1623. Potentiam vero regni eius laudant cum dicunt Rex Israel. Ad litteram enim credebant Iudaei quod venisset regnaturus temporaliter super eos, et redempturus eos a servitute Romanorum, et ideo applaudebant ei tamquam regi; Ier. XXIII, 5: regnabit rex, et sapiens erit; Is. XXXII, 1: ecce in iustitia regnabit rex, et principes in iudicio praeerunt.
1623. The people praise the power of his reign when they say, the King of Israel. Literally, the Jews believed that he had come to reign over them temporally, and ransom them from subjection to the Romans. That is why they hailed him as a king: he will reign as king and deal wisely (Jer 23:5); behold, a king will reign in righteousness, and princes will rule in justice (Isa 32:1).
1624. Sed sciendum, quod omnia verba praedicta poterant haberi ex Psalmis. Nam cum Psal. CXVII, 22, diceret: lapidem quem reprobaverunt aedificantes, O Domine, salvum me fac . . . benedictus qui venit in nomine Domini. Ubi Hieronymus, secundum Hebraeam veritatem, transtulit hosanna, benedictus. Sed hoc quod subdunt Rex Israel, non est in Psalmis, sed est ibi: Deus Dominus, et illuxit nobis. In quo ex eorum caecitate minuunt eius laudem, quia Psalmus laudat eum tamquam Deum, ipsi vero tamquam regem temporalem.
1624. Note that the above words can be gathered from the Psalms. For when the Psalm says, the stone which the builders rejected (Ps 118:22), it then continues on, save us, we beseech thee, O Lord! . . . blessed is he who enters in the name of the Lord! (Ps 118:25–26). And there Jerome, according to the meaning of the Hebrew, translated hosanna as blessed. But what the people added, the King of Israel, is not in the Psalms. Instead: the Lord is God, and he has given us light (Ps 118:27). In saying this, the people, due to their blindness, have lessened his praise: for the Psalm praises our Lord as God, but they praised him as a temporal king.
1625. Consequenter cum dicit et invenit Iesus asellum, et sedit super eum, ponit Domini adventum: et
1625. When the Evangelist says, and Jesus found a young ass and sat upon it, he describes our Lord’s coming:
primo ponit modum veniendi;
first, he tells how he came;
secundo inducit prophetiam;
second, he mentions a prophecy;
tertio ostendit dispositionem discipulorum circa hoc factum.
and third, he describes the state of mind of the disciples in regard to this event.
1626. Notandum est circa primum, quod Ioannes Evangelista Evangelium suum post omnes alios Evangelistas conscripsit, unde omnia Evangelia diligenter perlegerat et quae per alios diffuse dicta erant, ipse compendio tradidit, quae vero omiserant, ipse supplevit. Quia vero diffuse in aliis Evangelistis habetur quomodo Dominus misit duos de discipulis suis ut asinam adducerent, ideo hoc Ioannes breviter pertransivit, dicens et invenit Iesus asellum, et sedit super eum.
1626. It should be noted in regard to the first point, that John the Evangelist wrote his Gospel after all the others. And so, after carefully noting what these had written, he merely summarized what they had already mentioned, but filled in what they had omitted. Therefore, since the other Evangelists had already told how the Lord sent two of his disciples to bring the ass, John contents himself with mentioning briefly that Jesus found a young ass and sat upon it.
Sciendum autem, quod facta Christi sunt quasi media inter facta Veteris Testamenti et Novi: et ideo tam turba quae praecedebat quam quae sequebatur, eum laudabat, inquantum facta Christi sunt regula et exemplar eorum quae fiunt in Novo Testamento, et praefigurata a patribus Veteris Testamenti.
However, note that Christ’s actions are midway between the events of the Old Testament and of the New Testament. Thus the crowds praised him, both the one which went before him, and the one which followed him, because Christ’s actions are the rule and exemplar of the things that are done in the New Testament, and they were prefigured by the fathers of the Old Testament.
Asellus autem, quod est animal rude, significat populum gentium, super quem sedit, ut significaret quod ipse redempturus esset gentes; Is. XLIX, 6: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae; ibid. XXXII, 20: beati qui seminatis super omnes aquas, mittentes pedes bovis et asinae, idest, coniungentes in unitatem fidei populum Iudaeorum et gentium.
The young ass is an awkward animal, and signifies the gentiles. Christ sat upon it to signify that he would redeem the gentiles: I will give you as a light to the nations, that my salvation may reach to the end of the earth (Isa 49:6); happy are you who sow beside all waters, who let the feet of the ox and the ass range free (Isa 49:20), that is, thus uniting the Jews and the gentiles in one faith.
Quia autem Matthaeus Evangelium suum scripsit Iudaeis, mentionem facit de asina, per quam signatur synagoga Iudaeorum, quae fuit quasi mater gentium in spiritualibus, quia de Sion exibit lex, et verbum Domini de Ierusalem: Is. II, 3. Alii vero Evangelistae, quia gentibus Evangelia scripsere, faciunt etiam mentionem de pullo etc.
Now Matthew wrote his Gospel for the Jews, and so he made mention of a she-ass. This she-ass signifies the synagogue of the Jews, which was like a mother to the gentiles in spiritual matters, because out of Zion will go forth the law, and the word of the Lord from Jerusalem (Isa 2:3). The other Evangelists, however, wrote their Gospels for the gentiles, and so they mention the young colt of the she-ass.
1627. Consequenter cum dicit sicut scriptum est etc., inducit prophetiam quae scripta est Zac. IX, 9, in qua primo dat securitatem; secundo promittit regiam maiestatem; tertio subdit utilitatem regis.
1627. When the Evangelist says, as it is written: fear not, daughter Zion, he cites the prophesy which was written in Zechariah (Zech 9:9). First, he reassures them; second, he promises a kingly majesty; and third, he adds the benefit which the king will bring.
Securitatem dat cum dicit noli timere, filia Sion. Sion arx erat in Ierusalem, ubi erat habitatio regis. Filia ergo Sion est plebs Ierosolymorum, et Iudaeorum qui subditi erant regi Ierusalem. Iudaeis ergo dicitur noli timere, quia Dominus defensor tuus; Is. c. LI, 12: quis tu ut timeas ab homine mortali? Ps. XXVI, 1: Dominus defensor vitae meae: a quo trepidabo? In quo excludit Evangelista timorem mundanum et servilem.
He reassures them when he says, fear not, daughter Zion. Zion was the fortress in Jerusalem where the king lived. The daughter of Zion, therefore, would be the people of Jerusalem and of Judea who were subject to the king of Jerusalem. Thus the Jews are being told, fear not, because the Lord is your defender: who are you that you are afraid of man who dies, of the son of man who is made like grass? (Isa 51:12); the Lord is the defender of my life; of whom shall I be afraid? (Ps 27:1). Here the Evangelist is driving out their worldly and servile fear.
Regiam autem maiestatem promittit, dicens ecce rex tuus venit etc. Is. IX, 6: parvulus datus est nobis. Et infra, ibid. 7: super solium David et super regnum eius sedebit.
He promises them a kingly majesty, saying, behold, your king comes: for to us a son is given (Isa 9:6); he will sit upon the throne of David, and over his kingdom (Isa 9:7).
Dicit autem tuus, idest ex te carnem sumens, quia nusquam angelos apprehendit, sed semen Abrahae: Hebr. II, 16. Iterum tuus, idest ad utilitatem tuam, unde subdit venit tibi; Lc. XIX, 42: si cognovisses et tu, et quidem nunc quae ad pacem tibi: nunc autem abscondita sunt ab oculis tuis. Sed tamen ipsi resistendo, eorum utilitatem impedierunt. Venit, inquam, tibi, non ad terrorem, sed ad liberationem, unde subdit sedens super pullum asinae: in quo signatur regis clementia, quae valde est accepta subditis; Prov. XX, v. 28: clementia roboratur thronus eius. Et contra dicitur Prov. XIX, 12: sicut fremitus leonis, ita et regis ira. Quasi dicat: non venit in fastu regio, propter quod posset esse odiosus, sed venit in mansuetudine; Eccli. c. XXII, 1: rectorem te posuerunt? Noli extolli. Noli ergo timere regni oppressionem. Vetus autem lex in timore data est, quia lex servitutem generabat. Item signatur in hoc regis potentia, inquantum in humilitate et infirmitate veniens, totum mundum attraxit. I Cor. I, 25: quod infirmum est Dei, fortius est hominibus.
He says, your king, that means, taking flesh from you, for it is not with angels that he is concerned, but with the descendants of Abraham (Heb 2:16). Again, your king, that is, for your benefit. Thus he adds, comes, to you: would that even today you knew the things that make for peace! But now they are hid from your eyes (Luke 19:42). But when they resisted, they hindered their own good. The king comes to you, I say, not to harm you, but to set you free; thus he adds, sitting on an ass’s colt. This signifies the mercy of the king, which is most welcome to his subjects: his throne is upheld by mercy (Prov 20:28). This is just the opposite to a king’s wrath is like the growling of a lion (Prov 19:12). He is saying in effect: he is not coming as a haughty king, which would make him hateful, but with gentleness: if they make you master of the feast, do not exalt yourself (Sir 32:1). Therefore, have no fear that the king will oppress you. Now the old law was given in fear, because the law produced slaves. This phrase also signifies the power of the king, because by coming with humility and in weakness he attracted the entire world: the weakness of God is stronger than men (1 Cor 1:25).
1628. Consequenter cum dicit haec non cognoverunt discipuli eius primum, ponit dispositionem discipulorum ad prophetiam inductam, in quo Evangelista confitetur ignorantiam et sui et discipulorum, quia, ut dicitur Prov. XVIII, 17, iustus in principio accusator est sui.
1628. Then when he says, these things his disciples did not understand at first, he describes the state of mind of the disciples regarding this prophecy. And he admits his own ignorance and that of the disciples, for as we read: the just person is the first to accuse himself (Prov 18:17).
Unde dicit, quod haec, quae praedicta sunt, non cognoverunt discipuli eius primum, idest ante passionem, sed quando glorificatus est Iesus, idest quando virtutem suae resurrectionis ostendit, tunc recordati sunt quia haec erant scripta de eo, et haec fecerunt ei. Ideo autem quando glorificatus est cognoverunt, quia tunc receperunt virtutem Spiritus Sancti, ex qua effecti sunt omnibus sapientibus sapientiores; Iob XXXII, 8: inspiratio omnipotentis dat intelligentiam. Hoc autem ideo introducit Evangelista, ut ostendat non fuisse quod factum est, serio a discipulis procuratum.
So he says, these things, what was predicted, his disciples did not understand at first, that is, before the passion. But when Jesus was glorified, i.e., when he showed the power of his resurrection, then they remembered that these things had been written of him and they had done these things to him. The reason they knew only after he had been glorified was because it was then that they received the power of the Holy Spirit, which made them wiser than all the wise: the breath of the almighty makes a man understand (Job 32:8). This however, the Evangelist brings in, to show that it was not which was made, was certainly procured by the disciples.
1629. Consequenter cum dicit testimonium ergo perhibebat turba etc., ponit causam obviationis, quae fuit exhibitio testimonii, quod perhibebat turba quae cum eo erat, de resurrectione Lazari; quando scilicet vocavit Lazarum de monumento . . . propterea et obviam venit ei turba; I Cor. I, 22: Iudaei signa quaerunt. Istud enim evidentius signum erat, et mirabilius, et ideo ultimo ipsum reservavit, ut magis imprimeretur eorum memoriae.
1629. Then he mentions why the crowd went to meet Jesus, which was to bear witness. This was done by the multitude, who was with him, at the resurrection of Lazarus, when he called Lazarus out of the grave and raised him from the dead, gave testimony of him: for that reason also the people came to meet him. For Jews demand signs (1 Cor 1:22). Now this was a clearer and more marvelous sign than the others; thus Christ made it the last in order to impress it more forcefully on their memory.
1630. Consequenter cum dicit Pharisaei ergo dixerunt ad semetipsos etc., ponit Pharisaeorum zelum, qui concitabatur ex frustratione conatus eorum; unde dicebant videtis quia nihil proficimus? etc.: quod quidem est verbum Pharisaeorum invidentium, ut dicant nihil proficimus, scilicet in malitia nostra, non valentes eum impedire. Hoc modo accipitur proficere II Tim. III, v. 13: mali autem homines et seductores proficient in peius, errantes et in errorem mittentes.
1630. Then when the Evangelist says, the Pharisees then said among themselves: do you see that we accomplish nothing? Behold, the whole world is gone after him, he describes the reaction of the Pharisees, who were enraged because their plans had been frustrated. Thus they say, do you see that we accomplish nothing? The Pharisees said this out of envy, as if to say: we are not having any effect, that is, in our evil intentions; we have failed to check him: but evil men and seducers will grow worse and worse: erring, and driving into error (2 Tim 3:13).
Sed quid invidet caeca turba? Quia post eum abiit mundus, per quem factus est mundus. Sed tamen signatur per hoc, quod totus mundus eum secuturus erat; Oseae, VI, v. 3: vivemus in conspectu eius, sequemurque, ut cognoscamus Dominum. Chrysostomus autem vult quod haec sint verba Pharisaeorum credentium, occulte tamen propter metum Iudaeorum. Et dicunt hoc, ut retraherent eos a persecutione Christi, ac si dicerent: quantumcumque insidiamini, tanto hic augetur, et gloria eius intenditur. Quid ergo non desistitis a tantis insidiis? Quod quidem quasi idem est cum consilio Gamalielis, de quo habetur Act. V, 34 ss.
But why were they maddened at the blind crowd? Because the whole world is gone after him through whom the world was made. This was a sign that the whole world would follow him: we will live in his sight. We will know and we will follow the Lord (Hos 6:3). Chrysostom, however, thinks that these words were said by the Pharisees who believed, but they were spoken privately for fear of the Jews. And they said this to stop the persecution of Christ. It is as though they were saying: no matter what snares you lay, he will grow in stature and his glory will increase. Why then not stop your plotting? This is practically the same as the advice of Gamaliel (Acts 5:34).
Lectio 4
Lecture 4
Hora gloriae
The hour of glory
12:20 Erant autem quidam gentiles, ex his qui ascenderant ut adorarent in die festo. [n. 1632]
12:20 Now there were certain gentiles among them, who came up to adore on the festival day. [n. 1632]
12:21 Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilaeae, et rogabant eum, dicentes: Domine, volumus Iesum videre. [n. 1633]
12:21 These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: sir, we would see Jesus. [n. 1633]
12:22 Venit Philippus, et dicit Andreae; Andreas et Philippus rursum dixerunt Iesu. [n. 1634]
12:22 Philip came and told Andrew. Again Andrew and Philip told Jesus. [n. 1634]
12:23 Iesus autem respondit eis, dicens: venit hora ut clarificetur Filius hominis. [n. 1636]
12:23 But Jesus answered them, saying: the hour has come, that the Son of man should be glorified. [n. 1636]
12:24 Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit, ipsum solum manet. Si autem mortuum fuerit, multum fructum affert. [n. 1639]
12:24 Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remains alone. But if it die, it bears much fruit. [n. 1639]
12:25 Qui amat animam suam, perdet eam. Et qui odit animam suam in hoc mundo, in vitam aeternam custodit eam. [n. 1643]
12:25 He who loves his life will lose it; and he who hates his life in this world, keeps it unto life eternal. [n. 1643]
12:26 Si quis mihi ministrat, me sequatur: et ubi sum ego, illic et minister meus erit. Si quis mihi ministraverit, honorificabit eum Pater meus. [n. 1646]
12:26 If any man minister to me, let him follow me; and where I am, there also will my minister be. If any man minister to me, him will my Father honor. [n. 1646]
1631. Posita gloria quam Christus habuit ex ministerio domesticorum et ex devotione turbarum, hic Evangelista ponit gloriam quam Christus habuit ex devotione gentilium, et
1631. Having described the glory Christ received from the helpfulness of his friends and from the devotion of the crowd, the Evangelist now describes the glory Christ received from the devotion of the gentiles.
primo ponitur gentilium devotio;
First, the devotion of the gentiles is mentioned;
secundo devotionis ipsorum denuntiatio, ibi venit Philippus etc.;
second, this devotion is reported: Philip came and told Andrew.
tertio passionis Christi praenuntiatio, ibi Iesus autem respondit: venit hora ut clarificetur Filius hominis.
and third, we see the prediction of Christ’s passion: but Jesus answered them saying: the hour is come, that the Son of man should be glorified.
Devotio autem gentilium ponitur quantum ad duo.
Concerning the devotion of the gentiles, two things are set forth:
Primo ponitur quantum ad sacramenta Veteris Testamenti;
first, their devotion to the sacraments of the Old Testament;
secundo quantum ad Christum, ibi hi ergo accesserunt ad Philippum.
second, their devotion to Christ: these therefore came to Philip.
1632. Devotio autem gentilium ad sacramenta Veteris Testamenti ostenditur per hoc quod templum visitabant. Unde dicit erant autem gentiles quidam qui ascenderant, supple in Ierusalem, ut adorarent in die festo, quasi dicat: non solum turba Iudaeorum, sed etiam ipsi gentiles honorabant Christum.
1632. The devotion of the gentiles to the sacraments of the Old Testament is shown by the fact that they visited the temple. Thus he says, now there were certain gentiles among them, to Jerusalem, who came up to adore on the festival day. He is saying in effect: not just the Jews, but the gentiles, also, honored Christ.