The Lowly Entry and Prophetic Symbolism

It is something lesser; for the service regarding material things is lesser than the service in the Word, just as the twelve also showed in the deeds of the apostles (John 12:13, 15). They were guarding the entrance of Phoenix and shouting welcome to the coming King of Israel, which is to say, they were bringing in Christ, the promised one, with a conspicuous honor into the city. And he, having received such honor from the people, is shaped into the most moderate state, fulfilling at once also the symbol foretold according to the prophecy.

And thus the seat upon the donkey has a moderate and humble character, having hidden within it the symbol of the not-so-pure people of that time who are to receive the coming of the Lord. But a donkey is not clean according to the law. And the prophet Zechariah cried out, evangelizing Zion indeed, freeing the King of all from fears and redeeming her from mighty enemies, but by the symbol showing him being led by the nations and used by a new people, since even he was a colt, upon which he comes sitting.

Therefore, necessarily also in rank, the Lord performed the miracle concerning Lazarus (John 12:17, 19), so that having this happened, he might be honored conspicuously by the multitude, and because of this honor, the Pharisees, having suffered greatly, might counsel against him, and thus the passion might be fulfilled, which indeed happens (John 12:19). They see, therefore, that they argue in vain against the faith toward Christ, they separate the believers in vain, they turn away the rest in vain, some by arguing, others even by threatening. All things, therefore, they say, are useless, if they turn toward his undoing.

He shows the honor descending from above from the Father toward his own human part which is below and is clearly seen and leads men toward life eternal and immortal (John 12:25, 26), not presenting to us the gift of life coming in any other way, or through him insofar as he is a heavenly power, since he himself also foretold that he would give eternal life to those who follow him by stepping, which bound him to say as the life springs forth. Here much of the human is shown, also showing a nature not willing to die, that he was not outside of human sufferings (John 12:27, 28).

For lest some might say that he easily disregards death, he shows by being outside of danger that he spoke these things in a way appropriate to the situation, as a man being troubled and seeking deliverance, if it were not useful. What he says is such: 'Even if I am now troubled, having known death, I do not say so as to flee from it; for it is necessary to bear the burden; for I do not say, deliver me from this hour, but, glorify your name, that is, lead now to the cross' (John 12:28). These things he says, introducing us into a pattern of manliness.

There is no dialogue in a voice from the Father to the Son, for the divine is beyond voice; rather, a sound is sent from heaven to the ears of men from the face of the Father toward the Son, so that those hearing might more greatly remember Christ and know his divinity which is above man. Nor is glory attributed to the Father as always having it, except insofar as it shines forth and is known for the recognition of men; nor is the Son to be considered as being glorified from a lack of glory, except insofar as he, formerly unseen according to the flesh, is made manifest in the eyes of men.

The voice did not take the ears of those present, but the fact that it happened is what is glorified; for it was a doctrine among them from the fathers that audible voices are not to be received from the mouth of God, since even Moses and all the rest, whoever had spoken concerning the word of God having been heard, signaled to men that the manner of the conversation was that of an angel, saying. If indeed we also shall set the one who brought the voice to be an angel, it is well regarding the human face to have heard the paternal voice from above through an angel. Jesus answered and said: 'This voice did not happen through me' (John 12:30); for even he who knew the Father and the things of the Father was not seen.

Therefore, does he allow one to think anything small about him, or even as about a prophet, to know who he is before God? See, lest 'glorify your name' be the same as being referred to the Savior who exists as the Word of God. So also is the name of the Father, but a name not that which is composed of syllables nor signified in sounds, but that which makes manifest the identity of the Father. According to this is the understanding of the name of God and that which is said in the Psalm: 'I will declare your name to my brothers' (Psalm 22:22); for how else is a declaration of the name understanding of God?