26. Question II. But it is asked concerning what he says: I do not speak of all: I know whom I have chosen.
Contrary: Above in the sixth chapter it is said: Did I not choose twelve of you? If he chose twelve, Judas was chosen, the contrary of which he now says.
I respond: It must be said that there is being chosen for present dignity: and in this way Judas was chosen, just as wicked bishops and prelates are chosen, not by error, but by a wondrous dispensation. There is election to eternal solemnity: and in this way Judas was not chosen, because this pertains to those who are finally good.
27. Question III. Likewise, it is asked concerning what is said: He who receives anyone whom I shall send receives me,
1. According to this, he who honors the messenger honors the sender: therefore just as "the honor of the image is referred to the prototype," so the honor of the messenger to the Lord: therefore if we ought to adore the image of Christ with latria, so also the messengers of Christ.
2. This same thing seems to follow from the text, because he adds as a parallel that he who honors him honors the Father, who sent him: but each is to be honored with the same honor.
I respond: It must be said that honor being referred to someone is twofold: either as to the object, or as to the end. I say therefore that the honor of the image is referred to the prototype as to the object, because it is not the stone that is honored, but God. But the honor of the one sent is referred to the sender as to the motive and end: and because a person does not honor the one sent except on account of the sender and consequently, not primarily as the object;
because from this God considers himself honored or dishonored: therefore the image is to be adored with latria, but the messenger with dulia .
2. As to what is objected from the parallel, it must be said that it is not entirely similar; because there it is a conformity of nature, but here of grace.
28. When he had said these things, he was troubled. After the example has been set forth, and the disciples have been led to imitate; here begins the third part of the chapter, in which the Lord reveals the perversity of Judas so as to deter from going astray; and he does this in this order. First there is a general intimation of the betrayer: second, the hesitant inquiry of the disciples: third, the Lord's secret response: fourth, the hastening of the betrayer.
(Verse 21). First, therefore, there is a general intimation of the betrayer, and although general, not however in doubt, but in certainty. And Christ's being troubled makes this manifest; on account of which he says: When Jesus had said these things, which pertained to the instruction of the disciples; he was troubled in spirit, that is, in will; and he bore witness and said, because he asserted most certainly: Amen, amen, I say to you, that one of you will betray me: that one, namely, was going to betray him, of whom above in the sixth chapter: "One of you is a devil."
29. (Vers. 22.). The disciples therefore looked at one another. Here the second point is touched upon, namely the inquiry of the disciples: and first they began to doubt; on account of which he says: The disciples therefore looked at one another, uncertain of whom he spoke: therefore they looked at one another, because each doubted about the other. Augustine: "So great was their pious love toward their Master, that nevertheless human weakness goaded them to suspect one another." And because doubt leads to inquiry, and inquiry requires intimacy, therefore the intimacy of John is shown, so that through him the inquiry might be made. Therefore he says:
30. (Vers. 23.). There was therefore one of his disciples reclining in the bosom of Jesus, as the most intimate among the others, and this indeed on account of the prerogative of love; whom Jesus loved. This disciple was John; whence Chrysostom: "Behold John's self-effacement; for he does not say his own name, but whom Jesus loved, just as the Apostle in Second Corinthians twelve: I know a man, " he did not say: I know Paul. This disciple, being so intimate, was a suitable inquirer; on account of which he says:
31. (Vers. 24.). Simon Peter therefore beckoned to him and said to him: Who is it of whom he speaks? As if to say: ask him. Peter was always eager to inquire, both by himself and through others. At Peter's request, that disciple inquires:
32. (Vers. 25.). And so when he had leaned back upon the breast of Jesus, as one beloved and intimate and close, which is a sign of love: Song of Songs, last chapter: "Who is this who comes up from the desert, abounding in delights, leaning upon her beloved?" He said to him: Lord, who is it? Supply: namely, who will betray you. He leaned back upon the breast of Jesus so that he might hear the secret, because in him were all the "treasures of wisdom and knowledge hidden." Whence Augustine says of John that "he drank the streams of the Gospel from the very fountain of the Lord's breast."
33. (Vers. 26.). Jesus answered him. Here the third point is touched upon, namely the Lord's secret response, by which he satisfies the intimate disciple; on account of which he did not speak in words, but manifested it by the sign itself; therefore he says: It is he to whom I shall extend the dipped bread: the dipping of the bread signifies the dissimulation of Judas. And when he had dipped the bread, he gave it to Judas, son of Simon Iscariot, and by this John knew who it was that would betray him. Augustine: "The bread handed to the betrayer is a demonstration of the grace toward which the betrayer was ungrateful." Whence in the Psalm he laments concerning the ingratitude of Judas: "If my enemy had cursed me, I would surely have endured it; but you, a man of one mind with me, my guide and my familiar, who together with me partook of sweet foods," etc.
34. (Vers. 27.). And after the morsel. Here the fourth point is touched upon, namely the hastening of the betrayer, which came about through the vehement assault of the devil, which he had upon Judas after his correction. On account of which he says: And after the morsel Satan entered into him, so that he might possess him more effectively and bring the conceived wickedness to completion more quickly; whence in the Psalm: "Set a sinner over him, and let the devil stand at his right hand." And, because this did not escape the Lord's notice, Jesus said to him: What you do, do quickly, he says this predictively, not imperatively. Lest however he should seem to have exposed his wickedness, the Evangelist shows that this word escaped everyone's notice; therefore he says:
35. (Vers. 28.). But none of those reclining at table knew what he had said to him, not even John himself, who already knew his wickedness. Whence Chrysostom: "It was not of a kind and gentle mind to suspect evil of another," indeed on the contrary they interpreted it for the good; whence he says:
36. (Vers. 29.). For some thought, because Judas had the money bag, as steward, that Jesus had said to him: Buy those things which are needed for the feast day, or that he should give something to the poor, because he had the money bag especially on their account: in which it is signified that from the purses of the Church it is lawful for prelates to buy what is needed, that is, what is necessary, and to give the remainder to the poor; and to them especially the commandment was given concerning the feeding of the poor; whence Sirach twenty-nine: "For the commandment's sake receive the poor, and on account of his need do not send him away empty." And as the devil was suggesting, and Christ had foretold, Judas hastened; therefore he says:
37. (Vers. 30.). When therefore he had received the morsel, he went out immediately, so that he might swiftly fulfill it. And the time was fitting for the deed; and it was night; Job twenty-four: "The eye of the adulterer watches for darkness"; and above, chapter three: "He who does evil hates the light."
QUESTIONS.
38. Question I. But here it is first asked concerning the Lord's perturbation, because he says: He was troubled in spirit. If in Christ all things were at peace, because he is signified by the ark of Noah, in which all things were at peace, how was he troubled in spirit?
And it must be said that that perturbation caused no disorder in Christ, since sensuality was subject to his will and was voluntarily troubled; in testimony of which he says: He was troubled in spirit .
39. Question II. But then it is asked: about what is sensuality troubled?
If about future death, then this amounts to nothing, because that had not fallen under sense, since it was future; therefore neither did it fall under sensuality; therefore sensuality did not grieve about this.