Others say differently, and I believe more rightly, and the Gloss says this, that the dipped bread was not the body of Christ: rather, as Augustine says in On the Harmony of the Evangelists, the body of Christ had already been distributed to the disciples, and Judas had received it with the others: but it was another bread, and after that one Satan entered; because he was prompted to repent in so many ways and did not repent, therefore the devil possessed him more fully.
3. To the objection that God alone enters the soul: this is true by indwelling, but the devil enters by suggestion.
4. To the objection that he had suggested earlier: it must be said that this is true, but from that point he pressed upon him more greatly and drove him more fiercely to the completion of his wickedness.
44. When therefore he had gone out. After the perversity of Judas in going astray has been shown, the weakness of the disciples in following the Lord is shown. And this is the fourth part of the chapter, and he does this in this order. For first, the future passion of Christ is foretold; second, the imperfection of the disciples; third, the instruction of the imperfect; fourth, the presumption of Peter is checked.
(Verse 31). Therefore there is first predicted Christ's future passion and through the passion his glorification, which was hastening, as the betrayer hastened. On account of which he says: When therefore he had gone out, namely Judas, to accomplish what he had conceived: Jesus said: Now is the Son of man glorified. Now he says on account of the impending passion, by whose merit he was to be exalted; Philippians 2: "He humbled himself, wherefore God also exalted him." And God is glorified in him, because through Christ he became known to all; below in chapter 17: "Father, I have manifested your name to the men whom you gave me out of the world."
45. (Verse 32). And if God is glorified in him, in the passion through the great manifestation of power — because his death and passion were greatly to the glory of God, as is said of Peter below in the last chapter: "Signifying by what death he would glorify God." And God will glorify him in himself, through the glory of the resurrection; and immediately he will glorify him, because his resurrection could not be delayed; whence in the Psalm: "You will not give your Holy One to see corruption." And he means to say that Christ was soon to be glorified by the Father through the resurrection, because to manifest the Father's glory he himself had to endure the passion. Whence the weakness of Christ as man glorified God; and therefore the power of God raised Christ from the dead and glorified him.
46. (Verse 33). Little children, yet a little while, etc. Here the second point is touched upon, namely the imperfection of the disciples in following Christ; therefore he calls them little children, that is, weak in faith, because firm faith makes sons, but weak faith makes little children.
Or he calls them little children out of the tenderness of love, as Priscian says that diminutives are sometimes used out of familiarity and love, as Sergiolus. Therefore he reveals their imperfection when he adds: Yet a little while I am with you, through bodily presence; and as I said to the Jews — above in chapters 7 and 8 — you shall seek me; where I go, you cannot come; and to you I say now: because you cannot bear the difficulty of the passion. Therefore they could not, because they had not received power from on high; therefore it is said to them in the last chapter of Luke: "Sit in the city until you are clothed with power from on high"; because without the strength of power it is not possible to stand in battle.
47. (Vers. 34.). A new commandment I give unto you. Here the third point is touched upon, namely the instruction of the imperfect disciples. And because they were imperfect, the Lord gives them the remedy of love, that they might love and sustain one another mutually: on account of which he says: A new commandment I give unto you, that ye love one another: therefore new, because it ought always to be fresh in the heart, because love is always owed and never grows old. Whence Romans thirteen: "Owe no man any thing, but to love one another." And the manner of loving is expressed: As I have loved you, that ye also love one another. Now he himself so loved that he loved our salvation more than his own life: so each person should love the soul of his neighbor more than his own body; First John three: "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." And the moving reason for love is added:
48. (Vers. 35.). By this shall all men know that ye are my disciples, if ye have love one to another: because, as Augustine says, "love is the proper and special virtue of the devout and the holy. This is what distinguishes the children of the kingdom from the children of perdition"; Ephesians four: "And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Now this seal of the Spirit is love: Romans five: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
49. (Vers. 36.). Simon Peter saith unto him. Here the fourth point is touched upon, namely the repression of Peter's presumption, by which he was offering himself to imitate the Lord. Therefore Peter asks him, so as to offer himself: Lord, whither goest thou? And because he wished to offer himself, the Lord shows him his own incapacity, lest he burst forth in words: Jesus saith unto him: Whither I go, thou canst not follow me now, on account of weakness: but thou shalt follow me afterwards, when strengthened by virtue. But Peter is not swayed by the admonition: therefore he adds:
50. (Vers. 37.). Peter answered him: Why cannot I follow? I will lay down my life for thee: and this is to follow perfectly: below, in the fifteenth chapter: "Greater love hath no man than this, that a man lay down his life for his friends." If therefore I can do this, well can I follow. And because Peter does not desist from presumption through the admonition of his own frailty, he is now repressed through the prediction of his future transgression. On account of which the Lord takes up Peter's word in order to rebuke him:
51. (Vers. 38.). Jesus answered him: Wilt thou lay down thy life for me? Augustine: "Can you go before, you who cannot follow? What do you believe yourself to be? Hear what you are." Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. Augustine: "You who promise me your death will deny your life three times. For as great a life as it is to confess Christ, so great a death is it to deny Christ. By fearing the death of your flesh, you will deal death to your soul."
QUESTIONS.
52. Question I. It is asked concerning what he says first: Now the Son of man is glorified: because in the passion and betrayal of Judas he is rather said to be diminished than glorified.
Augustine responds that this is said in sign, because at the departure of Judas only the good remained: and then the future glory was signified, in which God will be only with the good.
Otherwise it can be said that he says this according to merit: because in the passion he merited to be glorified, and insofar as was in him he glorified the Lord.
53. Question II. But it is asked concerning what he says: Where I go, you cannot come.
To the contrary: 1. Above in the twelfth chapter it was said: He who serves me, let him follow me: therefore he was exhorting them to the impossible.
2. Likewise, Peter says in the second chapter of the First Canonical Epistle: Christ suffered for us, leaving you an example, that you might follow his steps: therefore an example was given to all. How then does he say: You cannot come?
It must be said to this that just as to be able to believe is said in two ways: in one way, insofar as it denotes possibility, and thus it belongs to nature; in another way, insofar as it denotes active power, and thus it belongs to grace; so also to be able to imitate the passion: because the imperfect ability is in us, but the complete power comes through the power of the Holy Spirit, with which the Apostles were not yet clothed.
But against this is the fact that with the least charity one can resist any temptation whatsoever: therefore if the Apostles had the least charity, then they were able.
To this it is answered according to a twofold opinion. Some say that from the least charity, yet not while it remains the least, because it is increased: and according to these the solution is as before, that they could not do so through what they had.
According to another opinion I respond: with the least charity one can, but not easily, indeed with great difficulty; and therefore few resist.
54. Question III. Likewise it is asked concerning what he says: A new commandment I give you, etc.