Lectio notes: John 12: 1-8

Chapter 12 of St John's Gospel opens with the story of St Mary Magdalene anointing Christ's feet with expensive oil.   This passage has long been a rich source for mystical interpretations.

Lectio

You can find the Greek, Latin and Knox translations over at New Advent.  And you can listen to the Latin and the Greek.

The Latin:

1 Jesus ergo ante sex dies Paschæ venit Bethaniam, ubi Lazarus fuerat mortuus, quem suscitavit Jesus. 2 Fecerunt autem ei cœnam ibi, et Martha ministrabat, Lazarus vero unus erat ex discumbentibus cum eo. 3 Maria ergo accepit libram unguenti nardi pistici pretiosi, et unxit pedes Jesu, et extersit pedes ejus capillis suis: et domus impleta est ex odore unguenti. 4 Dixit ergo unus ex discipulis ejus, Judas Iscariotes, qui erat eum traditurus: 5 Quare hoc unguentum non veniit trecentis denariis, et datum est egenis? 6 Dixit autem hoc, non quia de egenis pertinebat ad eum, sed quia fur erat, et loculos habens, ea quæ mittebantur, portabat. 7 Dixit ergo Jesus: Sinite illam ut in diem sepulturæ meæ servet illud. 8 Pauperes enim semper habetis vobiscum: me autem non semper habetis.

[1] Jesus therefore, six days before the pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life. [2] And they made him a supper there: and Martha served: but Lazarus was one of them that were at table with him. [3] Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the odour of the ointment. [4] Then one of his disciples, Judas Iscariot, he that was about to betray him, said: [5] Why was not this ointment sold for three hundred pence, and given to the poor? [6] Now he said this, not because he cared for the poor; but because he was a thief, and having the purse, carried the things that were put therein. [7] Jesus therefore said: Let her alone, that she may keep it against the day of my burial. [8] For the poor you have always with you; but me you have not always.

Study

This is a time of preparation for the feast of the Passover, and for Christ's suffering and death:

ALCUIN. As the time approached in which our Lord had resolved to suffer, He approached the place which He had chosen for the scene of His suffering: Then Jesus six days before the passover came to Bethany. First, He went to Bethany, then to Jerusalem; to Jerusalem to suffer, to Bethany to keep alive the recollection of the recent resurrection of Lazarus; Where Lazarus was, which had been dead, whom He raised from the dead.

THEOPHYL. On the tenth day of the month they took the lamb which was to be sacrificed on the passover, and from that time began the preparation for the feast. Or rather the ninth day of the month, i.e. six days before the passover, was the commencement of the feast. They feasted abundantly on that day.

Thus we find Jesus partook of a banquet at Bethany: There they made Him a supper, and Martha served. That Martha served, shows that the entertainment was in her house. See the fidelity of the woman: she does not leave the task of serving to the domestics, but takes it upon herself. The Evangelist adds, in order, it would seem, to settle Lazarus, resurrection beyond dispute, But Lazarus was one of them that sat at the table with Him.

AUG. He lived, talked, feasted; the truth was established, the unbelief of the Jews confounded.

Mary's focus is on Jesus alone:

CHRYS. Mary did not take part in serving the guests generally, but gave all her attention to our Lord, treating Him not as mere man, but as God: Then took Mary, a pound of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair.

AUG. The word pistici seems to be the name of some place, from which this precious ointment came.

ALCUIN. Or pistici means genuine, non-adulterated. She is the woman that was a sinner, who came to our Lord in Simon's house with the box of ointment.

AUG. That she did this on another occasion in Bethany is not mentioned in Luke's Gospel, but is in the other three. Matthew and Mark say that the ointment was poured on the head, John says, on the feet. Why not suppose that it was poured both on the head, and on the feet? Matthew and Mark introduce the supper and the ointment out of place in the order of time (Matt 26:9 and Mark 14:3). When they are some way farther on in their narration, they go back to the sixth day before the passover.

 And the house was filled with the odor of the ointment.

AUG. Remember the Apostle's words: To the one we are the savor of death unto death; and to the other the savor of life unto life (2 Cor 11:16).

Jesus condemns an undue focus on the poor at the expense of God:

AUG. Then said one of His disciples, Judas Iscariot, Simon's son, which should betray Him,

Why was not this ointment sold for three hundred pence, and given to the poor? In the other Gospels it is the disciples who murmured at the waste of the ointment. I think myself that Judas is put for the whole body of disciples; the singular for the plural. But at any rate we may supply for ourselves, that the other disciples said it, or thought it, or were persuaded by this very speech of Judas.

The only difference is, that Matthew and Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.

ALCUIN. He carried it as a servant, he took it out as a thief.

AUG. Judas did not perish at the time when he received money from the Jews to betray our Lord. He was already a thief, already lost, and followed our Lord in body, not in heart; wherein we are taught the duty of tolerating wicked men, lest we divide the body of Christ.

He who robs the Church of anything may be compared to the lost Judas. Tolerate the wicked, you that are good, that you may receive the reward of the good, and not fall into the punishment of the wicked. Follow the example of our Lord's conversation upon earth. Wherefore had He bags, to whom the Angels ministered, except because His Church should afterwards have bags?

Why did He admit thieves, but to show that His Church should tolerate thieves, while it suffered from them. It is not surprising that Judas, who was accustomed to steal money from the bags, should betray our Lord for money.

CHRYS. But why was a thief entrusted with the bags of the poor? Perhaps it was to give him no excuse of wanting), money, for of this he had enough in the bag for all his desires.

THEOPHYL. Some suppose that Judas had the keeping of the money, as being the lowest kind of service. For that the ministry of money matters ranks below the ministry of doctrine, we know from what the Apostle says in the Acts, It is not reason that we should leave the word of God, and serve tables (Acts 6:2).

CHRYS. Christ, with great forbearance, does not rebuke Judas for his thieving, in order to deprive him of all excuse for betraying Him.

CHRYS. Again, as if to remind His betrayer, He alludes to His burial; For the poor you have always with you, but Me you have not always: as if He said, I am a burden, a trouble to you; but wait a little, and I shall be gone.

AUG. He was speaking of His bodily presence; for in respect of His majesty, providence, ineffable and invisible grace, those words are fulfilled, Lo, I am with you always, even to the end of the world (Matt 28:20). Or thus: In the person of Judas are represented the wicked in the Church; for if you are a good man, you have Christ now by faith, and the Sacrament, and you shall have Him always, for when you have departed hence, you shall go to Him who said to the thief, Today shall thou be with Me in paradise (Luke 23:43).

But if you are wicked, you seem to have Christ, because you are baptized with the baptism of Christ, because you approach to the altar of Christ: but by reason of your wicked life, you shall not have Him always. It is not you (singular) have, but you (plural) have, the whole body of wicked men being addressed in Judas.


Much people of the Jews therefore knew that He was there, and they came not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead. Curiosity brought them, not love.

The mystical meaning of the ointment:

ALCUIN. Then said Jesus, Let her alone: against the clay of My burying has she kept this: meaning that He was about to die, and that this ointment was suitable for His burial. So to Mary who was not able to be present, though much wishing, at the anointing of the dead body, was it given to do Him this office in His lifetime.

AUG. The ointment with which Mary anointed the feet of Jesus was justice. It was therefore a pound. It was ointment of spikenard (pistici) too very precious. Greek for faith. Do you seek to do justice? The just live by faith

(Heb 10:38). Anoint the feet of Jesus by good living, follow the Lord's footsteps: if you have a superfluity, give to the poor, and you have wiped the Lord's feet; for the hair is a superfluous part of the body.

ALCUIN. And observe, on the first occasion of her anointing, she anointed His feet only, but now she anoints both His feet and head. The former denotes the beginnings of penitence, the latter the righteousness of souls perfected. By the head of our Lord the loftiness of His Divine nature, by His feet the lowliness of His incarnation are signified; or by the head, Christ Himself, by the feet, the poor who are His members.

AUG. The house was filled with the odor; the world was filled with the good fame.

Lectio notes : John 11:45-56

Today's section of St John's Gospel (New Advent page) deals with the consequences of Lazarus' raising.  You can listen to the Latin here (from around 4.40) and the Greek here.

Lectio

The Latin:

45 Multi ergo ex Judæis, qui venerant ad Mariam, et Martham, et viderant quæ fecit Jesus, crediderunt in eum. 46 Quidam autem ex ipsis abierunt ad pharisæos, et dixerunt eis quæ fecit Jesus. 47 Collegerunt ergo pontifices et pharisæi concilium, et dicebant: Quid facimus, quia hic homo multa signa facit? 48 Si dimittimus eum sic, omnes credent in eum, et venient Romani, et tollent nostrum locum, et gentem. 49 Unus autem ex ipsis, Caiphas nomine, cum esset pontifex anni illius, dixit eis: Vos nescitis quidquam, 50 nec cogitatis quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat. 51 Hoc autem a semetipso non dixit: sed cum esset pontifex anni illius, prophetavit, quod Jesus moriturus erat pro gente, 52 et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. 53 Ab illo ergo die cogitaverunt ut interficerent eum. 54 Jesus ergo jam non in palam ambulabat apud Judæos, sed abiit in regionem juxta desertum, in civitatem quæ dicitur Ephrem, et ibi morabatur cum discipulis suis. 55 Proximum autem erat Pascha Judæorum, et ascenderunt multi Jerosolymam de regione ante Pascha, ut sanctificarent seipsos. 56 Quærebant ergo Jesum, et colloquebantur ad invicem, in templo stantes: Quid putatis, quia non venit ad diem festum? Dederant autem pontifices et pharisæi mandatum ut si quis cognoverit ubi sit, indicet, ut apprehendant eum.

The English:

[45] Many therefore of the Jews, who were come to Mary and Martha, and had seen the things that Jesus did, believed in him.[46] But some of them went to the Pharisees, and told them the things that Jesus had done. [47] The chief priests therefore, and the Pharisees, gathered a council, and said: What do we, for this man doth many miracles? [48] If we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation. [49] But one of them, named Caiphas, being the high priest that year, said to them: You know nothing. [50] Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not.[51] And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation. [52] And not only for the nation, but to gather together in one the children of God, that were dispersed. [53] From that day therefore they devised to put him to death. [54] Wherefore Jesus walked no more openly among the Jews; but he went into a country near the desert, unto a city that is called Ephrem, and there he abode with his disciples. [55] And the pasch of the Jews was at hand; and many from the country went up to Jerusalem, before the pasch to purify themselves. [56] They sought therefore for Jesus; and they discoursed one with another, standing in the temple: What think you that he is not come to the festival day? And the chief priests and Pharisees had given a commandment, that if any man knew where he was, he should tell, that they might apprehend him.

Studio

There is an awful irony that returning a man to life brings forth the desire to kill:

THEOPHYL. Such a miracle as this should have drawn forth wonder and praise. But they make it a reason of plotting against His life: Then gathered the chief priests and, Pharisees a council, and said, What do we?

AUG; But they had no thought of believing. The miserable men only consulted how they might hurt and kill Him, not how themselves might be saved from death. What do we? For this Man does many miracles.

CHRYS. Him of whose divinity they had received such certain proofs, they call only a man.

They claim to fear that Jesus is raising a rebellion against the Romans, yet ultimately it was the Jews, not the Christians who rebelled:

ORIGEN. This speech is an evidence of their audacity and blindness: of their audacity, because they testified that He had done many miracles, and yet thought that they could contend successfully against Him, and that He would have no power of withstanding their plots; of their blindness, because they did not reflect that He who had wrought such miracles could easily escape out of their hands; unless indeed they denied that these miracles were done by Divine power.

They resolved then not to let Him go; thinking that they should thus place an impediment in the way of those who wished to believe in Him, and also prevent the Romans from taking away their place and nation. If we let Him thus alone, all men will believe on Him, and the Romans shall come and take away both our place and nation.

CHRYS. They say this to alarm the people; as if they were incurring the suspicion of setting up an usurper. If, say they, the Romans in crowds follow Him, they will suspect us of setting up a tyranny, and will destroy our state. But this was as wholly a fiction of their own.

For what was the fact? Did He take armed men about with Him, did He go with horsemen in His train? Did He not rather choose desert places to go to? However, that they might not be suspected of consulting only their own interests, they declare the whole state is in danger.

AUG. Or, they were afraid that, if all believed in Christ, none would remain to defend the city of God and the temple against the Romans: since they thought that Christ's teaching was directed against the temple, and their laws. They were afraid of losing temporal things, and thought not of eternal life; and thus they lost both. For the Romans, after our Lord had suffered and was glorified, did come and take away their place and nation, reducing the one by siege, and dispersing the other.

ORIGEN. Mystically: It was fit that the Gentiles should occupy the place of them of the circumcision; because by their fall salvation came to the Gentiles. The Romans represent the Gentiles, being the rulers of the Gentile world. Their nation again was taken away, because they who had been the people of God, were made not a people.

Some insights on the discernment of spirits:

ORIGEN. The character of Caiaphas is strewn by his being called the High Priest of that same year; the year, viz. in which our Savior suffered. Being the High Priest that same year, he said to them, You know nothing at all,

nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. i.e. You sit still, and give no attention. Attend to me. So insignificant life of one man may surely be made a sacrifice for the safety of the state.

THEOPHYL. He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spoke he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.

ORIGEN. Not everyone that prophesies is a prophet; as not everyone that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam.

Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know You who You are, the Holy One of God; the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved.

This you say is absurd; and hence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie on the other side it is argued, for the truth of the prophecy that these words only meant that He by the grace of God should taste death for all men; that He is the Savior of all men, specially of them that believe. And in the same way the former part of the speech, You know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, an peace.

And again, That one man should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world.

And this spoke he not of himself.

Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophecy, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm.

AUG. We learn hence that even bad men may foretell things to come by the spirit of prophecy, which power the Evangelist ascribes to a divine sacrament, he being Pontifex, i.e. High Priest.

CHRYS. See the great virtue of the Holy Spirit, in drawing forth a prophecy from a wicked man. And see too the virtue of the pontifical office, which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace only used his mouth; it touched not his corrupt heart.

Lectio notes: John 11:17-44

In today's section of the Gospel (New Advent page), Jesus arrives to the family in mourning, and deals with his interactions with Martha and Mary.  Here we come across one of the most confronting verses in the Bible, and the shortest verse in the King James Version: Jesus wept.

Read

17 Venit itaque Jesus: et invenit eum quatuor dies jam in monumento habentem. 18 (Erat autem Bethania juxta Jerosolymam quasi stadiis quindecim.) 19 Multi autem ex Judæis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. 20 Martha ergo ut audivit quia Jesus venit, occurrit illi: Maria autem domi sedebat. 21 Dixit ergo Martha ad Jesum: Domine, si fuisses hic, frater meus non fuisset mortuus: 22 sed et nunc scio quia quæcumque poposceris a Deo, dabit tibi Deus. 23 Dicit illi Jesus: Resurget frater tuus. 24 Dicit ei Martha: Scio quia resurget in resurrectione in novissimo die. 25 Dixit ei Jesus: Ego sum resurrectio et vita: qui credit in me, etiam si mortuus fuerit, vivet: 26 et omnis qui vivit et credit in me, non morietur in æternum. Credis hoc? 27 Ait illi: Utique Domine, ego credidi quia tu es Christus, Filius Dei vivi, qui in hunc mundum venisti. 28 Et cum hæc dixisset, abiit, et vocavit Mariam sororem suam silentio, dicens: Magister adest, et vocat te. 29 Illa ut audivit, surgit cito, et venit ad eum; 30 nondum enim venerat Jesus in castellum: sed erat adhuc in illo loco, ubi occurrerat ei Martha. 31 Judæi ergo, qui erant cum ea in domo, et consolabantur eam, cum vidissent Mariam quia cito surrexit, et exiit, secuti sunt eam dicentes: Quia vadit ad monumentum, ut ploret ibi.32 Maria ergo, cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus, et dicit ei: Domine, si fuisses hic, non esset mortuus frater meus. 33 Jesus ergo, ut vidit eam plorantem, et Judæos, qui venerant cum ea, plorantes, infremuit spiritu, et turbavit seipsum,34 et dixit: Ubi posuistis eum? Dicunt ei: Domine, veni, et vide. 35 Et lacrimatus est Jesus. 36 Dixerunt ergo Judæi: Ecce quomodo amabat eum. 37 Quidam autem ex ipsis dixerunt: Non poterat hic, qui aperuit oculos cæci nati, facere ut hic non moreretur? 38 Jesus ergo rursum fremens in semetipso, venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei. 39 Ait Jesus: Tollite lapidem. Dicit ei Martha, soror ejus qui mortuus fuerat: Domine, jam fœtet, quatriduanus est enim. 40 Dicit ei Jesus: Nonne dixi tibi quoniam si credideris, videbis gloriam Dei? 41 Tulerunt ergo lapidem: Jesus autem, elevatis sursum oculis, dixit: Pater, gratias ago tibi quoniam audisti me. 42 Ego autem sciebam quia semper me audis, sed propter populum qui circumstat, dixi: ut credant quia tu me misisti. 43 Hæc cum dixisset, voce magna clamavit: Lazare, veni foras. 44 Et statim prodiit qui fuerat mortuus, ligatus pedes, et manus institis, et facies illius sudario erat ligata. Dixit eis Jesus: Solvite eum et sinite abire.

And the English:

[17] Jesus therefore came, and found that he had been four days already in the grave. [18] (Now Bethania was near Jerusalem, about fifteen furlongs off.) [19] And many of the Jews were come to Martha and Mary, to comfort them concerning their brother. [20] Martha therefore, as soon as she heard that Jesus had come, went to meet him: but Mary sat at home.[21] Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died. [22] But now also I know that whatsoever thou wilt ask of God, God will give it thee. [23] Jesus saith to her: Thy brother shall rise again. [24] Martha saith to him: I know that he shall rise again, in the resurrection at the last day. [25] Jesus said to her: I am the resurrection and the life: he that believeth in me, although he be dead, shall live: [26] And every one that liveth, and believeth in me, shall not die for ever. Believest thou this? [27] She saith to him: Yea, Lord, I have believed that thou art Christ the Son of the living God, who art come into this world.[28] And when she had said these things, she went, and called her sister Mary secretly, saying: The master is come, and calleth for thee. [29] She, as soon as she heard this, riseth quickly, and cometh to him. [30] For Jesus was not yet come into the town: but he was still in that place where Martha had met him.[31] The Jews therefore, who were with her in the house, and comforted her, when they saw Mary that she rose up speedily and went out, followed her, saying: She goeth to the grave to weep there. [32] When Mary therefore was come where Jesus was, seeing him, she fell down at his feet, and saith to him: Lord, if thou hadst been here, my brother had not died. [33] Jesus, therefore, when he saw her weeping, and the Jews that were come with her, weeping, groaned in the spirit, and troubled himself. And said: Where have you laid him? They say to him: Lord, come and see. [35] And Jesus wept.[36] The Jews therefore said: Behold how he loved him. [37] But some of them said: Could not he that opened the eyes of the man born blind, have caused that this man should not die? [38] Jesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid over it. [39] Jesus saith: Take away the stone. Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days. [40] Jesus saith to her: Did not I say to thee, that if thou believe, thou shalt see the glory of God? [41] They took therefore the stone away. And Jesus lifting up his eyes said: Father, I give thee thanks that thou hast heard me. [42] And I knew that thou hearest me always; but because of the people who stand about have I said it, that they may believe that thou hast sent me. [43] When he had said these things, he cried with a loud voice: Lazarus, come forth. [44] And presently he that had been dead came forth, bound feet and hands with winding bands; and his face was bound about with a napkin. Jesus said to them: Loose him, and let him go.

Study

The Catena Aurea includes some commentaries on Jesus' dialogue with Martha leading her to a fuller understanding of who he was:

BEDE. Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was t coming, went and met Him: but Mary sat still in the house.

CHRYS. Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.

THEOPHYL. At first she does not tell her sister, for fear, if she came, the Jews, present might accompany her. And she did not wish them to know of our Lord's coming.

Then says Martha to Jesus, Lord, if You had been here, my brother had not died.

CHRYS. She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If You had been here, my brother had not died.

THEOPHYL. She did not know that He could have restored her brother as well absent as present.

CHRYS. Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever You will ask of God, God will give it to you. She only thinks Him some very gifted man.

AUG. She does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, I know that You can do so, if You will but what You will do is for your judgment, not for my presumption to determine

CHRYS. But our Lord taught her the truths which she did not know: Jesus says to her, Your brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself, a declaration which would have been too much for the woman; but something between the two, He shall rise again.

AUG. Shall rise again, is ambiguous: for He does not say, now. And therefore it follows: Martha says to Him, I know that he shall rise again in the resurrection at the last day; of that resurrection I am certain; of this I am doubtful.

CHRYS. She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said to her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is everywhere, and can heal every where.

ALCUIN. I am the resurrection, because I am the life; as through Me he will rise at the general resurrection, through Me he may rise now.

CHRYS. To Martha's, Whatsoever You shall ask, He replies, He that believes in Me, though he were dead, yet shall he live: showing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been inquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.

AUG. He that believes in Me, though he were dead: i.e. though his flesh die, his soul shall live till the flesh rise again, never to die more. For faith is the life of the soul.

 And whomsoever lives, in the flesh, and believes in Me, though he die for a time in the flesh, shall not die eternally.

ALCUIN. Because He has attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession to salvation: Do you believe this? She says to Him, Yea, Lord, I believe that You are the Christ the Son of God, which should come into the world.

CHRYS. She seems not to have understood His words; i.e. she saw that He meant something great, but did not see what that was. She is asked one thing, and answers another.

AUG When I believed that You were the Son of God, I believed that you were the resurrection, that You were life, and that he that believes in you, though he were dead, shall live.

Mary, by contrast, already has a somewhat deeper understanding:

AUG... Then when Mary was come where Jesus was, and saw Him, she fell down at His feet.

CHRYS. She is more fervent than her sister. Forgetful of the crowd around her, and of the Jews, some of whom were enemies to Christ, she threw herself at her Master's feet. In His presence all earthly things were nothing to her; she thought of nothing but giving Him honor.

THEOPHYL. But her faith seems as yet imperfect: Lord, if You had been here, my brother had not died.

ALCUIN. As if to say, Lord, while You were with us, no disease, no sickness dared to show itself, amongst those with whom the Life deigned to take up His abode.

AUG. O faithless assembly! While You are yet in the world, Lazarus your friend dies! If the friend cries, what will the enemy suppose? Is it a small thing that they will not serve You upon earth? Lo, hell has taken your beloved.

BEDE. Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.

Christ had delayed effecting the miracle in order to ensure it could not be disputed.  But he was not unmoved by the sorrow of the family that this caused:

CHRYS. Christ did not answer Mary, as He had her; sister, on account of the people present. In condescension to them He humbled Himself, and let His human nature be seen, in order to gain them as witnesses to the miracle: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, and was troubled.

AUG. For who but Himself could trouble Him? Christ was troubled, because it pleased Him to be troubled; He hungered, because it pleased Him to hunger. It was in His own power to be affected in this or that way or not. The Word took up soul and flesh, and whole man, and fitted it to Himself in unity of person. And thus according to the nod and will of that higher nature in Him, in which the sovereign power resides, He becomes weak and troubled.

THEOPHYL. To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by, the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief. For the absence altogether of sympathy and sorrow is brutal, the excess of them is womanly...

ALCUIN. Because He was the fountain of pity. He wept in His human nature for him whom He was able to raise again by His divine.

AUG. Wherefore did Christ weep, but to teach men to weep?

BEDE. It is customary to mourn over the death of friends; and thus the Jews explained our Lord's weeping: Then said the Jews, Behold how He loved him.

CHRYS...Jesus therefore again groaning in Himself, comes to the grave. That He wept, and He groaned, are mentioned to show us the reality of His human nature. John who enters into higher statements as to His nature than any of the other Evangelists, also descends lower than any in describing His bodily affections.


Calling forth Lazarus prefigures our own:

AUG. Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave. And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead.

CHRYS. He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father's name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to show His power by acts. This is His general way. His words show humility, His acts power.

THEOPHYL. The voice which roused Lazarus, is the symbol of that trumpet which will sound at the general resurrection. (He spoke loud, to contradict the Gentile fable, that the soul remained in the tomb. The soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it.)

And as the general resurrection is to take place in the twinkling of an eye, so did this single one: And he that was dead came forth, bound hand and foot with grave clothes, and his face was as bound about with a napkin. Now is accomplished what was said above, The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live.

ORIGEN. His cry and loud voice it was which awoke him, as Christ had said, I go to awake him. The resurrection of Lazarus is the work of the Father also, in that He heard the prayer of the Son. It is the joint work of Father and Son, one praying, the other hearing; for as the Father raises up the dead and quickens them, even so the Son quickens whom He will.

AUG. Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts.

AUG. Everyone that sins, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, understand to testify, the resurrection of the soul.

Lectio notes: John 11:1-16

Chapter 11 of St John's Gospel takes us to the key story of the resurrection of Lazarus.  Today's verses set the scene.  Nothing seems to be going well: one of Jesus' closest friends is dying; and things are so tense with the Jewish authorities that the disciples are convinced they will be martyred with him if they return to Judaea.

Read

The Greek, Latin and Knox translation can be found at the New Advent page linked to above.  And you can listen to the Latin here.

The Latin:

1 Erat autem quidam languens Lazarus a Bethania, de castello Mariæ et Marthæ sororis ejus. 2 (Maria autem erat quæ unxit Dominum unguento, et extersit pedes ejus capillis suis: cujus frater Lazarus infirmabatur.) 3 Miserunt ergo sorores ejus ad eum dicentes: Domine, ecce quem amas infirmatur. 4 Audiens autem Jesus dixit eis: Infirmitas hæc non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam. 5 Diligebat autem Jesus Martham, et sororem ejus Mariam, et Lazarum. 6 Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus; 7 deinde post hæc dixit discipulis suis: Eamus in Judæam iterum. 8 Dicunt ei discipuli: Rabbi, nunc quærebant te Judæi lapidare, et iterum vadis illuc? 9 Respondit Jesus: Nonne duodecim sunt horæ diei? Si quis ambulaverit in die, non offendit, quia lucem hujus mundi videt: 10 si autem ambulaverit in nocte, offendit, quia lux non est in eo. 11 Hæc ait, et post hæc dixit eis: Lazarus amicus noster dormit: sed vado ut a somno excitem eum. 12 Dixerunt ergo discipuli ejus: Domine, si dormit, salvus erit. 13 Dixerat autem Jesus de morte ejus: illi autem putaverunt quia de dormitione somni diceret. 14 Tunc ergo Jesus dixit eis manifeste: Lazarus mortuus est: 15 et gaudeo propter vos, ut credatis, quoniam non eram ibi, sed eamus ad eum. 16 Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos: Eamus et nos, ut moriamur cum eo.

The English (Douay-Rheims):

1] Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and Martha her sister. [2] (And Mary was she that anointed the Lord with ointment, and wiped his feet with her hair: whose brother Lazarus was sick.) [3] His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick. [4] And Jesus hearing it, said to them: This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it. [5] Now Jesus loved Martha, and her sister Mary, and Lazarus.[6] When he had heard therefore that he was sick, he still remained in the same place two days. [7] Then after that, he said to his disciples: Let us go into Judea again. [8] The disciples say to him: Rabbi, the Jews but now sought to stone thee: and goest thou thither again? [9] Jesus answered: Are there not twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world: [10] But if he walk in the night, he stumbleth, because the light is not in him. [11] These things he said; and after that he said to them: Lazarus our friend sleepeth; but I go that I may awake him out of sleep. [12] His disciples therefore said: Lord, if he sleep, he shall do well. [13] But Jesus spoke of his death; and they thought that he spoke of the repose of sleep. [14] Then therefore Jesus said to them plainly: Lazarus is dead. [15] And I am glad, for your sakes, that I was not there, that you may believe: but let us go to him.[16] Thomas therefore, who is called Didymus, said to his fellow disciples: Let us also go, that we may die with him.

Study

Some extracts from St Augustine's Tractate 49.  First, the importance of the resurrection miracles:

"Among all the miracles wrought by our Lord Jesus Christ, the resurrection of Lazarus holds a foremost place in preaching. But if we consider attentively who did it, our duty is to rejoice rather than to wonder... 

For surely the Lord's deeds are not merely deeds, but signs. And if they are signs, besides their wonderful character, they have some real significance: and to find out this in regard to such deeds is a somewhat harder task than to read or hear of them. 

We were listening with wonder, as at the sight of some mighty miracle enacted before our eyes, in the reading of the Gospel, how Lazarus was restored to life. If we turn our thoughts to the still more wonderful works of Christ, every one that believes rises again: if we all consider, and understand that more horrifying kind of death, everyone who sins dies. 

But every man is afraid of the death of the flesh; few, of the death of the soul. In regard to the death of the flesh, which must certainly come some time, all are on their guard against its approach: this is the source of all their labor. Man, destined to die, labors to avert his dying; and yet man, destined to live for ever, labors not to cease from sinning. And when he labors to avoid dying, he labors to no purpose, for its only result will be to put off death for a while, not to escape it; but if he refrain from sinning, his toil will cease, and he shall live for ever."

Mary and Martha send word to Jesus, yet he still stays away:

"They did not say, Come; for the intimation was all that was needed for one who loved. They did not venture to say, Come and heal him: they ventured not to say, Command there, and it shall be done here. And why not so with them, if on these very grounds the centurion's faith was commended? For he said, I am not worthy that You should enter under my roof; but speak the word only, and my servant shall be healed. Matthew viii No such words said these women, but only, Lord, behold, he whom You love is sick. It is enough that You know; for You are not one that loves and forsakes. But says some one, How could a sinner be represented by Lazarus, and be so loved by the Lord? Let him listen to Him, when He says, I came not to call the righteous, but sinners. Matthew 9:13 For had not God loved sinners, He would not have come down from heaven to earth.

But when Jesus heard [that], He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified. Such a glorifying of Himself did not add to His dignity, but benefited us. Hence He says, is not unto death, because even that death itself was not unto death, but rather unto the working of a miracle whereby men might be led to faith in Christ, and so escape the real death. And mark how the Lord, as it were indirectly, called Himself God, for the sake of some who deny that the Son is God. For there are heretics who make such a denial, that the Son of God is God. Let them hearken here: This sickness, He says, is not unto death, but for the glory of God. For what glory? For the glory of what God? Hear what follows: That the Son of God may be glorified. This sickness, therefore, He says, is not unto death, but for the glory of God, that the Son of God maybe glorified thereby. By what? By that sickness...

"They sent Him word: He abode where He was: and the time ran on till four days were completed. And not in vain, were it only that perhaps, nay that certainly, even the very number of days has some sacramental significance. Then after that He says again to His disciples, Let us go into Judea: where He had been all but stoned, and from which He had apparently departed for the very purpose to escape being stoned. For as man He departed; but returned as if in forgetfulness of all infirmity, to show His power. Let us go, He said, into Judea."

One of the important parts of this passage seems to me to be the disciples false bravado when faced with the prospect of martyrdom: the say the words, but as we know from the reality of the crucifixion, they are not yet truly steadfast in faith:

And now see how the disciples were terrified at His words. The disciples say unto Him, Master, the Jews of late sought to stone You, and You are going there again? Jesus answered, Are there not twelve hours in the day? What does such an answer mean? They said to Him, The Jews of late sought to stone You, and You are going there again to be stoned? 

And the Lord, Are there not twelve hours in the day? If any man walk in the day, he stumbles not, because he sees the light of this world: but if he walk in the night, he stumbles, because there is no light in him. He spoke indeed of the day, but to our understanding as if it were still the night. Let us call upon the Day to chase away the night, and illuminate our hearts with the light. For what did the Lord mean? As far as I can judge, and as the height and depth of His meaning breaks into light, He wished to argue down their doubting and unbelief. For they wished by their counsel to keep the Lord from death, who had come to die, to save themselves from death. 

In a similar way also, in another passage, St. Peter, who loved the Lord, but did not yet fully understand the reason of His coming, was afraid of His dying, and so displeased the Life, to wit, the Lord Himself; for when He was intimating to the disciples what He was about to suffer at Jerusalem at the hands of the Jews, Peter made reply among the rest, and said, Far be it from You, Lord; pity Yourself: this shall not be unto You. And at once the Lord replied, Get behind me, Satan: for you savor not the things that be of God, but those that be of men.... 

We can take a certain comfort I think in this, for it tells us that the spiritual journey we must all follow is long, and has many stumbling points, yet if we simply do our best to follow Christ, we will eventually develop the true courage of grace.

You can find the next set of notes here.

Feast of All Souls

Today's readings at Matins are:

Nocturn I: Job 7:16-21; 14: 1-6; 19:20-27
Nocturn II: St Augustine, On the Care to be had for the Dead
Nocturn III: I Corinthians 15:12-58

From St Augustine's, On the Care to be had for the Dead:

(Reading 4): If this be true, doubtless also the providing for the interment of bodies a place at the Memorials of Saints, is a mark of a good human affection towards the remains of one's friends. Yet it follows not that the bodies of the departed are to be despised and flung aside, and above all of just and faithful men, which bodies as organs and vessels to all good works their spirit has holily used. For if a father's garment and ring, and whatever such like, is the more dear to those whom they leave behind, the greater their affection is towards their parents, in no wise are the bodies themselves to be spurned, which truly we wear in more familiar and close conjunction than any of our putting on. For these pertain not to ornament or aid which is applied from without, but to the very nature of man. Whence also the funerals of the just men of old were with dutiful piety cared for, and their obsequies celebrated, and sepulture provided: and themselves while living did touching burial or even translation of their bodies give charge to their sons.

(Reading 5):And when this affection is exhibited to the departed by faithful men who were most dear to them, there is no doubt that it profits them who while living in the body merited that such things should profit them after this life. But even if some necessity should through absence of all facility not allow bodies to be interred, or in such places interred, yet should there be no pretermitting of supplications for the spirits of the dead: which supplications, that they should be made for all in Christian and catholic fellowship departed, even without mentioning of their names, under a general commemoration, the Church has charged herself withal; to the intent that they which lack, for these offices, parents or sons or whatever kindred or friends, may have the same afforded unto them by the one pious mother which is common to all. But if there were lack of these supplications, which are made with right faith and piety for the dead, I account that it should not a whit profit their spirits, howsoever in holy places the lifeless bodies should be deposited.

(Reading 6): Which things being so, let us not think that to the dead for whom we have a care, any thing reaches save what by sacrifices either of the altar, or of prayers, or of alms, we solemnly supplicate: although not to all for whom they are done be they profitable, but to them only by whom while they live it is obtained that they should be profitable. But forasmuch as we discern not who these be, it is meet to do them for all regenerate persons, that none of them may be passed by to whom these benefits may and ought to reach. For better it is that these things shall be superfluously done to them whom they neither hinder nor help, than lacking to them whom they help. More diligently however does each man these things for his own near and dear friends, in order that they may be likewise done unto him by his. But as for the burying of the body, whatever is bestowed on that, is no aid of salvation, but an office of humanity, according to that affection by which no man ever hates his own flesh. Whence it is fitting that he take what care he is able for the flesh of his neighbor, when he is gone that bare it. And if they do these things who believe not the resurrection of the flesh, how much more are they beholden to do the same who do believe; that so, an office of this kind bestowed upon a body, dead but yet to rise again and to remain to eternity, may also be in some sort a testimony of the same faith?

Halloween and the feast of All Saints

October 31 is All Hallow's Eve, aka Halloween, and this is a date we should celebrate, and do, including liturgically with I Vespers of All Saints.

Yet the non-liturgical traditions are important too, serving as a reminder that there is an invisible dimension to the world that we need to be conscious of including the saints and angels to aid us; demons to beware of; and restless souls in purgatory who need our prayers.

The readings for the feast at Matins are:

Nocturn I: Revelation 4:2-7; 4:8, 5:1-14
Nocturn II: Homily of St Bede on the feast
Nocturn II: St Augustine, Homily on the Sermon on the Mount, Book 1, ch 1;
Gospel: Matthew 5:1-12

Here is the Homily of St Bede on the feast (from Divinum Officium, but with divisions of the text into four readings as used in the Benedictine Breviary):

Dearly beloved brethren: This day we keep, with one great cry of joy, a Feast in memory of all God's holy children; His children, whose presence is a gladness to heaven; His children, whose prayers are a blessing to earth; His children, whose victories are the crown of the Holy Church; His chosen, whose testifying is the more glorious in honour, as the agony in which it was given was the sterner in intensity, for as the dreader grew the battle, so the grander grew the fighters, and the triumph of martyrdom waxed the more incisive by the multiplicity of suffering, and the heavier the torment the heavier the prize. 

And it is our Mother, the Catholic Church, spread far and wide throughout all this planet, it is she that hath learnt, in Christ Jesus her Head, not to fear shame, nor cross, nor death, but hath waxed lealer and lealer, and, not by fighting, but by enduring, hath breathed into all that noble band who have come up to the bitter starting-post the hope of conquest and glory which hath warmed them manfully to accept the race.

If a verity thou art blessed, O my Mother the Church! The blaze of God's mercy beateth full upon thee; thine adornment is the glorious blood of victorious Martyrs, and thy raiment the virgin whiteness of untarnished orthodoxy. thy garlands lack neither roses nor lilies. And now, dearly beloved brethren, let each one of us strive to gain the goodly crown of one sort or the other, either the glistening whiteness of purity, or the red dye of suffering. In the army in heaven peace and war have both chaplets of their own, to crown Christ's soldiers withal.

Moreover, to this also hath the unutterable and boundless goodness of God seen, that He spreadeth not the time of working and wrestling, neither maketh it long, nor everlasting, and, as it were, but for a moment, so that in this short and scanty life there is wrestling and working, but the crown and the prize is in a life which is eternal. So the work is soon over, but the wage is paid for ever. And when the night of this world is over, the Saints are to see the clearness of the essential light, and to receive a blessedness outweighing the pangs of any torment, as testifieth the Apostle Paul, where he saith: The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

Lectio notes: John 10: 19-42

Today's section of Chapter 10 of St John's Gospel concludes the good shepherd narrative, with the declaration by Jesus that those rejecting his message are not his sheep - and their murderous response.

Read

The New Advent page for John 10 can be found here; the Douay-Rheims translation here. You can hear the Latin read aloud here (from 2.15) and the Greek here.

The Latin:

19 Dissensio iterum facta est inter Judæos propter sermones hos. 20 Dicebant autem multi ex ipsis: Dæmonium habet, et insanit: quid eum auditis? 21 Alii dicebant: Hæc verba non sunt dæmonium habentis: numquid dæmonium potest cæcorum oculos aperire? 22 Facta sunt autem Encænia in Jerosolymis, et hiems erat. 23 Et ambulabat Jesus in templo, in porticu Salomonis. 24 Circumdederunt ergo eum Judæi, et dicebant ei: Quousque animam nostram tollis? si tu es Christus, dic nobis palam. 25 Respondit eis Jesus: Loquor vobis, et non creditis: opera quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me: 26 sed vos non creditis, quia non estis ex ovibus meis. 27 Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me: 28 et ego vitam æternam do eis, et non peribunt in æternum, et non rapiet eas quisquam de manu mea. 29 Pater meus quod dedit mihi, majus omnibus est: et nemo potest rapere de manu Patris mei. 30 Ego et Pater unum sumus.31 Sustulerunt ergo lapides Judæi, ut lapidarent eum. 32 Respondit eis Jesus: Multa bona opera ostendi vobis ex Patre meo: propter quod eorum opus me lapidatis? 33 Responderunt ei Judæi: De bono opere non lapidamus te, sed de blasphemia; et quia tu homo cum sis, facis teipsum Deum. 34 Respondit eis Jesus: Nonne scriptum est in lege vestra, Quia ego dixi: Dii estis? 35 Si illos dixit deos, ad quos sermo Dei factus est, et non potest solvi Scriptura: 36 quem Pater sanctificavit, et misit in mundum vos dicitis: Quia blasphemas, quia dixi: Filius Dei sum? 37 Si non facio opera Patris mei, nolite credere mihi. 38 Si autem facio: etsi mihi non vultis credere, operibus credite, ut cognoscatis, et credatis quia Pater in me est, et ego in Patre. 39 Quærebant ergo eum apprehendere: et exivit de manibus eorum. 40 Et abiit iterum trans Jordanem, in eum locum ubi erat Joannes baptizans primum, et mansit illic; 41 et multi venerunt ad eum, et dicebant: Quia Joannes quidem signum fecit nullum. 42 Omnia autem quæcumque dixit Joannes de hoc, vera erant. Et multi crediderunt in eum.

The English:

[19] A dissension rose again among the Jews for these words. [20] And many of them said: He hath a devil, and is mad: why hear you him?[21] Others said: These are not the words of one that hath a devil: Can a devil open the eyes of the blind? [22] And it was the feast of the dedication at Jerusalem: and it was winter. [23] And Jesus walked in the temple, in Solomon' s porch. [24] The Jews therefore came round about him, and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly. [25] Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.[26] But you do not believe, because you are not of my sheep. [27] My sheep hear my voice: and I know them, and they follow me. [28] And I give them life everlasting; and they shall not perish for ever, and no man shall pluck them out of my hand. [29] That which my Father hath given me, is greater than all: and no one can snatch them out of the hand of my Father. [30] I and the Father are one. [31] The Jews then took up stones to stone him. [32] Jesus answered them: Many good works I have shewed you from my Father; for which of these works do you stone me? [33] The Jews answered him: For a good work we stone thee not, but for blasphemy; and because that thou, being a man, maketh thyself God. [34] Jesus answered them: Is it not written in your law: I said you are gods? [35] If he called them gods, to whom the word of God was spoken, and the scripture cannot be broken; [36] Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God? [37] If I do not the works of my Father, believe me not. [38] But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me, and I in the Father. [39] They sought therefore to take him; and he escaped out of their hands. [40] And he went again beyond the Jordan, into that place where John was baptizing first; and there he abode. [41] And many resorted to him, and they said: John indeed did no sign. [42] But all things whatsoever John said of this man, were true. And many believed in him.

Study

The setting:

AUG. And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word signifying new. The dedication of any thing new was called encænia.

CHRYS. It was the feast of the dedication of the temple, after the return from the Babylonish captivity.

ALCUIN. Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.

BEDE. Judas Maccabeus instituted an annual commemoration of this dedication.

THEOPHYL. The Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.

GREG. Or because the season of cold was in keeping with the cold malicious hearts of the Jews.

CHRYS. Christ was present with much zeal at this feast, and thenceforth stayed in Judea; His passion being now at hand. And Jesus walked in the temple in Solomon's porch.

ALCUIN. It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated;

His listeners, with malicious intent,  demand that he declare himself:

AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.

ALCUIN. And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who inquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and you believed not: the works that I do in My Father's name, they bear witness of Me.

CHRYS. He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But you believe not, because you are not of My sheep.

Yet still Christ urges conversion:

THEOPHYL. After He had said, You are not of My sheep, He exhorts them to become such: My sheep hear My voice.

ALCUIN. i.e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life.

And I give to them eternal life.

AUG. This is the pasture of which He spoke before And shall find pasture. Eternal life is called a goodly pasture: the grass thereof wither not, all is spread with verdure. But these cavilers thought only of this present life. And they shall not perish eternally; as if to say, you shall perish eternally, because you are not of My sheep.

The response to truth is often rage:

AUG. At this speech, I and My Father are one, the Jews could not restrain their rage, but ran to take up stones, after their hardhearted way: Then the Jews took up stones again to stone Him.

HILARY. The heretics now, as unbelieving and rebellious against our Lord in heaven, show their impious hatred by the stones, i.e. the words they cast at Him; as if they would drag Him down again from His throne to the cross.

THEOPHYL. Our Lord remonstrates with them; Many good works have I showed you from My Father, strewing that they had no just reason for their anger.

ALCUIN. Healing of the sick, teaching, miracles. He showed them of the Father, because He sought His Father's glory in all of them. For which of these works do you stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father;

For a good work we stone you not, but for blasphemy; and because that You, being a man, make Yourself God.

Still, some see the light:

Mystically, Christ departs from Jerusalem, i.e. from the Jewish people; and goes to a place where are springs of water, i.e. to the Gentile Church, that has the waters of baptism. And many resort to Him, passing over the Jordan, i.e. through baptism.

The next set of lectio notes can be found here.