39. (Vers. 28.). Fourth, regarding the reward enticing to humility, he adds: You indeed are those who have remained with me in my trials, through the endurance of tribulation. Such are those of whom it is said in Revelation 7: "These are they who have come out of the great tribulation and have washed their robes and made them white in the blood of the Lamb." And such as these are true friends, because, Proverbs 17, "he who is a friend loves at all times, and a brother is proven in distress"; and therefore Ecclesiasticus 6: "If you possess a friend, possess him in trial."
40. (Vers. 29. 30.). And since he who is a partaker in tribulation ought to be a partaker in honor, therefore he adds: And I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom, through the abundance of satisfaction, according to that passage in 2 Timothy 2: "Faithful is the saying. For if we have died together, we shall also live together; if we endure, we shall also reign together"; and therefore Revelation 1: "A partaker in tribulation and in the kingdom." The Father disposed to the Son that he would come to exaltation through humiliation: for below in chapter 24: "Was it not necessary for Christ to suffer and so enter into his glory?" and Philippians 2: "He humbled himself"; and afterward: "Therefore God also has exalted him and given him the name," etc. So also the Son disposes to us under the same terms, both as to the way and as to the homeland; whence John 12: "If anyone serves me, let him follow me; and where I am, there also my servant shall be."
That he says this not only regarding the banquet of refreshment, but also the throne of honor, and therefore he adds: And you shall sit upon thrones, judging the twelve tribes of Israel, through the excellence of dignity. And this is said to the perfect, who will judge and will not be judged: of whom Matthew 19: "You who have left all things and followed me," etc. And in the person of such it is said in 1 Corinthians 6: "Do you not know that the saints will judge this world?" "Do you not know that we shall judge angels, how much more secular matters?" This, moreover, is owed to perfect humility, according to that passage in Job 36: "Your cause has been judged as that of the wicked"; and again in chapter 36: "He does not save the wicked, and he grants judgment to the poor," namely to those who overcome the haughtiness of pride. Therefore Revelation 3: "He who overcomes, I will grant him to sit with me on my throne, just as I also have overcome and have sat with my Father on his throne." And this is the reward of the humble: John 12: "If anyone serves me, my Father who is in heaven will honor him."
41. And the Lord said to Simon . After having checked the arrogance of the disciples, here he encourages them to constancy against imminent dangers . And since in dangers there is need of constancy against violence, and need of caution against fraud — for the devil tempts as a lion, and tempts also as a dragon — therefore this part has two sections. In the first of these he encourages the disciples to constancy; in the second he urges them to caution, there: And he said to them: When I sent you etc. Now, encouraging them to constancy, he forearms them against temptation, shows them their defense, and checks their presumption.
42. (Vers. 31.). First, therefore, as regards the forewarning of temptation, he says: And the Lord said to Simon: Simon, behold, Satan has demanded you, that he might sift you as wheat. He addresses Simon specifically as the chief among all the Apostles. For to him it was said in Matthew 16: "Blessed are you, Simon Bar Jona"; and afterwards: "And I say to you, that you are Peter, and upon this rock I will build my Church." He therefore forearms this one as the principal and foundational stone, by showing the danger of the enemy's assault. For because the devil opposes us, he is therefore called Satan, according to that passage in Zechariah 3: "Satan stood at his right hand to oppose him." He, however, always desires to persecute just men, but cannot do so except insofar as he is permitted by the Lord. Therefore he is said to demand, just as he was permitted by the Lord regarding Job: Job 1: "On a certain day, when the sons of God stood before the Lord, Satan also was present among them"; and power was given to him. He also shakes perfect men, as wheat is shaken in a sieve, because, just as wheat, while it is sifted, is purified, so also are holy men in tribulations. Whence the Gloss: "When Satan seeks to tempt and to shake, as one who purges wheat by winnowing, we are taught that no one's faith can be tempted by the devil unless God permits it." But just as, when wheat is sifted, nothing remains in the sieve except dust, so the devil captures only the perverse: Ecclesiasticus 27: "As when a sieve is shaken, the dust remains, so the perplexity of a man in his thought." For in this sieve the wicked are not purified; Amos 9: "I will shake the house of Israel, as wheat is shaken in a sieve, and not a pebble shall fall upon the ground."
43. (Vers. 32.). Second, with respect to the demonstration of defense, he adds: I have prayed for you, that your faith may not fail. Here the Lord prayed, not that Peter would not fall, but that he would not fail, because, although he fell, he rose again, according to that passage below in the same chapter: "The Lord turned and looked at Peter," etc. Or this can be referred to the Church of Peter, for whose faith the Lord prayed, according to that passage in John seventeen: "I do not pray for them only, but also for those who will believe in me through their word." And this Church, which is signified by Peter's little boat, although it is shaken, nevertheless is not shipwrecked. For God established this in that Church for the confirmation of the others.
Therefore he adds: And you, once converted, confirm your brothers: because, as it is said in Romans fifteen, "we who are stronger ought to bear the weaknesses of the weak," etc.; and this is ordained, according to that passage in Proverbs eighteen: "A brother who is helped by a brother is like a fortified city." From this it is clear that Christ himself, by praying and interceding, confirms the principal members of the Church. On account of which, First Corinthians fifteen: "But thanks be to God, who has given us the victory through Jesus Christ our Lord"; and First Peter, last chapter: "But the God of all grace, who has called us to his eternal glory in Christ Jesus, after you have suffered a little while, will himself perfect, confirm, and establish you." But through the principal members he confirms the weak, according to that passage in Romans one: "I long to see you, that I may impart to you some spiritual grace to strengthen you, that is, to be mutually consoled among you," etc. Hence it is also said to holy Job: "Your words have strengthened those who were faltering," Job four.
44. (Vers. 33.). Third, with respect to the repression of presumption, he adds: Who said to him: Lord, I am prepared to go with you both to prison and to death. This word was of love and fervor, but nevertheless it was of a certain presumption, because he promises that for which he does not suffice, namely that he is prepared to die for Christ and with Christ, since this is the work of the most perfect charity. Hence Jerome: "A bird without feathers strives to fly." Hence Peter here presumed in two ways: both because he judged of his own powers beyond his strength; hence John thirteen: "He said to Peter: Where I am going, you cannot follow me now. Simon Peter said to him: Why can I not follow you now? I will lay down my life for you"; and again, because he set himself above the others; hence Mark fourteen: "And even if all shall be scandalized in you, yet not I." Hence Chrysostom: "There were two accusations: both that he contradicted Christ and that he set himself above the others."
45. (Verse 34.). And therefore this presumption had to be checked, and for this reason it is added: And he said: I tell you, Peter, the cock will not crow today until you deny three times that you know me. Chrysostom: "He permits him to fall, teaching that in all things Christ is to be believed more than one's own conscience." And afterwards: "From this it is apparent that the desire of man does not suffice unless it is sustained by the will of the One above." Whence Augustine in On the Words of the Lord says that the Lord spoke to Peter as a physician to a sick man who believes himself to be well. For he says thus: "The physician, feeling the pulse of Peter's heart, was saying that he would deny him three times"; which indeed he was saying not to incite him to denial, but to check his presumption. Whence
Glossa: "He who knows what is in man, lest anyone rashly trust in his own standing, or too rashly despair on account of a fall, as God predicts the manner, time, and number of the denial, and as one who is merciful promises the aid of his defense." Therefore the Lord himself, "who knows our frame," who knows that the thoughts of men are vain, predicts the fall, in order to show that what is said in Proverbs twenty-eight is true: "He who trusts in his own heart is a fool; but he who walks wisely shall be praised." — But if anyone should ask whether Peter believed that the Lord had spoken truly or falsely, I say that he believed it to be true, but under a condition, namely, unless he carefully guarded himself. For he knew that the prediction of Christ in no way prejudged the matter, but rather foretold the freedom of the will.
46. But what is said here about the denial of Peter seems to be contrary to what is said in Mark fourteen: "Before the cock crows twice, you will deny me three times."
But to this it is answered that in truth before the first crowing Peter denied once, and before the second twice, and so Peter completed the threefold denial before the cock completed its crowing. The sense therefore is that the cock will not crow, that is, will not complete its crowing; or before the cock crows, you will deny three times, that is, you will have begun the threefold denial; or you will deny, that is, you will complete the threefold denial in resolve.
47. (Verses 35–36.). And he said to them: When I sent you etc. After he encouraged them to constancy, here he urges them to caution. Which indeed he does through remembrance of past things, through circumspection of present things, and through provision for future things.
First therefore, as regards the remembrance of past things, he says: And he said to them: When I sent you without purse and bag and sandals, did you lack anything? And they said: Nothing. Now this
The Lord requires of them that in the time of tribulation they be mindful of past tranquility, according to that passage of Ecclesiasticus 11: "In the day of evils, be not unmindful of good things"; and Job 2: "If we have received good things from the hand of God, why should we not endure evil things?" — Or He brings this to memory so that from the past He might give caution for the future, because, Ecclesiastes 8, "he who is ignorant of the past can know future things by no messenger." — Or He asks this to show that it arose by divine ordinance and was observed in the primitive Church, that he who preaches the Gospel should live from the Gospel; whence the Gloss: "He commands that they take nothing for the journey, ordaining namely that he who preaches the Gospel should live from the Gospel." — Or He asks so that He might show from their response that necessities will not be lacking to one who follows the divine counsels. On account of which, Matthew 6: "Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on." "For your Father knows that you need all these things." He does not say this because the Apostles endured no want, but because God supplied it as much as was necessary. Whence 2 Corinthians 4: "We are perplexed, but not destitute"; the Gloss there: "We are as poor to such a degree that necessities fail us, but we are not destitute, because God feeds us." And that word of the Psalm is fulfilled: "Fear the Lord, all you His saints, for there is nothing wanting to those who fear Him"; because exterior want together with interior sufficiency ought not to be reckoned as want, but as wealth; on account of which, 1 Corinthians 1: "In all things you are made rich in Him"; "so that nothing is wanting to you in any grace"; and 2 Corinthians 6: "As having nothing and possessing all things." Whence Chrysostom: "Want has the greatest defense: not even a hundred men can strip the poor and naked man; all things sadden the lover of money; not only men, but even worms and moths wage war against him."
48. Secondly, as regards the circumspection of present things, He adds: He said therefore to them: But now he who has a purse, let him take it, and likewise a scrip, for sustenance; whence the Gloss: "With the hour of death pressing near, and that entire nation persecuting both shepherd and flock together, He decreed a rule fitting to the time, permitting them to take what is necessary for sustenance, until, with the madness of the persecutors lulled to rest, the time for evangelizing should return." Here a pattern is given, that among unbelievers and strangers and those persecuting the doctrine of truth, provision for sustenance should not be neglected. Whence the Gloss: "If we travel through inhospitable regions, it is permitted to carry more by way of provisions than we would have at home." — And because in persecution there threatens not only the danger of hunger from within, but also the danger of oppression from without, therefore He adds: And he who does not have one, let him sell his tunic and buy a sword, for defense. And the affirmative must be supplied: and he who has a sword, let him take it, namely; and he who does not have one, let him buy one.
But since the Lord does not wish vengeance to be taken by spiritual men, why does He command a sword to be bought? Hence Ambrose says: "Why do You command a sword to be bought, You who forbid striking? Why do You order us to have what You forbid to be drawn? Unless perhaps so that defense might be at the ready, not that vengeance be necessary, and that I might seem to have been able to avenge but unwilling to do so."
It can also be said that this refers to the spiritual sense, so that by the scrip is understood the affection of piety, according to Ecclesiasticus seventeen: "A man's alms are as a purse with him." And in this scrip are placed the stones from the torrent of the Passion, according to 1 Kings seventeen: "David took stones from the torrent and placed them in his shepherd's scrip."
By the sword, however, is understood the zeal for truth, which a man ought first to gird upon himself through the mortification of his own carnality, according to the Psalm: "Gird Your sword upon Your thigh, O most mighty one"; and Song of Songs three: "Each one's sword upon his thigh, because of fears in the night." And it ought to be unsheathed for the rebuke of another's carnality, according to Jeremiah forty-eight: "Cursed is he who withholds his sword from blood"; and Hebrews four: "The word of God is living and effective," etc. And this must be taken up in tribulation, Joel three: "Beat your plowshares into swords and your hoes into spears; let the weak say: For I am strong." These two, namely the scrip and the sword, are to be taken up in tribulation, so that we may have piety toward nature and zeal against vices.
49. (Verse 37.). Third, as regards the foresight of future events, He adds: For I say to you that this which is written must yet be fulfilled in Me: And He was reckoned among the wicked: Isaiah fifty-three: "He delivered His soul unto death, and was reckoned among the wicked." Fittingly the Lord foretells this to them, so that from the contemplation of His Passion they might be armed and encouraged, according to 1 Peter four: "Since Christ has suffered in the flesh, arm yourselves also with the same thought." This is the armor to be taken up, according to Ephesians six: "Take up the armor of God, that you may be able to resist in the evil day."
And since nothing encourages a man more in tribulation than the consideration of the end, He therefore adds: For indeed the things that are written about Me have their end, namely through the impending Passion. For above, in the eighteenth chapter: "All things that are written about Me, the Son of Man, shall be accomplished." In this final tribulation indeed there ought to be no lack of spiritual armor, which shall never be wanting to the Church.
50. (Vers. 38.). In designation of which he adds: But they said: Lord, behold, here are two swords. And he said to them: It is enough. From which it appears that the word of Christ refers more to the spiritual sense than to the carnal. For two swords would never be sufficient for defense against that innumerable multitude who came with swords and clubs. What he therefore says: It is enough, is understood of the thing signified. For by these two swords are understood the two testaments, in which sufficient doctrine is contained for defending the universal Church, according to that passage of Song of Songs chapter four: "Like the tower of David" — yet it is designated through the twofold sword. And in designation of this, the Seraph took with tongs a coal from the altar, which in its two arms has a double blade, Isaiah chapter six. In designation of this also, in Apocalypse chapter nineteen it is said that "from his mouth went forth a sword sharp on both sides"; and concerning these, Isaiah chapter two: "They shall beat their swords into plowshares," because the words of the Old Testament are useful for preaching. — By the two swords is understood a twofold armament, namely spiritual and material. Whence Bernard to Eugenius: "If the material sword in no way pertained to you, when the Apostles said: Behold, here are two swords, the Lord would not have responded: It is enough, but: It is too much. Both therefore belong to the Church, both the spiritual namely and the material: but the latter indeed is to be drawn for the Church, while the former truly by the Church is to be unsheathed: the former by the hand of the priest, the latter by the hand of the soldier, but indeed at the bidding of the priest and the command of the emperor."
Fourth, concerning the devout supplication of Christ to God.
51. (Vers. 39.). And going out, he went according to his custom, etc. After describing the machination of the betrayer and the institution of the Sacrament of the altar and the instruction of the disciples, the Evangelist here describes the prayer of Christ the man to God ;and this with respect to the sevenfold condition which ought to be in prayer. For it ought to be secret, solicitous, devout, discreet, vigorous, anxious, and circumspect.
First, therefore, as regards the secrecy of prayer on the part of the place, he says: And going out, he went according to his custom to the Mount of Olives. For his custom was to pray on that mountain, because that place was secluded, to suggest that devout prayer ought to flee the public; on account of which, Matthew 6: "But you, when you pray, enter into your chamber, and having shut the door, pray to your Father," etc.; and Hosea 2: "I will lead him into the wilderness and speak to his heart"; or because the place was elevated, to which the one praying ought to ascend, by reason of which, Matthew 14: "Having dismissed the crowd, he ascended the mountain"; or also, because it was the mount of Olives and of anointing and of piety, from which God ought to be prayed to, according to that word of the Psalm: "You have anointed my head with oil," etc.; or also, because from that place he was about to ascend into heaven; whence Jerome: "On the Mount of Olives Jesus is seized, and from there he ascended into heaven, so that we might know that we shall ascend to heaven from the place where we watch and pray and are bound and do not kick back." - The principal reason, however, was seclusion, whence he also permitted only the disciples to accompany him; on account of which he adds: And the disciples also followed him, as intimates and close companions, among whom he also chose the more intimate ones, before whom he was transfigured on the mountain; whence Matthew 26: "Having taken Peter and the two sons of Zebedee, he began to be sorrowful and troubled." 52. (Verse 40). Second, as regards the solicitude of prayer on the part of the soul, he adds: And when he had come to the place, he said to them: Pray, lest you enter into temptation. From which it is apparent that the Lord prayed with solicitude and urged the disciples to prayer, in order to teach that one must pray with solicitude on account of imminent dangers. For then especially must one persist in prayer, according to that word of the Psalm: "In the day of my tribulation I sought God with my hands," etc. For when temptation is imminent, it is then necessary to implore help from on high, according to that word of 2 Chronicles 20: "When we do not know what we ought to do, this alone remains to us, that we direct our eyes to you." But when a man is tempted, it is necessary for him to seek help, lest he be overcome; and this is sought in the Lord's Prayer, Matthew 6: "And lead us not into temptation." Whence he who in temptation does not watch and pray is the companion of a thief, because, when he perceives the enemies, he does not cry out to the Lord of the fortress and his soldiers, that they might come to his aid. Whence above, in chapter twenty-one: "Watch at all times, praying, that you may be accounted worthy to escape all these things that are to come."