39. (Vers. 28.). He cried out therefore etc. Here is set forth the second point, namely the confutation of the objectors. He confutes these objectors concerning Christ's generation, showing his twofold generation: temporal, which they knew, and eternal, which he himself knew. On account of the temporal he says: Jesus therefore cried out, teaching in the temple, so as to astonish those who were murmuring; whence Proverbs 1: "Wisdom cries aloud outside, she utters her voice in the streets"; because he teaches openly and freely; Isaiah 58: "Cry aloud, do not cease, lift up your voice like a trumpet." And saying: You both know me and know whence I am, according to his temporal generation; whence Matthew 13: "His mother is called Mary"; and they knew this, that he was a man and that he was born of Mary; this was said according to his temporal generation. But as regards his eternal generation, he says that he is from another, whom they do not know; on account of which he says: And I have not come of myself, in which is noted the procession from the Father; but he is true who sent me, because he is God; for God is truthful, but every man is a liar, according to that saying of the Psalm, "Every man is a liar"; Numbers 23: "God is not as a man, that he should lie." Whom you do not know; above in chapter 5: "The Father who sent me has borne witness concerning me; you have neither heard his voice nor seen his form."
40. (Vers. 29.). But I know him, and if I should say that I do not know him, I would be like you, a liar; you who lie saying that you are ignorant of his temporal birth; but I do not lie so as to say that I do not know his eternal generation. For I know him, because I am from him, and he sent me; as the Son knows the Father; Matthew 11: "No one knows the Father except the Son, and he to whom the Son wills to reveal him." I know him, through manifest knowledge; above in chapter 1: "No one has seen God" etc. I am from him, through generation; below in chapter 16: "I came forth from the Father and have come into the world." And he sent me, through the incarnation; Isaiah 61: "The Spirit of the Lord is upon me" etc.
41. (Vers. 30.). They sought therefore to seize him. Here is noted the third point, namely the obstinacy of those who were confuted. For because he had shown them to be liars and ignorant, therefore, confirmed in evil and unable to resist his word, they sought therefore to seize him, namely certain leaders, as Chrysostom says. But nevertheless their malice did not achieve its effect, by divine power preventing it. For they did not apprehend Christ, the Truth, but falsehood; Jeremiah 8: "They have laid hold of falsehood and refused to return"; whence he says: But no one laid hands on him, that is, to seize him, because his hour had not yet come, in which he would deign to suffer. Whence Augustine says: "He did not say the hour in which he would be compelled to die, but in which he would deign to be slain"; concerning which it is said below in chapter 17: "Father, the hour has come; glorify your Son."
42. (Vers. 31.). But many of the crowd believed in him. Here the fourth point is touched upon, namely the building up of faith in the little ones, whence he says: But many of the crowd believed in him, not from the leaders and the greater ones; Matthew 11: "You have hidden these things from the wise and prudent and revealed them to little ones"; First Corinthians 1: "See your calling, brethren, that not many wise," etc. And a true confession is added: And they said: When the Christ comes, will he do more signs than those which this man does ? Whence, because the signs appeared to them very great and many, they believed and confessed that no other was to be expected: below in chapter fifteen: "If I had not done among them the works which no one else did, they would not have sin."
QUESTIONS.
43. Question I. But it is asked first concerning what they say, that when the Christ comes, no one knows where he is from.
They seem to say something false, because from the Scriptures they had that he would be from the seed of David and from Bethlehem the town, as is said below in the same chapter.
To this it must be answered that the doctors of the Law, according to various Scriptures, conjectured that Christ would not be born in the same way as others; whence they could know that he would be from a virgin, and yet be ignorant of the manner. Whence Scripture intimated that the manner of Christ's generation was hidden, but manifested the lineage itself and the place. And they knew concerning Christ the Lord where he was from, namely from the Virgin Mary; but they did not know how, because they believed it was through Joseph.
But it is explained otherwise according to the twofold generation, namely temporal and eternal. They knew the temporal in some way, and in some way were ignorant of it; but the eternal they were simply ignorant of.
44. Question II. Likewise it is asked concerning what is said: But we know where this man is from; because below it is said: We do not know where this man is from; therefore they contradict themselves.
Chrysostom responds that it is not surprising if a tumultuous crowd contradicts itself, because there was no stability in its words.
Otherwise it is said that this is said concerning simple knowledge, but below concerning the knowledge of approbation, because they did not know him as approved by God, as Moses, to whom God spoke, as is said in the same place.
45. Question III. Likewise it is asked concerning what he says: Jesus cried out, etc.; because it is said in Isaiah 42: He will not cry out, and his voice will not be heard outside.
I respond: There is the cry of impatience and contention, and of this Isaiah understands; and there is the cry of affectionate preaching, and so it is taken here.
46. Question IV. Likewise it is asked concerning what he says: You know me.
To the contrary: Below in chapter eight: If you knew me, you would know my Father also; therefore they did not know him.
I respond: There was a twofold knowledge of Christ: one through exterior sense, such as that he was a man and born in such a town and from such a parent—this they knew; the other through interior revelation, which concerned the invisible Divinity; and by this indeed they did not know him; and concerning this it is said in John chapter eight.
47. Now the Pharisees heard etc. The Lord confuted those acting maliciously in heart and those lying in speech; here he confutes those persecuting in deed through his power. And this part is divided, because first is set forth the confutation of the persecutors; second, the destruction of the Jewish machination, at the words: From that crowd therefore etc.
The confutation of the persecutors the Evangelist describes in this order. For first is set forth the preparation of the ambush; second, the confutation of them through teaching; third, the hesitation of those confuted; fourth, the calling to faith of those who, not understanding, doubt.
(Verse 32). First, therefore, is set forth the preparation of the ambush, which was made by the Pharisees and priests on account of envy, because the crowd seemed to want to believe in him. Therefore he says: The Pharisees heard the crowd murmuring these things about him, because they did not dare to speak openly. And the chief priests and the Pharisees sent officers to apprehend Jesus. The Pharisees heard, because they were the observers; but they and the chief priests sent, because they were more powerful. A similar thing is said in Matthew chapter twenty-two: "The Pharisees went and took counsel how to ensnare Jesus in his speech; and they send their disciples to him with the Herodians"; Luke chapter eleven: "The Pharisees began to press him vehemently and to provoke him to speak about many things, lying in wait for him."
48. (Verse 33). Jesus therefore said to them: Yet a little while etc. Here the second point is touched upon, namely the confutation of the persecuting officers, who had come with armed force to seize him; and he confutes them, showing their powerlessness in two ways: first, because they could not seize him now; second, because after a short time they would not be able to find him. On this account he says: Yet a little while I am with you, that is, living in mortal life; or: I am with you through the manner of mortal life; Luke, the last chapter: "These are the words which I spoke to you while I was still with you." And I go to the Father who sent me, that is, I go through the Passion, below in chapter sixteen; therefore you cannot seize me now, because the time has not yet come; below in chapter ten: "I lay down my life that I may take it up again; and no one takes it from me"; and thus you cannot now apprehend me nor afterwards find me. Therefore he adds:
49. (Verse 34). You will seek me and will not find me; you will seek my aid in the devastation wrought by the Romans under Titus and Vespasian.
Or: You will seek me; through compunction and sorrow, and you will not find me, because many fell into despair; yet some who were penitent sought and did not find him bodily, but spiritually: Acts 2: "Having heard these things, they were pricked in their heart."
Or: You will seek me and will not find me, in judgment: Proverbs 1: "They will rise early and will not find me, because they had held wisdom in hatred."
Or otherwise: You will seek me, with the will to harm: and you will not find me, with the power to offend; because it will be said to him after the resurrection: "Sit at my right hand, until I make your enemies the footstool of your feet." And therefore he adds that they will not be able to harm him. And where I am, you cannot come: therefore you will not be able to find me, because he was to be in heaven: below in chapter fourteen: "I go to prepare a place for you, and I will come again and take you to myself, that where I am, you also may be."