Matthew 26 · The Lantern

The Plot to Kill Jesus

And it came to pass, when Jesus finished all these words, He said to His disciples,

And it came to pass, after Jesus had finished all these words, that he said to his disciples. Wishing to show that God has appointed all things in weight and number and measure, he says in a certain place to his mother: "my hour has not yet come", and again: "now my soul is troubled, and what shall I say? Father, save me from this hour.

Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty. Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to incorruption, from life to death, or because He redeemed the world by causing it savingly to pass from the slavery of the Devil.

After the Evangelist set forth the things preparatory to the passion, here he approaches the passion of Christ; and it is divided into two parts: because first the passion is narrated as regards the things that were done by the Jews; second, as regards the things done by the gentiles, 27:1, and when morning was come etc. Concerning the first he does two things.

“You know that after two days the Passover takes place, and the Son of Man is delivered over to be crucified.”

He foretels His crucifixion to His disciples, adding, And the Son of Man shall be delivered to be crucified; thus fortifying them against that shock of surprise, which the sight of their Master, led forth to crucifixion, would otherwise have occasioned them.

(de Cons. Ev. ii. 78.) We gather from John's account, that six days before the Passover, Jesus came to Bethany, and thence entered Jerusalem sitting upon the ass, after which were done the things related to have been done at Jerusalem. We understand therefore that four days elapsed from His coming to Bethany, to make this two days before the Passover. (v.

You know that after two days shall be the pasch: in this foretelling he does not simply foretell, but says, after two days shall be the pasch: and this was done to indicate that not just any passion is the passion of Christ, but that which is signified by the paschal sacrifice. And he says after two days.

Then the chief priests and the elders of the people were gathered together in the courtyard of the high priest who is named Caiaphas,

Not true Priests and elders, but Priests and elders of what seemed the people of God, but was indeed the people of Gomorrah; these, not knowing God's High Priest, laid a plot against Him, not recognising the firstborn of the whole creation, (Col. 1:15.) yea, even against Him that was elder than them all, did they take counsel.

This, then, is to be referred to the preceding words, and means before the Feast of the Passover. They are condemned both because they were gathered together, and because they were the Chief Priests; for the more the numbers, and the higher the rank and station of those who band together for any villany, the greater the enormity of what they do, and the heavier the punishment s…

Then were gathered together the chief priests etc. In this part is set forth the perverse counsel of the Pharisees. And first is set forth the counsel concerning Christ's passion; second, concerning the delay, at but they said: not on the festival day.

and they plotted together in order that they may seize Jesus by guile and may kill Him.

But they were saying, “Not during the feast, that a riot may not happen among the people.”

Jesus Anointed at Bethany

And when Jesus had been in Bethany, in the house of Simon the leper,

Some one may perhaps think that there are four different women of whom the Evangelists have written, but I rather agree with those who think that they are only three; one of whom Matthew and Mark wrote, one of whom Luke, another of whom John.

(de Cons. Ev. ii, 79.) Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things wer…

And when Jesus was in Bethany. Here is set forth the foretelling through the deed of the woman. And first the deed is set forth; second, the reproach; third, the excuse. The second at and the disciples seeing it, had indignation; the third at and Jesus knowing it. Concerning the first, he does four things.

a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He was reclining.

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touc…

(de Doctr. Christ. iii, 12.) But let not any suppose that the Lord's feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him who uses it, that is in fault.

There came to him a woman. Here is the person. Matthew and Mark say this happened in the same place; John and Luke do not. For Luke speaks of her in chapter 7:37ff., and John in 12:3ff. It is therefore the opinion of some, as it was of Origen, that there were several women. Let us speak about the first two.

But having seen it, the disciples became indignant, saying, “For what purpose is this waste?

And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice," and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings,…

(de Cons. Ev. ii. 79.) We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent.

Then follows the reproach of the woman: and the disciples seeing it, had indignation. But here there is an objection, because John 12 says that Judas alone said it, while this text says all of them.

For it was possible for this to be sold for much and to be given to the poor.”

But Jesus, having known this, said to them, “Why do you cause trouble to the woman? For she did a beautiful work to Me.

The Lord told them they would have much time to look after the poor. Further, it is only at his command that salvation can be given to the Gentiles buried with him in the outpouring of ointment by this woman, for rebirth is given only to those who have died with him in the profession of baptism.

He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.

And Jesus knowing it, said to them. Here is set forth the excuse of the woman: and he does two things. First, he excuses and commends her; second, he touches upon her reward, amen I say to you etc. And first he excuses her; second, he responds to the disciples' objection; third, he explains what he had said. He says, then, why do you trouble this woman?

For always you have the poor with yourselves, but Me you do not always have.

Here a question arises how the Lord should have said elsewhere to His disciples, Lo, I am with you always, even to the end of the world; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.

Nor should you think that because Christ in His love for mankind accepts mercy shown to others as something offered to Himself, that we should overlook God and only practice almsgiving. For if this were so, we ought then to steal from the temples and use what is stolen for almsgiving.

For the poor you have always with you etc. Here is set forth the response to their objection, because they were saying that it could have been given to the poor. But me you have not always. This is true according to bodily presence, but he will always be present according to spiritual presence.

For in pouring this fragrant oil on My body, this woman did it for the burying of Me.

(Verse 12.) For she has poured this ointment on my body, to bury me. What you perceive as a waste of ointment is actually a burial ritual. It is not surprising that she has given me the sweet smell of her faith, as I am about to shed my blood for her.

For in that she hath poured this myrrh on My Body, she did it for My burial. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. He teaches us that the woman did this by some divine inspiration, prefiguring His death and the burial of His Body.

And what did she do? For she, in pouring this ointment upon my body, hath done it for my burial. But what is this? Did she intend to bury Christ? No. But, as Augustine says, the Holy Spirit, just as he moves to speaking, so sometimes he moves to acting; hence it is written, Romans 8:14: whosoever are led by the Spirit of God, they are not under the law.

Amen I say to you, wherever this gospel shall be proclaimed in all the world, what this woman did will also be spoken of, for a memorial of her.”

Judas Agrees to Betray Jesus

Then one of the Twelve, the one being named Judas Iscariot, having gone to the chief priests,

said, “What are you willing to give me, and I myself will betray Him to you?” And they appointed to him thirty pieces of silver.

For what would the madman do like this? He poured not forth foam out of his mouth, but he poured forth the murder of his Lord. He distorted not his hands, but stretched them out for the price of precious blood. Wherefore his madness was greater, because he was mad being in health. But he doth not utter, sayest thou, sounds without meaning.

(Serm. 60.4.) He did not out of any fear forsake Christ, but through lust of money cast Him off; for in comparison of the love of money all our affections are feeble; the soul athirst for gain fears not to die for a very little; there is no trace of righteousness in that heart in which covetousness has once taken up its abode.

And he said to them. Here is set forth the negotiation of the betrayal. And first the negotiation is set forth; second, the consummation. And first his cupidity should be considered; second, his presumption. His cupidity, when he says, what will you give me, and I will deliver him unto you?

And from that time he was seeking an opportunity that he may betray Him.

The opportunity which Judas sought is further explained by Luke, how he might betray him in the absence of the multitude; (Luke 22:6.) when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane.

"He sought an opportunity" to betray Him to them when He was alone, for they feared the multitude, and for this reason they paid Judas to inform them when Jesus would be alone.

And from thenceforth he sought opportunity to betray him. Here is set forth the solicitude. And why did he do this? So that he might carry out the crime more easily and more secretly, as it is with sinners, because every one that doth evil hateth the light, John 3:20; and Job 24:15: the eye of the adulterer observeth darkness.

Preparing the Passover

And on the first day of the unleavened bread the disciples came to Jesus, saying, “Where do You wish that we may prepare for You to eat the Passover?”

For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrµl was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; "and added that "it was the passover of the Lord," that…

And observe that with the Jews, the Passover is celebrated on the first day, and the following seven are called the days of unleavened bread; but here the first day of unleavened bread means the day of the Passover. But perhaps some one will say, If that typical lamb bore a type of this the true lamb, how did not Christ suffer on the night on which this was always killed?

And on the first day: then he treats of the institution of the sacrament, and because new things succeed old, as is said in Leviticus 26:10: when new things come on, you shall cast away the old; first he treats of the old; second, of the new. Concerning the first, two things are treated.

And He said, “Go into the city unto a certain man, and tell him: ‘The Teacher says: The time for Me is near; with you I keep the Passover with My disciples.’”

Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers.

Saying "a certain person" does not reveal a name but indicates any one of the saints. For the Word governs over every saint. The disciples of the Lord are the first he receives—evangelists, apostles foreordained in their souls even in the same way as the Christ. He does not exclude; rather, unbidden, the Holy Spirit dwells within each from the hour of holy baptism.

There follows the solicitude of the disciples: the disciples came to Jesus, saying: where wilt thou that we prepare for thee to eat the pasch? And first the inquiry is set forth; second, the command; third, the fulfillment. He says, the disciples came to him. But which disciples? Remigius says that Judas came out of his duty of service, in order to conceal his betrayal.

And the disciples did as Jesus directed them, and they prepared the Passover.

The Last Supper

And when evening had arrived, He was reclining with the twelve.

And when they were eating, He said, “Amen I say to you that one of you will betray Me.”

For when the disciples had done, as Jesus had appointed them, "when the even was come, He sat down with the twelve. And as they did eat, He said," we are told, "Verily, I say unto you, that one of you shall betray me." And before the supper, He had even washed his feet. And see how He spares the traitor.

(Serm. 58.3.) He shows that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.

And whilst they were eating, he said etc. Here is set forth the foretelling of the betrayer. And first he designates the betrayer from among his company; second, from authority; third, from his own voice. The second at but he answering said etc.; the third at thou hast said it.

And being exceedingly grieved, they began to say to Him, each one, “Surely it is not I myself, Lord?”

And He, answering, said, “The one having dipped the hand with Me in the dish, he will betray Me.

He that dippeth his hand with me in the dish, the same shall betray me. Seeing them fearful about themselves, He pointed out the betrayer by the evidence of the prophetic voice that says: "he that eateth my bread with me hath magnified his supplanting against me"; for that saying does not differ from this which He says: he that dippeth his hand with me in the dish, the same sha…

What Matthew calls 'paropsis,' Mark calls 'catinus.' The 'paropsis' is a square dish for meat, 'catinus,' an earthen vessel for containing fluids; this then might be a square earthen vessel.

But he answering, said: he that dippeth his hand with me in the dish, he shall betray me. Here is set forth the foretelling from a prophetic word. And first, the prophetic foretelling is set forth; second, the necessity of the passion; third, the punishment of the betrayer. He says, then, but he answering, said.

The Son of Man indeed goes even as it has been written about Him; but woe to that man through whom the Son of Man is betrayed! Better was it for that man if he was not born.”

And the Son of Man indeed goes, as it is written of him; but woe to that man through whom the Son of Man shall be betrayed. And Jesus indeed, according to what was seen, was going to suffer by the cross; but according to what he truly was, he was both going and remaining in the world with his disciples, guarding them in the faith.

And when they have come they are only His disciples in name, while in truth they belong to the world; to the Christian life they belong falsely and according to the sight of the eye only, and to the world in thought and deed; to the Christian life for custom's sake only, and to the world for their will's sake; to the Christian life by forcible consent, and to the world by the i…

The Son of man indeed goeth, as it is written of him. What are you saying, that you will be betrayed? He says, the Son of man goeth, namely, of his own will. He was offered because it was his own will, as it is written, Isaiah 53:7.

And Judas, who is betraying Him, answering, said, “Surely it is not I myself, Rabbi?” He says to him, “You yourself have said.”

But Judas answered and said: Is it I, Rabbi? And observe that Judas, waiting through so long a discourse of Christ about himself, did not cut off His narrative with his own response, but after all the others he answered, saying Is it I, Rabbi?

Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.

And Judas that betrayed him, answering, said: is it I, Rabbi? It should be noted that he said this with pretense; hence, because he delayed in asking, he signified that he was sad, but he was feigning. Likewise, the others call him Lord, but this one calls him Master. Yet he was both; John 13:13: you call me Master and Lord. And you say well; for so I am.

And when they were eating, Jesus, having taken bread and having blessed it, broke it; and giving to the disciples, He said, “Take, eat; this is My body.”

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body.

Above, the Evangelist set forth the celebration of the old Passover; here is set forth the institution of the sacrament of the altar. And first, the sacrament is instituted; second, the future scandal of the disciples is foretold, at then Jesus said to them: all you shall be scandalized in me. First he does two things.

And having taken a cup and having given thanks, He gave it to them, saying, “Drink of it, all of you;

The Lord having given His disciples His Body under the element of bread, well gives the cup of His Blood to them likewise; showing what joy He has in our salvation, seeing He even shed His Blood for us. And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by these mysteries.

Above, the institution of the new sacrament was treated with regard to the sacrament of the body of the Lord; here the institution of the same is treated with regard to the sacrament of the blood: and concerning this he does two things. First, the actions of Christ are set forth; second, his words, at drink ye all of this. Concerning the first, three actions are set forth.

for this is My blood of the covenant, being poured out for many for forgiveness of sins.

For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones.

For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.) And it is to be noted, that He says not, For a few, nor, For all, but, For many; because He came not to redeem a single nation, but many out of all nations.

For this is my blood etc. These are the words of consecration. And note that in these words there is a difference from those which the Church uses. The Church adds: this is the chalice. Likewise, where he says of the new testament, the Church adds of the new and eternal testament.

And I say to you, I shall certainly not drink from now of this fruit of the vine until that day when I may drink it anew with you in the kingdom of My Father.”

The Savior had come into this world, that he might "offer his flesh as a victim to God for our sins". Before he offered this, amid the delays of the dispensations, he was drinking wine. In short, he was called "a glutton and a wine-drinker, a friend of publicans and sinners".

(Quæst. Ev. i. 43.) Or otherwise; When He says, I shall drink it new with you, He gives us to understand that this is old.

And I say to you. Here a consolation is set forth, according to Chrysostom. Because he had made mention of the shedding of blood, by which the passion is signified, therefore he consoles them, and foretells his glory. And it can be expounded in four ways. Chrysostom expounds it thus: the Lord had foretold the passion, and therefore he wishes to gladden them.

And having sung a hymn, they went out to the Mount of Olives.

When the disciples had eaten the bread of blessing, and drunk of the cup of thanksgiving, the Lord instructs them in return for these things to sing a hymn to the Father. And they go to the Mount of Olives, that they may pass from height to height, because the believer can do nought in the valley.

(in Luc. 22:39.) Beautifully after the disciples have been filled with the Sacraments of His Body and Blood, and, commended to the Father in a hymn of pious intercession, does He lead them into the mount of Olives; thus by type teaching us how we ought, by the working of His Sacraments, and the aid of His intercession, mount up to the higher gifts of the virtues and the graces…

After setting forth the institution of the new sacrament, here the future scandal of the disciples is foretold. And first, the place is set forth; second, the foretelling, at and he said to them. And this is fitting both to what precedes and to what follows. Hence it can be connected with both. He says therefore and a hymn being said.

Jesus Predicts Peter’s Denial

Then Jesus says to them, “All you yourselves will fall away because of Me during this night; for it has been written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’

Then Jesus says to them: all of you will suffer scandal because of me this night; for it is written: I will strike the shepherd, and the sheep of the flock will be scattered. But after I have risen, I will go before you into Galilee (26, 31. 32). Those who are made to stumble are not made to stumble in the day but in the night, and in that night in which Jesus is betrayed.

(Verse 31.) Then Jesus said to them: All of you will be scandalized by me in this night. He predicts that they will suffer, so that when they have suffered, they will not despair of salvation, but by repenting, they will be freed.

Then he saith (...) all you shall be scandalized in me. Here the scandal is set forth. And first in general; second in particular, at and Peter answering. Concerning the first he does two things. First, he foretells; second, lest it seem accidental, he brings in an authority, at for it is written: I will strike the shepherd, and the sheep shall be dispersed.

But after the raising of Me, I will go before you into Galilee.”

When the Savior said that he was going to suffer and that he would rise again on the third day, he added, “And after I have risen, I will go before you into Galilee, there you will see me”; and likewise the angel said to the women (Matt. 26:32 and 28:7). — Yet he is found by the women and by his disciples in Jerusalem.

(Verse 32.) For it is written: I will strike the shepherd, and the sheep of the flock will be scattered. But after I have been raised, I will go ahead of you into Galilee.

Then he foretells the joys of the resurrection: but after I shall be risen again, I will go before you into Galilee; because although the Father raised him, as is said elsewhere, Acts 2:24: whom God hath raised up, having loosed the sorrows of hell, nevertheless he rose by his own power, because the power of the Father is the power of the Son; 2 Cor.

And Peter, answering, said to Him, “If all will fall away because of You, I myself will never fall away.”

Jesus was saying to him, “Amen I say to you that during this night, before the crowing of a rooster, three times you will deny Me.”

(Verse 34.) Jesus said to him: Truly I say to you, that in this night before the rooster crows, you will deny me three times. And Peter, with fervor of faith, promised, and the Savior, as if God, knew the future. And note that Peter will deny in the night, and deny a third time.

(de Cons. Ev. iii. 4.) Perplexity may be occasioned to some by the great difference, not in words only, but in substance, of the speeches in which Peter is forewarned by Our Lord, and which occasion his presumptuous declaration of dying with or for the Lord.

Jesus said to him: amen I say to thee, that in this night before the cock crow, thou wilt deny me thrice. Because you might think that I speak by way of threat, therefore I say to you, amen, i.e., from the heart I say to you, that before the cock crow in this night, thou wilt deny me thrice. And his fault is aggravated by the nearness of time, because in this night.

Peter says to Him, “Even if it shall be necessary for me to die with You, I will certainly not deny You.” Likewise also said all the disciples.

Peter understood the Lord to have foretold that he should deny Him under terror of death, and therefore he declares that though death were imminent, nothing could shake him from his faith; and the other Apostles in like manner in the warmth of their zeal, valued not the infliction of death, but human presumption is vain without Divine aid.

Peter said unto Him, Even if I must die with Thee, yet will I not deny Thee. Likewise also said all the disciples. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go away and pray yonder. Wanting to show that he had genuine love, Peter contradicted the Saviour.

There follows the excuse of Peter: Peter saith to him etc. Peter excuses himself: yea, though I should die with thee, I will not deny thee. And yet he was afraid, because at the voice of a maid he denied. Jerome says that he did not know what he was saying, because Christ alone was to die, so that he alone would be the redeemer; Isa. 63:3: I have trodden the winepress alone.

Jesus Prays at Gethsemane

Then Jesus comes with them to a place being named Gethsemane, and He says to the disciples, “Sit here until, having gone away over there, I may pray.”

Then Jesus came with them to an estate called Gethsemane. To one who knows the interpretation of Hebrew names, even the name of this estate which is called Gethsemane is of use for making this place clear, since it is not without reason that the name of the estate too is set down in Matthew and in Mark.

The Evangelist had said a little above, that when they had sung an hymn they went out to the mount of Olives; to point out the part of the mount to which they took their way, he now adds, Then came Jesus with them to a garden called Gethsemane.

Then Jesus came with them into a country place which is called Gethsemani. In this part, the preparation by prayer is set forth; and he does three things. First, the intention to pray is set forth; second, the necessity of praying; third, the manner. The second is at and taking with him Peter etc.; the third at and going a little further, he fell upon his face.

And having taken with Him Peter and the two sons of Zebedee, He began to be sorrowful and to be deeply distressed.

And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and heavy, or as Mark explains it, "he began to be afraid and heavy". Now these same disciples he had also taken up onto the mountain when he was to be transfigured, and to the daughter of Jairus the priest.

(Lib. 83. Quæst. q. 80.) We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb, all which cannot be supposed to have taken place without a body, and not even the maddest will say that these things are to be understood figuratively, when the…

And taking with him Peter and the two sons of Zebedee etc. Here he announces the necessity of prayer: and this was sadness. And first, he sets forth the witnesses of the sadness; second, he shows the sadness; third, he repels it. The second is at he began to grow sorrowful and to be sad; the third at stay you here and watch with me.

Then He says to them, “My soul is very sorrowful until death; remain here and watch with Me.”

And having gone forward a little, He fell upon His face, praying and saying, “My Father, if it is possible, let this cup pass from Me; nevertheless, not as I myself wish, but as You.”

And for this reason He puts first "the willing spirit," that, looking to the natures respectively of both the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,-the weak, namely, under the strong, that you may not, as is now your fa…

The disciples were admonished, and the Lord beseeches the Father that they might confront the force of the present temptation with watchful prayer: "My Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as you will." The first petition arises from weakness, the second from strength: He desired the former based on our nature and chose the latte…

And going a little further, he fell upon his face, praying and saying. Above he touched upon the cause of the sadness; but here he treats of the order of Christ's prayer. And because he prayed three times, this part is divided into three parts according to the three prayers. And concerning the first he does two things.

And He comes to the disciples and finds them sleeping, and He says to Peter, “Thus were you not able to watch one hour with Me?

Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh weak.”

From the saying of our Lord we know that the flesh is weak, the spirit willing. Let us not, withal, take delusive comfort from the Lord's acknowledgment of the weakness of the flesh.

(Verse 41.) Watch and pray, so that you do not enter into temptation. It is impossible for the human soul not to be tempted. Hence, in the Lord's Prayer, we say: Lead us not into temptation, which we cannot bear (or be able to bear) (Matthew 6:13; Luke 11:4). Not completely rejecting temptation, but praying for the strength to endure it.

Watch and pray, that ye enter not into temptation. In this part the admonition is added. You trust in yourselves; but you ought to have recourse to the helps of prayer; hence pray that ye enter not into temptation. Hence above at 6:13 in the common prayer he teaches us to ask: and lead us not into temptation. And he puts watchfulness before it as preparation; Ecclus.

Again, for a second time, having gone away, He prayed, saying, “My Father, if this is not possible to pass unless I shall drink it, then let Your will be done.”

There were, I conclude, two ways in which this cup of Passion might pass from the Lord. If He should drink it, it would pass away from Him, and afterwards from the whole race of mankind also; if He should not drink it, it would perhaps pass from Him, but from men it would not pass.

Or otherwise; He prays a second time that if Nineveh, or the Gentile world, cannot be saved unless the gourd, i. e. the Jews, be withered, His Father's will may be done, which is not contrary to the Son's will, who Himself speaks by the Prophet, I am content to do thy will, O God. (Ps. 40:8.)

Again the second time, he went and prayed. Here he prays a second time. According to Chrysostom, he prays a second time for this reason: to show more firmly the truth of human nature; hence in Gen. 41:32: what thou didst see the second time is a token of confirmation.

And having come again, He found them sleeping; for their eyes were wearied.

And having left them, having gone away again, He prayed for the third time, having said the same thing again.

Then He comes to the disciples and says to them, “Sleep later on and take your rest. Behold, the hour has drawn near, and the Son of Man is betrayed into the hands of sinners.

Or, the sleep He now bids His disciples take is of a different sort from that which is related above to have befallen them.

(de Cons. Ev. iii. 4.) This speech as Matthew has it seems self-contradictory. For how could He say, Sleep on, and take your rest, and immediately continue, Rise, let us be going. This contradiction some have endeavoured to reconcile by supposing the words, Sleep on, and take your rest, to be an ironical rebuke, and not a permission; it might be rightly so taken if need were.

Then he cometh to his disciples and saith to them. And first, he grants them sleep; second, he rouses them, at rise, let us go. First, he gives permission; second, he assigns the cause, at behold, the hour is at hand, and the Son of man shall be betrayed.

Rise up, let us go. Behold, he who is betraying Me has drawn near!”

Rise, let us go; behold, he who will betray me has drawn near. After he had roused them from that sleep of which we have spoken, he consequently says to his disciples: Rise, let us go. And seeing in the spirit Judas approaching for the betrayal, who was not yet visible to his disciples, he says: Behold, he who will betray me has drawn near.

(Verse 46, 47) Get up, let's go, behold the one who will betray me is approaching. While He was still speaking, behold Judas, one of the twelve, came, and with him a great crowd with swords and clubs, sent by the chief priests and elders of the people.

Then he sets forth the rousing. And first, he sets it forth; second, the necessity, at behold. Now in that he says rise, he shows his own readiness; hence in John 18:3 it is said that he went out to meet them. And why? Behold, he is at hand that will betray me. He was near, not because he saw with the bodily eye, but by his own spirit, namely by the eye of his divinity.

The Betrayal of Jesus

And while He was yet speaking, behold, Judas, one of the Twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people.

Some may say that a great multitude came, because of the great multitude of those who already believed, who, they feared, might rescue Him out of their hands; but I think there is another reason for this, and that is, that they who thought that He cast out dæmons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him.

Do you see the weapons of the chief priests? Staves and swords! So peaceful were they, and possessed of such a spirit of meekness! The evangelist says, "one of the twelve," marveling that though Judas had been chosen and ranked among the first, yet he gave himself to the devil.

Above were set forth the things preparatory to the passion, namely, the institution of the sacrament and the prayer of Christ; but here he sets forth the passion as regards the things inflicted by the Jews. And first, he shows how he is captured; secondly, how he is examined; thirdly, how he is condemned.

And the one betraying Him gave them a sign, saying, “Whomever I may kiss, it is He; seize Him.”

Even now do many fight against Jesus with spiritual weapons, to wit, with divers and shifting dogmas concerning God. It deserves enquiry why, when He was known by face to all who dwelt in Judæa, he should have given them a sign, as though they were unacquainted with His person.

(Verse 48.) But he who betrayed him gave them a sign, saying: Whomever I shall kiss, that is he, hold him fast. Miserable Judas, and yet not pitiable, with the same unfaithfulness with which he betrayed his master and Lord, he believed that the signs which he had seen the Savior performing were not done by divine majesty, but by magical skills.

Next he treats of the sign of betrayal: and he that betrayed him gave them a sign, saying etc. But here there is a question. Since he was well known in Judea, why did they seek a sign? A twofold reason can be given.

And immediately, having come up to Jesus, he said, “Greetings, Rabbi,” and kissed Him.

If it be asked why Judas betrayed Jesus with a kiss, according to some it was because He desired to keep up the reverence due to his Master, and did not dare to make an open assault upon Him; according to others, it was out of fear that if he came as an avowed enemy, he might be the cause of His escape, which he believed Jesus had it in His power to effect.

The Lord suffered the traitor's kiss, not to teach us to dissemble, but that He might not seem to shrink from His betrayal.

And forthwith coming up to Jesus he said: Hail, Rabbi, and he kissed him. Here the completion of the betrayal is set forth. And first, he displayed the signs; secondly, he began to act. And he shows it first by word, when he says Hail, Rabbi; secondly, by deed, and he kissed him. Something similar is found in 2 Samuel 10:1, where Joab held the chin of Amasa and killed him.

But Jesus said to him, “Friend, do what you are come for.” Then, having come to Him, they laid the hands on Jesus and seized Him.

Then they came and laid hands on Jesus and held him fast. After the kiss, those crowds at once, delaying nothing, perhaps fearing lest Jesus escape from their hands, laid hands on him. And behold, one of those who were with Jesus, stretching out his hand, drew his sword, and striking the servant of the high priest, cut off his ear.

(non occ.) He says, Wherefore art thou come? as much as to say, Thy kiss is a snare for Me; I know wherefore thou art come; thou feignest thyself My friend, being indeed My betrayer.

And Jesus said to him: Friend, whereto art thou come? And this can be read either interrogatively or permissively. If interrogatively, then it can be read as said by way of reproach, as if to say: you show friendship by a kiss, and yet you have come to destroy me? According to Psalm 28:3: they speak peace with their neighbor, but evil is in their hearts. And he said friend.

And behold, one of those with Jesus, having stretched out the hand, drew his sword; and having struck the servant of the high priest, he cut off his ear.

For though they seem even now to hear the Law, yet is it only with the left ear that they hear the shadow of a tradition concerning the Law, and not the truth. The people of the Gentiles is signified by Peter; for by believing in Christ, they become the cause of cutting off the Jews' right ear.

In another Gospel, (John 18:10.) Peter is represented as having done this, and with his usual hastiness; and that the servant's name was Malchus, and that the ear was the right ear. In passing we may say, that Malchus, i. e.

Then it is set forth how one disciple attacked the attackers: and behold one of them that were with Jesus, stretching forth his hand, drew out his sword. Who was this? It must be said that it was Peter. Hence, just as above at 16:22 he wanted to prevent the passion of Christ, so also here. And how did he have occasion?

Then Jesus says to him, “Return your sword into its place; for all those having taken the sword will perish by the sword.

But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier.

(Serm. 22.) The Lord of the zealous Apostle will not suffer his pious feeling to proceed further, Then saith Jesus unto him, Put up again thy sword into his place. For it was contrary to the sacrament of our redemption that He, who had come to die for all, should refuse to be apprehended.

Then Jesus said to him: Put up again thy sword into its place. Here the rebuke is set forth. And first, he rebukes Peter; secondly, the servants: in that same hour Jesus said to the multitudes etc. And first, he sets forth the admonition; secondly, he assigns the reason for the admonition: for all that take the sword shall perish with the sword.

Or do you think that I am not able to call upon My Father, and He will furnish Me presently more than twelve legions of angels?

How then may the Scriptures be fulfilled, that so it must be?”

And He quiets their fears not thus only, but by reference to Scripture, How then shall the Scriptures he fulfilled that thus it must be?

All these things must be, He says, in order to fulfill the Scriptures which had foretold them. The Jews were not wicked because the Scriptures had foretold that they would be; rather, these events were described in the Scriptures beforehand by the inspiration of the Holy Spirit because the Jews would do these things of their own evil will.

How then shall the Scriptures be fulfilled? Here the third reason is set forth, why he should not hinder: because the Scriptures have so declared; and therefore it must so be. And he does not say which Scriptures, because all the prophets said this either obscurely or manifestly.

In that hour Jesus said to the crowds: “As against a robber did you come out with swords and clubs to capture Me? Every day in the temple I was sitting teaching, and you did not seize Me.

But all this has come to pass that the Scriptures of the prophets may be fulfilled.” Then all the disciples, having forsaken Him, fled.

On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in t…

(Verse 56.) But all this has happened so that the Scriptures of the prophets might be fulfilled. Then all the disciples, leaving him, fled. What are the Scriptures of the prophets? They have pierced my hands and feet (Psalm 22:17); and elsewhere: He was led as a sheep to the slaughter (Isaiah 53:7).

Next the testimony is set forth: now all this was done that the Scriptures of the prophets might be fulfilled. And he does not say which ones, because it is found in nearly all of them; Psalm 22:17: they have dug my hands and feet, and they have numbered all my bones. And Isaiah 53:3: we have esteemed him the last of men, a man of sorrows.

Jesus before the Sanhedrin

And those having seized Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.

But they, having seized Jesus, led him away to Caiaphas the chief priest, where the scribes and the elders had gathered together.

(Cons. Ev. iii. 6.) They that had laid hold on Jesus led Him away to Caiaphas the High Priest. But He was first taken to Annas, father-in-law to Caiaphas, as John relates. And He was taken bound, there being with that multitude a tribune and cohort, as John also records. (John 18:12.)

Above the capture of Christ was treated; now he treats of where he was led; and he describes the place and the company of those gathering at the place. He says therefore but they, namely, those who held him, led him to Caiphas. This Caiphas was the high priest of that year according to Jerome, according to what is found at John 11:49: being the high priest of that year.

And Peter was following Him from afar until the court of the high priest; and having entered within, he was sitting with the guards to see the outcome.

And the chief priests and the whole Council were seeking false testimony against Jesus, so that they may put Him to death;

False witnesses have place when there is any good colour for their testimony. But no pretext was found which could further their falsehoods against Jesus; notwithstanding there were many desirous to do a favour to the Chief Priests.

(V. 59, 60.) And entering inside, he sat with the ministers, to see the end. But the chief priests and the whole council sought false testimony against Jesus, so that they could deliver him to death. And they did not find any, although many false witnesses came forward.

Then follows the examination of Christ. And first, through witnesses; secondly, through his own confession, at and the high priest rising up said to him etc. Concerning the first he does three things. First, the perverse zeal of the chief priests is described; secondly, their failure; thirdly, the false testimony.

but they did not find any, of many having come forward as false witnesses. And finally, two having come forward

But at last there came forward two false witnesses and said: This man said: I am able to destroy the temple of God and after three days to rebuild it (26, 60ᵇ. 61).

"But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it." And indeed He had said, "In three days," but He said not, "I will destroy," but, "Destroy," and not about that temple but about His own body.

And they found none, whereas many false witnesses had come in. Behold the failure, in which the innocence of Christ is designated, so that he could say: I have walked in my innocence. For they had always laid snares for Christ, but they found nothing evil. Hence he fulfilled what is found at 1 Peter 2:15: by doing well you may put to silence the ignorance of foolish men.

said, “This man was saying: ‘I am able to destroy the temple of God and in three days to rebuild it.’”

At last came two false witnesses. How are they false witnesses, when they repeat only what we read that the Lord spoke? A false witness is one who takes what is said in a different sense from that in which it was said. Now this the Lord had spoken of the temple of His Body, and they cavil at His expressions, and by a slight change and addition produce a plausible charge.

Truly these were false witnesses. For Christ had not said, "I am able to destroy," but "You shall destroy." And He had not said, "the temple of God," but "this temple," that is, "My Body." And again, He had not said, "I shall build," but "I shall raise." So they were clearly false witnesses, the Lord having said one thing while they reported that He had said another.

Then follows the false testimony: and last of all there came two false witnesses, and they said. But here there is a question: why they are called false witnesses, because it is evident that Christ said this, John 2:19. According to Jerome, not only is he called false who says what he does not know, but he who refers what was said to a false meaning.

And the high priest, having stood up, said to Him, “Do you answer nothing? What do these witness against you?”

And the chief priest, rising up, said to him: Do you answer nothing to the things which these men testify against you? But Jesus was silent (26, 62. 63a).

(Verse 62) And the high priest stood up and said to Him, 'Do You answer nothing? What is it that these men testify against You?' But Jesus kept silent. And the high priest became furious and impatient, unable to find a place for false accusations, he threw the high priest off his seat, in order to demonstrate his madness of mind through the movement of his body.

Then follows the examination through his own confession. And first, the questioning is set forth regarding the testimony; secondly, regarding the principal matter. The second is at and the high priest said to him etc. He says therefore: the high priest rising up said to him: Answerest thou nothing to the things which these witness against thee?

But Jesus was silent. And the high priest said to Him, “I adjure you by the living God, that you may tell us if you are the Christ, the Son of God.”

And the chief priest said to him: I adjure you by the living God, that you tell us if you are the Christ, the Son of God. And Jesus said to him: You have said it (26, 63ᵇ. 64ᵃ). And indeed in the Law we find the practice of adjuring used on several occasions.

Jesus therefore kept silent, knowing that their tribunal was unlawful. For how would a verbal defense persuade those whom signs had not persuaded?

But Jesus held his peace. But why was he silent? For three reasons. To teach us caution: for he knew that whatever he said, they would turn everything to calumny; and in such a case one should be silent before those lying in wait; Psalm 39:2: I set a guard on my mouth when the sinner stood against me.

Jesus says to him, “You yourself have said. But I say to you, from now you will behold the Son of Man sitting at the right hand of Power and coming upon the clouds of heaven.”

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time.

"But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He hath spoken blasphemy." And this he did to add force to the accusation, and to aggravate what He said, by the act.

Then follows the response: Jesus saith to him: Thou hast said it. Note that when something was against him, he was silent; but as soon as the power of the Father was adjured, he responds. Hence he always sought the glory of the Father; John 8:50: I seek not my own glory. And concerning this, first the response is set forth; secondly, the manifestation.

Then the high priest tears his garments, saying, “He has blasphemed! Why do we have need any more of witnesses? Behold, now you have heard the blasphemy.

Then the chief priest tore his garments, saying: he has blasphemed (26, 65ᵃ). While the Lord was prophesying these things, that priest, the Lord's enemy — as one who was not near enough to see the Son of Man and the Power at whose right hand he was seated, as one bent down and unable to look upward, not hearing the things he was saying — tore his garments, displaying his own fo…

To emphasize his alarm over the words he had just heard, Caiaphas "tore his garments." Unaware of his own madness, he deprived himself of priestly honor.

Then the high priest rent his garments. Here the condemnation is set forth. And first, he sets forth how he is condemned; secondly, how he is denied by a disciple. And first, he treats of the condemnation; secondly, of the mockery. Concerning the first he does two things. Because first, the chief priest condemns him; secondly, he seeks the sentence.

What do you think?” And they, answering, said, “He is deserving of death.”

How great their error! to pronounce the principle of all men's life to be guilty of death, and not to acknowledge by the testimony of the resurrection of so many, the Fount of life, from Whom life flows to all that rise again.

Having rent therefore his clothes, he saith, "What think ye?" He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy.

Then he seeks the sentence: what think you? But they answering, said: He is guilty of death, according to the judgment of the law. And this would be true if he were a blasphemer; but he was not, and therefore they judge wrongly, because they condemn the author of life to death; 1 Corinthians 15:22: for as by Adam death came to all men, so also by Jesus life.

Then they spat in His face and struck Him; and others slapped Him,

Then they spat in his face and struck him with their fists. But others slapped his face with the palms of their hands, saying: Prophesy to us, O Christ, who is it that struck you? (26, 67.

(Quaest. Ev. i. 44.) That, they did spit in his face, signifies those who reject His proffered grace. They likewise buffet Him who prefer their own honour to Him; and they smite Him on the face, who, blinded with unbelief, affirm that He is not yet come, disowning and rejecting His person.

Then did they spit in his face etc. After the condemnation of Christ, the mockery is treated. And quite fittingly, because Christ bore our sins, as Isaiah 62. But man through sin was handed over to death, when it was said to him, Genesis 2:17: in what day soever you shall eat of it, you shall die the death.

saying, “Prophesy to us, Christ! Who is the one having struck You?”

Peter Denies Jesus

And Peter was sitting outside in the court; and one servant girl came to him, saying, “You yourself also were with Jesus the Galilean.”

Or, By the first handmaid is understood the Synagogue of the Jews, which oft compelled the faithful to deny; by the second, the congregations of the Gentiles, who even persecuted the Christians; they that stood in the hall signify the ministers of divers heresies, who also compel men to deny the truth of Christ.

(Serm. 60, 4.) For this reason it should seem he was permitted to waver, that the remedy of penitence might be exhibited in the head of the Church, and that none should dare to trust in his own strength, when even the blessed Peter could not escape the danger of frailty.

But Peter sat without. Here the denial of Peter is treated. Luke 22:55 reports in a different order, because he first sets forth the denial of Peter and then the mockery of Christ; but Matthew does the opposite. And there is no contradiction, because while he was being mocked, it happened simultaneously; therefore it matters not whether it is placed before or after.

But he denied before all, saying, “I do not know what you say.”

And having gone out to the porch, another servant girl saw him, and she says to those there, “This man was with Jesus of Nazareth.”

And again he denied with an oath, that, “I do not know the man.”

And after a little while, those having stood, having come to him, said to Peter, “Surely you yourself also are of them; for even your speech gives you away.”

Then he began to curse and to swear, that, “I do not know the man!” And immediately a rooster crowed.

(Verse 74, 75.) Then he began to curse and swear, saying that he did not know the man. And immediately the rooster crowed. And Peter remembered the word of Jesus that he had said: Before the rooster crows, you will deny me three times.

After the third denial comes the cock-crow; by which we may understand a Doctor of the Church who with chiding rouses the slumbering, saying, Awake, ye righteous, and sin not. (1 Cor. 15:14.) Thus Holy Scripture uses to denote the merit of divers cases by fixed periods, as Peter sinned at midnight and repented at cock-crow.

Then he began to curse and to swear etc. There are some who wish to excuse Peter, saying that he did not sin; hence when he said I know not the man, it is true, a man, but a man and God. And this is not good, because it imputes a lie to Christ: for Christ had said thou shalt deny me. Therefore it is better to say that Peter lied rather than Christ.

And Peter remembered the declaration of Jesus, having said that, “Before the crowing of a rooster, three times you will deny Me.” And having gone out, he wept bitterly.