Lecture 5 — Feast of the dedication

^10:19^ A dissension rose again among the Jews on account of these words. [n. 1428]

^10:20^ And many of them said: he has a devil and is mad; why do you hear him? [n. 1429]

^10:21^ Others said: these are not the words of one who has a devil; is a devil able to open the eyes of the blind? [n. 1430]

^10:22^ It was the feast of the dedication at Jerusalem, and it was winter. [n. 1433]

^10:23^ And Jesus walked in the temple, in the portico of Solomon. [n. 1436]

^10:24^ The Jews therefore gathered around him and said to him: how long will you hold us in suspense? If you are the Christ, tell us plainly. [n. 1438]

^10:25^ Jesus answered them: I speak to you, and you do not believe: the works that I do in the name of my Father give testimony about me. [n. 1440]

^10:26^ But you do not believe, because you are not of my sheep. [n. 1444]

^10:27^ My sheep hear my voice; and I know them, and they follow me. [n. 1445]

^10:28^ And I give them eternal life; they will never perish, and no man will pluck them out of my hand. [n. 1449]

^10:29^ That which my Father has given to me is greater than all, and no man is able to snatch them out of the hand of my Father. [n. 1450]

^10:30^ I and the Father are one. [n. 1450]

1427. After showing that he has power to give life and showing his manner of doing so, our Lord here shows how this power to give life belongs to him.

First, the Evangelist mentions the dispute which arose among the crowd on his point;

second, he gives the discussion between the Jewish leaders and Christ, at it was the feast of the dedication at Jerusalem.

Concerning the first he does three things.

First, he mentions the dispute within the crowd;

second, he gives the opinion of one side;

third, he states the reasonable position of the other side.

1428. The dispute arose within the crowd which was listening to Christ because of what he said. The Evangelist says, a dissension rose again among the Jews on account of these words. Since some of them understood his words correctly, and others did not, they argued among themselves: I have not come to bring peace, but a sword (Matt 10:34), that is, the sword of Gospel teaching, which some believed and others deny. He pours contempt upon princes (Ps 107:40).

1429. The opinion of one party to the argument was false. About this he says, many of them said. He says, many, because as we read: the number of fools is infinite (Eccl 1:15). They said: he has a devil and is mad, for it is the habit of the foolish to always give an evil interpretation to matters about which they are in doubt; whereas the opposite should be done. Thus they revile whatever they do not know, as we read in the letter of Jude. And so because they were incapable of understanding our Lord’s words, for the light shines in the darkness, and the darkness did not overcome it (John 1:5), they blasphemed, saying, he has a devil and is mad. And they try to turn others away from him, saying why do you hear him?

These blasphemers accuse Christ of two things. First, that he has a demon. As if to say: he is not speaking due to the Holy Spirit, but from a wicked spirit. Something similar is found about Paul: he seems to be a preacher of foreign divinities (Acts 17:18). Now the fact is that a person who has his own and familiar demon is always spiritually mad, but not always mad in a bodily way. But some can be possessed by a demon, and these are always mad even in a bodily way. Thus it was said of Christ he has become mad (Mark 3:21). Second, to show that Christ has a demon in this way, they say, and is mad. Your great learning is turning you mad (Acts 26:24). Yet their blasphemy is not surprising, because they are sensual and, as we read: the sensual person does not perceive those things that pertain to the Spirit of God (1 Cor 2:14).

1430. This opinion is refuted by the statements of the other side, and this is in two ways. First, by the profundity of Christ’s words. Thus he says, others, that is, those who rightly understood, said: these are not the words of one who has a devil. This was like saying: it is clear from what he is saying that he is not mad, because his words are orderly and profound: Lord, to whom shall we go? You have the words of eternal life (John 6:69). And Paul says, I am not mad, most excellent Festus, but I am speaking the sober truth (Acts 26:25).

Second, this opinion is refuted by the greatness of the miracle. Thus they say, is a devil able to open the eyes of the blind? This means: was not this one of the greatest of miracles? They were correct in believing that it could be performed only by the power of God: unless this man were of God, he could not do anything (John 9:33).

1431. It should be noted that there are certain miracles which can be performed by the power of demons and angels, and there are others which in no way can be accomplished by their power. Those things which are above the order of nature no creature whatever can perform by its own power, since the creature itself is subject to the laws of nature. God alone, who is above nature, can act above the order of nature. Whenever, therefore, another creature acts, it is apparent that he remains under the order of nature.

Therefore, whatever things can be performed within the order of nature, an angel, either good or wicked, is able to do, when it is permitted. Thus, by using the seeds which in natural things are ordered to the generation of certain animals, they are able to effect the generation of these animals, as Pharaoh’s magicians did (Exod 7:11). Again, they can produce changes affecting the nature of a thing; thus, they can heal the sick who could be helped by the power of nature.

But things that absolutely transcend the order of nature can be performed by God alone, or by good angels and saintly men through God’s power, which they obtain through prayer. Such would be the conferring of sight on the blind and the raising of the dead; for the power of nature cannot extend to the restoring of sight or to the raising of the dead. Consequently, a demon cannot open the eyes of a blind man or raise the dead, because this is done by God alone, and by the saints through the power of God.

1432. Here we see the dispute which the Jewish leaders initiated with Christ.

First, the Evangelist gives the question asked by the Jews;

second, Christ’s answer, at Jesus answered them: I speak to you;

and third, the effect of this answer, at **the Jews then took up stones to stone him **(John 10:31).

Concerning the first he does two things:

first, he describes the circumstances of the questioning;

second, he gives the question itself, at and said to him: how long will you hold us in suspense?

The circumstances of the questioning are described with respect to three things: the time, the place, and the persons who ask the question.

1433. He mentions the specific time first, saying, it was the feast of the dedication at Jerusalem, and it was winter.

To understand this we have to know, as Augustine says, that an encaenia was the feast of the dedication of a church. The Greek word, caenos, is the same as the Latin word for new. Thus an encaenia is the same as a renewal; and even in everyday speech, when something is dedicated to some use, it is said to be encaeniated, which is the same thing as being renewed. It was the feast of the dedication at Jerusalem, that is the feast and commemoration of the dedication of the temple, for when we newly dedicate some church to the divine worship, we celebrate its being set aside for a sacred purpose; and in memory of this we celebrate it every year on the same day. Thus every year the Jews celebrated the encaenia, the remembrance of the dedication of the temple.

1434. To understand why there is a feast for the consecration of a church, we should note that all the feasts in the Church are celebrated in remembrance of God’s blessings: I will recount the steadfast love of the Lord (Isa 63:7). Again, after David called to mind God’s many blessings, saying, give praise to the Lord, for he is good (Ps 117:1), he adds, solemnize this day, with shady boughs, even to the horn of the altar (Ps 117:26).

We recall God’s benefits to us as being of three kinds. Sometimes, as they are found in our Head, the Lord Jesus Christ. Thus we celebrate the feast of his birth, and of his resurrection, and so on. Sometimes we recall them as found in our fellow members, that is, in the saints, who are members of the Church. This is fitting, for as the Apostle says: if one member is honored, all rejoice together (1 Cor 12:26). Thus we celebrate the feasts of Saints Peter and Paul, and the other saints. But at times we recall God’s benefits as found in the entire Church: for example, the benefits of the sacraments and other things granted to the Church in general. Now a material church building is like a sign of the gathering of the faithful of the Church, and in this building all the sacraments of grace are dispensed. So it is in memory of these benefits that we celebrate the feast of the dedication of a church. Indeed, such a feast is greater than the feast of any saint, just as the benefits conferred upon the whole Church, which benefits we celebrate, exceed the benefits conferred on some saint and recalled during his feast.

1435. Recall that the temple at Jerusalem had been consecrated three times: first by Solomon (1 Kgs 8); second, during the time of Ezra by Zerubbabel and Jesus, the high priest (Ezra 6); third, by the Maccabees, for it says that they went up to Jerusalem to cleanse the holy places (1 Macc 4). Now this feast was not celebrated in memory of the dedication by Solomon, because that took place in the fall, i.e., in the seventh month; nor was it in memory of the dedication made at the time of Ezra, for this took place during the spring, i.e., the ninth day of March. But it was in memory of the dedication made by the Maccabees, which took place during the winter.

And so to show this he mentions the specific time, saying, it was winter. There is also a mystical reason for mentioning the time. As Gregory says in II Morals, the Evangelist took care to mention the season as winter in order to indicate the chill of evil in the hearts of those listening, that is, the Jews: as a well keeps its water cold, so she keeps cold her wickedness (Jer 6:7); and we read of this winter: the winter is past, the rain is over and gone (Song 2:11).

1436. Then he describes the place, and Jesus walked in the temple, in the portico of Solomon. He describes it first in a general way, in the temple: the Lord is in his holy temple (Ps 11:4); second, in more detail, saying, in the portico of Solomon.

We have to know that the temple included not just its main building, but the surrounding porticos as well; it was on these porticos that the people stood and prayed, for only the priests prayed in the temple. It was called the portico of Solomon because it was the place where Solomon stood and prayed when the temple was being dedicated: then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel (1 Kgs 8:22).

1437. One might object that the temple which Solomon built was destroyed, and so was his portico.

I answer that the temple was rebuilt according to the specifications of the previous one; and so just as that portico was called the portico of Solomon in the first instance, it was called the same later out of respect for him.

1438. The persons who question Christ are described as to their malice; thus he says, the Jews therefore gathered around him, unwarmed by loving charity, but burning with the desire to harm him. They came to attack him, surrounding and pressing him in on all sides: many calves have surrounded me: many bulls encompass me (Ps 22:12); Ephraim has encompassed me (Hos 11:12).

1439. Then when he says, and said to him: how long will you hold us in suspense? we see the Jews questioning him.

First, he mentions the pretended reason for their questions when he says, how long will you hold us in suspense? Their manner is flattering because they want it to appear that they desire to know the truth about him. It is like they were saying: we are hanging in anticipation. How long will you keep us unsatisfied? Hope deferred makes the heart sick (Prov 13:12).

Second, they state their question, if you are the Christ, tell us plainly. Note their perversity; for since they resent Christ’s calling himself the Son of God (John 5:18), they do not ask him if he is the Son of God, but if you are the Christ, tell us plainly. They hoped by this to obtain grounds for accusing him before Pilate for inciting sedition and making himself king, which was in opposition to Caesar and offensive to the Romans. Thus it was that when the Jews accused Christ of making himself the Son of God, Pilate was not very impressed; but when they said: whosoever makes himself a king, speaks against Caesar (John 19:12), he was swayed against Christ. This is why they say, if you are the Christ, or a king, or anointed, tell us plainly. Second, notice their wickedness, because they say, plainly. It was like saying: up to now you have not taught in public, but more or less in secret; but in reality, Christ said everything openly and was present for the festival days, and said nothing in secret: I have spoken openly to the world . . . and in secret I have spoken nothing (John 18:20).

1440. Now we have the answer of Christ, where he shows their unbelief, proving they were deceitful in saying they wished to know the truth when they said, how long will you hold us in suspense? He shows this in two ways. First, because they did not believe his words; and about this he says, I speak to you, and you do not believe. As if to say: you say to me, if you are the Christ, the king, tell us. But I speak to you, that is, I told you the truth, and you do not believe. As it is written: if I tell you, you will not believe (Luke 22:67).

He shows this in a second way because they do not believe his works. And about this he says: the works that I do in the name of my Father give testimony about me.

He first shows their unbelief in his works;

second, the reason for their unbelief, at but you do not believe, because you are not of my sheep.

1441. As to the first he says, the works that I do, as if to say: you cannot be persuaded and satisfied by my words, nor even by those great works the works that I do in the name of my Father, i.e., for his glory. Give testimony about me, because they can be performed by God alone. Thus they clearly show that I have come from God: the tree is known by its fruit (Matt 12:33); **the works themselves, which I do, give testimony about me, that the Father has sent me. But you do not believe **(John 5:36). And whereas he had done so many miracles before them, they believed not in him (John 12:37). For this reason they are inexcusable: if I had not done among them the works that no other man has done, they would not have sin; but now they have both seen and hated both me and my Father (John 15:24).

1442. The reason for their unbelief is that they are separated from Christ’s sheep. So he says, but you do not believe, because you are not of my sheep.

He does three things concerning this.

First, he says that they are excluded from membership in the sheep of Christ;

second, he shows the dignity of his sheep, at my sheep hear my voice; and I know them, and they follow me;

third, he proves that no one will snatch his sheep out of his hands, at that which my Father has given to me is greater than all.

1443. He mentions that they are not among his sheep when he says, because you are not of my sheep, i.e., you are not predestined to believe, but foreknown to eternal destruction. For the very fact that we believe is due to God: for it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake (Phil 1:29); for by grace you have been saved through faith; and this is not your own doing, it is the gift of God (Eph 2:8). And this is given only to those for whom it was prepared from eternity; thus, only those believe in him who have been ordained to this by God through an eternal predestination: as many as were ordained to eternal life believed (Acts 13:48); we believe that we will be saved through the grace of the Lord Jesus (Acts 15:11).

1444. But should anyone be told that he is not predestined? It seems that he should not be told: for since no one can be saved unless he is predestined, if one is told that he is not predestined, he would be driven to despair. And so our Lord was driving the Jews to despair when he said to them, you do not believe, because you are not of my sheep.

My answer to this is that in this group there was something common to all, that is, they were not preordained by God to believe at that time; and there was also something special, that is, some of them were preordained to believe later. Thus, some of them did believe later, for we read that three thousand of them believed in one day (Acts 2). But some were not preordained to do this. Therefore, it did not militate against hope to say to a group, some of whom were preordained to believe later, that they did not belong to his sheep, because no one of them could apply this definitely to himself. But it would militate against hope if Christ had said this to some definite person.

1445. Now he reveals the dignity of his sheep when he says, my sheep hear my voice. He here mentions four things: two of them are what we do in reference to Christ; the other two, which correspond to the first two are what Christ does in us.

1446. The first thing we do is to obey Christ. Concerning this he says, my sheep, through predestination, hear my voice, by believing and obeying my precepts: O that today you would harken to his voice! Harden not your hearts (Ps 95:7).

1447. The second thing, corresponding to this, is what Christ does, which is to give his love and approval. Concerning this he says, and I know them, that is, I love and approve of them: the Lord knows those who are his (2 Tim 2:19). This is like saying: the very fact that they hear me is due to the fact that I know them by an eternal election.

But if a person cannot believe unless God gives this to him, it seems that unbelief should not be imputed to anyone.

I answer that it is imputed to them because they are the cause why it is not given to them. Thus, I cannot see the light unless I am enlightened by the sun. Yet if I were to close my eyes, I would not see the light; but this is not due to the sun but to me, because by closing my eyes I am the cause of my not being enlightened. Now sin, for example, original sin, and in some persons actual sin, is the cause why we are not enlightened by God through faith. This cause is in everyone. Thus, all who are left by God are left by reason of the just judgment of God, and those who are chosen are lifted up by God’s mercy.

1448. The third thing, which is what we do, concerns our imitation of Christ. So he says, and they follow me: my foot has held fast his steps (Job 23:11); Christ also suffered for you, leaving you an example, that you should follow in his steps (1 Pet 2:21).

1449. The corresponding fourth part, which is what Christ does, is the bestowing of a reward. Concerning this he says, and I give them eternal life. This is like saying: they follow me by walking the path of gentleness and innocence in this life, and I will see that afterwards they will follow me by entering into the joys of eternal life.

Our Lord shows in three ways that this reward will never end. Something can end in three ways. First of all, by its very nature, for example, if it is corruptible. But this reward is incorruptible of its very nature. Thus he says, I give them eternal life, which is incorruptible and ever-living enjoyment of God: now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3). As Augustine says, this is the pasture of which he spoke before. Indeed, eternal life is called a good pasture because it is entirely verdant and nothing withers away.

Second, a thing can end because the one receiving it ends, or does not guard it well. But this will not happen to that reward; so he says, and they will never perish, that is, the sheep will never perish. This conflicts with Origen, for he said that the saints in glory are able to sin. Yet our Lord says, they will never perish, because they will be preserved forever: he who conquers I will make him a pillar in the temple of my God; never will he go out of it (Rev 3:12).

Third, a thing can end by being snatched by force: for perhaps Adam would not have been cast out if the deceiver had not been there. But this will not happen in eternal life, and so he says, and no man will pluck them, that is, the sheep, out of my hand, that is, from my protection and loyalty: the souls of the righteous are in the hand of God (Wis 3:1). As Augustine says: there the wolf does not snatch, nor the thief steal, nor the robber kill.

1450. He now proves what he had said above about the dignity of his sheep, namely, that no one can snatch them from his hand. His reason is this: no one can snatch what is in the hand of my Father; but the Father’s hand and mine are the same; therefore, no one can snatch what is in my hand.

Concerning this he does three things: first, he gives the minor premise by showing that the Father had communicated divinity to him, saying, that which my Father has given to me, through an eternal generation, is greater than all. **For as the Father has life in himself, so he has also given to the Son to have life in himself ** (John 5:26). It is greater than any power: and he has given him power to do judgment, because he is the Son of Man (John 5:27); it is greater than any reverence and honor: God had bestowed on him the name which is above every name, that at the name of Jesus every knee should bow (Phil 2:9). Therefore, that which my Father has given to me, that is, that I am his Word, his only begotten, and the splendor of his light, is greater than all.

Second, he mentions the greatness of the Father’s power, which concerns the major premise, when he says, and no man is able to snatch them, take by violence or secretly pilfer, out of the hand, from the power, of my Father, or from me, who am the might of the Father, although as Augustine says, it is better to say from the power of the Father than from me. Now no one is able to snatch out of the hand of my Father, because he is the almighty one who is not subject to violence, and he is all-wise from whom nothing is hidden: he is wise in heart, and mighty in strength (Job 9:4).

Third, he affirms his unity with the Father, and from this the conclusion follows. Thus he says, I and the Father are one. As if to say: no man will pluck them out of my hand, because I and the Father are one, by a unity of essence, for the Father and the Son are the same in nature.

1451. This statement rejects two errors: that of Arius, who distinguished the essence, and that of Sabellius, who did not distinguish the persons. We escape both Charybdis and Scylla, for by the fact that Christ says, one, he saves us from Arius, because if one, then they are not different. And by the fact that he says, we are, he saves us from Sabellius, for if we are, then the Father and the Son are distinct.

Yet the Arians, deceived by their wickedness, try to deny this, and say that a creature can in some sense be one with God, and in this sense the Son can be one with the Father.

The falsity of this can be shown in three ways. First, from our very manner of speaking. For it is clear that one is asserted as ‘being’; thus, just as something is not said to be a being absolutely except according to its substance, so it is not said to be one except according to its substance or nature. Now something is asserted absolutely when it is asserted with no added qualification. Therefore, because I and the Father are one, is asserted absolutely, without any qualifications added, it is plain that they are one according to substance and nature. But we never find that God and a creature are one without some added qualification: he who is united to the Lord becomes one spirit with him (1 Cor 6:17). Therefore, it is clear that the Son of God is not one with the Father as a creature can be.

Second, we can see this from his previous statement, that which my Father has given me is greater than all. He draws the conclusion from this: I and the Father are one. This is like saying: we are one to the extent that the Father has given me that which is greater than all.

Third, it is clear from his intention. For our Lord proves that no one will snatch the sheep from his hand precisely because no one can snatch from the hand of his Father. But this would not follow if his power were less than the power of the Father. Therefore, the Father and Son are one in nature, honor and power.