Luke 22 · The Lantern

The feaste of swete breed drue nye whiche is called ester

The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God; C…

Now the feast of unleavened bread, which is called the Passover, was approaching. The Passover, which in Hebrew is called phase, is named not from suffering, as many suppose, but from the transition, because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them, or the Lord Himself, providing help to His people, walked above.

(non occ.) Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.

and the hye prestes and Scribes sought how to kyll him but they feared the people.

Then entred Satan into Iudas whose syr name was Iscariot (which was of the nombre of the twelve)

For it is written in my Gospel that "Satan entered into Judas." According to Marcion, however, the apostle in the passage under consideration does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by "the princes of this world.

Judas lost heaven for a little silver. He missed the crown of immortality and the desirable honor of the apostleship. He missed to be numbered among the Twelve to whom Christ somewhere said, "You are the light of the world." He did not care to be a light of the world.

Third, as to the wickedness of the diabolical suggestion, he adds: Now Satan had entered into Judas, who was surnamed Iscariot, one of the twelve.

and he went his waye and comuned with the hye Prestes and officers how he might betraye him to them.

And they were glad: and promysed to geve him money.

And he consented and sought oportunite to betraye him vnto them when the people were awaye.

Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance, but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.

Thus Judas received Satan who had entered into him and agreed to betray Jesus to those seeking Him. For this is what the word "promised" means, that is, he finally concluded the terms and the agreement. And he sought a convenient time when he might find Him (Jesus) without the crowd, that is, alone, and deliver Him to them.

With this price, then, Judas sold Christ, and therefore it adds: And he promised. And he sought opportunity to betray him without crowds. These men shunned the crowd because they regarded him as a true Prophet: whence John seven: "Has any of the rulers believed in him?

Then came ye daye of swete breed when of necessite the esterlambe must be offered.

And the suffering of this "extermination" was perfected within the times of the lxx hebdomads, under Tiberius Caesar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by…

By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.

Now came the day of unleavened bread, etc. After the Evangelist described the perverse machination of Judas the betrayer, here secondly he describes the dispensative institution of the Sacrament of the altar.

And he sent Peter and Iohn sayinge: Goo and prepare vs the ester lambe that we maye eate.

If you fear to lose salvation, know that you can die; and, moreover, death should be contemned by you, for whom Christ was slain.

So then, on Thursday, perhaps in the morning, the Lord sends the disciples Peter and John, one as the loving one, the other as the beloved one, and sends them to a "stranger's" house; for neither He Himself nor the disciples had their own, otherwise He would have celebrated the Passover at the home of one of the disciples. See what poverty!

Second, as regards carrying out the command of the Master, he adds: And he sent Peter and John, saying: Go and prepare the passover for us, that we may eat. He sent Peter and John as the two who were among the others more principal: the one as the more loving, the other as the more beloved; or on account of their signification.

They sayde to him. Where wilt thou yt we prepare?

But they said: Where do you wish us to prepare? We do not have a dwelling, we do not have a tent. Let those who are concerned with building houses and who think about the construction of grand porticoes hear this, those who are delighted by the display of precious marbles and ceilings adorned with gold, let them recognize Christ, the Lord of all, who had no place to lay his hea…

Third, regarding the suitability of the place to be found, he adds: But they said: Where do you wish us to prepare? as if in a suitable place, because it is said in Deuteronomy 16: "You shall immolate the Passover in the place which the Lord your God shall choose." And he said to them: Behold, when you enter the city, there shall meet you a certain man carrying a pitcher of wat…

And he sayd vnto them. Beholde when ye be entred into the cite ther shall a man mete you bearinge a pitcher of water him folowe into the same housse yt he entreth in

Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "Ye will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water.

"But why," some one perchance may say, "did He not plainly mention the man to those whom He sent? For He did not say, Having gone to such and such a person, whoever it might be, there prepare for us at his house the passover: but simply gave them a sign—a man bearing a pitcher of water." To this then what do we reply? That lo!

Spiritually, however, by the city is understood the Church, which is a firm city: Psalm: "Its foundations are in the holy mountains"; and after: "Glorious things are said of you, O city of God"; and again: "Who will lead me into the fortified city"?

and saye vnto ye good ma of ye housse. The master sayeth vnto ye: where is ye gest chamber where I shall eate myne ester lambe wt my disciples?

Let us then ascend with the Lord united to us, to the upper part in which is the guestchamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension.

And you will say to the head of the household: The Teacher says to you: Where is the guest room where I may eat the Passover with my disciples?

And because this sign was directive, he therefore adds: Follow him into the house into which he enters, and you shall say to the master of the house: The Master says to you: Where is the guest room, where I may eat the Passover with my disciples? as if in a secret and quiet place.

And he shall shew you a greate parloure paved. Ther make redy.

And they wet and foude as he had sayd vnto the: and made redy ye ester lambe.

(ut sup.) But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus.

Fourth, with respect to the perfect execution of the command, it is added: And going, they found just as Jesus had told them, and they prepared the Passover, in which is intimated the vigilance of the disciples, because they sought until they found, like that good woman of whom Luke 15 says: "She overturns the house and seeks diligently until she finds it." There is therefore i…

(non occ.) And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went, and found as he had said unto them, and made ready the Passover.

And when the houre was come he sate doune and the twelve Apostles with him.

On its way to Jerusalem, Israel was purified in the wilderness and was trained to forget the customs of Egypt. Similarly the Word has graciously prescribed for us the holy fast of forty days of Lent. Let us make it a time of purification and purging, so that after the fast we will be prepared to go to the upper room and eat with him, to be partakers of the joys of heaven.

And when the hour had come, he reclined at the table, and the twelve apostles with him. The hour of eating the Passover is designated, which, as it has been often emphasized, occurred on the fourteenth day of the first month, brought to evening, and with the fifteenth moon already appearing to the earth, according to the edicts of the law.

And when the hour had come, etc. After having described the preparation of the paschal meal, he here describes the consecration of the Sacrament of the altar. And since this Sacrament is the fulfillment of the Law and is fruitless for the ungrateful, this section has three parts.

And he sayde vnto them: I have inwardly desyred to eate this ester lambe with you before yt I suffre.

There was the rational element, by which He taught, by which He discoursed, by which He prepared the way of salvation; there was moreover indignation in Him, by which He inveighed against the scribes and the Pharisees; and there was the principle of desire, by which He so earnestly desired to eat the pass over with His disciples.

Again, in another place Christ said, "I have greatly desired to eat this Pasch with you." Why then did he say "this Pasch" even though at other times he had observed this feast with them? Why then? Because the cross would follow this Pasch.

Whence he adds: And he said to them: With desire I have desired to eat this passover with you, before I suffer. This eating designates the incorporation and unity of the members into the unity of the body, which comes about through the enkindling of love, and this Christ especially desires, according to that passage above in the twelfth chapter: "I have come to cast fire upon t…

For I saye vnto you: hence forthe I will not eate of it eny moore vntill it be fulfilled in the kingdome of God.

Now that neither in the first nor in the last there was anything false is evident; for he who said of old, "I will not any more eat the passover," probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.

For I tell you, I will not eat it again until it is fulfilled in the kingdom of God. To the same extent Joshua's words agree, who said: Nor did the children of Israel eat that food any longer, but they ate from the fruits of the land of Canaan (Joshua V).

Second, as regards the passing of the typical lamb, he adds: For I say to you, that from this time I will not eat of it, until it be fulfilled in the kingdom of God, namely this figurative passover.

And he toke the cup and gave thankes and sayde. Take this and devyde it amonge you.

For I saye vnto you: I will not drinke of the frute of the vyne vntill the kingdome of God be come.

He said, "I will not drink again of this fruit of the vine until the kingdom of my Father," to show that he foresaw his imminent departure from them. He said, "until the kingdom of my Father," that is, until his resurrection.

For I tell you, I will not drink of the fruit of the vine until the kingdom of God comes. This verse can indeed be taken simply, that from this hour of the supper until the time of the resurrection, when He would come in the kingdom of God, He would not drink wine.

And therefore it is added: For I say to you, that I will not drink of the fruit of the vine, until the kingdom of God comes: which is indeed true, whether the kingdom of God is understood to be justice, according to Romans 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit"; or spiritual understanding, according to Matthew 13: "Every…

And he toke breed gave thankes and gave to them sayinge: This is my body which is geven for you. This do in the remembraunce of me.

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.

You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed?

(Eutychius Patriarch.) He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries.

Lykewyse also when they had supped he toke the cup sayinge: This cup is the newe testament in my bloud which shall for you be shedde.

Yet beholde the honde of him that betrayeth me is with me on the table.

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.

Some who read carelessly ask if Judas received Christ's body. Understand that the Lord had already distributed the sacrament of his body and blood to all of them when Judas himself also was there, as holy Luke most clearly tells us.

But yet behold, the hand, etc. After having described the eating of the Passover and the consecration of the Eucharist, here thirdly he describes the denunciation of the traitor Judas: concerning the description of which three things are introduced, namely the perversity of the ungrateful traitor, the profundity of the judgments of God, and the purity of the Apostles of Christ.…

And ye sonne of man goeth as it is appoynted: But wo be to yt man by whom he is betrayed.

"Woe," says He, "to that man by whom the Son of man is betrayed!" Now it is certain that in this woe must be understood the imprecation and threat of an angry and incensed Master, unless Judas was to escape with impunity after so vast a sin.

But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members.

Secondly, as regards the depth of the judgments of God, it is added: And indeed the Son of man, according to what has been determined, goes: that is, according to the divine decree and his good pleasure; Isaiah 53: "All we like sheep have gone astray, each one has turned aside into his own way, and the Lord has laid upon him the iniquities of us all"; and again in the same plac…

And they began to enquyre amoge them selves which of them it shuld be that shuld do that.

And ther was a stryfe amoge the which of them shuld be taken for the greatest.

And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame: now all these are foolish, in indulging in such a rivalry.

As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.

(Apollinarius in loc.) Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord's place.

And he sayde vnto them: the kynges of the getyls raygne over them and they that beare rule over them are called gracious lordes.

Therefore the change of the age and the expulsion of justice is to be deemed nothing else, as I have said, than the laying aside of divine religion, which alone effects that man should esteem man dear, and should know that he is bound to him by the tie of brotherhood, since God is alike a Father to all, so as to share the bounties of the common God and Father with those who do…

Let us avoid the love of pride and deliver ourselves from the blame attached to the desire for leadership. To act this way makes us like Christ, who submitted to empty himself for our sakes. Arrogance and haughtiness of mind make us plainly resemble the princes of the Gentiles, who always love to act arrogantly. It may even be fitting in their case.

Secondly, as regards the teaching, repressing arrogance, he adds: He said moreover to them: The kings of the Gentiles lord it over them, through the summit of excellence, according to that word of Judith 1: "Arphaxad, king of the Medes, had subjugated many nations to his empire." "And he gloried as one mighty in the power of his army and in the glory of his chariots." And they…

But ye shall not be so. But he that is greatest amonge you shalbe as the yongest: and he that is chefe shalbe as the minister.

(in Reg. fus. dis. int. 30.) Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many.

He tames their agitation with two examples. First, with the example of the Gentiles, whom they considered unclean, declaring that if they think this way, they will be like the Gentiles.

But you, not so: but he that is greater among you, let him become as the lesser, through humility in heart, according to that word of Ecclesiasticus 3: "The greater you are, humble yourself in all things, and before God you shall find grace." For Ecclesiasticus 10: "Great is the judge and mighty in honor, but there is none greater than he who fears God." To him who is the leade…

For whether is greater he that sitteth at meate: or he that serveth? Is not he that sitteth at meate? And I am amoge you as he that ministreth.

Ye are they which have bidden with me in my temptacions.

And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that "no one untempted should attain the celestial kingdoms." The Lord Himself forthwith after baptism temptations surrounded, when in…

You are those who have remained with me in my trials, and I appoint to you, as my Father appointed to me, a kingdom. Not the beginning of patience, but perseverance is granted the glory of the heavenly kingdom. Because, indeed, perseverance, which is called constancy by another name, is a certain strength and fortitude of mind, and (so to speak) the pillar of all virtues.

Fourth, regarding the reward enticing to humility, he adds: You indeed are those who have remained with me in my trials, through the endurance of tribulation.

And I apoynt vnto you a kyngdome as my father hath appoynted to me:

He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. He has power to ask, if He will, legions of angels from the Father for His help.

The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father's glory expressed in Him.

And since he who is a partaker in tribulation ought to be a partaker in honor, therefore he adds: And I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom, through the abundance of satisfaction, according to that passage in 2 Timothy 2: "Faithful is the saying.

that ye maye eate and drynke at my table in my kyngdome and sit on seates and iudge the twelve tribes of Israell.

By means of the things of our present life He describes spiritual things. For they exercise a high privilege with earthly kings, who sit at their table as guests. So then by man's estimation He shows who shall be rewarded by Him with the greatest honours.

Or the table offered to all saints richly to enjoy is the glory of a heavenly life, wherewith they who hunger and thirst after righteousness shall be filled, resting in the long-desired enjoyment of the true God. (Matt. 5:6.)

He said "that you may eat and drink" not because there will be food there or because His Kingdom is a sensory one. For by His answer to the Sadducees He Himself taught that the life there is angelic (Luke 20:36); and Paul teaches that the Kingdom of God is not "food and drink" (Rom. 14:17).

And the Lorde sayde: Simon Simon beholde Satan hath desired you to sifte you as it were wheate:

They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to "sift the faith" of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in t…

Peter, though ready in spirit, was still weak in the body and was being prepared emotionally to deny the Lord; for he could not match the steadfastness of divine intention. The passion of the Lord has imitators, but not equals. Thus, I do not criticize him for his denial, but praise him for his tears.

And the Lord said to Simon. After having checked the arrogance of the disciples, here he encourages them to constancy against imminent dangers. And since in dangers there is need of constancy against violence, and need of caution against fraud — for the devil tempts as a lion, and tempts also as a dragon — therefore this part has two sections.

bnt I have prayed for the that thy faith fayle not. And when thou arte converted strengthe thy brethre.

(Hom. 82. in Matt.) Now He said not, 'I have granted,' but I have prayed. For He speaks humbly as approaching unto His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give thee the keys of the kingdom of heaven, (Matt.

Second, with respect to the demonstration of defense, he adds: I have prayed for you, that your faith may not fail. Here the Lord prayed, not that Peter would not fall, but that he would not fail, because, although he fell, he rose again, according to that passage below in the same chapter: "The Lord turned and looked at Peter," etc.

And he sayd vnto him. Lorde I am redy to go with the in to preson and to deth.

(in Reg. Brev. ad int. 8.) We must know then, that God sometimes allows the rash to receive a fall, as a remedy to previous self-confidence. But although the rash man seems to have committed the same offence with other men, there is no slight difference.

He said to him: "Lord, I am ready to go with you both to prison and to death." But he said: "I tell you, Peter, the cock will not crow today until you deny three times that you know me." Because the Lord had said that he had prayed for Peter's faith, he, aware of his present fervent affection and faith, but ignorant of his future fall, did not believe that he could in any way f…

Third, with respect to the repression of presumption, he adds: Who said to him: Lord, I am prepared to go with you both to prison and to death.

And he sayde: I tell the Peter the cocke shall not crowe this daye tyll thou have thryse denyed yt thou knewest me.

For in the case of Peter, too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall. The Christ of the prophets was destined, moreover, to be betrayed with a kiss, for He was the Son indeed of Him who was "honoured with the lips" by the people.

The Savior once to Peter showed What hidden power this bird may have, And warned that ere the cock would crow Himself three times must be denied. For evil deeds are ever done Before that herald of the dawn Enlightens humankind and brings An end to error and to sin.

And therefore this presumption had to be checked, and for this reason it is added: And he said: I tell you, Peter, the cock will not crow today until you deny three times that you know me.

And he sayde vnto them: when I sent you with out wallet and scripe and shoes? lacked ye eny thinge? And they sayd no.

O Lord, why do you command me to buy a sword, which you forbid me to strike with? Why do you tell me to have what you forbid me to draw? Unless perhaps it is for the purpose of defense, not necessary vengeance; and I may seem able to be avenged, but unwilling.

Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, &c.

And he said to them: When I sent you etc. After he encouraged them to constancy, here he urges them to caution. Which indeed he does through remembrance of past things, through circumspection of present things, and through provision for future things.

And he sayde to them: but nowe he that hath a wallet let him take it vp and lykewyse his scrippe. And he that hath no swearde let him sell his coote and bye one.

(Reg. Brev. int. 31.) Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy.

"But now, He says, he that has a purse, let him take it, and a bag in like manner." Tell me then, was this because on second thoughts a more serviceable plan was devised? What need had the holy apostles of purse and bag? What answer must we give to this?

Secondly, as regards the circumspection of present things, He adds: He said therefore to them: But now he who has a purse, let him take it, and likewise a scrip, for sustenance; whence the Gloss: "With the hour of death pressing near, and that entire nation persecuting both shepherd and flock together, He decreed a rule fitting to the time, permitting them to take what is neces…

For I saye vnto you that yet that which is written must be performed in me: even with the wycked was he nombred. For those thinges which are written of me have an ende.

He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets.

Some have understood the purchase of the sword differently. By this, they say, He hints at the attack upon Him that is about to take place soon, and at the fact that He would be seized by murderous men. Since before this time they had been disputing with one another about primacy, the Lord says: now is not the time for disputes about primacy, but a time of danger and killings.

Third, as regards the foresight of future events, He adds: For I say to you that this which is written must yet be fulfilled in Me: And He was reckoned among the wicked: Isaiah fifty-three: "He delivered His soul unto death, and was reckoned among the wicked." Fittingly the Lord foretells this to them, so that from the contemplation of His Passion they might be armed and encour…

And they sayde: Lorde beholde here are two sweardes. And he sayde vnto them: it is ynough.

And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous.

Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to show that they were not even permitted to do all that they could for His defence.

In designation of which he adds: But they said: Lord, behold, here are two swords. And he said to them: It is enough. From which it appears that the word of Christ refers more to the spiritual sense than to the carnal. For two swords would never be sufficient for defense against that innumerable multitude who came with swords and clubs.

And he came out and went as he was wote to mounte olivete. And the disciples folowed him.

The Savior stayed in Jerusalem during the day, evidently teaching the Israelites and revealing to them the way of the kingdom of heaven. When the evening came, he continued with the holy disciples on the Mount of Olives at a spot called Gethsemane.

After supper, the Lord does not give Himself over to idleness, pleasures, and sleep, but teaches and prays, giving us a model and example in this. Therefore, woe to those who after suppers turn to the shameful deeds of fornication. Having taught this to the disciples, the Lord ascends the Mount of Olives to pray.

And going out, he went according to his custom, etc. After describing the machination of the betrayer and the institution of the Sacrament of the altar and the instruction of the disciples, the Evangelist here describes the prayer of Christ the man to God; and this with respect to the sevenfold condition which ought to be in prayer.

And when he came to the place he sayde to the: praye lest ye fall into temptacio.

This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer.

And when he had come to the place, he said to them: Pray that you do not enter into temptation. It is impossible for the human soul not to be tempted. Hence also, in the Lord's Prayer we say; Lead us not into temptation (Matthew VI): not utterly rejecting temptation, but pleading for strength to endure in temptations.

Second, as regards the solicitude of prayer on the part of the soul, he adds: And when he had come to the place, he said to them: Pray, lest you enter into temptation. From which it is apparent that the Lord prayed with solicitude and urged the disciples to prayer, in order to teach that one must pray with solicitude on account of imminent dangers.

And he gate him selfe from them about a stones cast and kneled doune and prayed

But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God's imitation.

But not to do good by words only, He went forward a little and prayed; as it follows, And he was withdrawn from them about a stone's cast. You will every where find Him praying apart, to teach you that with a devout mind and quiet heart we should speak with the most high God.

Third, as regards the devotion of prayer on the part of the manner of praying, he adds: And he was withdrawn from them about a stone's throw, and kneeling down he prayed: in which he shows the devotion and humility and reverence of the heart.

sayinge: Father yf thou wilt withdrawe this cup fro me. Neverthelesse not my will but thyne be be fulfilled.

The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh's infirmity, by the reality of suffering, said, "Father, remove this Thy cup; "and remembering Himself, added, "save that not my will, but Thine be done." Himself was the Will and the Power of the Father: and yet, for the demonstration of the patience which was due, He gave Himself up to th…

(non occ.) Now Apollinaris asserts that Christ had not His own will according to His earthly nature, but that in Christ exists only the will of God who descends from heaven. Let him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will.

Christ, praying according to reason, expressed the will of the flesh, by which He shrank from the passion, when He said: "Let this cup pass from me"; yet He conformed the will of reason to the will of the Father and set it before the appetite of the flesh, when He said: "Not my will, but yours be done." And thus one will was not contrary to the other: for "according to the divi…

And ther appered an angell vnto him from heaven confortinge him.

But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, and having obtained from Him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from Him?

And an angel appeared to him from heaven, strengthening him. Elsewhere we read that angels came and ministered to him. In the testament of each nature, it is described that both angels ministered to him and an angel strengthened him, since he who existed as God before the ages was made man at the end of the ages.

Fifth, as to the vigor of prayer, he adds: And there appeared to him an Angel from heaven, strengthening him. The Angel appeared for strengthening, not on account of his own need, but for our strengthening.

And he was in an agonye and prayed somwhat longer. And hys sweate was lyke droppes of bloud tricklynge doune to the grounde.

Moreover, the statement, 'All my bones are poured out and dispersed like water; my heart has become like wax, melting in the midst of my belly,' was a prediction of that which happened to Him on that night when men came out against Him to the Mount of Olives to seize Him.

(Prosp. ex Aug. Sent. 68.) Our Lord praying with a bloody sweat represented the martyrdoms which should flow from His whole body, which is the Church.

Sixth, as to the anxiety of prayer, it is added: And his sweat became like drops of blood falling down upon the ground. From which it is apparent that with wondrous sighs and cries of the heart and anxious desires he was crying out to God, according to that verse of the Psalm: "O Lord, God of my salvation, I have cried day and night before you." Moreover, the blood was flowing…

And he rose vp from prayer and came to his disciples and foude them slepinge for sorowe

and sayde vnto them: Why slepe ye? Ryse and praye lest ye fall into temptacion.

In all other respects the Father did not forsake the Son, for it was into His Father's hands that the Son commended His. spirit. Indeed, after so commending it, He instantly died; and as the Spirit remained with the flesh, the flesh cannot undergo the full extent of death, i.e., in corruption and decay.

And He, finding the disciples sleeping, rebukes them and at the same time urges them to pray in temptations, so as not to be overcome by them. For not to fall into temptation means not to be swallowed up by temptation, not to come under its power. Or He also simply commands us to pray that our lot may be safe and that we not be subjected to any trouble.

Whence it is also added: And he said to them: Why do you sleep? Arise and pray, lest you enter into temptation. He rebukes their drowsiness, which was similar to the drowsiness of Jonah himself; Jonah 1: "Jonah went down into the inner part of the ship and was sleeping in a deep sleep.

Whill he yet spake: beholde ther came a company and he that was called Iudas one of the twelve wet before them and preased nye vnto Iesus to kysse him.

And Iesus sayd vnto him: Iudas betrayest thou ye sonne of man with a kysse?

It must be used I think by way of question, as if he arrests the traitor with a lover's affection. He says, Betrayest thou with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee?

Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery.

This sign was truly that of betrayers, because it is a sign of love, and yet it proceeded from the perversity of the heart: and therefore he adds: But Jesus said to him: Judas, do you betray the Son of man with a kiss? namely, exposing the betrayer's intent.

When they which were about him sawe what wolde folow they sayde vnto him. Lorde shall we smite with swearde.

And one of them smote a servaut of ye hiest preste of all and smote of his right eare.

And Iesus answered and sayd: Soffre ye thus farre forthe. And he touched his eare and healed him.

Since our Lord was the fulfillment of justice and the beginning of mercy, he put the sword in its sheath and put justice back in its place again. He then healed the ear through mercy. He put the ear back in its place and made good the imperfection of justice through fruitful mercy. He whose ear had been healed expressed his gratitude for this love with hatred.

But Jesus answered and said: "Permit it thus far." It should not be thought that He was pleased with what had happened up to this point, but rather He did not want it to proceed any further. In the words which Matthew records the Lord is said to have spoken: "Put your sword back in its place; for all who take the sword will perish by the sword" (Matthew 26).

Third, as regards the power of the Savior, he adds: But Jesus answering said: Permit even this, as if to say: proceed no further, because patience must be shown, not wrath; kindness, not vengeance. Therefore he adds: And when he had touched his ear, he healed him.

Then Iesus sayde vnto the hye prestes and rulers of the temple and the elders which were come to him. Be ye come out as vnto a thefe with sweardes and staves?

So they came and arrested him, who were about to perish with a more severe loss of their pursuit: neither did they understand the unhappy mystery, nor did they worship such a compassionate affection of piety, which even allowed their enemies not to be wounded. They were inflicting death justly: he was healing the wounds of his persecutors.

He says "to the chief priests and captains of the temple," that is, to the overseers appointed to attend to the needs of the priests; or by captains he means those who were entrusted with matters concerning the construction and adornment of the temple.

Fourth, as to the deceit of the Jews, he adds: But Jesus said to those who had come to Him, the chief priests and magistrates of the temple and the elders, whom He names specifically, because all these things were done by the authority of the leaders: and that passage of 1 Esdras 9 was fulfilled: "The hand of the princes and magistrates was first in this transgression"; and Dan…

When I was dayly with you in the teple ye stretched not forth hondes agaynst me. But this is even youre very houre and the power of darcknes.

For they had come at night fearing an outbreak of the multitude, therefore He says, "What need was there of these arms against one who was always with you?" as it follows, When I was daily with you.

Whereby He does not blame the chiefs of the Jews that they had not sooner prepared their murderous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His will; as if He says, "Ye did not take Me then, because I willed it not, but neither could ye now, did I not of My own accord surrender Myself into your hands." Hence it follo…

He says to them: every day I taught in the temple, and you did not wish to seize Me, but now you have come as against a robber. However, you are truly undertaking works of the night, and your authority is the authority of darkness. Therefore you have chosen precisely such a time as befits both you and the deed you are undertaking.

Then toke they him and ledde him and brought him to the hye prestes housse. And peter folowed a farre of.

When they had kyndled a fyre in the middes of the palys and were set doune to geder Peter also sate doune amonge them.

And wone of the wenches behelde him as he sate by the fyer and set good eyesight on him and sayde: this same was also with him.

What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord's murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord's word should have failed.

We do not say that the denial took place in order that Christ's words might come true. We say rather that his object was to forewarn the disciple, inasmuch as what was about to happen did not escape Christ's knowledge. The misfortune, therefore, happened to the disciple from the cowardice of human nature.

Second, as regards the fragility of Peter in denying, he adds: When a certain maidservant had seen him sitting by the light and had gazed upon him, she said: This man also was with him.

Then he denyed hym sayinge: woman I knowe him not

And after a lytell whyle another sawe him and sayde: thou arte also of them. And Peter sayd man I am not.

For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.

After a little while, another saw him and said, "You also are one of them." But Peter said, "Man, I am not." In this denial by the blessed Peter, we learn that not only is Christ denied by him who says he is not Christ, but also by him who, although he is a Christian, denies being a Christian; the Lord, however, did not say to Peter, "You will deny that you are my disciple," bu…

And lest Peter could excuse himself on account of being taken by surprise, the inquiry is therefore repeated, when it adds: And after a little while, another seeing him said: You also are one of them. But Peter said: O man!, I am not. Peter repeats the denial because he did not abandon the company of the wicked.

And aboute the space of an houre after another affirmed sayinge: verely even this felowe was with hym for he is of Galile

He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him.

But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.

And because Peter still did not take heed for himself, he therefore repeated the denial a third time. Whence it is added: And after an interval of about one hour, a certain other man affirmed, saying: Truly this man also was with him, for he is a Galilean. And Peter said: Man, I do not know what you are saying.

and Peter sayde: ma I woote not what thou sayest. And immediatly whyll he yet spake the cocke crewe.

And the Lorde tourned backe and loked apon Peter. And Peter remembred the wordes of the Lorde how he sayde vnto him before ye cocke crowe thou shalt denye me thryse.

What things, then, they be for which repentance seems just and due-that is, what things are to be set down under the head of sin-the occasion indeed demands that I should note down; but (to do so) may seem to be unnecessary.

This miserable act arose from the affliction of human cowardice. The disciple's conscience condemned him. The proof of this is his grieving immediately afterwards and his tears of repentance that fell from his eyes as for a serious sin. It says, "Having gone out, he wept bitterly," after Christ had looked at him and reminded him of what he had said to Peter.

Thirdly, as to the compassion of the Lord in coming to his aid, it is added: And immediately, while he was still speaking, the cock crowed. And the Lord, turning, looked upon Peter.

And Peter went out and wepte bitterly.

Why did he weep? Because guilt overtook him: I am accustomed to weeping, if guilt is lacking to me, that is, if I do not avenge myself, if I do not obtain what I wickedly desire. Peter was grieved and wept; because he erred as a man. I do not find what he said, I find that he wept: I read his tears, I do not read satisfaction: but what cannot be defended, can be washed away.

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and I see nothing else in these except examples of hope and repentance placed before our eyes. For perhaps someone has fallen in faith; let him look to Peter, who wept bitterly because he had denied out of fear. Did he not hold Peter in his mouth when he denied?

And therefore he adds: And going out, Peter wept bitterly, that is, he shed tears from the great bitterness of compunction; whence Ambrose says: "He wept most bitterly, so that tears might wash away the offense; and you likewise wash away your fault with tears." This bitterness, moreover, is the greatest part of penance; whence Ambrose says: "I read of tears; I do not read of s…

And the men that stode about Iesus mocked him and smoote him

Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.

And the men who held Him mocked Him, beating Him, and blindfolded Him, and struck His face. The prophecy is fulfilled that says: "With a rod they strike the judge of Israel on the cheek" (Micah 5). But He who was struck then by the blows of the Jews is also struck now by the blasphemies of false Christians.

And the men who held him, etc. After having described the arrest of Christ and the denial of Peter, here secondly he describes the mocking of the Lord after his arrest. And since this mocking was done by shameless and plotting Jews, therefore he first treats of the insolence of the mockers; second, of the malice of the plotters, at the passage: And when it was day.

and blyndfolded him and smoote his face. And axed him sayinge: arede who it is that smoote ye?

And many other thinges despytfullye sayd they agaynst him.

And assone as it was daye the elders of the people and the hye prestes and scribes came to gedder and ledde him into their counsell sayinge:

arte thou very Christ? tell vs. And he sayde vnto the: yf I shall tell you ye will not beleve

But even if he had told them, he would yet have to suffer. For he said, "If I tell you, ye will not believe." And refusing to believe, they would have continued to insist on his death.

And when day came, the elders of the people, and the chief priests, and the scribes, gathered together, and led him into their council, saying: If you are the Christ, tell us. They did not desire the truth, but were preparing a calumny.

Second, as to the malice in questioning, it is added: Saying: If you are the Christ, tell us. They do not ask this in order to be instructed, but in order to lay snares; whence the Gloss: "They do not desire the truth, but prepare a false accusation, so that, if he were to say: I am the Christ, they might accuse him of arrogating royal power to himself." They were seeking this…

And yf also I axe you ye will not answere me or let me goo.

Herafter shall the sonne of man sit on the ryght honde of the power of God.

But yet for all this, He with a solemn gesture says, "Hereafter shall the Son of man sit on the right hand of the power of God." For it was on the authority of the prophecy of Daniel that He intimated to them that He was "the Son of man," and of David's Psalm, that He would "sit at the right hand of God.

From this, the Son of Man will be sitting at the right hand of the power of God. Therefore, if in Christ, O Jew, pagan, and heretic, contempt, weakness, and the cross are an insult, see that through these the Son of Man will sit at the right hand of God the Father, and being born as a human from the virgin's birth, he will come in his majesty with the clouds of heaven.

Lest, however, he should seem to seek evasion, he answers with the truth, when he adds: But from henceforth the Son of man shall be sitting at the right hand of the power of God: from henceforth, that is, after this passion, according to that passage in Philippians 2: "He humbled himself: wherefore God also exalted him," etc.

Then sayde they all: Arte thou then the sonne of God? He sayd to them: ye saye yt I am.

Accordingly, after He had said this, and so suggested a comparison of the Scripture, a ray of light did seem to show them whom He would have them understand Him to be; for they say: "Art thou then the Son of God? " Of what God, but of Him whom alone they knew? Of what God but of Him whom they remembered in the Psalm as having said to His Son, "Sit Thou on my right hand?

And they all said: Are you then the Son of God? You say that I am. Thus he tempers his response, so that he both speaks the truth, and his statement provides no opportunity for calumny. For he preferred to prove himself the Christ, the Son of God, rather than to say it, so that he would be taken up for condemnation by those who acknowledge what they themselves propose.

Third, as to the malice in replying, it is added: And they all said: Are you then the Son of God? They as it were draw a conclusion and seek a charge, so that, if he should assert this, they might condemn him as a blasphemer, according to that passage in John 5: The Jews persecuted Jesus, "not only because he broke the Sabbath," but also because "he called God his Father, makin…

Then sayde they: what nede we eny further witnes? We oure selves have herde of his awne mouthe.

Luke22