Chapter 22
Chapter XXII.
Part III. The medicine of the passion is treated in two ways.
1. Now the feast day of unleavened bread was drawing near
etc. After that part which concerns the incarnation of the Word has been completed, and that which concerns his preaching and teaching, here the passion
is treated, through which Christ is the sacrificial victim. This part is divided into two. In the first, the passion is treated with respect to its antecedents:
in the second, with respect to its concomitants,
at: While he was still speaking, behold a crowd,
below in the same chapter.
First, on the passion with respect to four
antecedents. The antecedents
to the passion were four, namely the perverse machination of the traitor,
about which first. The second is the dispensative institution of the Sacrament of the altar,
about which at: Now the day of unleavened bread came.
The third is the provident instruction of the disciples,
at: And there arose also a dispute among them.
The fourth is the devout supplication of prayer to God,
at: And going out, he went according to his custom to the Mount of Olives.
First, concerning the machination of the traitor, four things are said.
The machination of the traitor
is described according to a fourfold comparison, namely by comparison to the opportunity of the time,
to the fraud of the Jewish machination,
to the wickedness of the diabolical suggestion,
and to the cupidity of Judas the traitor.
These four things concurred in the machination of the traitor: for the opportunity of the time presented itself, Jewish perversity consented, diabolical wickedness suggested, and his own cupidity attracted.
2. (Verse 1.). First, therefore, with respect to the opportunity of the time,
he says: Now there was drawing near
the feast day of unleavened bread, which is called the Passover.
For the paschal time, in which the lamb was sacrificed, was opportune for killing Christ, whose death was prefigured by that typical Passover. Passover
indeed means a passing over; and in John 13 it is said: "Jesus knowing that his hour had come to pass from this world to the Father." Therefore, as this day drew near, on which the lamb was to be offered, the plotting of the betrayer took place two days before, according to that passage in Matthew 26: "You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified." Whence, according to the Gospel history, Christ came to Bethany on the Sabbath day, where a supper was made for him, according to that passage in John 12: "Six days before the Passover, Jesus came to Bethany, where Lazarus had been dead." "And they made him a supper there," etc. On the following day, however, he came to Jerusalem and was received with great joy; whence John 12: "On the next day, the great multitude that had come to the feast day, when they heard that Jesus was coming to Jerusalem, took branches of palms and went forth to meet him." On the two following days he taught in the temple; on Wednesday the betrayal was arranged, and on the evening of Thursday he was seized, and on the solemn day, namely Friday, he was crucified. And thus, as the feast of unleavened bread drew near,
he was to be handed over, on which he himself had disposed to suffer; for no one was able to plot effectively against his death before then, because he suffered when he disposed, according to that passage in John 7: "No one laid hands on him, because his hour had not yet come"; and John 10: "I have the power to lay it down," etc. 3. (Verse 2). Secondly, as to the fraud of the Jewish plotting,
he adds: And the chief priests and the scribes were seeking how they might kill Jesus. The chief priests
were seeking—they in whom there ought to have been the prerogative of holiness; whence Exodus 28: "You shall consecrate the hands of the sons of Aaron and sanctify them, that they may minister to me in the priesthood." But that passage from Isaiah 1 could be said to them:
"When you multiply prayer, I will not hear." Whence these men also, with the help of the scribes,
were seeking to kill the truthful teacher, according to that passage in John 7: "Why do you seek to kill me, a man who has spoken the truth to you?"
These men, however, were seeking fraudulently; therefore he adds: But they feared the people;
whence Jerome: "Not fearing sedition, but lest by the aid of the people he should be taken from their hands." And therefore it is said in Mark fourteen: "But they said: Not on the feast day, lest perhaps there be a tumult among the people"; and therefore they wished to do this as if in secret. For this is the custom of the perverse, according to that saying of Proverbs one: "Their feet run to evil and hasten to shed blood"; and afterwards: "They lie in wait against their own blood and plot deceits against their own souls"; because, while they seek to kill the fountain of life, they find death, according to that saying of Proverbs eleven: "He who seeks good things rises well at dawn; but he who is a searcher of evils shall be oppressed by them."
4. (Verse 3.). 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. He is said to have entered,
however, not by an infusion of essence, but by a suggestion of wickedness, according to that saying of John thirteen: "When the devil had put it into the heart of Judas, son of Simon Iscariot, to betray him."
But John says that he had entered after the morsel
given by the Lord; John thirteen: "And after the morsel, Satan entered into him." But the Gloss resolves this, saying: "Before the morsel, Satan had invaded him, and him whom he had previously entered in order to deceive, he afterwards entered in order to possess more fully the one handed over to him."
He gives his surname,
moreover, to distinguish him from Judas, the brother of James; or because Iscariot
is interpreted as "memory of mortality," and therefore he says this, because by this it is intimated that he had not been suddenly persuaded but had long meditated the crime. He also expresses his dignity,
to show his ingratitude: John fifteen: "You have not chosen me, but I have chosen you"; and he specially chose the Apostles from among the number of the other disciples to the dignity
of the pontificate. Whence John six: "Have I not chosen you twelve? And one of you is a devil. But he spoke of Judas, son of Simon Iscariot; for he was about to betray him, since he was one of the twelve." The Lord, however, did this by dispensation, to strike fear,
according to that saying of Matthew twenty: "Many are called, but few are chosen"; and to strengthen the spirit of the just,
so that they would not be scandalized on account of one wicked person against the congregation of the just, because First John two: "They went out from us, but they were not of us."
5. (Vers. 4.). Fourth, as regards the greed of Judas the traitor,
it is added: And he went and spoke with the chief priests and magistrates.
He spoke with them because he knew that they thirsted for the blood of Christ. — He spoke words of betrayal, and therefore it adds: How he might betray him to them:
in which conversation indeed he asked the price of blood, according to that passage in Matthew twenty-six: "What will you give me, and I will deliver him to you?" Whence the thirst of greed moved Judas, and the thirst of cruelty moved the chief priests: and therefore together they consented to one perverse and impious transaction.
6. (Vers. 5.). On account of which he adds: And they were glad and covenanted to give him money. They were glad
over malice, according to that passage in Proverbs two: "They rejoice when they have done evil," etc. They covenanted,
as if they made a pact, and the sum was thirty pieces of silver: Matthew twenty-six: "And they appointed to him thirty pieces of silver." Now thirty pieces of silver are worth three hundred common denarii. And this was the price of the ointment which Magdalene poured upon the head of Christ, according to that passage in John twelve: "Why was this ointment not sold for three hundred denarii and given to the poor? But he said this, not because he cared for the poor, but because he was a thief, and having the money bag, he carried what was put into it." And therefore this price was compensated by the selling of the Lord. The figure of this preceded in the selling of Joseph, Genesis thirty-seven, where it is said according to the customary reading that he was sold for thirty denarii: and concerning this, Zechariah eleven: "They weighed out my wages, thirty pieces of silver. And the Lord said to me: Cast it to the statuary, the handsome price at which I was valued by them."
7. (Vers. 6.). 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? But this crowd, which does not know the Law, they are accursed." Judas fled what was public and sought what was secret, because, John three, "he who does evil hates the light." — And it should be noted that Christ was delivered by the Father
through most abundant piety:
Romans eight: "He who did not spare his own Son, but delivered him up for us all," etc.; by himself,
through most ardent charity:
Ephesians five: "He loved us and delivered himself up for us"; by the traitor,
through most wicked greed,
below in the same chapter: "Behold, the hand of him who betrays me," etc.; and Matthew twenty-six: "What will you give me," etc.
Second, concerning the dispensative institution of the Sacrament of the altar, two things are said.
8. 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 since this Sacrament was to succeed the paschal lamb, therefore this part has two parts, in the first of which is treated the preparation of the paschal meal:
in the second, the eating of the lamb
and the consecration of the Sacrament of the altar,
at the passage: And when the hour had come, he reclined at table.
Concerning the preparation
now of the paschal meal to be described,
four concurrent elements are introduced, namely the opportuneness of the day, the command of the Master, the suitability of the place,
and the fulfillment of the precept.
9. (Verse 7). First, as regards the opportuneness of the day to be observed,
he says: Now came the day of unleavened bread, on which it was necessary for the Passover to be slain.
Now this day was the fourteenth day of the month, according to that passage in Exodus 12: "You shall keep the lamb until the fourteenth day of this month, and the whole assembly of the children of Israel shall sacrifice it at evening"; and Leviticus 23: "In the first month, on the fourteenth day of the month at evening is the Passover of the Lord; and on the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread." From which it is apparent that Christ celebrated the Passover on that day on which it was customary according to the Law, and thereby he celebrated it with unleavened bread, because in Deuteronomy 16, "no leavened bread shall appear in all your borders."
10. And therefore he confected from unleavened bread, according to what was fitting for the figure:
Exodus 12: "And they shall eat the flesh that night, roasted by fire, and unleavened bread with wild lettuce." This also befits this Sacrament,
according to that passage in 1 Corinthians 5: "Let us feast, not with the old leaven, but with the unleavened bread of sincerity," etc. And this is confirmed by the other two Evangelists, namely Matthew and Mark, because both say that Christ celebrated the Passover on the first day of unleavened bread, in Matthew 26 and Mark 14.
But John seems to contradict this. In John 13 it is said: "Before the feast day of the Passover," etc.; and again in chapter 18: "The Jews did not enter the praetorium, lest they be contaminated, but that they might eat the Passover." And therefore the Greeks say that Christ celebrated the Passover before the fourteenth day of the month, for on that day he himself was immolated and crucified; and therefore they say that he confected from leavened bread.
But the Greeks are mistaken, because they are compelled to say that the other Evangelists said something false compared to John. They are mistaken, however, because the term passover
is taken equivocally. For sometimes it is taken for the lamb itself to be slain, as it is taken here: The day of unleavened bread came, on which it was necessary to kill the passover;
sometimes for the paschal food, as in John 18: "That they might eat the passover," that is, the unleavened bread, which was the food of the Passover; sometimes for the fifteenth day of the month: Leviticus 23: "On the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread. The first day shall be most solemn for you," etc. And thus it is taken in John 13. It corresponds, moreover, to the time of the figure, although he was crucified on the fifteenth day; whence the Gloss: "Although he was crucified on the following day, that is, on the fifteenth of the moon, nevertheless on this night, on which the lamb was sacrificed, he handed over the Sacraments of his flesh and blood, and being seized and bound by the Jews, he consecrated the beginning of his own immolation."
11. (Verse 8). 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. For Peter, meaning one who recognizes,
and John, meaning one in whom is grace,
intimate to us faith with charity; and these are what prepare for the eating. For through faith there is mastication,
through charity incorporation;
on account of which, John 6: "He who eats my flesh and drinks my blood abides in me, and I in him." Likewise, through Peter knowledge,
through John virtue and grace;
and these are what prepare a person. The Psalm: "Justice and judgment are the preparation of your throne"; because what knowledge dictates, virtue carries out. It is intimated therefore from this that no one ought to approach the paschal food unless prepared; on account of which, First Corinthians 11: "But let a man prove himself, and so let him eat of that bread and drink of the chalice. For he who eats and drinks unworthily eats and drinks judgment to himself." And therefore conversely it is said in Revelation 19: "The marriage of the Lamb has come, and his wife has prepared herself." For he who does not have a wedding garment is cast out from this banquet: Matthew 22: "But the king entered to see the guests, and he found there a man not clothed with a wedding garment. And he said to him: Friend, how did you come in here," etc.
12. (Vers. 9.10.). 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 water,
as a directive sign. Mark, however, says in chapter 14: "There shall meet you a man carrying a jug of water." Augustine also in On the Harmony of the Evangelists says that "Mark says jug,
Luke says pitcher;
one signified the kind
of vessel, the other its size."
13. (Vers. 10. 11.). 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. He seeks a house from another, which he himself did not have, as is said in Matthew 8: "Foxes have dens and the birds of the sky have nests; but the Son of Man has nowhere to lay his head." He seeks seclusion, however, because "in peace is his place made."
14. (Vers. 12.). And because he knew his disposition, he therefore adds: And he will show you a large upper room, furnished, and there prepare,
as if in an honorable place. These things are plain according to the literal sense.
15. 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"? A beautiful city:
Revelation 21: "I saw the holy city, the new Jerusalem, descending from heaven from God, prepared as a bride adorned for her husband." A joyful city:
Psalm: "The rushing of the river makes glad the city of God."
By the upper room,
however, is understood the holy soul,
which ought to be elevated
through contemplation:
Job 39: "Will the eagle be raised up at your command?" etc.; great
through charity:
Baruch 3: "O Israel, how great is the house of God and how vast is the place of his possession!" And Psalm: "Therefore my heart has been enlarged" etc.; furnished with the variety of virtues:
Esther 1: "The pavement of Parian stone, decorated with painting of wondrous variety, adorned it." — To this upper room
the Lord comes, seeking the consent of the master of the house, because Revelation 3: "I stand at the door and knock" etc. — He also comes to an unnamed man,
because, as the Gloss says, "it is signified that the opportunity is to be given to all who wish to receive Christ in the lodging of their mind." Or, as another Gloss says, "he is designated without a name, so that as a poor man,
he be considered ignoble who is chosen by the Lord"; James 2: "Did not God choose the poor in this world"? and 1 Corinthians 1: "God chose the ignoble and contemptible things of the world, and the things that are not, that He might destroy the things that are, so that no flesh should glory in His sight."
16. He comes nonetheless through the guidance of a man carrying water in a jar:
because no one becomes a temple of Christ except through baptism: John 3: "Unless one is born again of water and the Holy Spirit, he shall not enter the kingdom of God." Whence also the Lord washed the feet of the disciples at supper. No one rightly approaches this Sacrament, after he has defiled his baptism, unless he is drenched with a shower of tears. As a figure of this, it is said in Genesis 18: "I will bring a little water, and let your feet be washed. And I will set a morsel of bread, and strengthen your heart." Concerning this water, Ambrose says: "O water, which merited to be the Sacrament of Christ, which washes all things and is not itself washed. You begin first, you complete the perfect mysteries. From you is the beginning, in you is the end." Therefore the water in the jar designates the wave of regeneration,
according to that passage of 1 John 5: "There are three who give testimony on earth: the Spirit, the water, and the blood"; and John 19: "From His side came forth blood and water." It also designates sacred doctrine itself,
because Ecclesiasticus 15: "The water of saving wisdom shall give him to drink." And this is in a jar,
that is, under a veil: 2 Corinthians 4: "We have this treasure in vessels." It also designates heavenly grace;
Genesis 24: "Give me water from the jar," etc.; and John 4: "Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall not thirst forever."
The Lord therefore wishes to intimate in these things that whoever wishes to prepare himself for the Passover, it is necessary that he enter the Church and through baptism and sacred doctrine and divine grace be furnished as a great and lofty upper room for receiving Christ.
17. (Verse 13). 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 intimated the wisdom of Christ,
because, just as He foretold, so it came to pass for them, because it is said in Ecclesiasticus 23: "To the Lord God, all things are known before they were created." There is also intimated the obedience of the disciples,
because they prepared according to what had been enjoined, lest perhaps they should pass over the divine will, because, above in chapter 12, "that servant who knew the will of his lord and did not prepare himself and did not act according to his will shall be beaten with many stripes."
18. Spiritually,
however, the disciples prepare the Passover through the teachings of truth,
according to that passage of Isaiah 40: "The voice of one crying in the desert: Prepare the way of the Lord." They also prepare when they call to the remedies of salvation:
Matthew 22: "He sent his servants at the hour of supper to say to those invited: Behold, I have prepared my dinner, my oxen and fatlings are killed, and all things are ready: come to the wedding." Whence all good disciples of Christ cry out, urging their hearers: "Prepare your hearts unto the Lord and serve him alone," 1 Kings 7. All cry out that the world be despised and God be loved. And this is to make the Passover,
that is, the passage from visible things to invisible things, from temporal things to eternal things, from death to life, according to that passage of John 5: "He shall not come into judgment, but shall pass from death to life."
19. 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. In the first of these there is treated the observance of the Passover;
in the second, the institution of the Eucharist,
at that place: And having taken bread, he gave thanks;
in the third, the rebuke of the ingratitude of Judas,
at that place: But yet behold, the hand of him who betrays me.
Concerning the eating of the Passover,
three things are introduced, namely, the reclining at table of the disciples and Christ, the passing of the typological lamb,
and the end of the figurative drink.
20. (Vers. 14.). First, therefore, as regards the charitable reclining at table of the disciples and Christ,
he says: And when the hour had come, he reclined at table, and the twelve Apostles with him,
in which is shown the wondrous intimacy of Christ toward his disciples, because he reclined at table together with his disciples, so that by example he might teach that passage of Ecclesiasticus 32: "Have they made you ruler? Be not lifted up: be among them as one of them." For it appears in this that the Lord in a wondrous manner welcomes mutual charity, according to that passage of John 13: "By this shall all men know that you are my disciples, if you have love one for another." And this is what he himself commanded in John 13: "A new commandment I give unto you, that you love one another"; and again in the fifteenth chapter: "This is my commandment, that you love one another," etc. And this he desired above all, and for this reason he instituted the Sacrament of communion.
21. (Vers. 15.). 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 the earth, and what do I desire, except that it be kindled? But I have a baptism to be baptized with, and how I am constrained until it is accomplished!" Now Christ desired to eat this on account of the exclusion of the figure and the introduction of the truth. Whence Chrysostom: "I have desired to hand over to you new things and to give a second passover." In this he intimates that one must approach the paschal food with the greatest desire; on account of which, Ecclesiasticus twenty-four: "Come over to me, all you who desire me," etc.; and the Psalm: "He gives food to the hungry"; again: "Open wide your mouth, and I will fill it."
22. (Vers. 16.). 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. The Gloss: "I will no longer celebrate the Mosaic passover, until it be fulfilled as spiritually understood in the Church, which is the kingdom of God." What therefore is said in Exodus twelve: "You shall celebrate this day throughout your generations with an everlasting observance" is referred rather to the thing signified than to the sign. For the figure is fulfilled when that which it prefigured comes, and then, when the truth arrives, it ceases, just as a shadow ceases through light; on account of which it is said in First Corinthians thirteen: "When that which is perfect has come, that which is in part shall be done away"; and therefore in Hebrews ten: "The Law, having a shadow of the good things to come, not the very image of the things, can never make perfect those who draw near"; and afterward: "And indeed every priest stands daily ministering and often offering the same sacrifices, which can never take away sins. But this one, offering one sacrifice for sins, sits forever at the right hand of God. For by one offering he has perfected forever those who are sanctified." And he has already fulfilled by one passion the prefiguration of that offered lamb, because, as it is said in Matthew three, "so it becomes us to fulfill all justice"; for, in Matthew five, "I have not come to destroy the Law, but to fulfill it."
23. (Vers. 17.). Third, as regards the termination of the figurative drink,
it is added: And having taken the cup, he gave thanks and said: Take and divide it among you.
Now this is said of the drink pertaining to the old passover; whence the Gloss: "This cup pertains to the old passover, to which he was putting an end." Having received which, he gives thanks,
namely because the old things were about to pass away, and all new things were about to come, according to that passage in Leviticus twenty-six: "When the new things come upon you, you shall cast aside the old."
24. (Verse 18.). 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 scribe instructed in the kingdom of heaven"; or even eternal life,
according to what follows below in chapter 23: "Remember me, Lord, when you come into your kingdom"; or even grace,
according to what precedes above in chapter 17: "The kingdom of God is within you." For immediately in the Passion of Christ justice was fulfilled
and iniquity was destroyed, according to Daniel 9: "That transgression may be consummated, and sin may find an end, and iniquity may be blotted out, and everlasting justice may be brought in." In the Passion understanding was opened:
below in chapter 24: "He opened their minds to understand the Scriptures"; and this is signified by the very rending of the veil, which to this day lies over the minds of those who do not believe. In the Passion grace was given,
according to John 1: "Grace and truth came through Jesus Christ." Likewise, through the Passion the gate was opened and glory was acquired;
and therefore below in chapter 23: "Today you shall be with me in paradise." Since therefore the kingdom of God according to this fourfold mode immediately succeeded such food and drink, he rightly says that "he would not drink until the kingdom of God should come"; which he says, as the Gloss states, "so that by the change of these sacraments he might teach that the remaining sacraments or precepts of the Law are to be transferred to spiritual observance."
25. (Verse 19.). And taking bread
etc. After he has treated the eating of the Passover, here secondly he treats the institution of the Eucharist:
concerning which three things are introduced, namely the consecration of the Lord's body, the conferral of power,
and the consecration of the blood of Christ.
First, therefore, with regard to the consecration of the body,
he says: And taking bread, he gave thanks and broke it and gave it to them, saying: This is my body, which is given for you
; in which the Lord consecrated and instituted the form of consecrating in these words: "This is my body."
But as to how He consecrated, there is a fourfold opinion. The first is that He consecrated by the power of the Deity without words, and afterward spoke the words and gave power to the words. The second is that He first spoke the words in secret and afterward openly. The third is that He spoke the words only once, but first broke the bread and afterward consecrated. The fourth opinion is that He spoke the words once, and by speaking He consecrated, and by consecrating He instituted, and He spoke before He broke; whence the text is in inverted order and should be construed thus: He took bread and gave thanks, saying: This is My body, and He broke it and gave it. - Now the Lord changed the sacrament of the lamb
into the sacrament of bread,
because this is a more common and natural food, at the same time expressing the nourishing and unifying power in the true and mystical body of Christ: whence in the Psalm: "Let bread strengthen the heart of man," namely heavenly bread, of which it is said in the Psalm: "Man ate the bread of Angels"; and John 6: "I am the living bread, who came down from heaven," etc. The sweetness
of this one bread was prefigured in the manna, of which Wisdom 16: "And You provided them with prepared bread from heaven." It was prefigured likewise in Genesis 49: "Asher, his bread shall be fat, and he shall yield delights to kings." Its dignity
was also prefigured in the sacrifice of Melchisedech, Genesis 14: "But Melchisedech, bringing forth bread and wine, blessed him," etc.; and therefore it is said of Christ in the Psalm: "You are a priest forever according to the order of Melchisedech." For just as Melchisedech blessed, so also did He, and much more so, because He is the Eternal Priest: whence by His word alone He converted the bread into His body.
26. The meaning of the word is therefore this: This is My body,
that is, what is designated by "this," to be converted into My body, is My body; or: this passes into My body, which is whole and perfect; and the efficacy of the word is such that once this is spoken, it comes to pass. Whence Ambrose: "If the word of Elijah had such power as to bring down fire from heaven, shall the word of Christ not have such power as to change substances?" Again the same: "Why do you seek the order of nature in the body of Christ, when He Himself was born of the Virgin beyond nature?"
Although he accomplished it by word alone, it is nevertheless said that he took bread, gave thanks, broke it, and gave it, on account of the mystery of signification. For in the taking of bread is understood the assumption of flesh, because John 6: "My flesh is truly food." He therefore took bread to designate that saying of John 1: "The Word was made flesh." In the giving of thanks is understood the flowing down of graces from the Head into the whole body of the Church: John 1: "Of his fullness we have all received, grace for grace." In the breaking is understood the affliction of the Passion, by which he was cut by scourges, pierced by nails, and transfixed by a lance, according to that saying of the Psalm: "They have dug my hands and my feet, they have numbered all my bones." In the giving is understood the liberality of communication: John 6: "The bread that I will give is my flesh"; because this Sacrament is supremely gratuitous, according to that saying of Matthew 10: "Freely you have received, freely give."
27. Second, as regards the conferral of power, he adds: Do this in my commemoration: in which he gives them the power to do what he himself did; and through this he also handed on to them the sacerdotal order, as if saying that word of John 13: "I have given you an example, that as I have done, so you also should do." He also indicates why they ought to do this, namely as a memorial of the Lord's death: 1 Corinthians 11: "As often as you shall eat this bread and drink the chalice, you shall announce the death of the Lord, until he comes"; and Ecclesiasticus 49: "The memory of Josiah is like a composition of fragrance made by the work of the perfumer." And concerning this memory it is said in Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall"; and afterward: "Remembering I shall remember, and my soul shall languish within me."
As a memorial of the Lord's power: the Psalm: "The merciful and compassionate Lord has made a memorial of his wonders"; and again: "O Lord, your name is forever; O Lord, your memorial is unto generation and generation"; and Exodus 13: "It shall be as a sign in your hand and as a remembrance hung before your eyes, because with a strong hand the Lord brought you out of Egypt."
As a memorial also of the Lord's charity, according to that saying of Isaiah 26: "O Lord, your name and your memorial are in the desire of the soul." Therefore Song of Songs 8: "Set me as a seal upon your heart, as a seal upon your arm," etc.
This is a living and true memorial, because it is not only a rememorative sign,
but also a demonstrative one:
and therefore it is said: "This
is my body"; because it is itself a signifying Sacrament
and sanctified,
concerning which 1 Timothy 3: "And manifestly great is the Sacrament of piety, which was manifested in the flesh, justified in the spirit," etc. It is also a preservative viaticum
and strengthening:
John 6: "He who eats me, he also shall live because of me. This is the bread which descended from heaven, not as your fathers ate manna and died. He who eats this bread shall live forever." It is itself an accepted sacrifice
and propitiatory,
according to that of 1 Peter 2: "A holy priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ"; and hence indeed it is necessary that the most true body of Christ be contained herein.
28. (Verse 20.). Third, regarding the consecration of the blood,
he adds: Likewise also the chalice, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.
And it should be noted that the Evangelists do not express this form in the same way. For in Matthew 26 and Mark 14 it is said: "This is my blood of the new testament, which shall be shed for many." But the Apostle says in 1 Corinthians 11: "This chalice is the new testament in my blood." The Church, however, uses none of these forms; for she says: "This is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many unto the remission of sins."
Nor is there any contradiction: because those writing did not intend to describe precisely the form of words, but to weave a narrative; but the Church preserves the form handed down by the Apostles in confecting, which they had also received from Christ; and the form of the Church implies within itself whatever was said by all the Evangelists and by the Apostle. Moreover, this chalice
names the drink contained in the chalice, just as in Matthew 20: "Can you drink the chalice that I am about to drink?"
In the chalice, moreover, was contained wine mixed with water, although the Evangelist does not express this, because this is understood, both because it was the custom, and because the wine was strong, and because Christ was most sober. And this also is not without mystery, because, just as water is united to wine, so the people are united to Christ; and therefore in designation of this it is said in John 19 that from the side of Christ "there came forth blood and water"; and therefore the Church offers both mixed together. Moreover, all of that was transubstantiated into the true blood of Christ; whence 1 Corinthians 10: "The chalice of blessing, which we bless, is it not the communion of the blood of Christ?"
29. Moreover, through this blood the new testament was confirmed; whence Hebrews 9:
"Neither was the first testament dedicated without blood"; whence Exodus twenty-four: "He took the blood and sprinkled it upon the people, saying: This is the blood of the testament which God has commanded unto you." But that was the blood of animals, which could not take away sins, according to that passage in Hebrews ten: "For it is impossible that sins be taken away by the blood of bulls and goats"; and therefore that testament was old
and temporal.
- Therefore the new
testament could not and ought not be dedicated except in the blood of Christ; hence Hebrews nine: "Christ, being come a high priest of good things to come, by a greater and more perfect tabernacle not made with hands, neither by the blood of goats or calves, but by His own blood, entered once into the holy places." "And therefore He is the mediator of the new testament." And the reason for this is that by the blood of Christ the human race was redeemed; hence Hebrews nine: "Without the shedding of blood there is no remission" of sins — not of any blood whatsoever, but of the Lamb of God and Bridegroom, Jesus Christ. Whence Revelation five: "You have redeemed us to God in Your blood"; and Revelation one: "He loved us and washed us from our sins in His blood." And because through the blood of His cross He pacified "the things that are on earth and the things that are in heaven," as is said in Colossians one, therefore the sacrifice of blood ought to be propitiatory and ought to be a restorative Sacrament; which even the young of the eagle lick up,
according to that passage in Job thirty-nine: "The young of the eagle lick up blood"; by which the friends of the bridegroom are inebriated,
according to that passage in the Song of Songs five: "Drink and be inebriated, dearest ones"; by which valiant warriors are incited to battle,
according to that passage in First Maccabees six: "They showed the elephants the blood of grapes and mulberries to sharpen them for battle"; and Revelation twelve: "They overcame him because of the blood of the Lamb." And to such it is said in Hebrews twelve: "You have not yet resisted unto blood, fighting against sin."
30. (Vers. 21.). 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.
First, therefore, as regards the perversity of the ungrateful traitor, it is said: But yet behold, the hand of him who betrays me is with me on the table. He says this indeed adversatively, because the ingratitude of the traitor directly assails the grace of so noble a Sacrament. In this, moreover, the wondrous benignity of Christ appears, because he received his most wicked traitor with him at the table; and not only at the table, but rather, what is more, at the same dish, according to that passage in Matthew twenty-six: "He who dips his hand with me in the dish, he shall betray me." In this the Lord gave an example for loving enemies, according to that passage in Matthew five: "Love your enemies"; he gave an example for tolerating the wicked, whence, as Augustine says, he communicated his body and blood to Judas, nor did he reveal him to the others; whence the Gloss: "He does not designate him by name, lest being openly rebuked he become more shameless." He also washed the feet of Judas himself, just as those of the other disciples, namely the Apostles, according to what is said in John thirteen: "You are clean, but not all. For he knew who would betray him."
And on the contrary, from this there appears the wondrous ingratitude of the traitor, who neither by such great humility, nor by such great charity, nor by such great familiarity desisted from his betrayal. Therefore the Lord complains in the Psalm: "The man of my peace, in whom I trusted, who ate my bread, has greatly trampled upon me"; and again: "If my enemy had cursed me, I would surely have endured it." "But you, a man of one mind, my guide and my familiar, who together with me took sweet foods."
Similar to this traitor are those who approach the table of Christ, namely the altar, with a perverse heart. Whence the Gloss: "By the example of Judas, he betrays the Son of man who presumes to violate this inviolable Sacrament." Of this kind are those who after receiving the Sacrament return to sin, like "a dog to its vomit," concerning whom it is said in Hebrews ten: "For if we sin willfully after having received the knowledge of the truth, there no longer remains a sacrifice for sin"; whence in the Psalm: "And they repaid me evil for good, and hatred for my love."
31. (Vers. 22.). 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 place: "And the Lord willed to crush him in infirmity"; and Acts 3: "God thus fulfilled what he foretold through the mouth of all the Prophets, that his Christ should suffer." For Isaiah says in Isaiah 53: "Like a sheep he shall be led to the slaughter"; and the last chapter of Lamentations: "The spirit of our mouth, Christ the Lord, was taken in our sins"; and Daniel 9: "After sixty-two weeks Christ shall be slain"; and Zechariah 13: "What are these wounds in the midst of your hands? And he shall say: With these I was wounded in the house of those who loved me."
32. The Passion
therefore of Christ was determined
by God, was also pleasing and acceptable
to him, and yet the disposition of the betrayer
was displeasing and perverse:
and therefore it is added: But woe to that man by whom he shall be betrayed!
Because, although in effect
there is agreement, in will
nevertheless there is the greatest discrepancy, because God willed this out of charity,
according to that passage in Ephesians 2: "But God, who is rich in mercy, on account of his exceeding charity," etc.; and Romans 5: "But God commends his charity toward us, because, when we were yet sinners, Christ died for us." Christ willed it out of obedience:
Philippians 2: "He humbled himself, being made obedient unto death," etc. The Jews willed it out of cruelty:
Wisdom 2: "Let us examine him with reproach and torment." "Let us condemn him to a most shameful death." But Judas willed this out of avarice,
and therefore that passage from Acts 8 can fittingly be applied to him: "May your money be with you unto destruction." Whence there appears in Judas that which is said in 1 Timothy 6: "Those who wish to become rich fall into temptation and the snare of the devil," etc.; and verified also is that passage from Ecclesiasticus 10: "Nothing is more wicked than to love money. For such a one has even his soul for sale, because in his life he has cast away his inmost parts." Whence Judas lost his life, lost his soul, lost his reputation, lost all things, and incurred eternal calamity; whence in the Psalm: "When he is judged, let him go forth condemned," etc.; Matthew 26: "It would have been good for him if he had not been born," etc.
33. (Vers. 23.). Third, regarding the purity of the Apostles of Christ, he adds: And they began to inquire among themselves which of them it was who would do this. Bede: "The eleven knew that they had thought nothing of the sort, but they trusted the Master more than themselves"; whence in Matthew twenty-six it is said: "Being greatly saddened, each one began to say: Is it I, Lord?" Whence the Apostles were innocent, because they were neither complicit in the wickedness nor even aware of it. Yet each one was troubled in himself and about himself, lest he be believed by others to be such a person, and also on account of uncertainty about the others: whence in John thirteen: "The disciples looked at one another, uncertain of whom he spoke." Among all of them, however, Simon Peter, because he was more fervent, inquired more diligently: whence in John thirteen: "Simon Peter nodded to that disciple whom Jesus loved and said to him: Who is it of whom he speaks?" The Lord preferred that all be troubled rather than that he be exposed to all, so as to give the pattern that a hidden vice is not to be easily made public: on account of which, Ecclesiasticus nineteen: "Have you heard a word against your neighbor? Let it die within you, trusting that it will not burst you." Yet he indicated it to Simon Peter through John, as is said in John thirteen: "It is he to whom I shall offer the dipped bread"; because it is not considered public what is disclosed out of charity for the sake of caution to a prelate in order to avoid danger.
Third, concerning the provident instruction of the disciples, two things are said.
34. There arose also a contention etc. After he described the machination of the betrayal and the institution of the Sacrament of the altar, here thirdly he describes the provident instruction of the disciples. And since a person is prepared for ruin in two ways: either through arrogance in prosperity or through inconstancy in adversity: therefore this part has two sections. In the first of which he restrains the arrogance of the disciples: in the second he encourages and strengthens them toward constancy, at the passage: And the Lord said to Simon.
In restraining therefore the arrogance of the disciples, four things are introduced by the Evangelist, namely: a quarrel exposing arrogance, a teaching restraining arrogance, an example persuading humility, and a reward enticing to humility.
35. (Vers. 24.). First therefore, as regards the contention, detecting arrogance,
he says: Now there arose also a contention among them, which of them should seem to be the greater.
What the occasion of this contention
was, is not known. Contention, however, is a sign of the love of private good: whence James 4: "Whence come wars and quarrels among you? Is it not from the concupiscences that war in your members?" But contention about primacy
is a sign of the love of excellence and dominion: and this love was not yet extinguished in the Apostles before the coming of the Holy Spirit. Whence to them could be said that word of 1 Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal and do you not walk according to man?" Whence this contention is not to be taken as an example, because it was repressed by Christ and is dissuaded by the Apostle Paul. For 1 Corinthians 11: "If any man among you seem to be contentious, we have no such custom, nor the Church of God"; because, Proverbs 20, "it is an honor for a man to separate himself from contentions."
But this custom has departed from the court: indeed just as, when the passion of Christ was imminent, they contended about primacy, so when the death of a bishop is imminent, contention arises among the canons as to who should be placed in charge. Whence to such persons can be said that word of the Apostle, 1 Corinthians 11: "I do not praise you, that you come together not for the better but for the worse"; because they cling rather to the contention of carnal men than to the peace and unity of spiritual men, which Christ left them at his death, according to that word of John 14: "Peace I leave with you, my peace I give to you."
Whence Joseph said to his brothers, Genesis 45: "Do not be angry on the way."
36. (Vers. 25.). 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 that have power over them are called benefactors,
by an honorable name. Such are those of whom it is said in the Psalm: "They called their names upon their lands"; and immediately it is added: "Man, when he was in honor, did not understand," etc.
37. (Vers. 26.). 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 leader, as a servant,
through humiliation in outward conduct:
Matthew twenty: "Whoever wishes to become greater among you, let him be your minister; and whoever wishes to be first among you, shall be your servant." And therefore in the parable above in the fourteenth chapter he says: "When you are invited to a wedding, recline in the last place." And he gives the reason there: "Because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." This is said, however, not so that rank should be abandoned, nor order disturbed, nor justice omitted, but so that the private love of preeminence may be suppressed; therefore Ecclesiasticus thirty-two: "Have they made you a ruler? Do not be lifted up: be among them as one of them. Have care for them." And this is most fitting for clerics, according to First Peter five: "Not as lording it over the clergy, but being made a pattern of the flock from the heart." Whence the Gloss: "It is necessary that the ruler show himself to his subjects both as a mother through tenderness and as a father through discipline, lest either strictness be rigid or tenderness be lax." And of this there is an example in Paul, who said to the good in First Thessalonians two: "We became little ones in your midst, as if a nurse were cherishing" etc.; he was also a stern father to the Corinthians, Second Corinthians last chapter: "I foretell to you, as I foretold to those who sinned before, and to all the rest, that if I come, I will not spare. Or do you seek a proof of him who speaks in me, Christ?"
38. (Verse 27.). Third, as regards the example urging humility,
he adds: For which is greater, he who reclines at table, or he who serves?
He asks this as something self-evident, and therefore responds: Is it not he who reclines at table?
This is indeed true according to the order that is observed according to worldly custom and usage; whence above in the seventeenth chapter: "But which of you, having a servant, who when he returns from the field would say to him: Come over and recline at table; and not rather: Come and serve me?"
But it is otherwise according to the divine order; whence he adds: But I am in your midst as one who serves,
to give an example of humility: which he did most especially at that Last Supper, in which he washed the feet of the disciples, as is said in John thirteen, where it is added: "You call me Master and Lord, and you say well. For so I am. If therefore I have washed your feet" etc. And he himself gives the reason accordingly: "The servant is not greater than his lord, nor is the apostle greater than he who sent him." If therefore Christ, though he was superior, served most humbly, how much more so should all the disciples of Christ. Chrysostom: "He is not a true disciple who does not imitate his master, nor a true image that is not like its author." Whence although it has always been dangerous to be lifted up in pride, now it is most dangerous after so great a humility has been shown; and therefore Philippians two: "Have this mind in you which was also in Christ Jesus, who, though he was in the form of God, did not count it robbery to be equal to God" etc.
39. (Vers. 28.). Fourth, regarding the reward enticing to humility, he adds: You indeed are those who have remained with me in my trials, through the endurance of tribulation. Such are those of whom it is said in Revelation 7: "These are they who have come out of the great tribulation and have washed their robes and made them white in the blood of the Lamb." And such as these are true friends, because, Proverbs 17, "he who is a friend loves at all times, and a brother is proven in distress"; and therefore Ecclesiasticus 6: "If you possess a friend, possess him in trial."
40. (Vers. 29. 30.). And since he who is a partaker in tribulation ought to be a partaker in honor, therefore he adds: And I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom, through the abundance of satisfaction, according to that passage in 2 Timothy 2: "Faithful is the saying. For if we have died together, we shall also live together; if we endure, we shall also reign together"; and therefore Revelation 1: "A partaker in tribulation and in the kingdom." The Father disposed to the Son that he would come to exaltation through humiliation: for below in chapter 24: "Was it not necessary for Christ to suffer and so enter into his glory?" and Philippians 2: "He humbled himself"; and afterward: "Therefore God also has exalted him and given him the name," etc. So also the Son disposes to us under the same terms, both as to the way and as to the homeland; whence John 12: "If anyone serves me, let him follow me; and where I am, there also my servant shall be."
That he says this not only regarding the banquet of refreshment, but also the throne of honor, and therefore he adds: And you shall sit upon thrones, judging the twelve tribes of Israel, through the excellence of dignity. And this is said to the perfect, who will judge and will not be judged: of whom Matthew 19: "You who have left all things and followed me," etc. And in the person of such it is said in 1 Corinthians 6: "Do you not know that the saints will judge this world?" "Do you not know that we shall judge angels, how much more secular matters?" This, moreover, is owed to perfect humility, according to that passage in Job 36: "Your cause has been judged as that of the wicked"; and again in chapter 36: "He does not save the wicked, and he grants judgment to the poor," namely to those who overcome the haughtiness of pride. Therefore Revelation 3: "He who overcomes, I will grant him to sit with me on my throne, just as I also have overcome and have sat with my Father on his throne." And this is the reward of the humble: John 12: "If anyone serves me, my Father who is in heaven will honor him."
41. And the Lord said to Simon
. After having checked the arrogance of the disciples, here he encourages them to constancy against imminent dangers
. And since in dangers there is need of constancy against violence, and need of caution against fraud — for the devil tempts as a lion, and tempts also as a dragon — therefore this part has two sections. In the first of these he encourages the disciples to constancy;
in the second he urges them to caution,
there: And he said to them: When I sent you
etc. Now, encouraging
them to constancy, he forearms them against temptation, shows them their defense,
and checks their presumption.
42. (Vers. 31.). First, therefore, as regards the forewarning of temptation,
he says: And the Lord said to Simon: Simon, behold, Satan has demanded you, that he might sift you as wheat.
He addresses Simon specifically as the chief among all the Apostles. For to him it was said in Matthew 16: "Blessed are you, Simon Bar Jona"; and afterwards: "And I say to you, that you are Peter, and upon this rock I will build my Church." He therefore forearms this one as the principal and foundational stone, by showing the danger of the enemy's assault. For because the devil opposes us, he is therefore called Satan,
according to that passage in Zechariah 3: "Satan stood at his right hand to oppose him." He, however, always desires to persecute just men, but cannot do so except insofar as he is permitted by the Lord. Therefore he is said to demand,
just as he was permitted by the Lord regarding Job: Job 1: "On a certain day, when the sons of God stood before the Lord, Satan also was present among them"; and power was given to him. He also shakes perfect men, as wheat is shaken in a sieve,
because, just as wheat, while it is sifted, is purified, so also are holy men in tribulations. Whence the Gloss: "When Satan seeks to tempt and to shake, as one who purges wheat by winnowing, we are taught that no one's faith can be tempted by the devil unless God permits it." But just as, when wheat is sifted, nothing remains in the sieve except dust, so the devil captures only the perverse: Ecclesiasticus 27: "As when a sieve is shaken, the dust remains, so the perplexity of a man in his thought." For in this sieve the wicked are not purified; Amos 9: "I will shake the house of Israel, as wheat is shaken in a sieve, and not a pebble shall fall upon the ground."
43. (Vers. 32.). Second, with respect to the demonstration of defense, he adds: I have prayed for you, that your faith may not fail. Here the Lord prayed, not that Peter would not fall, but that he would not fail, because, although he fell, he rose again, according to that passage below in the same chapter: "The Lord turned and looked at Peter," etc. Or this can be referred to the Church of Peter, for whose faith the Lord prayed, according to that passage in John seventeen: "I do not pray for them only, but also for those who will believe in me through their word." And this Church, which is signified by Peter's little boat, although it is shaken, nevertheless is not shipwrecked. For God established this in that Church for the confirmation of the others.
Therefore he adds: And you, once converted, confirm your brothers: because, as it is said in Romans fifteen, "we who are stronger ought to bear the weaknesses of the weak," etc.; and this is ordained, according to that passage in Proverbs eighteen: "A brother who is helped by a brother is like a fortified city." From this it is clear that Christ himself, by praying and interceding, confirms the principal members of the Church. On account of which, First Corinthians fifteen: "But thanks be to God, who has given us the victory through Jesus Christ our Lord"; and First Peter, last chapter: "But the God of all grace, who has called us to his eternal glory in Christ Jesus, after you have suffered a little while, will himself perfect, confirm, and establish you." But through the principal members he confirms the weak, according to that passage in Romans one: "I long to see you, that I may impart to you some spiritual grace to strengthen you, that is, to be mutually consoled among you," etc. Hence it is also said to holy Job: "Your words have strengthened those who were faltering," Job four.
44. (Vers. 33.). Third, with respect to the repression of presumption, he adds: Who said to him: Lord, I am prepared to go with you both to prison and to death. This word was of love and fervor, but nevertheless it was of a certain presumption, because he promises that for which he does not suffice, namely that he is prepared to die for Christ and with Christ, since this is the work of the most perfect charity. Hence Jerome: "A bird without feathers strives to fly." Hence Peter here presumed in two ways: both because he judged of his own powers beyond his strength; hence John thirteen: "He said to Peter: Where I am going, you cannot follow me now. Simon Peter said to him: Why can I not follow you now? I will lay down my life for you"; and again, because he set himself above the others; hence Mark fourteen: "And even if all shall be scandalized in you, yet not I." Hence Chrysostom: "There were two accusations: both that he contradicted Christ and that he set himself above the others."
45. (Verse 34.). And therefore this presumption had to be checked, and for this reason it is added: And he said: I tell you, Peter, the cock will not crow today until you deny three times that you know me.
Chrysostom: "He permits him to fall, teaching that in all things Christ is to be believed more than one's own conscience." And afterwards: "From this it is apparent that the desire of man does not suffice unless it is sustained by the will of the One above." Whence Augustine in On the Words of the Lord says that the Lord spoke to Peter as a physician to a sick man who believes himself to be well. For he says thus: "The physician, feeling the pulse of Peter's heart, was saying that he would deny him three times"; which indeed he was saying not to incite him to denial, but to check his presumption. Whence
Glossa: "He who knows what is in man, lest anyone rashly trust in his own standing, or too rashly despair on account of a fall, as God predicts the manner, time, and number of the denial, and as one who is merciful promises the aid of his defense." Therefore the Lord himself, "who knows our frame," who knows that the thoughts of men are vain, predicts the fall, in order to show that what is said in Proverbs twenty-eight is true: "He who trusts in his own heart is a fool; but he who walks wisely shall be praised." — But if anyone should ask whether Peter believed that the Lord had spoken truly or falsely, I say that he believed it to be true, but under a condition,
namely, unless he carefully guarded himself. For he knew that the prediction of Christ in no way prejudged the matter, but rather foretold the freedom of the will.
46. But what is said here about the denial of Peter seems to be contrary to what is said in Mark fourteen: "Before the cock crows twice, you will deny me three times."
But to this it is answered that in truth before the first crowing Peter denied once, and before the second twice, and so Peter completed the threefold denial before the cock completed its crowing. The sense therefore is that the cock will not crow,
that is, will not complete its crowing; or before the cock crows, you will deny three times,
that is, you will have begun the threefold denial; or you will deny,
that is, you will complete the threefold denial in resolve.
47. (Verses 35–36.). And he said to them: When I sent you
etc. After he encouraged them to constancy, here he urges them to caution.
Which indeed he does through remembrance of past things,
through circumspection of present things,
and through provision for future things.
First therefore, as regards the remembrance of past things,
he says: And he said to them: When I sent you without purse and bag and sandals, did you lack anything? And they said: Nothing.
Now this
The Lord requires of them that in the time of tribulation they be mindful of past tranquility, according to that passage of Ecclesiasticus 11: "In the day of evils, be not unmindful of good things"; and Job 2: "If we have received good things from the hand of God, why should we not endure evil things?" — Or He brings this to memory so that from the past He might give caution for the future, because, Ecclesiastes 8, "he who is ignorant of the past can know future things by no messenger." — Or He asks this to show that it arose by divine ordinance and was observed in the primitive Church, that he who preaches the Gospel should live from the Gospel; whence the Gloss: "He commands that they take nothing for the journey, ordaining namely that he who preaches the Gospel should live from the Gospel." — Or He asks so that He might show from their response that necessities will not be lacking to one who follows the divine counsels. On account of which, Matthew 6: "Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on." "For your Father knows that you need all these things." He does not say this because the Apostles endured no want, but because God supplied it as much as was necessary. Whence 2 Corinthians 4: "We are perplexed, but not destitute"; the Gloss there: "We are as poor to such a degree that necessities fail us, but we are not destitute,
because God feeds us." And that word of the Psalm is fulfilled: "Fear the Lord, all you His saints, for there is nothing wanting to those who fear Him"; because exterior want together with interior sufficiency ought not to be reckoned as want, but as wealth; on account of which, 1 Corinthians 1: "In all things you are made rich in Him"; "so that nothing is wanting to you in any grace"; and 2 Corinthians 6: "As having nothing and possessing all things." Whence Chrysostom: "Want has the greatest defense: not even a hundred men can strip the poor and naked man; all things sadden the lover of money; not only men, but even worms and moths wage war against him."
48. Secondly, as regards the circumspection of present things,
He adds: He said therefore to them: But now he who has a purse, let him take it, and likewise a scrip,
for sustenance; whence the Gloss: "With the hour of death pressing near, and that entire nation persecuting both shepherd and flock together, He decreed a rule fitting to the time, permitting them to take what is necessary for sustenance, until, with the madness of the persecutors lulled to rest, the time for evangelizing should return." Here a pattern is given, that among unbelievers and strangers and those persecuting the doctrine of truth, provision for sustenance should not be neglected. Whence the Gloss: "If we travel through inhospitable regions, it is permitted to carry more by way of provisions than we would have at home." — And because in persecution there threatens not only the danger of hunger from within, but also the danger of oppression from without, therefore He adds: And he who does not have one, let him sell his tunic and buy a sword,
for defense. And the affirmative must be supplied: and he who has a sword, let him take it, namely; and he who does not have one, let him buy one.
But since the Lord does not wish vengeance to be taken by spiritual men, why does He command a sword to be bought? Hence Ambrose says: "Why do You command a sword to be bought, You who forbid striking? Why do You order us to have what You forbid to be drawn? Unless perhaps so that defense might be at the ready, not that vengeance be necessary, and that I might seem to have been able to avenge but unwilling to do so."
It can also be said that this refers to the spiritual sense, so that by the scrip is understood the affection of piety, according to Ecclesiasticus seventeen: "A man's alms are as a purse with him." And in this scrip are placed the stones from the torrent of the Passion, according to 1 Kings seventeen: "David took stones from the torrent and placed them in his shepherd's scrip."
By the sword, however, is understood the zeal for truth, which a man ought first to gird upon himself through the mortification of his own carnality, according to the Psalm: "Gird Your sword upon Your thigh, O most mighty one"; and Song of Songs three: "Each one's sword upon his thigh, because of fears in the night." And it ought to be unsheathed for the rebuke of another's carnality, according to Jeremiah forty-eight: "Cursed is he who withholds his sword from blood"; and Hebrews four: "The word of God is living and effective," etc. And this must be taken up in tribulation, Joel three: "Beat your plowshares into swords and your hoes into spears; let the weak say: For I am strong." These two, namely the scrip and the sword, are to be taken up in tribulation, so that we may have piety toward nature and zeal against vices.
49. (Verse 37.). Third, as regards the foresight of future events, He adds: For I say to you that this which is written must yet be fulfilled in Me: And He was reckoned among the wicked: Isaiah fifty-three: "He delivered His soul unto death, and was reckoned among the wicked." Fittingly the Lord foretells this to them, so that from the contemplation of His Passion they might be armed and encouraged, according to 1 Peter four: "Since Christ has suffered in the flesh, arm yourselves also with the same thought." This is the armor to be taken up, according to Ephesians six: "Take up the armor of God, that you may be able to resist in the evil day."
And since nothing encourages a man more in tribulation than the consideration of the end, He therefore adds: For indeed the things that are written about Me have their end, namely through the impending Passion. For above, in the eighteenth chapter: "All things that are written about Me, the Son of Man, shall be accomplished." In this final tribulation indeed there ought to be no lack of spiritual armor, which shall never be wanting to the Church.
50. (Vers. 38.). In designation of which he adds: But they said: Lord, behold, here are two swords. And he said to them: It is enough.
From which it appears that the word of Christ refers more to the spiritual sense
than to the carnal.
For two swords
would never be sufficient for defense against that innumerable multitude who came with swords and clubs. What he therefore says: It is enough,
is understood of the thing signified. For by these two swords are understood the two testaments,
in which sufficient doctrine is contained for defending the universal Church, according to that passage of Song of Songs chapter four: "Like the tower of David" — yet it is designated through the twofold sword. And in designation of this, the Seraph took with tongs a coal from the altar, which in its two arms has a double blade, Isaiah chapter six. In designation of this also, in Apocalypse chapter nineteen it is said that "from his mouth went forth a sword sharp on both sides"; and concerning these, Isaiah chapter two: "They shall beat their swords into plowshares," because the words of the Old Testament are useful for preaching. — By the two swords
is understood a twofold armament,
namely spiritual
and material.
Whence Bernard to Eugenius: "If the material sword in no way pertained to you, when the Apostles said: Behold, here are two swords,
the Lord would not have responded: It is enough,
but: It is too much.
Both therefore belong to the Church, both the spiritual namely and the material: but the latter indeed is to be drawn for the Church,
while the former truly by the Church
is to be unsheathed: the former by the hand of the priest, the latter by the hand of the soldier, but indeed at the bidding of the priest and the command of the emperor."
Fourth, concerning the devout supplication of Christ to God.
51. (Vers. 39.). And going out, he went according to his custom,
etc. After describing the machination of the betrayer and the institution of the Sacrament of the altar and the instruction of the disciples, the Evangelist here describes the prayer of Christ the man to God;and this with respect to the sevenfold condition which ought to be in prayer. For it ought to be secret, solicitous, devout, discreet, vigorous, anxious,
and circumspect.
First, therefore, as regards the secrecy of prayer on the part of the place, he says: And going out, he went according to his custom to the Mount of Olives. For his custom was to pray on that mountain, because that place was secluded, to suggest that devout prayer ought to flee the public; on account of which, Matthew 6: "But you, when you pray, enter into your chamber, and having shut the door, pray to your Father," etc.; and Hosea 2: "I will lead him into the wilderness and speak to his heart"; or because the place was elevated, to which the one praying ought to ascend, by reason of which, Matthew 14: "Having dismissed the crowd, he ascended the mountain"; or also, because it was the mount of Olives and of anointing and of piety, from which God ought to be prayed to, according to that word of the Psalm: "You have anointed my head with oil," etc.; or also, because from that place he was about to ascend into heaven; whence Jerome: "On the Mount of Olives Jesus is seized, and from there he ascended into heaven, so that we might know that we shall ascend to heaven from the place where we watch and pray and are bound and do not kick back." - The principal reason, however, was seclusion, whence he also permitted only the disciples to accompany him; on account of which he adds: And the disciples also followed him, as intimates and close companions, among whom he also chose the more intimate ones, before whom he was transfigured on the mountain; whence Matthew 26: "Having taken Peter and the two sons of Zebedee, he began to be sorrowful and troubled." 52. (Verse 40). Second, as regards the solicitude of prayer on the part of the soul, he adds: And when he had come to the place, he said to them: Pray, lest you enter into temptation. From which it is apparent that the Lord prayed with solicitude and urged the disciples to prayer, in order to teach that one must pray with solicitude on account of imminent dangers. For then especially must one persist in prayer, according to that word of the Psalm: "In the day of my tribulation I sought God with my hands," etc. For when temptation is imminent, it is then necessary to implore help from on high, according to that word of 2 Chronicles 20: "When we do not know what we ought to do, this alone remains to us, that we direct our eyes to you." But when a man is tempted, it is necessary for him to seek help, lest he be overcome; and this is sought in the Lord's Prayer, Matthew 6: "And lead us not into temptation." Whence he who in temptation does not watch and pray is the companion of a thief, because, when he perceives the enemies, he does not cry out to the Lord of the fortress and his soldiers, that they might come to his aid. Whence above, in chapter twenty-one: "Watch at all times, praying, that you may be accounted worthy to escape all these things that are to come."
53. (Verse 41.). 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. Whence Bede: "He prayed on bended knees, so that he might show the humility of mind through the posture of the body." And this indeed was fitting: for such prayer is most pleasing, according to that passage in Ecclesiasticus thirty-five: "The prayer of him who humbles himself shall pierce the clouds, and until it draws near, he shall not be consoled"; whence also in the Psalm: "He has regarded the prayer of the humble and has not despised their petition"; and therefore Judith nine: "The prayer of the humble and the meek has always been pleasing to you." In this manner Paul prayed, Ephesians three: "I ask that you do not lose heart in my tribulations for you. For this reason I bend my knees before the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named."
And note that he says that he was withdrawn from the disciples about a stone's throw, not only for the sake of privacy, but also for the sake of the mystery: because by this it was signified that that cornerstone was to be separated from the disciples for a little while and would soon return, which the hiding of the paten in the Mass signifies. —Or it certainly signifies that in order for one to pray devoutly, it is necessary that one be torn away from carnal affections; whence Isaiah twenty-eight: "Whom shall he teach knowledge? And whom shall he make to understand the message? Those weaned from milk, those torn from the breasts." And this tearing away cannot happen except through a certain force and violent motion; and on account of this force of the spirit interceding, it is said in Romans eight: "It is the Spirit who intercedes for us with unutterable groanings." 54. (Verse 42.). Fourth, as regards the discretion of prayer, he adds: Saying: Father, if you will, remove this cup from me. By this cup is understood the passion, because in a cup drink is drunk in measure, according to that passage of the Psalm: "You shall feed us with the bread of tears and give us drink in tears in measure." This cup Christ drank when he voluntarily tasted the passion; the Psalm: "He shall drink from the torrent along the way," etc.; and Matthew twenty: "Can you drink the cup that I am about to drink?" This cup Christ willed to drink by the will of reason, but shrank from by the will of sensuality. —Whence because reason ruled over sensuality, he therefore adds: Nevertheless, not my will, but yours be done: in which it is apparent that he was petitioning with discretion, because he was subjecting the will of the flesh to the will of reason and to the will of the Divinity, according to that passage in John six:
"I came not to do my own will, but the will of him who sent me." It appears therefore that reason, as a discreet and skilled advocate, put forward the prayer on behalf of sensuality, while nevertheless preserving the form of divine law. Now the Lord prayed this in order to show in himself the truth of his humanity, to condescend and give a pattern to his weak members. Hence Bernard: "I recognize the voice of the sick in the physician, I consider the charity, I am amazed at the compassion, I tremble at the condescension." For this is wonderful, how he deigned thus to take upon himself our infirmities.
It can also be explained that Christ prayed on behalf of his members, that he asks that the cup be taken away, that is, the scandal of the passion, or the fear of death.
In another way, as Bede explains, for the Jews: either that this death not be inflicted upon Christ through the Jews, lest they be so blinded, or that those who have been blinded might be called back; and this is for the cup to be taken away from them. Then the sense is: from me, that is, from those who are mine.
55. (Verse 43). 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. Hence the Gloss: "If he is sorrowful for us, that is, he is sorrowful on our account, it is necessary that he also be strengthened on our account and for us," so that from this it may appear that Angels strengthen those who pray, as it is said in Daniel 10: "One like the appearance of a man touched me and strengthened me and said: Do not fear, man of desires; be strengthened and be firm. And when he spoke with me, I recovered my strength and said: Speak, my Lord, for you have strengthened me." This strengthening of the Angels therefore obtains vigor for us.
On account of which, to signify this, he adds: And being in an agony, he prayed more earnestly. Gregory: "He was in an agony, signifying that the soul is rightly terrified when it finds close at hand that which it cannot change for eternity." For in this there is a wondrous struggle between nature and grace, between reason and sensuality; which agony indeed the holy Martyrs had, and just men have, according to that passage in 1 Corinthians 9: "Everyone who contends in the contest abstains from all things." "I therefore so run, not as uncertainly; so I fight, not as one beating the air." Moreover, the stronger this agony is, the more strongly one must persist in prayer. Hence above in chapter 18: "He spoke to them, that they ought always to pray and not to lose heart"; and above in chapter 6 it is said that "he was spending the night in the prayer of God."
56. (Vers. 44.). 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 down upon the ground to show that he was praying for the Church and desired to pour out his blood for her; Job 16: "O earth, do not cover my blood, nor let my cry find in you a place to hide."
Now it should be noted that the Lord poured out his blood for us in circumcision, prayer, flagellation, coronation, crucifixion of hands and feet, and the opening of his side, so that that verse of the Psalm might appear true: "With the Lord there is mercy, and with him plentiful redemption." Whence that verse of Isaiah 63 was verified: "Why then is your garment red, and your vestments like those of them that tread in the winepress?" Truly red was that most sacred body, which was so many times reddened for us with sacred blood. This blood intercedes for us, according to that verse of Hebrews 12: "You have come to Jesus, the mediator of the new covenant, and to the sprinkling of blood that speaks better than Abel"; because the blood of Abel cried out for vengeance, according to that verse of Genesis 4: "The voice of the blood of your brother Abel cries to me from the ground"; but this blood cried out for remission; Matthew 26: "This is my blood, which shall be shed for many unto the remission of sins."
57. (Vers. 45.). Seventh, as to the circumspection of prayer, he adds: And when he had risen from prayer and had come to his disciples, he found them sleeping for sorrow. For he so prayed to God that he nevertheless did not forget his sheep; indeed, he interrupted his prayer three times in order to return to rouse his disciples: whence it is said in Mark 14 that "he came the third time and found them sleeping." In this the wondrous solicitude of Christ for his disciples is apparent, as a hen is solicitous for her chicks: Deuteronomy 32: "As an eagle provoking her young to fly and hovering over them." 58. (Vers. 46.). 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. And the captain came to him, saying: Why are you weighed down with sleep?" So also the Lord said to Peter in Mark 14: "Simon, do you sleep? Could you not watch one hour with me?" However, they were sleeping not from excess, like that man of whom Proverbs 23 says: "You shall be as one sleeping in the midst of the sea and as a drowsy helmsman who has lost the rudder," but only from sorrow: whence Matthew 26: "Their eyes were heavy with sorrow."
In this, therefore, the wondrous circumspection of Christ at prayer is apparent, because He returned three times to the disciples to rouse them and again three times returned to pray to God; so that He might manifestly show that He was most devoted and most vigilant both toward His subjects and toward God, as a most excellent prelate.
It is also intimated in this, that Christ prayed the same words three times,
that our prayer ought to be directed to the Triune God;
it ought to be against the threefold kind of temptations;
it ought to be according to the threefold act of the powers
of the image of our mind, and according to the threefold theological virtue,
namely faith, hope, and charity; it ought to be for the sake of the threefold good to be obtained,
namely pardon, grace, and glory, or goodness, knowledge, and discipline, according to that verse of the Psalm: "Teach me goodness and discipline and knowledge."
In this, moreover, that He visited them three times,
it is signified that the Lord visits souls three times, namely by strengthening the irascible power,
by sending in zeal, the rational power,
by pouring in light, and the concupiscible power,
by inflaming desire. On account of which, Job thirty-three: "God works all these things three times with each person, to bring back their souls from corruption and to enlighten them with the light of the living."—And thus this part is completed, which concerns the preambles to the Passion.
Second, concerning the Passion with respect to its six concomitants.
59. While He was yet speaking, behold, a crowd
etc. After he described the preambles to the Passion, here secondly he describes the concomitants.
Now these were six, namely the apprehension of Christ,
the mocking of the one apprehended,
the accusation of the one mocked,
the condemnation of the one accused,
the crucifixion of the one condemned,
and the death and burial of the one crucified.
According to this, therefore, this part has six sections; in the first of which the apprehension of Christ is treated.
In the second, His mocking,
at: And the men who were holding Him
etc. In the third, the accusation,
at: And the whole multitude rising up,
chapter twenty-three. In the fourth, the condemnation,
at: But Pilate, having called together
etc. In the fifth, the crucifixion,
at: And there were also others being led
etc. In the sixth, the death and burial,
at: And it was about the sixth hour.
Concerning the apprehension of Christ, two things are said.
Since, moreover, Christ in His apprehension
was betrayed by a disciple and denied by Peter, therefore this part has two sections, in the first of which the manner of the apprehension is treated;
in the second, the denial of Peter,
at: And apprehending Him, they led Him
etc.
Concerning the manner of the apprehension, four things.
In setting forth, therefore, the manner of the apprehension,
four things are introduced, namely the treachery of the betrayer, the zeal of the disciples, the power of the Savior,
and the deceit of the Jews.
60. (Vers. 47.). First, therefore, as to the fraud of the betrayer
he says: While he was yet speaking,
for the admonition of the disciples: whence Matthew 26: "Behold, the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. Rise, let us go: behold, he who shall betray me is at hand."
During these words Judas arrived: whence he also adds: Behold, a crowd, and he who was called Judas, one of the twelve, went before them,
as a leader of the wicked: Acts 1: "The Scripture must be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who was the leader of those who apprehended Jesus." He therefore led them to the place, according to that of John 18: "And Judas also, who betrayed him, knew the place, because Jesus had often gathered there with his disciples." - He was also the leader in capturing Christ: whence he adds: And he drew near to Jesus to kiss him,
to give the sign of betrayal; whence Matthew 26: "He who betrayed him gave them a sign, saying: Whomsoever I shall kiss, he it is, seize him."
61. (Vers. 48.). 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. The Lord, however, received the kiss from Judas, although he knew it was treacherous, so that he might always show the greatest benignity in himself. Whence the Gloss: "The Lord received the kiss, so that he might move the betrayer all the more, to whom he would not deny the offices of love."
Whence it is said in the Psalm: "With those who hated peace, I was peaceable," etc.; and Matthew 26: "Who said to him: Friend, why have you come?" From this, moreover, the remarkable perversity of the betrayer is apparent: whence Jerome: "Judas slips from the pinnacle of apostleship into the depths of betrayal, and is deterred neither by the familiarity of the banquet, nor by the dipping of the morsel, nor by the grace of the kiss, from betraying as a mere man the one whom he knew to be the Son of God." The reception of the kiss, therefore, on Christ's part was one of benignity, but on Judas's part was one of remarkable deceit. As a figure of this, in 2 Kings 20, Joab said to Amasa: "Hail, my brother. And he took hold of his chin, as if to kiss him, and struck him in the side, and he died." And this is the kiss of the impious betrayer; therefore Proverbs 27: "Better are the wounds of a friend than the deceitful kisses of an enemy."
62. (Vers. 49.). Second, as to the zeal of the disciples
he adds: But those who were around him, seeing what was about to happen, said to him: Lord, shall we strike with the sword?
For the disciples, kindled with zeal of love for Christ, were inflamed for his defense, but they hesitated on account of what they had been taught by him — to show all patience, according to that of Matthew 5: "Whoever strikes you on one cheek, offer him the other also"; but Peter was so fervent that he neither asked nor waited for a response.
63. (Vers. 50.). Whence he adds: And one of them struck the servant of the high priest and cut off his right ear.
This, however, was Peter. Hence three Evangelists do not name him out of reverence, but John names him to intimate his fervent zeal; whence John 18: "Simon Peter, having a sword, drew it and struck the servant of the high priest." In this deed, Peter's zeal is praised; whence the Gloss: "Peter was zealous with the same ardor of mind as Phinehas," of whom it is said in Numbers 25 that on account of the zeal with which he pierced through the fornicators, he obtained an everlasting priesthood. Here, however, the zeal is praised, not the deed; whence Matthew 26: "Put your sword back into its sheath: for all who take the sword shall perish by the sword."
Nevertheless, although the deed is not praised, the mystery is commended. For in this it is signified that the power of Peter's priesthood took away the observance of the rite of the legal priesthood, which was a servitude.
— Or certainly by the cutting off of this ear
it is understood that that people, who in name is called king,
but in truth is a servant,
lost spiritual understanding; whence the Gloss on John 18: "The servant of the high priest, who is called Malchus, that is, king, is the Jewish people, who through unbelief was made a servant of impiety, who lost the right ear, so that he might hear only the usefulness of the letter." Hence Peter did not take away this ear, but showed it to have been taken away; whence the Gloss: "The ear was taken away, not by Peter removing it, but by divine judgment revealing it to have been taken away."
64. (Vers. 51.). 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.
In this the benignity of Christ is shown in a wondrous manner,
that he healed the servant who was seizing him, wounded in the act of persecution. Then most especially he fulfilled that which he commanded in Matthew 5: "Do good to those who hate you."
In this his wondrous power appeared, because by touch alone he united what had been severed, which neither art nor nature could do. And through this he showed himself able to resist, to give life and to kill, according to that passage of Deuteronomy 32: "I will kill, and I will make alive; I will strike, and I will heal, and there is none who can deliver from my hand."
In this also the wondrous power of Christ appeared, because together with omnipotence there was such great patience:
whence in John 18 it is said that "Jesus went forth to meet them and said to them: Whom do you seek? When therefore He said to them: I am He, they went backward and fell to the ground." Christ therefore showed in this also the power of might and patience and beneficence: whence the Gloss: "He never forgets mercy, who does not allow even His enemies to be wounded." —He also indicated with this a mystery of wisdom.
For by the healing of the severed ear it is understood that the Lord will one day restore hearing and understanding of the truth to the Jewish people, according to that passage of Isaiah 10: "The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God. For if your people Israel shall be as the sand of the sea, a remnant of them shall be converted." Whence the Gloss: "The ear cut off and healed signifies hearing, with the oldness removed, renewed, so that it may be in newness of spirit and not in oldness of the letter
".
65. (Verse 52). 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 Daniel 13: "Iniquity came forth from the elder judges of the people, who seemed to govern the people." For the princes seemed to govern by authority,
the magistrates by learning,
the elders by both,
and yet these men devised wickedness.
66. (Verses 52–53). And therefore He addresses them, saying: Have you come out as against a robber with swords and clubs? When I was daily with you in the temple,
you did not stretch out your hands against Me;
from which their foolishness
is shown: whence Ambrose: "It is foolish to seek with swords Him who willingly hands Himself over, and to search in the night through a traitor for one hiding, whom they daily saw teaching in the temple." Their wickedness
is also shown, because they sought a just man as a robber, an unarmed man with weapons; they sought the true light in darkness; which indeed the darkness of their sins caused. Whence He adds: But this is your hour and the power of darkness:
because, John 3, "he who does evil hates the light"; and Job 24: "The eye of the adulterer watches for darkness." On account of which the demons also, because they counsel evil, are called powers of darkness,
according to that passage of Ephesians 6: "Against the princes and powers, against the rulers of the world of this darkness." We ought to flee these darknesses, according to that passage of Ephesians 5: "Do not be partakers in the unfruitful works of darkness." In this darkness is he who hates Christ, the light and the brother of the human race, 1 John 2: "He who hates his brother is in darkness and walks in darkness and does not know where he goes, because the darkness has blinded his eyes."
Second, concerning the denial of Peter, four things are touched upon.
67. (Vers. 54.). Having apprehended him
etc. After the described apprehension of Christ, here is described the denial of Peter;
for whose full description four things are introduced, namely Peter's own tepidity in fearing, fragility in denying, the Lord's compassion in receiving him back,
and Peter's faithfulness in returning.
First therefore, as regards Peter's tepidity in
fearing,
after the apprehension of the Master, he says: Having apprehended him, they led him to the house of the high priest. But Peter was following him from afar. Peter was following from afar,
because he feared to draw nearer; for he had already been left alone; whence Mark 14: "Then the disciples, leaving him, all fled," according to that passage of Proverbs 19: "The brothers of the poor man hated him; moreover his friends also withdrew far from him"; Psalm: "You have put my acquaintances far from me" etc. For love unites and causes one to draw near, and conversely tepidity of love causes one to withdraw far away; and this tepidity was already beginning to be in Peter.
68. (Vers. 55.). And therefore he adds: Now when a fire had been kindled in the middle of the courtyard and they were sitting around it, Peter was in their midst:
in which is shown the tepidity of love and of the interior fire. Whence the Gloss: "What the malignant assembly was carrying on inside the house of the high priest, the fire kindled outside amid the cold of the night was figuratively demonstrating. Growing numb from this cold for a time, Peter began to warm himself at the coals of the servants, as it were, because he was seeking the consolation of temporal comfort in the company of the faithless"; and concerning this fire, Micah 6: "Still there is fire in the house of the wicked and treasures of iniquity." And here it is intimated that when the fire of iniquity and cupidity abounds—concerning which Job 15: "Fire shall devour the tents of those who gladly accept bribes"—the fire of charity shall grow cold, concerning which above in chapter 12: "I have come to cast fire upon the earth" etc. Whence also Matthew 24: "Because iniquity shall abound, the charity of many shall grow cold." And made lukewarm by this fire, a man becomes prone to denying Christ and indeed to every evil.
69. (Vers. 56. 57.). 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. But he denied him, saying: Woman, I do not know him:
in which Peter's fragility appears, because, as Gregory says, "struck by the voice of a single woman, while he feared to die, he denied the Life." But the devil first assails Peter through a woman in remembrance of the prior deed, according to that passage of Ecclesiasticus 25: "From a woman was the beginning of all sin"; and again in chapter 42: "Does not the moth come forth from garments? So from a woman comes the iniquity of man."
70. (Vers. 58.). 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. Whence Augustine says: "How harmful are the words of the wicked, which compel Peter to deny the Lord or to deny knowing as a man him whom among his fellow disciples he had confessed to be the Son of God." Whence that saying of First Corinthians fifteen is verified: "Evil communications corrupt good manners."
71. (Vers. 59. 60.). 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 the word of the Lord was fulfilled, from above in the same chapter: "Before the cock crows, you will deny me three times." — Now this threefold denial, according to Bede and Jerome, took place in the courtyard of Caiaphas; but according to Augustine, in the Book on the Harmony of the Evangelists, it was begun in the house of Annas and completed in the courtyard of Caiaphas, with which John agrees.
Now the Lord permitted Peter to deny him, as Chrysostom says, so that Marcion might be confounded, so that no one would presume of himself, so that all would believe Christ in all things, so that others might take heed for themselves, and "so that the prelate of the Church might learn from his own fall how he ought to show mercy to others," and also so that, rising again more strong, he might show that to be true which is said in Romans eight: "We know that for those who love God, all things work together unto good." He was therefore permitted to deny three times
to show that we offend God in a threefold manner, namely by heart, mouth, and deed. And he was impelled by three persons
as a mystery of threefold temptation, and at a threefold interval
to designate the threefold admonition.
And concerning these three things, he was asked three times: do you love me?
Three times it was said to him: feed
; and a threefold solemnity of Peter is celebrated.
72. (Vers. 60. 61.) 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.
He sent beforehand the crowing of the cock
by which Peter might be moved outwardly, and by the gaze of the Lord
he might be moved inwardly, because in this twofold manner the compassion of Christ raises up sinners: outwardly, by moving them through the crowing of the cock, that is, through the admonition of preachers; Job thirty-eight: "Who has given the cock understanding?" Whence the Church also sings:
The cock reproves those lying down and rebukes the drowsy, because it is said to the preacher in Second Timothy chapter four: "Reprove, entreat, rebuke," etc. And at its crowing there comes the gaze of divine mercy, concerning which in the Psalm: "For he has looked forth from his holy height: the Lord has gazed from heaven upon the earth." Augustine in On the Harmony of the Evangelists: "The Lord looked upon Peter not with human eyes, but with divine ones"; Wisdom chapter four: "The regard of God is upon his elect"; and the Psalm: "He looks upon the earth," etc.
73. (Verse 61.). Fourth, as regards the faithfulness of Peter in returning, it is added: And Peter remembered the word of the Lord, as he had said: Before the cock crows, you will deny me three times; and in this he acknowledged his fault, upon the acknowledgment of which penance follows.
74. (Verse 62.). 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 satisfaction." Tears of this kind, when they proceed from bitterness, incline the Lord to forgiveness. As a figure of which it is said in Fourth Kings chapter twenty: "Hezekiah wept with a great weeping"; and it is added there that the Lord delivered him from the danger of death. And therefore the holy prophet David, in the person of the penitent man, says in the Psalm: "I will wash my bed every night; I will water my couch with my tears." From which it is apparent what the fruit of the permitted denial was, namely, an example of penance and compunction; on account of which the Lord also drew the princes of the Apostles, Peter and Paul, out of the filth of vices. On account of which, First Timothy chapter one: "I was a blasphemer and a persecutor and insolent, but therefore I obtained mercy," "so that in me first Christ Jesus might show all patience, for the instruction of those who would believe in him unto eternal life."
Concerning the mocking of Christ, two things are said.
75. (Verses 63–64.). 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 since Christ is "the power of God and the wisdom of God," and according to this is to be honored in a twofold way, therefore by way of opposition a twofold dishonoring of Christ is described here, namely, through the mocking of him with respect to a deficiency of power and with respect to a deficiency of wisdom.
First, therefore, as regards the mocking of Christ as powerless,
it is said: And the men who held him mocked him, striking him
. And they blindfolded him and struck his face.
As a figure of this, it is said in Job 16: "Reproaching me, they struck my cheek; they were sated with my punishments"; and Micah 5: "With a rod they shall strike the cheek of the judge of Israel." But they could not have done this unless he himself willed to endure it mercifully, according to that passage in Isaiah 50: "I gave my body to those who struck me and my cheeks to those who plucked them"; and Lamentations 3: "He shall give his cheek to the one who strikes him; he shall be filled with reproaches." This cheek,
nay rather this beautiful face, upon which "the Angels desire to gaze," which "is full of graces" and "desired by all nations," which is the salvation of those who behold it — the impious Jews blindfolded, spat upon, and struck; but the Lord endured this for our sake. Whence Jerome says: "The Lord willed to be spat upon, that he might wash us; he willed to be blindfolded, that he might remove the veil of guilt and ignorance from our hearts; he willed to be struck on the head, that he might restore our head to health; he willed to be beaten with blows and mocked with words, that we with our lips and hands, that is, with words and works, might applaud."
76. (Vers. 64.). Second, as regards the mocking of Christ as ignorant,
he adds: And they questioned him, saying: Prophesy: Who is it that struck you?
But they did this in mockery, mocking him who had said he was a true Prophet, of whom it is said in Deuteronomy 18: "The Lord will raise up a Prophet from your nation; you shall hear him as you would me." This Prophet they did not hear but interrogated with insult, according to that passage in Wisdom 2: "Let us interrogate him with insult and torment," because they struck him at the same time.
77. (Vers. 65.). And because it is not possible to narrate all the insults inflicted upon Christ, therefore, in order to conclude all things in a certain summary, he adds: And they said many other things blaspheming against him;
and thus is fulfilled in them that passage of Isaiah 1: "Woe to the sinful nation, to a people heavy with iniquity! They have forsaken the Lord, they have blasphemed the Holy One of Israel, they are alienated backward." But Christ endured these things voluntarily, according to that passage of the Psalm: "The reproaches of those who reproached you have fallen upon me"; and this, so that he might give us an example for despising reproaches. Whence Hebrews 12: "Consider him who endured such opposition against himself"; and Chrysostom: "That divine head was struck by polluted and abominable men. What care, then, shall be ours henceforth regarding insults, after Christ has suffered these things?" But many are rather imitators of the Jews; whence Bede: "He who was then struck by the blows of the Jews is now struck by the blasphemies of false Christians, and he who was spat upon with the saliva of unbelievers is now dishonored by the mad reproaches of the faithful." Whence concerning such people can be understood that passage of Job 30: "They abominate me and flee far from me, and they do not hesitate to spit in my face"; and concerning such people Augustine says: "Those who blaspheme Christ reigning in heaven sin no less than the Jews who crucified him walking on earth."
78. (Vers. 66.). And when it was day,
etc. After he described the insolence of the mockers, here he describes the malice of those lying in wait,
and this in a fourfold manner: in assembling, interrogating, replying,
and passing sentence.
First, therefore, as regards the malice in assembling,
he says: And when it was day, the elders of the people assembled: they assembled,
I say, together to consummate one wickedness, according to that passage of the Psalm: "The princes assembled together against the Lord and against his Christ." For concerning Behemoth it is said in Job 41: "His body is like molten shields, compact with scales pressing upon one another."
And because one wicked person draws another to wickedness, therefore he adds: And the chief priests and scribes led him into their council: they led him,
I say, not to judge, but to ensnare, according to that passage of the Psalm: "For many dogs have surrounded me, a council of the malignant has besieged me." And in the council their hidden malice, which they had conceived against Christ, was laid bare, according to that passage of Proverbs 26: "He who covers hatred fraudulently, his malice shall be laid bare in the council." And therefore Jeremiah 18: "You, O Lord, know all their counsel against me unto death: do not be propitious to their iniquity, and let not their sin be blotted out from your face." And this is what is said in Mark 14: "The chief priests and the whole council sought testimony against Jesus, that they might deliver him to death."
79. 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 in John 10: "The Jews surrounded him and said to him: If you are the Christ, tell us plainly."
80. (Verse 67.) But this malice did not escape Christ, and therefore it is added: And he said to them: If I tell you, you will not believe me: from which it is apparent that you ask as unbelievers. Whence John 10: "I speak to you, and you do not believe: the works that I do, these bear witness concerning me. But you do not believe, because you are not of my sheep."
81. (Verse 68.) But if I shall ask you, you will not answer me nor release me; wherefore it is clear that you ask as rebels. Whence the Gloss: "He had often said that he was the Christ, and he had also asked them how they said the Christ was the son of David: but they were willing neither to believe him when he spoke, nor to answer him when he asked, nor to release him who was innocent"; above in chapter 20: "How do they say that the Christ is the son of David?"
82. (Verse 69.) 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. At the right hand, that is, as equal; Psalm: "The Lord said to my Lord: Sit at my right hand"; and Hebrews 1: "Who, being the brightness of glory and the figure of his substance, and upholding all things by the word of his power, sits at the right hand of the Majesty on high."
83. (Verse 70.) 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, making himself equal to God." Since therefore they were here concluding what was true, and yet regarded it as evidently false, therefore Christ neither entirely asserted nor entirely denied, but answered in a middle way.
On account of which he adds: Who said: You say it, because I am.
Whence the Gloss: "He so tempers his response that he speaks the truth, and yet his words are not open to calumny." Whence in John 10, when the Jews said: "We do not stone you for a good work, but for blasphemy, and because you, being a man, make yourself God," Christ responded through Scripture: "Is it not written in your Law: I said: You are gods? If he called them gods, to whom the word of God was made: do you say that I blaspheme, because I said: I am the Son of God?" Whence, just as there he repressed their madness with a prudent response, so also here; in which Christ instructs us, according to that passage in Matthew 7: "Do not give what is holy to dogs, nor cast pearls before swine." For, in Proverbs 9, "he who instructs a scoffer brings injury upon himself"; and afterwards: "Teach a just man, and he will hasten to receive." Whence, to the blind man who had been given sight and who asked: "Who is the Son of God, that I may believe in him?" he responded: "You have both seen him, and it is he who speaks with you"; and in John 4, to the Samaritan woman saying that the Messiah would come, he responded: "I am he, who speaks with you."
84. (Verse 71.). Fourth, as to their malice in passing judgment,
he subjoins: But they said: What further testimony do we desire
? For we ourselves
have heard it from his mouth. From which their perversity is apparent, because they were seeking with evil intent, namely
" That they might catch him in his speech." It also appears that the perversity of their will perverted their judgment, because what Christ had said tentatively they accused him of having asserted.
And thus is verified that saying of Ecclesiasticus 11: "Many are the snares of the deceitful one. Converting good things into evil, he lies in wait, and upon the elect he will place a stain." But this which he had intimated, namely that he was the Son of God, they regarded as blasphemy, and therefore as a blasphemer they judged him worthy even of death; whence Mark 14: "But the high priest, rending his garments, said: What need we any further witnesses? You have heard the blasphemy; what think you?" And then it is added there that "some began to spit upon him and to cover his face and to strike him with blows." — From which it can be gathered that this mockery was inflicted upon him twice, namely both by night and by day. Whence in John 18 it is said that a servant gave him a blow in the house of Annas; and the other Evangelists say that he was mocked in the house of Caiaphas, so that that saying of Jeremiah 20 is verified: "I am made a derision all the day long; all mock me; because I have long since spoken, crying out iniquity, and I proclaim devastation." And therefore now is fulfilled that which he foretold above in chapter 9: "The Son of man must suffer many things and be rejected by the elders and chief priests and scribes." Whence also in their person is said that word of Isaiah 53: "We desired him despised and the lowest of men, a man of sorrows and knowing infirmity; and his face was as it were hidden and despised, whence we esteemed him not. And we thought him as it were a leper and struck by God and humiliated." In figure of which it is said in 2 Kings 6 that "Michal, the daughter of Saul, despised David as he leapt"; so also the synagogue despised Christ suffering, and therefore she lost her offspring and her inheritance.