12. (Vers. 9.10.). Third, regarding the suitability of the place to be found, he adds: But they said: Where do you wish us to prepare? as if in a suitable place, because it is said in Deuteronomy 16: "You shall immolate the Passover in the place which the Lord your God shall choose." And he said to them: Behold, when you enter the city, there shall meet you a certain man carrying a pitcher of water, as a directive sign. Mark, however, says in chapter 14: "There shall meet you a man carrying a jug of water." Augustine also in On the Harmony of the Evangelists says that "Mark says jug, Luke says pitcher; one signified the kind of vessel, the other its size. "
13. (Vers. 10. 11.). And because this sign was directive, he therefore adds: Follow him into the house into which he enters, and you shall say to the master of the house: The Master says to you: Where is the guest room, where I may eat the Passover with my disciples? as if in a secret and quiet place. He seeks a house from another, which he himself did not have, as is said in Matthew 8: "Foxes have dens and the birds of the sky have nests; but the Son of Man has nowhere to lay his head." He seeks seclusion, however, because "in peace is his place made."
14. (Vers. 12.). And because he knew his disposition, he therefore adds: And he will show you a large upper room, furnished, and there prepare, as if in an honorable place. These things are plain according to the literal sense.
15. Spiritually, however, by the city is understood the Church, which is a firm city: Psalm: "Its foundations are in the holy mountains"; and after: "Glorious things are said of you, O city of God"; and again: "Who will lead me into the fortified city"? A beautiful city: Revelation 21: "I saw the holy city, the new Jerusalem, descending from heaven from God, prepared as a bride adorned for her husband." A joyful city: Psalm: "The rushing of the river makes glad the city of God."
By the upper room, however, is understood the holy soul, which ought to be elevated through contemplation: Job 39: "Will the eagle be raised up at your command?" etc.; great through charity: Baruch 3: "O Israel, how great is the house of God and how vast is the place of his possession!" And Psalm: "Therefore my heart has been enlarged" etc.; furnished with the variety of virtues: Esther 1: "The pavement of Parian stone, decorated with painting of wondrous variety, adorned it." — To this upper room the Lord comes, seeking the consent of the master of the house, because Revelation 3: "I stand at the door and knock" etc. — He also comes to an unnamed man, because, as the Gloss says, "it is signified that the opportunity is to be given to all who wish to receive Christ in the lodging of their mind." Or, as another Gloss says, "he is designated without a name, so that as a poor man,
he be considered ignoble who is chosen by the Lord"; James 2: "Did not God choose the poor in this world"? and 1 Corinthians 1: "God chose the ignoble and contemptible things of the world, and the things that are not, that He might destroy the things that are, so that no flesh should glory in His sight."
16. He comes nonetheless through the guidance of a man carrying water in a jar: because no one becomes a temple of Christ except through baptism: John 3: "Unless one is born again of water and the Holy Spirit, he shall not enter the kingdom of God." Whence also the Lord washed the feet of the disciples at supper. No one rightly approaches this Sacrament, after he has defiled his baptism, unless he is drenched with a shower of tears. As a figure of this, it is said in Genesis 18: "I will bring a little water, and let your feet be washed. And I will set a morsel of bread, and strengthen your heart." Concerning this water, Ambrose says: "O water, which merited to be the Sacrament of Christ, which washes all things and is not itself washed. You begin first, you complete the perfect mysteries. From you is the beginning, in you is the end." Therefore the water in the jar designates the wave of regeneration, according to that passage of 1 John 5: "There are three who give testimony on earth: the Spirit, the water, and the blood"; and John 19: "From His side came forth blood and water." It also designates sacred doctrine itself, because Ecclesiasticus 15: "The water of saving wisdom shall give him to drink." And this is in a jar, that is, under a veil: 2 Corinthians 4: "We have this treasure in vessels." It also designates heavenly grace; Genesis 24: "Give me water from the jar," etc.; and John 4: "Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall not thirst forever."
The Lord therefore wishes to intimate in these things that whoever wishes to prepare himself for the Passover, it is necessary that he enter the Church and through baptism and sacred doctrine and divine grace be furnished as a great and lofty upper room for receiving Christ.
17. (Verse 13). Fourth, with respect to the perfect execution of the command, it is added: And going, they found just as Jesus had told them, and they prepared the Passover, in which is intimated the vigilance of the disciples,
because they sought until they found, like that good woman of whom Luke 15 says: "She overturns the house and seeks diligently until she finds it." There is therefore intimated the wisdom of Christ, because, just as He foretold, so it came to pass for them, because it is said in Ecclesiasticus 23: "To the Lord God, all things are known before they were created." There is also intimated the obedience of the disciples, because they prepared according to what had been enjoined, lest perhaps they should pass over the divine will, because, above in chapter 12, "that servant who knew the will of his lord and did not prepare himself and did not act according to his will shall be beaten with many stripes."
18. Spiritually, however, the disciples prepare the Passover through the teachings of truth, according to that passage of Isaiah 40: "The voice of one crying in the desert: Prepare the way of the Lord." They also prepare when they call to the remedies of salvation: Matthew 22: "He sent his servants at the hour of supper to say to those invited: Behold, I have prepared my dinner, my oxen and fatlings are killed, and all things are ready: come to the wedding." Whence all good disciples of Christ cry out, urging their hearers: "Prepare your hearts unto the Lord and serve him alone," 1 Kings 7. All cry out that the world be despised and God be loved. And this is to make the Passover, that is, the passage from visible things to invisible things, from temporal things to eternal things, from death to life, according to that passage of John 5: "He shall not come into judgment, but shall pass from death to life."
19. And when the hour had come, etc. After having described the preparation of the paschal meal, he here describes the consecration of the Sacrament of the altar. And since this Sacrament is the fulfillment of the Law and is fruitless for the ungrateful, this section has three parts. In the first of these there is treated the observance of the Passover; in the second, the institution of the Eucharist, at that place : And having taken bread, he gave thanks; in the third, the rebuke of the ingratitude of Judas, at that place: But yet behold, the hand of him who betrays me.
Concerning the eating of the Passover, three things are introduced, namely, the reclining at table of the disciples and Christ, the passing of the typological lamb, and the end of the figurative drink.
20. (Vers. 14.). First, therefore, as regards the charitable reclining at table of the disciples and Christ, he says: And when the hour had come, he reclined at table, and the twelve Apostles with him, in which is shown the wondrous intimacy of Christ toward his disciples, because he reclined at table together with his disciples, so that by example he might teach that passage of Ecclesiasticus 32: "Have they made you ruler? Be not lifted up: be among them as one of them." For it appears in this that the Lord in a wondrous manner welcomes mutual charity, according to that passage of John 13: "By this shall all men know that you are my disciples, if you have love one for another." And this is what he himself commanded in John 13: "A new commandment I give unto you, that you love one another"; and again in the fifteenth chapter: "This is my commandment, that you love one another," etc. And this he desired above all, and for this reason he instituted the Sacrament of communion.
21. (Vers. 15.). Whence he adds: And he said to them: With desire I have desired to eat this passover with you, before I suffer. This eating designates the incorporation and unity of the members into the unity of the body, which comes about through the enkindling of love, and this Christ especially desires, according to that passage above in the twelfth chapter: "I have come to cast fire upon the earth, and what do I desire, except that it be kindled? But I have a baptism to be baptized with, and how I am constrained until it is accomplished!" Now Christ desired to eat this on account of the exclusion of the figure and the introduction of the truth. Whence Chrysostom: "I have desired to hand over to you new things and to give a second passover." In this he intimates that one must approach the paschal food with the greatest desire; on account of which, Ecclesiasticus twenty-four: "Come over to me, all you who desire me," etc.; and the Psalm: "He gives food to the hungry"; again: "Open wide your mouth, and I will fill it."
22. (Vers. 16.). Second, as regards the passing of the typical lamb, he adds: For I say to you, that from this time I will not eat of it, until it be fulfilled in the kingdom of God, namely this figurative passover. The Gloss: "I will no longer celebrate the Mosaic passover, until it be fulfilled as spiritually understood in the Church, which is the kingdom of God." What therefore is said in Exodus twelve: "You shall celebrate this day throughout your generations with an everlasting observance" is referred rather to the thing signified than to the sign. For the figure is fulfilled when that which it prefigured comes, and then, when the truth arrives, it ceases, just as a shadow ceases through light; on account of which it is said in First Corinthians thirteen: "When that which is perfect has come, that which is in part shall be done away"; and therefore in Hebrews ten: "The Law, having a shadow of the good things to come, not the very image of the things, can never make perfect those who draw near"; and afterward: "And indeed every priest stands daily ministering and often offering the same sacrifices, which can never take away sins. But this one, offering one sacrifice for sins, sits forever at the right hand of God. For by one offering he has perfected forever those who are sanctified." And he has already fulfilled by one passion the prefiguration of that offered lamb, because, as it is said in Matthew three, "so it becomes us to fulfill all justice"; for, in Matthew five, "I have not come to destroy the Law, but to fulfill it."
23. (Vers. 17.). Third, as regards the termination of the figurative drink, it is added: And having taken the cup, he gave thanks and said: Take and divide it among you. Now this is said of the drink pertaining to the old passover; whence the Gloss: "This cup pertains to the old passover, to which he was putting an end." Having received which, he gives thanks, namely because the old things were about to pass away, and all new things were about to come, according to that passage in Leviticus twenty-six: "When the new things come upon you, you shall cast aside the old."
24. (Verse 18.). And therefore it is added: For I say to you, that I will not drink of the fruit of the vine, until the kingdom of God comes: which is indeed true, whether the kingdom of God is understood to be justice, according to Romans 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit"; or spiritual understanding, according to Matthew 13: "Every scribe instructed in the kingdom of heaven"; or even eternal life, according to what follows below in chapter 23: "Remember me, Lord, when you come into your kingdom"; or even grace, according to what precedes above in chapter 17: "The kingdom of God is within you." For immediately in the Passion of Christ justice was fulfilled and iniquity was destroyed, according to Daniel 9: "That transgression may be consummated, and sin may find an end, and iniquity may be blotted out, and everlasting justice may be brought in." In the Passion understanding was opened: below in chapter 24: "He opened their minds to understand the Scriptures"; and this is signified by the very rending of the veil, which to this day lies over the minds of those who do not believe. In the Passion grace was given, according to John 1: "Grace and truth came through Jesus Christ." Likewise, through the Passion the gate was opened and glory was acquired; and therefore below in chapter 23: "Today you shall be with me in paradise." Since therefore the kingdom of God according to this fourfold mode immediately succeeded such food and drink, he rightly says that "he would not drink until the kingdom of God should come"; which he says, as the Gloss states, "so that by the change of these sacraments he might teach that the remaining sacraments or precepts of the Law are to be transferred to spiritual observance."
25. (Verse 19.). And taking bread etc. After he has treated the eating of the Passover, here secondly he treats the institution of the Eucharist: concerning which three things are introduced, namely the consecration of the Lord's body, the conferral of power, and the consecration of the blood of Christ. First, therefore, with regard to the consecration of the body, he says: And taking bread, he gave thanks and broke it and gave it to them, saying: This is my body, which is given for you ; in which the Lord consecrated and instituted the form of consecrating in these words: "This is my body."
But as to how He consecrated, there is a fourfold opinion. The first is that He consecrated by the power of the Deity without words, and afterward spoke the words and gave power to the words. The second is that He first spoke the words in secret and afterward openly. The third is that He spoke the words only once, but first broke the bread and afterward consecrated. The fourth opinion is that He spoke the words once, and by speaking He consecrated, and by consecrating He instituted, and He spoke before He broke; whence the text is in inverted order and should be construed thus: He took bread and gave thanks, saying: This is My body, and He broke it and gave it. - Now the Lord changed the sacrament of the lamb into the sacrament of bread, because this is a more common and natural food, at the same time expressing the nourishing and unifying power in the true and mystical body of Christ: whence in the Psalm: "Let bread strengthen the heart of man," namely heavenly bread, of which it is said in the Psalm: "Man ate the bread of Angels"; and John 6: "I am the living bread, who came down from heaven," etc. The sweetness of this one bread was prefigured in the manna, of which Wisdom 16: "And You provided them with prepared bread from heaven." It was prefigured likewise in Genesis 49: "Asher, his bread shall be fat, and he shall yield delights to kings." Its dignity was also prefigured in the sacrifice of Melchisedech, Genesis 14: "But Melchisedech, bringing forth bread and wine, blessed him," etc.; and therefore it is said of Christ in the Psalm: "You are a priest forever according to the order of Melchisedech." For just as Melchisedech blessed, so also did He, and much more so, because He is the Eternal Priest: whence by His word alone He converted the bread into His body.
26. The meaning of the word is therefore this: This is My body, that is, what is designated by "this," to be converted into My body, is My body; or: this passes into My body, which is whole and perfect; and the efficacy of the word is such that once this is spoken, it comes to pass. Whence Ambrose: "If the word of Elijah had such power as to bring down fire from heaven, shall the word of Christ not have such power as to change substances?" Again the same: "Why do you seek the order of nature in the body of Christ, when He Himself was born of the Virgin beyond nature?"
Although he accomplished it by word alone, it is nevertheless said that he took bread, gave thanks, broke it, and gave it, on account of the mystery of signification. For in the taking of bread is understood the assumption of flesh, because John 6: "My flesh is truly food." He therefore took bread to designate that saying of John 1: "The Word was made flesh." In the giving of thanks is understood the flowing down of graces from the Head into the whole body of the Church: John 1: "Of his fullness we have all received, grace for grace." In the breaking is understood the affliction of the Passion, by which he was cut by scourges, pierced by nails, and transfixed by a lance, according to that saying of the Psalm: "They have dug my hands and my feet, they have numbered all my bones." In the giving is understood the liberality of communication: John 6: "The bread that I will give is my flesh"; because this Sacrament is supremely gratuitous, according to that saying of Matthew 10: "Freely you have received, freely give."
27. Second, as regards the conferral of power, he adds: Do this in my commemoration: in which he gives them the power to do what he himself did; and through this he also handed on to them the sacerdotal order, as if saying that word of John 13: "I have given you an example, that as I have done, so you also should do." He also indicates why they ought to do this, namely as a memorial of the Lord's death: 1 Corinthians 11: "As often as you shall eat this bread and drink the chalice, you shall announce the death of the Lord, until he comes"; and Ecclesiasticus 49: "The memory of Josiah is like a composition of fragrance made by the work of the perfumer." And concerning this memory it is said in Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall"; and afterward: "Remembering I shall remember, and my soul shall languish within me."
As a memorial of the Lord's power: the Psalm: "The merciful and compassionate Lord has made a memorial of his wonders"; and again: "O Lord, your name is forever; O Lord, your memorial is unto generation and generation"; and Exodus 13: "It shall be as a sign in your hand and as a remembrance hung before your eyes, because with a strong hand the Lord brought you out of Egypt."
As a memorial also of the Lord's charity, according to that saying of Isaiah 26: "O Lord, your name and your memorial are in the desire of the soul." Therefore Song of Songs 8: "Set me as a seal upon your heart, as a seal upon your arm," etc.