Matthew 26 · The Lantern

When Jesus had finished teaching all of that, 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 in two days time the Festival of the Passover will be here; and that the Son of Man is to be given up to be crucified.”

You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified. If, therefore, even the hour had been determined—according to what we have said—so that he should not be handed over before all his teaching was complete, how much more had the day also been determined, on which "Christ our Passover" should be sacrificed, dissolvin…

(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 councillors of the Nation met in the house of the high priest, who was called 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 plotted together to arrest Jesus by stealth and put him to death;

but they said: “Not during the Festival, or the people may riot.”

After Jesus had reached Bethany, and while he was 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 up to him with an alabaster jar of very costly perfume, and poured the perfume on his head as he sat at the 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.

The disciples were indignant at seeing this. “What is this waste for?” they exclaimed.

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.

“It could have been sold for a large sum, and the money given to poor people.”

“Why are you troubling the woman?” Jesus said, when he noticed it. “For this is a beautiful deed that she has done to 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?

You always have the poor with you, but you will not always have me.

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.

In pouring this perfume on my body, she has done it for my burying.

(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.

I tell you, wherever, in the whole world, this good news is proclaimed, what this woman has done will be told in memory of her.”

It was then that one of the Twelve, named Judas Iscariot, made his way to the chief priests,

Then one of the twelve, who is called Judas Iscariot, went to the chief priests and said to them: What are you willing to give me, and I will hand him over to you? But they set for him thirty pieces of silver, and from then on he was seeking an opportunity to hand him over to them. Judas is interpreted CONFESSOR.

Went, he says, because he was neither compelled, nor invited, but of his own free will formed the wicked design.

Then went one of the twelve. Above he set forth a threefold foretelling of the Lord's passion; here he proceeds to the narration: and he does two things. First, he sets forth the preparatory events; second, he treats of the passion itself, at as he yet spoke etc. There are three preparatory events.

and said “What are you willing to give me, if I betray Jesus to you?” The Priests ‘weighed him out thirty pieces of silver’ as payment.

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?

So from that time Judas looked for an opportunity to betray Jesus.

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.

On the first day of the Festival of the unleavened bread, the disciples came up to Jesus, and said: “Where do you wish us to make preparations 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.

“Go into the city to a certain man,” he answered, “and say to him ‘The teacher says — My time is near. I will keep the Passover with my disciples at your house.’”

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.

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

In the evening Jesus took his place with the twelve disciples,

and, while they were eating, he said: “I tell 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.

In great grief they began to say to him, one by one: “Can it be I, Master?”

And being exceedingly saddened they began each one to say: Is it I, Lord?. But someone will ask: if the eleven apostles were of good conscience (since they were clean of any betrayal of their master), why were they saddened at the hearing of it, as though it could come to pass that one of them was he of whom it was spoken?

(Verse 22.) And greatly saddened, they began to each say: Am I the one, Lord? And certainly the eleven apostles knew that they had not thought anything like that against the Lord: but they believed more in their teacher than in themselves, fearing their own weakness, they sadly asked about the sin whose consciousness they did not have.

Then follows the effect, and it is a twofold effect: sorrow and doubt. As to the sorrow, he says, and they were very much troubled. And why? They were troubled at the death of Christ, because it was bitter for them to be deprived of such a leader, such a patron.

“The one who dipped his bread beside me in the dish,” replied Jesus, “is the one who 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.

True, the Son of Man must go, as scripture says of him, yet alas for that man by whom the Son of Man is being betrayed! For that man ‘it would be better never to have been 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.

Judas, who was betraying him, turned to him and said: “Can it be I, Rabbi?” “It is,” answered Jesus.

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.

While they were eating, Jesus took some bread, and, after saying the blessing, broke it and, as he gave it to his disciples, said: “Take it and eat it; 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.

Then he took a cup, and, after saying the thanksgiving, gave it to them, with the words: “Drink from 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 covenant blood, which is poured out for many for the 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.

I tell you that I will never, after this, drink of this juice of the grape, until that day when I will drink it new 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.

They then sang a hymn, and 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.

Then Jesus said to them: “Even you will all fall away from me tonight. Scripture says — ‘I will strike down the shepherd, and the sheep of the flock will be scattered.’

Also He foretels this to them, that they who now were somewhat dispersed in consequence of the offence, should be after gathered together by Christ rising again, and going before them into Galilee of the Gentiles. Whence the other disciples were offended in Jesus, but Peter was not only offended, but what is much more, was suffered to deny Him thrice.

(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 have risen, 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.

“If everyone else falls away from you,” Peter answered, “I will never fall away!”

But Peter answered and said to him: Even if all shall be made to stumble, I will never be made to stumble. And Jesus said to him: Amen I say to you, that on this night, before the cock crows, you will deny me three times. Peter says to him: Even if it should be for me to die with you, I will not deny you. And likewise all the disciples said the same.

(Verse 33.) But Peter, answering, said to him: Even if all shall be scandalized in thee, I will never be scandalized. It is not rashness, nor falsehood; but it is the faith of the apostle Peter, and a fervent affection towards the Lord and Savior, of whom we have spoken above.

And Peter answering. Here the foretelling of Peter's scandal is set forth. And first, the occasion is set forth; second, the foretelling; third, the excuse. The second is at Jesus said to him etc.; the third at Peter saith to him etc.

“I tell you,” replied Jesus, “that this very night, before the cock crows, you will disown me three times!”

(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.

“Even if I must die with you,” Peter exclaimed, “I will never disown you!” All the disciples spoke in the same way.

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.

Then Jesus came with them to a garden called Gethsemane, and he said to his disciples: “Sit down here while I go and pray over there.”

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.

Taking with him Peter and the two sons of Zebedee, he began to show signs of sadness and deep distress of mind.

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.

“I am sad at heart,” he said, “sad even to death; wait here and watch with me.”

For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down-even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him "a soul that was trembling even unto death," but which did not fall through death, because even the Scripture informs us that "He spoke of His body.

(ill. Luc. 22:43.) He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him my soul, and my body.

Then he saith to them: my soul is sorrowful even unto death etc. He does not say: I am sorrowful, because "I" is indicative of the person, but he was not saddened insofar as he was the Word, but according to his soul; therefore the error of both Arius and Apollinaris is excluded; likewise that of the Manicheans, who held that he did not truly suffer.

Going on a little further, he threw himself on his face in prayer. “My Father,” he said, “if it is possible, let me be spared this cup; only, 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.

Then he came to his disciples, and found them asleep. “What!” he said to Peter, “could none of you watch with me for one hour?

Watch and pray so that you don't fall into temptation. True, the spirit is eager, but human nature is weak.”

And how long will this most shameless "infirmity" persevere in waging a war of extermination against the "better things? "The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in H's day "could not be endured; "which it is now no longer competent for any one to be unable to endure, s…

(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, a second time, he went away, and prayed. “My Father,” he said, “if I cannot be spared this cup, but must drink it, your will be done!”

And coming back again he found them asleep, for their eyes were heavy.

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

Then he came to the disciples, and said: “Sleep on now, and rest yourselves. Look - my time is close at hand, and the Son of Man is being betrayed into the hands of wicked people.

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.

Up, and let us be going. Look! My betrayer is close at hand.”

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.

And, while he was still speaking, Judas, who was one of the Twelve, came in sight; and with him was a great crowd of people, with swords and clubs, sent from the chief priests and councillors of the nation.

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.

Now the betrayer had arranged a signal with them. “The man whom I kiss,” he had said, “will be the one; arrest 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.

So he went up to Jesus at once, and exclaimed: “Welcome, 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.

on which Jesus said to him: “Friend, do what you have come for.” The men went up, seized Jesus, and arrested 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.

Suddenly one of those who were with Jesus stretched out his hand, and drew his sword, and striking the high priest’s servant, 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?

“Sheathe your sword,” Jesus said, “for all who draw the sword will be put to 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 ask my Father for help, when he would at once send to my aid more than twelve legions of angels?

But in that case how would the scriptures be fulfilled, which say that this 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.

Jesus at the same time said to the crowds: “Have you come out, as if after a robber, with swords and clubs, to take me? I have sat teaching day after day in the Temple Courts, and yet you did not arrest me.”

The whole of this occurred in fulfillment of the Prophetic scriptures. Then the disciples all 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.

Those who had arrested Jesus took him to Caiaphas, the high priest, where the teachers of the law and the councillors had 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.

Peter followed him at a distance as far as the courtyard of the offices, to see the end.

Meanwhile the chief priests and the whole of the High Council were trying to get such false evidence against Jesus, as would warrant putting 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, although many came forward with false evidence. Later on, however, two men came forward and said:

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.

“This man 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.

Then the high priest stood up, and said to Jesus: “Have you no answer? What is this evidence which these men are giving 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 remained silent. The high priest said to him: “I order you, by the living God, to tell us whether you are the Christ, the Son of God.”

This place teaches us to contemn the clamours of slanderers and false witnesses, and not to consider those who speak unbeseeming things of us worthy of an answer; but then, above all, when it is greater to be manfully and resolutely silent, than to plead our cause in vain. Under the Law, we do indeed find many instances of this adjuration (Numb.

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.

“It is true,” Jesus answered; “Moreover I tell you all that hereafter you will ‘see the Son of Man sitting on the right hand of the Almighty, and coming on the clouds of the heavens.’”

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 tore his robes. “This is blasphemy!” he exclaimed. “Why do we want any more witnesses? You have just heard his 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 is your decision?” They answered: “He deserves 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, while others dealt blows at him, saying as they did so:

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.

“Now play the prophet for us, you Christ! Who was it that struck you?”

Peter, meanwhile, was sitting outside in the courtyard; and a maidservant came up to him, and exclaimed: “Why, you 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 Peter denied it before them all. “I do not know what you mean,” he replied.

When he had gone out into the gateway, another maid saw him, and said to those who were there: “This man was with Jesus of Nazareth!”

Again he denied it with an oath: “I do not know the man!”

But soon afterwards those who were standing by came up and said to Peter: “You also are certainly one of them; why, even your way of speaking proves it!”

Then Peter said: “I swear that I do not know the man! May God punish me if I am lying!” At that moment a cock crowed;

In another Gospel we read, that after Peter's denial and the cock-crow, the Saviour looked upon Peter, (Luke 22:61.) and by His look called forth those bitter tears; for it might not be that he on whom the Light of the world had looked should continue in the darkness of denial, wherefore, he went out, and wept bitterly.

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 words which Jesus had said — ‘Before a cock has crowed, you will disown me three times’; and he went outside, and wept bitterly.

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