did not God order all things according to His will, and will that they should, as belongeth to each, give either pain or contrariwise pleasure? For we but now heard you say, that nought of our affairs are under the authority of the hours, but that some are by nature evil, and are borne violently down upon us like the wind. But I do not think it will be any hard matter to show that this your argument is replete with extremest folly. For who does not clearly see that the twelve intervals of the hours are meted out, some to the day, others to the night, and that night and day do not come to one man, to another not, but pervade all things? but their evil, innate and unavoidably tending thereto, is not evil to one, to another not, nor yet to one perchance, or a second, but rather will bring harm in equal degree upon all, upon whom the interval of night or of day comes? How then does it happen that in a single day or hour, one may see one man prosperous and enjoying himself with many jovial companions, so as to go to sumptuous feasts and gather together with much diligence his guests, and others you may |529 clearly see in opposite plight, so that one is often borne forth to die miserably. What (tell me) is the reason, or how is it possible, that in one single hour or period, one person is found in the former state, another in the latter? what will you call that hour? evil, or the reverse? for I cannot say, looking at either side and finding one man revelling, another lying a breathless and miserable corpse. Will not then those opinions respecting the hours be proved an unlearned fable, and the inventions of devilish madness? I think all will agree to this without any hesitation, and will condemn those who hold such opinions. And we might well, I think, be content with what has been said, but lest by committing every thing to hazard and conjecture I should leave an excuse for quibbling to any, I will betake myself to history, and from facts will confirm past all doubt the already beaten track of our argument. When the Assyrians then encompassing the holy city (I mean the holy Jerusalem) were purposing to besiege it, their general, Rabshakeh, was first endeavouring at one time by words of guile to undermine the minds of the fighting men which were therein, at another thought to do this by threats: and the blessed Hezekiah who at that time held the kingly power trusted not in his forces, but attributed the achievement of victory to God Who is over all, and by most fervent prayer did he keep calling for the alone aid which is from Him, and immediately did God incline His Ear to the righteous man, and granted him grace answerable to his prayers. For the angel of the Lord went forth, as it is written, and slew out of the camp of the aliens an hundred fourscore and five thousand. What then will you say to this, o most excellent of men? In one night and in the same hour and season, the Assyrian fell overpowered by Angel's hand, the multitude of them of Jerusalem was saved, and the one were in the depths of misery, the other in joy and delight. Where is the power of the hour? how was it apportioned unequally for both? and for the one it wrought rejoicing, for the other an evil death? For you will not venture to call it two-natured and |530 multiform, even though you babble exceedingly. The same argument will hold as to Dathan and Abiram, who having once made a sedition against the authority of Moses, and fearing not unbidden to spring upon the office of the Divine priesthood, went down with all their household into the depths of the earth; and they were in Hades, while the rest of the congregation were preserved. But the vengeance surely should not forsooth, since it was not at all that of Divine wrath, but of the hour, have burst forth upon one part merely of the assembly, but should have taken hold on the whole equally.

Let us not then admit that hour or day or season is the giver either of sorrow or joy, in respect of its own nature or however one might rightly speak of it; but let us grant the profit from the hour or season and contrariwise the damage, when we setting to either skilfully or ignorantly, meet with results pleasant or otherwise. For example, To every thing a season, as it is written, and to know the fit times, is most useful, not to know them, replete with damage. For in winter one ought not to make voyages, to do so in summer is not ill-instructed. Being thus minded we shall commit the helm of our affairs to God the Lord of all. For if, according to the unlying word of the Saviour, this little sparrow of no worth shall never fall into a snare without the Will of God the Father, how shall he who is so honoured and has the authority over all, suffer ought contrary to his mind or wish, unless Providence brings upon him any of the things above mentioned in accordance with the life of each?

I will further add another thing which has been shaken out and come forth of my memory, exceeding kin to the present matter, yea rather calling for the same investigation, though the solution be not hard, but most easy to the man of full understanding and that hath the senses of his understanding exercised to discern both good and evil. What then is this, of which we so speak? They of Cana, inhabiting the country bordering on Judea, namely Galilee, were once celebrating a marriage, and they invited the Lord to their banquet with His Mother and the holy disciples, and the cause of this their feast was the marriage-bed. But when sitting at meat with those who with Him were assembled for this purpose, the Lord was there to bless that marriage which He had ordained, wine began to fail the company. But the Mother of the Saviour as still having authority over her Son, by reason of His exceeding subjection, and having now learnt by much experience Him too that hath God-befitting Power, saith, They have no wine. For she knew that He would perform, and that most easily, whatever the nature of things required. And the Lord said to her, Woman what have I to do with thee? Mine hour is not yet come. The devout mind, then, far removed from monstrous opinions, and fleeing utterly Greek superstition, will receive piously what is said. For not yet He says, is the time of My manifestation, i. e., by miracles, come. For being God by Nature, He was not ignorant of the time befitting each work (how could He?) But he who of his exceeding senselessness turns about hither and thither (for evil is a beaten track to the multitude, who suppose, as certain trifling say, that Christ Himself also was subject to the operations of the hours,) will be here proved by us to have no understanding and by those very things by which he looked to strengthen his own argument, by these will he be condemned for the inherent absurdity of his tenets. For if we grant that the nature of things is subjected to the operations of the hours, and that therefore Christ said to His Mother, Mine hour is not yet come, how (tell me) when according to your abominable and most unwise reasoning He had not yet the operation of the hour to cooperate with His Will, does He become the Creator of the things asked for? for forthwith He manifestly turns water into wine. But if ye think that affairs must be subject to the authority of the hours, how ought not the Lord at the first not a whit to have attempted to accomplish what the concourse of the hours did not grant? But evidently He took no thought of this, but gave them His Grace before that time. The power of the hour was then no hindrance, but since the time was not yet come for His proclamation by miracles, does Christ say thus.

We are then set free from your surmises hereon, and when hour is mentioned, let it be considered to be the time which suits each work: and that we too are set free from the necessity of the hours, I think needs no more expenditure of words to prove: for we have already sufficiently gone through this.

But we will endeavour to show now, that we shall find that hour in the Divine Scriptures signifies the time suitable to each action. And the admirable Paul cries out and indicates the meaning of the word hour, And that, knowing the time, that it is the hour for you to awake out of sleep: the night is far spent, the day hath drawn near. Thou seest how having first put time, he added hour, as indicating by the same, it, and not ought else. For it was time that they who lay in the deep sleep of sin should rouse themselves and open their eyes to what was their profit, and be raised to a God-loving watchfulness.

Commentary on the Gospel of John, Book 5

The Evangelist, showing that they were invisibly restrained and that He suffered voluntarily, says that they sought to seize Him and yet no one laid a hand on Him. "His hour had not yet come" — this is said not because He is subject to the conditions of time, but because He does all things at the fitting and proper time and hour. When He deemed it timely to suffer, that is, when the proper and fitting time had come, then He delivered Himself to the crucifiers. For He does and arranges all things at proper and fitting times. There was a proper time for giving the Law; a proper time for the prophets and the Gospel. Thus, the designation of "the hour" points to the particular wisdom and providence of the Savior.

Commentary on John

Then he considers the effect of his teaching. First, in the people; then on the Pharisees (v 32). He does two things with the first. First, he shows the effect of this teaching on those of the people who were ill-willed; secondly, on those who were favorable (v 31). He does three things concerning the first. First, he mentions the evil intention of the people; secondly, that they were hindered in carrying out their plan; and thirdly, he mentions the reason why they were hindered.

He presents their evil intention when he says, They therefore wanted to seize him. Because our Lord said to them, "whom you do not know," they became angry, feigning that they did know him. And so they formed the evil plan of seizing him, so that they could crucify and kill him: "Go after him, and seize him" (Ps 70:11). Yet there are some who have Christ within themselves, and still seek to seize him in a reverent manner: "I will go up into the palm tree and seize its fruit" (Sg 7:8). And so the Apostle says: "I will go after it to seize it" (Phil 3:12).

He mentions that they were hindered in their plans when he says, but no one laid a hand on him: for their rage was invisibly checked and restrained. This shows that a person has the will to inflict injury from himself, while the power to inflict injury is from God. This is clear from the first chapters of Job, where Satan was unable to torment Job except to the extent that he was permitted to do so by God.

The reason they were hindered was because his hour had not yet come. Here we should note that "There is a time and fitness for everything" (Ecc 8:6). However, the time for anything is determined by its cause. Therefore, because the heavenly bodies are the cause of physical effects, the time for those things that act in a physical way is determined by the heavenly bodies. The soul, on the other hand, since it is not subject to any heavenly body in its intellect and reason (for in this respect it transcends temporal causes) does not have times determined by the heavenly bodies; rather, its times are determined by its cause, that is, God, who decrees what is to be done and at what time: "Why is one day better than another?... They are differentiated by the knowledge of the Lord" (Sir 33:7). Much less, therefore, is Christ's time determined by these bodies. Accordingly, his hour must be regarded as fixed not by fatal necessity, but by the entire Trinity. For as Augustine says: "You should not believe this about yourself; and how much less should you believe it about he who made you? If your hour is his will, that is, God's, what is his hour but his own will? Therefore, he was not speaking here of the hour in which he would be forced to die, but rather of the hour in which he thought it fitting to be killed." "My time has not yet come," as he said before (above 2:4); "Jesus knew that his time had come to leave this world for the Father" (below 13:1).

Commentary on John

31–32

"When Christ cometh, will He do more miracles than these which this man hath done?" How many were the miracles? In truth, there were three, that of the wine, that of the paralytic, and that of the nobleman's son; and the Evangelist hath related no more. From which circumstance it is plain, as I have often said, that the writers pass by most of them, and discourse to us of those alone on account of which the rulers ill-treated Him. "Then they sought to take Him," and kill Him. Who "sought"? Not the multitude, who had no desire of rule, nor could be made captives by malice; but the priests. For they of the multitude said, "When Christ cometh, will He do more miracles?" Yet neither was this sound faith, but, as it were, the idea of a promiscuous crowd; for to say, "When He cometh," was not the expression of men firmly persuaded that He was the Christ. We may either understand the words thus, or that they were uttered by the multitudes when they came together. "Since," they may have said, "our rulers are taking every pains to prove that this man is not the Christ, let us suppose that he is not the Christ; will the Christ be better than he?" For, as I ever repeat, men of the grosser sort are led in not by doctrine, nor by preaching, but by miracles.

Homily on the Gospel of John 50

31–32

"The Pharisees heard the people murmuring, and sent servants to take Him." Seest thou that the violation of the Sabbath was a mere pretense? and that what most stung them was this murmuring? For here, though they had no fault to find with Him for anything said or done, they desired to take Him because of the multitude. They dared not do it themselves, suspecting danger, but sent their hired servants. Alas! for their tyranny and their madness, or rather, I should say, for their folly. After having often attempted themselves, and not prevailed, they committed the matter to servants, simply satisfying their anger.

Homily on the Gospel of John 50

"But many of the people believed on Him." The Lord made whole the humble and the poor. The rulers were mad, and therefore they not only did not acknowledge the Physician, but even were eager to slay Him. There was a certain crowd of people which quickly saw its own sickness, and without delay recognized His remedy. See what that very crowd, moved by His miracles, said: "When Christ cometh will He do more signs than these?" Surely, unless there will be two Christs, this is the Christ. Consequently, in saying these things, they believed on Him.

Tractates on John 31

(Tract. xxxi. 7) And many of the people believed on Him. Our Lord brought the poor and humble to be saved. The common people, who soon saw their own infirmities, received His medicine without hesitation.

Catena Aurea by Aquinas

How great the economy herein, and how fitly it hath followed after those things, is meet to see. For having before said that the Jews were seeking to take Him and to enclose Him by the meshes of their senselessness, into so cruel and unseasonably contrived danger, he shows the multitudes of them that believe, that the ill machinations of their rulers against Him may at length be acknowledged. So far are the people from desiring to rage against Him, that they at length even gather some ideas from His miracles, and openly confess that they ought to give heed to His doctrines. For a report (it seems) was noised abroad throughout the whole race of the Jews and spread throughout all their country, that the Presence of Christ would be for some mighty deeds, and that He would work exceeding miracles, and introduce teaching more notable far and superior to the instruction of the Law. For the woman of Samaria, when she came to Jacob's well to draw water and was conversing with the Saviour, said, We know that Messias cometh Which is called Christ, when He is come, He will tell us all things. And the words, we know, here, we shall not reasonably apply to the woman alone, but joining the whole race of Samaritans and Jews, we shall confirm the argument we have just adduced. These then now perceiving that the glorious hopes commonly entertained of Him do not surpass what was already present, well-nigh speak thus one to another, For what hath the Law declared that Christ should be revealed to us? what manner of man hath the word of the holy Prophets foretold? a Worker of miracles plainly and instructer in what is most excellent. But we see that He Who is now come is wholly pre-eminent unto both. What exceedingness in miracles remains for them who conceive of somewhat greater yet? In what difficulty has He failed? what that is above utterance and miraculous has He not wrought? in whom shall we still seek for more? let us see whether Christ have not at length reached the bounds of all marvel! what is looked for in Christ which is not apparent in this Man? Shameless now at length is the withholding of our faith, senseless our indifference, and quite unpersuasive the argument of delay under colour of choosing the best. Let God be confessed: for this the nature of things requires, even of those who will it not.

Not unsuitably then nor unbecomingly, might one put this in the mouth of the Jews. We must note however that through the perverseness of the rulers the subjects perished: for the one were most admirable guessers, led by the renown of His Works to the duty of believing on Him, and only waiting for the judgment of their rulers concerning Christ; and these were so mighty in savage cruelty, as to attempt to ill-treat Him Who had been foretold for vast hopes, and was accredited by what He had already wrought.

Commentary on the Gospel of John, Book 5

Many believed in Him, saying: "Will the Christ perform more signs than this Man has done?" They speak of the wine at Cana, of the nobleman's son, of the paralytic, of the loaves, and generally of all the other signs which, on account of their multitude, the Evangelists did not mention by name. However, even if you hear that many believed, their faith was not true faith, but the kind characteristic of the common people, who easily change their minds.

Commentary on John

Then he mentions the effect his teaching had on those who were favorable. First, he shows their faith: Many of the people, however, believed in him. He does not say, "of the leaders," because the higher their rank, the further away they were from him. So there was no room in them for wisdom: "Where there is humility, there is wisdom" (Prv 11:2). But the people, because they were quick to see their own sickness, immediately recognized our Lord's medicine: "You have hidden these things from the wise and the prudent, and have revealed them to little ones" (Mt 11:25). This is why in the beginning, it was the poor and the humble who were converted to Christ: "God chose what is lowly and despised in the world, and things that are not, to destroy those things that are" (1 Cor 1:28).

Secondly, he gives the motive for their faith when he says, When the Christ comes, will he work more wonders than this man has done? For it had been prophesied that when the Christ came, he would work many miracles: "God himself will come, and save us. Then the eyes of the blind will be opened, and the ears of the deaf will hear" (Is 35:4). And so when they saw the miracles Christ was accomplishing, they were led to believe. Yet their faith was weak, because they were led to believe him not by his teaching, but by his miracles; whereas, since they were already believers, and instructed by the law, they should have been influenced more by his teaching: "Signs were given to unbelievers; while prophecies were given to believers, not to unbelievers" (1 Cor 14:22).

Secondly, their faith was weak because they seemed to be expecting another Christ; thus they say: When the Christ comes, will he work more wonders than this man has done? From this it is obvious that they did not believe in Christ as in God, but as in some just man or prophet. Or, according to Augustine, they were reasoning this way: When the Christ comes, will he work more wonders than this man has done? As if to say: We were promised that the Christ would come. But he will not work more signs than this man is doing. Therefore, either he is the Christ, or there will be several Christs.

Commentary on John

32–33

Why, he says, are you eager to arrest me, and why do you try to do something that is not in your power? Just wait a little bit, and I will give myself over to you. Indeed, after my death, I go to my Father, and by directing myself to him, I will certainly withdraw from you. And I will be exalted over you so that, even though you look for me, you may not find me. And even though you want to, you cannot come to where I am because I will be exalted over you in glory and honor. But the Jews did not understand a single word of this. And this is not surprising, because not even the disciples, as we have already demonstrated many times, could understand the words that were said at that time. At the end they learned these things from the facts.

Commentary on John 3.7.33-34

But those rulers, having heard the assurance of the multitude, and that murmuring noise of the people in which Christ was being glorified, "sent officers to take Him." To take whom? Him not yet willing to be taken. Because then they could not take Him while He would not, they were sent to hear Him teaching. Teaching what? "Then said Jesus, Yet a little while I am with you." What ye wish to do now ye will do, but not just now; because I am not just now willing. Why am I now as yet unwilling? Because "yet a little while I am with you; and then I go unto Him that sent me." I must complete my dispensation, and in this manner come to my suffering.

Tractates on John 31

(Tract. xxxi. 7) Or they mean, If there are not to be two Christs, this is He. The rulers however, possessed with madness, not only refused to acknowledge the physician, but even wished to kill Him: The Pharisees heard that the people murmured such things concerning Him, and the Pharisees and chief priests sent officers to take Him.

Catena Aurea by Aquinas

And the chief priests and the Pharisees sent officers to take Him.

Albeit the Law declared, The innocent and righteous thou shalt not slay, and every where clearly crieth aloud, Thou shalt not be with the multitude to do evil, the guardians of the Law desire to kill, overbearing in respect of esteeming Moses' Law holy, and accustomed to blame every one who did not live in the same way. But caring nothing for the Law in these matters, and so to say, spurning its most precious things, they are zealous to take in their meshes Him That had done no wrong at all, but rather is now by His very works accredited that He is indeed the Christ. And surely (some one will reasonably say) these ungodly rulers of the Jews ought, since they are learned in the Divine Oracles and skilled in the Divine Laws, rather to speak to the multitudes, to turn aside their clamour hereat by reasonable arguments, and to thrust aside all suspicions of envy, and turn them to think as they should do, if in ought they, travailing with right surmises about Christ, seemed to have fallen therefrom: they ought to have proved by testimonies from the Prophets and, going in short through the whole Divine Scripture, to have cleansed the multitude from their errors and, as knowing more, to have taught them clearer truth about Christ. But finding no defence from thence, in fear of the holy Scripture, as finding that it agreed with the multitude in accusing them, they fall into shameless daring, and strive to make away with Christ, not being able to convict Him of any offence. And most intolerable of all, this resolution is that not of chance people, but the daring deeds of the chief Priests coincident in mind with the Pharisees, albeit they ought to have led them inasmuch as they were superior through the office of the priesthood and, since they had the first place through this, they ought to have shown themselves guides in thoughts of good also, and to have taken the lead in counsel not counter to God. But since they are outside of any good disposition, and have cast the Divine Law behind their own imaginations, they are carried to that alone which pleased their own undiscerning impulses. For the head has become the tail, as it is written. For he that is chief follows, and consenting to the impiety of the Pharisees, makes now his unbridled attacks against Christ too. But without a cause is ever found to be the war of the wicked against the pious, and the mode of their contest so to speak halteth, unaided by the auxiliaries of reasonable causes, and merely hampered by the disease of envy. For since they are not able to compete with their mighty deeds, nor through equal strength of soul to attain corresponding glory, or even by better deeds to be seen in better case, they fall into savage-ness of mind, and foolishly arm themselves against the praises of those who surpass them, zealous for the destruction of what makes them to be disgraced. For evil is ever convicted by juxta-position with the better. For they ought rather to desire by equal actions to equal them, and to be zealous rather to do and think the same with those who are praised. But it was likely that the Pharisees should be bitterly disposed. For since they perceived that the multitudes were murmuring, and even now in common talk one to another saying, Is not This He Whom they seek to kill? lo, He speaketh boldly, and they say nothing unto Him: do the rulers know that He is the Christ? repelling again this supposition with the wickedness that was their foster sister, they give orders to bind Him, and send out officers to accomplish this very purpose.

Commentary on the Gospel of John, Book 5

The chief priests and Pharisees heard the people murmuring these things concerning Him.

The multitude are with great reason indignant against their rulers. For they were making a great outcry respecting our Saviour Christ, not because He was a wondrous Wonder-worker and beyond expectation, nor yet because He came telling of things better than the legal worship; but because He was not yet accepted by the chief priests and Pharisees, albeit having glory answerable to what was spoken of Christ, and no whit inferior to what the common reports tell of Him, or the word of the holy Prophets fore-heralded. So then they justly accuse them of being overcome with envy rather than really caring for the salvation of the people. But the constant utterance of blame as to this does not escape the knowledge of the rulers, and the multitude (it seems) gave them offence, now reasonably astonished at the Lord, and thirsting exceedingly to believe on Him, and already ill enduring the yoke of the rulers' arrogance, and essaying to do that which is said in the Psalms, Let us break their bands asunder, and cast away their yoke from us. For by not subjecting the mind of the people to the commands of the Law, but placing them in subjection to their own inventions, and teaching for doctrines the commands of men, they, leaving the right way and beaten track were conducting among precipices and foot-falls, those who were even now ready to be saved and of themselves were being led to rightness of conception.

Commentary on the Gospel of John, Book 5

In their conversations the people were showing what seemed like a good disposition and something resembling faith in the Lord, and seemed to want to separate themselves from the rulers. The latter, having noticed this, sent men to seize the Lord for that one reason alone — that people were beginning to recognize Him as the Christ. They sent others rather than going themselves, because they feared the people, lest they provoke an uprising. For this reason they send servants, and in this way protect themselves from the danger that might follow, while exposing them to the fury of the crowd. Thus they everywhere look after their own interests.

Commentary on John

Then when he says, The Pharisees heard the people saying these things about him, we see the effect this had on the Pharisees. And as Chrysostom says, Christ said many things, and yet the Pharisees were not aroused against him. But when they saw that the people were accepting him, they were immediately fired up against him; and in their madness they wanted to kill him. This shows that the real reason why they hated him was not that he broke the sabbath; what provoked them the most was the fact that the people were honoring Christ. And this is clear below: "Do you not see that we can do nothing? Look, the entire world has gone after him!" (12:19). Because they were afraid of the danger they did not dare to seize Christ themselves, but they sent their officers, who were used to such things.

Commentary on John

Undoubtedly, by not receiving Christ, the "fount of water of life," they have begun to have "worn-out tanks," that is, synagogues for the use of the "dispersions of the Gentiles," in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God.

An Answer to the Jews

35–36

(Hom. l. 3) They did not mean, that our Lord was going to the Gentiles for their hurt, but to teach them. Their anger had subsided, and they believed what He had said. Else they would not have thought of asking each other, What manner of saying is this that He said, Ye shall seek Me, and shall not find Me: and whither I am, ye cannot come.

Catena Aurea by Aquinas

"Then said the Jews among themselves, Whither will he go?" Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, "we are glad of it, when will the departure take place?" but they were somewhat affected at His words, and with foolish suspicion question one another, "whither will he go?" "Will he go unto the dispersion of the Gentiles?" What is, "the dispersion of the Gentiles"? The Jews gave this name to other nations, because they were everywhere scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a "dispersion." For of old all their nation was collected into one place, and you could not anywhere find a Jew, except in Palestine only; wherefore they called the Gentiles a "dispersion," reproaching them, and boasting concerning themselves.

Homily on the Gospel of John 50

35–36

"Then said the Jews," not to Him, but "to themselves, Whither will this man go, that we shall not find him? will he go unto the dispersion among the Gentiles, and teach the Gentiles?" For they knew not what they said; but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His bodily presence, but still with His feet. What were His feet? Those which Saul desired to trample upon by persecution, when the Head cried out to him, "Saul, Saul, why persecutest thou me?" What is this saying that He said, "Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?" Wherefore the Lord said this they knew not, and yet they did predict something that was to be without knowing it. For this is what the Lord said that they knew not the place, if place however it must be called, which is the bosom of the Father, from which Christ never departed; nor were they competent to conceive where Christ was, whence Christ never withdrew, whither He was to return, where He was all the while dwelling. How was it possible for the human heart to conceive this, least of all to explain it with the tongue? This, then, they in no wise understood; and yet by occasion of this they foretold our salvation, that the Lord would go to the dispersion of the Gentiles, and would fulfill that which they read but did not understand. "A people whom I have not known served me, and by the hearing of the ear obeyed me." They before whose eyes He was, heard Him not; those heard Him in whose ears He was sounded.

For of that Church of the Gentiles which was to come, the woman that had the issue of blood was a type: she touched and was not seen; she was not known and yet was healed. It was in reality a figure what the Lord asked: "Who touched me?" As if not knowing, He healed her as unknown: so has He done also to the Gentiles. We did not get to know Him in the flesh, yet we have been made worthy to eat His flesh, and to be members in His flesh. In what way? Because He sent to us. Whom? His heralds, His disciples, His servants, His redeemed whom He created, but whom He redeemed, His brethren also. I have said but little of all that they are: His own members, Himself; for He sent to us His own members, and He made us His members. Nevertheless, Christ has not been among us with the bodily form which the Jews saw and despised; because this also was said concerning Him, even as the apostle says: "Now I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." He owed it to have come to those by whose fathers and to whose fathers He was promised. For this reason He says also Himself: "I am not sent but unto the lost sheep of the house of Israel." But what says the apostle in the following words? "And that the Gentiles might glorify God for His mercy." What, moreover, saith the Lord Himself? "Other sheep I have which are not of this fold." He who had said, "I am not sent but unto the lost sheep of the house of Israel," how has He other sheep to which He was not sent, except that He intimated that He was not sent to show His bodily presence but to the Jews only, who saw and killed Him? And yet many of them, both before and afterwards, believed. The first harvest was winnowed from the cross, that there might be a seed whence another harvest might spring up. But at this present time, when roused by the fame of the gospel, and by its goodly odor, His faithful ones among all nations believe, He shall be the expectation of the Gentiles, when He shall come who has already come; when He shall be seen by all, He who was then not seen by some, by some was seen; when He shall come to judge who came to be judged; when He shall come to distinguish who came not to be distinguished. For Christ was not discerned by the ungodly, but was condemned with the ungodly; for it was said concerning Him, "He was accounted among the wicked." The robber escaped, Christ was condemned. He who was loaded with criminal accusations received pardon; He who has released from their crimes all who confess Him, was condemned. Nevertheless even the cross itself, if thou considerest it well, was a judgment-seat; for the Judge being set up in the middle, one thief who believed was delivered, the other who reviled was condemned. Already He signified what He is to do with the quick and the dead: some He will set on His right hand and others on His left. That thief was like those that shall be on the left hand, the other like those that shall be on the right. He was undergoing judgment, and He threatened judgment.

Tractates on John 31

35–36

(Tract. xxxi. 10) Whither I go, i. e. to the bosom of the Father. This they did not at all understand: and yet even their mistake is an unwitting prophecy of our salvation; i. e. that our Lord would go to the Gentiles, not in His own person, but by His feet, i. e. His members. He sent to us those whom He had made His members, and so made us His members.

Catena Aurea by Aquinas

Seest thou herein again the wretchedness of Jewish reasonings? seest thou the most miserable surmise of grovelling mind? for they do not say that He will ascend up to Heaven, although they clearly heard, Yet a little while am I with you, and I go unto Him that sent Me, but they are imagining the country of the Gentiles, as though among them were He That sent Him, unto Whom He promised to return. But the people of the Jews is hereby, as it seems, prophesying, albeit not knowing what it is saying. For moved by some Divine impulse they present Christ to the country of the Gentiles, in the way of a suspicion thinking of what a little after became true. For He was in truth about to go unto the Gentiles and teach them, spurning Jerusalem the ungrateful mother of the Jews.

But note that they do not speak of this simply: for they surmise that He will not only depart unto the dispersed of the Gentiles, but in their stubbornness add, and will He teach the Gentiles, that their suspicion may again beget for them a plea of accusal. For the having intercourse with the dispersed of the Gentiles by reason of going through their cities or countries, was a common thing among the Jews and unblamed, but to explain the Law to aliens and to unfold the Divine Mysteries to the uninitiated, was a matter of accusal and not unblamed by them. And verily God found fault with some who were indifferent about this, saying by the Prophet Jeremiah, And they read the Law without. Keenly then do they say that He will teach the Gentiles, casting a slur on Him as readily transgressing the Law, and from what He had afore wrought on the sabbath day, believing that to do all things without heed, even if they were counter to the Divine laws, was His habit and that He thought nothing of it.

Commentary on the Gospel of John, Book 5

The Jews said: "Does He intend to go to the Dispersion among the Greeks?" See, they changed somewhat and were softened by His words. This is evident from the question "Does He intend to go to the Dispersion among the Greeks?" For if this were not so, they would have said: "You want to leave? We desire this, we are glad of it." But there is nothing of the sort here; but, as though strongly wishing not to lose Him, they ask where He intends to go. This is also evident from the words that He intends to go to the Greek Dispersion and teach them. They did not say that He intends to deceive them, but to teach. They called the Gentiles the Dispersion, because they were scattered everywhere. For the Jews in ancient times did not mingle with them, but gathered together in one place, in Palestine, they reproached the Gentiles for being scattered everywhere, which subsequently turned back upon themselves. For the Jews themselves became the Dispersion.

Commentary on John

Then we see that this was bewildering to the Jews, who, although they thought of Christ in a worldly way, still did believe to a certain extent. And three things happen here. First, they are bewildered; secondly, they form an opinion, and thirdly, they argue against their own opinion.

They are perplexed when they say to each other: Where is he going that we cannot find him? For, as was said, they understood this in a physical way: "The sensual man does not perceive those things that pertain to the Spirit of God" (1 Cor 2:14).

And so they came to the opinion that Christ was going to go in a physical way, not by dying, to some place where they would not be permitted to go. Thus they say: Is he going to those dispersed among the Gentiles, and teach the Gentiles? For the Gentiles were separated from the way of life of the Jews: "separated from Israel's way of life, strangers to the covenants, without hope in the promise, and without God in this world" (Eph 2:12). And so they said, in a way reproaching him, to those dispersed among the Gentiles, who had settled in many different places: "These are the families of Noah... and they settled among the nations on the earth after the flood" (Gn 10:32). But the Jewish people were united by place, by their worship of the one God, and by the observance of the law: "The Lord builds up Jerusalem, and he will gather the dispersed of Israel" (Ps 146:2).

They did not say that he would go to the Gentiles to become a Gentile himself, but to bring them back; and so they said, and teach the Gentiles. They probably took this from Isaiah (49:6): "I have given you to be a light to the Gentiles, to be my salvation to the ends of the earth." However, even though they did not understand what they were saying (just as Caiaphas did not understand his own words: "It is expedient for you that one man die for the people, and that the entire nation does not perish"), what they said was true, and they were predicting the salvation of the Gentiles, as Augustine says, for Christ would go to the Gentiles, not in his own body, but by his feet, i.e., his apostles. For he sent his own members to us to make us his members. "And I have other sheep that are not of this fold, and I must bring them also... and there will be one fold and one Shepherd" (below 10:16). And so Isaiah says, speaking for the Gentiles: "He will teach us his ways" (Is 2:3).

Commentary on John

For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all."

Against Heresies Book 5

Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE.

On Baptism

But as often as water is named alone in the Holy Scriptures, baptism is referred to, as we see intimated in Isaiah: "Remember not," says he, "the former things, and consider not the things of old. Behold, I will do a new thing, which shall now spring forth; and ye shall know it. I will even make a way in the wilderness, and rivers in the dry place, to give drink to my elected people, my people whom I have purchased, that they might show forth my praise." There God foretold by the prophet, that among the nations, in places which previously had been dry, rivers should afterwards flow plenteously, and should provide water for the elected people of God, that is, for those who were made sons of God by the generation of baptism. Moreover, it is again predicted and foretold before, that the Jews, if they should thirst and seek after Christ, should drink with us, that is, should attain the grace of baptism. "If they shall thirst," he says, "He shall lead them through the deserts, shall bring forth water for them out of the rock; the rock shall be cloven, and the water shall flow, and my people shall drink; " which is fulfilled in the Gospel, when Christ, who is the Rock, is cloven by a stroke of the spear in His passion; who also, admonishing what was before announced by the prophet, cries and says, "If any man thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water." And that it might be more evident that the Lord is speaking there, not of the cup, but of baptism, the Scripture adds, saying, "But this spake He of the Spirit, which they that believe on Him should receive." For by baptism the Holy Spirit is received; and thus by those who are baptized, and have attained to the Holy Spirit, is attained the drinking of the Lord's cup. And let it disturb no one, that when the divine Scrip-lure speaks of baptism, it says that we thirst and drink, since the Lord also in the Gospel says, "Blessed are they which do hunger and thirst after righteousness; " because what is received with a greedy and thirsting desire is drunk more fully and plentifully. As also, in another place, the Lord speaks to the Samaritan woman, saying, "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall not thirst for ever." By which is also signified the very baptism of saving water, which indeed is once received, and is not again repeated. But the cup of the Lord is always both thirsted for and drunk in the Church.

Epistle LXII.8

How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, "If I by Beelzebub cast out devils, by whom do your children cast them out?" (Matt. xii. 27.) And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, "Receive ye the Holy Ghost" (c. xx. 22); and again, "The Holy Ghost came upon them" (Acts xix. 6), and then they wrought miracles. But when He was sending them, the Scripture said not, that "He gave to them the Holy Ghost," but that He gave to them "power," saying, "Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give." (Matt. x. 1, 8.) But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, "Your house is left unto you desolate" (Matt. xxiii. 38); and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy things. Since then the Holy Ghost had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparting was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvelous, as when It saith, "Ye know not what Spirit ye are of" (Luke ix. 55); and again, "For ye have not received the Spirit of bondage, but the Spirit of adoption" (Rom. viii. 15); and the men of old possessed the Spirit themselves, but imparted It not to others, while the Apostles filled tens of thousands with It,) since then, I say, they were to receive this Gift, but It was not yet given, for this cause he addeth, "For the Holy Ghost was not yet," that is, "was not yet given."

Calling the Cross, "glory." For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconciliation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul hath declared, saying, "If they which are of the Law be heirs, faith is made void-because the Law worketh wrath." (Rom. iv. 14, 15.) What he saith, is of this kind: God "promised that He would give the earth to Abraham and to his seed: but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not fail."

Homily on the Gospel of John 51

How is this to be understood, unless the special giving or sending of the Holy Spirit after the glorification of Christ was to be such as it had never been before? For it was not that it had never occurred previously, but that it had never been known in a way such as this. For if the Holy Spirit was not given before, how were the prophets who spoke filled? … How then was "the Spirit not given, since Jesus was not yet glorified," unless because that giving or granting or mission of the Holy Spirit was to have a certain character of its own in its very advent such as never had happened before? For we read nowhere that people spoke in tongues that they did not know through the Holy Spirit coming on them. But this is what happened then [in Acts], when it was necessary that his coming should be made plain by visible signs, in order to show that the whole world, and all nations constituted with different tongues, should believe in Christ through the gift of the Holy Spirit to fulfill that which is sung in the psalm: "There is no speech or language where their voice is not heard; their sound is gone out through all the earth and their words to the end of the world." … The Holy Spirit, whether by the shape of a dove or by fiery tongues … by motion within time and by [various] forms, manifested himself co-eternal and unchangeable with the Father and the Son.

On the Trinity 4.20.29-21.30

The evangelist explained, as I have said, whereof the Lord had cried out, to what kind of drink He had invited, what He had procured for them that drink, saying, "But this spake He of the Spirit, which they that believe on Him should receive: for the Spirit was not yet given, because Jesus was not yet glorified." What spirit does He speak of, if not the Holy Spirit? For every man has in himself a spirit of his own, of which I spoke when I was commending to you the consideration of the mind. For every man's mind is his own spirit: of which the Apostle Paul says, "For what man knoweth the things of a man, but the spirit of the man which is in himself?" And then he added, "So also the things of God knoweth no man, but the Spirit of God." None knows the things that are ours but our own spirit. I indeed do not know what are thy thoughts, nor dost thou know what are mine; for those things which we think within are our own, peculiar to ourselves; and his own spirit is the witness of every man's thoughts. "So also the things of God knoweth no man, but the Spirit of God." We with our spirit, God with His: so, however, that God with His Spirit knows also what goes on within us; but we are not able, without His own Spirit, to know what takes place in God. God, however, knows in us even what we know not in ourselves. For Peter did not know his own weakness, when he heard from the Lord that he would deny Him thrice: the sick man was ignorant of his own condition; the Physician knew him to be sick. There are then certain things which God knows in us, while we ourselves know them not. So far, however, as belongs to men, no man knows a man as he does himself: another does not know what is going on within him, but his own spirit knows it. But on receiving the Spirit of God, we learn also what takes place in God: not the whole, for we have not received the whole. We know many things from the pledge; for we have received a pledge, and the fullness of this pledge shall be given hereafter. Meanwhile, let the pledge console us in our pilgrimage here; because he who has condescended to bind himself to us by a pledge, is prepared to give us much. If such is the token, what must that be of which it is the token?

But what is meant by this which he says, "For the Spirit was not yet given, because Jesus was not yet glorified?" He is understood to say this in a sense that is evident. For the meaning is not that the Spirit of God, which was with God, was not in being; but was not yet in them who had believed on Jesus. For thus the Lord Jesus disposed not to give them the Spirit of which we speak, until after His resurrection; and this not without a cause. And perhaps if we inquire, He will favor us to find; and if we knock, He will open for us to enter. Piety knocks, not the hand though the hand also knocks, if it cease not from works of mercy. What then is the cause why the Lord Jesus Christ determined not to give the Holy Spirit until He should be glorified? which thing before we speak of as we may be able, we must first inquire, lest that should trouble any one, in what manner the Spirit was not yet in holy men, whilst we read in the Gospel concerning the Lord Himself newly born, that Simeon by the Holy Spirit recognized Him; that Anna the widow, a prophetess, also recognized Him; that John, who baptized Him, recognized Him; that Zacharias, being filled with the Holy Ghost, said many things; that Mary herself received the Holy Ghost to conceive the Lord. We have therefore many preceding evidences of the Holy Spirit before the Lord was glorified by the resurrection of His flesh. Nor was it another spirit that the prophets also had, who proclaimed beforehand the coming of Christ. But still, there was to be a certain manner of this giving, which had not at all appeared before. For nowhere do we read before this, that men being gathered together had, by receiving the Holy Ghost, spoken in the tongues of all nations. But after His resurrection, when He first appeared to His disciples, He said to them: "Receive ye the Holy Ghost." Of this giving then it is said, "The Spirit was not given, because Jesus was not yet glorified. And He breathed upon their faces," He who with His breath enlivened them first man, and raised him up from the clay, by which breath He gave a soul to the limbs; signifying that He was the same who breathed upon their faces, that they might rise out of the mire and renounce their miry works. Then, after His resurrection, which the evangelist calls His glorifying, did the Lord first give the Holy Ghost to His disciples. Then having tarried with them forty days, as the book of the Acts of the Apostles shows, while they were seeing Him and companying with Him, He ascended into heaven in their sight. There at the end of ten days, on the day of Pentecost, He sent the Holy Ghost from above. Which having received, they, who had been gathered together in one place, as I have said, being filled withal, spoke in the tongues of all nations.

How then, brethren, because he that is baptized in Christ, and believes on Him, does not speak now in the tongues of all nations, are we not to believe that he has received the Holy Ghost? God forbid that our heart should be tempted by this faithlessness. Certain we are that every man receives: but only as much as the vessel of faith that he shall bring to the fountain can contain, so much does He fill of it. Since, therefore, the Holy Ghost is even now received by men, some one may say, Why is it that no man speaks in the tongues of all nations? Because the Church itself now speaks in the tongues of all nations. Before, the Church was in one nation, where it spoke in the tongues of all. By speaking then in the tongues of all, it signified what was to come to pass; that by growing among the nations, it would speak in the tongues of all. Whoso is not in this Church, does not now receive the Holy Ghost. For, being cut off and divided from the unity of the members, which unity speaks in the tongues of all, let him declare for himself; he has it not. For if he has it, let him give the sign which was given then. What do we mean by saying, Let him give the sign which was then given? Let him speak in all tongues. He answers me: How then, dost thou speak in all tongues? Clearly I do; for every tongue is mine, namely, of the body of which I am a member. The Church, spread among the nations, speaks in all tongues; the Church is the body of Christ, in this body thou art a member: therefore, since thou art a member of that body which speaks with all tongues, believe that thou too speakest with all tongues. For the unity of the members is of one mind by charity; and that unity speaks as one man then spoke.

Consequently, we too receive the Holy Ghost if we love the Church, if we are joined together by charity, if we rejoice in the Catholic name and faith. Let us believe, brethren; as much as every man loves the Church of Christ, so much has he the Holy Ghost. For the Spirit is given, as the apostle saith, "to manifestation." To what manifestation? Just as the same apostle saith, "For to one is given by the Spirit the word of wisdom, to another the word of knowledge after the same Spirit, to another faith in the same Spirit, to another the gift of healing in one Spirit, to another the working of miracles in the same Spirit." For there are many gifts given to manifestation, but thou, it may be, hast nothing of all those I have said. If thou lovest, it is not nothing that thou hast: if thou lovest unity, whoever has aught in that unity has it also for thee. Take away envy, and what I have is thine too. The envious temper puts men apart, soundness of mind unites them. In the body, the eye alone sees; but is it for itself alone that the eye sees? It sees both for the hand and the foot, and for all the other members. If a blow be coming against the foot, the eye does not turn away from it, so as not to take precaution. Again, in the body, the hand alone works, but is it for itself alone the hand works? For the eye also it works: for if a coming blow comes, not against the hand, but only against the face, does the hand say, I will not move, because it is not coming to me? So the foot by walking serves all the members: all the other members are silent, and the tongue speaks for all. We have therefore the Holy Spirit if we love the Church; but we love the Church if we stand firm in its union and charity. For the apostle himself, after he had said that diverse gifts were bestowed on diverse men, just as the offices of the several members, saith, "Yet I show you a still more pre-eminent way;" and begins to speak of charity. This he put before tongues of men and angels, before miracles of faith, before knowledge and prophecy, before even that great work of mercy by which a man distributes to the poor all that he possesses; and, lastly, put it before even the martyrdom of the body: before all these so great things he put charity. Have it, and thou shalt have all: for without it, whatever thou canst have will profit nothing. But that thou mayest know that the charity of which we are speaking refers to the Holy Spirit (for the question now in hand in the Gospel is concerning the Holy Spirit), hear the apostle when he says, "The charity of God is shed abroad in our hearts by the Holy Spirit which is given to us."

Why then was it the will of the Lord, seeing that the Spirit's benefits in us are the greatest, because by Him the love of God is shed abroad in our hearts, to give us that Spirit after His resurrection? Why did He signify by this? In order that in our resurrection our love may be inflamed, and may part from the love of the world to run wholly towards God. For here we are born and die: let us not love this world; let us migrate hence by love; by love let us dwell above, by that love by which we love God. In this sojourn of our life let us meditate on nothing else, but that here we shall not always be, and that by good living we shall prepare a place for ourselves there, whence we shall never migrate. For our Lord Jesus Christ, after that He is risen again, "now dieth no more;" "death," as the apostle says, "shall no more have dominion over Him." Behold what we must love. If we live, if we believe on Him who is risen again, He will give us, not that which men love here who love not God, or love the more the less they love Him, but love this the less the more they love Him; but let us see what He has promised us. Not earthly and temporal riches, not honors and power in this world; for you see all these things given to wicked men, that they may not be highly prized by the good. Not, in short, bodily health itself, though it is He that gives that also, but that, as you see, He gives even to the beasts. Not long life; for what, indeed, is long that will some day have an end? It is not length of days that He has promised to His believers, as if that were a great thing, or decrepit old age, which all wish for before it comes, and all murmur at when it does come. Not beauty of person, which either bodily disease or that same old age which is desired drives away. One wishes to be beautiful, and also to live to be old: these two desires cannot agree together; if thou shalt be old, thou wilt not be beautiful; when old age comes, beauty will flee away; the vigor of beauty and the groaning of old age cannot dwell together in one body. All these things, then, are not what He promised us when He said, "He that believeth in me, let him come and drink, and out of his belly shall flow rivers of living water." He has promised us eternal life, where we shall have no fear, where we shall not be troubled, whence we shall have no migration, where we shall not die; where there is neither bewailing a predecessor deceased, nor a hoping for a successor. There are then certain things which God knows in us, while we ourselves know them not. Accordingly, because such is what He has promised to us that love Him, and glow with the charity of the Holy Spirit, therefore He would not give us that same Spirit until He should be glorified, so that He might show in His body the life which we have not now, but which we hope for in the resurrection.

Tractates on John 32

(Tract. xxxii 5) What kind of drink it was, to which our Lord invited them, the Evangelist next explains; But this He spake of the Spirit, which they that believe on Him should receive. Whom does the Spirit mean, but the Holy Spirit? For every man has within him his own spirit.

(Tract. xxxii. 6) The Spirit of God was, i. e. was with God, before now; but was not yet given to those who believed on Jesus; for our Lord had determined not to give them the Spirit, till He was risen again: The Holy Ghost was not yet given, because that Jesus was not yet glorified.

(iv. de Trin. c. xx) Yet we read of John the Baptist, He shall be filled with the Holy Ghost even from his mother's womb. (Luke 1:15) And Zacharias was filled with the Holy Ghost, and prophesied. Mary was filled with the Holy Ghost, and prophesied of our Lord. And so were Simeon and Anna, that they might acknowledge the greatness of the infant Christ. We are to understand then that the giving of the Holy Spirit was to be certain, after Christ's exaltation, in a way in which it never was before. It was to have a peculiarity at His coming, which it had not before. For we no where read of men under the influence of the Holy Spirit, speaking with tongues which they had never known, as then took place, when it was necessary to evidence His coming by sensible miracles.

If the Holy Spirit then is received now, why is there no one who speaks the tongues of all nations? Because now the Church herself speaks the tongues of all nations. Whoso is not in her, neither doth he now receive the Holy Spirit. But if only thou lovest unity, whoever hath any thing in her, hath it for thee. Put away envy, and that which I have is thine. Envy separateth, love unites: have it, and thou hast all things: whereas without it nothing that thou canst have, will profit thee. The love of God is shed abroad in our hearts by the Holy Spirit which is given to us. (Rom. 5:9) But why did our Lord give the Holy Spirit after His resurrection? That the flame of love might mount upwards to our own resurrection: separating us from the world, and devoting us wholly to God. He who said, He that believeth in Me, out of his belly shall flow rivers of living water, hath promised life eternal, free from all fear, and change, and death. Such then being the gifts which He promised to those in whom the Holy Spirit kindled the flame of love, He would not give that Spirit till He was glorified: in order that in His own person He might show us that life, which we hope to attain to in the resurrection.

(cont. Faust. l. xxxii. c. 17) If this then is the cause why the Holy Spirit was not yet given; viz. because Jesus was not yet glorified; doubtless, the glorification of Jesus when it took place, was the cause immediately of its being given. The Cataphryges, however, said that they first received the promised Paraclete, and thus strayed from the Catholic faith. The Manichæans too apply all the promises made respecting the Holy Spirit to Manichæus, as if there were no Holy Spirit given before.

Catena Aurea by Aquinas

The Spirit came to be in the prophets so that they could prophesy, and now the Spirit dwells in believers through Christ, having first dwelled in Christ when he was made man. For as God, Christ has the Spirit unceasingly, since the Spirit is essentially of Christ’s nature: the Spirit is his own. Christ is anointed and is said to receive the Spirit as a man, not so that he could participate in the divine good things but rather for our sake and for the sake of human nature, as we have been taught. When the Evangelist says to us, “The Spirit had not been given, because Jesus was not yet glorified,” let us understand him to mean the full and complete indwelling of the Holy Spirit in humankind.

Commentary on the Gospel of John 5.2

He promised the Holy Spirit to the Apostles before the Ascension; He gave it to them in fiery tongues, after the Ascension. The Evangelist's words, Which they that believe on Him should receive, refer to this.

Catena Aurea by Aquinas

The Evangelist, explaining what "rivers of living water" means, says that "this He spoke concerning the Spirit, whom those believing in Him would receive: for the Holy Spirit was not yet given." Here someone will ask: "How does the Evangelist say that the Holy Spirit was not yet, that is, given? Did not the prophets speak by the Spirit? And how did the apostles perform miracles?" We answer. Undoubtedly, the prophets spoke by the Spirit. But this grace ceased and departed from the earth. Although it was active in the times of the prophets, at the time when Christ was acting in the flesh, on account of the unworthiness of the people, prophecy did not appear, and grace was not present in their sanctuary and temple. And since the activity of the Spirit was not present then and it was yet to be given, therefore he says that the Holy Spirit was not yet, that is, He did not dwell among the Jews and was not manifested in activity. As for the apostles, they performed miracles not by the Spirit, but by the authority of the Lord. For hear what the Gospel says. Intending to send them out, "He gave them authority," and not the Holy Spirit (Matt. 10:1; Luke 10:19). Therefore, however many miracles they performed, they did them not by the Spirit, but by the authority and name of the Lord. But when He rose from the tomb, then He said to them: "Receive the Holy Spirit" (John 20:22). And at Pentecost the Holy Spirit descended upon them (Acts 2:4). And otherwise: the power of the Spirit was in the prophets and apostles even before the Cross, but not in the same way as after the Ascension, that is, not so generously and abundantly as to compare it with rivers. Therefore the Evangelist rightly said that the Holy Spirit was not yet given, that is, poured out in such abundance as later. Although He was present even before the Cross, it was not in abundance, because Jesus was not yet glorified. Here the Evangelist calls the Cross glory, because through the Cross the Lord cast down the tyrant and reigned. Therefore, when the Cross had not yet been set up, nor sin abolished, nor our nature in Christ conquered the world and been reconciled with God, naturally the abundant grace of the Spirit had not been granted either. For it was necessary for us first to become friends of God, and this was accomplished through the Cross, and then to receive the gift of God as well, just as in worldly life a person first becomes a friend of the king and then receives gifts. And so, thanks be to God, Who poured out upon us such abundant grace as even the prophets did not have. For the prophets had the grace of the Spirit but did not impart it to others, whereas the apostles filled countless multitudes of people with it.

Commentary on John

Then he explains what he said. First we see the explanation; secondly, the reason behind this explanation (v 39b).

Christ had said: "out of his heart shall flow rivers of living water." The Evangelist tells us that we should understand this concerning the Spirit, whom those who believed in him would receive, because the Spirit is the fountain and river of life. He is the fountain of which we read: "With you is the fountain of life; and in your light we will see light" (Ps 35:10). And the Spirit is a river because he proceeds from the Father and the Son: "The angel then showed me the river of the water of life, clear as crystal, coming from the throne of God and of the Lamb" (Rv 22:1). "He gave the Spirit," that is, to those who obey him (Is 42:1).

He gives the reason behind this explanation, saying, for as yet the Spirit had not been given. And he says two things: as yet the Spirit had not been given, and that Jesus had not yet been glorified.

There are two opinions about the first of these. For Chrysostom says that before the resurrection of Christ the Holy Spirit was not given to the apostles with respect to the gifts of prophecy and miracles. And so this grace, which was given to the prophets, was not to be found on earth until Christ came, and after that it was not given to anyone until the above mentioned time. And if anyone objects that the apostles cast out devils before the resurrection, it should be understood that they were cast out by that power which was from Christ, not by the Spirit; for when he sent them out, we do not read that he gave them the Holy Spirit, but rather that "he gave them power over unclean spirits" (Mt 10:1).

However, this seems to conflict with what our Lord says in the Gospel of Luke: "If I cast out devils by Beelzebub, by whom do your children cast them out?" (Lk 11:19). But it is certain that our Lord cast out devils by the Holy Spirit, as the children did also, that is, the apostles. Therefore, it is clear that they had received the Holy Spirit. And so we must say, with Augustine, that the apostles had the Holy Spirit before the resurrection, even with respect to the gifts of prophecy and miracles. And when we read here that as yet the Spirit had not been given, we should understand this to refer to a more abundant giving, and one with visible signs, as the Spirit was given to them in tongues of fire after the resurrection and ascension.

But since the Holy Spirit sanctifies the Church and is even now received by those who believe, why does no one speak in the languages of all nations as then? My answer is that it is not necessary, as Augustine says. For now the universal Church speaks the languages of all the nations, because the love of charity is given by the Holy Spirit: "The love of God is poured out into our hearts by the Holy Spirit" (Rom 5:5); and this love, making all things common, makes everyone speak to everyone else. As Augustine says: "If you love unity, then you have everything that anyone else has in it (i.e., in the Church). Give up your envy, and what I have is also yours; ill-will divides, the love of charity unites. If you have this love, you will have everything." But at the beginning, before the Church was spread throughout the world, because it had few members, they had to speak the languages of all so that they could establish the Church among all.

With regard to the second point, we should note that Augustine thinks the statement, Jesus had not yet been glorified, should be understood as the glory of the resurrection. As if to say: Jesus had not yet risen from the dead or ascended into heaven. We read about this below: "Father, glorify me" (17:5). And the reason why Christ willed to be glorified before he gave the Holy Spirit is that the Holy Spirit is given to us so that we might raise our hearts from the love of this world in a spiritual resurrection, and turn completely to God. To those who are afire with the love of the Holy Spirit, Christ promised eternal life, where we will not die, and where we will have no fear. And for this reason he did not wish to give the Holy Spirit until he was glorified, so that he might show in his body the life for which we hope in the resurrection.

For Chrysostom, however, this statement does not refer to the glory of the resurrection, but to the glorification of the passion. When his passion was near, our Lord said: "Now the Son of Man is glorified" (below 13:31). So, according to this view, the Holy Spirit was first given after the passion, when our Lord said to his apostles: "Receive the Holy Spirit" (below 20:22). The Holy Spirit was not given before the passion because, since it is a gift, it should not be given to enemies, but to friends. But we were enemies. Thus it was necessary that first the victim be offered on the altar of the cross, and enmity be destroyed in his flesh, so that by this we might be reconciled to God by the death of his Son; and then, having been made friends, we could receive the gift of the Holy Spirit.

Commentary on John

(Tract. xxxiii. 1) Our Lord having invited those, who believed in Him, to drink of the Holy Spirit, a dissension arose among the multitude: Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

Catena Aurea by Aquinas

You remember, my beloved, that in the last discourse, by occasion of the passage of the Gospel read, we spoke to you concerning the Holy Spirit. When the Lord had invited those that believe on Him to this drinking, speaking among those who meditated to lay hold of Him, and sought to kill Him, and were not able, because it was not His will: well, when He had spoken these things, there arose a dissension among the multitude concerning Him; some thinking that He was the very Christ, others saying that Christ shall not arise from Galilee.

Tractates on John 33

40–41

They were so astonished at his divine confidence, seeing that his words could no longer be gauged in human terms, that they revert to their recollection of the law as having already declared beforehand concerning the Christ and saying that a prophet would be raised up similar to the all-wise Moses who should interpret to Israel the words from God. … From the quality therefore of his words and the superiority of his sayings they say that he is already shown to be the one who was heralded in the law.… They thought that the Christ would be someone other than the prophet of the law.… Whereas two were supposed to come, I mean, the prophet of the law, that is, Christ, and Elijah—they were looking for three, imagining that the prophet was other than Jesus.… But we must observe that they were already fully prepared to believe. They are persuaded by the Savior’s words to marvel at him. And yet, without guidance from their rulers, they are borne along a many-branching path of ideas. Some call him and now believe him to be the Christ, others that he is the prophet.

Commentary on the Gospel of John 5.2

40–41

The one, that is, who was expected. Others, i. e. the people said, This is the Christ.

Catena Aurea by Aquinas

Shamed by the boldness of His speech, some from the people — not from the rulers (for the rulers out of envy were always against Him) — confess that He is that Prophet whom they await.

Commentary on John

The Evangelist, having shown us Christ's invitation to a spiritual drink, now presents the disagreement of the people. First, the disagreement among the people themselves; secondly, that of their leaders (v 45). He does two things about the first. First, he states what those who disagreed said; secondly, he states the fact that there was a disagreement (v 43).

What the people said varied according to their different opinions about Christ. And he gives three of their opinions: two of these were the opinions of those who were coming for spiritual drink; and the third was held by those who shrank from it.

The first opinion was that Christ was the Prophet. So he says, From that moment, i.e., from the time Christ had spoken on the great day of the feast, hearing these words of his, some of the people said, i.e., those who had now begun to drink that water spiritually, Truly, this is the Prophet. They did not just call him a prophet, but the Prophet, thinking that he was the one about whom Moses foretold: "The Lord your God will raise up a prophet for you from your brothers... you will listen to him" (Dt 18:15).

Commentary on John

41–42

(Hom. li. 2.) But be it so, they knew not His birth-place: were they ignorant also of His extraction? that He was of the house and family of David? Why did they ask, Hath not the Scripture said, that Christ cometh of the seed of David? They wished to conceal His extraction, and therefore put forward where He had been educated. For this reason, they do not go to Christ and ask, How say the Scriptures that Christ must come from Bethlehem, whereas Thou comest from Galilee? purposely and of malice prepense they do not do this. And because they were thus inattentive, and indifferent about knowing the truth, Christ did not answer them: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him an Israelite indeed, as being a lover of truth, and well learned in the ancient Scriptures.

Catena Aurea by Aquinas

41–44

Others said, "When Christ cometh, no man knoweth whence He is" (ver. 27); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, "Doth Christ come out of Galilee?" And He had praised, as being "an Israelite indeed," Nathanael, who had said in a more forcible and striking manner, "Can there any good thing come out of Nazareth?" (c. i. 46.) But then these men, and they who said to Nicodemus, "Search and look, for out of Galilee ariseth no prophet" (ver. 52), said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which account He revealed nothing to them. For they who even contradicted themselves, and said at one time, "No man knoweth whence He cometh," at another, "From Bethlehem," would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was "of the house and lineage of David"? How then said they, "Doth not Christ come of the seed of David?" (Ver. 42.) Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. Why did they not come to Him and say, "Since we admire thee in other respects, and thou biddest us believe thee according to the Scriptures, tell us how it is that the Scriptures say that Christ must come from Bethlehem, when thou art come from Galilee?" But they said nothing of the kind, but all in malice. And to show that they spoke not enquiringly, nor as desiring to learn, the Evangelist straightway hath added, that, "Some of them would have taken Him, but no man laid his hand upon Him."

Homily on the Gospel of John 51

Astonishment-stricken are they at His confidence as being God-befitting, and seeing that His words no longer suit the measures of man, they betake themselves to memory of the Law, as having already fore-declared of Christ, and saying that a Prophet should be raised up like to the all-wise Moses who should interpret to Israel the words from God. For so says God concerning Him to the holy Moses, I will raise them up a Prophet from among their brethren like unto thee, and will put My words in His mouth and He shall speak unto them all that I shall command Him. From the quality therefore of His words, and the superiority of His sayings, do they say that He is already shewn to be Him who was fore-heralded through the Law. For to whom will it belong to say, If any man thirst, let him come unto Me and drink, and, He that believeth on Me, as the Scripture said, out of his belly shall flow rivers of living water, save only to God by Nature? and this is the Christ. And even though the Jews thinking meanly of Him, call Him merely a Prophet, not knowing the excellence above all of Emmanuel, but meting Him like one of the rest, in this too again will they be caught applying themselves very much without understanding to the thoughts contained in the Law: for they deem that the Christ is other than the Prophet of the Law. And no marvel if the people lack accuracy herein, where the God-opposing multitude of the haughty Pharisees is itself found sick with an equal ignorance with that of the people. For in astonishment at the blessed Baptist it once said, Why baptizest thou then, if THOU be not the Christ nor Elias neither the Prophet? For whereas two were looked for as to come, I mean the Prophet of the Law, i.e., Christ, and Elias, they were enquiring about three, imagining that the Prophet was other than Jesus. Seasonably therefore may one say of them what is spoken by the Prophet Ezekiel, As the mother, so her daughter; thy mother's daughter art THOU; for the people is sick with a sickness kin to that of their rulers. But we must observe that they were already full-prepared to believe, and are persuaded by the Saviour's words to marvel at Him, yet not having the leading of the rulers, they are borne along a many-branching path of ideas, some calling Him and now believing Him to be the Christ, others the Prophet, for the word of a truth annexed, has an emphasis of reasoning now fully confirmed and bringeth in the idea of faith accepted.

Commentary on the Gospel of John, Book 5

41–42

These had now begun to drink in that spiritual thirst, and had laid aside the unbelieving thirst. But others still remained dried up in their unbelief: But some said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? They knew what were the predictions of the Prophets respecting Christ, but knew not that they all were fulfilled in Him. They knew that He had been brought up at Nazareth, but the place of His birth they did not know; and did not believe that it answered to the prophecies.

Catena Aurea by Aquinas

Others, from among the unlearned and undiscerning, said that He is the Christ, not understanding that Christ and that Prophet are one and the same person, and not different.

Commentary on John

Another opinion was of those who said, This is the Christ. These people had drawn closer to that spiritual drink, and had slaked the thirst of unbelief to a greater extent. This is what Peter himself professed: "You are the Christ, the Son of the living God" (Mt 16:16).

The third opinion conflicts with the other two. First, those who hold this disagree with those who say that Jesus is the Christ; secondly, they support their opinion with an authority. So he says: But others said, those remaining in the dryness of unbelief, Would the Christ come from Galilee? For they knew that it was not predicted by the prophets that the Christ would come from Galilee. And they said what they did because they thought that Jesus had been born in Nazareth, not knowing that it was really in Bethlehem: for it was well known that he had been brought up in Nazareth, but only a few knew where he was born. Nevertheless, although the Scripture does not say that the Christ would be born in Galilee, it did foretell that he would first start out from there: "The people who walked in darkness saw a great light, and on those who lived in the region of the shadow of death, a light has risen" (Is 9:1). It even foretold that the Christ would come from Nazareth: "A flower will rise up from his roots" (Is 11:1), where the Hebrew version reads: "A Nazarene will rise up from his roots."

Commentary on John

No careless search do the Jews make about Christ, for they were found going through every idea and through varied ideas gathering the perception of the truth. For having first marvelled through His Words, and already taken the eminent confidence of His instructions as a guide to their conjecturing something great about Him, they search besides the Divine Scripture, thinking to find thence a most unerring conception of Him: for so is its nature. That He shall be therefore of the seed of the thrice-blessed David and shall be revealed in Bethlehem of Judaea, they believe, persuaded by the prophecies concerning this. For the Lord sware in truth unto David, saith somewhere the wise Melodist, and will not reject Him, Of the fruit of thy body will I set upon thy throne. And the Prophet saith, And thou Bethlehem house of Ephrata, little art thou to be among the thousands of Judah, for out of thee shall He come forth unto Me to be Ruler of Israel, and His Goings forth from the beginning, from the days of eternity. But the unassisted mind of the Jews was astray and failed of Christ merely on account of Nazareth situate in Galilee, wherein was the common report that our Lord was brought up. For so says one of the holy Evangelists, And He came to Nazareth where He had been brought up. But they not knowing that He had been born in Bethlehem of Judaea of the Holy Virgin which was of the seed of David (for she was of the tribe of Judah by descent), from merely our Lord having been brought up at Nazareth fall away from the truth and miss of sound reasoning.

Commentary on the Gospel of John, Book 5

The Jews are not haphazard in the inquiries about Christ. They can be found going through each and every idea in order to arrive at a perception of the truth. For having first marveled at his words, they next turn to the divine Scripture thinking to find there a most unerring conception of him, for such is its nature. They believe that he shall be of the seed of the thrice-blessed David and shall be revealed in Bethlehem of Judea, persuaded by the prophecies concerning this. … But the unassisted mind of the Jews was led astray and failed to find Christ merely on account of Nazareth, which was situated in Galilee. It was common knowledge that our Lord was brought up here. … But they did not know that he had been born in Bethlehem of Judea of the Holy Virgin, who was of the seed of David (for she was of the tribe of Judah by descent). Merely knowing that our Lord was brought up at Nazareth, they fall away from the truth and lack sound reasoning.

Commentary on the Gospel of John 5.2

The more foolish ones say that Christ will not come from Galilee, but from Bethlehem and from the seed of David. But they said this with malicious intent, and not like Nathanael. He too said, "Can anything good come out of Nazareth?" (John 1:46), but he spoke as a man learned and precise in the Law. Therefore the Lord also praised him, since he said this not with malicious intent, but from precise knowledge of the Law. But these men craftily say that Christ will not come from Galilee. They could have known that Jesus was from Bethlehem, although He was raised in Galilee as well, but out of envy they did not want to acknowledge His origin from Bethlehem, and instead called Him a Galilean. Suppose they did not know that He was from Bethlehem. But how could they not know that He was from the seed of David? For Mary clearly traced Her lineage from David. From this it is revealed that they spoke thus with malicious intent.

Commentary on John

They support their objection by the authority of Scripture when they say, Does not Scripture say that the Christ will come from the seed of David, and from David's town of Bethlehem? We read in Jeremiah (23:5) that Jesus would come from the seed of David: "I will raise up a just branch for David." And we see that David was "the anointed of God" (2 Sm 23:1). In Micah (5:2) we read that Jesus would come from Bethlehem: "And you, Bethlehem, land of Judah: from you there will come forth, for me, a ruler of Israel."

Commentary on John

So there was a division among the people concerning Him.

(Hom. li. 2) The Evangelist says this to show, that they had no concern for, and no anxiety to learn, the truth.

Catena Aurea by Aquinas

To no purpose do they wrangle and are split into diverse opinions, some supposing that He is the Prophet, others the Christ. And the cause of their division, that they know not Christ, nor understand the accuracy of the Holy Scriptures: for else would they believing that none other is Jesus than the Prophet of the Law, have departed from their unseasonable dispute.

Commentary on the Gospel of John, Book 5

The division arose among the people, not among the rulers, because the rulers held to one opinion: not to accept Him as the Christ.

Commentary on John

Then the disagreement among the people is mentioned. And so there was dissension among the people because of him, that is, Christ. For it often happens that when the truth is made known, it causes dissensions and uneasiness in the hearts of the wicked. So Jeremiah says, representing Christ: "Woe is me, my mother! Why did you give birth to me as a man of strife and dissension for all the earth" (Jer 15:10). And our Lord said: "I have not come to send peace, but the sword" (Mt 10:34).

Commentary on John

This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, "They were cleft asunder, and were not pricked in heart." (Ps. xxxv. 15 LXX.)

Homily on the Gospel of John 51

They who had been sent by the chief priests and Pharisees to take the Lord, made the dissension of the multitude with one another a seasonable pretext for their daring deed. For they imagined that they would with less dispute suffer them to bear Him away, as no longer careful what should befall Him, but that as having been an occasion of fighting and disturbance, they would be altogether glad at His being insulted. Yet no man laid hands on Him, not from reverence to Him, nor yet putting the bridle of piety upon their anger, but checked by His Might alone (for to its own season did He give to endure His Passion for us).

And hardly is the device of the Jews appeased, restrained by the hindrance from above. For they might not attempt bloodshed before the time, but must await, ungodly though they be, the time of ungodliness.

Commentary on the Gospel of John, Book 5

That is, because He Who had the power to control their designs, did not permit it.

Catena Aurea by Aquinas

44–48

Not among the rulers; for they were resolved one way, viz. not to acknowledge Him as Christ. The more moderate of them only used malicious words, in order to oppose Christ's path to glory; but the more malignant wished to lay hands on Him: And some of them would have taken Him.

Catena Aurea by Aquinas

Those more moderate in malice opposed the glory of Christ only in words, while the more shameless wanted to lay hands on Him as well. However, divine power invisibly restrained them. Yet even this miracle did not strike them. David rightly said of them: "They reproached and did not cease" (Ps. 34:15).

Commentary on John

Some of them attempted to seize Christ; so he says, some of them, that is, those who had said, "Would the Christ come from Galilee?" wanted to apprehend him, to kill him out of hatred: "Pursue and seize him" (Ps 70:11); "The enemy said: 'I will pursue and seize'" (Ex 15:9). On the other hand, those who are good and those who believe want to seize Christ to enjoy him: "I will go up into the palm tree and seize its fruit" (Sg 7:8).

But they were frustrated by the power of Christ. So he says: no one laid a hand on him, that is, because Jesus was not willing that they do so, for this depended on his power: "No one takes my soul from me, but I lay it down of myself" (below 10:18). Accordingly, when Christ did will to suffer, he did not wait for them, but he offered himself to them: "Jesus stepped forward and said to them: 'Whom are you looking for?'" (below 18:4).

Commentary on John

45–46

There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, "Never man wrought miracles thus," but, "Never man spake thus";) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spake thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity.

Homily on the Gospel of John 52

45–46

"The officers," saith the Evangelist, "came, and the Pharisees said unto them, Why have ye not brought him?" To "come" was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say not, "We could not become of the multitude, for they gave heed unto Him as unto a prophet"; but what? "Never man spake as this Man." Yet they might have alleged that, but they show their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behooved rather to hear.

Homily on the Gospel of John 52

But they who had been sent to take Him returned clear of the crime and full of admiration. For they even gave witness to His divine doctrine, when those by whom they had been sent asked, "Why have ye not brought him?" They answered that they had never heard a man so speak: "For not any man so speaks." But He spake thus, because He was God and man. But the Pharisees, repelling their testimony, said to them: "Are ye also deceived?" We see, indeed, that you also have been charmed by his discourses. "Hath any one of the rulers or the Pharisees believed on him? But this multitude who know not the law are cursed." They who knew not the law believed on Him who had sent the law; and those men who were teaching the law despised Him, that it might be fulfilled which the Lord Himself had said, "I am come that they who see not may see, and they that see may be made blind." For the Pharisees, the teachers of the law, were made blind, and the people that knew not the law, and yet believed on the author of the law, were enlightened.

Tractates on John 33

(Tract. xxxiii. 1) They however who were sent to take Him, returned guiltless of the offence, and full of admiration: Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought Him?

Catena Aurea by Aquinas

They who had been sent to hunt our Lord, availing to accomplish nought of what had been commanded them took themselves again to the rulers. And they are troubled exceedingly at the arrival of the officers, not seeing them bring Him Who was sought. And believing that what they suspected had already happened, they are smitten with no small fear. For since Christ was marvelled at for His Signs above nature and His Words above measure, they were wasted with the envy that was their foster-sister, and were again in no slight fear lest the people of the Jews deciding that it ought to follow Him, should get clear out of their hand. Supposing that this had happened (for things suspected are evermore ready to be believed) they eagerly enquire saying, Why did ye not bring Him? What was it that hindered you (say they) from bringing to its completion what was pleasing to the rulers? We are more ready to press forward to learn all, and sometimes not discerning what is sorrowful, in our eager desire even seize hold on the perception of things we deprecate.

Commentary on the Gospel of John, Book 5

They who wished to take and stone Him, reprove the officers for not bringing Him.

Catena Aurea by Aquinas

Let us see what the officers, sent to bring Him, answer the Pharisees. They are very sensible. The Pharisees considered themselves wise, read the Scripture, and saw miracles, yet they rise up against the Lord and, like robbers, ask: "Why have you not brought Him?" But the officers were convinced by His teaching alone, without signs. So readily inclined were they toward the good. And that they were captivated not by signs but by teaching alone (which is more important) is evident from what follows.

Commentary on John

Then we see the dissension of the leaders of the people: first, their disagreement with their officers; and secondly, the disagreement among themselves (v 50). He does three things about the first: first, he shows the leaders rebuking their officers; secondly, the testimony the officers gave about Christ; and thirdly, we see the leaders reprimanding their own officers.

As to the first, let us note the evil of the leaders, that is, the chief priests and Pharisees, when they say to their officers, Why have you not brought him? For their evil was so great that their own officers could not please them unless they injured Christ: "They cannot sleep unless they have done something evil" (Prv 4:16).

There is a problem here about the literal meaning of the text. For since it was said before that the officers were sent to apprehend Jesus when the festival was half over (v 32), that is, on the fourth day, and here we read that they returned on the seventh day, "On the last and greatest day of the festival" (v 37), it seems that the Evangelist overlooked the days in between. There are two answers to this: either the Evangelist anticipated the disagreement among the people, or the officers had returned before, but it is just mentioned now to show the reason why there was dissension among the leaders.

Commentary on John

They perceived that this was not a mere man like themselves, but that this was he who gave water to the saints and that it was he who was announced by the prophet Isaiah. For he was truly the splendor of the light, and the Word of God, the river that flowed from the fountains and watered the paradise of old. But now, to all he gives the same gift of the Spirit and says, “If anyone thirst, let him come to me and drink. Whoever believes on me, as the Scripture says, rivers of living water shall flow out of his belly.” This was not for [a] man to say but for the living God, who truly promises life and gives the Holy Spirit.

Festal Letter 44

They answered that they had never heard a man so speak: "For not any man so speaks." But He spake thus, because He was God and man.

Tractates on John 33

(Tract. xxxiii. 1) He spoke thus, because He was both God and man.

Catena Aurea by Aquinas

Seasonable in truth is it to say of our Saviour Christ, Who taketh the wise in their own craftiness. For behold, behold as it is written, He removed the many-tangled counsel, and shewed the whole nature of affairs turned contrariwise, on all sides exposing the pollution of the rulers and their unholiness of life as being feeble and perilous, who refused not to fight against God. For the chief Priests and Pharisees, fearing lest the people of the Jews should be persuaded by the Saviour's words, send out officers to take Him, thinking that Christ's being out of the way would remove their care as to Him. But what they suspected, this they that had been sent by them returned actually suffering, and what it was like that they would shudder at hearing, this they learn even against their will, and hear unexpectedly from those who speak contrary to their mind, Never spake man so.

But since they say these things in excuse for not having brought the Lord, come let us expand what they said, every way considering the sense of what was spoken. For if we delight ourselves (say they) in the teaching of the holy Scriptures, if we boast that we have been instructed in the Divine Laws, if we marvel at wisdom as some unearthly good, why do we impiously drive away One so wise, and wrong in no small measure Him Whom least we ought, seeing that we rather owe Him special Love: yea we subject our own heads to the perils of the Law, thirsting to slay without cause an Innocent and Righteous One. With such a thought may we suppose that the officers' words were with reason replete. But I think that looking at Never spake man so, one may say somewhat keener. For they well-nigh say thus, Not reasonably do ye blame us who could not now bring you Him That was sought: for how could one compel even against His Will a Man Who in regard to His Words possesseth Divine Nature? for He spake not as man, nor were His Words those befitting man, but they belong unmistakeably to Him Who is God by Nature. For let any say, if any (they say) of the holy Prophets can be found to call himself a brook, or who dared say, If any man thirst, let him come unto me and drink? when did the mighty Moses himself say to us, He that believeth on me, out of his belly shall flow rivers of water of life: these things we heard Him say. He therefore is by Nature God Who without peril exalts Himself in words above man. But to attempt to hunt as though by necessity and compulsion Him Who is above the creature, how will one not say that it is most perilous? or how could He be taken by us against His Will, Who is as far above us as God above Man? The officers put forth therefore as an evident proof of the Lord being by Nature God, the words Never spake man so. On all sides is the God-opposer smitten, and through what he thought to attain his desire, through the very same is he unwitting slain.

Commentary on the Gospel of John, Book 5

The chief priests and Pharisees, fearing that the people of the Jews might be persuaded by the Savior’s words, send out officers to arrest him. They think that if Christ were out of the way they might no longer be concerned with him. But what they suspected might happen to the people actually happens to those whom they sent to arrest Jesus. Moreover, the chief priests and Pharisees shudder to hear a report from their own officers that contradicts them: “No man ever spoke like this man!” … In essence the officers are saying, “It is unreasonable for you to blame us for not being able to arrest Jesus, for how could one arrest a man who by his words possesses divine nature? For he spoke not as a man, nor were his words befitting man, but they unmistakably belong to one who is God by nature.”

Commentary on the Gospel of John, Book 5

And so they were led away; and laudably too, for they had left the evil of unbelief, and were gone over to the faith.

Catena Aurea by Aquinas

They did not say "never has a man worked such miracles," but "never has a man spoken like this." So ready and quick were they to receive the word of salvation. But one must marvel not only at their good sense, but also at their boldness. They do not cower before the fury of the Pharisees, they do not demean themselves as servants, nor do they speak to please their superiors, but they bear witness to the truth. All who are under the authority of superiors should imitate them and not obey them when they command something unjust, as happened also with Saul. He, contrary to the law, commanded that the priests of God be put to death, but those present did not obey and did not carry out his will (1 Sam. 22:17).

Commentary on John

As to the second point, let us realize how good these officers were in giving this praiseworthy testimony about Christ, saying: Never has any man spoken like this man. They deserve our praise for three reasons. First, because of their admiration: for they admired Christ because of his teachings, not his miracles. And this brought them nearer to the truth, and further from the custom of the Jews, who looked for signs, as is said in 1 Corinthians (1:22). Secondly, we should praise them because of the ease with which they were won over: because with just a few words, Christ had captivated them and had drawn their love. Thirdly, because of their confidence: because it was to the Pharisees, who were the enemies of Christ, that they said: Never has any man spoken like this man. And these things are to be expected, for Jesus was not just a man, but the Word of God; and so his words had power to affect people. "Are not my words like fire, says the Lord, and like a hammer breaking a rock?" (Jer 23:29). And so Matthew says: "He was teaching them as one who had authority" (Mt 7:29). And his words were sweet to contemplate: "Let your voice sound in my ears, for your voice is sweet" (Sg 2:14); "How sweet are your words to my tongue!" (Ps 118:103). And his words were useful to keep in mind, because they promised eternal life: "Lord, to whom shall we go? You have the words of eternal life" (above 6:69); "I am the Lord, who teaches you things that are useful" (Is 48:17).

Commentary on John

But the Pharisees, repelling their testimony, said to them: "Are ye also deceived?" We see, indeed, that you also have been charmed by his discourses.

Tractates on John 33

(Tract. xxxiii. 1) The Pharisees however rejected their testimony: Then answered them the Pharisees, Are ye also led away? As if to say, We see that you are charmed by His discourse.

Catena Aurea by Aquinas

It seems likely that the officers were more strongly Jewish, and ever cleaving to the Pharisees and sharing their common mind, and ever soused with the words of their rulers, were persuaded to think the same with them, as being ever with them. But when they came, no ways bringing the Lord, but astonishment-stricken beyond their expectation, and late and only now marvelling at Him Whom they ought not to have hated at the beginning, and thinking that all the rest ought to be persuaded by them: they say with a kind of deep anguish, Have YE also been deceived? And understand how this saying is replete with a sort of despair of any hope as regards the people. For as though the rest of the multitude had already been deceived, so many as were not over-stable, they put forth their fear as to the officers. For the remaining multitude (says it) of the common people who are not versed in the sacred Scriptures, nor yet fortified by cleaving to us, let it be granted (if so be) to them to be joined to Him with inconsiderate impulses, and easily-caught to agree to what He hath said and done: but whence hath this error been admitted by you too? how have yourselves also been deceived? what was it drew you off from your love to us, albeit withered in equal unbelief with us? something like this does the Pharisees' word seem to tell us.

Commentary on the Gospel of John, Book 5

Why do the Pharisees address the servants not with anger, but with meekness and speak so gently: "Have you also been led astray?" Because they were afraid that they would completely separate from them and attach themselves to Christ. Therefore they speak to them very meekly and kindly: "Have even you, who are wiser than the rest and are always with us who are experienced in the law, been led astray?"

Commentary on John

The Pharisees answer the officers courteously and gently; because they are afraid of their forthwith separating from them, and joining Christ.

Catena Aurea by Aquinas

As to the third point, see the treachery of the Jews in trying to alienate the officers from Christ. The Pharisees then retorted, to the officers, Have you too been seduced? Here they do three things. First, they attack what they consider a mistake of their officers; secondly, they hold up their leaders as an example; and in the third place, they reject the example of the people.

They attack the officers when they say, Have you too been seduced? As if to say: We see that what he said was pleasing to you. As a matter of fact, they had been seduced, but in an admirable way, because they left the evil of unbelief and were brought to the truth of the faith. We read about this: "You seduced me, O Lord, and I was seduced" (Jer 20:7).

Commentary on John

When they ought to have asked what He spake, and to have marveled at the words, they do not so, (knowing that they might have been captivated,) but reason with them from a very foolish argument; "Wherefore," saith one, "hath none of the rulers believed on Him?" Dost thou then make this a charge against Christ, tell me, and not against the unbelievers?

Homily on the Gospel of John 52

48–49

"Hath any one of the rulers or the Pharisees believed on him? But this multitude who know not the law are cursed." They who knew not the law believed on Him who had sent the law; and those men who were teaching the law despised Him, that it might be fulfilled which the Lord Himself had said, "I am come that they who see not may see, and they that see may be made blind." For the Pharisees, the teachers of the law, were made blind, and the people that knew not the law, and yet believed on the author of the law, were enlightened.

Tractates on John 33

48–49

(Tract. xxxiii. 1) They who knew not the law, believed on Him who had given the law, and they who taught the law condemned Him; thus fulfilling our Lord's words, I am come, that they which see not might see, and that they which see might be made blind. (c. 19:39)

Catena Aurea by Aquinas

They fall away to their wonted boastfulness, casting imputation of unlearning on those who marvelled at Jesus as a wonder-worker and as bringing in things God-befitting, and crown their own heads alone with skill in the law and knowledge of the holy Scriptures. And because themselves consent not to those who rightly marvel at these things, they believe that they are full of virtue. And as though the Law bade them find fault with things worthy of marvel, and cast a perverse judgment on things that surpass wonder, they plume themselves not a little, demented and of too great lightness easily cast into all uninstructedness. And whence they the rather ought to acknowledge Jesus now present, thence are they taken wronging themselves and weighting their collar, as it is written, for professing themselves to be wise, they became fools. Albeit it had been far better to confess that they knew not the Law, than thinking and saying that they knew it well, and then dishonouring Him That was proclaimed thereby, to fall into keener doom and be pierced with woes past escape. For he which knew, (He says) his Lord's will and did it not, shall be beaten with many stripes, but he that knew not and did not, shall be beaten with few stripes. Therefore in confessing that they know the Law, themselves full well accuse their own unbelief, and laugh at the multitude as unlearned and therefore caught by our Saviour's miracles, then unable to dissuade them through the declarations of the Law, they boastfully insult, calling them uninstructed who were ready to understand. For this is ever the wont of more ignorant teachers who having nought to say of what they are asked, repel by anger the minuteness of enquirers. And they say that they who believe are cursed, while themselves would more rightly be persuaded to say this of their own selves. For it better befits the unbeliever to be accursed, seeing that the Law declares clearly of the Prophet our Saviour Christ, And it shall be whosoever will not hearken unto the words which that Prophet shall speak in My Name, that soul shall be destroyed from among his people.

Commentary on the Gospel of John, Book 5

Then they try to convince them by example, but very foolishly. "Have any of the rulers believed in Him?" they say. But who is at fault? Christ, or those who did not believe? Without doubt, those who did not believe are subject to condemnation.

Commentary on John

Then they appeal to their rulers as an example, to turn the officers further from Christ, saying: Has any one of the rulers believed in him, or any of the Pharisees? There are two reasons why a person should be believed: either because of some authority or because of a religious disposition. And they say that none of these are found with Christ. As if to say: If Christ were worthy to be received, then our rulers, who have authority, would have accepted him; and so would the Pharisees, who have a religious disposition. But none of these believe in him; and so neither should you believe in him. This fulfills the saying: "The stone that the builders (that is, the rulers and the Pharisees) rejected has become the cornerstone (that is, in the hearts of the people). The Lord has done this," because his goodness is greater than man's evil (Ps 117:22).

Commentary on John

It was a constant taunt of the early antagonists of Christianity, that the new religion did not recruit its ranks from the most exalted or the most intellectual or the most respectable classes of society. The philosopher Celsus, who appears to have written about the middle of the second century, makes it a matter of reproach that the active members of the sect were wool-workers and cobblers and curriers, the most ignorant and boorish of mankind, who were marvellously eloquent in a knot of women or boys or slaves, but had not a word to say for themselves when confronted with sensible men. The taunt was an old foe with a new face. Long ago the question had been asked, as if the mere asking were sufficient to bar all further inquiry, "Have any of the rulers or of the Pharisees believed?" (John 7:48) And now the language of the Jewish priests is unconsciously echoed by the Gentile sophists: "Have any of the princes, any of the senators, any of the philosophers believed?"

Christian Life in the Second and Third Centuries, Lecture 1

"But the people," saith one, "which knoweth not the Law, are accursed." Then is the charge against you the heavier, because the people believed, and ye believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For ye also believed not God, as Paul saith; "What if some did not believe? shall their unbelief make the faith of God of none effect? God forbid." (Rom. iii. 3, 4.) For the Prophets ever rebuked them, saying, "Hear, ye rulers of Sodom"; and, "Thy rulers are disobedient" (Isa. i. 10, 23); and again, "Is it not for you to know judgment?" (Mic. iii. 1.) And everywhere they attack them vehemently.

Homily on the Gospel of John 52

The people they call accursed for having believed, while they themselves, both for their unbelief and for hindering others from believing, are worthy of countless curses.

Commentary on John

They reject the statements of the people because they are a rebuke to their own evil. So they say: But these people, who do not know the law, they are accursed; therefore, you should not agree with them. This thought was found in Deuteronomy: "Accursed are they who do not live within the law and do not act according to it" (Dt 27:26). But they did not understand this correctly, because even those who do not have a knowledge of the law but act in harmony with it, live more within the law than those who do have a knowledge of the law yet do not keep it. It is said about such people: "This people honors me with their lips, but their heart is far from me" (Mt 15:8); and in James (1:22): "Be a doer of the word, and not just a hearer."

Commentary on John

The danger of this second development is of course increased tenfold when the study in question is from the outset stamped as sacred. For then the danger of spiritual pride is added to that of mere ordinary pedantry and conceit. One is sometimes (not often) glad not to be a great theologian; one might so easily mistake it for being a good Christian. The temptations to which a great philologist or a great chemist is exposed are trivial in comparison. When the subject is sacred, proud and clever men may come to think that the outsiders who don't know it are not merely inferior to them in skill but lower in God's eyes; as the priests said (John 7:49), 'All that rabble who are not experts in the Torah are accursed.' And as this pride increases, the 'subject' or study which confers such privilege will grow more and more complicated, the list of things forbidden will increase, till to get through a single day without supposed sin becomes like an elaborate step-dance, and this horrible network breeds self-righteousness in some and haunting anxiety in others. Meanwhile the 'weightier matters of the Law', righteousness itself, shrinks into insignificance under this vast overgrowth, so that the legalists strain at a gnat and swallow a camel.

Thus the Law, like the sacrifice, can take on a cancerous life of its own and work against the thing for whose sake it existed. As Charles Williams wrote, 'When the means are autonomous they are deadly.' This morbid condition of the Law contributed to—I do not suggest it is the sole or main cause of—St Paul's joyous sense of Christ as the Deliverer from Law. It is against this same morbid condition that Our Lord uttered some of His sternest words; it is the sin, and simultaneously the punishment, of the Scribes and Pharisees.

Reflections on the Psalms, Chapter VI: Sweeter Than Honey

50–51

What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, "Hath any of the rulers believed on him?" and, "These who know not the Law," Nicodemus in fair consequence upbraids them, saying, "Doth our law judge any man before it hear him?" He showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, "None of the rulers hath believed on him", therefore the Evangelist informs us that Nicodemus was "one of them," to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ.

Homily on the Gospel of John 52

50–51

It is evident that not all the doctors approved what they were doing, since one of the doctors was Nicodemus, who replied against their words.

Commentary on John 3.7.50-51

50–51

"Nicodemus," however, "one of the Pharisees, who had come to the Lord by night,"-not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known;-Nicodemus, I say, answered the Jews, "Doth our law judge a man before it hear him, and know what he doeth?" For they perversely wished to condemn before they examined. Nicodemus indeed knew, or rather believed, that if only they were willing to give Him a patient hearing, they would perhaps become like those who were sent to take Him, but preferred to believe.

Tractates on John 33

He was not unbelieving, but fearful; and therefore came by night to the light, wishing to be enlightened, but afraid of being known to go.

Catena Aurea by Aquinas

One of the rulers is Nicodemus, and he is numbered among those who had authority, yet not wholly unbelieving nor altogether vying with their folly, but already pricked, not indeed having his love to Christ yet free, yet to some degree feeling shame at the convictions of his conscience. For that he came to Him by night, and affirmed that he knew well that He was a teacher come from God and that no one could do such signs, except he had God with him, I think that all have learnt, the blessed Evangelist having clearly said it at the beginning. He therefore marvelling at Jesus along with the multitudes, is somewhat smitten at being styled along with them cursed. For consciousness is quick at persuading not to be quiet in things contrary to one. As therefore aggrieved hereat, he returns upon them equal insult, not yet openly, but putting forth against them his indignation in words which have their strength out of the Law, and not in unveiled openness. For whereas the Law (he says) tells judges on each question before them, And thou shalt enquire diligently with exactness and clearness, whether it be so; ye judged recklessly those who had not been yet called to trial, and before hearing ought of them, ye bring against them so hasty a sentence. It is YE therefore (he says) who are more truly cursed, despising the Law. For it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. For in that he is indignant at the Pharisees for condemning the people for only marvelling at Jesus, it is clear that he agrees with those who do believe. For being still sick of an harmful shame, and not yet mingling boldness with his zeal, he permits the faith that is in him to be not seen uncovered, but casting about it dissimulation like a darksome cloak, he as yet conceals that he is on Christ's side; yet is he sick with a grievous sickness.

For we ought to believe fearlessly, glorying rather than ashamed, practising a transparent openness, and refusing slave-befitting dissimulation, for therefore did the wise Paul declare that he that rightly divideth the word of truth ought to be a workman unashamed, and himself too shewing the virtue that shone forth in himself somewhere says, For I am not ashamed of the Gospel, for it is the power of God unto salvation to every one that believeth.

Keen therefore (for I will resume again what I was saying) is Nicodemus' speech: for why did himself alone speak and withstand the words of the Pharisees, albeit their bloody confederacy had many others in it? But it is clear to every one, that since he was numbered among those who marvelled at Christ, he is shewing that they are accursed in their turn who lay a curse upon those whom they least ought.

Commentary on the Gospel of John, Book 5

Nicodemus, who was numbered among those having authority … is himself indignant with the Pharisees for condemning the people for only marveling at Jesus. It is clear that he agrees with those who believe. However, he is still sick from harmful shame and, not yet mingling boldness with his zeal, he does not permit his faith to be clearly revealed. Rather, he hides his faith as with a dark cloak and conceals that he is on Christ's side. Nicodemus is sick with a terrible sickness because we ought to believe fearlessly, glorying rather than being ashamed, practicing a transparent openness and rejecting slave-like hypocrisy.… Thus it was fitting for the wise Paul to declare, "I am not ashamed of the gospel. It is the power of God for salvation to every one who has faith."

Commentary on the Gospel of John 5.2

Why does the evangelist note about Nicodemus that he came to Jesus by night and that he was one of them? In order to expose their lie. They said that none of the rulers believed in Him, but he shows that they lie in this case as well. For behold, Nicodemus is both a ruler and one of them, yet he believed in Christ.

Commentary on John

Next, we see the dissension among the rulers. First, the advice of Nicodemus is given; secondly, the opposition of the rulers; and thirdly, the outcome of the whole affair. The Evangelist does two things about the first: first, he tells us something about Nicodemus; secondly, he gives his advice.

He tells us three things about Nicodemus: the first two show us the attitude of Nicodemus himself; and the second reveals the malice of the rulers. The first concerns the faith of Nicodemus, and he says: Nicodemus, who came to him, i.e., who believed, for to come to Christ is the same as to believe in him. The second shows the imperfection of his faith, because he came at night. For if he had believed perfectly, he would not have been fearful, for as we read below (12:42): "Many of the rulers believed in him, but they did not admit it because of the Pharisees, so that they would not be expelled from the synagogue." And one of these was Nicodemus.

The third thing the Evangelist tells us shows us that the rulers did not speak the truth: for they said that none of the rulers, or of the Pharisees, believed in Christ. And so the Evangelist says about Nicodemus that he was one of them: as if to say: If Nicodemus, who was one of the rulers, believed in Christ, then the rulers and Pharisees are speaking falsely when they say that none of the rulers believed in him. "Truly, a lie was spoken" (Jer 16:19).

Commentary on John

Observe how cautiously he rebukes them; he said not, "Ye desire to kill him, and condemn the man for a deceiver without proof"; but spake in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying, "Except it hear him carefully, and know what he doeth." So that not a bare "hearing," but "careful hearing" is required. For the meaning of, "know what he doeth," is, "what he intendeth," "on what account," "for what purpose," "whether for the subversion of the order of things and as an enemy."

Homily on the Gospel of John 52

He replies, Doth our law judge any man before it hear him, and know what he doeth? He thought that, if they would only hear Him patiently, they would be overcome, as the officers had been. But they preferred obstinately condemning Him, to knowing the truth. He calls the law of God, our law; because it was given to men.

Catena Aurea by Aquinas

What does Nicodemus point out to them? He says: "Does our Law condemn a man without first hearing him?" By this he shows that they neither read the Law nor fulfilled its requirements, although they boasted much about lawfulness. For if the Law commands not to kill anyone without a prior trial, yet they were eager to do so without first hearing Him, then obviously they are transgressors of the Law. He also said: "And if they do not find out what he is doing." By this he showed that one must listen not merely, but very attentively, in order to find out how one ought to act, and not condemn in this way without having investigated the matter.

Commentary on John

The advice of Nicodemus is given when he says: Does our law judge a man without first hearing from him and knowing what he has done? For according to the civil laws, a judgment was only to be given after a complete investigation. This is why we read: "It is not the custom of the Romans to condemn any man before he has his accusers face him, and can defend himself from the charges" (Acts 25:16). "I diligently investigated the stranger's cause" (Jb 29:16). And so the law of Moses says: "Do not condemn one who is innocent and just, because I hate the wicked" (Ex 23:7).

Nicodemus said what he did because he believed in Christ and wanted to convert them to Christ; yet because he was afraid, he did not act very candidly. He thought that if they would only listen to Christ, the words of Christ would be so effective that perhaps they would be changed like those whom they sent to Jesus, and who, when they heard Christ, were turned aside from the very act for which they had been sent.

Commentary on John

Being therefore perplexed, because they had said, "None of the rulers hath believed on him," they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, "The Law judgeth no man," how doth it follow that they should say, "Art thou also of Galilee?" When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner. "Search, and look: for out of Galilee hath arisen no prophet." Why, what had the man said? that Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, "Go, learn," for this is the meaning of, "Search, and look."

Homily on the Gospel of John 52

Nicodemus, either out of weakness or fear of the doctors, did not reply to them when they wanted to diminish the words and works of Christ by mentioning Galilee.

Commentary on John 3.7.52

(Tract. xxxiii. 2) i. e. led away by a Galilean. Our Lord was called a Galilean, because His parents were of the town of Nazareth; I mean by parents, Mary. (Tract. xxxiii. 2.) No prophet indeed ariseth out of Galilee, but the Lord of prophets arose thence.

Catena Aurea by Aquinas

They answered, from the prejudice of their heart, what they had answered to those officers, "Art thou also a Galilean?" That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said "His parents" in regard to Mary, not as regards the seed of man; for on earth He sought but a mother, He had already a Father on high. For His nativity on both sides was marvellous: divine without mother, human without father. What, then, said those would-be doctors of the law to Nicodemus? "Search the Scriptures, and see that out of Galilee ariseth no prophet." Yet the Lord of the prophets arose thence.

Tractates on John 33

Being a Jew (it says) and home-born, why dost thou feign to have no knowledge of the Galileans, and art strangely co-ignorant of our matters with those who are absolutely ignorant? and being most conversant with the most sacred Scriptures, and versed in tho appointments of the Law, whence knewest thou not (he says) that it is not possible to look for a Prophet out of the Galilaeans? This then is the aim of the Pharisees' words. But we must notice this again: they spurn the multitudes as knowing nought of the things they ought to have had accurate knowledge of, and finding fault with their extreme want of learning, and loathing them and haughtily styling them uninstructed, themselves are caught sick of yet worse, and no wise differing from their inexperience. For those on receiving the miracles done through Christ, and gathering little by little faith in Him, at one time said, Christ when He cometh, will He do more miracles than these which this man. hath done? at another time drawn off from so right an opinion, they missed only from Nazareth being situate in Galilee wherein the Divine Scripture proclaims that the Lord was brought up, and they therefore said, Doth Christ come out of Galilee? said not the Scripture that of the seed of David and out of Bethlehem the village where David was, Christ cometh? But these loudly laughing at the ill-instructedness of the people and calling them cursed therefore, were in no superiority to their ignorance. For see they too say, Search and see that out of Galilee hath not arisen a prophet.

But one may with reason moved against them say, O ye who yield to none the palm in ill-instructedness, ye who have missed and are hard, where is the boast of your pride, a footprint of wisdom in you? where the understanding that belongs to those learned in the Law? for we ought not to doubt of our Saviour Christ, but to believe, nothing hesitating, God the Father saying of Him to holy Moses, A Prophet will I raise them up from among their brethren like unto thee. From among their brethren, how must it not surely mean of the Jews and of Israel? Verily ye shall not need accusers from without, yourselves of yourselves shall be convicted of being without understanding. For whereas our Saviour Christ teacheth and openly saith, I have come down from heaven not to do Mine own will but the will of Him That sent Me, ye were then thinking bitter things, and full besides of no slight wrath, ye said again, Is not this Jesus the son of Joseph, whose father and mother WE know? how saith He now, I have come down from heaven? Since then thou confessedst in plain words that thou knewest exactly His father and mother, thou knewest surely that He is of the root of Israel: how then saidst thou that He was a Galilaean Who was born of Jews? how an alien Who was of Israel? for not surely the having been brought up in Galilee, and having spent some time there, removes him that is of Israel from his race, since nought would hinder him that is sprung of Galilaeans from being a Jew by race if he should come into the land of the Jews. Vain therefore is it for the Pharisees wise in their own conceits to say of Christ our Saviour, that out of Galilee hath not arisen a Prophet. For they should rather have enquired how it was that He Who was of Jewish parents came to be a Galilaean, and so at length to consider His bringing up at Nazareth, and not on this account stray away from believing.

But we must observe again that no wise able to find fault |562 with His miracles, albeit whetted to the uttermost hostility, they gainsay from merely His country, since He was (according to their surmise) from Galilee. Their suspicion thence being therefore loosed, not doubtful at length would have been their faith, if they had been wise

Commentary on the Gospel of John, Book 5

They knew the place where He had resided, but never thought of enquiring where He was born; and therefore they not only denied that He was the Messiah, but even that He was a prophet.

Catena Aurea by Aquinas

When Nicodemus quite reasonably rebuked the Pharisees for their unlawful directive, they, vexed, spoke to him with rudeness and even savagery: "Are you also from Galilee?" But how is this a response to Nicodemus's remark? He said that one should not condemn a person without trial and investigation. Undoubtedly, in response to this they needed to prove that they were not accusing Jesus without trial, but lawfully—that they had even sent officers to seize Him, and were doing everything as they should. But what do they say? "Are you also from Galilee?" Do you see how unreasonable this is? Do you see the inconsistency in their words? Then, presenting him as ignorant, they say: "Search and see that no prophet has arisen out of Galilee," that is, go and learn, since you have not learned until now that no prophet has come from Galilee. They say this mocking him as uninformed. But, O Pharisees! What did Nicodemus say? He did not say that Jesus is a prophet, but said that one must not kill Him without a trial. So then, he said one thing, and you answer with something else?

Commentary on John

We see the opposition of the rulers to Nicodemus when he says, They answered and said to him. First, they think that he has been seduced; and secondly, that he does not know the law.

As to the first, they say: Are you too a Galilean? that is, one who has been seduced by this Galilean. For they considered Christ a Galilean because he lived in Galilee. And so anyone who followed Christ they derisively called a Galilean. "The girl servant said to Peter: 'You are a Galilean, are you not?'" (Mt 26:69), "Do you also want to become his disciples?" (below 9:27).

About his ignorance of the law, they say: Look at the Scriptures and see that the Prophet will not come from Galilee. But since Nicodemus was a teacher of the law, he did not have to look again. It is as if they were saying: Although you are a teacher, you do not know this. Something like this was said before: "You are a teacher in Israel and you do not know these things?" (above 3:10). Now even though the Old Testament does not explicitly say that a prophet will come from Galilee, it does say that the Lord of the prophets would come from there, according to: "A flower (i.e., a Nazarene) will arise from his root... and the Spirit of the Lord will rest upon him," as we read in Isaiah (11:1).

Commentary on John

7:53–8:11

In the Gospel, according to John, there is found in many of both the Greek as well as the Latin copies, the story of the adulteress who was accused before the Lord.

Against the Pelagians 2.17

7:53–8:11

Some men of slight faith, or, rather, some hostile to true faith, fearing, as I believe, that liberty to sin with impunity is granted their wives, remove from their scriptural texts the account of our Lord’s pardon of the adulteress, as though he who said, “From now on, sin no more,” granted permission to sin, or as though the woman should not have been cured by the divine physician by the remission of that sin in order not to offend others who are equally unclean.

On Adulterous Marriages 2.7.6

"Nicodemus," however, "one of the Pharisees, who had come to the Lord by night,"-not indeed as being himself unbelieving, but timid; for therefore he came by night to the light, because he wished to be enlightened and feared to be known;-Nicodemus, I say, answered the Jews, "Doth our law judge a man before it hear him, and know what he doeth?" For they perversely wished to condemn before they examined. Nicodemus indeed knew, or rather believed, that if only they were willing to give Him a patient hearing, they would perhaps become like those who were sent to take Him, but preferred to believe. They answered, from the prejudice of their heart, what they had answered to those officers, "Art thou also a Galilean?" That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said "His parents" in regard to Mary, not as regards the seed of man; for on earth He sought but a mother, He had already a Father on high. For His nativity on both sides was marvellous: divine without mother, human without father. What, then, said those would-be doctors of the law to Nicodemus? "Search the Scriptures, and see that out of Galilee ariseth no prophet." Yet the Lord of the prophets arose thence. "They returned," saith the evangelist, "every man to his own house."

Tractates on John 33

And every man went unto his own house.

Catena Aurea by Aquinas

Having effected nothing, devoid of faith, and therefore incapable of being benefited, they returned to their home of unbelief and ungodliness.

Catena Aurea by Aquinas

The outcome of this dissension is seen to be useless. So he says: Then every man returned, leaving the matter unfinished, to his own house, i.e., to what belonged to him, empty of faith and frustrated in his evil desires. "He frustrates the plans of the wicked" (Jb 5:13); "God destroys the plans of rulers, and frustrates the schemes of the people" (Ps 32:10).

Or, each returned to his own house, i.e., to the evil of his unbelief and irreverence. "I know where you live: where the throne of Satan is. You hold to my name, and you have not denied my faith" (Rv 2:13).

Commentary on John