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 | Chapter XVII. St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having in the same manner expounded the murmuring of the traitor concerning Magdalene's ointment, he adds that Christ is bought in one way by heretics in another way by Catholics, and that those in vain take to themselves the name of Christians who sever the Spirit from the Father.
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Chapter XVII.
St. Ambrose shows by instances that the places in which
those words were spoken help to the understanding of the words of the
Lord; he shows that Christ uttered the passage quoted from St. John in
Solomon’s porch, by which is signified the mind of a wise man,
for he says that Christ would not have uttered this saying in the heart
of a foolish or contentious man. He goes on to say that Christ is
stoned by those who believe not these words, and as the keys of heaven
were given to Peter for his confession of them, so Iscariot, because he
believed not the same, perished evilly. He takes this opportunity
to inveigh against the Jews who bought the Son of God and sold
Joseph. He explains the price paid for each mystically; and
having in the same manner expounded the murmuring of the traitor
concerning Magdalene’s ointment, he adds that Christ is bought in
one way by heretics in another way by Catholics, and that those in vain
take to themselves the name of Christians who sever the Spirit from the
Father.
118. It is worth
while to notice in what place the Lord held this discussion, for His
utterances are often [better] estimated by the kind of places in which
He conversed. When about to fast, He is led (as we read) into the
wilderness to render vain the devil’s temptations. For
although it deserves praise to have lived temperately in the midst of
abundance, yet the enticements of temptation are more frequent amongst
riches and pleasures. Then the tempter, in order to try Him,
promises Him abundance, and the Lord in order to overcome cherishes
hunger. Now I do not deny that temperance can exist in the midst
of riches; but although he who navigates the sea often escapes, yet he
is more exposed to peril than he who will not go to sea.
119. Let us consider some other
points. When about to promise the kingdom of heaven, Jesus went
up into a mountain. At another time He leads His disciples
through the corn-fields, when about to sow in their minds the crop of
heavenly precepts, so that a plentiful harvest of souls should
ripen. When about to consummate the work of the flesh which He
had taken, having now seen perfection in His disciples, whom He had
established upon the root of His words, He enters a garden, that He
might plant the young olive-trees1382
in the
house of the Lord, and that He might water the just flourishing like a
palm-tree,1383
and the
fruitful vine with the stream of His Blood.
120. In this passage too He was walking, as
we read, in Solomon’s porch on the day of the dedication, that
is, Christ was walking in the breast of the wise and prudent, to
dedicate his good affection to Himself. What that porch was the
prophet teaches, saying: “I will walk in the midst of Thy
house in the innocency of my heart.”1384
So, then, we have in our own
selves the house of God, we have the halls, we have also the porches,
and we have the courts, for it is written: “Let thy waters
flow abroad in thy courts.”1385
Open, then, this porch of thy heart to the Word of God, Who says to
thee: “Open thy mouth wide and I will fill
it.”1386
121. Let us, therefore, hear what the Word
of God, walking in the heart of the wise and peaceful, says:
“I and My Father are One.”1387
He will not say this in the
breast of the unquiet and foolish, for “the natural man receiveth
not the things of the Spirit of God, for they are foolishness unto
him.”1388
The
narrow breasts of sinners do not take in the greatness of the
faith. Lastly, the Jews hearing, “I and the Father are One,
took up stones to stone Him.”1389
122. He who cannot listen to this is a Jew;
he who cannot listen to this stones Christ with the stones of his
treachery, rougher than any rock, and if you believe me, he wounds
Christ. For although He cannot now feel a wound: “For
now henceforth we know not Christ after the flesh,”1390
yet He Who rejoices in the love of the
Church is stoned by the impiety of the Arians.
123. “The law of Thy mouth, O Lord, is
good unto me, I keep Thy commandments.”1391
Thou hast Thyself said that Thou
art one with the Father. Because Peter believed this, he received
the keys of the kingdom of heaven, and without anxiety for himself
forgave sins. Judas, because he believed not this, strangled
himself with the cord of his own wickedness. O the hard stones of
unbelieving words! O the unseemly cord of the betrayer, and the
still more hideous purchase-money of the Jews! O hateful money
wherewith either the just is bought for death, or sold! Joseph
was sold, Jesus Christ was bought,
the one to slavery, the Other to death. O
detestable inheritance, O deadly sale, which either sells a brother to
suffering or sets a price on the Lord to destroy Him, the Purchaser of
the salvation of all.
124. The Jews did violence to two things
which are chief of all, faith and duty, and in each to Christ the
Author of faith and duty. For both in the patriarch Joseph was
there a type of Christ, and Christ Himself came in the truth of His
Body, “Who counted it not robbery that He should be equal with
God, but took on Him the form of a servant,”1392
because of our fall, that is to say,
taking slavery upon Himself and not shrinking from
suffering.
125. In one place the sale is for twenty pieces,
in the other for thirty. For how could His true price be
apprehended, Whose value cannot be limited? There is error in the
price because there is error in the inquiry. The sale is for
twenty pieces in the Old Testament, for thirty in the New; for the
Truth is of more value than the type, Grace is more generous than
training, the Presence is better than the Law, for the Law promised the
Coming, the Coming fulfilled the Law.
126. The Ishmaelites made their purchase for
twenty pieces, the Jews for thirty. And this is no trivial
figure. The faithless are more lavish for iniquity than the
faithful for salvation. It is, however, fitting to consider the
quality of each agreement. Twenty pieces are the price of him
sold to slavery, thirty pieces of Him delivered to the Cross. For
although the Mysteries of the Incarnation and of the Passion must be in
like manner matters of amazement, yet the fulfilment of faith is in the
Mystery of the Passion. I do not indeed value less the birth from
the holy Virgin, but I receive even more gratefully the Mystery of the
sacred Body. What is more full of mercy than that He should
forgive me the wrongs done to Himself? But it is even fuller
measure that He gave us so great a gift, that He Who was not to die
because He was God, should die by our death, that we might live by His
Spirit.
127. Lastly, it was not without meaning that
Judas Iscariot valued that ointment at three hundred pence, which seems
certainly by the statement of the price itself to set forth the
Lord’s cross. Whence, too, the Lord says: “For
she, pouring this ointment on My body, did it for My
burial.”1393
Why,
then, did Judas value this at so high a rate? Because remission
of sins is of more value to sinners, and forgiveness seems to be more
precious. Lastly, you find it written: “To whom much
is forgiven the same loveth more.”1394
Therefore sinners themselves also
confess the grace of the Lord’s Passion which they have lost, and
they bear witness to Christ who persecuted Him.
128. Or because, “into a malicious
soul wisdom does not enter,”1395
the evil
disposition of the traitor uttered this, and he valued the suffering of
the Lord’s body at a dearer rate, that by the immensity of the
price he might draw all away from the faith. And therefore the
Lord offered Himself without price, that the necessity of poverty might
hold no one back from Christ. The patriarchs sold Him for a small
price that all might buy. Isaiah said: “Ye that have
no money go buy and drink; eat ye without money,”1396
that he might gain him who had no
money. O traitor Judas, thou valuest the ointment of His Passion
at three hundred pence, and sellest His Passion for thirty
pence.1397
| 1397 St. Ambrose
is not quite accurate here in his proportions, though the point is in
itself immaterial. The denarius, or “penny,”
was worth about ninepence, and was the day wage of a labourer; the
shekel or “piece of silver,” was worth more, being of the
value of four denarii. Thirty shekels was the price of a
slave. | Profuse
in valuing, mean in selling.
129. So, then, all do not buy Christ at the
same price; Photinus, who buys Him for death, buys Him at one price;
the Arian, who buys Him to wrong Him, at another price; the Catholic,
who buys Him to glorify Him, at another. But he buys Him without
money according to that which is written: “He that hath no
money let him buy without price.”1398
130. “Not all,” says Christ,
“that say unto Me, Lord, Lord, shall enter into the kingdom of
heaven!”1399
Although
many call themselves Christians, and make use of the name, yet not all
shall receive the reward. Both Cain offered sacrifice, and Judas
received the kiss, but it was said to him, “Judas, betrayest thou
the Son of Man with a kiss?”1400
that is, thou
fillest up thy wickedness with the pledge of affection, and sowest
hatred with the implement of peace, and inflictest death with the
outward token of love.
131. Let not, then, the Arians flatter themselves
with the employment of the name, because they call themselves
Christians. The Lord will answer them: You set forward My
Name, and deny My Substance, but I do not recognize My Name where My
eternal Godhead is not. That is not My Name which is divided from
the Father, and
separated
from the Spirit; I do not recognize My Name where I do not recognize My
doctrine; I do not recognize My Name where I do not recognize My
Spirit. For he knows not that he is comparing the Spirit of the
Father to those servants whom He created. Concerning which point
we have already spoken at length.1401
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