Matthew 26 · The Lantern

The Plot to Kill Jesus

And it happened, when Jesus had finished all these sayings, he said to his disciples,

Yet it is not all barely, but all these; for there were other sayings which He must speak before He should be delivered up. He said not, After two days will be, or will come, the feast of the Passover, but not meaning the ordinary annual Passover, but that Passover such as had never before been, the Passover will be offered.

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 is the feast of the Passover, and the Son of man is betrayed 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 assembled together the chief priests, and the scribes, and the elders of the people, to the palace of the high priest, who was called Caiaphas,

The words of the prophet, "And the rulers took counsel together against the Lord and his anointed," were fulfilled when "the chief priests and elders of the people gathered in the court of the high priest" and took counsel together "against the Lord and his anointed." They were not true priests but "of the people" and "elders." They only seemed to be the people of God but were…

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 consulted that they might take Jesus by subtilty, and kill him.

But they said, Not on the feast day, lest there be an uproar among the people.

Jesus Anointed at Bethany

Now when Jesus was 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.

There came to him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at table.

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 when his disciples saw it, they had indignation, saying, To 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 this ointment might have been sold for much, and given to the poor.

When Jesus understood it, he said to them, Why trouble you the woman? for she has worked a good work upon me.

The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead 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 you have the poor always with you; but me you have not always.

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 that she has poured this ointment on my body, she did it for my burial.

The ointment with an agreeable odor represents what the faithful do for God. This very work of the faithful of God, which is ointment, becomes something else for the good of humanity—for instance, almsgiving, visits to the sick, welcoming strangers, humility, gentleness, pardon, and so forth. These are things that benefit human beings.

It was the custom among this people to embalm the bodies of the dead with divers spices, to the end that they might be kept from corruption as long as possible.

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.

Truly I say to you, Wherever this gospel shall be preached in the whole world, there shall also this, that this woman has done, be told for a memorial of her.

And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.

(Verse 13-14) Truly I tell you, wherever this Gospel is proclaimed in the whole world, what she has done will be told in memory of her. Then one of the twelve, who was called Judas Iscariot, went to the chief priests. In the whole world, not so much this woman, as the Church is preached, that she has buried the Savior, that she has anointed his head.

That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness.

Judas Agrees to Betray Jesus

Then one of the twelve, called Judas Iscariot, went to the chief priests,

And said to them, What will you give me, and I will deliver him to you? And they covenanted with him for thirty pieces of silver.

Let us consider what Judas said to the Jewish priests: "What will you give me if I hand him over to you?" He was willing to take money in exchange for handing over the Word of God. They do the same thing who accept sensual or worldly goods in exchange for handing over and casting out from their souls the Savior and Word of truth who came to dwell with them.

(Quæst. Ev. i. 41) That the Lord was sold for thirty pieces of silver by Judas, denotes the unrighteous Jews, who pursuing things carnal and temporal, which belong to the five bodily senses, refuse to have Christ; and forasmuch as they did this in the sixth age of the world, their receiving five times six as the price of the Lord is thus signified; and because the Lord's words…

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 sought opportunity to betray him.

"From then on he sought an opportunity to betray him." Luke's Gospel shows most clearly the kind of opportunity for which Judas was looking when it says, "And he sought an opportunity to betray him in the absence of the crowds," that is, when the people were not with him but when he was alone with his disciples.

"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

Now the first day of the feast of unleavened bread the disciples came to Jesus, saying to him, Where will you that we 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 to such a man, and say to him, The Master says, My time is at hand; I will keep the Passover at your house with my disciples.

I think that the man "carrying a jar of water" whom the disciples met when they entered the city and whom Jesus wanted them to follow into his house was bringing it into the house not only that the house might be clean but also more richly endowed.

(de Cons. Ev. ii. 80.) Go into the city to such a man, Him whom Mark and Luke call the good-man of the house, or the master of the house. And when Matthew says, to such a man, he is to be understood to say this as from himself for brevity's sake; for every one knows that no man speaks thus, Go ye to such a man.

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 had appointed them; and they made ready the Passover.

The Last Supper

Now when evening came, he sat down with the twelve.

"Now when the even was come, He sat down with the twelve disciples." Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.

For this reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.

Next the supper is treated: and when it was evening, he sat down with his twelve disciples. And it says evening, because, as is commanded in Exodus 12:18, the fourteenth day of the moon at evening you shall celebrate the Pasch. Or evening, because it tends toward sunset; Zechariah 14:7: and at the time of evening there shall be light.

And as they did eat, he said, Truly I say to you, that one of you shall 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 they were exceeding sorrowful, and began every one of them to say to him, Lord, is it I?

And he answered and said, He that dips his hand with me in the dish, the same shall betray me.

The Son of man goes as it is written of him: but woe to that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

According to all appearances, Jesus departed and was about to suffer on the cross. In reality, however, he both departed and remained in the world with his disciples, keeping them in the faith, for they would not have been able to abide in his faith, especially once they saw him dead, if he had not been guarding their hearts invisibly.

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.

Then Judas, which betrayed him, answered and said, Master, is it I? He said to him, You have said.

After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense. Or, out of sycophancy he calls Him Master, while he holds Him unworthy of the title.

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 as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and 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 he took the cup, and gave thanks, and gave it to them, saying, Drink you all of it;

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 new testament, which is shed for many for the remission 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.

But I say to you, I will not drink from now on of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

It seems from this that Judas had not drunk with Him, because He was not to drink hereafter in the kingdom; but He promises to all who partook at this time of this fruit of the vine that they should drink with Him hereafter.

Or otherwise; I will not drink of the fruit of this vine, i. e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, I shall drink it new with you, i. e.

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 when they had sang a hymn, they went out into the mount of Olives.

After the disciples celebrated the feast with their teacher and received the bread of blessing and ate the body of the Word and drank the cup of thanksgiving, Christ taught them to sing a hymn to the Father for these gifts and to pass from one height to another height, for the faithful are never able to do anything 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 says Jesus to them, All you shall be offended because of me this night: for it is written, I will strike the shepherd, and the sheep of the flock shall be scattered abroad.

They didn't fall away in the daytime but at night, and it was on the night in which Jesus was betrayed. Peter also denied Christ at night, not during the day. Moreover, it was still in the middle of the night, since the cock had not yet crowed.

(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 I am risen again, I will go before you into Galilee.

He suffers them not however, on the other hand, to wait until the sorrows, but what saith He? "But after I am risen again, I will go before you into Galilee." For not from Heaven doth He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He…

He did not leave the disciples with sad expressions but proclaimed the resurrection to them ahead of time, freeing them from grief, and he promised to go ahead of them into Galilee. In this way he shows that he is about to desert the Jews and go to the Gentiles.

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.

Peter answered and said to him, Though all men shall be offended because of you, yet will I never be offended.

Jesus said to him, Truly I say to you, That this night, before the cock crow, you shall deny me thrice.

(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 said to him, Though I should die with you, yet will I 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 comes Jesus with them to a place called Gethsemane, and says to the disciples, Sit you here, while I go and pray yonder.

For it was not fitting that He should be seized in the place where He had sate and eaten the Passover with His disciples. Also He must first pray, and choose a place pure for prayer.

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 he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

These words, He began to be sorrowful and very heavy, are interpreted by heretics that fear of death assailed the Son of God, being (as they allege) neither begotten from eternity, nor existing in the Father's infinite substance, but produced out of nothing by Him who created all things; and that hence He was liable to anguish of grief, and fear of death.

He had accepted the disciples’ faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at ease, but they would be grievously troubled that they should have denied Him.

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 exceeding sorrowful, even to death: stay you here, and watch with me.

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as you will.

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 asleep, and says to Peter, What, could you not watch with me one hour?

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

But we read "that the flesh is weak; " and hence we soothe ourselves in some cases.

(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.

He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, 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 he came and found them asleep again: for their eyes were heavy.

But notice that after the first prayer "he came to the disciples and found them sleeping." Likewise after the second prayer "he came and found them sleeping, for their eyes were heavy." On this, I believe they were the eyes not so much of their bodies as of their souls.

(Verse 43, 44.) And he came again and found them sleeping. For their eyes were heavy. And leaving them, he went away again and prayed for the third time, saying the same thing. He alone prays for all, just as he alone suffers for everyone. But the apostles' eyes grew weak and burdened by imminent denial.

Consequently, the second falling asleep of the disciples is set forth: and he cometh again and findeth them sleeping: for their eyes were heavy, with sleep, i.e., on account of sleep, and on account of sadness; Ps. 30:10: my eye is troubled through indignation.

And he left them, and went away again, and prayed the third time, saying the same words.

Then comes he to his disciples, and says to them, Sleep on now, and take your rest: look, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

Then, undoubtedly after the third prayer, he came to the disciples. But the sleep he now orders them to sleep is not that which, as is written, came upon the disciples twice before. For at first "he found them sleeping" but not at rest, and "again he came and found them sleeping, for their eyes were heavy." But now he orders them not simply to sleep but to take their rest.

(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, let us be going: look, he is at hand that does betray me.

"Look! The hour is approaching, and the Son of man will be delivered up into the hands of sinners." It is also in view of this hour, I believe, that he said to his mother, "My hour has not yet come." And now he declares that with the hour approaching, "the Son of man will be delivered up into the hands of sinners." Would that only into the hands of those sinners had Jesus been…

(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 yet spoke, look, Judas, one of the twelve, came, and with him a great multitude with swords and poles, from the chief priests and elders of the people.

Someone may question why "a great crowd" gathered "with swords and clubs" against him. According to John, this large crowd consisted of a band of soldiers and officers sent by the chief priests. And someone may say that because of the multitude of believers from the people, so many came against him lest a large crowd of believers snatch him out of their hands.

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.

Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

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 he came to Jesus, and said, Hail, master; 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.

And Jesus said to him, Friend, why have you come? Then they came, and laid hands on Jesus, and took him.

And Jesus said unto him, Friend, wherefore art thou come? He says, Friend, upbraiding his hypocrisy; for in Scripture we never find this term of address used to any of the good, but as above, Friend, how camest thou in hither? (Matt. 22:12.) and, Friend, I do thee no wrong. (Matt. 20:13.)

(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 indeed, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and struck off his ear.

Perhaps what Peter did was a mystery, for the right ear of the Jewish people had to be cut off because of their malice toward Jesus. Though they seem to hear the law, they now hear with their left ear the shadowy tradition of the law but not the truth, since they are enslaved by words that profess the service of God but do not serve him in truth.

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 said to him, Put up again your sword into his place: for all they that take the sword shall perish with 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.

Do you think that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

But how then shall the Scriptures be fulfilled, that thus 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 same hour Jesus said to the multitudes, Have you come out as against a thief with swords and poles to take me? I sat daily with you teaching in the temple, and you laid no hold on me.

Having commanded Peter to put up his sword, which was an instance of patience, and having (as another Evangelist writes [Luke 22:51.]) healed the ear that was cut off, which was an instance of the greatest mercy, and of Divine power, it now follows, In that hour said Jesus to the multitudes, to the end that if they could not remember His past goodness, they might at least confe…

As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues.

In that same hour Jesus said to the multitudes. In this part he rebukes the servants: and he does two things. First, he recalls the deed; secondly, the unreasonableness of the deed, when he says you are come out as it were to a robber with swords and clubs to apprehend me.

But all this was done, that the Scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and 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…

They pierced my hands and my feet; (Ps. 22:16.) and in another place, He is led as a sheep to the slaughter; (Is. 53:7, 8.) and, By the iniquities of my people was He led to death.

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 they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

I believe the word for Jewish slavery whereby poor and abandoned persons now profess to be slaves is "Caiaphas." He is known as the high priest who, at odds with the truth, rails against Jesus. But Jesus according to the truth is a priest, the Word of God; under him are established all who worthily and zealously serve God the Father.

(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.

But Peter followed him afar off to the high priest’s palace, and went in, and sat with the servants, to see the end.

Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

From this it is clear that Jesus "committed no sin; no guile was found on his lips." His life was unimpeachable and completely blameless, leaving his enemies no opportunity for provocation. Clearly they found nothing to say against him or to insinuate by shading the truth ("the chief priests and the whole council sought false testimony," but they could find none).

(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 found none: yes, though many false witnesses came, yet they found none. At the last came two false witnesses,

And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

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 arose, and said to him, Answer you nothing? what is it which these witness against you?

What then doth the high priest? Willing to press Him to a defense, that by that he might take Him, he saith, "Hearest Thou not what these witness against Thee? But He held His peace." For the attempts at defense were unprofitable, no man hearing.

(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 held his peace. And the high priest answered and said to him, I adjure you by the living God, that you tell us whether you be the Christ, the Son of God.

Jesus says to him, You have said: nevertheless I say to you, Hereafter shall you see the Son of man sitting on the right hand of power, and coming in 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 rent his clothes, saying, He has spoken blasphemy; what further need have we of witnesses? look, now you have heard his blasphemy.

The same fury which drew the High Priest from his seat, impels him now to rend his clothes; for so it was customary with the Jews to do whenever they heard any blasphemy, or any thing against God. And by this rending his garments, he shows that the Jews have lost the priestly glory, and that their High Priest's throne was vacant.

Then the high priest rent his clothes, saying, He hath spoken blasphemy! What further need have we of witnesses? Behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty unto death. It was the practice of the Jews to tear their garments whenever something insufferable would befall them.

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 think you? They answered and said, He is guilty 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 did they spit in his face, and buffeted him; and others struck him with the palms of their hands,

It was necessary for him to teach these things by example, "giving his back to whips and his cheeks to fists" and not turning his face away "from insults and spitting." Thus would he, by suffering these things in our place, deliver us (as I believe) who were worthy to suffer all that disgrace.

(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, you Christ, Who is he that struck you?

Peter Denies Jesus

Now Peter sat without in the palace: and a young woman came to him, saying, You also were with Jesus of Galilee.

Upon examining Peter's denial, we note that "as yet the Spirit had not been given, because Jesus was not yet glorified." For this reason, neither was it possible for Peter at the time to profess belief in Jesus nor was he to be criticized for not professing belief in him, since it is said to those who profess belief: "It is not you who speak, but the Spirit of your Father speak…

(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 them all, saying, I know not what you say.

And when he was gone out into the porch, another maid saw him, and said to them that were there, This fellow was also with Jesus of Nazareth.

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

And after a while came to him they that stood by, and said to Peter, Surely you also art one of them; for your speech bewrays you.

Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

(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 word of Jesus, which said to him, Before the cock crow, you shall deny me thrice. And he went out, and wept bitterly.