Lectio 5 Lecture 5 Modicum A little while ^16:16 Modicum, et iam non videbitis me; et iterum modicum, et videbitis me: quia vado ad Patrem. [n. 2117] ^16:16 A little while, and you will not see me; and again a little while, and you will see me: because I go to the Father. [n. 2117] ^16:17 Dixerunt ergo ex discipulis eius ad invicem: quid est hoc dicit nobis: modicum, et non videbitis me; et iterum modicum, et videbitis me, et quia vado ad Patrem? [n. 2121] ^16:17 Then some of the disciples said one to another: what is this that he said to us: a little while, and you will not see me; and again a little while, and you will see me, and, because I go to the Father? [n. 2121] ^16:18 Dicebant ergo: quid est hoc quod dicit modicum? Nescimus quod loquitur. [n. 2122] ^16:18 They said therefore: what is this that he said, a little while? we know not what he speaks. [n. 2122] ^16:19 Cognovit autem Iesus quia volebant eum interrogare, et dixit eis: de hoc quaeritis inter vos, quia dixi, modicum, et non videbitis me, et iterum modicum, et videbitis me? [n. 2126] ^16:19 And Jesus knew that they had a mind to ask him; and he said to them: of this do you inquire among yourselves, because I said: a little while, and you will not see me; and again a little while, and you will see me? [n. 2126] ^16:20 Amen, amen dico vobis, quia plorabitis et flebitis vos, mundus autem gaudebit: vos autem contristabimini, sed tristitia vestra vertetur in gaudium. [n. 2128] ^16:20 Amen, amen I say to you, that you will lament and weep, but the world will rejoice; and you will be made sorrowful, but your sorrow will be turned into joy. [n. 2128] ^16:21 Mulier cum parit, tristitiam habet, quia venit hora eius; cum autem pepererit puerum, iam non meminit pressurae propter gaudium, quia natus est homo in mundum. [n. 2132] ^16:21 A woman, when she is in labor, has sorrow, because her hour is come; but when she has brought forth the child, she remembers no more the anguish, for joy that a man is born into the world. [n. 2132] ^16:22 Et vos igitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum: et gaudium vestrum nemo tollet a vobis. [n. 2134] ^16:22 So also you now indeed have sorrow; but I will see you again, and your heart will rejoice; and your joy no man will take from you. [n. 2134] 2116. Supra explicavit Dominus unam rationem consolationis ex promissione Spiritus Sancti; hic explicat secundam, scilicet de iterata visione sua, et 2116. Above, our Lord explained one reason for their consolation, that was his promise of the Holy Spirit. Here he gives the second, which is that they will see him again. primo ponitur visionis iterata promissio; First, the promise that they will see him again is made; secundo inducitur discipulorum dubitatio ibi dixerunt ergo etc.; second, we see the perplexity of the disciples: then some of the disciples said to one another; tertio subditur dubitationis satisfactio, ibi cognovit autem Iesus etc. and third, their perplexity is answered: Jesus knew that they had a mind to ask him. 2117. Iteratam autem visionem promittit eis Dominus cum praenuntiatione recessus sui: quod ideo eis frequenter inculcat, ut dum saepe ipsum futurum praemeditantur, ipsum absentem tolerabilius ferant. 2117. When our Lord foretold that he would leave his disciples, he also promised that they would see him again. He insists on this several times so that by considering the fact that he would come again they might better endure his absence. Tria autem ponit consolatoria. Brevem absentiam, iteratam sui praesentiam, et honorabilem discessum. He actually mentions three things to console them: his absence will be brief; he will be with them again; and he will leave with honor. 2118. Absentia quidem brevis est, quia modicum, et iam non videbitis me: ut ly modicum referatur ad non videbitis; quasi dicat: futurum est ut tollar a vobis per mortem, et iam non videbitis me, sed non debetis contristari, quia tempus hoc quo me non videbitis, modicum erit, quia exurgam diluculo, tertia scilicet die; Is. XXVI, 20: abscondere modicum ad momentum donec pertranseat indignatio. 2118. His absence is brief because a little while and you will not see me, so that the little while refers to the time when you will not see me. It is like saying: I will be taken from you by death and you will not see me; but do not be sad, because the time during which you will not see me will be a little while, for I will rise at dawn, that is, on the third day: hide yourselves for a little while until the wrath is past (Isa 26:20). 2119. Sed iterata praesentia mei erit, quia iterum modicum, idest modico temporis post resurrectionem spatio, scilicet quadraginta dierum, Act. I, 3: per dies quadraginta apparens eis, et videbitis me; infra XX, 20: gavisi sunt discipuli viso Domino. 2119. Yet I will be with you again because again a little while, that is, during a brief time after the resurrection, for forty days, appearing to them during forty days (Acts 1:3), you will see me: as said below, then the disciples therfore were glad, when they saw the Lord (John 20:20). 2120. Et hoc, quia honorabiliter recedo, quia vado ad Patrem; Act. I, 9: videntibus illis elevatus est. 2120. And this is because I am leaving with honor, because I go to the Father: as they were looking on, he was lifted up (Acts 1:9). Vel aliter, ut ly modicum referatur ad tempus ante eius mortem, et sit sensus modicum, scilicet tempus existet quo subtrahar a vobis, quia scilicet in crastino; supra XIII, 33: filioli, adhuc modicum vobiscum sum. Et non videbitis me, scilicet mortalem, quia, supra XIV, 19, adhuc modicum, et mundus me iam non videt, scilicet mortalem, quia videbit eum in iudicio in maiestate venientem; discipuli vero post resurrectionem immortalem existentem: quia, ut dicitur Act. X, 40, dedit eum manifestum fieri non omni populo, sed testibus praeordinatis. Et ideo subdit modicum, scilicet durabit, et videbitis, quia scilicet modicum tempus fuit quo manserit in morte; Is. LIV, 8: in momento indignationis abscondi faciem meam parumper a te. Another interpretation would be that the little while refers to the time before Christ’s death, so that the meaning is: it will just be a little while until I am taken from you, that is, on the morrow: yet a little while I am with you (John 13:33). And you will not see me, that is, in mortal form, because yet a little while, and the world will see me no more (John 14:19), as mortal; yet it will see him at the judgment and coming in majesty. But the disciples will see Christ when immortal, after the resurrection, because as we read: God . . . made him manifest, not to all the people but to us who were chosen by God as witnesses (Acts 10:40). And so he adds, a little while, and you will see me, for I will remain in death only for a little while: in a moment of indignation I hid my face from you for a little while (Isa 54:8). Vel ly modicum potest referri ad tempus totius vitae nostrae usque ad iudicium; et tunc videbimus eum in iudicio et in gloria. Dicitur autem modicum in comparatione ad aeternitatem; Ps. LXXXIX, 4: mille anni ante oculos tuos tamquam dies hesterna quae praeteriit. Quia vado ad Patrem, per resurrectionem et ascensionem; supra XIII, 1: sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad Patrem. Or this little while and we will see him can refer to the time of our entire life until the judgment; and then we will see Christ at the judgment and in glory. It is called a little while in relation to eternity: for a thousand years in your sight are but as yesterday when it is past (Ps 90:4). Because I go to the Father, by my resurrection and ascension: Jesus knew that his hour had come to depart out of this world to the Father (John 13:1). 2121. Hic ponitur discipulorum dubitatio: et primo ponitur eorum ad invicem collatio; secundo exprimitur dubitationis occasio; tertio describitur dubitantium animus et affectio. 2121. Now we see the perplexity of the disciples: first, they talk it over among themselves; second, we see the reason for their perplexity; and third, we see their point of view and attitude. 2122. Conferebant quidem ad invicem discipuli ex verbis Domini, dicentes quid est hoc quod dicit nobis modicum? In quo commendanda est eorum reverentia ad Christum, quae tanta erat ut non praesumerent eum interrogare. Simile faciunt angeli; Is. LXIII, v. 1: quis est iste qui venit de Edom, tinctis vestibus de Bosra? Quibus tamen respondet, dicens: ego qui loquor iustitiam, et propugnator sum ad salvandum. Sed in hoc datur nobis intelligi quia nondum perfectum sensum habuerunt de verbis Christi, aut propter tristitiam absorbentem, aut propter verborum obscuritatem; Matth. XV, 16: adhuc et vos sine intellectu estis? 2122. The disciples questioned one another about the Lord’s statement, saying, what is this that he said, a little while? They show an admirable respect for Christ for it was so great that they did not presume to question him. The angels do the same: who is this that comes from Edom, in crimsoned garments from Bozrah? (Isa 63:1). And he answers: it is I who am speaking of righteousness and a defender who saves you (Isa 63:1). We see from the words of the disciples that they did not yet have a complete understanding of what Christ said, either because they were still sunk in sorrow or because the words themselves were obscure: are you also still without understanding? (Matt 15:16). 2123. Occasio autem erat ipse verborum contextus, quae videbantur contrarietatem quamdam implicare. Satis enim intelligebant quod dicit non videbitis me, et quia vado ad Patrem: sed hoc dubium inferebat quod eumdem existentem et morientem post modicum visuri erant. Nondum enim nota eis erat resurrectio, quia hoc dicitur in Ps. c. LXXXVIII, 44: quis est homo qui non videbit mortem, eruet animam suam de manu Inferi? Sap. II, 1: non est agnitus qui sit reversus ab Inferis. 2123. The reason for their perplexity was that Christ’s statements seemed to be incompatible. They understood well enough when he said, you will not see me, and because I go to the Father. But they were perplexed as to how they could see the same person a little while after he had died, for they did not yet know of the resurrection, and we read what man can live and never see death? Who can deliver his soul from the power of Sheol? (Ps 89:48); no one has been known to return from Hades (Wis 2:1). 2124. Et ideo dicunt quid est hoc quod dicit nobis modicum? Supple: quod videbitis me. Sed hanc dubitationem modeste dispositi erant. Nescimus, inquiunt, quid loquitur. Nam, ut dicit Augustinus, aliqui non intelligentes verba Scripturae blasphemant, sensum proprium auctoritati Scripturae praeponentes; sed alii modesti, dum non intelligunt, suam ignorantiam confitentur; Sap. IX, v. 5: infirmus homo, et exigui temporis, et minor ad intellectum iudicii et legum: quod et hic discipuli faciunt. Non enim aiunt, male dicit, vel nihil; sed eorum ignorantiae ascribunt quod non intelligunt. 2124. This is why the disciples say, what is this that he said, a little while? We do not know what he speaks, they reply in an unassuming way. As Augustine remarks, when some do not understand the words of Scripture they belittle it, preferring their own theories to the authority of Scripture. Yet others, when they do not understand, unpretentiously admit their own lack of knowledge: I am . . . a man who is weak and short-lived, with little understanding of judgment and laws (Wis 9:5). This is what the apostles are doing here, for they do not say that Christ was wrong or that he said nothing. They ascribe their lack of understanding to their own ignorance. 2125. Hic ponitur manifestatio dubitationis, et 2125. Now their perplexity is revealed. primo ponitur dubitationis cognitio; First, it is acknowledged; secundo manifestatio eius de quo dubitatur, ibi amen, amen dico vobis etc.; second, it is cleared up: amen, amen I say to you, that you will lament and weep. tertio inducitur similitudo, ibi mulier cum parit, tristitiam habet. and third Christ presents a similar situation: a woman, when she is in labor, has sorrow. 2126. Circa primum duo facit. Primo ostendit quomodo dubitatio discipulorum a Christo cognoscitur, cum dicit cognovit autem Iesus, virtute divinitatis suae, quia volebant eum interrogare, scilicet de eo quod dubitabant; supra II, 25: ipse enim sciebat quid esset in homine; I Reg. XVI, 7: homines vident quae patent, Deus autem intuetur cor. Secundo quomodo verbo manifestatur; unde dixit eis de hoc quaeritis inter vos etc.; Is. XLVIII, 3: audita feci ex tunc, repente operatus sum, et venerunt. 2126. He does two things about the first. First, he shows how the perplexity of the disciples was recognized by Christ, when he says, Jesus knew, by reason of his divinity, that they had a mind to ask him, about this difficulty: for he knew what was in man (John 2:25); man looks on the outward appearance, but the Lord looks on the heart (1 Sam 16:7). Then he shows how this recognition was expressed in words, when Christ said to them, of this do you inquire among yourselves? I made them known; then suddenly I did them and they came to pass (Isa 48:3). 2127. Hic exponit dictum suum, removens dubitationem, non expresse ponens verba quae dixerat, discipulis magis satisfaciens quam sibi: ubi tria facit. Primo ostendit alternationem gaudii et tristitiae; secundo interiorem tristitiam; tertio consequentem laetitiam. 2127. Now he explains his words and removes the perplexity of the disciples, not just repeating what he had said, but setting their minds at ease. First, he states that there will be a division of those who are sad and those who are joyful; second, he mentions their own interior sorrow; and third, the joy that will follow. 2128. Dicit ergo quantum ad primum amen, amen dico vobis, quia in hoc modico in quo non videbitis me, plorabitis, exterius emittendo vocem dolorosam, et flebitis, lacrymando; Thren. I, 2: plorans ploravit in nocte, quantum ad primum, et lacrymae eius in maxillis eius, quantum ad secundum; Hier. c. XXXI, 16: quiescat vox tua a ploratu. 2128. About the first, he says, amen, amen I say to you that during that little while in which you will not see me you will lament, groaning aloud in sad tones, and lament, shedding tears: she weeps bitterly in the night, referring to the first, tears on her cheeks referring to the second (Lam 1:2); keep your voice from weeping (Jer 31:16). 2129. Interior autem eorum tristitia erit per contrarietatem ad laetitiam mundi; unde dicit mundus autem gaudebit: quod potest intelligi particulariter quantum ad tempus passionis Christi, et sic mundus, idest Scribae et Pharisaei, gaudebit, de occisione Christi; Thren. II, 16: haec dies quam expectabamus: invenimus, vidimus. Vel mundus, idest mali qui sunt in Ecclesia, gaudebit, in persecutione sanctorum; Apoc. XVII, 8: inhabitantes super terram gaudebunt. Vel universaliter mundus, idest homines carnaliter viventes, gaudebit, in rebus mundanis; Is. XXII, v. 13: ecce gaudium et laetitia occidere vitulos et iugulare arietes, comedere carnes et bibere vinum. 2129. But their interior sadness will be in contrast to the joy of the world. Thus he says, but the world will rejoice. This can be understood in a particular way as referring to the time of Christ’s passion, and then the world, that is, the Scribes and Pharisees, will rejoice that Christ is killed: ah, this is the day we longed for; now we have it; we see it! (Lam 2:16). Or the world, that is the evil members of the Church, will rejoice that the saints are persecuted: the inhabitants of the earth will rejoice (Rev 17:8). Or in a general sense, the world, those living carnally, will rejoice in worldly things: and behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine (Isa 22:13). Subsequitur tristitia discipulorum: unde dicit vos autem contristabimini, scilicet de passionibus quas in mundo sustinebitis, vel potius de occisione mea. Sic et sancti tristantur de passionibus sibi illatis a mundo, et de peccatis; II Cor. VII, 10: quae secundum Deum est tristitia, poenitentiam in salutem stabilem operatur. The sorrow of the disciples follows, and so he says, you will be made sorrowful, because of the sufferings you will have in this world, or rather at my being killed. This is the way the saints are saddened: by the sufferings they endure at the hands of the world and by sin: for godly grief produces a repentance that leads to salvation (2 Cor 7:10). 2130. Sed tristitiam consequetur laetitia: quia tristitia vestra, quam scilicet habebitis in passione, vertetur in gaudium, in resurrectione; infra XX, 20: gavisi sunt discipuli viso Domino. Sed universaliter omnium sanctorum tristitia vertetur in gaudium futurae vitae; Matth. V, 5: beati qui lugent, quoniam ipsi consolabuntur; Ps. CXXV, 6: euntes ibant et flebant mittentes semina sua; venientes autem venient cum exultatione portantes manipulos suos. Flent enim sancti tempore meriti, seminando; sed gaudebunt tempore praemii, colligendo. 2130. Yet joy will follow this sadness, because your sorrow, which you will experience over my passion, will be turned into joy, at my resurrection: the disciples therfore were glad when they saw the Lord (John 20:20). And in general, the sorrow of all the saints will be turned into the joy of the future life: blessed are those who mourn, for they will be comforted (Matt 5:4); he that goes forth weeping, bearing the seed for sowing, will come home with shouts of joy (Ps 126:6). For the saints weep as they sow during this time of merit, but they will rejoice at the reaping, during the time of reward. 2131. Hic Dominus 2131. Now our Lord primo proponit similitudinem; mentions a similar case