Lecture 3 — Prophecy of the crucifixion

^16:20^ Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. [n. 1394]

^16:21^ From that time, Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things from the elders and scribes and chief priests, and be put to death, and on the third day rise again. [n. 1396]

^16:22^ And Peter taking him, began to rebuke him, saying: Lord, let it be far from you, this will not happen to you. [n. 1401]

^16:23^ Turning, he said to Peter: go behind me, satan, you are a scandal to me: because you do not understand the things that are of God, but the things that are of men. [n. 1403]

^16:24^ Then Jesus said to his disciples: if any man wants to come after me, let him deny himself, and take up his cross, and follow me. [n. 1407]

^16:25^ For he who would save his life, will lose it and he who would lose his life for my sake, will find it. [n. 1411]

^16:26^ For what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange will a man give for his soul? [n. 1412]

^16:27^ For the Son of man will come in the glory of his Father with his angels and then he will render to every man according to his works. [n. 1415]

^16:28^ Amen I say to you, there are some of them who stand here, who will not taste death, till they see the Son of man coming in his kingdom. [n. 1416]

1394. Above, Peter’s confession of Christ’s divinity was set down; here he commands silence for a time, lest they should say that he is the Christ.

But here a question arises. Since, above, the Lord had sent the disciples to preach the kingdom of God, how does he forbid it here?

According to the surface of the letter, it can be said that he did not instruct them above that they should announce the Christ, but the kingdom of God. But since announcing the kingdom of God includes in itself announcing the Christ, then he seems to forbid here what he commanded above.

Jerome says that he does not forbid what he had preached before, because before he had commanded that Jesus be preached, while here he forbids them to call him the Christ: for Christ is a name of dignity, Jesus the name of the savior. Hence above, and you will call his name Jesus (Matt 1:21). Origen responds that the apostles spoke before about Christ, as of a great man; but he wished them to be silent about the Christ, so that he might appear more to them afterward, just as sometimes he gives them teaching beforehand, that they may have time for discernment.

Or one should say that this, and going, preach (Matt 10:7), should not be referred to the time before the passion, but after. Hence it touches there on the fact that they will be dragged before kings and governors, and this was not done before the passion.

1395. But why did the Lord command that this should be left unmentioned? For it was going to happen that people would see him suffering, and often when men perceive that some great man is confounded, they are incited more to scandal.

Chrysostom says: if what is planted is rooted out, it cannot be re-planted as quickly. Hence if the faith had been planted, and then had been rooted up in the passion, afterward it would not have been planted as quickly. Hence many things should not be said for the sake of avoiding scandal. And that this is the cause is clear, because he immediately announces his passion; hence there is added next:

1396. From that time, Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things. And concerning this, he does three things:

first, he foretells the passion;

second, he convicts a disciple, at turning, he said to Peter.

third, he teaches the faith, at then Jesus said to his disciples.

And concerning the first, two things. For

first, he foretells the passion;

second, the resurrection, at and on the third day rise again.

And concerning the first, he touches upon the place, the agents, and the consummation.

1397. It says then, from that time, Jesus began to show to his disciples. He spoke of the passion here, and twice later on (Matt 17; 20).

But before this time he had not foretold it. But why does he begin now? Because he has manifested himself to the apostles. But why not before? Because if he had foretold the passion before faith was well established in them, perhaps they would have abandoned him; but now they believed that he was the true God.

And it says, to show, not to tell, because things that are told are manifested visibly, while things that are shown are understood. For this reason he told the Jews, and showed the disciples; ought not Christ to have suffered these things, and so to enter into his glory? (Luke 24:26).

1398. Hence what he says, he must, touches upon the place.

And why Jerusalem? He touches upon the reason. But the first reason he says Jerusalem is that God’s temple was there, where the sacrifices were made. Now, the sacrifices of the old law were figures of this sacrifice, which was made on the altar of the cross; therefore he willed that where the figures were, there the truth should stand open. Christ also has loved us, and has delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness (Eph 5:2). Another reason is that the prophets suffered in Jerusalem, as below, Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you (Matt 23:37). Therefore he willed to suffer there to show that their death was a sign of Christ’s passion. Also, Jerusalem means ‘vision of peace’; but the passion itself was peace-making. And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven (Col 1:20). But that Jerusalem, which is above, is free: which is our mother (Gal 4:26).

1399. But from whom? From the elders. And this is because he suffered by their contrivance. The man by whose authority a thing is done, does that thing; hence they killed him more than the soldiers.

Hence this signifies the people’s malice, because those who seem better are found to be worse. For some are held back from sin because of age, some because of knowledge, some because of dignity; yet age did not hold them back, from the elders, nor knowledge, and scribes, nor dignity, and chief priests. I will go therefore to the great men, and I will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have together broken the yoke more (Jer 5:5).

Also, this caused a certain abjection and humiliation, for when someone suffers at the hand of the common people, it is no great thing; but when at the hand of the wise, and those who seem good, the humiliation is great. Hence, your own nation, and the chief priests, have delivered you up to me (John 18:35).

1400. Likewise, he suffered even unto death, so he says, and be put to death; whom they killed, hanging him upon a tree (Acts 10:39); Christ will be slain: and the people that will deny him will not be his (Dan 9:26).

But the joy of the resurrection is joined to it: **and on the third day rise again; on the third day he will raise us up, and we will live in his sight (Hos 6:3).

1401. And Peter taking him, began to rebuke him. Here he rebukes a disciple opposing him. And

first, the opposition is set down;

second, Christ’s response, at turning, he said to Peter.

1402. Taking him, either in his gaze, or taking him to himself, lest he seem presumptuous when the Lord reprehended him in front of the others, he said, Lord, let it be far from you, this will not happen to you. The Lord had praised his confession highly, and had given him power, because he had known him to be the Son of God; for this reason he thought that if he were killed, his faith would be frustrated, and that he would not be God, and therefore he rebuked him. He held in his heart that he was the Son of God, and did not attend to the fact that God is not to be rebuked, as it says, you reprove him by words, who is not equal to you, and you speak that which is not good for you (Job 15:3). But he still kept some faith in the divinity, for it is written in Mark: be merciful to yourself, Lord, and do not wish to hand yourself over to death.

1403. Turning, he said to Peter: go behind me, satan. Here the response is set down. Hilary explains this place thus: the devil, seeing that he had announced his passion, and knowing the testimony of the prophets, incited Peter to advise against it. So the Lord, seeing that he did not speak on his own instigation, reproached him, for which reason he said, go behind me, so that he might be pricked there. And to satan he said, satan, you are a scandal to me. Jerome says that he does not believe Peter spoke on the devil’s instigation, but out of the affection of piety; hence he spoke ignorantly.

Hence he does three things, for

first, the warning is set down;

second, the rebuke;

third, the giving of the cause.

1404. The warning, go. Hence it is the same sentence which was said above to the devil, begone, satan (Matt 4:10). Or go behind me, i.e., follow me. ‘Satan’ is the same as ‘adversary.’ Hence he who contradicts the divine counsel is called satan. You are a scandal to me; i.e., you wish to impede my intention.

But surely there is no scandal for those who love God? Origen says that there is no scandal for the perfect. Hence they are not scandalized. But someone can set up a scandal for them. Hence Peter took scandal, but not Christ. Or in this way, that he considered it to be a scandal to his members. Hence Paul, who is scandalized, and I am not on fire? (2 Cor 11:29). So since it could be a scandal to others, he said, you are a scandal to me, not on my account, but on account of my members.

1405. But what is this? Above he had said, **you are Peter; and upon this rock I will build my Church **(Matt 16:18); but here he calls him satan.

Jerome says that he did not yet have what the Lord had promised. But since he would have these things in the future, for this reason he could call him satan on account of these things. Chrysostom says that he wished to show what a man is able to do by himself, and what he is able to do by the grace of God, since above, by the grace of God, he recognized Christ’s divinity; but when God withdrew his grace, his humanity and weakness appeared, to the point that he called him satan. In this way, the Lord sometimes wills perfect men to fall, that they may know their own humanity.

And that it should be understood this way harmonizes well enough with what follows.

1406. Hence he gives the cause: because you do not understand the things that are of God. For he had said first, you are the Christ, the Son of the living God (Matt 16:16); there he understood according to the divinity, but here he understands what is of man. But the sensual man perceives not these things that are of the Spirit of God (1 Cor 2:14). He who is a fool, lays open his folly (Prov 13:16). Peter fled from bodily death, but the Spirit of God did not; greater love than this no man has, that a man lay down his life for his friends (John 15:13).

1407. Then Jesus said to his disciples. Here he urges them to the imitation of his passion. And

first, he sets out the exhortation;

second, the reason;

third, he confirms it.

The second is at for he who would save his life, will lose it; the third, at for what does it profit a man, if he gain the whole world.

1408. So Peter wished to impede the passion, but he invites them, saying, if any man wants to come after me, let him deny himself, and take up his cross, and follow me, as though to say, it is necessary that you be prepared to imitate Christ’s passion. Martyrs imitate it in a special way, bodily, but spiritual men imitate it spiritually, dying spiritually for Christ. Hence it can be read as about the bodily cross.

Chrysostom: so then, when he said, Peter, go behind me, understand that he spoke only to Peter; but when he said, if any man wants to come after me, he wishes all men to come after him.

And he says, wants to, because the one who is drawn voluntarily is drawn more than the one who is drawn violently; I will freely sacrifice to you (Ps 53:8). Therefore he says three things, that he should deny himself, that he should take up his cross, and that he should follow me.

1409. Chrysostom says that he speaks by way of a likeness. If you had a son, and you saw him treated badly, if you did not care, you would deny him; in the same way, if you wish to follow the Lord’s passion, you must deny yourself, and consider yourself as nothing. And I became as a man who hears not: and who has no reproofs in his mouth (Ps 37:15). And, they have beaten me, but I was not sensible of pain: they drew me, and I felt not (Prov 23:35). And take up his cross, and follow me: for let him be prepared to suffer the cross, or to die a most bitter and shameful death; let us condemn him to a most shameful death (Wis 2:20). Hence a man should be prepared to suffer any death whatever for God’s sake. To suffer for one’s own sins is shameful, but to suffer for God’s sake is not. Hence, but let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men’s things. But if as a Christian, let him not be ashamed, but let him glorify God in that name (1 Pet 4:15–16).

1410. According to Gregory, it is understood as about spiritual mortification. For there are three denials of oneself. First, when one denies the preceding state of sin; so do you also reckon, that you are dead to sin (Rom 6:11). Likewise, if a man is not in sin, and carries himself over to the perfect state; not as though I had already attained, or were already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus (Phil 3:12). Likewise, he who denies his own particular affection; for I, through the law, am dead to the law, that I may live to God: with Christ I am nailed to the cross (Gal 2:19). And, if one died for all, then all were dead (2 Cor 5:14).

Take up his cross. ‘Cross’ derives from ‘crucify.’ He is spiritually crucified whose mind is tormented out of compassion for a neighbor, as the Apostle says, weep with those who weep (Rom 12:15). Similarly, one is tortured by penance; and they who are Christ’s, have crucified their flesh, with the vices and concupiscences (Gal 5:24). And follow me. Many have compassion, but do not follow God. One who has compassion and is in sin is not following, because Christ came to destroy sins. Likewise, if you afflict yourself for the sake of vainglory, you are not following God; above, **and when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast **(Matt 6:16).

1411. For he who would save his life, will lose it. Here he gives a reason for his warning, and it is a reason drawn from the greatness of the recompense. And this can be read in two ways. For there are two kinds of health, namely health of the soul, and this belongs to the just; and health of the body, and this belongs to all, even to beasts of burden. Men and beasts you will preserve, O Lord (Ps 35:7).

Hence let us say, he who would save his soul, while not denying his bodily life and not bearing the cross, will lose it. He said above, if any man wants to, but here he who would. Hence just as what he said above could be interpreted in two ways, similarly what he says here. He who would save his life, which is the principle of bodily life, namely he who shall will that he not be killed, or that he not suffer with his neighbor, **will lose it. For behold they who go far from you will perish (Ps 72:27). But he who would lose his life for my sake, either by handing it over to death or by denying pleasures to it, will find it. Behold with your eyes how I have labored a little, and have found much rest to myself (Sir 51:35).

Or in this way. For he who would save his life, and lead it to eternal salvation, for my salvation will be forever (Isa 51:6), will lose it, either by enduring death or by denying bodily things. And he who would lose his life for my sake, namely he who will abandon carnal desires, will find it, namely life; for we also are weak in him: but we shall live with him (2 Cor 13:4).

1412. For what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? Here he confirms what he said with a reason. Someone could say: I do not care; I want this present life more than the other life. And he excludes this. First, through that inestimable life; second, through the non-repayable loss of the soul.

1413. He says then, for what does it profit, i.e., what do these temporal things profit you, if you lose your soul? It is natural to man that he loves the end more than those things which are directed to the end, as he loves his body more than riches. Hence it is natural that he abandons all things for the health of the body. If the contrary happens, it is a perversion of the passion. In the same way it is also natural to love the soul more than the body; hence the wise man is he who wills rather to suffer bodily than to endure a great confusion. If then this is so, one should rather choose the soul’s salvation than the body’s, even if one could have the whole world. But what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? As though to say, the loss of the soul is an inestimable injury.

1414. Likewise someone could say: if I have and I lose, I will be able to regain. So the Lord excludes this: or what exchange will a man give for his soul? as though to say, nothing. Nor will he accept for satisfaction ever so many gifts (Prov 6:35).

But is it unable to be redeemed? Redeem your sins with alms (Dan 4:24). One should say that he speaks here as regards complete loss, because one would not be able to regain unless one had first found; but when one is contrite, he re-finds. Gregory interprets it another way: there are two times for the Church, the time of prosperity and the time of adversity: in adversity by adverse things, in prosperity by favorable things.

1415. For the Son of man shall come in the glory of his Father. Here he treats of his judiciary power. And first, the judiciary power is set down; second, he responds to an unmentioned objection.

Perhaps you say: why should I follow, and take up the cross? Because judgment and power belong to the Son of man. He has given him power to do judgment, because he is the Son of man (John 5:27). Therefore, do not sorrow because he suffers, for he will come in the glory. Do not sorrow because he is rejected by the elders, for he will come in the glory of his Father. Neither sorrow because this will happen in front of many, for he will come **with his angels; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11). And below, and when the Son of man will come in his majesty, and all the angels with him, then will he sit upon the seat of his majesty (Matt 25:31). **Then he will render **and restore to every man according to his works.

1416. Then he responds to an unmentioned objection: amen I say to you, as though to say, I said to you that the Son of man will come. But do not be astonished. Why? I wish to show you, for there are some of them who stand here, who will not taste death. Sinners are swallowed up by death, but the just taste death. Now, these men were Peter, John, and James. Till they see the Son of man coming in his kingdom. This was a sign of future glory. But he did not name them, lest the others be jealous. And they could have been jealous, since he gave more to these than to the others. Also, lest they pester him, because they would have pestered him if he did not show them anything.

In another way, it can be said that the kingdom of God is the Church. So there is someone who will not taste death, like John, till they see the Son of man coming in his kingdom, i.e., until the Church is widespread, for he lived so long that he saw the Church widespread, and many churches built.