98. (Vers. 63.). If then you shall see the Son of man ascending where he was before — the construction is incomplete.
then you will know that the flesh is not to be divided into pieces, because the whole Christ will be entire in heaven: Augustine: "He is whole and entire in heaven; he remains entire under the Sacrament, he remains entire in your heart."
Not only was their understanding false, but useless: whence:
99. (Vers. 64.). It is the Spirit that gives life, the flesh — that is, carnal understanding — profits nothing; Second Corinthians chapter three: "The letter kills, but the spirit gives life"; and therefore the words are not to be understood carnally, because they do not profit that way, but spiritually, so that they may profit. Whence the words that I have spoken to you are spirit and life, because understood spiritually they give life: whence in Hebrews chapter four: "The word of God is living and effective"; it is living, because it gives life: whence Deuteronomy chapter eight: "Man does not live by bread alone, but by every word that proceeds from the mouth of God." But they do not give life except to the one who understands spiritually; whence Augustine: "Have you understood spiritually? They are spirit and life. Have you understood carnally? They are spirit and life, but they are not so for you. "
100. (Vers. 65.). But there are some. Here the third point is touched upon, namely the reason for the murmuring, that is, why the disciples were murmuring: because they did not have faith; but not all of them, only some, who were not chosen by God. Therefore he says: But there are some of you: thus the words are to be understood spiritually, but some of you do not understand; whence some do not believe. And he says this not from conjecture but from certain knowledge. Therefore the Evangelist says: For Jesus knew from the beginning who were the believers ; above in chapter two: "For he himself knew what was in man"; Sirach chapter twenty-three: "The eyes of the Lord are far brighter than the sun, surveying all the ways of men and the depth of the abyss, and beholding the hearts of men in their hidden places." And who would betray him: whence he was not betrayed as one ignorant, as other men are. Therefore the Evangelist says this, lest Christ appear to have been deceived in admitting unstable disciples and treacherous disciples, such as the traitor. The reason, moreover, why they did not believe was that, although they had been called outwardly and according to present justice, they had not been called according to eternal election; and this he said above and repeats.
101. (Vers. 66.). And he said: Therefore I said to you: No one can come to me unless it has been given to him by my Father: above in the same chapter: "No one comes to me unless the Father draws him." For to come to the Son "is the best gift and the perfect gift," therefore "from above," James chapter one.
102. (Vers. 67.). And after this many of his disciples. Here the fourth point is touched upon, namely the falling back of the unbelievers: whence he says: After this, that is, following this, or from this, that is, on the occasion of this rebuke and instruction, many of his disciples went back, not through imitation, as was said to Peter in Matthew chapter sixteen: "Get behind me, Satan," but through indignation. Whence they withdrew not only in heart but also in body; whence they no longer walked with him. Therefore many withdrew and few remained, because, according to that saying in Matthew chapter twenty, "many are called, but few are chosen"; and because few are chosen for the kingdom of God, therefore few there are who do not turn back, according to that saying in Luke chapter nine: "No one putting his hand to the plough and looking back is fit for the kingdom of God."
103. (Vers. 68.). Jesus therefore said to the twelve. Here the fifth point is touched upon, namely the confirmation of the believers and the elect: and this indeed was accomplished in the faithful confession of Peter; therefore the inquiry of the Lord and the response of Peter are set forth. The Lord inquires of the twelve, whom he had specially chosen: Do you also wish to go away? — abandoning me, just as the preceding ones do: Jeremiah chapter two: "They have forsaken me, the fountain of living water." But he asks, not because he is in doubt, but so that he might bring forth the faith of Peter as an example of firmness.
104. (Vers. 69.). Simon Peter answered him: Lord, to whom shall we go? As if to say: we do not wish to depart, because we cannot find anyone like you: Psalm: "There is none like you among the gods, O Lord." Nor should we depart on account of these words; hence he says: You have the words of eternal life, which to others who did not believe were harsh and death-dealing, but to Peter and the other believers were life. And the reason is added:
105. (Vers. 70.). And we have believed and have come to know that you are the Christ, the Son of God. He made a similar confession in Matthew 16: "You are the Christ, the Son of the living God," "who have come into this world." He says we believe, and then we have come to know, because faith is the way into knowledge. "For unless you shall have believed, you shall not understand," Isaiah 7.
106. (Vers. 71.). Jesus answered them. Here the sixth point is noted, namely the discernment of those who remained. The Lord shows that even though none of the twelve departed, nevertheless not all remained faithful: on account of which he says: Jesus answered, the confession of Peter, which he had spoken on behalf of all: Have I not chosen you twelve, and one of you is a devil? Judas is called a devil, because he consented to his suggestions: Psalm concerning Judas: "Set a sinner over him, and let the devil stand at his right hand," etc. He singles out one for malice, so that the rest may fear: and the Evangelist explains of whom he was speaking, namely of Judas: hence he says:
107. (Vers. 72.). Now he was speaking of Judas, son of Simon Iscariot; for he was about to betray him, though he was one of the twelve. This was said so that they might fear and so that they might not be surprised at the others who had departed, because they had not been so specially chosen. Concerning this election of the twelve, it is said in Matthew 10: "And having called the twelve together, he gave them power," etc. Luke 6: "He chose twelve from among them," etc. This election was prefigured in Joshua 4: "Choose for yourself twelve men, one from each," etc.
Questions.
108. Question I. But here a question is raised about what he says: If you shall see the Son of Man ascending where he was before.
This cannot be said according to the human nature, because according to that nature he was not in heaven before: similarly neither according to the divine nature, because according to that nature he was still in heaven when he was speaking: hence above in chapter 3: No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.
I respond that this was said by comparing the Son of God according to the divine nature after the assumption of the flesh, in which it appeared to be humbled, to itself before the assumption: because then he could not be thought of as weak. "It is therefore the same as if he were to say: if you shall see the Son of Man ascend, that is, be so greatly glorified that he is believed to be equal to the Father."
109. Question II. Likewise it is asked concerning what he says: The flesh profits nothing. - For if it profits nothing, then it ought not to be given for eating, nor is it truly food. On account of this, heretics say that these words must be understood spiritually, that is, not carnally; nor should it be understood that we literally receive the flesh of Christ under the Sacrament. And they say that his disciples were rebuked who thought this; whence they say that it is not in the Sacrament of the altar except as in a sign.
But they understand most poorly, because while they refuse the flesh, they flee from the truth. For even if the words of Christ are to be understood spiritually, they must nonetheless be true. On account of this it must be said that the flesh which he took from the Virgin is true food. - But that which is said, that it profits nothing, is understood in two ways: either because it profits nothing without the spirit: for just as a coal does not burn unless ignited, yet when ignited it burns, so the flesh of Christ, if it were separated from the Word, would not enkindle, but joined to the Word it is like an ignited coal. - Otherwise it is answered that the flesh profits nothing according to carnal understanding, understanding it thus, that Christ would give his flesh by dividing it as meats in a butcher's shop, and by materially chewing it under the form of flesh. Such an understanding, I say, profits nothing; but rather that true flesh is eaten in the Sacrament without any cutting of it.
110. Question III. Likewise it is asked concerning the response of Peter:
1. Why did Peter alone respond and more so than the others?
2. Likewise, why was his confession not praised, as in Matthew sixteen?
3. Likewise it seems that he lied, at least on behalf of Judas, because he was speaking for all.
I respond: It must be said that Peter was more fervent than all, as is evident from his words, and he spoke boldly to the Lord; the others did not dare to do so; and therefore he was the mouth of the Apostles both in asking and in answering, and therefore he responded for all.
2. To the other point, Chrysostom says that he responded here for all; and because the faith of Judas was not praiseworthy, therefore he was not praised.
3. Nor however did he lie, although he said what was false, because he was deceived by a pious error, judging well of his fellow apostles.