The treason of Judas. The last supper. The first part of the history of the passion.
Iudas doth sell him to the Ievves. 7 After the old Paschal, 19 he giueth to his disciples the bread of life in a mystical sacrifice of his body and bloud, for an euerlasting comemoration of his Passion. 21 He couertly admonisheth the traitour. 24 Against their ambitious contention he shevveth them that the maioritie of any among them in this vvorld is for their seruice, as his ovvne also vvas: 28 and hovv he vvil exalt them al in the vvorld to come: 31 foretelling Peter the singular priuilege of his faith neuer failing, 33 and his three negations: 35 and hovv they shal al now be put to their shiftes. 39 And that night, after his praier with svveating of bloud, 43 he is taken of the Ievves men, Iudas being their captaine: yet shevving them both by miracle and vvord, that they could doe nothing vnto him but by his ovvne permission. 54 Then in the cheefe Priestes house he is thrise denied of Peter, 63 shamefully abused of his keepers, 66 and in the morning impiously condemned of their Councel, for confessing him self to be the Sonne of God.
1Now the feast of unleavened bread, which is called the pasch, was at hand.E avvicinatasi la festa degli azzimi, che chiamasi Pasqua:AND the festiual day of the Azymes approched, vvhich is called Pasche:Appropinquat autem dies festus azymorum, qui dicitur Pascha: 2And the chief priests and the scribes sought how they might put Jesus to death: but they feared the people.E i principi de' sacerdoti, e gli Scribi cercavano il modo di uccidere Gesù; ma avevan paura del popolo.and the cheefe Priests and the Scribes sought hovv they might kil him: but they feared the people.et quærebant principes sacerdotum, et scribæ, quomodo Jesum interficerent: timebant vero plebem. 3And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.E Satana entrò in Giuda, cognominato Iscariote, uno dei dodici:And Satan entred into Iudas that vvas surnamed Iscariote, one of the Tvvelue.Intravit autem Satanas in Judam, qui cognominabatur Iscariotes, unum de duodecim: 4And he went and discoursed with the chief priests and the magistrates, how he might betray him to them.E andò a discorrere coi principi de' sacerdoti, e coi magistrati del modo di darlo ad essi nelle mani.And he vvent, and talked vvith the cheefe Priests and the Magistrates, hovv he might betray him to them.et abiit, et locutus est cum principibus sacerdotum, et magistratibus, quemadmodum illum traderet eis. 5And they were glad and covenanted to give him money.E ne fecer festa, e convennero di dargli una somma di denaro.And they vvere glad, and bargained to giue him money.Et gavisi sunt, et pacti sunt pecuniam illi dare. 6And he promised. And he sought opportunity to betray him in the absence of the multitude.E v'andò d'accordo. E cercava opportunità di darlo senza romore nelle lor mani.And he promised. And he sought opportunitie to betray him apart from the multitudes.Et spopondit, et quærebat opportunitatem ut traderet illum sine turbis. 7And the day of the unleavened bread came, on which it was necessary that the pasch should be killed.E venne il dì degli azzimi, nel quale si doveva immolare la Pasqua.And the day of the Azymes came, vvherein it vvas necessarie that the Pasche should be killed.Venit autem dies azymorum, in qua necesse erat occidi pascha. 8And he sent Peter and John, saying: Go, and prepare for us the pasch, that we may eat.E mandò Pietro, e Giovanni, dicendo loro: Andate, preparateci da mangiare la Pasqua.And he sent Peter and Iohn, saying, Goe and prepare vs the Pasche, that vve may eate.Et misit Petrum et Joannem, dicens: Euntes parate nobis pascha, ut manducemus.
9But they said: Where wilt thou that we prepare?E quelli risposero: Dove vuoi tu, che apparecchiamo?But they said, Vvhere vvilt thou that vve prepare it?At illi dixerunt: Ubi vis paremus ? 10And he said to them: Behold, as you go into the city, there shall meet you a man carrying a pitcher of water: follow him into the house where he entereth in.Ed ei disse loro: Al primo entrar in città vi imbatterete in un uomo, che avrà una brocca d'acqua: andategli dietro fino alla casa, nella quale entrerà,And he said to them, Behold, as you enter into the citie, there shal meete you a man carying a pitcher of vvater: folovv him into the house into vvhich he entreth,Et dixit ad eos: Ecce introëuntibus vobis in civitatem occurret vobis homo quidam amphoram aquæ portans: sequimini eum in domum, in quam intrat, 11And you shall say to the goodman of the house: The master saith to thee: Where is the guest chamber, where I may eat the pasch with my disciples?E direte al capo di casa: Il maestro dice a te. Dov'è l'ospizio, in cui io mangi la Pasqua co' miei discepoli?and you shal say to the good manof the house, The Maister saith to thee, Vvhere is the inne vvhere I may eate the Pasche vvith my Disciples?et dicetis patrifamilias domus: Dicit tibi Magister: Ubi est diversorium, ubi pascha cum discipulis meis manducem ? 12And he will shew you a large dining room, furnished. And there prepare.Ed egli vi mostrerà un gran cenacolo messo in ordine, e ivi apparecchiate.And he vvil shevv you a great refectorie adorned: and there prepare.Et ipse ostendet vobis cœnaculum magnum stratum, et ibi parate. 13And they going, found as he had said to them and made ready the pasch.E andati che furono, trovarono, come Gesù aveva detto loro, e prepararon la Pasqua.And they going, found as he said to them, and prepared the Pasche.Euntes autem invenerunt sicut dixit illis, et paraverunt pascha. 14And when the hour was come, he sat down: and the twelve apostles with him.E giunta l'ora, si mise a tavola, e con esso i dodici Apostoli:And vvhen the houre vvas come, he sate dovvne, and the tvvelue Apostles vvith him.Et cum facta esset hora, discubuit, et duodecim apostoli cum eo. 15And he said to them: With desire I have desired to eat this pasch with you, before I suffer.E disse loro; Ardentemente ho bramato di mangiar questa Pasqua con voi prima della mia passione.And he said to them, Vvith desire I haue desired to eate this Pasche vvith you before I suffer.Et ait illis: Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar.
16For I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God.Imperocché vi dico, che non ne mangerò più, fino a tanto che ella sia adempita nel regno di Dio.For I say to you, that from this time I vvil not eate it, til it be fulfilled in the kingdom of God.Dico enim vobis, quia ex hoc non manducabo illud, donec impleatur in regno Dei. 17And having taken the chalice, he gave thanks and said: Take and divide it among you.E preso il calice, e rese le grazie, disse: Prendete, e distribuitelo fra voi:And taking the chalice he gaue thankes, and said, Take and deuide among you,Et accepto calice gratias egit, et dixit: Accipite, et dividite inter vos. 18For I say to you that I will not drink of the fruit of the vine, till the kingdom of God come.Imperocché vi dico, che io non berò il frutto della vite, sino a tanto che il regno di Dio da venuto.for I say to you, That I vvil not drinke of the generation of the vine, til the kingdom of God doe come.Dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat. 19And taking bread, he gave thanks and brake and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.E preso il pane, rendè le grazie, e lo spezzò, e lo diede loro, dicendo: Questo è il mio Corpo, il quale è dato per voi: fate questo in memoria di me.And taking bread, he gaue thankes, and brake: and gaue to them, saying, THIS IS MY BODY VVHICH IS GIVEN FOR YOV. Doe this for a commemoration of me.Et accepto pane gratias egit, et fregit, et dedit eis, dicens: Hoc est corpus meum, quod pro vobis datur: hoc facite in meam commemorationem. 20In like manner, the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.Similmente ancora il calice, finita che fu la cena, dicendo: Questo è il calice il nuovo testamento nel sangue mio, il quale per voi si spargerà.In like maner the chalice also, after he had supped, saying, THIS IS THE CHALICE THE NEVV TESTAMENT IN MY BLOVD, VVHICH SHAL BE SHED FOR YOV.Similiter et calicem, postquam cœnavit, dicens: Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur. 21But yet behold: the hand of him that betrayeth me is with me on the table.Del rimanente ecco che la mano di chi mi tradisce, è meco a mensa.But yet behold, the hand of him that betraieth me, is vvith me on the table.Verumtamen ecce manus tradentis me, mecum est in mensa. 22And the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed.E quanto al Figliuol dell'uomo egli sen va, secondo che è stabilito: ma guai all'uomo, da cui sarà egli tradito.And the Sonne of man in deede goeth according to that vvhich is determined: but yet vvo to that man by vvhom he shal be betrayed.Et quidem Filius hominis, secundum quod definitum est, vadit: verumtamen væ homini illi per quem tradetur.
23And they began to inquire among themselves, which of them it was that should do this thing.Ed essi cominciarono a domandare l'uno all'altro, chi di loro fosse colui, che tal cosa avrebbe fatto.And they began to question among them selues, vvhich of them it should be that should doe this.Et ipsi cœperunt quærere inter se quis esset ex eis qui hoc facturus esset. 24And there was also a strife amongst them, which of them should seem to be the greater.Nacque di più tra di loro contesa sopra chi di essi paresse essere il maggiore.And there fel also a cōtention betvvene them, vvhich of them seemed to be greater.Facta est autem et contentio inter eos, quis eorum videretur esse major. 25And he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent.Ma egli disse loro: I re delle genti le governano con impero: e quelli, che le hanno sotto il loro dominio, si chiamano benefattori.And he said to them, The kinges of the Gentiles ouerrule them: and they that haue povver vpon them, are called beneficial.Dixit autem eis: Reges gentium dominantur eorum: et qui potestatem habent super eos, benefici vocantur. 26But you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth.Non così però tra di voi: ma chi tra di voi è più grande, sia come il più piccolo: e colui, che precede, sia come: uno, che serve.But you not so: but he that is the greater among you, let him become as the yonger: & he that is the leader, as the waiter.Vos autem non sic: sed qui major est in vobis, fiat sicut minor: et qui præcessor est, sicut ministrator. 27For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth.Imperocché chi è da più, colui, che siede, o colui, che serve a tavola? Non è egli da più colui, che siede? Or io sono tra voi come uno, che serve.For which is greater, he that sitteth at the table, or he that ministreth? is not he that sitteth? but I am in the middes of you, as he that ministreth:Nam quis major est, qui recumbit, an qui ministrat ? nonne qui recumbit ? Ego autem in medio vestrum sum, sicut qui ministrat: 28And you are they who have continued with me in my temptations:E voi siete quelli, che avete continuato a star meco nelle mie tentazioni.& you are they that haue remained vvith me in my tētations.vos autem estis, qui permansistis mecum in tentationibus meis. 29And I dispose to you, as my Father hath disposed to me, a kingdom;E io dispongo a favor vostro del regno, come il Padre ne ha disposto a favor mio,And I dispose to you, as my father disposed to me, a kingdō:Et ego dispono vobis sicut disposuit mihi Pater meus regnum,
30That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.Affinchè mangiate, e beviate alla mia mensa nel regno mio: e sediate in trono a far giudizio delle dodici tribù di Israele.that you may eate & drinke vpon my table in my kingdom, & may sit vpon thrones, iudging the tvvelue tribes of Israel.ut edatis et bibatis super mensam meam in regno meo, et sedeatis super thronos judicantes duodecim tribus Israël. 31And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.Disse di più il Signore: Simone, Simone, ecco che Satana va io cerca di voi per vagliarvi, come si fa del grano:And our Lord said, Simon, Simon, behold Satan hath required to haue you for to sift as vvheate:Ait autem Dominus: Simon, Simon, ecce Satanas expetivit vos ut cribraret sicut triticum: 32But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.Ma io ho pregato per te, affinchè la fede non venga meno: e tu una volta ravveduto conferma i tuoi fratelli.BVT I HAVE PRAIED FOR THEE, that thy faith faile not: and thou once conuerted, confirme thy brethren.ego autem rogavi pro te ut non deficiat fides tua: et tu aliquando conversus, confirma fratres tuos. 33Who said to him: Lord, I am ready to go with thee, both into prison and to death.Egli però dissegli: Signore, son pronto ad andar teco e alla prigioni alla morte.Vvho said to him, Lord, vvith thee I am readie to goe both into prison and vnto death.Qui dixit ei: Domine, tecum paratus sum et in carcerem et in mortem ire. 34And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:Ma Gesù gli disse; Dico a te o Pietro, non canterà oggi il gallo prima, che tu per tre volte nieghi d'avermi conosciuto. E disse loro:And he said, I say to thee, Peter, the cocke shal not crovv to day, til thou denie thrise that thou knovvest me.At ille dixit: Dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me. Et dixit eis: 35When I sent you without purse and scrip and shoes, did you want anything?Quando vi mandai senza sacca, senza borsa, e senza scarpe, vi mancò egli mai nulla?And he said to them, Vvhen I sent you vvithout purse and skrippe and shoes, did you lacke any thing? But they said, Nothing.Quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis ? 36But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip: and he that hath not, let him sell his coat and buy a sword.Ed essi dissero: Nulla. Disse e loro adunque: Adesso poi chi ha una sacca, la prenda, e così anche la borsa: ne chi non la ha, venda la sua tonaca, e comperi una spada.He said therfore vnto them, But novv he that hath a purse, let him take it, likevvise also a skrippe: and he that hath not, let him sel his coate, and bie a svvord.At illi dixerunt: Nihil. Dixit ergo eis: Sed nunc qui habet sacculum, tollat; similiter et peram: et qui non habet, vendat tunicam suam et emat gladium.
37For I say to you that this that is written must yet be fulfilled in me. And with the wicked was he reckoned. For the things concerning me have an end.Imperocché vi dico, esser necessario tuttora, che in me si adempia quello, che è stato scritto: Egli è stato noverato tra gli scellerati. Imperocché le cose, che riguardano me, sono presso al loro compimento.For I say to you, that yet this that is vvritten, must be fulfilled in me, And vvith the vvicked vvas he reputed. For those things that are concerning me, haue an end.Dico enim vobis, quoniam adhuc hoc quod scriptum est, oportet impleri in me: Et cum iniquis deputatus est. Etenim ea quæ sunt de me finem habent. 38But they said: Lord, behold, here are two swords. And he said to them: It is enough.Ma quelli risposero: Signore, ecco qui due spade. Ed ei disse loro: Non più.But they said, Lord, Loe tvvo svvordes here. But he said to them, It is ynough,At illi dixerunt: Domine, ecce duo gladii hic. At ille dixit eis: Satis est. 39And going out, he went, according to his custom, to the Mount of Olives. And his disciples also followed him.E si mosse per andare, secondo il suo solito al monte Oliveto. E i suoi discepoli ancora lo seguitarono.And going forth he vvent according to his custome into mount-Oliuet. And his Disciples also folovved him.Et egressus ibat secundum consuetudinem in monte Olivarum. Secuti sunt autem illum et discipuli. 40And when he was come to the place, he said to them: Pray, lest ye enter into temptation.E giunto che vi fu, disse loro: Orate, a fine di non cadere in tentazione.And vvhen he vvas come to the place, he said to them, Pray, lest ye enter into tentation.Et cum pervenisset ad locum, dixit illis: Orate ne intretis in tentationem. 41And he was withdrawn away from them a stone’s cast. And kneeling down, he prayed.E distaccossi da loro, quanto è un tiro di sasso: e inginocchiatosi orava,And he vvas pulled avvay from them a stones cast: and kneeling he praied,Et ipse avulsus est ab eis quantum jactus est lapidis: et positis genibus orabat, 42Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.Dicendo: Padre, se vuoi, allontana da me questo calice: per altro facciasi non la mia volontà ma la tua.saying, Father, if thou vvilt, transferre this chalice from me. But yet not my vvil, but thine be done.dicens: Pater, si vis, transfer calicem istum a me: verumtamen non mea voluntas, sed tua fiat. 43And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.E gli apparve un Angelo dal cielo per confortarlo. Ed entrato in agonia orava più intensamente.And there appeared to him an Angel from heauen, strengthening him. And being in an agonie, he praied the longer.Apparuit autem illi angelus de cælo, confortans eum. Et factus in agonia, prolixius orabat.
44And his sweat became as drops of blood, trickling down upon the ground.E diede in un sudore, come di goccie di sangue, che scorreva a terra.And his svveat became as droppes of bloud trikling dovvne vpon the earth.Et factus est sudor ejus sicut guttæ sanguinis decurrentis in terram. 45And when he rose up from prayer and was come to the disciples, he found them sleeping for sorrow.E alzatosi dall'orazione, e portatosi da' suoi discepoli, trovogli addormentati per la tristezza.And vvhen he vvas risen vp from praier, and vvas come to his Disciples, he found them sleeping for pensifenes.Et cum surrexisset ab oratione et venisset ad discipulos suos, invenit eos dormientes præ tristitia. 46And he said to them: Why sleep you? Arise: pray: lest you enter into temptation.E disse loro: Perché dormite? alzatevi, orate affine di non entrare in tentazione.And he said to them, Vvhy sleepe you? arise, pray, lest you enter into tentation.Et ait illis: Quid dormitis ? surgite, orate, ne intretis in tentationem. 47As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them and drew near to Jesus, for to kiss him.Prima che ei finisse di dir queste parole, ecco che sopraggiunse una truppa di gente: e colui, che chiamavasi Giuda, uno de' dodici, andava loro innanzi: e accostossi a Gesù per baciarlo.As he vvas yet speaking, behold a multitude: and he that vvas called Iudas, one of the Tvvelue, vvent before them, and approched to IESVS, for to kisse him.Adhuc eo loquente, ecce turba: et qui vocabatur Judas, unus de duodecim, antecedebat eos, et appropinquavit Jesu ut oscularetur eum. 48And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?E Gesù gli disse: Giuda, con un bacio tradisci il Figliuolo dell'uomo?And IESVS said to him, Iudas with a kisse doest thou betray the sonne of man?Jesus autem dixit illi: Juda, osculo Filium hominis tradis ? 49And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?E quelli, che erano intorno a Gesù, vedendo, dove la casa andava a parare, gli dissero: Signore, adopreremo noi la spada?And they that vvere about him, seeing vvhat vvould be, said to him, Lord, Shal vve strike vvith the svvord?Videntes autem hi qui circa ipsum erant, quod futurum erat, dixerunt ei: Domine, si percutimus in gladio ? 50And one of them struck the servant of the high priest and cut off his right ear.E uno di essi ferì un servo del principe de' sacerdoti, e gli tagliò l'orecchio destro.And one of them smote the seruant of the high Priest: and cut of his right eare.Et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam ejus dexteram.
51But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.Ma Gesù prese la parola, e disse: Basti così. E toccata l'orecchia di colui, lo risanò.But IESVS ansvvering, said, Suffer ye thus farre. And vvhen he had touched his eare, he healed him.Respondens autem Jesus, ait: Sinite usque huc. Et cum tetigisset auriculam ejus, sanavit eum. 52And Jesus said to the chief priests and magistrates of the temple and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs?Disse poi Gesù ai principi de' sacerdoti, e ai prefetti del tempio, e ai seniori, i quali si erano mossi contro di lui: Siete venuti armati di spade, e di bastoni quasi contro un ladrone?And IESVS said to them that vvere come vnto him, the cheefe Priests, and magistrates of the temple, and auncients, As it vvere to a theefe are you come forth vvith svvordes and clubbes?Dixit autem Jesus ad eos qui venerant ad se principes sacerdotum, et magistratus templi, et seniores: Quasi ad latronem existis cum gladiis et fustibus ? 53When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour and the power of darkness.Quand'io con voi mi trovava ogni dì nel tempio, non istendeste mai la mano contro di me: ma questa è la vostr'ora, e la balìa delle tenebre.Vvhen I vvas daily vvith you in the temple, you did not lay handes vpon me, but this is your houre, and the povver of darkenesse.Cum quotidie vobiscum fuerim in templo, non extendistis manus in me: sed hæc est hora vestra, et potestas tenebrarum. 54And apprehending him, they led him to the high priest’s house. But Peter followed afar off.E preso che l'ebbero, lo condussero a casa del prìncipe de' sacerdoti: e Pietro lo seguiva alla lontana.And apprehending him, they led him to the high Priests house: but Peter folovved a farre of.Comprehendentes autem eum, duxerunt ad domum principis sacerdotum: Petrus vero sequebatur a longe. 55And when they had kindled a fire in the midst of the hall and were sitting about it, Peter was in the midst of them.E avendo la gente acceso il fuoco nel cortile, e stando a sedere all'intorno, stava anche Pietro sedendo in mezzo ad essi.And a fire being kindled in the middes of the court, & they sitting about it, Peter vvas in the middes of them.Accenso autem igne in medio atrii et circumsedentibus illis, erat Petrus in medio eorum. 56Whom when a certain servant maid had seen sitting at the light and had earnestly beheld him, she said: This man also was with him.E una serva veduto lui, che al fuoco sedeva, e miratolo fissamente, disse: Questi ancora era con lui.Vvhom vvhen a certaine vvenche savv sitting at the light, and had beheld him, she said, This fellovv also vvas vvith him.Quem cum vidisset ancilla quædam sedentem ad lumen, et eum fuisset intuita, dixit: Et hic cum illo erat.
57But he denied him, saying: Woman, I know him not.Ma egli lo rinnegò, dicendo: Donna, io noi conosco.But he denied him, saying, Vvoman, I knovv him not.At ille negavit eum, dicens: Mulier, non novi illum. 58And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.Di lì a poco un altro vedendolo, gli disse: Anche tu sei un di coloro. Ma Pietro disse: O uomo, io nol sono.And after a vvhile an other man seeing him, said, And thou art of them. But Peter said, O man I am not.Et post pusillum alius videns eum, dixit: Et tu de illis es. Petrus vero ait: O homo, non sum. 59And after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him: for he is also a Galilean.E quasi un'ora dopo un altro diceva asseverantemente: Certo anche questi era con colui: imperocché anch'egli è Galileo.And after the space as it vvere of one houre, a certaine other man affirmed, saying, Verely this fellovv also vvas vvith him. for he is also a Galilaean.Et intervallo facto quasi horæ unius, alius quidam affirmabat, dicens: Vere et hic cum illo erat: nam et Galilæus est. 60And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.E Pietro rispose: O uomo, io non so quel, che tu dica. E immediatamente, prima che egli avesse finite queste parole, il gallo cantò.And Peter said, Man I knovv not vvhat thou sayest. And incontinent as he vvas yet speaking, the cocke crevv.Et ait Petrus: Homo, nescio quid dicis. Et continuo, adhuc illo loquente, cantavit gallus. 61And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice.E il Signore si rivolse a mirar Pietro. E Pietro si ricordò della parola dettagli dal Signore: Prima che il gallo canti, mi rinnegherai tre volte.And our Lord turning looked on Peter. And Peter remembred the vvord of our Lord, as he had said, That before the cocke crovv, thou shalt thrise denie me.Et conversus Dominus respexit Petrum, et recordatus est Petrus verbi Domini, sicut dixerat: Quia priusquam gallus cantet, ter me negabis. 62And Peter going out, wept bitterly.E Pietro usci fuora, e pianse amaramente.And Peter going forth a doores, vvept bitterly.Et egressus foras Petrus flevit amare. 63And the men that held him mocked him and struck him.E que', che tenevan legato Gesù, lo schernivano, e davangli delle percosse.And the men that held him, mocked him, beating him.Et viri qui tenebant illum, illudebant ei, cædentes. 64And they blindfolded him and smote his face. And they asked him saying: Prophesy: Who is it that struck thee?E gli bendarono gli occhi, e gli davano delle guanciate: e lo interrogavano con dire: Indovina, chi è, che ti ha percosso?And they did blindefold him, and smote his face. And they asked him saying, Prophecie, vvho is it that smote thee?Et velaverunt eum, et percutiebant faciem ejus: et interrogabant eum, dicentes: Prophetiza, quis est, qui te percussit ?
65And blaspheming, many other things they said against him.E molte altre cose bestemmiando dicevano contro di lui.And blaspheming many other things they said against him.Et alia multa blasphemantes dicebant in eum. 66And as soon as it was day, the ancients of the people and the chief priests and scribes came together. And they brought him into their council saying: If thou be the Christ, tell us.E appena fattosi giorno, si radunarono gli anziani del popolo, e i principi de' sacerdoti, e gli Scribi, e lo menarono nel loro Sinedrio, e gli dissero: Se tu se' il Cristo, dillo a noi.And vvhen it vvas day, there assembled the auncients of the people and cheefe Priests and Scribes, and they brought him into their councel, saying,Et ut factus est dies, convenerunt seniores plebis, et principes sacerdotum, et scribæ, et duxerunt illum in concilium suum, dicentes: Si tu es Christus, dic nobis. 67And he saith to them: If I shall tell you, you will not believe me.Ma egli disse loro: Se io vel dirò, voi non mi crederete:If thou be Christ tel vs. And he said to them, If I tel you, you vvil not beleeue me:Et ait illis: Si vobis dixero, non credetis mihi: 68And if I shall also ask you, you will not answer me, nor let me go.E se anche vi interrogherò, non mi risponderete, né mi darete libertà.if also I aske, you vvil not ansvver me, nor dimisse me.si autem et interrogavero, non respondebitis mihi, neque dimittetis. 69But hereafter the Son of man shall be sitting on the right hand of the power of God.Ma da ora in poi sarà il Figliuolo dell'uomo assiso alla destra della virtù di Dio.But from hence forth the Sonne of man shal be sitting on the right hand of the povver of God.Ex hoc autem erit Filius hominis sedens a dextris virtutis Dei. 70Then said they all: Art thou then the Son of God? Who said: You say that I am.Tutti gli dissero: Tu dunque se' Figliuolo di Dio? Egli rispose: Voi lo dite, io lo sono.And they al said, Art thou then the sonne of God? Vvho said, You say that I am.Dixerunt autem omnes: Tu ergo es Filius Dei ? Qui ait: Vos dicitis, quia ego sum. 71And they said: What need we any further testimony? For we ourselves have heard it from his own mouth.Ma quelli dissero: Che bisogno abbiamo ormai di testimoni? abbiamo noi stessi udito dalla sua propria bocca.But they said, Vvhat neede vve testimonie any further? For our selues haue heard of his ovvne mouth.At illi dixerunt: Quid adhuc desideramus testimonium ? ipsi enim audivimus de ore ejus.
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about the year A.D. 33.
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Witham
And Satan entered into Judas. The meaning only seems to be, that the devil tempted and overcame him. (Witham)
Calmet
Satan entered into Judas not all at once, but by degrees. He first gained possession by avarice, next by theft, and lastly he impelled him to the blackest treachery and cruel parricide. The Scripture only says that Satan had entered into him when he was entirely abandoned to iniquity, had hardened his heart against all grace, and shut his ears against every instruction of Jesus. In like manner the Scripture says of a good man, who is strengthened in grace, that the Holy Spirit dwells in him. (Calmet)
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Ven. Bede
Many even now shudder at the mention of the crime of Judas, and are surprised to think that he could be guilty of such ingratitude, when themselves are negligent in avoiding the like crimes. For he who breaks the law of charity and truth, betrays Christ, who is charity and truth, and does it not through any infirmity or ignorance, but designedly and maliciously. (Ven. Bede)
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Witham
With desire I have desired: literally, with a desire have I desired.[Ver. 15. With a desire have I desired. This is commonly reputed a Hebraism, or form of speech peculiar to the Hebrews: hearing, I have heard; seeing, I have seen, etc. But the judicious critic, Mr. Blackwall, has produced parallel expressions out the most exact Greek classics, in his learned book, entitled, The Sacred Classics defended and illustrated; and has clearly proved, by examples, that many forms of speech, called, reputed, and carped at, as Hebraisms, are frequently found in the best Greek classics. (Witham)] The repetition expresseth a great and earnest desire. (Witham)
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Calmet
Taken the chalice. This is not the chalice of his blood, (the latter is spoken of ver. 20, and 1 Corinthians 11:25.) but it is the cup which the master of the repast blessed with ceremony, then drank of it, and gave it to all the guests. The modern Jews still observe this custom; not only on the Pasch, but on all other great feasts. The father of the family pours wine into a cup, takes it in his right hand, elevates it, blesses it, tastes, and gives it round to the invited. Our Saviour on this occasion complies with the custom; and after supper takes the chalice, which he converts into his own blood. (Calmet)
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Ven. Bede
I will not drink, etc. that is from this hour of the supper, to the time of his resurrection, in which he will come in the kingdom of God, he would not taste wine. For St. Peter testifies, (Acts 10:41.) that he took meat and drink after his resurrection. (Ven. Bede)
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THIS IS MY BODY. See the annotations on the same words of consecration, (Matthew 26:26.; Mark 14:22.; 1 Corinthians 11:24.)
Do this for a commemoration of me. By these words he gave a power and precept to them, and their successors, to all bishops and priests, to consecrate and offer up the same; yet so, that they are only the ministers and instruments of Jesus Christ, who instituted this sacrifice, this and all other sacraments, who is the chief and principal Priest, or offerer. It is Christ that chiefly consecrates and changes the elements of bread and wine into his own body and blood; it is he that chiefly and principally forgiveth sins in the sacraments of baptism, penance, etc. It is what St. Augustine so often repeats against the Donatists, that it is Christ that baptizeth, though the instrumental minister be a sinner or a heretic; and this is what all Catholics confess and profess.
Witham
The holy sacrifice and sacrament is to be offered and received with a devout and grateful remembrance of Christ's benefits, and especially of his sufferings and death for all mankind. But to teach that it is a bare, though devout memorial, or a remembrance only, so as to exclude the real presence of Christ, under the outward appearances of bread and wine, is inconsistent with the constant belief and consent of all Christian churches, both of the west and east, and contradicts the plain words of Christ. The learned bishop of Meaux, in his Exposition of the Catholic Faith, desires all Christians to take notice, that Christ does not command them to remember him, but to take his body and blood with a remembrance of him, and his benefits: this is the import of all the words, put together. This is my body: this is my blood: do this in, for, or with a remembrance of me. (Witham)
Challoner
This sacrifice and sacrament is to be continued in the Church to the end of the world, to shew forth the death of Christ, until he cometh. But this commemoration, or remembrance, is by no means inconsistent with the real presence of his body and blood, under these sacramental veils, which represent his death; on the contrary, it is the manner that he himself hath commanded, of commemorating and celebrating his death, by offering in sacrifice, and receiving in the sacrament, that body and blood by which we were redeemed. (Challoner)
Which is given, etc. He does not say, which shall be offered for you, but which is offered;[Ver. 19. In the original, the present tense is used in this and in the following verse. Touto esti to soma mou, to uper umon didomenon. And, Touto to poterion, ... to uper umon ekchunomenon. Here we must also remark, that the relative To, which, is not governed or ruled (as some would perhaps think) by the noun, blood, but by the word chalice, or cup; (poterion) which evidently sheweth that the blood, as the contents of the chalice, or as in the chalice, is shed for us: (in the present tense, for so the Greek hath it, and not only as upon the cross) And, therefore, as it followeth hence evidently, that it is no bare figure, but his blood indeed, so it followeth necessarily that it is a sacrifice and propitiatory, as shed for our sins. For all who know Scripture phraseology, know also that blood to be shed for sin, is to be sacrificed in atonement for sin.
Calmet
Beza, in his Annot. Nov. Test. an. 1556, [erroneously] says this cannot be truly said either of the chalice, or of the contents of the chalice; which is to give the lie to the evangelist, or to deny it to be true Scripture, though he declares the words are found in all both Greek and Latin copies. (Bristow)] because it was already a true sacrifice, in which Christ was truly present which he offered in advance to his eternal Father, before that which he was going to offer the next day, in a different manner, on the cross. This sacrifice was the consummation of the figurative Pasch, and the promise or pledge of the bloody offering, which Christ would make on the cross. ... It was not the mere figure of his body, which was crucified, but the true body and the true blood. In the same manner it is both the one and the other which are given, and really present, in the Eucharist. (Calmet)
Calmet
To renew the memory of what I have this day done, in giving you my body; and what I shall do to-morrow, in delivering my blood and my life for the whole world, do you hereafter what you now see me do. Take bread, break it, sand say, This is my body; and it will become so really and truly, as it now is in my hands. (Calmet)
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Witham
And I assign to you, as my Father hath assigned to me, a kingdom; that is as my heavenly Father decreed to exalt me, even as man, and with my human nature, above all creatures; so will I also make you, according to your different merits, partakers of my glory. (Witham)
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Witham
That you may eat and drink of the spiritual banquet of the joys of heaven which in the Scriptures are divers times compared to a feast or banquet. (Witham)
Ven. Bede
Sit upon thrones. Judas is excepted from the dignity of this great promise. For it is probable he had gone out before the Lord spoke these words. They likewise are excepted, who (St. John 6:66.) having heard the words of an incomprehensible mystery, turned back and went away. (Ven. Bede)
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Witham
Satan hath desired to have you, that he may sift you as wheat. In these words is expressed both what Satan desired, and what God permitted. Satan desired leave to tempt them, that he might make them fall from their faith in Christ. Almighty God permitted this temptation, this trial, to convince them how weak they were of themselves: he permitted their frailty to be partly overcome, yet so that rising again by his grace, they should be cleansed and purified as wheat when it is sifted: and that shortly after, being strengthened and confirmed by the coming of the Holy Ghost, they might become new men, enabled to stand firm against all the attacks of their greatest adversaries. (Witham)
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That thy faith fail not. The faith of Peter, established by the coming of the Holy Ghost, hath never failed, nor can fail, being built upon a rock, which is Christ himself, and being guided by the spirit of truth, as Christ promised. (John 15:26.; John 16:13.)
Witham
And thou being once converted, confirm thy brethren, even all the other apostles and bishops, over whom I have made and constituted thee and thy successors the chief head, that such a head being appointed by divine authority, all occasions of schisms and divisions might cease, says St. Jerome. (Witham)
St. Cyril
Admire the superabundance of the divine patience. That the disciple might not lose courage, he promised him pardon before he has committed the crime, and restores him again to his apostolic dignity, saying, confirm thy brethren. (St. Cyril)
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Theophylactus
That hath not, etc. Whilst the apostles are contending for prerogative, he reminds them that now is the time of danger and slaughter; for I, your Master, (says he) shall be led to a dishonourable death, and reputed among the wicked: as all which hath been foretold of me shall have their end; that is, be fulfilled. Wishing also to insinuate the violence of the assaults they themselves will have to sustain, he mentions a sword; but does not reveal all, lest they should be too much alarmed; nor does he entirely suppress the mention of it, lest sudden attacks might overpower them, had they not been forewarned. (Theophylactus)
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St. Cyril
Behold here are two swords, etc. The disciples not understanding the hidden meaning of the words in the preceding verse, and thinking they should have need of swords against the attack of the traitor Judas, say, behold here two swords. (St. Cyril)
St. Chrysostom
But if he had wished them to rely upon human aid, not even a hundred swords would have sufficed; but, if the power of man was unnecessary in their regard, even two swords are sufficient, and more than are wanted. (St. Chrysostom)
Ven. Bede
Even two swords are sufficient testimony of our Saviour's having suffered spontaneously. One to shew that the apostles had courage to contend for their Master, and that their Lord had the power of healing the servant, Malchus, who was maimed; the other, which was not drawn from its scabbard, shews that the apostles were withheld from doing in his defence as much as they could have done. (Ven. Bede)
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An angel ... strengthening him. Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matthew iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions.
Witham
In an agony. This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to undergo. (Witham)
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And his sweat became as drops of blood, etc. This has sometimes happened, though in a lesser degree, to persons under extraordinary grief, if we believe Aristotle, lib. 3:Animanium, ch. XIX. p. 891, and lib. de part. Animalium, ch. V. p. 1156. Ed. Aureliae Allobr. an 1607.
Witham
This passage of Christ's bloody sweat, and of the apparition of the angel, was heretofore wanting in divers both Greek and Latin copies; as appears by St. Jerome, (lib. 2:cont. Pelagianos. tom. iv, part 2, p. 521) and by St. Hilary, lib. X. de Trin. p. 1062. Nov. Ed. It seems to have been left out by ignorant transcribers, who thought it not consistent with the dignity of Christ. But we find it in the above-said place, in St. Jerome, in St. Chrysostom (hom. lxxxiv. in Matt.), in St. Augustine (in Psalm cxl. tom. iv, p. 1564, and in Psalm xciii, p. 1013.) in St. Epiphanius in Ancorato, p. 36, Ed. Petav. (Witham)
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Do this for a commemoration of me.... This sacrifice and sacrament is to be continued in the church, to the end of the world, to shew forth the death of Christ, until he cometh. But this commemoration, or remembrance, is by no means inconsistent with the real presence of his body and blood, under these sacramental veils, which represent his death; on the contrary, it is the manner that he himself hath commanded, of commemorating and celebrating his death, by offering in sacrifice, and receiving in the sacrament, that body and blood by which we were redeemed.
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Another, etc.... Observe here, in order to reconcile the four Evangelists, that divers persons concurred in charging Peter with being Christ’s disciple; till at length they brought him to deny him thrice. 1. The porteress that let him in, and afterwards seeing him at the fire, first put the question to him; and then positively affirmed that he was with Christ. 2. Another maid accused him to the standers by; and gave occasion to the man here mentioned to renew the charge against him, which caused the second denial. 3. Others of the company took notice of his being a Galilean; and were seconded by the kinsman of Malchus, who affirmed he had seen him in the garden. And this drew on the third denial.
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Concordance Mt. 26, 1
The PASSION according to S. Luke in these two chapters, is the Gospel at Masse vpon Tenebre wenesday.
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Concordance Mr. 14, 1
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TENEBRE Wenesday.
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Concordance Mt. 26, 17. Mr. 14, 12.
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MAVNDY Thursday.
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15. With desire I haue desired.] The old Paschal ceaseth and a new is instituted. This great desire he had to eate this Paschal lambe, was not for it self, vvhich he had celebrated many yeres before: but because he meant immediatly after the Paschal of the Law vvas sacrificed & eaten, to institute the other new Paschal in the oblation and eating of his owne body, by vvhich the old Paschal should end and be fulfilled, and in which the old Testament and Law ceasing, the Kingdom of God (which is the state of the new Testament and of his Church) should begin. For, the very passage from the old Law to the new was in this one supper.
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17. Taking the chalice.] This chalice according to the very euidence of the text it self also, is not the second part of the Holy Sacrament, but that solemne cuppe of vvine vvhich belonged as a libament to the offering and eating of the Paschal lambe. Which being a figure specially of the holy Chalice, Two cuppes or chalices at Christes last supper. vvas there drunken by our Sauiour, and giuen to the Apostles also, with declaration that it should be the last cuppe of the Law, not to be drunken any more, til it should be drunken new in the kingdom of God, that is to say, in the celebration of the B. Sacrament of his bloud of the new Testament. Mt. 26, 29 And by this place it seemeth very like that the wordes in S. Matthew, I wil not drinke of the fruite of the vine &c. were pertaining to this cuppe of the old Law, and not to the Holy Sacrament, though they be there by repetition or recapitulation spoken after the holy Chalice.
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19. This is my body.] Although sense tel thee it is bread, yet it is the body, according to his vvordes. let faith confirme thee, The real presence. iudge not by sense, after the vvordes of our Lord let no doubt rise in thy minde. Cyril. mystag. 4. Of the veritie of flesh and bloud there is left no place to doubt: by the profession of our Lord him self and by our faith it is flesh and bloud in deede. Is not this truth? To them be it vntrue, which deny IESVS CHRIST to be true God. Hilar li. 8 de Trinit.
19. Which is giuen.] Christ sacrificed his body and bloud in Sacrament at his supper. As the former wordes make and proue his body present, so these wordes plainely signifie, that it is present, as giuen, offered or sacrificed for vs: and being vttered in the quod datur 〈Greek〉 present tence, it signifieth not onely that it should aftervvard be giuen or offered on the Crosse, but that it vvas then also in the Sacrament giuen and offered for vs. Whereby it is inuincebly proued that his Body is present as an host or Sacrifice: and that the making or consecrating thereof must needes be Sacrificing. And therfore the holy Fathers in this sense call it a Sacrificing. Nissen. orat. 1 de resur. The Sacrifice of the Altar. Leo ser. Cyril. Alex. anathem. 〈◊〉. • et • de Pass. Hesychius li. 2. in Leuit. c. 8. Grego. ho. 37 in Euang. et Dial. li, 4, c. 59. Cyrillus Hieros. mystag. 5. Dionys. Eccl. hier. c. 3. Ignat. ep. 5. ad Smyrn. Iustinus dial. cum Tryph. circ. med. Iren. li. 4, c. 32 et 14. Tertu!. de cult, fam. et ad vxor. li. 2. Cypr. ep. ad Cacil. et de Can. Do. Euseb. Demonst. euang. li. 1 c. 10 Nazian. orat, • cont. Iulianū. Chryst. ho. 83 in 26 Mat. et li. 6 de Sacerd. Ambros. li. 4 de Sacram. c. 6. et li. 1 Offic. c. 48. Hiero. in ep. ad Hedib. q 2. et ad Euagr. ep. 126 to. 3. August. in psal. 33 conc. 1. et alibi sape. Graci omnes in 9 Hebr. et Primasius. Conc. Nic. 1. can. 14. Ephes. ad Nestor, Constantinop. 6. can. 32. Nicen. • act. 6 to. 3. La•cran. Constant. Flor. Trid.
19. Doe this) The Apostles are made Priestes, & the Sacrament of holy Orders instituted. In these vvordes the holy Sacrament of Order is instituted, because povver and cōmission to doe the principal act and vvorke of Priesthod, is giuen to the Apostles: that is, to doe that vvhich Christ then did concerning his body: which was, to make and offer his body as a sacrifice for vs and for all that haue neede of Sacrifice, and to giue it to be eaten as Christes body sacrificed, to al faithful. For as the Paschal lambe was first sacrificed, and then eaten: so vvas his body: and thus to doe he here giueth commission and authoritie to the Apostles, and to al Priests which be their successors in this matter. Dionys. cal. Hierar. c. 3. Iren. li. 4, c. 32. Cypr. ep. ad Cacil. Chrys. ho. 17 in ep. ad Hebr. Ambros. in Ps. 38. & in c. 10 ad Hebr.
19. For a commemoration.] This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ, specially of his Passion: that is to say, that it may be a liuely representation, A cōmemoratiue sacrifice is a true sacrifice, no lesse then the prefiguratiue sacrifices were true sacrifices. exemplar, and forme of his Sacrifice vpon the crosse. Of vvhich one oblatiō on the crosse, not onely al other sacrifices of the Lavv vvere figures, but this also: though this in a more nigh, high, mystical, and maruelous sort then any other. for in them Christ death vvas signified as by resemblance and similitudes of external creatures and bodies of brute beasts, but in this of the new Testament, his body visibly sacrificed on the crosse, in and by the self same body sacrificed and immolated in Sacramēt and vnder the shapes of bread and vvine, is most neerely & perfectly resembled: and therfore this is most properly cōmemoratiue, as most neerely expressing the very condition, Ambr. in 10. Hebr. Chrys. ho. 17 in ep. ad Hebr. nature, efficacie, sort, and substance of that on the crosse. For which the holy fathers call it the very self same sacrifice (though in other maner) which was done on the crosse, as it is the self same thing, that is offered in the Sacrament, and on the crosse. whereby you may see the peruersitie of the Protestants or their ignorance, that thinke it therfore not to be Christs body, because it is a memorie of his body or a figure of his body vpon the crosse: nor to be a true sacrifice, because it is a commemoratiue sacrifice. for as the thing that more liuely, neerely, and truely resembleth or representeth, is a better figure then that which shadoweth it a far of: so this his body in the Sacramēt, To be a figure of a thing, and yet the thing it self, repugneth not. is more perfectly a figure of Christs body & sacrifice, then any other. Christ him self the Sonne of God is a figure and character of his fathers person, being yet of the self same substance, and Christs body transfigured on the holy Mount, was a figure and resemblance of his person glorified in heauen, euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord, that in the one forme is his body, in the other his bloud, the most perfect representatiō of his death that can be. As for the sacrifice, it is no lesse a true Sacrifice, because it is commemoratiue of Christs Passion: then those of the old Testament vvere the lesse true, because they vvere prefiguratiue, for that is the condition annexed to al Sacrifice of euery Lavv, to represent Christs Passion.
Concordance Mt. 26, 26. Mr. 14, 22.
Concordance 1. Cor. 11, 24.
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20. The nevv Testament in my bloud.] Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people, and so dedicated the old Testament, vvhich vvithout bloud (saith S, Paul) vvas not dedicated. Hebr. 9. Moyses put that bloud also into a stāding peece, and sprinkled al the people &c. Both testamēts dedicated in bloud. vvith the same, & said these formal vvordes, This is the bloud of the couenant &c. or (as it is read in S. Paul) of the Testament vvhich God hath deliuered vnto you. vers. 20. Vnto al vvhich, Christ in this action about the second part of this his sacrifice, in euery of the Euangelists most cleerely alludeth, expressing that the new Testament is begonne and dedicated in his bloud in the Chalice, no lesse then the old vvas dedicated, begonne, and ratified in that bloud of calues conteined in the goblet of Moyses, vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament, imitating the wordes of Moyses, and saying, This is the Chalice the new Testament &c.: which the other Euangelists spake more plainly, This is my bloud of the new Testament. The external religion of the new Testament principally in the sacrifice of the altar. By al which it is most certaine, that Christes bloud in the Chalice, is the bloud of Sacrifice, and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt, no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same. For though Christes sacrifice on the Crosse and his bloud shed for vs there, bed the general price, redemption, and satisfaction for vs all, and is the last and perfectest sealing or confirmation of the new law and Testament: yet the seruice and Sacrifice which the people of the new Testament might resort vnto, could not be that violent action of the Crosse, but this on the Altar, which by Christes owne appointment is and shal be the eternal office of the new Testament, and the continual application of al the benefites of his Passion vnto vs.
20. Which shal be shed.) calix qui the chalice which 〈Greek〉 It is much to be obserued that the relatiue, The chalice shed for vs, must needes signifie, the bloud therein, not vvine, and the same sacrificed. Vvhich, in these vvordes is not gouerned or ruled (as some vvould perhaps thinke) of the novvne bloud, but of the vvord chalice. which is most plaine by the Greeke. Which taketh away al cauillations and shifts from the Protestants, both against the real presence and the true Sacrificing. For it sheweth euidently, that the bloud as the contents of the chalice, or as in the chalice, is shed for vs (for so the Greeke readeth in the present tense) and not onely as vpon the crosse. And therfore as it foloweth thereof inuincibly, that it is no bare figure, but his bloud in deede, so it ensueth necessarily• that it is a Sacrifice, and propitiatorie, because the chalice (that is the Bloud contained in the same) is shed for our sinnes. For al that know the maner of the Scriptures speaches, know also that this, Bloud to be shed for sinne, Beza condemneth the Gospel it self of falshod and impossibilitie. to be sacrificed for propitiation or for pardon of sinnes. And this text proueth al this so plainely, that Annot. 〈◊〉. Test. 1556. Beza turneth him self roundly vpon the Holy Euangelist, charging him with Soloecisme or false Greeke, or els that the wordes (which yet he cōfesseth to be in al copies Greeke and Latin) are thrust into the text out of some other place: vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter. And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof: vvhich is in deede to giue the lie to the blessed Euangelist, or to deny this to be Scripture. So cleere is the Scripture for vs, so miserable flights and shifts is falshod put vnto, God be thanked.
The Greeke is here so plaine, that there was very bloud in the chalice, shed for vs, that Beza saith it is a corruption in the greeke. See the Annota. vpon this place.
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Concordance Mt. 26, 21. Mr. 14, 20.
Concordance Io. 13, 18
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24. Contention.] Ambition. The Apostles perceiuing Christs departure from them and his kingdom to be neere, as infirme men and not yet endewed with the spirit of God, began to haue emulation and cogitations of Superiority one ouer an other: which our Maister represseth in them by exhortation to humility and by his owne example, that being their Lord, yet so lately serued them: not forbidding Maioritie or Superioritie in them, but pride, tyranny, and contempt of their inferiours.
Concordance Mt. 20, 25.
Concordance Mr. 10, 42.
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Straight after the former louing checke & admonition, he promiseth to them al that haue bene partakers with him of his miseries in this life, greater prcemi••ence in heauen, then any Potentate can haue in this world, & therfore that they neede not be careful of dignitie or Supremacie.
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31. Simon Simon.] Lastly to put them out of doubt, he calleth Peter twise by name, and telling him the Diuels desire to sifte and trie them al to the vttermost (as he did that night) saith that he hath specially prayed for him, Peters faith shal neuer faile. to this end that his faith should neuer faile, and that he being once conuerted, should after that for euer confirme, establish or vphold the rest in their faith. which is to say, that Peter is that man whom he would make Superiour ouer them and the whole Church. Whereby we may learne that it was thought fit in the prouidence of God, that he who should be the head of the Church, should haue a special priuilege by Christes praier and promes, neuer to faile in faith, and that none other either Apostle, Bishop, or priest may chalenge any such singular or special prerogatiue either of his Office or person, otherwise then ioyning in faith with Peter and by holding of him. Serm. 2. The danger (saith S. Leo) was common to al the Apostles, but our Lord tooke special care of Peter, Assump. ad Pontif. Li. q. Noui. Test. q. 75. to. 4. that the state of al the rest might be more sure, if the head were inuincible: God so dispensing the aide of his grace, that the assurance and strength which Christ gaue to Peter, might redound by Peter to the rest of the Apostles. S. Augustine also: Christ praying for Peter, prayed for the rest, because in the Pastor and Prelate the people is corrected or commended. And S. Ambrose writeth, that Peter after his tentation was made Pastor of the Church, because it was said to him, Thou being conuerted, confirme thy brethren. Neither was this the priuilege of S. Peters person, but of his Office, that he should not faile in faith but euer confirme al other in their faith. The Romane faith of Peters successors can not falle. For the Church, for whose sake that priuilege was thought necessarie in Peter the Head thereof, was to be preserued no lesse afterward, then in the Apostles time. wherevpon al the Fathers apply this priuilege of not failing and of confirming other in faith, Cypr. ep. 55. nu. 6. Bernard. ep. 190. to the Romane Church and Peters successors in the same. To which (saith S. Cyprian) infidelity or false faith can not come. And S. Bernard saith writing to Innocentius Pope, against Abailardus the Heretike, we must referre to your Apostleship al the scandals and perils which may fall, in matter of faith specially. For there the defects of faith must be holpen, where faith can not faile. For to what other See was it euer said, Popes may erre personally, not iudicially or definitiuely. I haue prayed for thee Peter, that thy faith do not faile? So say the Fathers. not meaning that none of Peters seate can erre in person, vnderstanding, priuate doctrine or writings, but that they can not nor shal not euer iudicially conclude or giue definitiue sentence for falshod or heresie against the Catholike faith, in their Consistories, Courts, Councels, decrees, deliberations or consultations kept for decision and determination of such controuersies, doubts, or questions of faith as shalbe proposed vnto them: because Christes prayer and promes protecteth them therein for confirmation of their brethren. Deut. 17. And no maruel that our Maister would haue his vicars Consistorie & Seate infallible, seeing euen in the old Law the high Priestod and Chaire of Moyses wanted not great priuilege in this case, though nothing like the Churches and Peters prerogatiue. But in both, any man of sense may see the difference betwene the person, and the Office, as wel in doctrine as life. Liberius in persecution might yeld, Marcellinus for feare might commit Idolatrie, Honorius might fall to Heresie, Aug. ep. 166. in fine. and more then al this, some Iudas might creepe into the Office: and yet al this without preiudice of the Office and Seate, in which (saith S. Augustine) our Lord hath set the doctrine of truth. Caiphas by priuilege of his Office prophecied right of Christ, but according to his owne knowlege and faith, knew not Christ. The Euangelists and other penners of holy write, for the execution of that function had the assistance of God, and so far could not possibly erre: but that Luke, Marke, Salomon or the rest might not erre in other their priuate vvritings, The learned fathers sought to the B. of Rome for resolution of doubtes. that we say not. Bernardus ep. 190. Chrys. ep. 1 & 2. It was not the personal wisedom, vertue, learning, or faith of Christs Vicars, that made S. Bernard seeke to Innocentius the third: S. Augustine and the Bishops of Afrike to Innocentius the first, and to Celestinus, ep. 90. 92. 95: S. Chrysostome to the said Innocentius: S. Basil to the Pope in his time ep. 52: S. Hierom to Damasus ep 57. 58. to. 2. but it was the prerogatiue of their Office and higher degree of Vnction, and Christs ordinance, that would haue al Apostles and Pastors in the vvorld, for their confirmation in faith and Ecclesiastical regiment, depend on Peter. The lacke of knowledge and humble acceptation of which Gods prouidence, that is, that one is not honoured and obeyed of al the brotherhod, is the cause of al Schismes and Heresies, Cypr. ep. 55. nu. 2 saith S. Cyprian. A point of such importance, that al the Twelue being in Apostleship like, Christ would yet for the better keeping of vnity and truth, haue one to be head of them al, that a head being once appointed, occasion of Schisme might be taken away, saith S. Hierom. li. 1. adu. Iouinian. c. 14.
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Concordance Mt. 26, 34. Mr. 14, 30.
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Concordance Mt. 10, 9. Lu. 10, 4.
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Concordance Es. 53, 12
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Concordance Mt. 16, 36. Mr. 14, 32.
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THVRSDAY night.
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Concordance Io. 18, 1,
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Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 7.5
… Holding therefore schismatic assemblies apart from his own bishop Sisinnius, in a place named Xerolophus, where the forum of Arcadius now is, he ventured on the performance of an act deserving the severest punishments. Reading one day at one of these meetings that passage in the Gospel where it is said,
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Tatian † AD 180 The Diatessaron 44
… Then gathered together the chief priests, and the scribes, and the elders [4] of the people, unto the court of the chief priest, who was called Caiaphas; and they took counsel together concerning Jesus, that they might seize him by subtilty, and [5] kill him. But they said, Not during the feast, lest there take place a disturbance among the people;
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Tatian † AD 180 The Diatessaron 44
… 167] would ye pay me, and I will deliver him unto you? And they, when they heard it , were pleased, and made ready for him thirty pieces of money. [9] And he promised them, and from that time he sought an opportunity that he might deliver unto them Jesus without the multitude.
Tertullian † AD 220 The Five Books Against Marcion 5.6
… For it is written in my Gospel that “Satan entered into Judas.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
Ah ! how great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy table, he changed not. And this Luke shows by saying, that after this Satan entered
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 62.2
… For we are not to suppose that he was not in him when he went to the Jews and bargained about the price of betraying the Lord; for the evangelist Luke very plainly attests this when he says: “Then entered Satan into Judas, who was surnamed Iscariot, being one of the twelve; and he went his way, and communed with the chief priests.”
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Tatian † AD 180 The Diatessaron 44
[6] And Satan entered into Judas who was called Iscariot, who was of the number [7] of the twelve.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 76
But Luke saith, that he conferred with the chief captains.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… but He answered him nothing. And the chief priests and scribes stood and vehemently accused Him. And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate. And the same day Herod and Pilate were made friends together: for before they were at enmity between themselves.”
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Tatian † AD 180 The Diatessaron 44
… And he went away, and communed with the chief priests, and the scribes, and those that held command in the temple, and said unto them, What [8] [Arabic, p. 167] would ye pay me, and I will deliver him unto you? And they, when they heard it , were pleased, and made ready for him thirty pieces of money. [9]
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Tatian † AD 180 The Diatessaron 44
… Where then is the lodging-place where [39] I shall eat with my disciples? And he will shew you a large upper room [40] spread and made ready: there then make ready for us. And his two disciples went out, and came to the city, and found as he had said unto them: and they made ready the passover as he had said unto them.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
By the first day of the feast of unleavened bread, he means the day before that feast; for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread,
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Tatian † AD 180 The Diatessaron 44
[34] And the first day came, the feast of unleavened bread, on which the Jews were [35] wont to sacrifice the passover.
Pseudo-Cyprian On the Glory of Martyrdom 11
… And, to say nothing of other matters, this assuredly ought rather to urge us, that the confession of one word is maintained by the everlasting confession of Christ; as it is written, “Whosoever shall confess me on earth before men, him also will I confess before my Father, and before His angels.”
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Tatian † AD 180 The Diatessaron 44
[34] And the first day came, the feast of unleavened bread, on which the Jews were [35] wont to sacrifice the passover. And Jesus sent two of his disciples, Cephas and John, and said unto them, Go and make ready for us the passover, that we may eat. [36, 37]
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Tatian † AD 180 The Diatessaron 44
[34] And the first day came, the feast of unleavened bread, on which the Jews were [35] wont to sacrifice the passover. And Jesus sent two of his disciples, Cephas and John, and said unto them, Go and make ready for us the passover, that we may eat. [36, 37] And they said unto him, Where wilt thou that we make ready for thee?
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Tatian † AD 180 The Diatessaron 44
… And Jesus sent two of his disciples, Cephas and John, and said unto them, Go and make ready for us the passover, that we may eat. [36, 37] And they said unto him, Where wilt thou that we make ready for thee? He said unto them, Go, enter the city; and at the time of your entering, there shall meet you a man bearing a pitcher of water;
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Tatian † AD 180 The Diatessaron 44
… and at the time of your entering, there shall meet you a man bearing a pitcher of water; follow him, and the place where he entereth, say [38] to such an one, the master of the house, Our Master saith, My time is come, and [Arabic, p. 169] at thy house I keep the passover. Where then is the lodging-place where [39] I shall eat with my disciples?
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Tatian † AD 180 The Diatessaron 44
[41] And when the evening was come, and the time arrived, Jesus came and reclined, [42] and the twelve apostles with him. And he said unto them, With desire I have [43] desired to eat this passover with you before I suffer: I say unto you, that henceforth I shall not eat it, until it is fulfilled in the kingdom of God.
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Tatian † AD 180 The Diatessaron 44
[41] And when the evening was come, and the time arrived, Jesus came and reclined, [42] and the twelve apostles with him.
Tertullian † AD 220 A Treatise on the Soul 16
… There was the rational element, by which He taught, by which He discoursed, by which He prepared the way of salvation; there was moreover indignation in Him, by which He inveighed against the scribes and the Pharisees; and there was the principle of desire , by which He so earnestly desired to eat the passover with His disciples.
Tertullian † AD 220 The Five Books Against Marcion 4.40
… Accordingly, of all the festal days of the Jews He chose the passover. In this Moses had declared that there was a sacred mystery: “It is the Lord’s passover.” How earnestly, therefore, does He manifest the bent of His soul: “With desire I have desired to eat this passover with you before I suffer.”
Tertullian † AD 220 The Five Books Against Marcion 5.8
… We have often shown before now, that the apostle classes heresies as evil among “works of the flesh,” and that he would have those persons accounted estimable who shun heresies as an evil thing. In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 53.2
… For how do we teach or provoke them to shed their blood in confession of His name, if we deny to those who are about to enter on the warfare the blood of Christ? Or how do we make them fit for the cup of martyrdom, if we do not first admit them to drink, in the Church, the cup of the Lord
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… For if we diligently celebrate the feast here, we shall doubtless receive the perfect joy which is in heaven, as the Lord says; ‘With desire I have desired to eat this Passover with you before I suffer. For I say unto you, that I will not eat it, until it is fulfilled with you in the kingdom of God
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… For when in former time the children of Israel acted in this way, they were counted worthy to receive the type, which existed for the sake of this feast, nor is the feast now introduced on account of the type. As also the Word of God, when desirous of this, said to His disciples, ‘With desire I have desired to eat this Passover with you
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… And for what reason does He call the cross a cup, if He did not desire to be crucified? For that is the word of one who signifies the desire which he has concerning the act. For as the cup is sweet to those who are thirsty so also was crucifixion to Him: wherefore also He said “With desire have I desired to eat this Passover with you,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
But another evangelist saith, that on that evening He not only ate the passover, but also said, “With desire I have desired to eat this passover with you,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, “This shall be to you for an everlasting memorial,” so He too, “in remembrance of me,” until I come. Therefore also He saith, “With desire I have desired to eat this passover,”
St Augustine of Hippo † AD 430 City of God 14.9
… When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, that He said, “I am glad for your sakes, to the intent ye may believe,” that when about to raise Lazarus He even shed tears, that He earnestly desired to eat the passover with His disciples,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 21.3
3. “Thou hast given Him the desire of His soul” ( ver. 2 ). He desired to eat the Passover,
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Tatian † AD 180 The Diatessaron 44
[41] And when the evening was come, and the time arrived, Jesus came and reclined, [42] and the twelve apostles with him. And he said unto them, With desire I have [43] desired to eat this passover with you before I suffer:
St Hippolytus † AD 235 Fragments from Other Writings of Hippolytus 2
Now that neither in the first nor in the last there was anything false is evident; for he who said of old, “I will not any more eat the passover,”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.8
8. Concerning those calamities, then, that befell the whole Jewish nation after the Saviour’s passion and after the words which the multitude of the Jews uttered, when they begged the release of the robber and murderer, but besought that the Prince of Life should be taken from their midst,
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St Justin Martyr † AD 165 The First Apology 66
… For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me,
Tatian † AD 180 The Diatessaron 45
… And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine in the kingdom of [17] God.
Tertullian † AD 220 The Five Books Against Marcion 4.40
… for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, “This is my body,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
… As then while offered in many places, He is one body and not many bodies; so also [He is] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) “do this in remembrance of Me.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 62.3
3. But it was not then, as some thoughtless readers suppose, that Judas received the body of Christ. For we are to understand that the Lord had already dispensed to all of them the sacrament of His body and blood, when Judas also was present, as very clearly related by Saint Luke;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.6
… What hath Christ done to you? who with such exceeding patience endured His betrayer, as to give to him, as to the other Apostles, the first Eucharist consecrated with His own hands, and blessed with His own mouth.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.24
… “They gave,” He saith, “for My food gall:” not the thing itself which they gave was food, for it was drink: but “for food they gave it.” Because already the Lord had taken food, and into it there had been thrown gall. But He had taken Himself pleasant food, when He ate the Passover with His disciples: therein He showed the Sacrament of His Body.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… Nevertheless I will bring you some further testimony about the Lord’s body. You cannot but know that passage in the Gospel history where, after eating the passover with His disciples, our Lord pointed to the death of the typical lamb and taught what body corresponded with that shadow.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… Moreover the Lord Himself promised to give on behalf of the life of the world, not His invisible nature, but His body. “For,” He says, “the bread that I will give is my flesh which I will give for the life of the world,” and when He took the symbol of divine mysteries, He said, “This is my body which is given for you.”
22:20
Tertullian † AD 220 The Five Books Against Marcion 4.40
… And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread , when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed “in His blood,”
Tertullian † AD 220 On Fasting 14
… Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ,
St Augustine of Hippo † AD 430 Letters of St. Augustin 54.6
6. Observe now to which of these three classes the first question in your letter is to be referred. You ask, “What ought to be done on the Thursday of the last week of Lent? Ought we to offer the sacrifice in the morning, and again after supper, on account of the words in the Gospel, ‘Likewise also . . . after supper’?
22:21
Tatian † AD 180 The Diatessaron 44
… And they were very sorrowful; and they began to say unto him, one after another of [46] them, Can it be I, Lord? He answered and said unto them, One of the twelve, [47] he that dippeth his hand with me in the dish, will betray me.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.1
… Here Mark and Luke act correspondingly. But after He had handed the cup to them, [we find that] He spoke again concerning His betrayer, in terms which Luke recounts, when he says, “But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth as it was determined: but woe unto that man by whom He shall be betrayed.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.17
17. That expression also of His, “He that eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him,” how must we understand? Can we include in these words those even of whom the Apostle says, “that they eat and drink judgment to themselves;” when they eat this flesh and drink this blood? What! did Judas the impious seller and betrayer of his Master
22:22
Tertullian † AD 220 The Five Books Against Marcion 4.41
“Woe,” says He, “to that man by whom the Son of man is betrayed!”
22:23
Tatian † AD 180 The Diatessaron 44
… And lo, the hand of [48] him that betrayeth me is on the table. And the Son of man goeth, as it is written of him: woe then to that man by whose hand the Son of man is betrayed! for it [49] would have been better for that man had he not been born. And the disciples [50] looked one on another, for they knew not to whom he referred;
22:24
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
60. And what wonder if a mother should strive to win preference for her children (which is far better than if she had done it for herself), when even the Apostles themselves, as we read, strove amongst themselves, as to who should have the preference?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
… that after that he was delivered from that distressing fear about the betrayal, and knew the traitor, he then spoke confidently, and lifted himself up over the rest, saying, “Though all men shall be offended, yet will I not be offended.” And in some degree too his conduct sprung from jealousy, for at supper they reasoned “which of them is the greater,”
St Jerome † AD 420 Against the Pelagians 2
xxii. 24 . The contest for precedence at the last supper.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.64
… to what Matthew and Mark have stated with respect to the princes of the Gentiles exercising dominion over those who are subject to them,—namely, that it should not be so with them [the disciples], but that he who was greatest among them should even be a servant to the others,—Luke also gives us something of the same tenor, although not in that connection;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.3
… is not he that sitteth at meat? but I am among you as he that serveth. And ye are they which have continued with me in my temptations: and I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.6
… whereas the Law saith, “Thou shalt not lust.” Without offence to those holy rams, the leaders of the flock, without offence to them I would say it, for I say the truth: the Gospel relates, that they contended which of them should be the greatest, and whilst the Lord was yet on earth, they were agitated by a dissension about pre-eminence.
22:25
Origen † AD 254 Origen Against Celsus 7.23
… “Whoever of you will be the chiefest, shall be servant of all;” “The princes of the Gentiles exercise dominion over them,” and “they that exercise authority upon them are called benefactors.”
22:27
Tatian † AD 180 The Diatessaron 44
[31] Who is the great one , he that sitteth, or he that serveth? is it not he that sitteth? [32] I am among you as he that serveth. But ye are they that have continued with me [33] in my temptations; I promise you, as my Father promised me, the kingdom, that ye may eat and drink at the table of my kingdom.
Origen † AD 254 Origen Against Celsus 2.7
… after girding Himself with a towel, and pouring water into a basin, proceeded to wash the feet of each disciple, and rebuked him who was unwilling to allow them to be washed, with the words, “Except I wash thee, thou hast no part with Me?” Or how could He be called such who said, “I was amongst you, not as he that sitteth at meat, but as he that serveth?”
St Basil the Great † AD 379 The Letters 50
Whom , indeed, could it better befit to encourage the timid, and rouse the slumbering, than you, my godly lord, who have shewn your general excellence in this, too, that you have consented to come down among us, your lowly inferiors, like a true disciple of Him Who said, “I am among you,” not as a fellow guest, but “as he that serveth.”
22:28
Tatian † AD 180 The Diatessaron 44
[31] Who is the great one , he that sitteth, or he that serveth? is it not he that sitteth? [32]
Tertullian † AD 220 On Baptism 20
… so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that “no one un tempted should attain the celestial kingdoms.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.31
… The Lord Himself teaches this, for He says to hearers who were still servants: “You call Me Master and Lord, and you say well, for so I am,” but in another passage, “I call you no longer servants, for the servant knoweth not what is the will of his master, but I call you friends,” because
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 40
‘ Ye are they that have continued with Me in My temptations; and I appoint unto you a kingdom, as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke recordeth that He said, “I abode with you in temptations”;
22:29
Tatian † AD 180 The Diatessaron 44
[31] Who is the great one , he that sitteth, or he that serveth? is it not he that sitteth? [32] I am among you as he that serveth.
Tertullian † AD 220 Against Praxeas 26
… He is also ignorant of the last day and hour, which is known to the Father only. He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… Already hath the Lord given us angels’ food , and He promises to those who continue with Him in His trials, saying, ‘And I promise to you a kingdom, as My Father hath promised to Me; that ye shall eat and drink at My table in My kingdom, and sit on twelve thrones, judging the twelve tribes of Israel
22:30
Tatian † AD 180 The Diatessaron 44
[31] Who is the great one , he that sitteth, or he that serveth? is it not he that sitteth? [32] I am among you as he that serveth. But ye are they that have continued with me [33] in my temptations;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
… for his being also merciful, see him stripping himself of all and following Jesus; and as to his piety, it is evident from his doctrines. And his wisdom again it is easy to see from the gospel which he composed, and his charity (for he cared for the whole world); and the manifestation of his good works, from the throne on which he is to sit;
22:31
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 7
… they mock at the passion; they make a jest of the resurrection. They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to “sift the faith”
Tatian † AD 180 The Diatessaron 45
… And they drank of it, all of them. And he said unto them, This is my blood, the new covenant, that is shed for many for the [16] forgiveness of sins. I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine in the kingdom of [17] God. And thus do ye in remembrance of me.
Tertullian † AD 220 De Fuga in Persecutione 2
… only preserve his life.” So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, “Behold, Satan asked that he might sift you as grain; but I have prayed for you that your faith fail not;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.5
… But He so prayed for us, that in another place we read, “And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 30
30. But the Lord prayed and besought not for Himself—for why should He who was guiltless pray on His own behalf?—but for our sins, as He Himself declared, when He said to Peter, “Behold, Satan hath desired that he might sift you as wheat. But I have prayed for thee, that thy faith fail not.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.38
… Wherefore, as Man He prays for men that the cup may pass away, but as God from God, His will is in unison with the Father’s effectual will. He teaches what He meant by If it is possible , in His words to Peter, Lo, Satan hath sought you that He might sift you as wheat: but I have prayed for thee that thy faith may not fail
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… For the law commanded the Passover to be eaten with due observance; but he, while eating it, was sifted of the devil
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 2
… And on behalf of these I will read you the words of Christ Himself: for He saith to Peter “Behold Satan hath asked to have you that he may sift you as wheat, but I have prayed for thee that thy faith fail not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, “Simon,”
St John Chrysostom † AD 407 Homilies on Philippians 4
… and the Lord will deliver me.” ( 2 Tim. iv. 17, 18 .) And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, “Satan hath desired to sift you as wheat; and I made supplication for thee, that thy faith fail not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… cxxvii. 1 ): therefore also Christ said to him alone, “Satan desired to sift thee as wheat,” and I allowed it not, “that thy faith may not fail.” (
St Jerome † AD 420 The Letters of St. Jerome 22.4
… It is the church of Christ that he “makes haste to spoil.” According to Habakkuk, “His food is of the choicest.” A Job is the victim of his machinations, and after devouring Judas he seeks power to sift the [other] apostles.
St Jerome † AD 420 Against the Pelagians 2
31, 32 . Peter’s faith almost overcome by Satan.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.9
… I do not explain how it happened, but I compel them to explain why it is said in the Gospel by the Lord Himself to the disciples, “Behold, Satan hath desired to have you, that he may sift you as wheat;” and He says to Peter, “But I have prayed for thee, that thy faith fail not.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.2
… and, when thou art converted, strengthen thy brethren:” next he proceeds immediately to tell us how Peter replied to this effect: “Lord, I am ready to go with Thee, both unto prison and to death;” and then he continues thus: “And He said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.3
… and he that hath no sword, let him sell his garment, and buy one. For I say unto you, this that is written must yet be accomplished in me, And He was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And He said unto them, It is enough.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.34
… And this blasphemy Peter had not, who presently repented, when “he wept bitterly,” and who after he had overcome the spirit who is divided against himself, and who had desired to “have him to harass him,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.1
… For that you may know, Beloved, more plainly, that the Lord said, “Watch and pray, lest ye enter into temptation,” as touching faith lest it should fail and perish; He said in the same place of the Gospel, “This night hath Satan desired to sift you as wheat, and I have prayed for thee, Peter, that thy faith fail not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.28
… “Simon,” said He, “this night Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not.”
John Cassian † AD 435 The Conferences of John Cassian 3.16
… Lastly the Author of man’s salvation teaches us how feeble and weak and insufficient our faith would be unless it were strengthened by the aid of the Lord, when He says to Peter “Simon, Simon, behold Satan hath desired to have you that he may sift you as wheat. But I have prayed to my Father that thy faith fail not.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 77
I know that Satan has sought to sift you as wheat,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 126
… I have therefore granted his supplication, and written my letter, and I implore the Lord of all to keep you safe in the faith and make stronger than him who sifts us.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.20
… For to him it is said, Peter, lovest thou Me? Feed My sheep ( John xxi. 17 ). To him it is said, Behold Satan hath desired to sift you as wheat; and I have prayed for thee, Peter, that thy faith fail not. And thou, when thou art converted, strengthen thy brethren (
22:32
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 7
… from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail,
Tatian † AD 180 The Diatessaron 45
… I say unto you, I shall not drink henceforth of this, the juice of the vine, until the day in which I drink with you new wine in the kingdom of [17] God. And thus do ye in remembrance of me. And Jesus said unto Simon, Simon, [18] behold, Satan asketh that he may sift you like wheat:
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 2.1
… “Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep.” We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.40
… Luke is thought to have given us the meaning of this command. After He had told us how Satan had sought to sift the Apostles as it were wheat, and how the Lord had been entreated that the faith of Peter might not fail
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
57. Moreover, that thou mayest know that it is after His Manhood that He entreats, and in virtue of His Godhead that He commands, it is written for thee in the Gospel that He said to Peter: “I have prayed for thee, that thy faith fail not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
For in proof that for this intent He permitted it, that He might amend this in him, hear what He saith, “I have prayed for thee, that thy faith fail not.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… But things are not done in this fashion now; nay, quite the contrary.—For observe, they were an hundred and twenty, and he asks for one out of the whole body: with good right, as having been put in charge of them: for to him had Christ said, “And when thou art converted, strengthen thy brethren.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
… This too Luke implies, when he telleth us that Christ said, “And I have prayed for thee, that thy faith fail not” (
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 35
… Now, what do we commend to God’s keeping, except the things which we pray Him to preserve for us, and amongst these our very faith? For what else did the Lord procure for the Apostle Peter by His prayer for him, of which He said, “I have prayed for thee, Peter, that thy faith fail not,”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 9
… but since He added the words, “and pray,” He showed that God helps us not to enter into temptation. It is to the free will of man that the words are addressed: “My son, remove not thyself from the chastening of the Lord.” And the Lord said: “I have prayed for thee, Peter, that thy faith fail not.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… “I have prayed for thee that thy faith fail not.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 17
… man’s free will—which you defend, not in accordance with God’s grace, but in opposition to it—that any one should persevere in good, or should not persevere, and it is not by the gift of God if he persevere, but by the performance of human will, why will you strive against the words of Him who says, “I have prayed for thee, Peter, that thy faith fail not”?
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 38
… Certainly to the strongest He yielded and permitted to do what He willed; to those that were weak He has reserved that by His own gift they should most invincibly will what is good, and most invincibly refuse to forsake this. Therefore when Christ says, “I have prayed for thee that thy faith fail not,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.8
… The latter say: Why should we try to live well, when the power to do so is in the hands of God? O Lord, O Father, who art in heaven, lead us not into any of these temptations; but “deliver us from evil!” Listen to the Lord, when He says, “I have prayed for thee, Peter, that thy faith fail not;”
22:33
Tatian † AD 180 The Diatessaron 45
[23] Then said Jesus unto them, Ye all shall desert me this night: it is written, I [24] will smite the shepherd, and the sheep of the flock shall be scattered. But after my [25] rising, I shall go before you into Galilee. Simon Cephas answered and said unto [26] him, My Lord, if every man desert thee, I shall at no time desert thee.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… And all this did he show before the grace of the Spirit was given. And he perseveringly pressed the question, “Whither goest thou?” ( John xiii. 36 ) and before this; “To whom shall we go?” ( vi. 67 ); and again; “I will follow Thee whithersoever Thou goest.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
Also, the converting our brethren from their wandering. For, it is said,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.3
… He had known him always, had known him even when Peter had not known himself. For he did not know himself at that time when he said, “I will be with Thee even unto death;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.21
… that is not enough; mine heart does not even know itself. For no one thoroughly knows himself: let no one presume upon his own state. Was Peter able to comprehend with his own heart the state of his own heart, who said, “I will be with Thee even unto death”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.16
… God says to Abraham, “Now I know that thou fearest God.” Did He then not know it before then? But Abraham did not know himself till then: for it was in that very trial he came to know himself.…And God is said to “know” that which He had caused him to know. Did Peter know himself, when he said to the Physician, “I will be with Thee even unto death?”
22:34
Tatian † AD 180 The Diatessaron 45
… I am with thee ready for imprisonment and for death. And my life will I give up for thee. [27] [Arabic, p. 172] Jesus said unto him, Wilt thou give up thy life for me? Verily, verily, I say unto thee, Thou shalt to-day, during this night, before the cock crow [28] twice, three times deny me, that thou knowest me not.
Tertullian † AD 220 The Five Books Against Marcion 4.41
… For in the case of Peter, too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall .
22:35
Tatian † AD 180 The Diatessaron 46
… for all that is said of me is fulfilled in [15] me. His disciples said unto him, Our Lord, lo, here are two swords. He said [16] unto them, They are sufficient. Arise, let us go hence. And they arose, and praised, and went forth, and went, according to their custom, to the mount of Olives, he and his disciples.
St Gregory of Nyssa † AD 395 Against Eunomius 9.3
… For “ then ” and “ when ” have a sense which specially and properly refers to the denoting of time, according to the common use of men who speak soundly, and according to their signification in Scripture. One may take “ then shall they say among the heathen ,” and “ when I sent you
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, “Lacked ye anything, when I sent you naked and unshod?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
… that He said unto them, “When I sent you without purse, and scrip, and shoes, lacked ye anything?” And when they said, “Nothing,” He said unto them, “But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one.” And when they said, “Here are two swords,” He said unto them, “It is enough.”
St John Chrysostom † AD 407 Homilies on First Corinthians 3
[8.] But prove to me that Peter and Paul were eloquent. Thou canst not: for they were “unlearned and ignorant men!” As therefore Christ, when He was sending out His disciples into the world, having shewn unto them His power in Palestine first, and said, (St.
St John Chrysostom † AD 407 Homilies on Philippians 9
… but diligently followed the commands of Christ, for those commands were but for a season, and not enduring; and this I say not from conjecture, but from the divine Scriptures. And how? Luke relates that Christ said to His disciples, “When I sent you forth without purse, and wallet, and girdle, and shoes, lacked ye anything? And they said nothing. (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.77
… and their answer it is plain they did, now that He speaks of buying a sword, they say, "Lo, here are two swords;" and He replied, "It is enough." Hence we find Peter with a weapon when he cut off the assailant’s ear, on which occasion his spontaneous boldness was checked, because, although he had been told to take a sword, he had not been told to use it.
22:36
Tatian † AD 180 The Diatessaron 46
[12] And he said unto them, When I sent you without purses, or wallets, and shoes, [13] lacked ye perchance anything? They said unto him, Nothing.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
… that He said unto them, “When I sent you without purse, and scrip, and shoes, lacked ye anything?” And when they said, “Nothing,” He said unto them, “But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one.” And when they said, “Here are two swords,” He said unto them, “It is enough.”
22:37
Tatian † AD 180 The Diatessaron 46
[12] And he said unto them, When I sent you without purses, or wallets, and shoes, [13] lacked ye perchance anything? They said unto him, Nothing. He said unto them, Henceforth, whosoever hath a purse, let him take it, and likewise the wallet also: and whosoever hath not a sword, shall sell his garment, and buy for himself a [14] sword.
22:38
Tatian † AD 180 The Diatessaron 46
… and whosoever hath not a sword, shall sell his garment, and buy for himself a [14] sword. I say unto you, that this scripture also must be fulfilled in me, that I should be reckoned with the transgressors: for all that is said of me is fulfilled in [15] me.
22:39
Tatian † AD 180 The Diatessaron 48
[1] This said Jesus, and went forth with his disciples to a place which was called Gethsemane, on the side that is in the plain of Kidron, the mountain,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.4
… Luke, too, refers to it, although he does not notice the piece of ground by name. For he says: “And He came out, and went, as was His wont, to the Mount of Olives; and His disciples also followed Him. And when He was at the place, He said unto them, Pray that ye enter not into temptation.”
22:40
Tatian † AD 180 The Diatessaron 48
[1] This said Jesus, and went forth with his disciples to a place which was called Gethsemane, on the side that is in the plain of Kidron, the mountain, the place [2] in which was a garden; and he entered thither, he and his disciples. And Judas the [3] betrayer knew that place: for Jesus oft-times met with his disciples there.
Tertullian † AD 220 On Prayer 8
… He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, “Pray that ye be not tempted;”
22:41
Tatian † AD 180 The Diatessaron 48
… [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. And he took with him Cephas and the sons of Zebedee together, James and John; and he began to [6] look sorrowful, and to be anxious. And he said unto them, My soul is distressed unto [7] death: abide ye here, and watch with me.
22:42
Tatian † AD 180 The Diatessaron 48
… abide ye here, and watch with me. And he withdrew from them a little, [8] the space of a stone’s throw; and he kneeled, and fell on his face, and prayed, so [9] that, if it were possible, this hour might pass him. And he said, Father, thou art able for all things; if thou wilt, let this cup pass me:
Tertullian † AD 220 On Prayer 4
… So by this expression we premonish our own selves unto patience. The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh’s infirmity, by the reality of suffering, said, “Father, remove this Thy cup;” and remembering Himself, added , “save that not my will, but Thine be done.”
St Hippolytus † AD 235 Fragments of Discourses or Homilies 3
… And for a brief space He cries that the cup might pass from Him, with a view to show truly that He was also man. But remembering, too, the purpose for which He was sent, He fulfils the dispensation (economy) for which He was sent, and exclaims, “Father, not my will,”
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
An Interpretation.— Chap. XXII. 42–48
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 4.1
1. The thief gained the faith which gained him,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
171. Let us then think of His subjection. “Father,” He says, “if Thou be willing, remove this cup from Me; nevertheless not My will but Thine be done.”
St Jerome † AD 420 Against the Pelagians 1.27
… and “No one can receive anything, unless it be given him from above”; and elsewhere, “What hast thou which thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hadst not received it?” Our Lord and Saviour says: “I am come down from heaven not to do Mine own will, but the will of the Father who sent Me.” And in another place,
22:43
Tatian † AD 180 The Diatessaron 48
… And he returned again, and found his disciples sleeping, for their eyes were heavy from their grief and anxiety; and they knew not [15] what to say to him. And he left them, and went away again, and prayed a third [16] time, and said the very same word.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
43 . “And there appeared an angel unto Him from heaven, strengthening Him.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.40
… had told us how Satan had sought to sift the Apostles as it were wheat, and how the Lord had been entreated that the faith of Peter might not fail , he adds that the Lord prayed earnestly, and then that an angel stood by Him comforting Him, and as the angel stood by Him, He prayed the more earnestly, so that the sweat poured from His body in drops of blood
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.38
38. As also in the night, while He was praying, it is written;— There appeared to Him an angel strengthening Him .
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.4
… For with them there was One in the form of an angel, comforting them,
St Jerome † AD 420 Against the Pelagians 2
Luke xxii. 43 . Even Christ in his agony needs an angel to strengthen Him.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.19
… For to spend a long time in prayer is not, as some think, the same thing as to pray “with much speaking.” Multiplied words are one thing, long-continued warmth of desire is another. For even of the Lord Himself it is written, that He continued all night in prayer, and that His prayer was more prolonged when He was in an agony;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.11
… He who was loaded with criminal accusations received pardon; He who has released from their crimes all who confess Him, was condemned. Nevertheless even the cross itself, if thou considerest it well, was a judgment-seat; for the Judge being set up in the middle, one thief who believed was delivered, the other who reviled was condemned.
22:44
St Justin Martyr † AD 165 Dialogue with Trypho 103
… For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, ‘If it be possible, let this cup pass:’
Tatian † AD 180 The Diatessaron 48
… And he returned again, and found his disciples sleeping, for their eyes were heavy from their grief and anxiety; and they knew not [15] what to say to him. And he left them, and went away again, and prayed a third [16] time, and said the very same word. And there appeared unto him an angel from [17] heaven, encouraging him.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
44 . And being in an agony, He prayed more earnestly; and His sweat was as it were great drops of blood falling down to the ground.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent, can do nothing of Himself, either say, or judge, or give, or will. And further these,—His ignorance, subjection, prayer, asking, increase, being made perfect. And if you like even more humble than these; such as speak of His sleeping, hungering, being in an agony,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.2
… 1 ). This we all can say. This not I alone say: whole Christ saith it. But it is said rather in the name of the Body: for He too, when He was here and bore our flesh, prayed; and when He prayed, drops of blood streamed down from His whole Body. So is it written in the Gospel: “Jesus prayed earnestly, and His sweat was as it were great drops of blood.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… forty days, have hungered, on account of His body demanding its own food, nor yet would John his disciple when writing about him have said—‘Jesus being wearied from his journey sat,’ nor would David have uttered the prediction about him ‘And they added to the pain of my wounds,’ nor would he have wept over Lazarus, nor would He have sweated drops of blood,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.8
8. To the divine Paul when shut up in prison the Master Christ said “Be not afraid Paul” and so on. But the same Christ, who drove away Paul’s fear, Himself so feared, as testifies the blessed Luke that He sweated from all His body drops of blood, and with them sprinkled all the ground about His body, and was strengthened by angelic succour,
22:45
Tatian † AD 180 The Diatessaron 48
… and they knew not [15] what to say to him. And he left them, and went away again, and prayed a third [16] time, and said the very same word. And there appeared unto him an angel from [17] heaven, encouraging him. And being afraid he prayed continuously: and his sweat [18] [Arabic, p. 182] became like a stream of blood, and fell on the ground.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
45 . “And when He rose from prayer, and was come to His disciples, He found them sleeping for sorrow;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist saith,—
22:46
Tatian † AD 180 The Diatessaron 48
… And there appeared unto him an angel from [17] heaven, encouraging him. And being afraid he prayed continuously: and his sweat [18] [Arabic, p. 182] became like a stream of blood, and fell on the ground. Then he rose from [19] his prayer, and came to his disciples, and found them sleeping.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
46 . And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.”
St Jerome † AD 420 Against the Pelagians 2
46 . Pray that ye enter not into temptation.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.1
… Faith pours out prayer, and the pouring out of prayer obtains the strengthening of faith. Faith, I say, pours out prayer, the pouring out of prayer obtains strengthening even for faith itself. For that faith might not fail in temptations, therefore did the Lord say,” Watch and pray, lest ye enter into temptation.”
22:47
Tertullian † AD 220 The Five Books Against Marcion 4.41
… For in the case of Peter, too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall . The Christ of the prophets was destined, moreover, to be betrayed with a kiss,
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
47 . “And while He yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus, and kissed Him.
St Jerome † AD 420 The Letters of St. Jerome 12
… “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.” And lest He should seem to preach more than he practised, He fulfilled His own precept in His life. For He washed His disciples’ feet, he received the traitor with a kiss,
22:48
Tatian † AD 180 The Diatessaron 48
[24] And Jesus, because he knew everything that should come upon him, went forth [25] unto them. And immediately Judas the betrayer came to Jesus, and said, Peace, [26] my Master; and kissed him.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
48 . But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
St Peter of Alexandria † AD 311 Fragments from the Writings of Peter 3
And He said unto Judas, “Betrayest thou the Son of God with a kiss?”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… Concerning him, therefore, the Psalmist says, My friends and My neighbours drew near against Me, and stood . And again, Their words were softer than oil, yet be they spears . Hail, Master ; yet he was betraying his Master to death; he was not abashed at His warning, when He said, Judas, betrayest than the Son of Man with a kiss
St Ambrose of Milan † AD 397 On the Holy Spirit 3.17
130. “Not all,” says Christ, “that say unto Me, Lord, Lord, shall enter into the kingdom of heaven!” Although many call themselves Christians, and make use of the name, yet not all shall receive the reward. Both Cain offered sacrifice, and Judas received the kiss, but it was said to him, “Judas, betrayest thou the Son of Man with a kiss?”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.16
… The Pharisee, then, had no kiss except perchance that of the traitor Judas. But neither had Judas the kiss; and so when he wished to show to the Jews that kiss which he had promised as the sign of betrayal, the Lord said to him: “Judas, betrayest thou the Son of Man with a kiss?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 79
For after having shown His own strength, then at once He yielded Himself. But John saith, that even to the very moment He continued to reprove him, saying, “Judas, betrayest thou the Son of Man with a kiss?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 20
… “His words were made softer than oil and yet be they very darts.” What then is meant by his words were made soft? “Judas came to Jesus and said unto Him, Hail, Master, and kissed Him.” Thus through the soft blandishment of a kiss he implanted the execrable dart of betrayal. On which the Lord said to him, “Judas, betrayest thou the Son of Man with a kiss?”
John Cassian † AD 435 The Conferences of John Cassian 16.18
… to whom the Lord said: “Judas, betrayest thou the Son of man with a kiss?”
22:49
Tatian † AD 180 The Diatessaron 48
… And in that hour Jesus said to the multitudes, As they come out against a thief are ye come out against me with swords and staves to take me? Daily was I with you in [42] the temple sitting teaching, and ye took me not: but this is your hour, and the power [43] of darkness. And that was, that the scriptures of the prophets might be fulfilled.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
But another saith, that they moreover asked, “Shall we smite?”
22:50
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.77
O Ephraim what shall I do unto thee, saith God. What anger is here expressed—and yet protection is added. What is swifter than Mercy? The Disciples ask for flames of Sodom upon those who drive Jesus away, but He deprecates revenge. Peter cuts off the ear of Malchus, one of those who outraged Him, but Jesus restores it.
22:51
Tatian † AD 180 The Diatessaron 48
… Put the sword into its sheath: for all that take with the [38] sword shall die by the sword. Thinkest thou that I am not able to ask of my [39] Father, and he shall now raise up for me more than twelve tribes of angels? Then [40] how should the scriptures which were spoken be fulfilled, that thus it must be?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.5
… Next we take what Luke mentions, namely, “Jesus answered and said, Suffer ye thus far;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 112.5
5. “Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. And the servant’s name was Malchus.” This is the only evangelist who has given us the very name of this servant, as Luke is the only one who tells us that the Lord touched his ear and healed him.
22:52
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 76
But Luke saith, that he conferred with the chief captains.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 114.4
… Hence it is also that when for the purpose of apprehending Jesus the chief priests did not themselves come, but sent; yet the evangelist Luke says in the same passage of his narrative, “Then said Jesus unto those who were come to him, [namely] the chief priests, and captains of the temple, and elders, Be ye come out, as against a thief,” etc?
22:53
Tatian † AD 180 The Diatessaron 48
… Your [41] leave in this. And he touched the ear of him that was struck, and healed it. And in that hour Jesus said to the multitudes, As they come out against a thief are ye come out against me with swords and staves to take me? Daily was I with you in [42] the temple sitting teaching, and ye took me not:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.5
… “Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.” Then He added also certain words, which Luke introduces thus: “But this is your hour, and the power of darkness.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… But in all these things the precepts of our Master comfort me, who says, These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation ( John xvi. 33 ). For I consider to whom it was said, This is your hour, and the power of darkness (
22:54
St Jerome † AD 420 The Letters of St. Jerome 38.1
… When Hezekiah is panic-stricken at the near approach of death, his tears and prayers obtain for him a respite of fifteen years. If the faith of the apostle, Peter, is shaken by his Lord’s passion, it is that, weeping bitterly, he may hear the soothing words: “Feed my sheep.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… “And he warmed himself at the fire.” Luke also makes a statement which amounts to the same, thus: “Peter followed afar off: and when they had kindled a fire in the midst of the hall, and were sat down together, Peter sat down among them.”
22:55
Tatian † AD 180 The Diatessaron 48
… But he denied, and said, Woman, I know him not, neither know I even [53] what thou sayest. And the servants and the soldiers rose, and made a fire in the [54] middle of the court, that they might warm themselves; for it was cold.
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.49
… The third time also he denied Him, Jesus turned and looked, and then he wept most bitterly.” Let these persons read the Gospel; let them consider how that the Lord Jesus was at that moment within, having a hearing before the chief of the priests; whilst the Apostle Peter was outside, and down in the hall, sitting at one time with the servants at the fire,
22:57
Tatian † AD 180 The Diatessaron 48
… but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene?
22:58
Tatian † AD 180 The Diatessaron 49
… And that maid saw him again, and began to say to those that stood [9] by , This man also was there with Jesus the Nazarene. And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. And he [11] denied again with an oath, I know not the man.
22:59
Tatian † AD 180 The Diatessaron 49
… And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. And he [11] denied again with an oath, I know not the man. And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, saw him; and [12] he disputed and said, Truly this man was with him:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… “And about the space of one hour after, another confidently affirmed, Of a truth this fellow also was with him; for he is a Galilæan. And Peter said, Man, I know not what thou sayest. And immediately while he yet spake the cock crew.”
22:60
Tatian † AD 180 The Diatessaron 49
… and [12] he disputed and said, Truly this man was with him: and he also is a Galilæan; [13] and his speech resembles. And he said unto Simon, Did not I see thee with him [14] in the garden? Then began Simon to curse, and to swear, I know not this man [15] whom ye have mentioned.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.27
27. Peter also, though full of faith and devotion, yet because, not yet conscious of our common weakness, he had presumptuously said to the Lord, “I will lay down my life for Thy sake,” fell into the trial of his presumption before the cock crowed thrice.
22:61
Tatian † AD 180 The Diatessaron 49
… and [12] he disputed and said, Truly this man was with him: and he also is a Galilæan; [13] and his speech resembles. And he said unto Simon, Did not I see thee with him [14] in the garden? Then began Simon to curse, and to swear, I know not this man [15] whom ye have mentioned. And immediately, while he was speaking, the cock crew [16] twice.
Tertullian † AD 220 On Repentance 3
What things, then, they be for which repentance seems just and due—that is, what things are to be set down under the head of sin —the occasion indeed demands that I should note down; but (to do so) may seem to be unnecessary. For when the Lord is known, our spirit, having been “looked back upon”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… and in a short period, and not so much as before judges, for it was without for “when he had gone out into the porch,” they asked him, and he did not even readily come to a sense of his fall. And this Luke saith,
St Augustine of Hippo † AD 430 The Enchiridion 82
… Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent. How else explain what the apostle says of certain persons: “if God peradventure will give them repentance”? And before Peter wept bitterly, we are told by the evangelist, “The Lord turned, and looked upon him.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.49
That repentance, indeed, itself, which beyond all doubt is an action of the will, is wrought into action by the mercy and help of the Lord, is asserted by the blessed Ambrose in the following passage in the ninth book of the same work:
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 7
… This is the benefit of rebuke that is wholesomely applied, sometimes with greater, sometimes with less severity, in accordance with the diversity of sins; and it is then wholesome when the supreme Physician looks. For it is of no profit unless when it makes a man repent of his sin. And who gives this but He who looked upon the Apostle Peter when he denied,
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… But the Lord turned away His face from him, and he became troubled, so that in his fear of dying for Him he thrice denied Him. But the Lord again turned His face to him, and washed away his sin with his tears. For what else is, “He turned and looked upon him,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… And he began to weep.” Luke’s version is as follows: “And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow thou shalt deny me thrice. And Peter went out and wept bitterly.”
22:62
Tatian † AD 180 The Diatessaron 49
… And immediately, while he was speaking, the cock crew [16] twice. And in that hour Jesus turned, he being without, and looked stedfastly at Cephas. And Simon remembered the word of our Lord, which he said unto him, [17, 18] Before the cock crow twice, thou shalt deny me thrice.
St Jerome † AD 420 The Letters of St. Jerome 122.1
The Saviour also wept over the city of Jerusalem because its inhabitants had not repented; and Peter washed out his triple denial with bitter tears,
22:63
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.7
… Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And He said unto them, Ye say that I am. And they said, What need we further witness? For we ourselves have heard of His own mouth. And the whole multitude of them arose, and led Him unto Pilate.”
22:65
Tatian † AD 180 The Diatessaron 49
… we have heard now the blasphemy from his mouth. [39, 40] What then think ye? They all answered and said, He is worthy of death. Then some of them drew near, and spat in his face, and struck him, and scoffed at him. [41] And the soldiers struck him on his cheeks, and said, Prophesy unto us, thou Messiah: [42] who is he that struck thee?
22:66
Tatian † AD 180 The Diatessaron 49
… [39, 40] What then think ye? They all answered and said, He is worthy of death. Then some of them drew near, and spat in his face, and struck him, and scoffed at him. [41] And the soldiers struck him on his cheeks, and said, Prophesy unto us, thou Messiah: [42] who is he that struck thee? And many other things spake they falsely, and said against him.
Tertullian † AD 220 The Five Books Against Marcion 4.41
… The Christ of the prophets was destined, moreover, to be betrayed with a kiss, for He was the Son indeed of Him who was “honoured with the lips ” by the people. When led before the council, He is asked whether He is the Christ.
22:67
Tatian † AD 180 The Diatessaron 49
… But Jesus was silent. And the chief priest rose in the midst, and asked Jesus, and said, [28] Answerest thou not a word concerning anything? what do these witness against [29, 30] thee? But Jesus was silent, and answered him nothing. And they took him up [31] into their assembly, and said unto him, If thou art the Messiah, tell us.
Tertullian † AD 220 The Five Books Against Marcion 4.41
… You reply, In order that He might be able to suffer. In other words, that this most excellent god might plunge men into crime, whom he was still keeping in ignorance. But even if he had told them, he would yet have to suffer. For he said, “If I tell you, ye will not believe.”
22:68
Tatian † AD 180 The Diatessaron 49
… what do these witness against [29, 30] thee? But Jesus was silent, and answered him nothing. And they took him up [31] into their assembly, and said unto him, If thou art the Messiah, tell us. He said [32] unto them, If I tell you, ye will not believe me:
22:69
Tertullian † AD 220 The Five Books Against Marcion 4.41
… It was thus plainly His course to keep Himself at that moment unrevealed, because a spontaneous recognition was due to Him. But yet for all this, He with a solemn gesture says, “Hereafter shall the Son of man sit on the right hand of the power of God.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity ( John v. 17–20 ); they learned that there will be a resurrection ( Matt. xvii. 9 ); that when He ascended He sat on the right hand of God (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 32
… Whence also the Lord Himself says in another place, “Verily I say unto you, henceforth ye shall see the Son of Man sitting at the right hand of the power of God.”
22:70
Tatian † AD 180 The Diatessaron 49
… He said [32] unto them, If I tell you, ye will not believe me: and if I ask you, ye will not answer [33] me a word, nor let me go. And the chief priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou art the Messiah, the [34, 35] Son of the living God. Jesus said unto him, Thou hast said that I am he.
Tertullian † AD 220 The Five Books Against Marcion 4.41
… for they say: “Art thou then the Son of God?”
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
… To that which He made when Pilate asked, “Art thou a King?” “To this end,” He said, “was I born.” And again, “I came, that I might bear witness to the Truth. Behold, these have heard Me.” ( John xviii. 37 .) He may mean this, or that when asked, “Art thou the Son of God?” He answered, “Thou sayest, that I am (the Son of God).” (
22:71
Tatian † AD 180 The Diatessaron 49
… They all said unto him, Then thou art now the Son of God? Jesus said, Ye have said [36] that I am he. I say unto you, that henceforth ye shall see the Son of man sitting [37] [Arabic, p. 187] at the right hand of power, and coming on the clouds of heaven. Then the [38] chief priest rent his tunic, and said, He hath blasphemed.
Tertullian † AD 220 The Five Books Against Marcion 4.41
… and so completely was His statement to this effect, that they insisted on accepting that sense which His statement indicated.
22:1
St John Chrysostom † AD 407
The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God;
The Gloss non occ.
Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.
St Bede † AD 735
Now the Passover, which is called in Hebrew “Phase,” is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth.
St John Chrysostom † AD 407
Chrys. Hom. 79. in Matt.) The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.
St Bede † AD 735
Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.
The Latin text
Chrysostomus
Umbra nostrorum fuerunt festa Iudaica; et ideo si quaesieris a Iudaeo de Pascha et azymis, nil magni proferet, commemorans liberationem ab Aegypto. Si quis autem a me quaesierit, non audiet Aegyptum nec Pharaonem, sed absolutionem erroris et tenebrarum Diaboli, non per Moysen, sed per filium Dei
Glossa
Ad cuius passionem enarrandam accedens Evangelista praemittit de figura, dicens appropinquabat autem dies festus azymorum, qui dicitur Pascha
Beda
Pascha quidem, quod Hebraice dicitur phase, non a passione, sed a transitu nominatur; eo quod exterminator videns sanguinem in foribus Israelitarum pertransierit, nec percusserit primogenita eorum. Vel ipse dominus praebens auxilium populo suo desuper ambulavit. Hoc autem inter Pascha et azyma distat, quod Pascha ipse solus dies appellatur in quo agnus occidebatur ad vesperam, hoc est decima quarta luna primi mensis; decima quinta autem luna, quando egressus est de Aegypto, succedebat festivitas azymorum septem diebus usque ad vigesimam primam diem eiusdem mensis; unde Evangelii Scriptura indifferenter unum pro alio ponere solet; unde hic dicitur dies azymorum, qui dicitur Pascha. Significatur autem per mysterium, quod Christus semel pro nobis passus, per totum tempus huius saeculi, quod septem diebus agitur, in azymis sinceritatis et veritatis praecepit esse vivendum
Chrysostomus
Principes autem sacerdotum nefarias res tractant in festo; unde sequitur et quaerebant principes sacerdotum et Scribae quomodo Iesum interficerent. Moyses quidem unum praecepit esse principem sacerdotum, et illo defuncto creari alium. Tunc vero, cum inciperent Iudaici ritus dissolvi, multi erant principes sacerdotum annuatim creati. Hi ergo volentes Iesum occidere, non metuunt divina, ne scilicet ex tempore sacro maius incurrant peccati contagium: sed ubique timent humana; unde sequitur timebant vero plebem
Beda
Non quidem seditionem metuentes, sed caventes ne auxilio populi de suis manibus tolleretur. Haec autem ante biduum Paschae congregatis eis in atrio Caiphae Matthaeus acta attestatur
22:3
Theophylact † 1107
Having already said that the Chief Priests sought means how they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas.
Titus of Bostra † AD 378
Satan entered into Judas not by force, but finding the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness.
St John Chrysostom † AD 407 Hom. 80. in Matt.
St. Luke gives his surname, because there was another Judas.
Titus of Bostra † AD 378
And he adds, one of the twelve, since he made up the number, though he did not truly discharge the Apostolic office. Or the Evangelist adds this, as it were for contrast sake. As if he said, “He was of the first band of those who were especially chosen.”
St Bede † AD 735
There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed.
St John Chrysostom † AD 407 ut sup.
Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains.
Theophylact † 1107
The magistrates here mentioned were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult; for they were seditious.
St John Chrysostom † AD 407 ut sup.
By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them.
Theophylact † 1107
That is, he bargained and promised. And sought opportunity to betray him unto them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude.
St Bede † AD 735
Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance, but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.
The Latin text
Theophylactus
Quia dictum est quod principes sacerdotum quaerebant modum quo interficientes Iesum, nullum incurrerent periculum, consequenter modus qui eis occurrit, narratur cum dicitur intravit autem Satanas in Iudam
Titus
In Iudam Satanas intravit, non impellens, sed patulum inveniens ostium: nam oblitus omnium quae viderat, ad solam avaritiam dirigebat intuitum
Chrysostomus
Ponit autem eius cognomen, subdens qui cognominabatur Iscariotes: erat enim alius Iudas
Titus
Subdit autem unum de duodecim: nam numerum adimplebat, non autem vere fungebatur apostolica dignitate
Chrysostomus
Vel hoc addit Evangelista velut absonum quidem, ac si diceret: erat de primo choro diligentius electorum
Beda
Non est autem huic contrarium quod Ioannes dicit, post bucellam intrasse in eum Satanam: quia nunc intravit ut quasi alienum tentaret, tunc autem quasi proprium ad quaecumque vellet agenda attraheret
Chrysostomus
Attende autem magnam Iudae nequitiam, tum quia per se proficiscitur, tum quia pro pretio hoc facit; sequitur enim et abiit, et locutus est cum principibus sacerdotum et magistratibus quemadmodum illum traderet eis. Et gavisi sunt
Theophylactus
Magistratus hic appellantur praepositi constructionum templi, vel etiam illi quos Romani populo praefecerant ne proruerent in tumultus, erant enim seditiosi
Chrysostomus
Propter avaritiam autem Iudas factus est talis; sequitur enim et pacti sunt pecuniam illi dare. Tales enim avaritia generat passiones: reddit impios, et Deum ignorare compellit; et si millies benefactum sit eis, ad nocendum impellit; unde et hic sequitur et spopondit
Theophylactus
Idest, pepigit et promisit. Et quaerebat opportunitatem ut eum traderet sine turbis; idest, quaerebat eum tradere quando videret eum seorsum existentem sine turbis
Beda
Multi autem Iudae scelus exhorrent, nec tamen cavent: qui enim caritatis et veritatis iura spernit, Christum, qui est veritas et caritas, prodit; maxime cum non infirmitate vel ignorantia peccet, sed ad similitudinem Iudae quaerat opportunitatem, ut arbitris absentibus veritatem mendacio, virtutem crimine immutet
22:7
Titus of Bostra † AD 378
Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place.
St Bede † AD 735
By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.
Eusebius † AD 339
But should any one say, “If on the first day of unleavened bread the disciples of our Saviour prepare the Passover, on that day then should we also celebrate the Passover;” we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Saviour did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. (John 18:28.) For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.
Theophylact † 1107
Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John, the one in truth as loving, the other as loved. In all things shewing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said, Where will thou that we prepare?
St Bede † AD 735
As if to say, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had not where to lay His head.
St John Chrysostom † AD 407 Hom. 81. in Matt.
But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he entereth in. (1 Sam. 10:3.)
St Ambrose † AD 397
First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble.
Theophylact † 1107
He sends them for this reason to an unknown man: to shew them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the man, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to His disciples. But He directs them by particular signs to a certain house; whence it follows, And ye shall say to the goodman of the house, The Master saith, Where is the guestchamber, &c. And he will shew you an upper room, &c.
The Gloss non occ.
And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went, and found as he had said unto them, and made ready the Passover.
St Bede † AD 735
To explain this Passover, the Apostle says, Christ our Passover is sacrificed for us. (1 Cor. 5:7.) Which Passover in truth must needs have been slain there, as it was so ordained by the Father’s counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.
Theophylact † 1107
By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam’s first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He giveth grace to the humble, who know themselves to be but earth and dust.
St Ambrose † AD 397
Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.
St Bede † AD 735
They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the lifegiving fountain is consecrated to take away sin.
Origen † AD 253 in Matt. 26:18.
But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus. Let us then ascend with the Lord united to us, to the upper part in which is the guestchamber, which is shewn by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go ye to such a one.
St Ambrose † AD 397
Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues.
Origen † AD 253 ut sup.
But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus. For after the words of the disciples wherewith they questioned the goodman of the house, (that is, the understanding,) the Divine Person came into that house to feast there with His disciples.
The Latin text
Titus
Ut nobis dominus caeleste Pascha dimitteret, typicum manducavit, figuram removens, ut veritas locum obtineret; unde dicitur venit autem dies azymorum, in qua necesse erat occidi Pascha
Beda
Dies azymorum Paschae quartamdecimam primi mensis appellat, quando, fermento abiecto, Pascha, idest agnus, occidi ad vesperam consueverat
Eusebius
Si quis autem dicat: si prima die azymorum discipuli salvatori parant Pascha, ergo et eadem die oportet nos Pascha celebrare: dicemus, hoc non fuisse monitionem, sed historiam facti quod accidit tempore salutiferae passionis. Aliud autem est narrare gesta vetera, et aliud sancire, ac posteris statuta relinquere. Quin etiam salvator non egit Pascha cum Iudaeis, quando agnum immolabant: nam illi quidem hoc egerunt in parasceve, quando passus est dominus; unde non introierunt in atrium Pilati, ut manducarent Pascha: ex quo enim veritati insidiati sunt, verbum veritatis a se expulerunt, non primo die azymorum, quo die debebat immolari Pascha, manducantes solitum sibi Pascha (erant enim erga aliud attenti), sed die sequenti post illam, quae erat azymorum secunda. Dominus vero prima die azymorum, hoc est quinta feria sabbati, Pascha cum discipulis peregit
Theophylactus
Eadem autem quinta feria mittit duos ex discipulis suis ad parandum Pascha, Petrum scilicet et Ioannem, alterum scilicet ut diligentem, alterum ut dilectum; unde sequitur et misit Petrum et Ioannem, dicens: euntes parate nobis Pascha, ut manducemus: per omnia manifestans quod usque ad extremum vitae non est adversatus legi. Mittit autem eos ad alienam domum: nam nulla domus erat ei, neque discipulis suis; alioquin apud aliquem eorum Pascha celebrasset; et ideo subditur at illi dixerunt: ubi vis paremus?
Beda
Quasi dicant: non habemus domicilium, non habemus tabernaculum. Audiant quibus aedificandarum domorum cura est: cognoscant Christum omnium dominum, locum ubi caput reclinaret non habuisse
Chrysostomus
Cum autem ignorarent ad quem mitterentur, signum dedit eis, sicut et Samuel Sauli; unde subditur et dixit ad eos: ecce introeuntibus vobis in civitatem, occurret vobis homo amphoram aquae portans: sequimini eum in domum in quam intrat
Ambrosius
Primum maiestatem divinitatis adverte: cum discipulis loquitur, et iam novit quid alibi sit futurum; deinde dignationem eius intuere: quia non persona divitis aut potentis eligitur, sed pauper ambitur, et angustum hospitium pauperis amplis nobilium aedibus antefertur. Sciebat autem dominus nomen eius, cuius sciebat mysterium et occursum; sed ideo sine nomine designatur, ut ignobilis aestimetur
Theophylactus
Vel ideo mittit eos ad hominem ignotum, ut ostendat quod passionem voluntarie subiit. Qui enim mentem huius ignoti viri subegit ut eos susciperet, poterat quodcumque voluisset cum Iudaeis tractare. Dicunt autem quidam quod ideo non dixit nomen hominis, ne proditor cognito nomine domum panderet Pharisaeis, qui venientes cepissent eum priusquam coena fieret, et spiritualia mysteria discipulis traderet: sed quibusdam indiciis in quamdam domum dirigit eos; unde sequitur et dicetis patrifamilias domus: dicit tibi magister: ubi est diversorium ubi Pascha cum discipulis meis manducem? Et ipse vobis ostendet coenaculum magnum stratum; et ibi parate
Glossa
Quibus signis inventis, discipuli sollicite quae mandata eis fuerant, impleverunt; unde sequitur euntes autem invenerunt sicut praedixit illis Iesus, et paraverunt Pascha
Beda
Hoc Pascha exponens apostolus ait: Pascha nostrum immolatus est Christus; quod quidem Pascha tunc necesse erat occidi, quasi paterno consilio ac definitione sancitum, qui licet die sequenti, hoc est decimaquinta luna sit crucifixus, hac tamen nocte, qua agnus immolabatur a Iudaeis, tentus ac ligatus, immolationis, hoc est passionis suae, sacravit exordium
Theophylactus
Intelligamus autem diem quidem azymorum totam conversationem quae est in luce spiritali, nullam redolentem vetustatem primae praevaricationis Adae, in qua viventes non decet delectari in Christi mysteriis. Haec autem mysteria Petrus et Ioannes parant, idest actio et contemplatio, fervor zeli et mansuetudo pacifica. His autem paratoribus occurrit homo: quia per praedicta reperimus statum hominis qui creatus est ad imaginem Dei: qui portat amphoram aquae, quae significat gratiam spiritus sancti: amphora autem est humilitas cordis: humilibus enim dat gratiam, qui se cognoscunt esse terram et pulverem
Ambrosius
Vel amphora est mensura perfectior; aqua autem est quae sacramentum Christi esse meruit; quae lavare meruit, non lavari
Beda
Parant autem Pascha ubi aquae infertur amphora; quia tempus adest quo veri Paschae cultoribus typicus de limine auferatur cruor; et ad tollenda crimina vivifici fontis Baptisma consecratur
Origenes super Matth
Ego autem puto quod homo qui ingredientibus discipulis in civitatem occurrit amphoram aquae portans, erat quidam minister patrisfamilias, portans mundatoriam aut potabilem aquam in vase fictili; quem puto esse Moysen, spiritalem doctrinam portantem in corporalibus historiis. Qui autem non consequuntur spiritualiter eum, non celebrant Pascha cum Iesu. Ascendamus ergo, ipso domino constituto nobiscum, ad superiorem locum in quo est diversorium, quod demonstratur ab intellectu, qui est in unoquoque homine paterfamilias, discipulis Christi. Haec autem domus superior sit nobis magna, ut capiat Iesum verbum Dei, quod non capitur, nisi a magnis sensu. Et sit domus haec a patrefamilias, idest intellectu, praeparata filio Dei, et sit mundata, nullo modo habens malitiae sordes. Sit etiam domus illius princeps non qualibuscumque cognitum habens nomen: unde mystice dicit secundum Matthaeum: ite ad quemdam
Ambrosius
In superioribus autem magnum habet stratum, ut magnum meritum eius advertas, in quo dominus cum discipulis sublimium virtutum eius delectatione requiesceret
Origenes super Matth
Scire autem debemus quoniam qui in epulationibus et sollicitudinibus saecularibus sunt, non ascendunt in domum illam superiorem, et propterea non celebrant cum Iesu Pascha. Post sermones enim discipulorum quibus catechizaverunt patremfamilias, idest intellectum, venit et divinitas coepulans discipulis in domo praedicta
22:14
St Cyril of Alexandria † AD 444
As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, &c.
St Bede † AD 735
By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.
Theophylact † 1107
But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down, according to the common custom, to eat their other food. It follows, And he said unto them, With desire have I desired to eat this Passover with you, &c.
St Cyril of Alexandria † AD 444
He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words.
Theophylact † 1107
Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.
St John Chrysostom † AD 407
Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place.
St Bede † AD 735
He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.
Eusebius † AD 339
Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.
St Epiphanius † AD 403 adv. Hær. 30. 22.
Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, “This Passover,” that no one might transfer it to mean another.
St Bede † AD 735
Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.
St John Chrysostom † AD 407 conc. de Laz.
Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.
St Bede † AD 735
This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)
Theophylact † 1107
The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigneth: He hath put on beauty, (Ps. 93:1.) that is, a beautiful robe, having put off the corruption of the flesh. (Isa. 63:1.) But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only.
St Bede † AD 735
But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.
The Latin text
Cyrillus
Postquam discipuli Pascha paraverant, agitur de Paschae comestione; unde dicitur et cum facta esset hora, discubuit, et duodecim apostoli cum eo
Beda
Hora manducandi Paschae designat quartamdecimam diem primi mensis perductam ad vesperam, quintadecima luna iam terris apparente
Theophylactus
Sed qualiter dominus discumbere dicitur, cum Iudaei stantes Pascha manducarent? Dicunt ergo, quod cum manducavissent legale Pascha, accubuerunt secundum communem usum, manducantes quosdam alios cibos. Sequitur et ait illis: desiderio desideravi hoc Pascha manducare vobiscum, antequam patiar
Cyrillus
Quod ideo dicit, quia discipulus avarus proditionis tempus explorabat; sed ne traderet eum ante festum Paschae, non explicaverat dominus domum, vel virum penes quem Pascha perageret; cuius causam per haec verba ostendit
Theophylactus
Vel dicit desiderio desideravi, quasi dicat: haec ultima mihi coena vobiscum est, propter quod et amabilis est mihi; sicut et qui peregre profecturi sunt, ultima verba suis dulcius proferunt
Chrysostomus
Vel hoc dicit, quia post illud Pascha crux imminebat. Invenimus autem pluries eum praedicantem suam passionem, et eam cupientem evenire
Beda
Desiderat ergo primo typicum Pascha cum discipulis manducare, et sic passionis suae mundo mysteria declarare
Eusebius
Vel aliter. Cum dominus novum Pascha celebraret, opportune dixit desiderio desideravi hoc Pascha, idest, novum mysterium novi testamenti, quod tradebat discipulis, quod plures ante eum prophetae et iusti cupiverant; sed et ipse sitiens communem salutem, hoc tradebat mysterium quod toti mundo competeret. Pascha vero Moysi statutum erat in uno loco, scilicet in Ierusalem celebrari: unde non congruebat omnibus gentibus; et ideo non erat desideratum
Epiphanius contra Haeres
Ex hoc Ebionitarum dementia de carnis esu redargui poterat, domino manducante Pascha Iudaeorum; unde signanter dixit hoc Pascha, ne quis ad aliud invertere posset
Beda
Sic ergo dominus legalis Paschae approbator extitit; et hoc ad suae dispensationis figuram docendo pertinuisse, vetat ultra carnaliter exhiberi; unde subdit dico enim vobis, quia ex hoc non manducabo illud donec impleatur in regno Dei; idest, nequaquam ultra Mosaicum Pascha celebrabo, donec in Ecclesia spiritaliter intellectum compleatur: ipsa enim est regnum Dei, secundum illud: regnum Dei intra vos est. Ad vetus autem illud Pascha, cui finem desiderabat imponere, pertinet etiam illud quod subditur et accepto calice, gratias egit, et dixit: accipite, et dividite inter vos. Ob hoc gratias egit, quia vetera transitura, et ventura fuerant omnia nova
Chrysostomus
Memento ergo cum ad mensam sederis, quod post mensam oportet te orare; atque ideo ventrem impleas sobrie, ne gravatus nequeas genuflectere, ac supplicare Deo. Non igitur post escas ad lectum, sed ad orationem vertamur: evidenter enim hoc Christus significavit, quod post escas non somnus, non cubile, sed oratio, et sacrarum lectio Scripturarum succedere debeat. Sequitur dico enim vobis, quod non bibam de generatione vitis, donec regnum Dei veniat
Beda
Potest quidem hoc et simpliciter accipi, quod ab hac hora coenae usque ad tempus resurrectionis, quo in regno Dei erat venturus, vinum bibiturus non esset: postea namque cibum potumque sumpsisse eum testatur Petrus dicens: qui manducavimus et bibimus cum illo postquam resurrexit a mortuis
Theophylactus
Dicitur autem resurrectio regnum Dei, quia mortem exterminavit: unde et David ait: dominus regnavit, decorem indutus est, scilicet formosi amictus, secundum Isaiam, exuta corporis corruptela. Resurrectione autem adveniente, iterum cum discipulis bibit, ut probaret quod resurrectio non erat phantastica
Beda
Sed multo consequentius est, ut sicut supra typicum agni esum, sic et potum Paschae neget se gustaturum, donec ostensa gloria regni Dei fides mundi adveniat; ut per duo maxima legis edicta, escam scilicet et potum paschalem, spiritaliter immutata, disceres omnia legis sacramenta ad spiritalem observantiam fuisse transferenda
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St Bede † AD 735
Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. (Ps. 110:4.) Hence it is said, And he took bread, and gave thanks, (Heb. 7:21.) as also He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. It follows, And brake it. He Himself breaks the bread which He holds forth, to shew that the breaking of His Body, that is, His Passion, will not be without His will. And gave unto them, saying, This is my body which is given for you.
St Gregory of Nyssa † AD 395 Orat. de Bapt. Christ.
For the bread before the consecration is common bread, but when the mystery has consecrated it, it is, and it is called, the Body of Christ.
St Cyril of Alexandria † AD 444 in Luc.
Nor doubt that this is true; for He plainly says, This is my body; but rather receive the words of thy Saviour in faith. For since He is the Truth, He lies not. (Ep. ad Calosyr.). a They rave foolishly then who say that the mystical blessing loses its power of sanctifying, if any remains are left till the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the life-giving grace is ever abiding in it. (in Luc. ut sup.). For the life-giving power of God the Father is the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh life-giving. What then? since we have in us the life of God, the Word of God dwelling in us, will our body be life-giving? But it is one thing for us by the habit of participation to have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a life-giving blessing in the bread and wine. For lest we should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of His own flesh, that the body of life may be found in us, as it were a certain life-giving seed. He adds. Do this in commemoration of me.
St John Chrysostom † AD 407 Hom. 46. in Joan.
Christ did this to bring us to a closer bond of friendship, and to betoken His love toward us, giving Himself to those who desire Him, not only to behold Him, but also to handle Him, to eat Him, to embrace Him with the fulness of their whole heart. Therefore as lions breathing fire do we depart from that table, rendered objects of terror to the devil.
St Basil the Great † AD 379 Moral. Reg. 21. c. 3. Reg. Brev. ad int. 172.
Learn then in what manner you ought to eat the Body of Christ, namely, in remembrance of Christ’s obedience even unto death, that they who live may no more live in themselves, but in Him who died for them, and rose again. (2 Cor. 5:15.)
Theophylact † 1107
Now Luke mentions two cups; of the one we spoke above, Take this, and divide it among yourselves, which we may say is a type of the Old Testament; but the other after the breaking and giving of bread, He Himself imparts to His disciples. Hence it is added, Likewise also the cup after supper.
St Bede † AD 735
He gave to them, is here understood to complete the sentence.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 1.
Or because Luke has twice mentioned the cup, first before Christ gave the bread, then after He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before. But both joined together make the same sense which we find in the others, that is, Matthew and Mark.
Theophylact † 1107
Our Lord calls the cup the New Testament, as it follows, This cup is the New Testament in my blood, which shall be shed for you, signifying that the New Testament has its beginning in His blood. For in the Old Testament the blood of animals was present when the law was given, but now the blood of the Word of God signifies to us the New Testament. But when He says, for you, He does not mean that for the Apostles only was His Body given, and His Blood poured out, but for the sake of all mankind. And the old Passover was ordained to remove the slavery of Egypt; but the blood of the lamb to protect the first-born. The new Passover was ordained to the remission of sins; but the Blood of Christ to preserve those who are dedicated to God.
St John Chrysostom † AD 407 Hom. 46. in Joan.
For this Blood moulds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yea rather clothed upon by the King Himself. And since if thou comest clean, thou comest healthfully; so if polluted by an evil conscience, thou comest to thy own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails.
St Bede † AD 735
Because the bread strengthens, and the wine produces blood in the flesh, the former is ascribed to the Body of Christ, the latter to His Blood. But because both we ought to abide in Christ, and Christ in us, the wine of the Lord’s cup is mixed with water, for John bears witness, The people are many waters. (Rev. 17:15.)
Theophylact † 1107
But first the bread is given, next the cup. For in spiritual things labour and action come first, that is, the bread, not only because it is toiled for by the sweat of the brow, but also because while being eaten it is not easy to swallow. Then after labour follows the rejoicing of Divine grace, which is the cup.
St Bede † AD 735
For this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be first completed, and then they should pass on to the Sacrament of the true Passover. But now in honour of so great a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and afterward with the earthly.
A Greek expositor Eutychius Patriarch.
He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries. For as one seal imparts the whole of its device to different substances, and yet remains entire after distribution, and as one word penetrates to the hearing of many, so there is no doubt that the Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.
The Latin text
Beda
Finitis Paschae veteris solemniis, transiit ad novum, quod in suae redemptionis memoriam Ecclesiam frequentare desiderat, pro carne agni et sanguine, suae carnis sanguinisque sacramentum in panis ac vini figura substituens, sacerdos in aeternum factus secundum ordinem Melchisedech; unde dicitur et accepto pane, gratias egit; sicut et de veteribus terminandis gratias egerat, nobis exemplum tribuens in omni boni operis inchoatione et perfectione Deum esse glorificandum. Sequitur et fregit. Frangit ipse panem quem porrigit, ut ostendat corporis sui fractionem non sine sua sponte futuram. Et dedit eis dicens: hoc est corpus meum, quod pro vobis tradetur
Gregorius Nyssenus
Panis enim ante consecrationem communis panis est; sed ubi consecratur mysterio, fit et dicitur corpus Christi
Cyrillus
Nec dubites an hoc verum sit, eo manifeste dicente hoc est corpus meum; sed potius suscipe verba salvatoris in fide. Cum enim sit veritas, non mentitur. Insaniunt igitur dicentes mysticam benedictionem a sanctificatione cessare, si quae reliquiae remanserint eius in diem subsequentem: non enim mutabitur sacrosanctum corpus Christi; sed virtus benedictionis, et vivificativa gratia iugis in eo est. Virtus enim vivificativa Dei patris unigenitum verbum est, quod caro factum est, non desinens esse verbum, sed efficiens carnem vivificativam. Si enim in aliquo liquore modicum panis immiseris, reperies hunc imbibitum qualitate illius. Igitur vivificativum Dei verbum uniens seipsum propriae carni, fecit eam vivificativam. Numquid ergo et quoniam in nobis vita Dei est, Dei verbo existente in nobis, vivificativum erit nostrum corpus? Sed aliud est secundum participationis habitudinem nos habere in nobis Dei filium; aliud ipsum fuisse factum carnem, idest corpus sumptum ex alma virgine proprium corpus effecisse. Decebat ergo eum nostris quodammodo uniri corporibus per sacram eius carnem et pretiosum sanguinem, quae accipimus in benedictionem vivificativam in pane et vino. Ne enim horreremus carnem et sanguinem apposita sacris altaribus, condescendens Deus nostris fragilitatibus, influit oblatis vim vitae convertens ea in veritatem propriae carnis, ut corpus vitae quasi quoddam semen vivificativum inveniatur in nobis; unde subditur hoc facite in meam commemorationem
Chrysostomus super Ioannem
Hoc fecit Christus ducens nos ad maius amicitiae foedus, suamque caritatem declarans erga nos, praestans se non solum videri desiderantibus, sed et palpare, et comedere, et amplecti, et totum affectum explere. Igitur ut leones flammam spirantes, sic ab illa mensa discedimus terribiles facti Diabolo
Basilius
Disce autem quo pacto decet edere corpus Christi, in memoriam scilicet obedientiae Christi usque ad mortem; ut qui vivunt, non amplius in se vivant, sed in eo qui pro eis mortuus est et resurrexit
Theophylactus
Duos autem calices Lucas commemorat; de altero quidem supra dixit: accipite et dividite inter vos; quem dicet aliquis esse typum veteris testamenti: alterum vero post panis fractionem et distributionem ipse partitur discipulis; unde subditur similiter et calicem postquam coenavit
Beda
Subauditur dedit eis, ut sit plena constructio
Augustinus de Cons. Evang
Vel quod Lucas bis de calice commemoravit, prius antequam panem daret, inde postquam panem dedit: illud quod superius dixit praeoccupavit, ut solet; illud vero quod ordine suo posuit, non commemoraverat superius. Utrumque autem coniunctum eamdem sententiam facit quae illorum est, scilicet Matthaei et Marci
Theophylactus
Nominat autem dominus hunc calicem novi testamenti; unde sequitur dicens: hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur: significans novum testamentum in suo sanguine exordium sumere: nam in veteri testamento sanguis animalium affuit cum data fuit lex; nunc vero sanguis verbi Dei significat nobis novum testamentum. Cum autem dicit pro vobis, non significat pro solis apostolis corpus Christi datum et sanguinem effusum fuisse; sed causa totius humanae naturae. Et vetus quidem Pascha ad removendam servitutem Aegypti fiebat, sanguis autem agni ad primogenitorum custodiam: novum vero Pascha ad peccatorum remissionem, sanguis autem Christi ad conservationem eorum qui dedicati sunt Deo
Chrysostomus
Hic enim sanguis operatur in nobis imaginem regiam, nobilitatem animae non permittit marcescere, protinus irrigans animam, magnamque inspirans virtutem. Hic sanguis fugat Daemones, advocat Angelos et dominum Angelorum. Hic sanguis effusus lavit orbem, et adibile fecit caelum. Huius participes sanguinis, sunt supernis virtutibus amicti, regio pallio, magis autem ipso rege induti. Et sicut si mundus accesseris, salubriter accessisti; sic si imbutus conscientia prava, damnose accedis in poenam et supplicia. Nam si qui imperatoriam coinquinant purpuram, pari poena plectuntur cum eis qui divellunt; absurdum non est si et qui obscoena mente corpus Christi recipiunt, pari poena plectuntur cum his qui illud clavis transfoderunt
Beda
Quia vero panis confirmat, vinum vero sanguinem operatur in carne; hoc ad corpus Christi, illud refertur ad sanguinem. Verum, quia et nos in Christo et in nobis Christum manere oportet, vinum dominici calicis aqua miscetur; teste enim Ioanne: aquae multae populi sunt
Theophylactus
Primo autem datur panis, secundario calix: prior enim est in spiritualibus laboriosus actus velut panis, non solum quia in vultus sudore laboratur, sed etiam quia dum comeditur, non est facilis ad glutiendum; deinde post labores sequitur exultatio divinae gratiae, quae est calix
Beda
Ideo autem tunc coenati communicarunt apostoli, quia necesse erat Pascha typicum ante consummari, et sic ad veri Paschae sacramenta transiri; nunc autem in honorem tanti sacramenti placuit magistris Ecclesiae, prius nos spiritualibus epulis refici, ac deinde terrenis
Graecus
Totum autem corpus et sanguinem domini suscipit communicans, etiam si mysteriorum partem accipiat. Sicut enim unum sigillum diversis totam suam figuram impartitur, et integrum manet post distributionem, et sicut una vox penetrat ad multorum auditus; sic nulli dubium sit, corpus et sanguinem domini totum in omnibus reperiri. Fractio autem panis venerandi passionem significat
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St Augustine † AD 430 de Con. Ev. l. iii. c. 1.
When our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrayeth me, &c.
Theophylact † 1107
And this He said not only to shew that He knew all things, but also to declare unto us His own especial goodness, in that He left nothing undone of those things which belonged to Him to do; (for He gives us an example, that even unto the end we should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest.
St John Chrysostom † AD 407 Hom. 82. in Matt.
Yet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect.
St Bede † AD 735
And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve, that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goeth, &c.
Theophylact † 1107
Not as if unable to preserve Himself, but as determining for Himself to suffer death for the salvation of man.
St John Chrysostom † AD 407 Hom. 81. in Matt.
Because then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation, Christ adds, Woe unto that man by whom he is betrayed.
St Bede † AD 735
But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members. Although the eleven Apostles knew that they were meditating nothing against their Lord, yet notwithstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning a sin of which they had no consciousness.
St Basil the Great † AD 379 in Reg. Brev. ad int. 301.
For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.
The Latin text
Augustinus de Cons. Evang
Cum tradidisset dominus discipulis calicem, rursus de traditore suo locutus est, dicens verumtamen ecce manus tradentis me, mecum est in mensa
Theophylactus
Quod dixit, non solum ut ostendat se scire futura, sed etiam ut ostendat nobis propriam bonitatem, secundum quam non praetermisit quin prosequeretur ea quae spectabant ad Deum: dat enim nobis exemplum ut usque ad finem satagamus lucrari peccatores: et ut ostendat proditoris nequitiam, qui et conviva fieri non erubuit
Chrysostomus
Et particeps existens mysteriorum, conversus non est: fit enim scelus eius utique immanius, tum quia tali proposito imbutus adiit mysteria, tum quia adiens melior factus non fuit nec metu, nec beneficio, nec honore
Beda
Et tamen non designat specialiter, manifestius correptus impudentior fieret. Mittit autem crimen in numero, ut agat conscius poenitentiam. Praedicit autem et poenam, ut quem pudor non vicerat, corrigant denuntiata supplicia; unde sequitur et quidem filius hominis, secundum quod definitum est, vadit
Chrysostomus
Sed quia Iudas ea quae sunt scripta, prava intentione agebat, ne quis putet eum innoxium tamquam dispensationis ministrum, subdit verumtamen vae homini illi per quem tradetur
Beda
Sed et vae homini illi qui ad mensam domini indignus accedens in exemplum Iudae filium hominis tradit, non quidem Iudaeis, sed peccatoribus membris suis. Et quamvis scirent undecim apostoli quod nihil contra dominum cogitarent; quia tamen plus credunt magistro quam sibi timentes fragilitatem suam, quaerunt de peccato, cuius conscientiam non habebant; sequitur enim et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus esset
Basilius
Sicut enim in corporalibus passionibus sunt multae quas non sentiunt patientes, porro magis adhibent fidem coniecturae medicorum quam propriam insensibilitatem attendant; sic et in animae passionibus si quis in se peccatum non sentiat, credere tamen debet his qui plus possunt cognoscere sua peccata
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Theophylact † 1107
While they were enquiring among themselves who should betray the Lord, they would naturally go on to say to one another, “Thou art the traitor,” and so become impelled to say, “I am the best, I am the greatest.” Hence it is said, And there was also a strife among them which should be accounted the greatest.
A Greek expositor Apollinarius in loc.
Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord’s place.
St Bede † AD 735
As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.
St Ambrose † AD 397
If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin.
St Bede † AD 735
Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said unto them, The kings of the Gentiles, &c.
St John Chrysostom † AD 407 Hom. 65. in Matt.
He mentions the Gentiles, to shew thereby how faulty it was. For it is of the Gentiles to seek after precedence.
St Cyril of Alexandria † AD 444
Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But ye shall not be so.
St Basil the Great † AD 379 in Reg. fus. dis. int. 30.
Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. (ad int. 31.). Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord’s example, who washed His disciples’ feet. Hence it follows, And he that is chief, as he that doth serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.
St Ambrose † AD 397
But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world’s sake, for fear of his power, or regard to your own interest. In that case you seek to advance yourself, not to honour another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility.
St Bede † AD 735
In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders. But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sitteth at meat, or he that serveth? But I am among you, &c.
St John Chrysostom † AD 407
As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.
Theophylact † 1107
He shews Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.
St Bede † AD 735
Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, (John 13:5.) all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.
The Latin text
Theophylactus
Cum inter se quaererent quis esset dominum traditurus, consequens erat ad invicem sibi dicere: tu proditurus es; et ex hoc coacti sunt dicere: ego potior, ego maior, et similia; unde dicitur: facta est autem et contentio inter eos, quis eorum videretur esse maior
Graecus
Vel haec contentio videtur habuisse motivum, quod cum dominus ab hominibus transmigraret, oportebat aliquem eorum fieri aliorum principem, quasi domini vicem gerentem
Beda
Sicut autem boni in Scripturis exempla patrum, quibus proficiant et humilientur, requirunt; sic reprobi, si quid forte in electis reprehensibile repererint, quasi suas ex eo nequitias obtecturi, libenter solent amplecti. Ideo multi ardentius legunt quod facta est contentio inter discipulos Christi
Ambrosius
Si enim contendebant apostoli, non excusationi obtenditur, sed cautioni proponitur. Caveamus ergo ne in perditionem aliqua inter nos de praelatione possit esse contentio
Beda
Potius autem videamus, non quid carnales adhuc discipuli gesserint, sed quid iusserit spiritalis magister; sequitur enim dixit autem eis: reges gentium dominantur eorum
Chrysostomus
Gentilium meminit, ut ex hoc rem vituperandam ostendat: gentilium enim est ambire primatum
Cyrillus
Sed et blandi sermones eis offeruntur a subditis; unde sequitur et qui potestatem habent super eos, benefici vocantur. Sed illi quidem quasi extorres a sacris legibus, huiusmodi subiacent morbis; vestrum autem culmen est in humilitate; unde sequitur vos autem non sic; sed qui maior est in vobis, fiat sicut minor
Basilius
Non ergo extollat praesidentem dignitas, ne ab humilitatis beatitudine corruat. Illud autem noverit quod humilitas vera ministerium plurium est. Sicut enim qui pluribus ministrat vulneratis, et abstergit cuiuslibet vulneris saniem, non sumit ministerium in causam elationis; sic multo magis cui commissae sunt curae fraternorum languorum, ut omnium minister redditurus pro omnibus rationem, cogitare debet, et esse sollicitus; et sic qui maior est, fiat sicut minor. Decet autem et corporale obsequium ab his qui praesident offerri, exemplo domini lavantis pedes discipulorum; unde sequitur et qui praecessor est, sicut ministrator. Non est autem timendum ne in subdito solvatur humilitatis propositum dum ei a maiori servitur, sed imitatione panditur humilitas
Ambrosius
Contuendum est autem, quia non omnis honorificentiae studio humilitas definitur: potes enim deferre alicui propter saeculi gratiam, potentiae metum, utilitatisque contuitum: tua aedificatio quaeritur, non alterius honor; et ideo una datur omnibus forma sententiae, ut non de praelatione iactantia sit, sed de humilitate contentio
Beda
In hac tamen forma a domino tradita maiores non minima discretione opus habent; ne scilicet, ad instar regum gentium, dominari subiectis, seque ab eis gaudeant laudibus attolli: et tamen contra delinquentium vitia per zelum iustitiae sint erecti. Ad verba autem exhortationis, suimet adiungit exemplum; unde sequitur nam quis maior est: qui recumbit, an qui ministrat? Nonne qui recumbit? Ego autem in medio vestrum sum, sicut qui ministrat
Chrysostomus
Quasi dicat: non putes discipulum tui egere, te vero non illius: ego enim, qui nullo egeo, quo universa egent caelestia et terrestria, ad ministerialem gradum condescendi
Theophylactus
Ostendit autem se ministrantem eis, cum panem et calicem distribuit, cuius ministerii mentionem facit, rememorans eos quod si de eodem pane comederunt et de eodem calice biberunt, si ipse Christus omnibus ministravit, unum debent omnes sentire
Beda
Vel loquitur de ministerio quo secundum Ioannem eorum pedes lavit dominus et magister: quamvis etiam verbo ministrandi possint omnia quae in carne gessit intelligi; sed et suum sanguinem se pro nobis effundere ministrando significat
22:28
Theophylact † 1107
As the Lord had denounced woe to the traitor, so on the other hand to the rest of the disciples He promises blessings, saying, Ye are they which have continued with me, &c.
St Bede † AD 735
For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom, for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:5.) Hence it follows, And I give to you a kingdom, &c.
St Ambrose † AD 397
The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father’s glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That ye may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life.
St Bede † AD 735
Or the table offered to all saints richly to enjoy is the glory of a heavenly life, wherewith they who hunger and thirst after righteousness shall be filled, resting in the long-desired enjoyment of the true God. (Matt. 5:6.)
Theophylact † 1107
He said this not as if they would have there bodily food, or as if His kingdom were to be a sensible one. For their life then shall be the life of angels, as He before told the Sadducees. (Mat. 22:30, Luke 20:36) But Paul also says that the kingdom of God is not meat and drink. (Rom. 14:17.)
St Cyril of Alexandria † AD 444
By means of the things of our present life He describes spiritual things. For they exercise a high privilege with earthly kings, who sit at their table as guests. So then by man’s estimation He shews who shall be rewarded by Him with the greatest honours.
St Bede † AD 735
This then is the exchange to the right hand of the Most High, (Ps. 118:15.) that those who now in lowliness rejoice to minister to their fellow-servants, shall then at our Lord’s table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel.
Theophylact † 1107
That is, the unbelievers condemned out of the twelve tribes.
St Ambrose † AD 397
But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious.
St John Chrysostom † AD 407 Hom. 64. in Matt.
What then will Judas also sit there? Observe what the law was which God gave by Jeremiah, If I have promised any good, and thou art counted unworthy of it, I will punish you. (Jerem. 18:10.) Therefore speaking to His disciples He did not make a general promise, but added, Ye who have continued with me in my temptations.
St Bede † AD 735
From the high excellence of this promise Judas is excluded. For before the Lord said this, Judas must be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible Sacrament, have gone backwards. (John 6:67.)
The Latin text
Theophylactus
Sicut dominus proditori praenuntiaverat vae, sic discipulis remanentibus e contrario bona praenuntiat, dicens vos autem estis qui permansistis mecum in tentationibus meis
Beda
Non enim inchoatio patientis, sed perseverantia, caelestis regni gloria donatur: quia perseverantiam, quae constantia, seu fortitudo mentis vocatur, dicimus esse cunctarum columnam virtutum. Filius ergo Dei secum permanentes in tentationibus aeternum ducit ad regnum. Si enim complantati facti sumus similitudini mortis eius, simul et resurrectionis erimus; unde sequitur et ego dispono vobis, sicut disposuit mihi pater meus regnum
Ambrosius
Regnum Dei non est de hoc mundo. Non autem aequalitas ad dominum, sed similitudinis aemulatio est: solus enim Christus plena imago Dei est, propter expressam in se paternae claritudinis unitatem; iustus autem homo ad imaginem Dei est, si propter imitandam divinae conversationis similitudinem, mundum hunc Dei cognitione contemnat: unde et corpus Christi edimus, ut vitae aeternae possimus esse participes; propter quod sequitur ut edatis et bibatis super mensam meam in regno meo. Non enim victus et potus vobis praemii loco spondetur; sed communicatio gratiae caelestis et vitae
Beda
Vel mensa proposita omnibus sanctis ad fruendum, caelestis est gloria vitae; qua, qui esuriunt et sitiunt iustitiam, saturabuntur, fruendo desiderato gaudio veri boni
Theophylactus
Non autem hoc dixit quasi futuris illis corporalibus escis, et quasi regno suo sensibili futuro: erit enim illic angelica conversatio, sicut Sadducaeis praedixit. Sed et Paulus dicit non esse regnum Dei escam et potum
Cyrillus
Sed ex his quae sunt apud nos, spiritualia designat: nam praerogativa quadam funguntur apud reges terrenos qui eis quasi convivae consident. Ex humano ergo iudicio ostendit qui apud eum in primis honoribus statuentur
Beda
Haec est enim immutatio dexterae excelsi, ut qui nunc humiles gaudent ministrare conservis, tunc super domini mensam sublimes, vitae perpetuae dapibus alantur; et qui hic in tentationibus iniuste iudicati, cum domino permanent, illic cum eo super tentatores suos iusti iudices veniant; unde sequitur et sedeatis super thronos duodecim, iudicantes duodecim tribus Israel
Theophylactus
Hoc est, condemnantes ex duodecim tribus infideles
Ambrosius
Non autem duodecim throni tamquam aliqua corporalis sunt receptacula sessionis; sed quia secundum divinam similitudinem iudicat Christus cognitione cordium, non interrogatione factorum, virtutem remunerans, impietatem condemnans; ita apostoli in iudicium spiritale formantur remuneratione fidei, execratione perfidiae, virtute errorem redarguentes, sacrilegos odio persequentes
Chrysostomus
Numquid autem illic sedebit et Iudas? Sed considera, quod lex est data a Deo per Ieremiam: si quid boni promisero, si censearis indignus, mulctabo te. Et ideo loquens cum discipulis, non simpliciter promisit, sed addidit qui permansistis mecum in tentationibus
Beda
Ab eius ergo sublimitate promissi Iudas excipitur: nam et antequam haec dominus diceret, exisse credendus est: excipiuntur et illi quicumque, auditis incomprehensibilis sacramenti verbis, abierunt retro
22:31
St Bede † AD 735
Lest the eleven should be boastful, and impute it to their own strength, that they almost alone among so many thousands of the Jews were said to have continued with our Lord in His temptations, He shews them, that if they had not been protected by the aid of their Master succouring them, they would have been beaten down by the same storm as the rest. Hence it follows, And the Lord said unto Simon, Simon, behold, Satan hath desired thee, that he may sift thee as wheat. That is, he hath longed to tempt you and to shake you, as he who cleanses wheat by winnowing. Wherein He teaches that no man’s faith is tried unless God permits it.
Theophylact † 1107
Now this was said to Peter, because he was bolder than the rest, and might feel proud because of the things which Christ had promised.
St Cyril of Alexandria † AD 444
Or to shew that men being as nought, (as regards human nature, and the proneness of our minds to fall,) it is not meet that they should wish to be above their brethren. Therefore passing by all the others, He comes to Peter, who was the chief of them, saying, But I have prayed for thee, that thy faith fail not.
St John Chrysostom † AD 407 Hom. 82. in Matt.
Now He said not, ‘I have granted,’ but I have prayed. For He speaks humbly as approaching unto His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give thee the keys of the kingdom of heaven, (Matt. 16:18.) how should He have need of prayer that He might stay one agitated soul? He does not say, “I have prayed that thou deny not,” but that thou do not abandon thy faith.
Theophylact † 1107
For albeit thou art for a time shaken, yet thou boldest stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm thee, because he is envious of my love for thee, but notwithstanding that I have prayed for thee, thou shalt fall. Hence it follows, And when thou art converted, strengthen thy brethren. As if He says, After that thou hast wept and repented thy denial of Me, strengthen thy brethren, for I have deputed thee to be the head of the Apostles. For this befits thee who art with Me, the strength and rock of the Church. And this must be understood not only of the Apostles who then were, but of all the faithful who were about to be, even to the end of the world; that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet afterwards by penitence obtained the high privilege of being the Ruler (ἐπιστάτης) of the world.
St Cyril of Alexandria † AD 444
Marvel then at the superabundance of the Divine forbearance: lest He should cause a disciple to despair, before the crime was committed, He granted pardon, and again restored him to his Apostolic rank, saying, Strengthen thy brethren.
St Bede † AD 735
As if to say, As I by prayer protected your faith that it should not fail, so do you remember to sustain the weaker brethren, that they despair not of pardon.
St Ambrose † AD 397
Beware then of boasting, beware of the world; he is commanded to strengthen his own brethren, who said, Master, we have left all, and followed thee. (Matt. 19:27.)
St Bede † AD 735
Because the Lord said He had prayed for Peter’s faith, Peter conscious of present affection and fervent faith, but unconscious of his coming fall, does not believe he could in any way fall from Christ. As it follows, And he said unto him, Lord, I am ready to go with thee to prison and to death.
Theophylact † 1107
He burns forth indeed with too much love, and promises what is impossible to him. But it behoved him as soon as he heard from the Truth that he was to be tempted, to be no longer confident. Now the Lord, seeing that Peter spoke boastfully, reveals the nature of his temptation, namely, that he would deny Him; I tell thee, Peter, the cock shall not crow this day, before that thou thrice deny, &c.
St Ambrose † AD 397
Now Peter although earnest in spirit, yet still weak in bodily inclination, is declared about to deny his Lord; for he could not equal the constancy of the Divine will. Our Lord’s Passion has rivals, but no equal.
Theophylact † 1107
From hence we draw a great doctrine, that human resolve is not sufficient without the Divine support. For Peter with all his zeal, nevertheless when forsaken of God was overthrown by the enemy.
St Basil the Great † AD 379 in Reg. Brev. ad int. 8.
We must know then, that God sometimes allows the rash to receive a fall, as a remedy to previous self-confidence. But although the rash man seems to have committed the same offence with other men, there is no slight difference. For the one has sinned by reason of certain secret assaults and almost against his will, but the others, having no care either for themselves or God, knowing no distinction between sin and virtuous actions. For the rash needing some assistance, in regard to this very thing in which he has sinned ought to suffer reproof. But the others, having destroyed all the good of their soul, must be afflicted, warned, rebuked, or made subject to punishment, until they acknowledge that God is a just Judge, and tremble.
St Augustine † AD 430 de Con. Ev. l. iii. c. 2.
Now what is here said concerning the foregoing denial of Peter is contained in all the Evangelists, but they do not all happen to relate it upon the same occasion in the discourse. Matthew and Mark subjoin it after our Lord had departed from the house where He had eaten the Passover, but Luke and John before He went out from thence. But we may easily understand either that the two former used these words, recapitulating them, or the two others anticipating them: only it rather moves us, that not only the words but even the sentences of our Lord, in which Peter being troubled used that boast of dying either for or with our Lord, are given so differently, as rather to compel us to believe that he thrice uttered his boast at different parts of our Lord’s discourse, and that he was thrice answered by our Lord, that before the cock crowed he should deny Him thrice.
The Latin text
Beda
Ne gloriarentur undecim apostoli, et suis viribus tribuerent quod soli pene inter tot millia Iudaeorum dicerentur in tentationibus permansisse cum domino, ostendit, eos si non iuvantis se domini essent opitulatione protecti, eadem procella cum ceteris potuisse conteri; unde sequitur ait autem dominus Simoni: Simon, ecce Satanas expetivit vos, ut cribraret sicut triticum; idest, expetivit vos tentare, et, velut qui triticum purgat, ventilando concutere: in quo docet nullius fidem a Diabolo, nisi Deo permittente tentari
Theophylactus
Hoc autem Petro dixit, eo quod fortior aliis erat, et superbire poterat in his quae promissa erant a Christo
Cyrillus
Vel ut ostendat quod homines nihil existentes, quantum pertinet ad humanam naturam et lubricum mentis nostrae, non decet ut praeesse ceteris velint; et ideo omissis ceteris, venit ad Petrum ceteris praelatum; unde sequitur ego autem rogavi pro te, ut non deficiat fides tua
Chrysostomus
Non autem dixit ego permisi, sed oravi: humiliter enim loquitur tendens ad passionem, ut humilitatem demonstret; nam qui non deprecatione, sed imperio dixerat: super hanc petram aedificabo Ecclesiam meam; et: tibi dabo claves regni caelorum; quomodo opus habebat oratione, ut concitatam unius hominis animam coerceret? Non autem dixit: rogavi, ut non neges, sed ne deseras fidem
Theophylactus
Nam et si paululum agitandus sis, habes tamen reconditum semen fidei: quamvis deiecerit folia spiritus tentatoris, viget tamen radix. Petit ergo Satanas te laedere tamquam invidens tibi de mea dilectione; sed quamvis egomet pro te sim deprecatus, tu tamen delinques; unde sequitur et tu aliquando conversus confirma fratres tuos; quasi dicat: postquam me negato ploraveris, ac poenitueris, corrobora ceteros; cum te principem apostolorum deputaverim: hoc enim decet te qui mecum robur es et petra Ecclesiae. Hoc autem intelligendum est non solum de apostolis qui tunc erant, ut roborarentur a Petro; sed et de omnibus qui usque ad finem mundi futuri sunt fidelibus: ne scilicet aliquis credentium diffidat, videns eum qui, cum esset apostolus, denegavit, ac iterum per poenitentiam obtinuit praerogativam, ut esset antistes mundi. Admirare igitur exuberantiam divinae patientiae: ne diffidere discipulum faceret, nondum patrato crimine largitus est veniam, ac iterum ipsum in apostolico gradu restituit, dicens confirma fratres tuos
Beda
Quasi dicat: sicut ego tuam fidem ne deficiat orando protexi, ita tu infirmiores fratres, ne de venia desperent, confortare memento
Ambrosius
Cave ergo iactantiam, cave saeculum. Ille iubetur confirmare fratres suos qui dixit: omnia reliquimus, et secuti sumus te
Beda
Quia vero se dominus dixerat pro fide Petri rogasse, conscius ille praesentis affectus, fideique ferventis, sed futuri casus nescius, non credit se ullatenus ab eo posse deficere; unde sequitur qui dixit ei: domine, tecum paratus sum et in carcerem et in mortem ire
Theophylactus
Prae nimia quidem dilectione flammescit et impossibilia sibi pollicetur. Decebat autem, audito semel a veritate quod tentandus esset, non amplius contendere. Sed dominus videns eum praesumptuose loquentem, promit tentationis speciem, scilicet quod negaturus esset; unde sequitur et ille dixit: dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me
Ambrosius
Petrus quidem, etsi spiritu promptus, corporis tamen adhuc infirmus affectu, denuntiatur dominum negaturus: neque enim poterat divinae constantiam intentionis aequare. Passio domini aemulos habet, pares non habet
Theophylactus
Hinc autem magnam doctrinam haurimus: quod non sufficit humanum propositum absque divino subsidio. Petrus enim, quamvis fervens esset, derelictus tamen a Deo, supplantatus fuit ab hoste
Beda
Sciendum autem, quod Deo permittente, timorati lapsum patiuntur quandoque ad fastus praecedentis remedium. Sed quamvis idem videatur esse delictum timorati et aliorum, refert non modicum: nam timoratus ex quibusdam insidiis et pene prout noluit, peccavit; alii vero nullam gerendo curam neque sui, neque Dei, peccant, non distinguentes inter peccare et agere virtuose. Unde reor et iussionis modum in eis debere fore diversum: nam timoratus quodam iuvamine indigens, circa eamdem rem erga quam peccavit, iussa debet perferre; alii vero cum totum bonum animae destruxerint, affligi et moneri, et praeceptis subici debent, quousque ratum sit illis Deum iustum iudicem esse, et contremiscant
Augustinus de Cons. Evang
Hoc autem quod hic dicitur de Petri negatione praedicta, omnes quidem Evangelistae commemorant; sed non omnes ex una eademque occasione sermonis ad eam commemorandam veniunt: nam Matthaeus et Marcus eam subnectunt postea quam dominus egressus est ex illa domo ubi manducaverant Pascha; Lucas vero et Ioannes antequam inde esset egressus. Sed facile possemus intelligere aut illos duos ea recapitulando posuisse, aut istos praeoccupando; nisi magis moveret quod tam diversa non tantum verba, sed etiam sententias domini praemittunt, quibus permotus Petrus illam praesumptionem praeferret, vel pro domino vel cum domino moriendi, ut magis cogant intelligi, ter eum expressisse praesumptionem suam diversis locis sermonis Christi, et ter illi a domino responsum, quod eum ante galli cantum ter esset negaturus
22:35
St Cyril of Alexandria † AD 444
Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, &c.For the Saviour had sent the holy Apostles to preach in the cities and towns the kingdom of heaven, bidding them to take no thought of the things of the body, but to place their whole hope of salvation in Him.
St John Chrysostom † AD 407 in illud ad Rom. 16. Salutate Priscillam.
Now as one who teaches to swim, at first indeed placing his hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal with His disciples. At the beginning truly He was present to them, giving them most richly abundance of all things; as it follows, And they said unto them, Nothing. But when it was necessary for them to shew their own strength, He withdrew from them for a little His grace, bidding them do something of themselves; as it follows, But now he that hath a purse, that is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigour of the former law, lest it should become grievous and intolerable.
St Bede † AD 735
For He does not train His disciples in the same rule of life, in time of persecution, as in the time of peace. When He sent them to preach, He ordered them to take nothing in the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was at hand, and the whole nation persecuted both the shepherd and the flock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at times when a just reason urges, we may intermit without blame somewhat of the strictness of our determination.
St Augustine † AD 430 cont. Faust. lib. xxii. c. 77.
By no inconsistency then of Him who commands, but by the reason of the dispensation, according to the diversity of times are commandments, counsels, or permissions changed.
St Ambrose † AD 397
But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may be a defence prepared, but no necessary retaliation; a seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him sell his garment, and buy a sword.
St John Chrysostom † AD 407
What is, this? He who said, If any one strike you on the right cheek, turn unto him the other also, (Matt. 5:39.) now arms His disciples, and with a sword only. For if it were fitting to be completely armed, not only must a man possess a sword, but shield and helmet. But even though a thousand had arms of this kind, how could the eleven be prepared for all the attacks and lying in wait of people, tyrants, allies, and nations, and how should they not quake at the mere sight of armed men, who had been brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords, but by the swords He points at the secret attack of the Jews. And hence it follows, For I say unto you, that this that is written must be accomplished in me: And he was numbered with the transgressors. (Isa. 53:12.)
Theophylact † 1107
While they were contending among themselves above concerning priority, He saith, It is not a time of dignities, but rather of danger and slaughter. Behold I even your Master am led to a disgraceful death, to be reckoned with the transgressors. For these things which are prophesied of Me have an end, that is, a fulfilment. Wishing then to hint at a violent attack, He made mention of a sword, not altogether revealing it, lest they should be seized with dismay, nor did He entirely provide that they should not be shaken by these sudden attacks, but that afterwards recovering, they might marvel how He gave Himself up to the Passion, a ransom for the salvation of men.
St Basil the Great † AD 379 Reg. Brev. int. 31.
Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy. Still in many books we do not find, Let him take, or buy, but, he will take, he will buy.
Theophylact † 1107
Or He hereby foretels to them that they would incur hunger and thirst, which He implies by the scrip, and sundry kinds of misery, which he intends by the sword.
St Cyril of Alexandria † AD 444
Or else; When our Lord says, He who hath a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, let him collect them together and fly. But if any one oppressed with extreme poverty applies himself to religion, let him also sell his cloak and buy a sword. For the terrible attack of battle shall overtake them, so that nothing shall suffice to resist it. He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets. These things then God prophesied concerning what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor. Whence it follows; But they said, Lord, behold, here are two swords.
St John Chrysostom † AD 407
And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous.
Theophylact † 1107
Our Lord then was unwilling to blame them as not understanding Him, but saying, It is enough, He dismissed them; as when we are addressing any one, and see that he does not understand what is said, we say, Well, let us leave him, lest we trouble him. But some say, that our Lord said, It is enough, ironically; as if He said, Since there are two swords, they will amply suffice against so large a multitude as is about to attack us.
St Bede † AD 735
Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to shew that they were not even permitted to do all that they could for His defence.
St Ambrose † AD 397
Or, because the law does not forbid to return a blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until the Gospel; in order that there may be in the law, the knowledge of justice; in the Gospel, perfection of goodness. There is also a spiritual sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is clothed. There is also a sword of suffering, so that you may strip your body, and with the spoils of your sacrificed flesh purchase for yourself the sacred crown of martyrdom. Again it moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other of the New, whereby we are armed against the wiles of the devil. Therefore the Lord says, It is enough, because he wanted nothing who is fortified by the teaching of both Testaments.
The Latin text
Cyrillus
Praedixerat autem dominus Petro quod eum esset negaturus, tempore scilicet suae captionis; sed quia semel facta est mentio de captione eius, consequenter nuntiat supervenientem contra Iudaeos conflictum; unde dicitur et dixit eis: quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis? Miserat enim salvator sanctos apostolos praedicare civitatibus et oppidis regnum caelorum, praecipiens ut euntes nullius corporalium curam gererent, sed in eo totam spem vivendi reponerent
Chrysostomus
Sicut autem qui docent natare, circa principium quidem manus suas supponentes, attentius sustentant suos discipulos, postea vero plerumque manum abstrahentes iubent ut sibi opitulentur, quinimmo et paululum emergi permittunt; ita et Christus fecit discipulis. In exordiis quidem praesto in cunctis eis aderat, parans eis uberrime affluentiam omnium; unde sequitur at illi dixerunt: nihil. At ubi oportebat et proprias vires ostendere, subtraxit eis aliquantulum gratiam, iubens eis ex se nonnulla peragere; unde sequitur dixit ergo eis: sed nunc qui habet sacculum, quo scilicet portatur pecunia, tollat similiter et peram, qua scilicet portantur cibaria. Et quidem quando nec calceamenta, nec zonam habebant, nec baculum, nec aes, nullius passi sunt penuriam; ut autem marsupium concessit eis, et peram, esurire videntur, et sitire, et nuditatem pati; ac si eis diceret: hactenus cuncta vobis uberrime affluebant; nunc autem volo vos et inopiam experiri: ideoque non addico necessitati pristinae legis, sed mando et loculum habere et peram. Poterat autem et Deus usque in finem eos in tanta constituere copia; sed noluit ob multas causas: primo quidem ut nihil sibi tribuerent, sed recognoscerent totum emanasse divinitus; secundo ut moderari sibi sciant; tertio ne maiora de se opinentur. Horum igitur causa permittens eos incurrere multa inopinatorum, relaxavit prioris legis rigorem, ne gravis et intolerabilis fieret eis vita
Beda
Non enim eadem vivendi regula persecutionis qua pacis tempore discipulos informat. Missis quidem discipulis ad praedicandum, ne quid tollerent in via, praecepit, ordinans scilicet ut qui Evangelium nuntiat, de Evangelio vivat. Instante vero mortis articulo, et tota illa gente pastorem simul et gregem persequente, congruam tempori regulam decernit, permittens ut tollant victui necessaria, donec, sopita insania persecutorum, tempus evangelizandi redeat: ubi nobis quoque dat exemplum, iusta nonnunquam causa instante, quaedam de nostri propositi rigore posse sine culpa intermitti
Augustinus contra Faustum
Nulla ergo inconstantia praecipientis, sed ratione dispensantis, pro temporum diversitate praecepta, vel consilia, vel permissa mutantur
Ambrosius
Qui autem ferire prohibet, cur emere gladium iubet, nisi forte ut sit parata defensio, non ultio necessaria, et videatur potuisse vindicari, sed noluisse? Unde sequitur et qui non habet, scilicet sacculum, vendat tunicam suam, et emat gladium
Chrysostomus
Quid est hoc? Qui dixerat: si quis te percusserit in dextera gena, vertas ei et aliam; nunc armat discipulos, et solo gladio: nam si penitus armare decebat, non solum oportebat gladium possidere, sed et scuta et galeas. Sed et si mille huiusmodi possiderent arma, pro tot insultibus et insidiis populorum, tyrannorum, urbium, nationum, qualiter undecim comparerent, et ex solo aspectu agminum non contremiscerent, nutriti in stagnis et fluviis? Non ergo putemus eum iussisse ut gladios possiderent; sed per gladios innuit imminentes insidias Iudaeorum; unde sequitur dico enim vobis, quoniam adhuc hoc quod scriptum est oportet impleri in me: et cum iniquis deputatus est
Theophylactus
Cum enim ipsi inter se supra de praerogativis contenderint: non est, inquit, tempus praerogativarum, immo periculorum et caedium: nam ego magister vester ducor ad mortem non honorabilem, cum impiis deputandus; etenim ea quae sunt de me, scilicet praedicta, finem habent, idest impletionem. Volens ergo violentum insultum innuere, meminit gladii: nec prorsus revelavit, ne tangerentur acedia; nec prorsus obticuit, ne repentinis aggressibus fluctuarent; sed postea recolentes mirarentur quomodo se ipsum pretium exhibuit passioni pro salute humana
Basilius
Vel dominus non iubet portare marsupium et peram et emere gladium; sed praedicit futurum, quod scilicet apostoli obliti temporis passionis, donorum et legis domini, auderent sumere gladios: saepius enim Scriptura utitur imperativa sermonis specie loco prophetiae. In pluribus tamen libris non invenitur accipiat, tollat, vel emat; sed tollet et emet
Theophylactus
Vel per hoc praenuntiat eis quod incurrerent famem et sitim, quod innuit per peram; et adversitates nonnullas, quod innuit per gladium. Vel aliter. Quod dominus dicit qui habet sacculum, tollat similiter et peram, videtur sermo ad discipulos fieri; sed revera respicit quamlibet Iudaei personam; quasi dicat: si quis Iudaeorum abundat facultatibus, congestis omnibus fugiat; si autem quis ultima oppressus penuria colit regionem, hic etiam amictum vendat et gladium emat: invadet enim eos intolerabilis impetus pugnae, ut nihil ad resistendum sufficiat. Deinde pandit horum malorum causam: quia scilicet passus est poenam profanis debitam, cum latronibus crucifixus. Et cum ad hoc perventum fuerit, sumet finem verbum dispensationis; persecutoribus autem accident quae a prophetis sunt praedicta. Haec igitur dominus praedixit de futuris regioni Iudaeorum; sed discipuli non intelligebant profunditatem dictorum, putantes ob futurum proditoris insultum gladiis opus esse; unde sequitur at illi dixerunt: domine, ecce duo gladii hic. At ille dixit eis: satis est
Chrysostomus
Et quidem si humano eos volebat uti auxilio, nec centum sufficerent gladii; quod si nolebat eos uti humano subsidio, etiam duo supervacui sunt
Theophylactus
Noluit ergo dominus eos reprehendere quasi non intelligentes; sed dicens satis est, eos dimisit. Quidam autem dicunt, dominum ironice dixisse satis est; quasi dicat: ex quo duo sunt gladii, sufficiant nobis ad tantam multitudinem quanta nos debet invadere
Beda
Vel duo gladii sufficiunt ad testimonium sponte passi salvatoris: unus qui et apostolis audaciam pro domino certandi et domino virtutem medicandi doceret inesse; alter qui nequaquam vagina exemptus, ostenderet eos nec totum quod potuere pro eius facere defensione permissos
Ambrosius
Vel quia lex referire non vetat, fortasse Petro duos gladios offerenti satis esse dicit, quasi licuerit usque ad Evangelium; ut sit in lege aequitatis eruditio, in Evangelio bonitatis perfectio. Est etiam gladius spiritalis ut vendas patrimonium, et emas verbum quo mentis penetralia vestiuntur. Est etiam gladius passionis ut exuas corpus, et immolatae carnis exuviis ematur tibi sacra corona martyrii. Movet adhuc quod duos gladios discipuli protulerunt: ne forte unum novi, unum veteris testamenti sit, quibus adversus Diaboli armamur insidias. Deinde dicit dominus satis est, quasi nil desit ei quem utriusque testamenti doctrina munierit
22:39
St Bede † AD 735
As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was want, to the mount of Olives.
St Cyril of Alexandria † AD 444
By day He was in Jerusalem, but when the darkness of night came on He held converse with His disciples on the mount of Olives; as it is added, And his disciples followed.
St Bede † AD 735
Rightly does He lead the disciples, about to be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who arc baptized in His death should be comforted with the anointing of the Holy Spirit.
Theophylact † 1107
Now after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence it follows, And when he was at the place, he said unto them, Pray, &c.
St Bede † AD 735
It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that ye be not tempted, but, Pray that ye enter not into temptation, that is, that the temptation do not at last overcome you.
St Cyril of Alexandria † AD 444
But not to do good by words only, He went forward a little and prayed; as it follows, And he was withdrawn from them about a stone’s cast. You will every where find Him praying apart, to teach you that with a devout mind and quiet heart we should speak with the most high God. He did not betake Himself to prayer, as if He was in want of another’s help, who is the Almighty power of the Father, but that we may learn not to slumber in temptation, but rather to be instant in prayer.
St Bede † AD 735
He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion.
St Augustine † AD 430 de Qu. Evang. lib. ii. qu. 50.
He was torn from them about a stone’s cast, as though He would typically remind them that to Him they should point the stone, that is, up to Him bring the intention of the law which was written on stone.
St Gregory of Nyssa † AD 395
But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God’s imitation. Accordingly the tokens of respect which we evince to one another, confessing ourselves to be inferior to our neighbours, we have transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and interceded for us, bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed to humility; for God resisteth the proud, but giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)
St John Chrysostom † AD 407
Now every art is set forth by the words and works of him who teacheth it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to pray, lest they enter into temptation, He does the same likewise in work, saying, Father, if thou be willing, remove this cup from me. He saith not the words, If thou wilt, as if ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father’s substance, which He alone clearly knew, according to John, As the Father knoweth me, even so have I known the Father. (John 10:15.) Nor says He this, as refusing His Passion. For He who rebuked a disciple, who wished to prevent His Passion, (Matt. 16:23.) so as even after many commendations, to call him Satan, how should He be unwilling to be crucified? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin’s womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed Prophets to announce it, afterwards He Himself comes clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural infirmities, to hunger, to thirst, to sleep, to labour, to be afflicted, to be tormented; on this account likewise He refuses not death, that He might manifest thereby His true humanity.
St Ambrose † AD 397
He says then, If thou wilt, remove this cup from me, as man refusing death, as God maintaining His own decree.
St Bede † AD 735
Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says expressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for their ignorance in slaying Me, having the Law and the Prophets daily prophesying of Me.
Dionysius of Alexandria Dion. de Martyr. c. 7.
Or when He says, Let this cup pass from me, it is not, let it not come to Me, for unless it had come it could not pass away. It was therefore when He perceived it already present that He began to be afflicted and sorrowful, and as it was close at hand, He says, Let this cup pass; for as that which has passed can neither be said not to have come nor yet to remain, so also the Saviour asks first that the temptation slightly assailing Him may pass away. And this is the not entering into temptation which He counsels to pray for. But the most perfect way of avoiding temptation is manifested, when he says, Nevertheless, not my will, but thine be done. For God is not a tempter to evil, but lie wishes to grant us good things above what we either desire or understand. Therefore He seeks that the perfect will of His Father which He Himself had known, should dispose of the event, which is the same will as His own, as respects the Divine nature. But He shrinks to fulfil the human will, which He calls His own, and which is inferior to His Father’s will.
St Athanasius † AD 373 de Incarn. et cont. Ar.
For here He manifests a double will. One indeed human, which is of the flesh, the other divine. For our human nature, because of the weakness of the flesh, refuses the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death.
St Gregory of Nyssa † AD 395 non occ.
Now Apollinaris asserts that Christ had not His own will according to His earthly nature, but that in Christ exists only the will of God who descends from heaven. Let him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will.
St Bede † AD 735
When He drew near His Passion, the Saviour also took upon Him the words of weak man; as when something threatens us which we do not wish to come to pass, we then through weakness seek that it may not be, to the end that we also may be prepared by fortitude to find the will of our Creator contrary to our own will.
The Latin text
Beda
Tradendus a discipulo dominus consueti secessus locum, quo facillime reperiri possit, adit; unde sequitur et egressus ibat secundum consuetudinem in montem oliveti
Cyrillus
De die namque conversabatur Hierosolymis, obscura vero nocte succedente in montem olivarum cum suis conversabatur discipulis; unde subditur secuti sunt autem illum et discipuli
Beda
Pulchre autem sui corporis mysteriis imbutos in montem olivarum discipulos educit, ut omnes in morte sua baptizatos sancti spiritus charismate confirmandos esse designet
Theophylactus
Post coenam autem nequaquam inertia, et iocus, et somnus occupant dominum; sed oratio et doctrina; unde sequitur et cum pervenisset ad locum, dixit illis: orate ne intretis in tentationem
Beda
Impossibile quidem est humanam animam non tentari; unde non ait: orate ne tentemini; sed orate ne intretis in tentationem; hoc est ne tentatio vos superet ultima
Cyrillus
Sed ne solis verbis eis prodesset, procedens paululum orabat; unde sequitur et ipse avulsus est ab eis quantum iactus est lapidis. Ubique invenies eum semotum orantem, ut discas quod animo attento et corde quieto colloquendum est cum Deo sublimi. Non autem quasi egens alieni suffragii precibus insistebat qui est omnipotentissima virtus patris; sed ut discamus non esse in tentationibus dormitandum, sed magis orationibus insistendum
Beda
Solus etiam orat pro omnibus qui solus erat passurus pro omnibus, significans tantum orationem suam quantum et passionem a nostra distare
Augustinus de quaest. Evang
Avulsus est autem ab eis quantum iactus est lapidis, tamquam typice admonuerit ut in eum dirigerent lapidem: idest, usque ad ipsum perducerent intentionem legis, quae scripta erat in lapide
Gregorius Nyssenus
Quid autem sibi vult flexus genuum, de quo dicitur et positis genibus orabat? Humanus quidem usus est pronos terrae supplicare maioribus, facto ostendentes fortiores esse qui rogantur. Palam est autem humanam naturam nihil habere Deo condignum: et ideo honorifica signa quae invicem exhibemus, fatentes nos humiliores esse respectu excellentiae proximi, transumpsimus ad obsequia incomparabilis naturae: unde ille qui nostros languores portavit, ac pro nobis intercessit, per hominem quem sumpsit genuflectit orando, sanciens non esse superbiendum orationis tempore, sed per omnia humilitati conformandum: quia Deus superbis resistit, dat autem humilibus gratiam
Chrysostomus
Quaelibet autem ars verbis et operibus ostenditur ab eo qui docet. Quia ergo dominus venerat docturus nos quamlibet virtutem, ob hoc eadem dicit et facit: unde, quia iusserat verbis orare ne intrarent in tentationem, hoc etiam opere docet; sequitur enim dicens: pater, si vis, transfer calicem istum a me. Non dicit si vis, quasi ignorans an patri placeret: neque enim magis ardua cognitio est cognitione paternae substantiae, quam ipse solus perspicaciter novit, secundum illud: sicut novit me pater, et ego novi patrem; neque hoc dicit quasi respuens passionem: qui enim comminatus est discipulo volenti eius passionem impedire, ut Satanam eum vocaret post multa praeconia, qualiter crucifigi nolebat? Cur igitur ita dictum est, consideres. Quantum erat audire quod Deus ineffabilis, qui quemlibet intellectum transcendit, voluit uterum subire virgineum, lac sugere, et humana quaeque pati. Quoniam ergo fere incredibile erat quod erat futurum, primo quidem misit prophetas hoc nuntiantes, postea ipse indutus carne veniens, ut non phantasma putaretur, permittit carnem ferre naturales defectus, esurire, sitire et dormire, laborare, affici et anxiari; ob hoc et recusat mortem, veram humanitatem demonstrans
Ambrosius
Dicit ergo si vis, transfer a me calicem istum; quasi homo mortem recusans, quasi Deus sententiam suam servans
Beda
Vel transferri a se calicem postulat, non quidem timore patiendi, sed misericordia prioris populi, ne ab illo bibat calicem propinatum; unde et signanter non dicit transfer a me calicem, sed calicem istum, hoc est populi Iudaeorum, qui excusationem ignorantiae habere non potest, qui me quotidie vaticinatur
Dionysius Alexandrinus
Vel quod dicit transfer calicem istum a me, non est hoc: non adveniat mihi; nisi enim advenerit, transferri non potest. Igitur ut sensit iam praesentem, coepit affici et tristari, et quasi iam propinquante eo dicit transfer calicem hunc. Sicut enim quod praeterit, nec intactum est, nec permanens; sic et salvator leviter invadentem tentationem flagitat pelli; et hoc est non intrare in tentationem, quod consulit esse orandum. Perfectissimus autem modus tentationes evitandi manifestatur cum dicitur verumtamen non mea voluntas, sed tua fiat. Deus enim inexpertus est malorum. Vult autem nobis bona largiri supra id quod petimus vel intelligimus. Ergo perfectam voluntatem patris, quam ipse noverat, petit sortiri effectum, quae eadem est et sua secundum deitatem. Renuit autem impleri humanam voluntatem, quam dicit suam, paterna voluntate minorem
St Athanasius
Geminum enim hic velle ostendit: alterum quidem humanum, quod est carnis; alterum vero divinum: humanitas enim ob carnis fragilitatem recusat passionem: sed divinus eius affectus affectanter eam subiit, eo quod non esset possibile eum detineri a morte
Gregorius Nyssenus
Apollinaris autem asserit quod Christus non habuit secundum terrenam naturam propriam voluntatem; sed solum in Christo est voluntas Dei, qui de caelo descendit. Dicat ergo: quam voluntatem vult dominus nequaquam evenire? Neque enim deitas aufert propriam voluntatem
Beda
Appropinquans etiam passioni salvator, infirmantium in se vocem sumpsit, ut cum hoc imminet quod fieri nolumus, sic per infirmitatem petamus ut non fiat, quatenus per fortitudinem parati simus ut voluntas conditoris nostri, etiam contra nostram voluntatem, fiat
22:43
Theophylact † 1107
To make known unto us the power of prayer that we may exercise it in adversity, our Lord when praying is comforted by an Angel. (Matt. 4:11.)
St Bede † AD 735
In another place we read that Angels came and ministered unto Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted.
Theophylact † 1107
But some say that the Angel appeared, glorifying Him, saying, O Lord, Thine is the power, for Thou art able to vanquish death, and to deliver weak mankind.
St John Chrysostom † AD 407
And because not in appearance but in reality He took upon Himself our flesh, in order to confirm the truth of the dispensation He submits to bear human suffering; for it follows, And being in an agony he prayed more earnestly.
St Ambrose † AD 397
Many are shocked at this place who turn the sorrows of the Saviour to an argument of inherent weakness from the beginning, rather than taken upon Him for the time. But I am so far from considering it a thing to be excused, that I never more admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence therefore I name His sadness, because I preach His cross. He must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished therefore to instruct us how we should conquer death, and what is far greater, the anguish of coming death. Thou smartedst then, O Lord, not from thy own but my wounds; for he was wounded for our transgressions. And perhaps He is sad, because that after Adam’s fall the passage by which we must depart from this world was such that death was necessary. Nor is it far from the truth that He was sad for His persecutors, who He knew would suffer punishment for their wicked sacrilege.
St Gregory the Great † AD 604 Mor. 24. c. 17.
He has expressed also the conflict of our mind in itself, as death approaches, for we suffer a certain thrill of terror and dread, when by the dissolution of the flesh we draw near to the eternal judgment; and with good reason, for the soul finds in a moment that which can never be changed.
Theophylact † 1107
Now that the preceding prayer was of His human nature, not His divine, as the Arians say, is argued from what is said of His sweat, which follows, And his sweat was as it were great drops of blood falling down to the ground.
St Bede † AD 735
Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.
St Augustine † AD 430 Prosp. ex Aug. Sent. 68.
Our Lord praying with a bloody sweat represented the martyrdoms which should flow from His whole body, which is the Church.
Theophylact † 1107
Or this is proverbially said of one who has sweated intensely, that He sweated blood; the Evangelist then wishing to shew that He was moistened with large drops of sweat, takes drops of blood for an example. But afterwards finding His disciples asleep for sorrow, He upbraids them, at the same time reminding them to pray; for it follows, And when he rose from prayer and was come to his disciples, he found them sleeping.
St John Chrysostom † AD 407
For it was midnight, and the disciples’ eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 4.
Now Luke has not stated after which prayer He came to His disciples, still in nothing does he disagree with Matthew and Mark.
St Bede † AD 735
Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he saith unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.
Theophylact † 1107
That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, “Cast yourselves into temptation,” but, When ye are fallen, count it all joy, (Jam. 1:2.) making a voluntary act out of an involuntary.
The Latin text
Theophylactus
Ut nobis innotesceret orationis virtus, quatenus eam in adversis praeponamus, orans dominus ab Angelo confortatur; unde dicitur apparuit autem illi Angelus de caelo confortans eum
Beda
Alibi legimus quia Angeli accesserunt et ministrabant ei. In documento ergo utriusque naturae, Angeli et ei ministrasse, et eum confortasse dicuntur. Creator enim creaturae suae non eguit praesidio; sed homo factus, sicut propter nos tristis est, ita propter nos confortatur
Theophylactus
Quidam autem dicunt quoniam apparuit ei Angelus glorificans eum, et dicens: domine, tua est virtus: tu namque potes contra mortem et Infernum genus humanum liberare
Chrysostomus
Et quia non phantastice, sed vere nostram carnem suscepit; ut approbet dispensationis veritatem, et oppilet haereticorum ora, quaeque humana sustinet; sequitur enim et factus in agonia prolixius orabat
Ambrosius
Horrent plerique hoc loco, qui tristitiam salvatoris ad argumentum inolitae potius a principio quam susceptae ad tempus infirmitatis inclinant. Ego autem non solum excusandum non puto, sed nusquam magis pietatem eius maiestatemque demiror: minus enim contulerat mihi, nisi meum suscepisset affectum: suscepit enim tristitiam meam ut mihi suam laetitiam largiretur. Confidenter tristitiam nomino, quia crucem praedico. Debuit ergo dolorem suscipere, ut vinceret. Neque enim habent fortitudinis laudem qui stuporem magis vulnerum tulerint quam dolorem. Nos ergo voluit erudire, quemadmodum mortem, et quod est amplius, futurae mortis moestitiam vinceremus. Doles ergo, domine, non mea, sed tua vulnera. Infirmatus est enim propter delicta nostra: et fortasse tristis est ideo quia post Adae lapsum, tali transitu nobis erat ex hoc saeculo recedendum ut mori esset necesse. Nec illud distat a vero; sed tristis erat pro persecutoribus suis quos sciebat immanis sacrilegii poenas daturos
Gregorius Moralium
Appropinquante etiam morte, nostrae mentis in se certamen expressit, qui vim quamdam terroris ac formidinis patimur, cum per solutionem carnis aeterno iudicio propinquamus; nec immerito, quoniam anima post pusillum hoc invenit quod in aeternum mutare non possit
Theophylactus
Quod autem humanae naturae foret praemissa oratio, non autem divinae, ut dicunt Ariani, patet etiam ex eo quod subdit; sequitur enim et factus est sudor eius sicut guttae sanguinis decurrentis in terram
Beda
Nemo sudorem hunc infirmitati deputet, quia contra naturam est sudare sanguinem; sed potius intelligat, per hoc nobis declaratum quod effectum iam suae precis obtineret, ut scilicet fidem discipulorum, quam terrena adhuc fragilitas arguebat, suo sanguine purgaret
Prosper in libro sententiarum Augustini
Orans etiam cum sudore sanguineo dominus significabat de corpore suo toto, quod est Ecclesia, manatura martyria
Theophylactus
Vel hoc proverbialiter dicitur de eo qui vehementer sudavit, quod sudavit sanguinem. Volens igitur Evangelista innuere, quod grossis sudorum guttis madebat, sumit guttas sanguinis ad exemplum. Post hoc autem inveniens discipulos dormientes prae tristitia, improperat eis, simul admonens ut orarent; sequitur enim et cum surrexisset ab oratione, et venisset ad discipulos suos, invenit eos dormientes prae tristitia
Chrysostomus
Erat enim intempestum noctis, et discipulorum oculi prae angustia premebantur, et erat somnus non torporis, sed moeroris
Augustinus de Cons. Evang
Non autem expressit hic Lucas quota oratione dominus ad discipulos venerit; nihil tamen hoc Matthaeo et Marco repugnant
Beda
Demonstrat autem dominus consequenter quia pro discipulis oraverit, quos monet orationum suarum vigilando et orando existere participes; sequitur enim et ait illis: quid dormitis? Surgite et orate, ne intretis in tentationem
Theophylactus
Hoc est, ne a tentatione superentur: hoc enim est non induci in tentationem, non demergi ab ea. Vel simpliciter nos iubet orare, ut tranquilla sit nostra vita, nec immergamur in aliquod molestorum. Diabolicum enim est et superbum, quemquam se in tentationem praecipitare; unde et Iacobus non dixit: inicite vos in tentationes, sed: cum incideritis, omne gaudium aestimate, de invito voluntarium facientes
22:47
The Gloss non occ.
After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spake, behold a multitude, and he that was called Judas.
St Cyril of Alexandria † AD 444
He says, he that was called Judas, holding his name as it were in abhorrence; but adds, one of the twelve, to signify the enormity of the traitor. For he who had been honoured as an apostle became the cause of the murder of Christ.
St John Chrysostom † AD 407
For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him.
St Cyril of Alexandria † AD 444
Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery.
St John Chrysostom † AD 407 Conc. 1. de Laz.
Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
St Ambrose † AD 397
It must be used I think by way of question, as if he arrests the traitor with a lover’s affection.
St John Chrysostom † AD 407
And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger.
St Ambrose † AD 397
He says, Betrayest thou with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee?
St John Chrysostom † AD 407
But He said not, “Betrayest thou thy Master, thy Lord, thy Benefactor,” but the Son of man, that is, the humble and meek, who though He were not thy Master and Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee.
St Ambrose † AD 397
O great manifestation of Divine power, great discipline of virtue! Both the design of thy traitor is detected, and yet forbearance is not withheld. He shews whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, “For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy.
St Augustine † AD 430
The Lord when He was betrayed first said this which Luke mentions, Betrayest thou the Son of man with a kiss? next, what Matthew says, Friend, wherefore art thou come? and lastly, what John records, Whom seek ye?
St Ambrose † AD 397
Our Lord kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and that He might the more move him by not denying him the offices of love.
Theophylact † 1107
The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c.
St Augustine † AD 430
He who struck, according to John, was Peter, but he whom he struck was called Malchus.
St Ambrose † AD 397
For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest’s servant.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 5.
Now Luke says, But Jesus answered and said, Suffer ye thus far; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to shew that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter’s deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him.
St Bede † AD 735
For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.
St Ambrose † AD 397
The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, shewing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord’s Passion; for that all sin may be washed away in the mysteries of faith.
St Bede † AD 735
Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter’s sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office. It follows, Then said Jesus unto them, Are ye come out as against a thief with swords and slaves? &c.
St John Chrysostom † AD 407
For they had come at night fearing an outbreak of the multitude, therefore He says, “What need was there of these arms against one who was always with you?” as it follows, When I was daily with you.
St Cyril of Alexandria † AD 444
Whereby He does not blame the chiefs of the Jews that they had not sooner prepared their murderous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His will; as if He says, “Ye did not take Me then, because I willed it not, but neither could ye now, did I not of My own accord surrender Myself into your hands.” Hence it follows, But this is your hour, that is, a short time is permitted you to exercise your vengeance against Me, but the Father’s will agrees with Mine. He also says, that this power is given to darkness, i. e. the Devil and the Jews, of rising in rebellion against Christ. And then is added, And the power of darkness.
St Bede † AD 735
As if He says, Therefore are ye assembled against Me in darkness, because your power, wherewith ye are thus armed against the light of the world, is in darkness. But it is asked, how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.
The Latin text
Glossa
Praemissa oratione Christi, subicitur de eius proditione, qua a discipulo proditur; dicitur enim adhuc eo loquente, ecce turba, et qui vocabatur Iudas, unus de duodecim, antecedebat eos
Cyrillus
Dicit autem qui vocabatur Iudas, quasi nomen eius habens exosum; addit autem unus de duodecim, ad significantiam nequitiae proditoris: nam qui honoratus fuerat aeque apostolis, factus est occisionis causa in Christum
Chrysostomus
Sicut enim insanabilia vulnera nec austeris medicamentis obediunt nec demulcentibus, sic anima, ubi semel est captivata, et seipsam dederit cuicumque peccato, nullum emolumentum ex admonitionibus consequetur; quod et Iudae accidit a proditione non cessanti, quamvis omni modo doctrinae esset a Christo cohibitus; unde sequitur et appropinquavit Iesu, ut oscularetur eum
Cyrillus
Immemor enim gloriae Christi, putavit forsitan posse latenter agere, ausus praecipuum dilectionis signum organum efficere doli
Chrysostomus
Non autem discedendum est a fratrum admonitione, quamquam nihil propter nostra verba eveniat: nam et rivuli, etsi nullus hauriat, fluunt; et si forsan non persuaseris hodie, poteris forsan cras. Piscator enim per totam diem vacua trahens retia, circa sero piscem capit; unde dominus, etsi sciret Iudam non convertendum, non destitit facere quae sua intererat; sequitur enim Iesus autem dixit illi: Iuda, osculo filium hominis tradis?
Ambrosius
Per interrogationem pronuntiandum puto, quasi amantis affectu corripiat proditorem
Chrysostomus
Proprium autem nomen ponit, quod magis dolentis erat et revocantis, quam provocati ad iram
Ambrosius
Dicit autem osculo tradis? Hoc est, amoris pignore vulnus infligis, et pacis instrumento mortem irrogas? Servus dominum, discipulus prodit magistrum, electus auctorem
Chrysostomus
Non autem dicit: tradis magistrum tuum, dominum tuum, benefactorem tuum, sed filium hominis; hoc est, mansuetum et mitem; qui si non esset magister et dominus, quia tamen tam suaviter erga te gessit, non esset a te prodendus
Ambrosius
Magna, o domine, significatio potestatis, magna disciplina virtutis. Et consilium proditionis aperitur, et adhuc patientia non negatur. Ostendit quem proderet, dum occulta manifestat; ostendit quem traderet, dum dicit filium hominis, quia caro, non divinitas comprehenditur. Illud tamen plus confutat ingratum quod eum tradiderit qui, cum esset Dei filius, propter nos filius hominis esse voluisset; quasi dicat: propter te suscepi, ingrate, quod tradis, hypocrita
Augustinus de Cons. Evang
Hoc ergo dominus, cum traderetur, primo dixit quod ait Lucas: Iuda, osculo filium hominis tradis? Deinde quod Matthaeus: amice, ad quid venisti? Deinde id quod Ioannes commemorat: quem quaeritis?
Ambrosius
Osculatus est autem eum dominus, non quo simulare nos doceat, sed ut neque proditorem refugere videretur, et plus afficeret proditorem, cui amoris officia non negaret
Theophylactus
Zelantur autem discipuli, et gladios evaginant; unde sequitur videntes autem hi qui circa ipsum erant quod futurum erat, dixerunt ei: domine, si percutimus in gladio? Sed qualiter habent gladios? Quia mactaverant agnum, et a mensa discesserant. Alii autem discipuli quaerunt an percuterent; sed Petrus ubique fervens pro domino, persuasionem non expectat, sed percutit servum pontificis; unde sequitur et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam eius dexteram
Augustinus
Qui percussit, secundum Ioannem Petrus erat; quem autem percussit, Malchus vocabatur
Ambrosius
Eruditus enim in lege Petrus promptus affectu, qui sciret Phinees reputatum ad iustitiam quod sacrilegos peremisset, percussit principis servum
Augustinus
Deinde Lucas dicit respondens autem Iesus ait: sinite usque huc. Et hoc est quod Matthaeus commemorat: converte gladium tuum in locum suum. Nec moveat quasi contrarium sit quod Lucas hic dicit dominum respondisse sinite usque huc; quasi post istam percussionem ita dictum fuerit ut placuerit ei usque huc factum, sed amplius fieri noluerit; cum in verbis quae Matthaeus posuit, intelligatur potius, totum factum quo usus est gladio Petrus, domino displicuisse. Illud enim verum est quod cum interrogassent dicentes domine, si percutimus in gladio? Tunc respondit sinite usque huc; idest, non vos moveat quod futurum est: permittendi sunt hucusque progredi, hoc est ut me apprehendant, et impleantur quae de me scripta sunt. Non enim diceret respondens autem Iesus, nisi ad interrogationem eorum responderet, non facto Petri. Sed inter moras verborum interrogantium dominum, et illius respondentis, Petrus aviditate defensionis percussit. Sed non potuerunt simul dici quae simul fieri potuerunt. Tunc, sicut dicit Lucas, sanavit eum qui percussus erat; sequitur enim et cum tetigisset auriculam eius, sanavit eum
Beda
Numquam enim pietatis suae dominus obliviscitur. Illi iusto mortem inferunt, iste persequentium vulnera sanat
Ambrosius
Sed cum dominus vulnere cruentum detersit, mysteria divina subiecit, ut servos principis mundi, non naturae conditione, sed culpae, auris vulnus exciperet, qui non audisset verba sapientiae. Aut si Petrus volens percussit aurem, docuit quod aurem in specie habere non deberet, quam in mysterio non haberet. Sed quare Petrus? Quia ipse ligandi et solvendi adeptus est potestatem; et ideo tollit gladio spiritali aurem interiorem male intelligentis. Sed dominus ipse refundit auditum, demonstrans, et ipsos, si convertantur, posse sanari qui in passione domini vulnerati sunt: eo quod omne peccatum, fidei mysteriis abluatur
Beda
Vel servus iste populus est Iudaeorum, principibus sacerdotum indebito mancipatus officio: qui in passione domini dexteram auriculam, idest spiritualem legis intelligentiam, perdidit; quae scilicet auris, Petri gladio deciditur; non quod ille sensum intelligendi audientibus tollat, sed divino ablatum iudicio negligentibus pandat. Verum eadem dextera auris in his qui in eodem populo crediderunt, divina dignatione pristino est restituta officio. Sequitur dixit autem Iesus ad eos qui venerant ad se, principes sacerdotum et magistratus templi et seniores: quasi ad latronem existis cum gladiis et fustibus
Chrysostomus
Accesserunt enim nocte, timentes multitudinis impetum; et ideo dicit: quid vobis opus erat his armis in eum qui vobiscum est semper? Et hoc est quod sequitur: cum quotidie vobiscum fuerim in templo, non extendistis manus in me
Cyrillus
Ubi non inculpat dominus praesides Iudaeorum, quod non sibi mature paraverant insidias mortis, sed arguit eos qui temere opinabantur eum se invasisse ipso invito; ac si dicat: tunc non cepistis me, quia nolebam; et nec nunc possetis, nisi me sponte vestris subicerem manibus; unde sequitur sed haec est hora vestra; idest, parvum tempus concessum est vobis exercendae in me vestrae saevitiae, patre votis meis favente. Dicit etiam quod haec potestas est tenebris data, idest Diabolo et Iudaeis, insurgendi in Christum, et hoc est quod subditur et potestas tenebrarum
Beda
Quasi dicat: ideo adversum me in tenebris congregamini, quia potestas vestra, qua sic contra lucem mundi armamini, in tenebris est. Quaeritur autem quomodo Iesus principes sacerdotum, magistratus templi et seniores qui ad se venerunt, alloqui dicatur, cum apud alios Evangelistas non ipsos venisse, verum in atrio Caiphae expectantes, ministros misisse perhibeantur. Sed huic contrarietati respondetur, quod illi non per seipsos, sed per eos quos miserunt ad apprehendendum Christum in suae iussionis potestate venerunt
22:54
St Ambrose † AD 397
The wretched men understood not the mystery, nor had reverence unto an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then look they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature.
St Bede † AD 735
Now the Chief Priest means Caiaphas, who according to John was High Priest that year.
St Augustine † AD 430
But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest.
St John Chrysostom † AD 407 Hom. 83. in Matt.
It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off.
St Ambrose † AD 397
Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection.
St Bede † AD 735
But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord’s Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.
St Ambrose † AD 397
And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled a fire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him.
Pseudo-Augustine App. Serm. 79.
For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the car of the High Priest’s servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.
St Ambrose † AD 397
What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord’s murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord’s word should have failed. Hence it follows, And he denied, saying, Woman, I know him not.
St Augustine † AD 430 ut sup.
What ails thee, Peter, thy voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Thy interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge thy confession, nor yet a woman, but a door-keeper, a mean slave.
St Ambrose † AD 397
Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. 11:17). Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 6.
And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire. Of which denial it follows, And Peter said, Man, I am not.
St Ambrose † AD 397
For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.
St Bede † AD 735
In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.
St Ambrose † AD 397
He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him.
St Augustine † AD 430 de Con. Ev. ut sup.
What Matthew and Mark call after a little while, Luke explains by saying, about the space of one hour after; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly thou art one of them, for thy speech bewrayeth thee; as also those which to the same Peter John declared to have been said, Did not I see thee in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other.
St Bede † AD 735
But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.
St Ambrose † AD 397
That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept.
St Bede † AD 735
Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.
St Augustine † AD 430 ut sup.
The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it.
St Bede † AD 735
This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.
St John Chrysostom † AD 407 Hom. 83. in Joan.
Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turned, and looked upon Peter.
St Augustine † AD 430 ut sup.
How we should understand this, requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. Likewise also, where Mark said, And as Peter was beneath in the hall, he shews that the things he had been speaking of took place not only within but in the upper part. How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner. And as it was said, Look thou, and hear me, (Ps. 13:3.) and, Turn and deliver my soul, (Ps. 6:4.) so I think the expression here used, The Lord turned and looked upon Peter.
St Bede † AD 735
For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.
St Ambrose † AD 397
Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if thou wilt obtain pardon, wash away thy guilt in tears.
St Cyril of Alexandria † AD 444
Now Peter did not dare to weep openly, lest he should be detected by his tears, but he went out and wept. Ho wept not because of punishment, but because he denied his beloved Lord, which was more galling than any punishment.
The Latin text
Ambrosius
Non intellexerunt infelices mysterium, nec venerati sunt tam clementem pietatis affectum, quo etiam hostes suos non passus est vulnerari; dicitur enim comprehendentes autem eum duxerunt ad domum principis sacerdotum. Cum legimus teneri Iesum, caveamus ne putemus eum teneri secundum divinitatem et invitum quasi infirmum; tenetur enim et ligatur secundum corporis veritatem
Beda
Princeps autem sacerdotum Caipham significat, qui, secundum Ioannem, erat pontifex anni illius
Augustinus de Cons. Evang
Sed primo ad Annam ductus est socerum Caiphae, sicut Ioannes dicit, quam ad Caipham, ut Matthaeus dicit. Marcus autem et Lucas nomen non dicunt pontificis
Chrysostomus
Ideo autem ducitur ad domum pontificis, ut de consensu principis sacerdotum singula quaeque facerent: illuc enim omnes convenerant Christum praestolantes. Magnus autem fervor Petri ostenditur, qui non aufugit, cum alios fugientes vidisset; sequitur enim Petrus vero sequebatur eum a longe
Ambrosius
Bene a longe sequebatur iam proximus negator: neque enim negare potuisset, si Christo proximus adhaesisset. Sed in hoc fit reverendus, quod dominum non reliquit etiam cum timeret: metus naturae est, cura pietatis
Beda
Quod autem ad passionem euntem dominum a longe sequitur Petrus, significat Ecclesiam secuturam quidem, idest imitaturam passionem domini; sed longe differenter: Ecclesia enim pro se patitur, at ille pro Ecclesia
Ambrosius
Iam autem in domo principis sacerdotum ignis ardebat; unde sequitur accenso autem igne in medio atrii, et circumsedentibus illis, erat Petrus in medio eorum. Accessit Petrus ut calefaceret se, quia clauso domino, calor mentis iam in eo refriguerat
Chrysostomus
Traditae enim erant Petro claves regni caelorum: credenda erat ei populorum innumera multitudo, quae esset involuta peccatis. Erat autem Petrus paulo durior, sicut truncata servi principis sacerdotum declarat auricula. Hic igitur tam durus tamque severus, si donum non peccandi fuisset adeptus, quae venia commissis populis donaretur? Quem divina providentia permisit, quod primo ipse laberetur in peccatum, quo erga peccantes duriorem sententiam proprii casus intuitu temperaret. Et cum se calefacere vellet ad prunas, accessit ad eum puella, de qua sequitur quem cum vidisset ancilla quaedam sedentem ad lumen, et eum fuisset intuita, dixit: et hic cum illo erat
Ambrosius
Quid sibi vult quod primo eum prodit ancilla, cum viri utique magis potuerint eum recognoscere, nisi ut iste sexus peccare in nece domini videretur, ut et iste sexus redimeretur per domini passionem? Petrus autem proditus negat: malo enim negasse Petrum quam dominum fefellisse; unde sequitur at ille negavit, dicens: mulier, non novi illum
Chrysostomus
Quid ais, o Petre? Vox tua repente mutata est: os enim plenum fidei et amoris in odium perfidiamque conversum est: non tibi flagella, nondum sunt admota tormenta; qui te interrogat, nullus est eorum qui auctoritate sua possit formidinem incutere confitenti: mulier te simplici voce interrogat, et forte nec proditura confessum; nec tamen mulier, sed puella ostiaria, vile mancipium
Ambrosius
Sed ideo negavit Petrus, quia promisit incaute: non negat in monte, non in templo, non in sua domo, sed in praetorio Iudaeorum: ibi negat ubi Iesus ligatus est, ubi veritas non est. Negans autem dicit non novi illum: temerarium quippe erat ut diceret quia noverat eum quem mens humana non potest comprehendere: nemo enim novit filium nisi pater. Rursum secunda vice negat Christum; sequitur enim et post pusillum alius videns eum dixit: et tu de illis es
Augustinus de Cons. Evang
Intelligitur autem quod in hac secunda negatione a duobus est compellatus; ab ancilla scilicet, quam commemorant Matthaeus et Marcus, et ab alio quem commemorat Lucas. Hoc ergo quod hic Lucas dicit et post pusillum, iam egressus erat ianuam Petrus, et primum gallus cantaverat, ut Marcus dicit; iam redierat, ut, quemadmodum dicit Ioannes, ad focum stans iterum negaret; de qua negatione sequitur Petrus vero ait: o homo, non sum
Ambrosius
Maluit enim se negare quam Christum; aut quia videbatur negare Christi societatem, utique se negavit
Beda
In hac autem negatione Petri dicimus, non solum ab eo negari Christum qui dicit eum non esse Christum, sed ab illo etiam qui, cum sit, negat se esse Christianum
Ambrosius
Tertio quoque interrogatur; sequitur enim et intervallo facto quasi horae unius, alius quidam affirmabat dicens: vere et hic cum illo erat
Augustinus
Quod Matthaeus et Marcus dicunt: post pusillum, quantum esset hoc temporis manifestat hic Lucas dicendo et intervallo facto quasi horae unius: de hoc autem intervallo tacet Ioannes. Item quod Matthaeus et Marcus non singulari, sed plurali numero enuntiant eos qui cum Petro agebant; cum Lucas et Ioannes unum dicant: facile est intelligere, aut pluralem numerum pro singulari usitata locutione usurpasse Matthaeum et Marcum, aut quod unus maxime, tamquam qui eum viderat, affirmabat; ceteri autem secuti eius fidem Petrum simul urgebant. Iam vero illud quod Matthaeus ipsi Petro dictum asseverat: nonne te vidi in horto? Marcus autem et Lucas inter se illos de Petro locutos: aut sententiam intelligimus tenuisse eos qui compellatum dicunt Petrum: tantum enim valet quod de illo coram illo dicebatur, quantum si illis diceretur; aut utroque modo dictum, et alios hunc, alios illum modum commemorasse
Beda
Subdit autem nam et Galilaeus es: non quia alia lingua Galilaei atque alia loquerentur Hierosolymitae, qui utrique fuerunt Hebraei; sed quod una quaeque provincia et regio suas habendo proprietates usitatum loquendi sonum vitare non possit. Sequitur et ait Petrus: o homo, nescio quid dicis
Ambrosius
Hoc est, sacrilegia vestra nescio. Sed nos excusamus, ipse non excusavit; non enim satis est involuta responsio confitentis Iesum, sed aperta confessio: et ideo Petrus non de industria respondisse sic inducitur; quia postea recordatus est, et tamen flevit
Beda
Solet autem sacra Scriptura saepe meritum causarum per meritum designare temporum; unde Petrus, qui media nocte peccavit, ad galli cantum poenituit; sequitur enim et continuo, illo adhuc loquente, gallus cantavit. Quia quod in tenebris oblivionis erravit, verae lucis rememoratione correxit
Augustinus de Cons. Evang
Galli autem cantum post trinam negationem Petri intelligimus, sicut Marcus expressit
Beda
Hunc gallum mystice opinor aliquem doctorum intelligendum, qui iacentes et somnolentos increpat, dicens: evigilate, iusti, et nolite peccare
Chrysostomus
Admirare autem curam magistri, quia cum vinctus esset, multa utebatur provisione erga discipulum, quem nutu erigens ad lacrymas provocavit; sequitur enim et conversus dominus respexit Petrum
Augustinus
Quod quomodo accipiendum sit, diligentius considerandum est. Dicit enim Matthaeus: Petrus enim sedebat foris in atrio; quod non diceret, nisi illa cum domino intus agerentur. Similiter et in eo quod dixit Marcus: et cum esset Petrus in atrio deorsum, ostendit non solum in interioribus, sed etiam in superioribus gesta quae dixerat. Quomodo ergo respicit dominus Petrum facie corporali? Quapropter mihi videtur illa respectio divinitus facta: et sicut dictum est: respice, et exaudi me; et: convertere, domine, libera animam meam, ita dictum arbitror conversus dominus respexit Petrum
Beda
Respicere namque eius, misereri est: quia non solum cum agitur poenitentia, verum etiam ut agatur, Dei misericordia necessaria est
Ambrosius
Denique quos Iesus respicit, plorant delictum; unde sequitur et recordatus est Petrus verbi domini quod dixerat: quia prius quam gallus cantet, ter me negabis. Et egressus foras Petrus flevit amare. Quare flevit? Quia erravit ut homo: lacrymas eius lego, satisfactionem non lego. Lavant lacrymae delictum, quod voce pudor est confiteri. Negavit primo et secundo, et non flevit, quia adhuc non respexerat dominus; negavit tertio, respexit eum Iesus, et amarissime flevit. Et tu si veniam vis mereri, dilue lacrymis culpam tuam
Chrysostomus
Non autem audebat Petrus palam flere, ne a lacrymis deprehenderetur; sed foras exiens lacrymabatur. Flebat autem non propter poenam; sed quia dilectum negaverat, quod molestius erat ei quolibet supplicio
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St Augustine † AD 430 de Con. Ev. lib. iii. c. 7.
The temptation of Peter which took place between the mockings of our Lord is not related by all the Evangelists in the same order. For Matthew and Mark first mention those, then Peter’s temptation; but Luke has first described the temptations of Peter, then the mockings of our Lord, saying, And the men that held Jesus mocked him, &c.
St John Chrysostom † AD 407
Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.
Theophylact † 1107
Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.
St Augustine † AD 430 de Con. Ev. ut sup.
Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? &c.
St Bede † AD 735
They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, “I am the Christ,” they might falsely accuse Him of claiming to Himself the kingly power.
Theophylact † 1107
He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. Hence it follows, And he said unto them, If I tell you, ye will not believe, &c.
St Bede † AD 735
For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.
Theophylact † 1107
As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when ye shall see Me, the Son of man, sitting on the right hand of the power of God.
St Cyril of Alexandria † AD 444
Whenever sitting and a throne are spoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that in any wise right hand or left hand appertain to the Divine nature; for figure, and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honour and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural property of the Father?
Theophylact † 1107
When then they heard this, they ought to have been afraid, but after these words they are the more frantic; as it follows, All said, &c.
St Bede † AD 735
They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.
St Ambrose † AD 397
The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am.
St Cyril of Alexandria † AD 444
When Christ spoke this, the company of the Pharisees were very wroth, uttering shameful words; as it follows, Then said they, What need we any further witness? &c.
Theophylact † 1107
Whereby it is manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them.
The Latin text
Augustinus de Cons. Evang
De Petri tentatione, quae inter domini contumelias facta est, non eodem ordine omnes narrant: nam illas primo commemorat Matthaeus et Marcus, deinde Petri tentationem: Lucas vero explicavit prius tentationem Petri, deinde domini contumelias, dicens et viri qui tenebant eum, illudebant ei, caedentes
Chrysostomus
Caeli et terrae dominus caesus sustinet, et patitur impiorum ridicula, formam nobis patientiae praebens
Theophylactus
Nec non dominus prophetarum, ut pseudopropheta deluditur. Sequitur et velaverunt eum, et percutiebant faciem eius; et interrogaverunt eum, dicentes: prophetiza nobis: quis est qui te percussit?
Beda
Haec quasi in contumeliam faciebant eius qui se a populis prophetam voluit haberi. Sed qui tunc caesus est colaphis Iudaeorum, caeditur etiam nunc blasphemiis falsorum Christianorum. Velaverunt autem eum, non ut eorum illa scelera non videat, sed ut a seipsis faciem eius abscondant. Haeretici autem et Iudaei et mali Catholici eum reprobis actibus exacerbantes, quasi illudentes, dicunt quis est qui te percussit? Dum ab illo suas cogitationes et opera tenebrarum cognosci non aestimant
Augustinus
Haec autem intelligitur passus dominus usque mane in domo principis sacerdotum, quo prius adductus est; unde sequitur et ut factus est dies, convenerunt seniores plebis et principes sacerdotum et Scribae, et duxerunt illum in Concilium suum, dicentes: si tu es Christus, dic nobis
Beda
Non veritatem desiderabant, sed calumniam praeparabant. Siquidem Christum hominem tantummodo de stirpe David venturum sperantes, hoc ab eo quaerebant, ut si diceret: ego sum Christus, calumniarentur, quod sibi arrogaret regiam potestatem
Theophylactus
Ipse vero sciebat eorum praecordia, quod qui non crediderant operibus, multo minus sermonibus crederent; unde sequitur et ait illis: si vobis dixero, non credetis mihi
Beda
Saepe enim dixerat se Christum esse: puta cum dicebat: ego et pater unum sumus: et cetera talia. Si autem interrogavero, non respondebitis mihi, neque dimittetis. Interrogaverat enim eos, quomodo dicerent Christum filium esse David, cum David in spiritu dominum num suum illum vocaverit; verum illi neque dicenti credere, neque interroganti respondere voluerunt. Quia autem semen David calumniari quaerebant, plus est quod audiunt. Sequitur ex hoc autem erit filius hominis sedens a dextris virtutis Dei
Theophylactus
Quasi dicat: non est vobis de cetero tempus sermonum et doctrinae: sed deinceps iudicii tempus erit, cum videbitis me filium hominis sedentem a dextris virtutis Dei
Cyrillus
Cum autem de Deo sessio dicitur, atque thronus, regia et universis principans dignitas designatur. Non enim putamus tribunal quoddam positum esse, cui credamus inniti dominum omnium; sed nec omnino dextrum, vel sinistrum esse penes divinam naturam: proprium enim est corporum figura, et locus et sessio. Qualiter autem paris honoris, paris quoque consessus filius videbitur esse, si non est secundum naturam filius, naturalem in se proprietatem habens patris?
Theophylactus
Hoc igitur audientes timere debebant; sed illi post haec verba magis insaniunt; unde sequitur dixerunt autem omnes: tu ergo es filius Dei?
Beda
Quod se filium Dei dixerat, acceperunt in eo quod ait erit filius hominis sedens a dextris virtutis Dei
Ambrosius
Dominus autem maluit se regem probare, quam diceret, ut condemnandi causam habere non possint qui quod obiciunt, hoc fatentur. Sequitur qui ait: vos dicitis quia ego sum
Cyrillus
Hoc autem dicente Christo, succensuit Pharisaeorum cohors, usurpans ignominiae vocem; unde sequitur at illi dixerunt: quid adhuc desideramus testimonium? Ipsi enim audivimus de ore eius
Theophylactus
Ex quo patet quod inobedientes nulla commoda ferunt, revelatis sibi secretioribus; sed maiorem poenam acquirunt, propter quod talia oportet eis esse occulta
22:6
Ver.6. And he sought opportunity to betray Him unto them. Judas sold Jesus Christ on the fourth day of the week, the day of Mercury; on the following day, or the day of Jupiter, he delivered Him to them. Thence followed "the day of unleavened bread." See how sudden was the wickedness of the Jews, and equally cunning and crafty. For they knew that Christ would celebrate the Passover, according to His custom, on the day following at Jerusalem, and that it would therefore be most convenient to deliver Him up then to the Jews at Jerusalem.
22:20
Ver. 20. This cup is the new Testament in My blood. That is, this cup is the authentic instrument, and, as it were, the chart and tabula testamentaria, in which My new covenant is written and signed for giving you My heavenly inheritance, written, I say, not with ink, but in My blood. 1Co 11:23, &c. Ver. 25. And they that exercise authority upon them are called benefactors. Benefactor is a title of honour and praise which is bestowed upon princes because they are, or ought to be, good. The proper epithet of kings in former time was "good." Virgil uses it of Acestes (Æn i. 195). Martial applies it to Trajan and Domitian, and Horace to Romulus. Homer thought nothing requisite in a king, but to be brave against the enemy, and good to the citizens. Paul calls Felix "Most Excellent." Act 24:3. Ver. 26. But ye shall not be so. The Arabic has "Let the greater of you be as the least" that is, let him among you who wishes to be the greatest, become the least. In this way he shall be the greatest. Morally, let us learn this parable of Christ, incredible to the world, but in itself most true, and by experience most certain, namely, that the way to exaltation is abasement of self. Do we wish to become greater? Let us become less. God has sanctioned and fixed this way by His eternal law, and therefore Christ was the first-fruits to enter upon it, that we, by the same law, might follow Him, as in Phil. ii. 8, 9, 10, 11. Hence S. Francis, a great follower and imitator of Christ, humbled himself to the lowest of all lowness, and wished to be the poorest and vilest of all men; and to a certain saint, a most lofty and splendid seat in heaven was shown, and when he asked whose it was, the answer was given, "It was the seat of one of the great ones among the fallen angels, but it is now reserved for the holy Francis." S. Bonav., chap. vi., Life of St. Francis. The same S. Francis wished his followers to be called "Minores," lest they should presume to become majores. His scribe, S. Francis de Paula, ordered the brethren of his order, to be called not Minores but Minimi. Hence the blessed Magdelena de Pazzi, who has been lately enrolled among the blessed by our holy father, Urban VIII., received the following order from God, "Be of the order of Minimæ, and the least of them, that thou mayest strive as zealously to be the least as men of this world do to be the greatest." S. Elizabeth, wife of the Landgrave of Hesse, and the daughter of the king, of Hungary, personally, against the remonstrances of her friends, tended the sick and outcast, and said that if there were any position more humble still she would gladly fill it, the more closely to follow Christ, who from the first humbled Himself to be the lowest of men, as Isaiah describes, ch. liii.; for in this consists the crown of virtue and perfection. The like did Hedwig, Duchess of Polonia, and her granddaughter, S. Elizabeth, Queen of Portugal. So S. Paulinus, Bishop of Nola, sold himself for a slave, for the good of a son of a widow, that he might imitate Christ, and make himself one of the most humble of men. Peter Telonarius did the same, as is related in the Life of S. John Eleemosynarius. This is what the wise man teaches, Ecclus. iii. 20. See what I have commented thereon. Ver. 29. And I appoint unto you a kingdom. As My Father has decreed and prepared for Me, through humility and the cross: through so many labours and sufferings: a kingdom heavenly and eternal, so do I also appoint the same unto you: that is, I decree, prepare, and, going to death I now appoint, as by my will, that through the same humility, cross, and suffering, you shall possess a like, nay, the same kingdom with Me in heaven; dispute not then who among you shall be greatest, but who shall be less, that each may study to surpass the other in low estate and humility, for whoever does this, shall be first and greatest in my kingdom.
22:30
Ver. 30. That ye may eat and drink at My table in My kingdom. As kings gave to their most intimate nobles a place at their own table, and made them companions of their banquets, but assigned to other and less famous nobles another table, so will I make you, My Apostles, the chief and foremost of My kingdom, and place you most nearly to Myself, and, as it were, at My table, and I will have you as the most intimate guests of My royal feasts. "In like manner," say Euthymius, Titus, and Theophylact, "He shows that the Apostles, as the first and most illustrious of His followers, should enjoy the highest honours with their immortal king. It is by catachresis that the pleasures and honours of the kingdom of heaven are often compared in Holy Scripture to banquets, and feasts of meat and drink, and to the first seats at table with kings; because carnal men understand these things best, but are unable to estimate spiritual ones, and because, as meat and drink are incorporated into ourselves and made our own, so, in heaven by the beautiful vision and His other glorious gifts, God will be incorporated into us, as it were, and will be made our own."
22:31
Ver. 31. And the Lord said, Simon, Simon, behold, Satan hath desired to have You. Sift that is vex, afflict, agitate, cast you down as wheat in a sieve that it may be cleared of chaff and dust. Satan in the same manner asked God to permit him to sift and afflict Job, and in some degree he obtained his end. He did the same again to Peter and the other Apostles, and again, in part succeeded, when he stirred up the Jews to seize Christ, for then the Apostles themselves fled in fear and were dispersed. The temptation is well compared to sifting and a sieve, because, as by means of the sieve the grains of wheat are separated from the chaff, and remain in the sieve, while the chaff is scattered to the wind, and dispersed in air, so the faithful and the saints in temptation remain constant, but the wicked fail and fly off.
22:32
But I have prayed for thee, that thy faith fail not. For thee, because I destine thee to be the head and chief of the Apostles and of My Church, that thy faith fail not in believing Me to be the Christ and the Saviour of the world. Observe that Christ in this prayer asked and obtained for Peter two especial privileges before the other Apostles: the first was personal, that he should never fall from faith in Christ; for Christ looked back to the sifting in the former verse, that is the temptation of His own apprehension when the other Apostles flew off from Him like chaff and lost their faith, and were dispersed, and fled into all parts. But Peter, although he denied Christ with his lips, at the hour foretold, and lost his love for Him, yet retained his faith. So S. Chrysostom (Hom. xxxviii.) on S. Matthew; S. Augustine (de corrept. et Grat. chap. viii.); Theophylact and others. This is possible but not certain, for F. Lucas and others think that Peter then lost both his faith and his love, from excessive perturbation and fear; but only for a short time, and so that his faith afterwards sprang up anew, and was restored with fresh vitality. Hence it is thought not to have wholly failed, or to have been torn up by the roots, but rather to have been shaken and dead for a time. Another and a certain privilege was common to Peter with all his successors, that he and all the other bishops of Rome (for Peter, as Christ willed, founded and confirmed the Pontifical Church at Rome), should never openly fall from this faith, so as to teach the Church heresy, or any error, contrary to the faith. So S. Leo (serm. xxii.), on Natalis of SS. Peter and Paul; S. Cyprian (Lib. i. ep 3), to Cornelius; Lucius I., Felix I., Agatho, Nicolas I., Leo IX., Innocent III., Bernard and others, whom Bellarmine cites and follows (Lib. i. de Pontif. Roman). For it was necessary that Christ, by His most wise providence, should provide for His Church, which is ever being sifted and tempted by the devil, and that not only in the time of Peter, but at all times henceforth, even to the end of the world, an oracle of the true faith which she might consult in every doubt and by which she might be taught and confirmed in the faith, otherwise the Church might err in faith, quod absit ! For she is as S. Paul said to Timothy, "the pillar and ground of the truth" (1 Tim. iii 15). This oracle of the Church then is Peter, and all successive bishops of Rome. This promise made to Peter, and his successors, most especially applies to the time when Peter, as the successor of Christ, began to be the head of the Church, that is, after the death of Christ.
And when thou art converted, strengthen thy brethren. "From the sifting of Satan, that is from his temptation and from the sin by which thou wilt deny Me; for by this thou wilt be turned aside from Me, and My grace and love." So Euthymius, Theophylact, Jansen, F. Lucas, and others. Some take this converted (conversus) as meaning "again" (iterum). So Bede, "Do thou, O Peter, again confirm the Apostles thy brethren, in the faith after My death, whom I now, while alive, strengthen by My words." For the Hebrew often uses the verb for the adverb. So Psa 85:6.
Strengthen thy brethren. Thy brethren, and therefore Mine. The condescension of Christ here is wonderful. He does not call the Apostles sons although He spiritually begot them to God, but brothers: as well because Christ as man, was the brother of all men, being a sharer of the same human nature, as because the Apostles in their apostleship and preaching of the Gospel, were the brothers and colleagues of Christ; for they did the same work as He. Hence the Fathers, whom I have cited, and the Doctors of the Church conclude that Peter was set over the other Apostles by Christ, and consequently was made the head and chief over the whole Church, that he might build up, perfect, and confirm the Church in the faith and religion of Christ. Ver. 36. But now he that hath a purse, let him take it, and likewise his scrip. A purse filled with money, a scrip with food, that they might have support in the impending persecution; for they will never find either, "because men will fly from Me, who am bound and accused, and consequently from My disciples as men wicked and condemned."
22:36
And he that hath no sword, let him sell his garment, and buy one. Christ, in these words, did not command them to take a purse and a scrip, and to sell their garment and buy a sword, for He soon after forbade Peter to draw his sword; but they were a warning of the fierce persecution which was about to fall upon Himself and the apostles, and which was so heavy to those that regarded the difficulty of the case with the eyes of mere human wisdom, that food and weapons would appear things absolutely necessary for the preservation of life. The meaning therefore is this, "Everything, so far, has happened to you, O my Apostles, well and prosperously; for when I sent you to preach the Gospel without purse, or scrip, or sword, you were kindly received by most, fed, and sheltered, and had no need of these things. But now so grievous a persecution is impending over you, and so great is the danger to your lives, that in human prudence it may seem necessary to each to think of the preservation of his life, and therefore to take a scrip and purse for provision, and a weapon for defence, and to sell his cloak, and buy a sword. But to Me, who weigh circumstances by the design and decree of God the Father, there is no need of such things; for I go voluntarily to the cross, and to death, and I offer Myself of My own free will, to those who will persecute Me and crucify Me, so that I may conform Myself to the will of My Father." So S. Chrysostom (Hom. 85 on S. Matt.), and from him Theophylact on this passage, Jansen, Maldonatus, and others. S. Ambrose says well, "O Lord, why commandest Thou me to buy a sword, and forbiddest me to strike, unless that I may be prepared for my defence, and that Thou mayest appear able to avenge though Thou wouldst not?" Ver. 38. And they said, Lord, behold, here are two swords. They did not understand the mind and words of Christ clearly. He did not mean that they should buy swords, but He wished to show them the impending danger. Christ did not explain His meaning to the Apostles, but concealed it, saying, "It is enough," meaning that Peter and the other Apostles might carry these swords, and even cut off Malchus' ear, which He Himself afterwards restored and healed, showing that He was not compelled by force, but was urged by love, willingly and freely to suffer and die. Some think that they were not military swords, but rather large butchers' knives, which the apostles used for the slaughtering, sacrificing, and disjointing of the Paschal Lamb. So S. Chrysostom, from whom I have said more on Matt. xxvii.
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Ver. 39. And He came out, and went, as He was wont, to the mount of Olives. Bede gives the reason of this: "The Lord, when about to be delivered up, came to the retirement of this accustomed place, that He might be found the more easily. Where are they who maintained that He feared death, and was crucified against His will? Christ was wont, in these last days of His life, to preach in the temple by day, and to retire at night to the mount of Olives to pray. This, Judas, as being an Apostle, and a companion of Christ knew; and hence he came to this mountain with his followers, and there betrayed and delivered up Christ to them." Ver. 43. And there appeared an angel unto Him from heaven. The angel appeared in a body assumed visibly that he might comfort the eyes and ears of Christ by his appearance and voice. Jansenius thinks that the angel appeared at each of Christ's three prayers, and therefore comforted Him three times, to teach us that God always hears those who pray, and gives them grace and strength unceasingly. F. Lucas, and others, think with more reason, that the angel only appeared once, at the third and last prayer, and comforted Him when He prayed more earnestly, and sweated blood, to show that we ought to persevere in prayer, and that the fruit of such perseverance is the comfort of God, and the vision of angels. For after this consolation from the Father by the angel, the agony of Christ seems to have passed away, and He appears to have prayed no more but to have prepared bravely for death. This angel was Gabriel, says Gabriel Vasquez (I. p. tom. ii. disbut. 244, No. 3), for Gabriel has his name from his fortitude, Gabriel being Geber-el the man of God, or Gebura-el the fortitude of God; for he has the office of comforting the weak, afflicted, and fearful. But he comforted Christ not by strengthening His weakness, but by praising His surpassing fortitude. Lud. de Pont. thinks the same in his "Meditation on the Agony of Christ in the Garden," because Gabriel was the legate and messenger of the œconomy of Christ, as at the Incarnation (Luke i. 26), and of the seventy weeks of Daniel, which foretold the time of the nativity of Christ. Others, however, as F. Lucas, think that it was Michael, for he is the highest of all angels, and it became him, as such, to perform this office for the supreme God, that is Christ.
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Strengthening Him. "The praise and due adoration of Christ," says Titus, "being premised," he comforted Christ by speaking to Him outwardly and setting before Him the will and glory of the Father, and the rich fruit which would ensue, both to Christ Himself, to men, and to angels, from His Passion. For the angel could not affect the inner mind of Christ, nor immediately change His inner powers. And as He could only be tempted by Satan, externally, so He could only be comforted by the angel outwardly. He could not be taught nor illuminated by him, for He was above all angels, and from the first moment of His conception, was full of wisdom and knowledge. So say the schoolmen with S. Thomas (3. p. q. 12, art. 4): The angel spoke the following, or like words to Christ, "O Lord, bravest of men, Thy prayer is most acceptable to Thy Father; because, notwithstanding Thy natural dread of death, Thou resignedst Thyself wholly to the will of the Father boldly to undergo the death appointed for Thee by Him. Lay aside therefore this Thy horror and grief with which Thou hast voluntarily invested Thyself, and reassume Thy former mind and strength, and come bravely to the work of human Redemption, by which Thou wilt most signally celebrate the glory of God, rejoice the angels, redeem men from Hell, and bring them back to the glories of heaven. Endure the cross for the joy that is offered Thee, as the future author and perfector of the faith of very many. Heb 12:2. Thus Thou wilt cause SS. Peter and Paul, Laurentius, Vincentius, Agnes, Cœcilia and very many other martyrs and virgins, men, and noble heroes and heroines boldly to undergo martyrdom for God, and the faithful, with other holy men, who triumphed gloriously over the flesh, the world, and the devil. I know that Thou, O Lord, hast no need of any strengthening of mine, who am myself strengthened by Thee both to be and to live; but, that this my ministry which I execute as a steward at the command of God Thy Father may be acceptable to Thee, I pray again and again." Theophylact thinks that the angel spoke thus, "O Lord, Thine is the strength, for thou art powerful against death and hell, to set free the race of men." Ver. 44. And being in an agony, He prayed more earnestly. The "et" here in the Hebrew is causal, and means quia, because. That is, the angel comforted Him; because being in an agony and praying more earnestly, He sweated blood, and then appeared to need comfort, and to merit it. The following, was the order of events. Christ had prayed the first and second time, but felt no help of God. Then His feeling growing on Him, He, permitting the agony (that is, a more vehement horror and anguish) to arise in Himself, He sweated blood. To overcome this, He prayed a third time more earnestly, teaching us that as temptation increases our prayers should increase equally. The angel therefore appeared to Him immediately, comforting Him; whereupon He ceased to pray and to fear, and to grieve, and, suppressing and overcoming His agony, He manfully prepared Himself for His Passion, and went forth of His own accord to meet Judas. More earnestly. The Greek is ε̉κτενέστεζον, that is, more exclusively, more intensely. For this, as appears from SS. Matthew and Mark, was the third prayer of Christ, and He appears to have remained in it longer. More earnestly, because, as the anguish pressed upon Him, Christ, to overcome it, at once directed the contention of His mind, by praying; and He prayed with a more intense feeling and ardour. Luke includes in one as in a compendium, the three prayers of Matthew and Mark, and therefore relates some things of it, which took place in the first and second, and some which took place in the third.
22:44
And His sweat was as it were great drops of blood. The Greek has θζόμβοι, gouts, thick masses. The Arabic and S. Irenæus have globi. The Arabic says, "His sweat was (made) as distilling blood descending on the ground." Note. Firstly, Some copies have nothing about this bloody sweat, as S. Hilary shows (De Trinit. lib. x.); S. Jerome (lib. ii. against Pelagius), lest men should ascribe infirmity of mind and weakness to Christ. But now all versions, Greek, Latin, Syriac, Arabic, have the same account, so it is certainly to be read, according to the agreement of the Council of Trent, Session IV. Secondly, Christ is said to have sweated blood not improperly or as a by-word, and an allegory, as we say of one who is grievously afflicted and tormented, "he sweats blood," as Euthymius and Theophylact explain it but truly and properly. Hence the words "as it were" denote not resemblance but the truth. So SS. Hilary, Jerome, Augustine passim. The Ethiopic renders it plainly, "And His sweat was made as the sweat of blood flowing down upon the earth." The Persian agrees with it. S. Athanasius, also, in his sixth book to Theophilus, which is on the Beatitude of the Son of God, says, "Anathema to those who deny that Christ sweated true blood." S. Bernard, treating of this prayer of Christ in the garden, says, "Not only with His eyes does He seem to have wept, but, as it were, with all His members, that His whole Body, which is the Church, might be the more effectually purged by His tears" (Serm. 3 on Palm Sunday). The love of Christ indeed was not content with the watery tears of His eyes, but wished, by the bloody tears of His whole Body, to lament and blot out our sins, and these tears of Christ were most efficacious with God the Father. "For," says S. Irenæus (Lib. v. cap. i.) "the blood of Christ has a voice and 'speaketh better things than that of Abel,' Heb. xii. 24. The blood of Abel calls for vengeance, that of Christ for mercy." Symbolically, "the reason was," says S. Augustine, "that Christ might show that from His whole Body would proceed the passions of martyrs" (Seutent. sent. 68). Again, "The blood of Christ," says Bede, "flowed down upon the earth to show that men of the earth would be moistened by it."
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Ver. 45. And when He rose up from prayer. For sorrow contracts the heart, and hinders the vital and subtle spirits from being sent to the head; wherefore the black and crass vapours which are the cause of sleep, invade the brain. But there is a hysteron proteron here. For these things happened before the bloody sweat which took place in the third prayer of Christ, while the former happened in the first prayer, as is clear from SS. Matthew and Mark. The reason is that S. Luke compresses the three prayers into one, and unites what happened at different times in the three prayers as if they had been done in one and the same. For after the first prayer, Christ, visiting the Apostles and finding them asleep, said as follows,
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Ver. 46. And said unto them, Why sleep ye? See what has been said on Matthew xxvi. xxvii.
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v. 1 appropinquabat autem dies festus asymorum qui dicitur pascha % sop7y <Oy &¢dyor festum panum non fermentatorum celebrabatur per dies septem; primo mense quartadecima die mensis ad vesperam comedetis azyma usque ad diem vigesimam primam eiusdem mensis ad vesperam (Ex. 12,18; cf. Lev. 25,3). Cum itaque usus - azymorum simul cum esu agni paschalis inciperet et immolatio et esus agni paschalis esset ritus maxime praecipuus eius sollemnitatis et commemoratio liberationis ex Aegypto, nomen pascha ipsi festo azy- ~ morum tribuebatur; ita quoque apud Iosephum (Antiq. 14,2. 4 xac% aby xanrody tig TOY aldMwv Eoortys qv gdona Adyouey; cf. 17,9.:3; Bell. Iud. eet aay os Luc. 22,1-6. 3 2, 1. 3; 6,9. 3; Schanz) ; respondet zac7yx formae NTDD, NMDD apud tar- Pimisias et talmudistas usitatae pro hebr.. nD (phase, Ex. 4 MAT OAM a nomen declaratur ex eo quod Dominus transierit, pinereent domibus Israelitarum, dum primogenitum omne percuteret;
14. Et quum facta esset hora, discu- done, nar covebevto adtep doySpwoy bob- - 6. zal Hwuordynsev zat farm ebnauplany se mapadotvat adtov dtep SyAou adrois. 7. *H\Oev 88 h Tygow thv ACbpwv, 7 Het Oveobar td ndoya” 8. xal anéotethev Ilgtpov zat “Iwavyyv, cindy, nopevdéve 3 Etomndoate uty ro ndoya, Wa odywuev. 9. of 0& etnav adth, xod Oéhetg Etorpdowuév cot gayety to ndoyas 10. 6 d Sa adtots, dod, elosANdytwv e ~~ , budv | cuvaveycet Suty &vlowmoc 4 zepdutov Sdatos Bastd{wv adxodovbyeate abtis ets thy otxlay els Hy elomopevetat” 1. xat épstte to otxodeondty, tis otalac, ; Agyst cot 6 S1ddoxados, Tod eotty ta ; xatkhopa, Srov th méoya’ pete TOV pabyriv pov gdyw; 12. xdxeivos eee 4 defker dvayatov péya Zargwpévov" éxst Etot- 13% etpyjuet adtote” zal htoluacay to ndéoya. éyéveto 4) Hoa, \ Tpds avtouc, toUTtO to néoya payety pel” rabetybudv, mpd tod ps 16. Aéyw yeo Sytv, Br od ph payw adto &we Stov rAnowOF ev tH Bact- Aelg to Ocod. 17. xat SeEducvog noryerov, stmev, AdOcte i 18. Agyw yap belie _ od py mw ano tod voy ry TOU ce UATOS TIS dunéhou, Ewg 05 f Bastheta tov” @zod EAOn. ess. evyapraty sag TOUTO} xal — detoy, svyaoratijaas ‘avtots, Adywv, Tottd getty tO cipd pov, to Ogio buy Srdcuevov' toto motetts els THY guqy dvduvyoww. ~ 20. zat to nortiptov daaxbtus pete, “to” | Setnvijcat, A€ywv, Totto tb “notifptov j h xawh Stabrxn 2v ta alpart ey ae . née byiy éxyvvvduevov. Ms 21. TDAjy od 4 yelo rod napadidbyeos pst” Sy.00 ent tis tpamélng. 22. 6 vtog pév tod Gedpunes nate TO dproudvoy he raek Thy odat ze ets Lisle ay dt? od ayccny 23. zat adtol Heke ouventety mpos &avtobs, to the dpa ely aes adtiv 6 totto péhAwy eee tum est'l; scripturam ante e, praefinitum d; traditur abcdilg gat ger med tol. harl. (sin v. 4-6 desunt; v. 7 in quo consuetudo erat; v. 11 ego et discipuli mei; _v. 12parate nobis; v. 14 discubuerunt is et discipuli eius cumeo; post v. 16 sequitur v. 19, ubi add quod pro vobis trado etc. et postquam coenarunt, accepit calicem et eratias egit super eum et dixit : accipite eum et dividite inter vos : hic (est) sanguis meus testamenti novi; nunc sequitur v. 18 de fructu hoc donec veniat; dein sequitur v. 21.etc.). Unctionem Jesu in Bethania factam narrant alii (Matth. 26,6. Marc. 14,8. Ioan. 12,2); ea Iudae offensioni erat ob unguenti pretium, ex ~ ea quoque stimulos sumpsit homo iam pecuniae fame perditus Iesum pecunia prodendi. Cur Lucas eam unctionem non referat, putant recentiores quia de una unctione iam supra 7,37 seq. mentionem fecerit. Veteres in hoc vel non inquirunt, vel quandoque arbitrantur illam unctionem 7,37 esse eandem de qua alii scribunt; id quod utique oppido falsum est (cf. Comment. Matth. II p. 401). occidendum Christum cuius mors per illud pascha typicum designabatur » (S. Bon.) ; quare merito a temporis designatione incipit narratio passionis
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v. 2 e¢ quaerebant principes sacerdotum et scribae quomodo Iesum interficerent; ~ synedristae iam firmiter id statuerant (cf. loan. 11,47 seq.); verum | deerat opportunitas; aperta vi eum aggredi non audebant; fimebant vero plebem; cum yxe legatur, redditur ratio cur inquisierint 73 76¢, quomodo scil. id exsequi possent sine tumultu populi vel ita uta po- «— pulo neque impedirentur neque sceleris rei haberentur. Populum quidem Iesu esse addictum, ultimis hisce diebus iterum clare viderunt et -insidiis suis frustra tentarunt Iesum populo reddere suspectum. - Verum auxilium eis offertur a qua parte minime exspectarant;
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v. 3 intravit autem satanas in Iudam qui cognominabatur Iscariotes, unum de duodecim; « intrasse autem dicitur non per illapsum essentiae, sed per suggestionem malitiae » (S. Bon. sim. Alb. Calm. Schegq. Schanz, Fil.), non ita, ut Iudas fieret revera energumenus, id quod perperam vult Kez. Additur cognomen, ut distinguatur a Iuda fratre Jacobi; exprimitur eius dignitas, ut bated Anes eius ingratifudo (S. Bon.). lam ante annum Jesus eum vocaverat diabolum (Ioan. 6 ,70) ; suasionibus diaboli animum non occlusit; unde eo utitur satanas ad ‘ suum odium explendum. Cum enim satanas Deum odio habeat, facile sequitur quantopere hominem illum qui intime cum persona divina _ erat unitus cupierit vexare et affligere (cf. Comment. Marc. p. 51). Unde Lucas, qui supra scripserat diabolum recessisse a Iesu usque ad tempus (4,13), hic iam satis indicat quales partes satanas pro suo in Deum et homines odio egerit in passione Domini. Quid eius suggestione effectum sit, narratur.v.
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& ef abit et locutus est cum principibus sacerdotum et magistratibus otpatnyots 1. e. praefectis templi; vocabatur otpacyyos qui praeerat excubiis templi, levitis eas excubias agentibus (cf. Act. 4,1; 5,24. 26); Iudasitaque adit et synedristas et eos qui -militiae templi praeerant et cum eis colloquebatur, guwemadmodum eum traderet; ergo armatis hominibus ad securitatem opus esse statim consuluit. Ab uno ex apostolis offerri opportunitatem non potuit non eos maximo gaudio afficere;
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v. 5 et gavisi sunt et pacti sunt pecuniam uli dare, quam ille statim ab initio postulaverat : quid vultis. mihi dare? etc. Matth. 26,15;
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v. 6 e¢ spopondit zEwyordyncev, ut Huth. explicat 2% xaedlas wporsyycey, Bebatws Exnyyetaaro, similiter Theoph. perfectam promissionem et pactum fecit; e¢ guaerecbat opportunitatem, — ut traderet eum sine turbis, id quam maxime postulabant synedristae et id se effecturum promisit, ut sine tumultu (Ewth.) traderetur. Kt <OOMOUL 22 FAG Selig OMe Peas 369 verisimile est eos hac conditione proposita Iudae constituisse pecuniam (triginta argenteos, Matth. 26,15). 2 | | Agnus paschalis die decima quarta mensis nisan vespere immolari debuit (ef. Ex. 12,6. Num. 9,3);
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v. 7 venit autem dies azymorum in qua necesse erat occidi pascha; 740: volunt aliqui explicare; appropinquabat (sim. Huth. 8% vhy dyav byyieqza, exdnolace); at falso, ut etiam Weiss ait; vide 5,35; 23,29. Proprie dies decimus quintus erat primus dies azymorum (cf. Ex. 23,15. Lev. 23,6); sed quia die 1% fermentatum e domibus remoyvebatur et ad vesperam eius diei iam panis azymus adhibendus erat (Ex. 12,18), consuetudo invaluit, ut dies 14 diet loannem dicens : euntes parate nobis pascha ut manducemus; ex qua narratione discimus non apostolos incepisse de coena_paschali ratione aliorum, verum Iesum primum intulisse sermonem, uti sane runt v. 9 af all, dixerunt : ubt vis paremus? quod in B additur, ex locis Matth. Marc. illatum est;
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v. 10 et dixit ad eos: ecce introeuntebus vobrs in civitatem occurret vobis homo qudam amphoram aquae portans; sequimint eum in domum in quam intrat, non accuratius designari nomine prolato, ubi coena habenda sit, arbitrantur Cyr. Theoph. cat. Cr. aliique ne Iudas re comperta proditionem ante tempus moliatur. Maiestatem divinitatis adverte, ait §. Ambr., cum discipulis loquitur et iam novit quid alibi sit futurum ; indicium id vocat Beda praesciae divinitatis;
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v. 11 et dicetis patrifamilas domus : dicit tibt magister : ubi est diversorium, ubipascha cum discipulis mers manducem? eum fuisse discipulum Iesu, ex modo loquendi colligitur; vetere quadam traditione fertur hance fuisse domum foannis Marci (cf. Jans. Lap. Sylv.);
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v. 12 et ipse ostendet vobis coenaculum magnum stratum, leetis scil. ad convivium instructum et paratum ; quare nimium asserit S. Ambr. scribens : non persona divitis eligitur, sed pauper ambitur et angustum hospitium pauperis amplis nobilium aedibus antefertur ». Uti in ipsa morte Jesu incipit simul eius glorificatio, ita iam in uncprooemium ostendit; e¢ ib¢ parate; utique non habet domum proparavit, ita coenaculum magnum et bene paratum habet quando vult;
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v. 13 euntes autem invenerunt sicut dixit illrs et paraverunt tera quae quaeri solent vide in Comment. Matth. II p. 403-420. “Luc, 29,14-18. In sequentibus tria commemorantur : Christus coenam paschalem celebrat. Eucharistiam instituit, loquitur de proditore;
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v. 14 ef cum facta esset horai. e. tempore lege designato; uti evangelista in initio narrationis diligenter notavit omnia esse peracta secundum legem ralis factum sub lege (Gal. 4,4), discubuit et duodecim apostoli cumeo ;
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v. 15 e¢ ait allis : desiderio desideravi (cf. Gen. 31,30) hoc pascha manterris celebrat, prout in v. 16.17 declarat; tempus instat redemptionis quam Iesus pro suo in Patrem obsequio et in homines amore ardenter cupit perficere (cf. 12,50); sed potissima vehementis desiderii ratio assignanda erit haec : coena paschali typica expleta maximum illud ac stupendum amorissui documentum nobis dare animo gestiebat, sacram scil. Eucharistiam; « desideravi hoc pascha manducare vobiscum eo ‘quod magna mysteria in hac vobis coena sim traditurus » (Theoph. sim. cat. Cr. Bon. Alb. Cat. ans. Calm. Bisp. Schegg, Reischl, Schanz, Fil.); « nec aliam conveniebat esse coenam novissimam in qua sacramentum corporis et sanguinis sui Dominus institueret quam paschalem coenam, uttypo coniungeret veritatem, typico agno verum agnum, et per veritatem typo succedentem vetus aboleret pascha novae re- Tesu desiderium solus nobis retulit Lucas; a quibus verbis cum Iesus coenam inciperet , profecto animi quoque undecim apostolorum iam singulari quadam exspectatione concitabantur. Una redditur eius desiderii ratio
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v. 16 dico enim vobis > quia ex coena paschali a patrefamilias cum benedictione vinum quoque convivis distribueretur, Iesus quoque
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v. 17 accepto calice gratias egut el dinit : accipite et dividite inter vos; v.18 dico enim vobis, quod non bibam de generatione vitis, donee regnum Dei ventat ; bis itaque et ad fore i. e. impletum i iri in regno Dei. In coena celebratur et commemoratur redemptio ex Aegypto; itaque impletur coena in regno Dei bebitur i. e. in gloria ae beatitate coelesti; quare Iesus laetissimam spem et iucunditatem iis ostendit fore ut secum mensae accumbant in dispono vobis ut edatis et bibatis super mensam meam v. 29. 30. Apud duos alios synopticos verba similia habentur solum de calice et habentur post narrationem de Eucharistia instituta. Ordo quem habet S Lucas verus videtur estque maxime concinnus. Uti coena "eibo. et potu __Constat, ita duo haec commemorantur et iisdem verbis duo illa enuntiantur quae ad tempus vitae mortalis et ad regnum Dei spectant. Haec (s igitur in ipsa coena paschali ante institutionem Eucharistiae, uti aptis- : sime congruunt, ita quoque dicta fuisse certum videtur ; ceterum ef. Quae verba non de membris Christi, non de Ecclesia in terris, yerum ’ unice de regno coelesti et de coelesti convivio intelligi possunt. De coelesti regno, attamen modo quodam arctiore, explicat S. Aug. : « quia de propagine Adam qui vetus homo appellatur, corpus susceperat quod in passione morti traditurus erat (unde etiam per vini sacramentum commendat sanguinem suum), quid aliud novum vinum nisi immortalitatem renovatorum corporum intelligere debemus? quod cum dicit vobiscum =~ bibam, etiam ipsis resurrectionem corporum ad induendam immortalitatem promittit; vobiscum enim non ad idem tempus, sed ad eandem innovationem dictum accipiendum est » (quaest. evang. 1, 43; M. 35,1332). In cat.. Cr. affertur Gregorium theologum in sermone de paschate explicare donum novi poculi esse revelationem divinorum consiliorum in futuro regno coelorum, ubi speculum et aenigmata cessent et nos facie ad faciem ee simus conspecturi. « Finitis paschae veteris solemniis quae in commemorationem anti- _ quae de Aegypto liberationis agebantur transiitad novum quod in suae redemptionis memoriam Ecclesiam frequentare desiderat , ut videlicet pro carne agni vel sanguine suae carnis sanguinisque sacramentum in panis ac vini figura substituens ipsum se esse monstraret, cui iuravit Dominus et non poenitebit eum : tu es sacerdos in aeternum secundum ordinem Melchisedec » (Beda);
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v. 19 et accepto pane, non fermentato (Ex. 12,18); alii scil. panes in coena paschali non aderant, gratias egit i. e. orantis specie Deum Patrem alloquitur, participem: veluti ipsum simulque praebitorem demonstrans dandae nobis vivificae benedictionis (S. Cyr.) et fregit et dedit ets dicens : hoc est corpus meum quod pro vobis datur ixte Spey in commodum yestrum, in salutem vestram, vel quod pariter notioni vocis congruit, vice vestra, loco vestro, propter vos, causa vestra; datur scil. eo sensu quo Christus antea declaraverat se venisse ut daret animam, vitam suam redemptionem Adztpoy, pretium redemptionis, pro multis (Matth. 20,28. — Marc. 10,45). Inde enatae esse censendae sunt locutiones illae : qui dedit semetipsum pro nobis (Gal. 1,4), qui dedit redemptionem ayzi- Auspoy Semetipsum pro omnibus bx2e zavzwy (1 Tim. 2,6), qui dedit semetipsum pro nobis (Tit. 2,14), qui traditus est propter delicta nostra; pro nobis omnibus faut illum (Rom. 4,25; 8,32), qui tradidit semetipsum pro me (Gal. 2,20), tradidit semetipsum pro nobis obla-_ a ‘tionem et hostiam Deo in odorem suavitatis (Eph. 5,2. 25). Idem Christus annuntiavit dum diceret : sic Deus dilexit mundum, ut Filium suum unigenitum daret (loan. 3,16) et : panis quam ego dabo caro mea est pro mundi vita (Ioan. 6,52). Quo loquendi modo sacrificium exprimitur fieri pro satisfactione et expiatione, Unde in confectione Eucharistiae quoque habetur ratio sacrificii eaque notio ls verbis indubie designatur, cum hic et in v. 20 insuper sicut Matth. 26,28 et Mare. 14,24, constanter adhibeatur participium praesens. Simul tradit potestatem et mandatum apostolis, ut quod ipse modo fecit ipsi quoque faciant, hoc facile in meam commemorationem évévyqowy , IN Mei rememorationem, in mei memoriam renovandam (Jans.), quae verba servarunt Lucas et apostolus 1 Cor. 11,25 et hic quidem post consecrationem calicis. Qua ratione memoria Christi renovetur in Eucharistia, indicat apostolus 1 Cor, 11,26 (vide Cornely in 4 Cor. p- 346). Uti coena paschalis instituta est in memoriam et in monumentum (7127) Ex. 12,14; 13,9; cf. Deut. 16,3) liberationis ex Aegypto, ita _ coena eucharistica in memoriam et monumentum mortis et oblationis Christi qua aeternam nobis liberationem largitus est; ipsa vero corporis et sanguinis separata in speciebus positione mors et oblatio vitae in morte facta repraesentatur. Ceterum patet quod Jans. monet hoc referri non tantum ad sumptionem, sed ad omnia quae mox Christus fecisse dicatur; quibus verbis « dat eis potestatem ut faciant quod ipse fecit ac per hoc etiam sacerdotalem ordinem eis tradidit » (S. Bon.). Nam, ut Concilium tridentinum dicit, Christus « corpus et sanguinem suum sub speciebus panis et vini Deo Patri obtulit ac sub earundem rerum symbolis apostolis quos tunc novi Testamenti sacerdotes constituebat , ut sumerent tradidit et eisdem eorumque in sacerdotio successoribus ut offerrent praecepit per haec verba : hoc facite in meam commemorationem, uti semper catholica Ecclesia intellexit — et docuit » (sess. 22 cap. 1). In calice fuisse vinum aqua mistum omnino concludendum est ex consuetudine communi et ex explicito testimonio et praecepto rabbinico pro coena paschali (cf. Ed. If p. 497 et Lightfoot ad Matth. 26,27); v. 20 similiter, non sunt abs re quae Caz. notat : « si non alter esset calix iste a prius commemorato, non dixisset Lucas s¢mudzcer, quoniam jam explicatum fuisset quod accepit calicem , quod gratias egit, quod dedit discipulis dividendum inter eos; unde ex hoc ipso quod calicem istum introducit cum adverbio simuleter, significat similem modum servatum qui servatus est in pane, scil. quod accepit calicem, quod gratias egit, quod dedit dividendum in singulos >, ef calicem postquam coenavit, additur designatio temporis ad calicem, quo iste calix elarius distinguatur ab iis qui inter ipsam coenam paschalem dabantur: «ac si aperte dixisset : priorem calicem accepit coenando , hune autem accepit postquam coenavit » ( Cai. Luce.) dicens - hie est calix novum testamentum in sanguine meo qui pro vobes fundetur, zobz0 x c U \ Li atm min) raved Gane Wot] oy 2 1 hee morhoroy th nanwh Siadiqnn ev 7 atyar! 209, apud Lucam legitur sine co pula, quac in eadem formula 1 Cor. 11,25 ponitur 4 xawh ciabtxq cory éy etc. unde explica : hic calix novum tettaeneatarn est (vel hic calix est novum testamentum) in meo sanguine; uti vetus foedus institutum , foedus gratiae sancitur et sacratur in sanguine Christi qui pro nobis funditur. Ratio sacrificii ipsa re et verbis declaratur. Sicut vetus foedus consecratum est sacrificio, sanguine sacrificali, ita novum quoque, id quod iam ex ratione typi et impletionis eius consequitur. Dein verba idem clare enuntiant; fieri enim effusionem sanguinis ad commodum, salutem, expiationem aliorum vel pro aliis ex tota oeconomia veteris testamenti designat sacrificium (cf. Lev. 17,11). Unde apostolus dicens : sine sanguinis effusione non fit remissio, omnia pene in variis sacrificiis ob oculos habet; pariter si dicit sanguine hircorum et taurorum inquinatos sanctificari ad emundationem carnis, vel pontificem non sine sanguine intrare in sancta sanctorum (Hebr. 9,7. 43), sacrificium, sanguinem sacrificalem designat (cf. Lev. 8,15; 9,9; 14,17. 28. 4 Reg. 16,15. 2 Par. 30,16). Coniungendum itaque est novum testamentum in meo sanguine, neque obstat quod graece articulus 4 non repetitur; potuit quidem repeti, attamen id minime necessarium est, testamenti consequitur; multa exempla habes apud Waner § 20,2 et stamentum in sanguine meo institutum et confirmatum idem plane dicit quod sangizis meus novi testamenti (Matth. 26,28. Marc. 14,24); dein per se patet si dicitur hie calix est intelligi id quod in calice continetur. Unde enuntiatur : id quod in calice continetur est sanguis meus novi testamenti qui pro vobis funditur. Quare formula quae hic et 4 Cor. 14,25 legitur eandem habet significationem quam apud alios deprehendimus (cf. Cornely in 1 Cor. p. 343 seq.). Ad quid referendum erit 1 drip bay éxyvvvéuevov? grammatice spectare videtur ad motyprov; ita Euth. npo¢ tb Rotyptov amoseBotar: to 3 notziprov to aiux adtod eorly, Metaphora facilis est et obvia : calix effunditur i, e. id quod calice continetur (ita plerique referunt). Alii tamen id ad efyeti wou spectare censent. Quod latine haad ail porte; ; nam satis saepe fit ut quae apponuntur habeantur in nominativo quamvis apponantur ad alium casum grammaticum. Sat multa ¢ius rei exempla in Apoc. -reperiuntur v. g. and "Inood Xprotod 6 pdotus 6 ntotée 1,5; thy “Ielabed, % A¢youcx 2,205 praeprimis id fit, si apponitur participium cum arHonto; uti res se habet in nostro easu; alia exempla videsis apud Bulimann p. 68 et | Winer § 59, in qui ostendit id _quoque reperiri apud profanos. Porro accedit quod effundi toties de sanguine dicitur in sacris libris et obvio quoque modo potius ad sanguinem spectat quae vox pro- ‘pius adiacet quam xotvetov; quare Schegg, Weiss hoc omnino sequendum esse docent. De genuina verborum significatione pluribus egi in Comment. Matth. II, p. 427 seq. et Mare. p. 375. Unum addo hoc loco; dicit enim Weiss : « Iesus vidit in vino quod calici infusum est suum sanguinem qui mox effundendus est et quia hac effu- _declarat esse novum foedus; id vero non potest intelligi nisi symbolice ». Nota, ineptissimum agendi loquendique modum attribui Christo. Cum enim vinum infundi in calicem et vinum bibi sit in vita hominum res omnino communis, nulla potest excogitari sana ratio, cur Iesus eo ipso tempore (et nunquam alias) in vino illo videat sanguinem suum; neque si occasione vini cogitat de sanguine suo mox fundendo, vel etiam de fructu ef effectu sanguinis, haec cogitatio potest ullo modo vini commune est cum novo foedere? neque cogitatione illa Christi poculum vini fit symbolum foederis. Si quis cernit atramentum in vase potest ei cogitatio incidere putaretur insanire si diceret in illo vasculo contineri disputationem vel vasculum nonne evidens est Iesum tales selegisse actiones quae nullo pacto symbola sunt? Nam panem in manus sumere, eum (scil. placentam tenuem) frangere, aliis porrigere Item calicem aliis porrigere ad bibendum certe non est actio mysterii plena. Num saltem verba evehunt illas actiones ad symbolum? Christus saepe apostolis locutus est de passione sua et morte. Si nune dicit panem porrigens : hoc. est. corpus meum quod pro vobis datur et si haec verba symbolice sunt explicanda, tunc non fundunt alium sensum nisi ridiculum illum iocum : ne turbemini de mea morte; redemptionem pro multis et sanguis quem fundere volo est solum vinum illud a huntur ad significationem corporis et sanguinis, quam sine tali declaratione non habent..N emo enim dicit pane symbolice corpus exhiberi et fractione panis significari mortem ! Formulae consecrationis uti apud Lucam leguntur proxime accedunt ad illas quas apostolus 1 Cor. 11,24-25 tradit, ubi illud pariter legitur : similiter et calicem -apostoli ab apostolo. Sicut Matthaeus et Marcus maxime inter se consentiunt in -verbis institutionis tradendis, eodem modo Paulus et Lucas. Sed unde illud discrimen, cum tamen Iesus semel tantum verba protulerit? Verum notari oportet sensus discrimen non adesse; sensum itaque “eundem ubique fideliter esse servatum, etsi qui interfuit ipsa Christi verba referre. Cum in consecratione calicis addatur : qui consecrationem panis id explicite efferre quod omnino subintelligendum erat ; quod ' gensum verborum Christi accurate referrent, non item verba; id quod in aliis’ quoque effatis Domini quae a pluribus servata sunt frequenter advertitur. Verba illa : hoc facite in meam: commemorationem, quibus apostolis traditur potestas et mandatum, solum Lucas et Paulus nobis servarunt. Alii duo itaque aperte supponunt eo ipso quod in coetibus christianis Eucharistia celebratur abunde constare potestatem talem et mandatum a Christo esse apostolis traditum. Neque enim omnia scripto referuntur, verum simul cum libris id quod in usu et consuetudine positum est et institutione traditur consideretur et investigetur oportet. Quod in v. 21-23 narratur idem est quod legimus Matth. 26,21-25 et — Mare. 14,18-21. Ex horum narratione id contigit ante institutionem Eucharistiae. Lucas quidem id refert hoc loco; at quicumque tenent Iudam abiisse ante celebrationem hance mysticam, id quod ex Ioan. 13,30 sequi omnino videtur, etiam dicent quae de proditore hie dicuntur esse prolata ante institutionem Eucharistiae; quinam hi sint vide in Comment. Matth. II p. 439. Videtur enim Lucas in narratione de hac vespera eum servare ordinem, ut referat coenam paschalem, ~ coenam eucharisticam, dein aliqua quae vel ante coenam paschalem vel inter eam vel etiam coenaculo relicto dicta sunt. Neque eo nar-_ randi genere recedere dicendus est ab eo ordine quem 1,3 profitetur. Ile enim respicit seriem eventuum inter se nequetamen necéssario singula quaeque adiuncta eventus maioris. . Quemadmodum itaque supra 21,37. 38 addit ad narrationem praecedentem quae iis diebus generatim fieri solebant , ita hoc loco adiun-: . git aliqua ad narrationem de coena paschali complendam (vide quae — dixi Comment. Matth. I p. 438); v. 21 verwmtamen xiv ceterum, quae particula apta est ad aliqua quasi ex abrupto inducenda et antecedentibus adiungenda, ecce manus tradentis me mecum est in mensa; brevius rem refert Lucas; apud alios Iesus bis mentionem facit proditoris; dein addit
22:22
v. 22 et quidem Filius hominis secundum quod definitum est vadit i. e. sicut scriptum est, vadit ad mortem, vadit obviam passioni; nam nonne oportuit Christum pati (24,26. 46)? verumtamen vae homini ill per quem tradetur; « qui de passione praedixerat et de proditore praedicit dans locum poenitentiae, ut cum intellexisset sciri cogitationes suas et occulta consilia, poeniteret eum facti sui; praedicit et poenam ut quem pudor non vicerat corrigant denuntiata supplicia » (Beda). Certe illud wae ex ore Salvatoris beni- : gnissimi qui in eo est ut sanguinem vitamque fundat pro salute gene- _ ris humani debuit Iudae horrorem incutere eumque a facinore retinere! Idem vae Salvatori quoque dolorem attulit non minimum : si inimicus meus maledixisset mihi, sustinuissem utique, tu vero familiaris meus , qui simul mecum capiebas cibos (Ps. 54,13. 14); profecto sensit animo “dolorem quod apostolorum unus rueret in perniciem, sensit quam indigna res esset eum esse proditorem ingratissimum quem tot amoris documentis sibi devinxisset. Atque vae illud est vae aeternae damnationis (Caz.), « dignissimam diabolo poenam sortietur » Ss Cyr.) , uti potissimum consequitur ex Matth. 26,24 et Mare. 14,24; « Tudas perdidit vitam, perdidit animam, pardidit famam , perdidit shicis et incurrit calamitatem aeternam » (S. Bon.);
22:23
v. 23 et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus esset; con- _tristati et anxti quaerunt etiam a Domino : numquid ego sum, Domine? cf. Matth. 26,22 et Marc. 14,19. Rem solum breviter tangit Lucas; loan. 13,22 aspiciebant ad invicem discipuli haesitantes (&xogevy.2v0r) de _ quo diceret. Notat Zieoph. Dominum de proditione monuisse non solum ut ostenderet se non ignorare quod futurum esset, sed etiam ut nobis suam bonitatem et proditoris malitiam manifestam redderet; « Domihus enim non omisit sua facere , ut nobis exemplum daret ut usque in finem lapsos lucrari studeamus ». Ex discipulorum tristitia et anxiis quaestionibus etiam sequitur Iudam astute et clanculum cuncta molitum esse et in arte dissimulationis pariter et simulationis quam maxime praestantem sese exhibuisse.
22:24
22,24. Facta est autem et contentio 22,24. "Eyéveto 08 xal otroverxta ev ad= Uti iam adnotatum est ad v. 21- 23, nullo modo opus est ut acca a contentionem ortam esse post Puchetistive institutionem. Unde autem originem duxerit dubium est. Fortasse ex eo quod Christus in ipsa coena paschali sermonem inferret de regno Dei, fore ut iam non manducaret et biberet donec regnum Dei venisset Ey 16.18; cf. Euth. — Schegg, Schanz). Simili enim modo ex regni mentione pebieeta est illa petitio matris filiorum Zebedaei (Matth. 20,20. Marc. 10,37). Alii cogitabant ortam esse contentionem coena none incepta, cum de honore accumbendi prope Iesum disceptarent vel aegre ferrent quod loannes primum prope eum locum obtinuisset (cf. Salmeron t. 9 tract. 45 qui inter alia id quoque affert, Baronius ad an. 34% n. 44,Keil); alii eos occasionem arripuisse ex tis s quae Christus de proditore dixerat (cf. Theoph. Alb. Luc.) , dum scil. ut suspicionem a se propulsarent afferrent singuli quae pro se facere viderentur; « inter cetera autem hoc unum erat quod quidam pro se afferre poterant quod Dominus eos aliis quandoque praetulisset » (Luc.). Neque defuerunt qui ' illam contentionem excitatam fuisse censerent ante ablutionem pedum (Salm. Fil.), ita ut Christus ad ambitionem illam reprimendam prius exemplo suo dein verbis eos dedoceret (cf. loan. 13,13-17); v. 24 facta est autem et contentio inter eos, gis eorum videretur esse maior ; fortasse alio modo haec narratio concipi potest. Lotione pedum facta Iesus explicat quid hoe suo exemplo eos docuerit. Hanc itaque doctri- _ nam Lucas quoque affert hoc loco et addit rationem cur Iesus eam ineulcarit, quia, uti alias altercatione quadam disputaverant quis esset maior, ita tum quoque ab exspectatione gloriae mundanae nondum —recesserant. Adde quod etiam apud profanos in sententiis quoque primis quandoque aoristus ponitur pro plusquamperfecto (cf. Buttmann p- 173)!;
22:25
v. 25 dexit autem ets : reges gentium dominantur eorum et qui potestatem habent super. eos benefict vocantur ebzpyéra.; duo apud eos reperiuntur : exercent dominationem et imperium, titulis honori- _ ficentissimis tamquam benefactores, patres, salvatores salutantur et -appellantur; simul cum imperio laudem, amorem, venerationem hominum sibi tribui volunt. Cognomen Eveeyérn¢ duobus Ptolemaeis, Antigono aliisque indebatur; aliis cognomen Yuri v. g. Antiocho (ef, Wetstein, Schegq):. Verum ab _utroque animos apostolorum vult esse alienos
22:26
v. 26 vos autem non sic; ita quoque notionem regni terreni eis eximit et sui regni indolem et naturam declarat, sed gw mator est in vobis fiat sicut minor 6 vewtepog iunior, cul inoumabat alios honorare lisque servire (ef. Act. 5,6. 10) e¢ gui praecessor est 6 hyobpsvos, princeps, sicut . ministrator ; affirmat itaque Christus esse etiam in suo regno, in Keelesia, qui auctoritate et dignitate prae aliis emineant et principatum gerant; verum eos institui in emolumentum et servitium aliorum quos iuvare et quorum bonum et salutem omni cura et caritate procurare et promovere debeant; céterum vide Matth. 20,25. Mare. 10,42. Idque probat et commendat ratione efficacissima, suo ipsius exemplo y.
22:27
27 nam quis maior est, qui recumbit, mensae accumbit, an qui _ministrat? nonne gui recumbit? ego autem in medio vestrum sum steut gui ministrat; alludi ad pedum lotionem plerique concedunt (cf. S. Cyr. Bed. Bon. Euth. Cat. Lue. Lamy, Schanz); haud immerito notat Caz. fuisse universas Christi actiones ministeria, « curare enim infirmos, praedicare, discurrere pro salute animarum et huiusmodi quid aliud sunt quam ministeria » ? vos vocatis me magister et domine, et bene dicitis, sum etenim (Ioan. 13,13); si itaque is quisit in forma Dei (ixzpywv, Phil. 2,6), totum se utilitati et saluti hominum impendit, quanto magis id ut faciant socii eius homines aequum et debitum est; cf. Matth. 20,28. Principatu itaque mundano carere debebunt. At alium multo sublimiorem eis ostendit, ita eos consolans simulque docens, ubi quaerenda sit vera praestantia et quae merces maneat fidele illud servitium cuius exemplar iis Christus exhibuit; unde pergit
22:28
v. 28 vos autem estis gui permansistis mecum in tentationibus mers, in persecutionibus variisque tribulationibus, in paupertate, non obstante odio principum, in molestiis itinerum; vos esfis, nam alii iique multi qui per aliquod tempus eum secuti fuerant abierunt retro eumque reliquerunt (loan. 6,67). Cum autem discipulus non sit super magistrum, iam poterunt perspicere fore ut hisce in terris eidem sorti sint subiecti; beatitas et honor eos tamen manet
22:29
v. 29 et ego dispono vobis stcut disposutt miht Pater meus regnum, infertur comparatio auctoritatis et regni similitudo : qua auctoritate mihi Pater regnum dedit, eadem ego vobis illud promitto; quale regnum mihi Pater dedit, tale ego vobis promitto (Mald.),
22:30
v. 30 ut edatis et bibatts super mensam meam in regno meo, en heatitas, intime et maxime consortes et participes erunt beatitatis et gloriae Christi quam Pater Filio suo destinavit; sicut ii qui primum locum apud terrenos reges obtinent eadem cum illismensa utuntur, ita apostoli quoque primis honoribus potientur apud immortalem regem (cat. Cr.) et sedeatis, vel : sedebitis super thronos. iudicantes duodecim tribus Israel; en qualis auctoritas et honor consequitur qui ministros se aliorum exhibuerunt. ad Christi exemplum. Christo omne iudicium traditum est a Patre (loan. 5,22) quam potestatem et dignitatem cum apostolis quasi partitur (cf. ad Matth,19, 28. 4 Cor, 6,2). ‘ Verum antequam ad illam beatitatem perventuri sunt , non deerunt 4 pericula, contra quae Christus tamen remedium providit. Uti diabo-— { lus ipsum Dominum tentare ausus est, ita apostolos quoque tentabit
22:31
v. 31 ait autem Dominus, vide lect. var.; videtur additum esse, quia. - quae sequuntur non arcto nexu cum antecedentibus cohaerere viden- 4 tur; et saepius Lucas tale quid inserere solet (cf. 17,6; 18,6; Schanz); _ Simon, Simon, repetitione et attentio excitatur ad rem gravem inauendam et serio loquentis affectus declaratur, ecce, satanas expetia wit vos ut cribraret sicut triticum éEyzhoare Sibi expoposeit vos; merito omnes interpretes remittunt ad Iob 1,10 seq. ubi diabolus a Deo postulat ut sibi liceat lobum affligere. Bene notat Mald. veteres auc- ‘tores vertere ecce satanas postulavit vos idque esse magis significans et minus ambiguum; « nam expetere appetitionem potius et desiderium quam postulationem significat facultatis ; indicat Christus eo ver- ~bo nullam satanam vexandi homines hahere potestatem, nisi eam prius a Deo petat » (cf. Bed. Bon.). Postulat ut cribraret, cribro agitaret, quam vocem S. Cyr, explicat soxwyacar, merotoa, Huth. boové%- Sats xvxFcar, txeaga. turbare, concutere, perturbare; voluit itaque vehementi incursu eorum animos perturbare, agitare, iactare; et quorsum tendat, nobis ex Christi precatione manifestatur; fidem enim ex eorum animis excutere gestit. Nota iam hic periculum quod diabolus omnibus parare vult singulari ratione Simoni indicari a Christo. Nonne ita innuitur Simonis, uti capitis et primi inter eos, cumprimis interesse ut periculum et sciat et praecaveat aliosque tueatur? Id quod ipsis Christi verbis egregie ostenditur
22:32
v. 32 ego autem, emphasis est et oppositio ad satanam; uti Iesus accedentem eum ad se vicit et fugavit, ita conatus eius contra suos eludit et frangit, rogavi pro te, omnes sunt in periculo; pro uno orat speciali ratione; proin hoc uno salvo omnes possunt periculum evadere; quomodo hoc? hoe erit, si unus ille est dux et princeps omnium quem si sequuntur et obedientes audiunt evadent periculis superiores. In unius incolumitate _ 2x)\imy ut non cesset, desinat, quasi exspiret et moriatur. Fidem itaque auferre gestit diabolus; sed oratione Christi quae semper est efficax (ego sciebam quod semper me audis, loan. 11,42) fit ut fides in Petro negaret; nam ista negatio erat contra confessionem fidei, non peccatum contra fidem, vel ut S. Leo loquitur, non fidem eius victam, sed ‘constantiam fuisse turbatam vidit in Petro Dominus (vide in Comment. Matth. II p. 482). Ad rem S. Leo : « commune erat omnibus -apostolis periculum de tentatione formidinis et divinae protectionis auxilio pariter indigebant, quoniam diabolus omnes exagitare , omnes cupiebat elidere; et tamen specialis a Domino Petri cura suscipitur et pro fide Petri proprie supplicatur, tamquam aliorum status certior sit futurus, si mens principis victa non fuerit; in Petro ergo omnium fortitudo munitur, ut firmitas quae per Gitora Petro tribuitur per Petrum apostolis conferatur » (serm. 4,3; M. 54,151). Quid ipse rependere debeat pro hac oratione Domini et pro dono fidei F indefectibilis collato Christus clare enuntiat : e¢ tu aliqguando conversus confirma fratres tuos, svqgucoy firmos ac stables eos redde ac constantes ; ei proin incumbit ut contra conatus diaboli fratres muniat, fidem eorum tueatur, roboret; diabolus fidem turbare, eripere, delere tentat; Petri est animos fratrum confirmare, ut fidem servent intactam, eos sustentare, fulcire, firmare contra cribrationem illam et agitationem quam diabolus moliri tentabit; cf. de usu vocis Rom. 1,11; 16,25. 1 Thess. 3,2.13; 2 Thess. 2,17; 3,3) Iac.'5,8. 4 Petr. 5,10 ete. Longe _plerique explicant émozpéag conversus de conversione a peccato negationis (cf. Theoph. Euth. Bed. Alb. Cat. Ians. Salmeron, Luc. Lap. vox generatim feiciie dictioni 2x} stv Oév vel simili; attamen etiam uti hicsola reperitur; cf. Is. 6,10 LXX, Matth. 13,15. Marc. 4,12. Act. 28,27 ; de perfecta conversione Spiritu sancto in die pentecostes accepto esse censent quia de lapsu Petri nihil sit antea indicatum (ef. Schrader, de unitate romana lib. II p. 180). Qua tamen ratione res non conficitur; nam cribrationis postulationem clare praedicit; hanc diabolo iri concessum elucet ex mandato confirma; omnium cribrationem exacris tentatio; si nunc dicitur ¢ conversus, haud difficile intelligi sione opus sit. Insuper notari oportet hoc loco, uti iam monui, brevi referri et quasi ex abrupto plures Domini sermones; quare quo in consolum summa quaedam capita sermonum Domini refert. Aliter tamen éxtotpétac CONCIpl posse, mox dicam. . Haec verba v. 31. 32 apud solum Lucam leguntur. Cum evangelia ea contineant quae ab apostolis praedicabantur (cf. Cornely, Introd. Ill stolos illisinesse vim ac significationem, quae longe privatam quandam rum et Ecclesiae cuius sit alios quos habere debeat tamquam fratres confirmare , eorum fidem tueri et potestate sibi tradita intactam indalamiennine servare et errantes vel titubantes in rectum fidei trami-_ tem reducere in eoque reddere firmos ac stabiles. Quae acceptio quam sit necessaria , aperte quoque consequitur ex maxima illa aequabilitate et congruentia quae inter haec verba et illa apud Matth. 16,18 intercedit (quare cur haec Lucas omittere potuerit facile patet). Nam tria siam reddit invictam. Diaboli conatus describuntur, uti ibi : portae inferi non praevalebunt (igitur conantur praevalere), ita hic : expostulavit ut vos cribraret; Christus Be sua Ecclesia vigilat : ego dico tibi... et tibi dabo Pikes etc., et : ego rogavi pro te; demum per Petrum reddit Ecclesiam firmam , inconcussam, invictam : supra hance petram aedificabo Ecclesiam meam (in fundamento petrae constituitur domus quam tempestates nullae evertant; cf. Matth. 7,24. 25) et: adversarius satan Ecclesiam subruere tentet; conatur scil. fidem aninitatis Iesu eiusque dignitatem Messiae confitentem fundamentum constituerit Ecclesiae. In ea quippe fide on vertitur salutis cardo (cf. Joan. 20,34. Act. 4,12. 1 Ioan. 2,22; 4,2; 5,5 etc.) Porro ex ipsa rei aus quoque Sia aefeetita eat vim et significationem verborum non posse concludi et restringi solo apostolorum tempore. -Nam uti diabolus ipsum Christum tentare ausus est, ita omnes omnino fideles eius conatibus oppugnari pariter certum x et a Christo praedictum et ab apostolis praedicatum. Si diabolus fidem in apostolis subruere studuit, idem studium habebit quamdiu Ecclesia hisce nemo alius postea documentis sane maxime erant imbuti et qui in orbis summopere indigebant? Quamdiu itaque Ecclesiam suam consistere vult tamdiu exsistat necesse est officium et munus Petro collatum. lam vero ut Petrus eiusque successores hoc suo munere confirmandi alios in fide et avertendi et propulsandi pericula fidei rite fungi possint, requiritur ut cum veritate illa cui falsum non subsit de fide docere et iudicare valeant, aliis verbis, ut in fide sint infallibiles. Quare merito dicitur in Concilio vaticano venerabiles Patres et sanctos doctores plenissime scivisse hanc s. Petri Sedem ab omni semper errore illibatam permanere secundum Domini Salvatoris nostri divinam. pollicitationem discipulorum suorum principi factam : ergo rogavi pro te ete. (Const. de Eccl. cap. '). Atque eo modo verba haec intellexerunt et maxima quadam consensione interpretati sunt Patres et interpretes. Luculenta antiquitatis testimonia collegit Schrader, de unitate romana lib. 2 p. 187 seq. Aliqua hic adscribere et adnotare non piget. S. Leo gratias agendas esse Redemptori dicit, « quod tantam potentiam dedit ei quem totius Ecclesiae principem fecit, ut si'quid etiam nostris temporibus recte per nos agitur recteque disponitur illius sit gubernaculis deputandum, cui dictum est : et tu conversus etc. » | (serm. 4,4; M. 54,152). Atque Gelasius scribit ad Honorium: « pro sedis apostolicae moderamine totius ovilis dominici curam sine cessatione tractantes quae beato Petro Salvatoris ipsius voce delegata est : et tu con- Petri in aeternum quassari poterit vel mutari, nam cum omnes discipulos ‘diabolus ad cribrandum poposcerit, pro solo Petro se Dominus rogasse testatur et ab eo voluit ceteros confirmari » (M. 72,707); Gregorius magnus luculentum quoque testimonium habet in epist. 7,40 (M. 77,899); item Vitalianus ep. 1 (M. 87,1002) et Beda : « quod dicit ei, pasce oves meas, hoc est utique quod ei ante passionem apertius dixerat : ego autem rogavi pro te etc.; pascere ergo oves Christi est credentes Christo ne a fide defi- ‘ciant confirmare et ut in fide magis magisque proficiant instanter operam dare » (M. 94,216). Et S. Cyrillus verba explicat : firmamentum (orjptyp«) et magister esto illorum qui per fidem ad me accedunt » (J. 72,945). Et Theodorus studita scribit ad Paschalem pontificem romanum inter alia : « tibi dixit Christus Deus noster : et tu aliquando conversus confirma fratres tus » (Af, 99,1154). Et Leo IX scribit ad patriarcham constantinopolitanum eundem Petrum quam per successores suos, reprobata et convicta atque expugnata sunt omnium haereticorum commenta et fratrum corda in fide . Petri quae hactenus non defecit nec usque in finem deficiet, sunt confir- * mata » (MM. 143,748)? Eandemque sententiam profitetur Anselmus orat. 64 (al. 65; M. 158,972); item Bernardus ep. 190 ad Innocentium, Jnnocentius III ep. 209 (214,760). Praeclara quoque eiusdem veritatis testimonia praebet Agatho in dogmatica: epistola ad imperatores (Hardouin III p. 1081), ex qua epistola deprompta sunt quae veteres interpretes, etiam Bellarminus (de Verbo Dei 2,5) adducere solent tamquam testimonia Luci I et Felicis I (cf. M. 3,982; 5,154); pariter videnda quae leguntur Hardouin IV p. 774. Clara quoque sunt verba lexerit autem quis non solum de apostolis dictum quod confirmati fuerint a terminandam esse auctoritate pontificis romani (2. 2 qu. 1 art. 10); aliorum theologorum sententias refert Schrader 1. c. p. 306 seq. Quae tempore Concilii vaticani de Luc. 22 acta et disputata sunt, exponit Granderath, Constitutiones dogmaticae s. oec. Conc. vat. ex ipsis eius actis explicatae p. 170. . ; . . : he rae Sunt qui émorpéba¢ explicare velint ad modum hebr. iw : rursus, iterum, ut. sensus te rogavi, tu aliquando vices vertens, vice versa firmitatem tribue fratribus , quam _ explicationem multis defendit ac tuetur Schrader 1. c. p. 179 seq. Utique hebraismus quidam apud Lucam offensioni esse non potest, cum Christus aramaice locutus sit cum discipulis et alias quoque evangelista ex fonte aramaico (sive scripto, sive narratione accepto) multa acceperit et colore aramaico expresserit (ci. cantica : Benedictus, Magnificat etc.). At negandum est hic cerni posse illum quem volunt hebraismum. Merito enim monuerunt alii (cf. Schegg, Schanz) ea notione 3ywWy non usurpari nisi sermo sit de eodem qui iterum, rursus, denuo aliquid faciat. Id quod ex omnibus exemplis quae in libris veteris testamenti habentur elucet; aliquando etiam adhibetur de pluribus qui idem faciunt. Neutrum tamen nostro loco habetur. Nam ego rogavi, et tw; ego rogavi, tu confirma; dum pro vero usu perpende Ps. 70,20: quantas ostendisti mihi tribulationes, et conversus vivificastt me; multiplicasti magniticentiam tuam et conversus consolatus es me; Ps. 84,7. 4 Reg. 23, 16 et Gen. | 26,18 rursum fodit (Isaak) alios puteos quos foderant servi patris sui et quos ob- _ Struxerant Philisthiim etc. -- Aliter autem ex usu vocis éntatpgbas concipi potest; dicitur quippe éxtotedpery twa, aliquem ad Deum convertere, réducere cf. Luc. 1,16.17. Iac. 5,19.20. Unde verti _ potest : et tu converte (ad Deum dirige) et confirma fratres; qua acceptione officium Petri declaratur duplex, ut scil. alios ad Deum adducat, dirigat, cum Deo reconciliet et quos in recto tramite constituit in eodem retineat et confirmet. Quae acceptio mihi quidem prae altera arridet, cum Petro munus demandetur, quod principi apostolorum et capiti Ecclesiae quam maxime incumbit, ut fidem et propaget et confirmet, ut suos ad Deum dirigat et titubantes confirmet. Petro praedicta est negatio, uti alii duo narrant (Matth. 26,34; Mare. 14,27) dum egressis e coenaculo Iesus dixisset fore ut omnes scandalum patiantur in se; ex quibus verbis Petrus ansam arripuit se prae -aliis efferendi. Lucas iam hoe loco quasi ex abrupto infert
22:33
v. 33 gua — dixit ei: Domine tecum paratus sum et in carcerem et in mortem ire; ex narratione Lucae non cernitur quomodo Petrus et carceris et mortis mentionem ut faciat inducatur; id autem satis explicatur eo modo quo Jesus loquitur et apud Joan. 13,36 et apud Matth. et Marc. Quare iterum ostenditur Lucam hoc loco breviter et summatim ex variis Domini sermonibus aliqua depromere. Cum cribrare sane accedat satis ad id quod de omnium scandalo Iesus dicit apud duos alios, satis probabile videtur haec verba etiam referenda esse ad ea quae relicto coenaculo dicta sunt; proinde ad eam occasionem de qua narrant alii duo. Neque obstare modum narrandi Lucae iam supra ad v. 24 notatum ter esse Petro negationem praedictam (scil. hic, dein loan. 13,37 et -ubi narrant Matth. et Marc.); sitne praedicta bis, semel in coenaculo (loan. 13,37) et iterum eo relicto, erit Hah ech abe ad loan. 13,38; vy. 34.at lle dixit : dico tibi Peire, Petrum nominat qui tamen nominis vim et significationem ea occasione non exhibebit, sed nunc quidem > tabit hodie gallus donec ter abneges nosse me « quod noveris me et consequenter quod discipulus meus sis » (Luc. bE Ex passione instanti docet apostolos illis quoque tempora ‘instare acerba, odia, insectationeshominum, Ad quam temporum mutationem =~ eos reddit attentos : et dixit eis :
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v. 35 quando misi vos sine sacculo et | pera et calceamentis, Lucas quidem de tali apostolorum missione non narrat; at perperam aliqui volunt propterea 10,1 primitus non ad septuaginta discipulos, sed ad duodecim apostolos pertinuisse; verum quamvis Luc. 9,3 de calceamentis, uti 10,4, non, fiat mentio, tamen Matth. 10,410 patet eo modo apostolos esse missos; numguid aliquid defuit vobis?
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v. 36 at illi dixerunt : nihil; in ea itaque missione benigne ac benevole ab omnibus sunt habiti, vitae necessaria illis sunt suppeditata; omnium animos Christus pro sua clementia et apostolorum conditione tum adhuc infirma neque ad gravia sustinenda satis posterum; non iam homines habebunt benefactores; magnis obiicien- : tur periculis et infestationibus; quam mutationem describit forma ex eis > sed nunc qui habet sacculum tollat similiter et peram, secum tollat, portet; ergo ipsisibi providere debent de vitae necessariis; proin homines iam non habebunt amicos et benefactores; immo e¢ gut non vel generatim qui nihil habet quo emat; immerito aliqui (Jans. Lue. tunicam suam et emat gladium; quam necessarius sit gladius, ostenditur cum dicatur, ipsum tydsoy i. e. vestem superiorem, pallium yendi dehbere, scil. si quis aliud’ quid non habeat, unde emat. Quare simul patet indicari omnes et qui habent et qui non habent debere gladium | ‘3 emere; unde elucet perperam illos supplere gladium neque intelligi posset cur qui habent sacculum et peram admoneantur ut vest rem magis necessariam, vendant. . ‘og Sermonem esse aes eaeual plerique recte explicant; instare acer- bissimam persecutionem et multiplicem infestationem, qua tanta gladii necessitas videri possit, ut humano consilio consultum esse videatur etiam veste vendita gladium sibi comparare (cf. Theoph. Euth. Ians. Luc. Ipr. Lap. Sylo. Lamy, Schansz, Fil. Weiss, Sp.). Haec autem non cum Mald. solum de conditione teniporis passionis Christi dicta esse censeri potest. Et cur illis obviam eundum sit odiis hominum et infe~ stationibus, declarat Christus eodem modo quo Matth. 10,2% non est — 22,39. Kat efeAOmv exopetOn xatk td Hog ets to dpog tiv ehatdv: AxoAovbjcav § GF adtér (xat) of wxOntat. 40. yevdmevos 6& ént tod témov, etmev adtots, Moocedyecte pa elocdOety els metoacuov. 41. Kat adtac dneondaty an’ adtév oct AlOov Bodiy, ‘ x A 2 LA — 4 nat Osig ta yovatx moooydyeto, 42. Agywy, Bodrer Rotyotov ax”? guov' zAjy ph ro AéAnud pov, GAh& to cov yrvéchw [43. oly 88 adr kyyshos ax’ odpavod evioydwy adtév. | Ildéteo, § et mapsveyze TOUTO TO. zat yevouevog ev» dywvla, éxtevéstepov meoanvyeto. 44, eyéveto 88 6 {od adtod Gast OpduGor watabatvovtes ext Thy yiv.] 45. Ket dvact&as amd tig mpos- tos = walytag sOpev. Kotwepevons adtods ard THs Aunys, 46. — wat-elmey adtotc, TE nabedders 3 AVAoTAVTES mooosvyeabe, va py eltaéhOnte elo smetoacudy. é ob Syhog" zat 6 Asyduevog "Jovdas, ete tév AT. "Ext adtod Aahodvtos, mpoypysto adtods xat Hyyicev tH Inocd pidyjoat aditdv. 48. “"Incods 62 cinev adti, mapxdléwe; 49, "Wdvteg 8& of mept adtov — > eaduevov etmav, Kuote, ef mardbouey éy payaton 50. xa endratev ele tre 86 abtav tod doyreogws tov SodAov docthey th ods adtod to Sektdv. 51. dmoxptdets 88 "Incots eTnev, "Eats Swe Toston. xo abd&usvos tod wrtlov tkcato adbrov. 52. Eizev 08 "Ingots Tpdg tobe Tapayevouevouc ad latronem existis cum gladiis et fusti- | wetk poyatgoy zal Baw; 53. x00? hugoay bus? 53. Quum quotidie vobiscum fuerim | dvtog pov pel? Sydiv 2v tH feos, odn 2Ein templo, non extendistis manus in me; | etelvate tke nEtoas én’ gue. GAA” abty eotly sed haee est hora vestra, et. potestas | Sav _ bea, ual h kovola tod oxdtove. suis partibus etc. esse pro sacris et canonicis suscipiendos) dicit : ea intentione Ioan. 8) amplius dubitari possit (ci. Theiner, Acta I c. 84 seq.). In v. 44/xata6awvovtog rentes, eg discurrentes; dub tol decurrens; d buccellae, c globus; Ir 3,22 : sudasset globos sanguinis. In v. 47 D eyytous epthycev tov ty item sin it pler adproprians OIG” OV av gLAyow avtog eotiv; Sim bedr. Inv. 49 payapy cum NB* DLT Ti WH. In v. 50 cd abstulit, a abscidit. In v. 51 aefi?i sine, b dimitte eum; D xa extervag THY yErpa ylato avtov xat anexateatabn to ous, Sim adefPilr extendens manum (suam) tetigit eum et redintegrata (restituta) est auris (auricula) eius; 1 sine, sic implebuntur scribturae. In v. 53 codd pler vulg cotidie; dub wil quotidie (sin. v. 39 discipuli eius quod futurum erat, dixerunt ei : domine noster etc.; v. 51 sufficit, usque huc; v. 520m templi; dixit ad principes sacerdotum et milites (NmNIND) et seniores; existis contra me). Multo brevius quam alii duo narrat quae Christus in horto egit et passus est; ei tamen propria sunt quae in v. 43. 44 habentur et quibus angores ac perpessiones Jesu quam maxime designantur; v. 39 e¢ montem olivarum; secuti sunt autem illum et discipult; quid in via Iesus locutus sit referunt alii;
22:40
v. 40 et cum pervenisset ad locum, ret, intra suos casses teneat » (Beda);
22:41
v. 41 et ipse avulsus est ab ets “quantum vactus est lapidis , axsonacby , hoc solus nos docet Lucas; indicatur itaque ipsum aegre a suis recessisse, tamquam vi Sian se ab eis separasse, sive propter suum in eos amorem, sive ob animi moerorem per quem naturaliter fit ut adhaereamus amicis a quorum voce iam illa summa animi tristitia, quam explicat Christus (Matth. 96,38. Marc. 14,34), et posites genibus orabat, maxima erga Patrem ciem suam (Matth. 26,39)
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v. 42 dicens : Pater si vis, transfer calicem istum a me, vel ut plures testes habent rapevéyxo : si vis transferre calicem istum a me — per aposiopesin, scil. potes, uti Marc. 14,36 : Pater, omnia tibi possibilia sunt, transfer etc. ; infirmitatis naturae indicat veritatem (A/b.); velle quod transeat calix, humanum erat; voluit natura humana vivere, naturale enim est (Theoph.). Naturale quoque est horrere cruciatus et tormenta, quae singula Christus vicrucietur, ea manifestat precatione; at quanta voluntatis suae humanae subiectione oret, statim subdit : verwmtamen non mea voluntas sed tua fiat, « quasi homo mortem recusans, quasi Deus sententiam suam servans » (S. Ambr.). Plura vide in Comment. Matth. II p- 450 seq. ‘Ab angelo Christi adventus annuntiatur, ab angelis eius nativitas conveniens quoque erat, ut quemadmodum resurrectio eius et alter visibili se ei sistit, uti humanae naturae quam confortaturus venit ‘congruit angelus He coelo confortans eum, vires addens et roborans humanam eius naturam, animam et corpus; nam utrumque, totum compositum humanum summa illa tristitia, taedio, moerore affici et debilitari planum est; utriusque et animae et corporis confortatio requiritur, ut agoniam quae sequitur et sudorem sanguineum perferre sum superat, etiam ea in re habitum servi quem assumpserat demonstrans et probans. Quis angelus ei vires addiderit quandoque quaerunt ; Gabrielem (1,19. 26; Dan. 9,21) vel Michaelem quidam assignant (cf. in vetere testamento angelus Deum repraesentans dicitur angelus lahve); e¢ factus in agonia, significat agonia, ut bene dicit Luc., illi animi affectus et acerbitates designantur, de quibus Matth. 26,37 et Marc. 14,33 quoque aliquid innuunt; in tali autem animi cruciatu robur illud ab angelo acceptum manifestans prolixius éxcevéorepov in- tentius, vehementius, intensius (Luc. Lap.) orabat; quo orationis ardore iam se victorem ostendit. tae Ingentis cruciatus documentum (Jans.) et angustiarum et anxietatis
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inv. 44 et factus est sudor ecius sicut guttae Oeou.éor guttae spissae , nis, sudor itaque sanguine mixtus guttis maioribus ac wee defluevovTes, Euth. Opbuber alates of matydtator orahary ot TOU allwczos , sed perperam yult Huth. significari non quod sanguinem sudaverit, sed quod crassos deduxerit sudores. At cur demum sudorem diceret guttas sanguinis? ad quid talis comparatio? Nequecum Theoph. dicendum esse hyperbolen vel modum proverbialem loquendi, « sicut et in his sensus obvius et manifestus est sudorem fuisse sanguineum, aoe constantem aqua et sanguine. Metus enim et angustia et anxietas affectuum etiam sanguis per poros propelleretur ; aozi, s¢cwt non nudam inducit comparationem (nam quid haec sibi vellet et cur sudorem, gloriam quasi unigeniti a Patre (loan. 1,141. e. talem gloriam qualem decet habere unigenitum), vel ut etiam concipi potest, inducitur comparatio eaque breviter contracta : sicut est sudor qui guttis sanguinis vehementia affectuum e corpore protrudi probatur. Cuius rei testimonia et exempla non desunt; cf. Calm. dissert. ae sudore sanguinis, Friedreich zur Bibel I p. 283; Loenarz, de sudore Fil. Immerito aliqui ordine narrationis inverso volunt angelum apparuisse , ut Iesum ex agonia et sudore sanguineo liberaret et ut Iesus confortatus ab oratione surgeret et proditori obviam iret; explicant : et factus in agonia i. e. guia factus (cf. Luc. Lap. Sylv.). Sudorem anxietates et timores pugnabat, dum efficaci voluntate generose mortem et omnes cruciatus amplecteretur et naturalem mortis tormenorat, eo ipso patet eum ape ny minime fuisse yictum, sed quod firmiter ac fortiter adhaesisse divino beneplacito. Quare satius erit , sudorem sanguineum ex utraque causa illa exortum esse dicere, cum. utrumque quod illis explicationibus subest in animo eius exstiterit. Etsi sudor sanguineus in se non simpliciter sit miraculum, tamen copia illa quae in Christo describitur modum prae se ferre videtur satis mirabilem et communem naturam longe excedentem. Qua divident (cf. Bed. Salm. Ians.), alii ut opinionem communem et veram proponunt sudorem fuisse naturalem ex vi summae et internae afflic-- gelistae quid Christus orans dixerit et cetera, siquidem discipuli tum dormiebant; respondet ipsum Christum ea apostolos docuisse quando post resurrectionem per quadraginta dies saepius iis apparuit loquens de regno Dei. Angelum autem et sudorem sanguineum potuisse ab iis conspici censet Tzrinus : « non distabant nisi iactu lapidis, neque continuo dormierunt sed cum somno luctabantur et erat tum plenilunium et angelus ingenti lumine radians omnia spectari fecit ». | Christum ter orasse et ter ad, discipulos venisse alii duo narrant (Matth. 26,40-45. Mare. 14,37-41). Lucas breviter rem absolvit
22:45
v. 45 et cum surrextsset ab oratione et venisset ad discipulos suos, invenit eos dormientes prae tristitia; « quoddam est moeroris genus animum opprimens, deiiciens, sopiens, cum praesertim alius labor et diuturna vigilia accesserit » (Calm.) et somnum provocari tristitia notant (ef. Alb. Schegg, Bisp. Fil.) id quod Wetstein pluribus veterum locis confirmat; ita Curtius (4,13,17): tandem gravatum animi anxietate corpus altior somnus oppressit. Discipuli autem et sermonibus Christi (v. 34. 3%. 37. de scandalo quod omnes sint accepturi etc.) et eius quoque aspectu quem contristatum et moestum videbant (Matth. 26,37. 38. Mare. 14,33. 34) inmagnam tristitiam coniiciebantur. Nunquam enim talem in Jesu moerorem adverterant, unde tum maiore timore et animorum deiectione ex tanta in Iesu intiatiows afficiebantur. LUC OR AT- Sie ho eta ee) 393 tionem! breviter in una scena ¢omplectitur Lucas, quod his factum esse alii duo narrant (vel fortasse ter; cf. Marc. 14,40);
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v. 47 adhuc eo loquente, quae locutus sit accuratius narratur Matth. 26,45. 46 et Marc. 14,44. 42; ecce turba, et qui vocabatur Iudas, unus de duodecum, ef. v. 3, antecedebat eos et appropinquavit Iesu ut oscularetur eum, quo usitato salutationis signo proditionem suam coram apostolis dissimularet, panderet aliis, egregius hypocrita, « osculum amoris typum libans, cor autem impiarum insidiarum plenum gerens » - (S. Cyr.);
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v. 48 Iesus autem dirit illi : Iuda, osculo Filium hominis tradis? iterum Tudae ostendit sibi cuncta esse cognita; tria dicit, ait Alb., nomine proprio nominat, ut sui nominis et pristinae familiaritatis recordetur, et inconvenientis signi ad prodendum facit mentionem et dignitatis suae. Et S. Amér. monet per interrogationem pronuntiandum esse, « quasi amantis affectu corripiat proditorem : amoris pignore vulnus infligis et caritatis officio sanguinem fundis et instrumento pacis mortem irrogas? servus Dominum, discipulus prodis magistrum, electus auctorem »? item Beda; atque haec dicebat, ut notat Theoph., usque ad extremam horam fovens illum, ut vel tunc ante omnia scientem procumberet et resipisceret. | Refert solus Lucas apostolos intrepide paratos fuisse ad pugnandum contra turbam longe maiorem, dummodo Iesus annueret; nam si Iesus vellet se fore victores certo sciebant
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v. 49 videntes autem hi qui circa ipsum erant quod futurum erat, dixerunt ei : Domine, st percutimus in gladio? visne percutiamus gladio? fortasse memores illorum Iesu verborum vy. 36-38 tempus iam adesse putant gladio utendi; « bellicum et ferox erat Galilaeorum ingenium; apostoli autem genus e Galilaea ducebant » (Ca/m.). Dum alii quaerunt, Petrus ceteris fervidior et promptior, statim agit;
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v. 50 et percussit unus ex illis, Petrus Ioan. 18,10, servam principis sacerdotum et amputavit auriculam eius dexteram ; certe existimat admonitione Iesu gladium esse emendum clare edici quid iam agendum sit; « promptus affectu qui sciret Phineae reputatum ad iustitiam quod sacrilegos peremisset percussit principis servum » (S. Amdér.); non exspectat praeceptum Domini ; ita semper fervebat pro magistro (Theoph.);
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v. 51 respondens autem Tesus ait : sinite, usque huc; respond et \esus interrogationi apostolorum : é&e i. e. desistite, Zs sodrov 1. e. ne ultra quid attentetur! qua voce simul reprehenditur quod interea dum alii quaererent Petrus ausus est facere (cf. Jans. Lap. ad Matth. 26,52; Calm. Schanz, Fil. Keil, Weiss). haec verba dici ad discipulos; nam, uti notat S. Aug. (de cons. evang. 3,5) et ex eo Beda, « non diceret respondens autem etc. nisi illorum interrogationi respondeéret ». Quare a limine repudiandae sunt explicationes : dici ad milites : abstinete vim a discipwlis dum ego illum sanavero (Lamy, alii quos Schanz, Keil recensent) vel : sinite me pervenire eo ubi vulneratus iacet, permittite me accedere ad vulneratum; porro cum in v. 52 demum Iesus milites alloquatur, haec verba ad eosdem non dirigi clarum est. Alii quidem ea discipulis dici tenent, sed alio sensu; ita S. Aug. : non vos moveat quod futurum est; permittendi sunt huscusque progredi, hoc est, ut me apprehendant; similiter Alb. Cai. Schegg. Ea notione verbum 2ay usurpari notum est. Et addit S. Aug. et ex eo Beda: « sed inter moras verborum interrogantium Dominum et illius respondentis, Petrus defensionis aviditate maiore pro Domino commotione percussit ; sed non potuerunt simul dici quae simul fieri potuerunt ». Verum éév notione quoque desistendi, omittendi adhibetur; quae notio hic propter Petri actionem et Matth. 26,52 et Ioan. 18,11 praeferenda est. Sanationis auriculae solus meminit Lucas : et cum teligisset auriculam eius sanavit eum; sed idem in aliorum quoque narrationibus factum esse clare indicatur, cum Petrus in atrio pontificis ab eius servis agnitus nullo modo eius facinoris arguatur neque poenas luat. « Ut reipsa monstraret Iesus se nolle armis defendi a discipulis, resarcivit etiam damnum ab uno discipulorum illatum Petrique errorem emennavit ut ostenderet nec in passione ipsa infirma deesse sibi virtutem (Luc.). Cum dicatur ayapevoc sod wriov concludunt aliqui (Luc. Fel.) auriculam ita fuisse incisam ut non in terram ceciderit sed de extremo filo pependerit; sed ag<t:v aurem integre esse ablatam significat; sanavet eum non dicit vulnus solum esse sanatum (quod vult Meyer), sed aurem esse suo loco repositam. Notandum porro est wziov esse quidem nomen deminutivum, sed sublata deminutionis notione; nam plerisque corporis partibus vulgaris dialectus formam tribuit deminutivam, ub<a iva Mares, cd dpydtiov, ory Pidiov etc. (cf. Gramm, Lexicon s. v.); eodem igitur modo de auricula iudicandum erit. Se tradi non inimicorum suorum arte et machinationibus, sed alinquisitione et earum exploratione affirmat, tamen pro humana agendi ratione ita certum est aliquos aynpdristustn ibi fuisse, ut quamvis 595 non fatraretor fainen omnino esset eallizenduint Korum enim quam maxime intererat, ut tandem Iesus caperetur; gavisi sunt cum Iudas promitteret proditionem (v. *); iam antea miserant qui eum apprehenderent, qui tamen non ausi erant : quia nunquam locutus sic est homo, ut hic homo (Ioan. 7,45 . 46); proin consultum erat, ut ipsi interessent, ut milites animarent, ut caverent ne Iudas fatlorets ut si qui ex plebe Iesum defenderent sua obsisterent auctoritate. ie quis putet in re adeo gravi quam omnino ad exitum perducere volebant aliis duobus non fieri mentionem virorum nobilium. Nam : quotidie apud vos sedebam docens in templo (Matth. 26,55 et Marc. 14,49) certe non dici poterat ad illos servos et milites! guwas¢ ad latronem existis cum gladis et fustibus ; ita merito compellantur etsi ipsi non gestant ex divino consilio tempus est quo vobis conceditur mihi inferre mortem (cf. S. Cyr. Euth. Alb. Cat. lans. Luc. Lamy, Calm. Schegq, Fil.) , atque simul graviter eos monet quo tandem impetu et impulsu agant et agantur, cuius sint instrumenta et cui se mancipaverint : potestas tenebrarum i. e. nunc ea quae a luce Dei quam maxime remota sunt, quae Deo sunt inimica, ergo cumprimis satan suam exserere potestatem libere possunt. Sunt qui horam et tenebras de hora noctis explicent quia illi noctem et tenebras elegerunt ut Iesum caperent; qui sensus sane ieiunus et frigidus est ac si Iesus eos solum reprehenderet quod men alludi censent ad tempus noctis; « ideo adversum me in tenebris congregamini quia potestas vestra qua contra lucem armamini in tenebris est » (Beda) et Theoph. : « revera noctis attentatis opera et potestas vestra tenebrarum est, et idcirco hanc horam observastis quae convenit vobis et operi quo me invaditis » (sim. Luc.). Daemones apostolus quoque vocat rectores tenebrarum harum (Eph. 6,12).
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22,54. Comprehendentes autem eum, ae Dvaddudytes 88 adtov jyayoy, duxerunt ad domum principis sacerdo- | xa etayyayov et thy otulay tod doytepéws. tum; Petrus vero sequebatur a longe. | 6 22 Iléteo¢g jxododMer paxod0ev. 55. mept- 55. Accenso autem igne in medio atrii, | apdvtwy 8 nde ev péow tis addijc, nal v. 54 comprehendentes autem eum duxerunt ad domum principis sacerdotum ; Petrus vero sequebatur a longe; cf. Matth. 26,57. 58; Marc. 14,53. 54; actionis 1udicialis coram Caipha narrationem . texunt alii duo (Matth. 26,59 seq. Marc. 14,55 seq.) ; Lucas eius non explicite meminit, at satis eam indicat eo quod Iesum in domum pon- Jesum ceperunt? ut eum morti traderent, at forma quadam iudiciali. quo Petrus foris in atrio vario modo interrogatus eum negat pontificem non cum silentio in Iesum intendisse oculos sed more iudicis inquisivisse in eum, testes audivisse etc. uti alii narrant. Quare immerito aliqui — statuunt Lucam iudicium quod noctu agi alii referant transtulisse in diem sequentem ; immerito etiam ideo quia mane factum esse alterum — iudicium etiam Matth. 27,1 clare affirmatur; unde nulla est ratio, cur de Lucae narratione dubium moveatur;
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et circumsedentibus illis, erat Petrus in | ovvzabtodvtmy exdOyto 46 Hétoo¢ y.éa0¢ ancilla quaedam sedentem ad lumen, et | xaOyevov mos . TO Godg, xat atevicncn Petrus flevit amare. wor eehOwv Ew ExAaucev mixpods. Adducitur Jesus narrante Joanne primum ad Annam (Ioan. 18,13), mox ad Caipham pontificem, de quo solum reliqui tres mentionem faciunt v. 55 accenso autem igne in medio atrit xep.avdévzoy Cum circum ignem accendissent et circumsedentibus illis erat Petrus in medio eorum, evat enim frigus et Petrus accesserat, ut se calefaceret (cf. loan. 18,18; Marc. 14,54);
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v. 56 quem cum vidisset ancilla quaedam, ancilla scil. ostiaria Ioan. 18,17; alii solum ancillam quandam pontificis commemorant, sedentem ad lumen et eum /urssetintuita acevicuse fixis scil. oculis, dixit: et hic cum illo erat; ergo ibi iam fiebat colloquium inter adstantes de Iesu. Quomodo autem ancilla Petrum ut discipulum agnoverit (id quod nonnemini satis mirum videri posset), declaratur narratione Ioannis, qui ostiariae haud ignotus et cum ea de Petro collocutus Petrum introduxit (Ioan. 18,16). Petrus vero in illa ministrorum pontificis et inimicorum Iesu socie- _ tate constitutus et territus
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v. 57 negavit eum dicens : mulier, non novi alum ; Vv.
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58 et post pustllumalius videns eum dixit : et tu de illis es ; ex Matth. et Marc. prius iterum ancilla dicit circumstantibus : et hic erat cum Nazareno; unde eorum attentio in Petrum dirigitur ; ergo facillime explicatur et quod Lucas hie dicit et quod loannes, dixisse eos : numquid et tu ex discipulis eius es? Tali enim conditione pro hominum more fit ut plures simul loquantur alio aliud clamante; Petrus vero. at:o homo non sum; ut antea negavit se ullam habere vel habuisse unquam cognitionem notitiamve Iesu, ita nune progressione quadam etiam omnem cum eius discipulis societatem et consuetudinem a se amovet. Trinam negationem sedulo et accurate efferunt omnes; v. 59 yixedy post pusillum: dce{ uti vidimus 9,28 (quasi dies octo, ubi secundum alios spatium est sex dierum) adhibetur apud Lucam etiam ad rem minuendam ; dein horae apud veteres non censebantur durationis semper eiusdem; nam a solis ortu usque ad eius occasum numerabantur omni aetate anni horae duodecim; proinde pro vario anni tempore variae erant horae. Unde modus loquendi guasz horae unius non ‘multum distat ab illo altero post pusillum; utroque intervallum haud longum significatur; alius guidam affirmabat dicens : vere et hic cum tllo erat, nam et Galilaeus est, uti in tertia negatione Marc. 44,70 quoque habetur, et Matth. 26,73: nam et loquela tua mani- _ festum te facit; de qua re vide quae notavi ad Matth, 1. c.; et apud ‘Toannem 18,26 cognatus Malchi dicit Petro : nonne ego te vidi in horto cum illo? Ita Petrus a variis in angustias coniicitur;
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v. 60 e¢ ait Petrus : homo, nescio quid dicts, etiam hic progressione quadam negat se posse quidquam intelligere ex iis quae ipsi obiiciant; proinde adeo se ab omni cum Iesu eiusque discipulis commercio abfuisse affirmat, ut ne intelligat quidem quid et h quo illi loquantur. Insuper coepit detestari et iurare etc. uti alii duo referunt. Lucas rem ita narrat, ut Petro videatur parcere. Cum Lucas sit socius et comes Pauli apostoli, facile concluseris Paulum si unquam de Petri negatione locutus sit modo locutum esse quo fieri potuit clementissimo. Quare ex Lucae narratione illi quoque erroris convincuntur qui simultates inter Petrum et Paulum exstitisse volunt. Aliud notat Hus. - « vide quantopere veritati studet evangelista, quomodo Petro haud eratificetur, sed lapsum eius candide enarret, quod ceteri quidem magistro derelicto diffugerint, ille autem omnibus praepositus apostolus, ille inclytus Petrus, procul a cruciatibus et magistratuum minis, ter eum negaverit ». Et ad ostendendam impletionem praedicationis additur et continuo adhuc wlo loquente quo narrandi modo aperte indicatur eum plura locutum esse quam quattuorilla vocabula in y. 60, cantavit gallus; et iam ostenditur fructus quidam et effectus illius : ego rogavi pro te etc.
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v. 61 et conversus Dominus respexit Petrum, Iesus enim condemnatione a synedristis facta ex aula superiore (cf. Marc. 14,66) ductus est in atrium inferius, ubi Petrus cum ministris versabatur (cf. Lap. Sylv. tanta despectione et perpessione, tamen memor est discipuli ignavi elusque qui adeo graviter deliquerat curam suscipit et intuitu suo simul que delicti agat poenitentiam; et recordatus est Petrus verbt Domini, sicut dixerat : quia prius quam gallus cantet, ter me negabis, hodie, in hac nocte (Matth. 26,34; Marc. 14,30);
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v. 62 e¢ egressus foras Petrus flevit amare ; « benete lacrimae quae lavant culpam ; denique quos respexerat Dominus; negavit secundo, non flevit quia adhe non reflevit. Respice Domine Iesu, ut sciamus nostrum deflere peccatum, lavare delictum. Unde etiam lapsus sanctorum utilis; nihil mihi noloquia perfidorum » (S. Amér.); « egreditur foras, ut ab impiorum
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v. 63 et virt qui tenebant eum, ita ministri designantur; ex Matthaeo autem et praesertim ex Marco colligendum est etiam quosdam ex synedristis non se continuisse a contumeliis quibus Iesum obruerent, ¢/wdebant ei caedentes, dégovzes qua voce vehemens verberatio significatur. Lucas quidem synedristas non nominat; at ex iis quae ministri ausi sunt facere nullo impediente, nullo Iesum ex aequo et iure protegente facile colligitur quae eorum fuerit mens et approbatio;
tem erit Filius hominis sedens a dextris | tod dvOgebxov xa0yysvos ex virtutis Dei. 70. Dixerunt autem omnes: | pews tod Ocod. 70. etna Tu ergo es Filius Dei? Qui ait : Vos di- | otv ef 6 vtog tod Ocod; , d& nets adtods citis, quia ego sum. 71. At illi dixerunt : ee "Yyets Agyete, Ste a5 etut. T1. of 62 ipsi enim audivimus de ore eius. yup Fxovoauey dxd tod otéuato; adbtov. Cum Iesus mortis reus esset declaratus coeperunt in eum quasi in hominem plane omni supplicio dignum furere (Matth. 26,67. Marc. 14,65). Lucas in v. 54 quaestionem de Jesu apud pontificem haberi satis innuit. Dum ea quaestio haberetur, Petrus negavit. Iesus autem quaestione illa nocturna finitia variis modis torquetur; « et quoniam randus, ideo per oppositum duplex describitur hic dehonoratio Christi, tum sapientiae » (S. Bon.),
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v. 64 e¢ velaverunt eum et percutiebant faciem eius et interrogabant eum dicentes : prophetisa, quis est qui te percussit? cf. Is. 50,6;
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v. 65 et alia multa blasphemantes dicebant in eum, quae Iesus mira patientia sustinuit; « decet propheticum illud dicere : obstupuit coelum super hoe perhorruitque vehementer! terrae ac coeli Dominus, rerum omnium creator et fabricator, rex regum et Dominus unus de nobis verberari patitur et impiorum risum sustinet, exemplum nobis eximiae patientiae praebens » (S. Cyr.). Etiam mane concilium habitum esse alii duo quoque testantur (Matth. 27,1; Mare. 15,1) quare quae Lucas narrat ab iis quoque egre ‘gie confirmantur, neque ulla est ratio cum Euth. Mald. Weiss unum solum coneilium assumere quod vel alii vel Lucas non suo loco referant. Concilium hoe alterum magis celebre fuisse ac legitimum aliqui censent (cf. Caz. Luc. Lap. Sylv.); praeceptis talmudicis noeturna iudicia irrita esse declaratur. Neque quod denuo Iesum interrogant sitne Christus sufficit, ut conventus ille in dubium vocetur. Neque opus est dicere Lucam eam quaestionem huic concilio inseruisse, quia prioris concilii mentione non facta quod in duobus gestum sit una narratione comprehenderit. Nam cur eam quaestionem denuo posuerint, ratio invenitur facile. Consilium inierunt mane, ut eum morti traderent, prout Matth. 27,4 refertur. Idcirco inquirunt asseratne idem Jesus quod antea; scil. utrum se Messiam profiteatur etiamtum necne; id quod scire necesse erat, si eum regiae dignitatis appetendae reum sistere volebant Pilato. Denuo interrogant; nam debent esse certi Jesum multas contumelias iam expertum non mutasse sententiam, de qua re fortasse illis suspicio oriebatur; v. 66 e¢ wt factus est dies convenerunt seniores plebis 7 xpecburégrov; cf. Act. 22,5 collegium seniorum, ef princepes sacerdotum et scribae, totum itaque synedrium; notant uno articulo <4 tres illos recenseri ordines, quamvis voces genere et numero differant, ut scil. unum ex tribus collegium effici significetur (cf. Bauttmann p. 85; Winer § 19,4. 1; Schanz) et duxerunt illum in concilum suum, si lectio aviyayov constaret, innueretur eum e custodia vel carcere in locum altiorem ductum esse, dicentes : st tu es Christus, dic nobis ; censet Wess totum synedrium quaesivisse, proin circa septuaginta viros; sed ex modo narrandi id minime sequitur quod in se esset satis absurdum; si praeses nomine aliorum quaerit, in concisa narratione sane referri potest, ut Lucas retulit. Quis enim sibi finget septuaginta iudices simul reum interrogare? Neque vertendum est : esne tu Christus? dic nobis! Iesus autem prius iis ostendit non veritatem ab iis desiderari, sed praeparari calumniam (Beda); neque enim quaerunt ut instruantur, sed ut insidientur (S. Bon.);
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v. 67 e¢ azt illes : st vobis dixero non credetis (miht);
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v. 68 s¢ autem et interrogavero non respondebetes maha neque dimittetis, vide lect. var.; eorum sententiam et iudicium esse firmum et fixum indicatur; ostendit Iesus iterum se eorum voluntatem malam habere perspectam; interrogare sat multi explicant vel de quaestionibus similibus iis quas antea in templo lis posuerit et ad quas non responderint vel de argumentis quibus Messias probetur, de qui- _ bus sirogaret nihil responderent vel quae si exponeret illi pariter sile- ~ yent nec a sua dimoverentur sententia (cf. S. Cyr. Bed. Theoph. Bon. Cai. Luc. lans. Bisp. Fil.); alii tamen concipiunt de quaestione quo iure ita inseagant (Schansz, Werss, Keil). Verba haec unus refert Lucas. Subdit Christus ea quibus et quis sit declarat et iudicibus illis pessimis minatur
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v. 69 ex hoc autem i. e. post ea quae vos mihi infertis, post mortem statim sine ulla mora (ef. S. Bon. Alb.) erit Filius hominis sedens a dextris virtutis Dei, nomine Filii hominis se declarat dicuntur : sedea dextris meis, quiigitur in throno divinitatis est exaltatus et cuius inimicos ipse Deus ei subiiciet : donee ponam inimicos tuos scabellum pedum tuorum. Respondet itaque iis Iesus eo psalmo quem de Christo dici ipsi antea in templo agnoverant et ex quo illis demonstraverat Messiam dominum Davidis a Davide appellari (20,44 seq.). Ibi nolebant respondere. Hic statim arripiuntid quod Iesus de se affirmat, sed ut eum damnent
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v. 70 dixerunt autem omnes, in turba, confuse et importune, nullo ordine servato, non yalentes se continere prae laetitia quod audierint unde eum possent morte mulctare ( Luc.) : tu ergo es Filius Dei? « tu, magnam habet contemptus emphasin : tu fabri filius, amicus.publicanorum, sabbati praevaricator etc. » (Lue.). Ex qua quaestione simul patet synedristas bene nosse quid Iesus de se Et Iesus clare iterum suam affirmat dignitatem divinam; q2? azt : vos dicitis, quia ego sum; vos dicitis est modus affirmandi verum accipi debet (cf. Jans. : vos dicitisid quod est, quia ego revera sum Filius Dei; Besp. Schegg, Reischl, Schanz, Weiss); ceterum vide ad Matth. 26,64. Falso aliqui explicant vos dicitis me esse, quasi Christus loqueretur ironice vel ambigue vel nescio qua modestia solum diceret se esse Filium Dei (cf. Theoph. Bed. Bon. Cat. Salm.) ; melius Euth. : « sciens eos non credituros esse tamen veritatem affirmat, ne postea dicere possent : si confessus fuisset , utique credidissemus ». Cur quaesierint, statim/ipsi pandunt :
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v. 71 at wWli dixerunt : quid adhuc desideramus omnia quae operose collegerant testimonia misere conciderunt; zpsz immerito aliqui dicunt apud Lucam sententiam mortis non pronuntiari. e0$ quaesivisse quomodo eum interficerent (22,2) et cum nune dicant se habere testimonium plane sufficiens, manifestum est quale intelli- we. 99, Wale ee ae 603 gant testimonium. Kt cum Iesum ad Pilatim adducant, apud eos sen- tentiam mortis etiam ex Lucae narratione fuisse fixam et firmam quis non videat? Iuvat hic brevi conspectu ea exhibere quae in narratione passionis Domini solus Lucas refert. Iam vidimus ab eo solum narrari apparitionem angeli et sudorem Sanguineum 22,43; bis moneri discipulos; orate ne intretis in tentationem 22, 40.46 ; Tesum Iudae dixisse : Iuda osculo Filium hominis tradis? egressos esse in hortum ad Iesum capiendum principes sacerdotum et magistratus templi v. 52, Iesum conversum respexisse Petrum v. 61, et alia multa blasphemantes eos in eum dixisse v. 65 et id quod de concilio mane habito accuratius habetur v. 66-71. In sequenti autem capite Lucas solus haec narrat : 23,2 coeperunt eum accusare : hunce invenimus subvertentem gentem nostram et prohibentem tributa dare Caesari et dicentem se Christum regem esse; item v. 5-16 mentione facta Galilaeae mittitur ad Herodem et spernitur et cum revertitur Pilatus secunda vice (cf. v. 4) eius enuntiat innocentiam, at: emendatum illum dimittam; v. 18 exclamasse tur- - bam universam : tolle hunc; v. 22 tertio Pilatus declarat eum nihil mali fécisse neque ullam in eo inveniri causam: corripiam ergo illum et dimittam} v. 23 : et invalescebant voces eorum; v. 25 denuo effert quem dimiserit, Pilatus : eum qui propter homicidium et seditionem missus fuerat in carcerem quem petebant ; Tesum © vero tradidit voluntati eorum; v. 27-32 Iesug alloquitur mulieres plangentes et lamentantes; simul cum Iesu ducebantur duo nequam, ut interficerentur; v. 34 Iesus autem dicebat : Pater dimitte illis; non enim sciunt quid faciunt; v. 37 milites quoque Christum in cruce pendentem derisisse et v. 35 populum stetisse spectantem; v. 39-43 de latrone poenitente; v. 46 Pater in manus tuas commendo spiritum meum; v. 48 omnem turbam pectora percutientem revertisse; v. 49 omnes notos Iesu stetisse a longe; v. 51 losephum ab Arimathaea non consensisse consilio et actibus synedristarum ; v. 53 in monumento nondum quemquam fuisse positum ; v. 56 mulieres revertentes parasse aromata et unguenta et sabbato quievisse secundum mandatum..
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La date du complot, deux jours avant la Pâque (Mc. Mt.) est remplacée par le vague ἤγγιζεν, et tout en ayant comme Me. la pâque et les azymes, Le, sait donner à sa phrase une allure d'explication pour les gentils, dans le sens de dos. Ant. NVIIL, 1x, 3 : ἄζυμα προτίθεσθαι πάτριον φάσχα δ᾽ à ἑορτὴ χαλεῖται, et Ant. XIV, 11, 1 : κατὰ τὸν καιρὸν τῆς τῶν ἀζύμων ἑορτῆς, ἣν πάσχα λέγομεν.
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Schéma un peu sec, qui dit le nécessaire en généralisant. Dans Mc. les grands prêtres et les seribes sont déjà d'accord pour employer la ruse, et se demandent quelle ruse, Le πῶς de Le. est plus général, et la crainte ne porte pas spécialement sur l’époque de la fête. D'ailleurs cette crainte suppose que le peuple était toujours sympathique à Jésus. — ἀνέλωσιν est du style de Le. Un certain nombre d’extrémistes nient la trahison de Judas. On peut voir leurs arguments qui ne méritent guère une réfutation dans Schläger (ZnTW. 4914, p. 50 ss.). Le. à omis l’onction à Béthanie, probablement parce qu'il avait déjà une scène d’onction {vit, 36-50), de sorte que dans son texte les νύ. 4 et 2 ne sont que l'introduction à la trahison, racontée en plus de mots que dans Me.
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Comme Me, si ce n'est que la phrase est plus claire pour des hellénistes. Dans Le. Satan est l’instigateur, comme le diable et Satan dans Jo. xur, 2.27. — εἰσῆλθεν se dit aussi des possédés (vin, 30. 33; xt, 26; Mec. 1x, 25), mais le contexte indique (ce que Jo. dit plus clairement) une suggestion mauvaise, car Judas ne présente aucun symptôme de double personnalité. Satan rentre en scène comme on pouvait s'y attendre d’après ιν, 43. Nous avons ici un indice du soin avec lequel Lue compose. Ὶ
22:4
Nouvel indice, la mention dans les préparatifs des stratèges qui paraitront dans l'exécution (v. 52). Luc est seul à nommer ces stratèges dans l’évangile, et dans les Actes il ne parle que du stratège, ὃ στρατηγὸς τοῦ ἱεροῦ (Act. 1v, 1; v, 24. 26). Josèphe nomme le stratège (Bell. VI, v, 3; Niese 294) οἱ τοῦ ἱεροῦ φύλαχες ἤγγειλαν τῷ στρατηγῷ, el connaissait peut-être des stratèges inférieurs, quoiqu'il ne les nomme jamais au pluriel (Bell. IL, xvur, 2; Ant. XX, ve, 2: 1x, 3); la Michna nomme ce commandant Segan el connait aussi des seganim au pluriel (Bikkurim τα, 3) qui étaient les stratèges dont Le. parle ici, officiers de la police du Temple, sous la direction d'un seul stratège, le προστάτης τοῦ ἱεροῦ (IL Macch. ΠΙ, 4), chargé de maintenir l’ordre (Schürer, u, 320 ss.). Tout ce personnel était israélite, recruté parmi les Lévites. La présence des stratèges est tout indiquée pour une mesure d'administration ou de police.
22:5
ἐχάρησαν comme Mc. (mais non Mt.}, trait significatif. — συνέθεντο, Act. xxur, 20; Jo. 1x, 22 + N. T. 15 s'entendent entre eux pour faire une proposition à Judas; αὐτῷ ne peut se rapporter qu'à δοῦναι quoique la tournure « convenir avec quelqu'un » soit possible; ὃ Macch. xv, 27.
22:6
Judas accepte (Le. seul), ce qui met en relief son libre arbitre et sa culpabilité. — Le sens de tomber d'accord, dans TBP. 183 (ue 5. av. J.-C.) τοῦ κω- [μάρχ]ου ἐξωμολογησαμένου ἕκαστα (Expos. νι, 40 p. 373). ἄτερ ὄχλου de Lc. seul, lui a peut-être paru rendre suffisamment la crainte spéciale exprimée par Mes v. 2.
22:7
L'expression de jour des azymes n'était pis employée par les Juifs pour désigner le jour de l'immolation ou 14 nisan, car la fête des Azymes ne commençait que le 15. Mais Luc ayant pris le parti, conforme à un usage reçu, d'après Josèphe, de nommer pâque la fête des azymes, pouvait nommer jour des azymes le jour de la préparation au festin pascal, d'autant que les pains fermentés devaient disparaitre ce jour-là. D'ailleurs il explique que c'était le jour de l’immolation, done le 14 nisan. Seulement comme le 14 nisan juif commençait'au coucher du soleil du 13, Schanz, PL. etc. croient que Le. fait allusion au matin du 13. Or cela est beaucoup plus difficile à soutenir pour Le. que pour Mc., car τῇ πρώτη ἡμέρχ τῶν ἀζύμων peut s'entendre de la veille du jour des azymes, entendu comme dans Le. du jour de l'immolation. Schauz note que ἦλθεν n'est pas un plus-que-parfait; le jour vint, c'est-à-dire commença. Mais commencça-t-il pour les Juifs ou pour les Gréco-romains? Si c’est pour les Juifs, il commença au coucher du soleil du 13 et la Päque n'a pu avoir lieu que le 14. Si c’est pour les gentils, on ne peut nommer le 13 au matin le jour de l’immolation, sous prétexte que le jour de l’immolation commencera pour les Juifs le 43 au soir. — Mais pourquoi Le. au lieu de ἔθυον (Mc.) dit-il ἔδει θύεσθαι n'est-ce pas pour marquer que c'était bien le jour légal? Donc il exclut une anticipation fondée sur l'autorité souveraine de Jésus. Il s’est conformé à la Loi. Peut-être Le. insinue-t-il de plus que c’est lui qui ἃ choisi le jour légal, par opposition à d'autres; mais cela est peu probable, en l'absence de toute comparaison.
22:8
Dans Me. et Mt. l’initialive vient des disciples en général; dans Le. elle vient de Jésus qui fait choix de Pierre ct de Jean. Cette initiative du Maitre est en harmonie avec son désir, v. 45. Elle serait favorable à l'idée d'une anticipation sur la masse, car les disciples, eux, ne pouvaient que penser et agir comme tout le monde. — Les noms propres sont en plus dans Lc., comme il ἃ nommé Pierre (vu, 45).
22:9
Le. a cependant mis lui aussi dans la bouche des dau la demande traditionnelle ποῦ θέλεις #. τ. À. 0 3.) Que Le, ait eu Mc. sous les veux, c'est ce que prouve la ressemblance des termes, tandis que Mt. est fort abrégé. Luc n'avait pas à reveuir sur le nombre des disciples (deux dans Me. ); il précise seulement que la rencontre aura lieu à l'entrée de la ville, de façon que le signe soit plus clair, et il ajoute « la maison » et non sans redondance, il écrit le maitre de maison « de la maison qui naturellement n'est pas l'homme qui portait l’eau, un esclave, ou un porteur d’eau chargé de la fournir. L'intention de manger la pâque est clairement exprimée. Jésus ἃ pu l'interpréter dans sa pensée d'une pâque nouvelle, mais les disciples ne pouvaient que préparer la pâque juive.
22:12
Ressemblance étroite avec Mc. sur la salle haute, ἀνάγαιον μέγα ἐστρωμένον, qui ne s’imposait pas à la tradition, d'autant que Mt. n’en parle pas.
22:13
Comme Me., avec le participe coordonné et le plus-que-parfait εἰρήκει, plus correct. {Ὁ Au licu du «soir », Le. écrit ἣ ὥρα, le moment voulu, évidemment celu que fixait la loi, et au τ du vague τ. il écrit ἀνέπεσεν, qui est en situation; les Apôtres sont synonymes des Douze de Me.
22:15
ἐπιθυμίχ ἐπεθύμησα, hébraïsme, Gen. xxxi, 30; mais si les LXX ont traduit par un nom de même racine que le verbe défini l’infinitif absolu hébreu, c'est que cette tournure ne répugnait pas au grec. — τοῦτο τὸ πάσχα est naturellement l'agneau pascal (Schanz, etc. contre P1.), car c'était le met principal ou plutôt unique, dont les laitues n'étaient que l’assaisonnement. D'autant que Le. au v. 7 a dit immoler la pâque, c'est-à-dire l'agneau. Jésus sait qu'il va souffrir, d'une passion qui le fera mourir. Il ἃ désiré vivement faire cette pâque avec ses disciples, non que ce soit la première, ce qui n'est suggéré par rien, mais plutôt parce que c’est la dernière, et qu'elle va lui donner l'occasion de créer une institution nouvelle. D'après MM. Burkitt οἱ Brooke (Journal of theol. St. 1x, p. 569 ss.), ce serail l'expression d'un désir non réalisé. C'est renvoyer de Le. à un prétendu souvenir primitif.
22:16
En effet, c'est la dernière pâque. ἕως ὅτου πληρωθῇ ἃ pour sujet la pâque juive ; elle recevra donc sa plénitude, son véritable caractère, de même que Jésus n'est pas venu χαταλύσαι ἀλλὰ πληρῶσαι (ME. v, 17), ou comme dit Schanz, la réalité prendra la place de la figure. Ce n'est pas une allusion aux repas que Jésus devait prendre avec ses disciples après la résurrection, et on doit reconnaître que la pleine réalité se trouvera dans l'éternité bienheureuse après la résurrection (Schanz, Knab.), mais il n'en est pas moins vrai que dans Le. l'institution de l'Eucharistie va suivre sur deux lignes parallèles, et que l'Eucharistie est vraiment le festin qui remplace la figure de la pâque juive par une réalité divine. L'expression ἐν τῇ δασιλείχ τοῦ θεοῦ signifie donc ici le règne de Dieu sur la terre que les premiers chrétiens avaient conscience d'inaugurer après le Maitre, car il l'a fondé, mais il est toujours à venir. Les paroles de Jésus embrassent les deux perspectives, mais la première, celle de la terre, a déjà une réalité qui accomplit la pâque juive.
22:17
Si Le. avait seulement voulu mentionner le rite- pascal, il eût pu s'en tenir là. 11 choisit un second trait de ec rite, celui de la coupe, envisagé lui aussi comme la figure du rite eucharistique. Cette coupe a été l'objet d’une action de grâces, mais c'était un rite juif, et ce seul fait ne suffit pas à lui donner le même caractère qu'à la coupe du sang. — διαμερίζειν soit que les disciples aient bu à la même coupe, soit qu'une coupe un peu grande ait été répartie entre les diverses coupes. D'après la Michna (Pesalim X), il semble qu'on remplissait de vin quatre fois la coupe de chacun; c'était un rite qui n’empèchait pas de boire entre ces coupes, sauf entre les deux dernières. Ces quatre coupes étant rituelles, il semble bien que chacune était accompagnée d’une bénédiction qui avait le caractère d’une action de grâce pour la délivrance de l'Égypte. La coupe du v.17 peut être l'une des quatre (car celle de l'Eucharistie ne fait plus partie du repas). Luc ne s’en préoccupe nullement, car le caractère figuratif importe ici beaucoup plus que l’ordre du rituel juif. Ce qu'il envisage, c’est la coupe de vin, le breuvage avec la manducation. Puisque le rite de la coupe appartenait à la Pâque, Jésus l’a sans doute pratiqué tel quel, en buvant lui-même.
22:18
C'est le seul trait de cette péricope où Le. se rapproche de Mc. et de Mt. Dans ces derniers, ce mot est placé après l'institution de l'Eucharistie. L'intention évidente de Le. est d'en faire le parallèle de ce que Jésus a dit de la Pâque considérée comme nourriture. Et il faut reconnaitre que c'est en vue de ce parallélisme qu'il a adopté la forme ἕως où ἡ ὀασιλεία τοῦ θεοῦ ἔλθη, que nous interprétons donc comme au v. 16 du règne de Dieu qui va venir. Si Jésus ne dit pas, comme dans Mc. et Μί., qu'il boira de nouveau dans le règne de Dieu, c'est parce que la boisson du règne sera celle des disciples, celle de l'Eucharistie. Le sens de Luce ainsi compris, on peut se poser deux questions bien distinctes a) Est-ce lui qui a le mieux conservé la forme primitive ? Nous répondons non, sans hésiter. Luc a mis ici le règne de Dieu comme dans xxi, 31, au lieu d’une expression mystérieuse de Me. ; b) Faut-il en conclure que Mc. et Mt. ont mieux conservé la place originale du verset après l'Eucharistie ? Non, sans hésiter davantage. Car cetle formule : « je ne boirai plus » est une allusion à une chose que Jésus a faite plus d’une fois, non à l'acte mystérieux qu'il vient d'accomplir pour la première fois. Et il faut convenir que l'allusion à la dernière pâque résout parfaitement la donnée, car la boisson en parallélisme avec la manducation pascale (v. 16) est un ordre qui ne laisse rien à désirer (Knab. contre Schanz). Il ne Faut pas s'étonner que selon leur place et leur expression, les deux formules revêtent un sens un peu différent. Après la Pâque juive, il y a 19 et 20 ef. Commentaire. 20. exyuwvopevov (T H) et non exyuvouevov (S V). l'Eucharistie qui en est la réalité; après l'Eucharistie, il y ἃ le vin nouveau dans le royaume céleste. Mais il ne faut pas oublier que la première perspective conduit à la seconde, et que les termes de Me. et de Mt. sont manifestement symboliques, selon l'usage courant de comparer l'au-delà à un festin; enfin que Jésus n'a pas distingué nettement les deux règnes, qui en somme n'en font qu'un.
22:19
La première parlie comme Me., sauf que εὐλογήσας est remplacé par εὐχαριστήσας, comme dans Paul (1 Cor. χι, 24) etau νυ. 17. εὐχαριστέω n'est jamais employé dans l'A. T. pour traduire un mot hébreu, ct il y a toujours son sens propre de rendre grâce. Mais il semble que dans le N. T. on emploie ce mot au sens de bénir; à la première multiplication des pains, les trois synoptiques ont εὐλόγησεν οἱ Jo. εὐχαριστήσας, à la seconde Me. et Mt. εὐχαριστήσας, et ici Mc. et Mt. ont εὐχαριστήσας pour le calice. Il y avait donc une tradition que la prière de Jésus bénissant avant de distribuer le pain οἱ le vin était une action de grâces; de là est venu l'usage du mot dans la circonstance analogue de la multiplicalion des pains, et le nom d'Eucharistie donné au sacrement. Dans 19P, Le. ne dit pas comme Mc. « prenez », expression qui pouvait paraitre inutile après ἔδωχεν. Après les paroles capitales τοῦτό ἐστιν τὸ σῶμά μου comme dans Me. et Mt., et comme, dans Paul (avec un autre ordre des mots), il ajoute les propres termes de Paul τὸ ὑπὲρ ὑμῶν, avec διδόμενον en plus. Schanz remarque avec raison la force de ce participe présent. C'est dès maintenant que le corps est donné, évidemment pour être immolé, et si l’immolation doit avoir le caractère d’un sacrifice, ce caractère est d'ores et déjà celui de l'acte du Sauveur. De plus ce sacrifice est offert pour l'utilité des disciples; il est donc salisfactoire (cf. Gal, 1, 4). Le caractère sacrificiel de l'immolation du Calvaire est établi ailleurs. Mais on peut dire que le seul fait d’être satisfactoire donne à cette immolation le caractère d'un sacrifice. — τοῦτο ποιεῖτε els τὴν ἐμὴν ἀνάμνησιν : τοῦτο, c'est-à-dire tout ce qui précède. Il faudra répéter ce qui vient d'être fait et dit, gestes el paroles, de même que les Israélites devaient toujours recommencer la manducation de l’agneau pascal en souvenir (Ex. x, 14; xur, 9; Dt. χνι, 3). Que le rite soit un mémorial, cela ne lui donne pas la nature d'un symbole; si le premier acte était symbolique, les autres le seraient aussi, mais toute la réalité du premier appartiendra aux autres, comme c'est le cas de l'agneau pascal. Car il y ἃ toujours un agneau vraiment immolé et mangé, quoiqu'il rappelle l’immolalion salutaire à la sortie d'Égypte. De même ce que feront les disciples aura la réalité de ce qu'a fait le Maitre, en souvenir de lw et par une relation étroite avec le don de son corps pour eux par sa mort.
22:20
Comme dans Paul, si ce_n’est que le second commandement relatif à la coupe.de renouveler l'acte est omis et remplacé par τὸ ὑπὲρ ὑμῶν ἐχχυννόμενον comme dans Me. et Mt. Il n’est pas dit expressément que le calice soit donné ni que les disciples aient bu (Me.) ou doivent boire (Mt.), mais cela est contenu dans le ὡσαύτως; ce qui s’est passé pour le pain se passe pour le calice, avec les changements qui ticnnent à l'objet différent. Si Le. n'a pas dit expressément « ceci est mon sang », il le disait équivalemment, car « répandu pour vous » parallèle à διδόμενον suppose la présence du sang offert. Méme sans cela on trouverait dans Paul la même idée; mais ici on dirait bien que sa formule a été retouchée par Le. d'après les synoptiques pour plus de clarté. Luc avait donc toute leur substance, y compris l'alliance, que même il mettait plus en relief. — De ces différences dans les textes, Holtzmann (etc. etc.) conclut que les paroles du Christ n'étaient pas d'abord des paroles opérantes sacramentellement c'était l'explication d’une action symbolique (sinnbildlich). Mais ii suffit que ces paroles soient d'accord sur le sens pour opérer ce qu’elles signifient. C'est dans la magie seulement qu'un mot omis ou changé gâte toute l'opéralion. On conviendra d’ailleurs que les variations sont vraiment très minimes, et qu'il était néanmoins à propos que l'Église adoptât une formule imposée à tous les prêtres. Encore est-il que même maintenant ce qui est essentiel c'est le sens, et qu'on peut omettre enim sans que la transsubstantiation cesse de s'opérer. D'ailleurs les critiques pourraient-ils citer des exemples anciens de formules opérant sacramentellement et reproduites toujours de la mème manière dans les textes? On sait qu'en tout cas ce n'est pas le fait des quelques symbola que nous connaissons employés dans les mystères (οἵ, ΗΒ. 1919, p. 205 s.). — L'article dans τὸ ποτήριον s'explique le mieux dans Le. parce que la coupe a déjà été mentionnée (v. 17); dans Paul c’est peut-être la grande coupe avec laquelle on remplissait les autres, tandis que le pain ἃ une individualité moins déterminée; même au v. 17 beaucoup de témoins ont l'article; il n’est donc pas très significatif. — La nouvelle alliance est dans le sang répandu, comme l'explique τὸ ὑπὲρ #. +. À. qui se rapporte à αἷμα pour le sens, et non à ποτήριον (Schanz), et même pour la forme, puisque ce mot est neutre et précède immidiatement, quoique non au même cas. — ἐχχυννόμενον, de ἐχχύνω hellénistique rare pour ἐκχέω, avec redoublement du v à l'instar du dialecte éolique (Kühner-Gerth, Nous revenons maintenant au problème textuel, trop important pour n'être pas traité dans le commentaire. Westcolt-Hort ont une certitude morale que le texte de Luc ne contenait pas le v. 19° (ἃ partir de τὸ ὅπέρ), ni le v. 301 Ea raison intrinsèque, c'est que le texte long divise l'institution de la coupe en deux parties. Or cette raison est caduque, car la première coupe appartient à la pâque légale, en parallélisme avec la manducation de l'agneau, maïs elle fait une apparente difficulté, et c'est précisément cctte apparence qui ἃ causé la perturbation dans les textes. Notons d'abord qu’absolument tous ont la consécration dun pain, 495, de sorte que la difficulté ne porte que sur les coupes. On a voulu en supprimer une. Sans parler d'un ms. boh. qui supprime les vv. 16-17-18, le moyen le plus simple et le moins réfléchi était de supprimer la seconde, c’est-à-dire le v. 20. C'est ce qu'ont fait quelques mss. latins {qui ont aussi retranché 19b) non pas à la suite de D, mais en entrainant D, dont la dépendance des latios n’est pas contestable. Done D a ἃ ff ilb e, ou d'après Soden, la version africaine et l'italique (sauf c q r »? ἢ), avec syreur. Il en résultait un inconvénient, c’est que la coupe précédait le pain, ce qui était contre l'ordre de Me. de Mt. et de Paul. Aussi le syreur., en supprimant le v. 20, a-t-il transposé les v. 17 et 18 après le v. 49, où il omet διδόμενον, ce qu'ont fail aussi les mss. b 6 (en supprimant aussi 19%). — Mais cette combinaison n'était point parfaite, il manquait au texte les paroles importantes de la consécration du sang. Syrsin. y a remédié, en insérant dans le v. 17 une partie du v. 20 de Le., μετὰ τὸ δειπνῆσαι el ἐστιν τὸ αἷμα μου διαθήχη χαινή, par où cette forme de consécration est rapprochée de celle des deux premiers synoptiques en s’éloignant de Paul. — Enfin la Peschitlo fait la correction la plus réfléchie, en omettant d'avance les vv. 47 et 18 (éd. Givillium). Il est vraiment difficile de ne pas voir que toutes ces corrections avaient le même but, supprimer une coupe. Quand on ‘a découvert Syrsin. on a accordé beaucoup trop de crédit à son antiquité; il est connu aujourd’hui pour un ms. qui arrange les textes sans se gêner. C'est bien le caractère de celui-ci : « Après qu'ils eurent diné, il prit une coupe ct rendit grâce sur elle et ‘dit : prenez cela, partagez entre vous, ceci est mon sang, nouvelle alliance. » Nous n'avons parlé que de la lacune du v. 20. Celle de 19b est plus difficile à expliquer, mais aussi n'a-t-elle aucun appui en dehors de quelques latins anciens et de D. Elle peut avoir eu pour mobile de se conformer à Me. et à Mi. L'élimination du v. 20 une fois décidée, on a dù remarquer que ce v. 20 était plus semblable à Paul qu'aux synoptiques, et être conduit par cette raison à éliminer encore 10}, Le texte de Marcion n’est pas certain; d’après la dernière manière de Zahn (Einleitung... 11, 387), il n'avait qu'une coupe. D'après Harnack (Marcion… p. 215), il avait Le v. 20, sans χαινή, mais avait probablement effacé 47 et 48. La présence du v. 20 dans Marcion, certaine d'après TerL. ιν, 40, esl très forte contre l'omission de certains latins. Le Diatessaron arabe n'a aussi qu’une eoupe, ne tenant pas compte du v. 17; d'ailleurs la double consécration est d'après Mt; mais la présence de « faites ceci en mémoire de moi », est un indice assuré que Tatien lisait dans son texte le v. 49. — La doctrine des douze Apôtres reproduit la formule du calice avant eelle du pain (1x, 4-3), contrairement au texte des synoptiques et de saint Paul. Serait-ce pour avoir ts la première coupe de Luc comme eucharistique? Les choses étant ainsi, la partie contestée est admise sans hésitation par Tischendorf, Soden, Souter etc.; elle n'est rejetée par W.-H qu'en contradiction avec leur principe sur la valeur des témoins. Dans leur hypothèse (omettant 19» et 20) du texte court original, on aurait été choqué de l’ordre de Le., calice (sans consécration) et pain. Les uns (ὦ 6) y auraïent remédié en transposant le v. 17 après 192, les autres-en faisant un emprunt à saint Paul. Mais les mess. révèlent bien d'autres combinaisons. Et l'étonnant est que cet emprunt ait été fait de la même façon par tous les mss. grecs, sauf un évangéliaire, soutenus par les versions égyptiennes et la Vg.; leur accord est aussi parfait qu'il peut l'être. En pareil cas on doit opposer le bloc uniforme aux dissidents qui ne s’entendent pas, d'autant que ces dissidents ne sont que des versions, sauf D qui est latinisant. li se peul en somme que le texte indique un emprunt fait à Paul. Mais pourquoi ne serait-il pas le fait de Luc lui-même? Ce qui l'indique bien c'est l'unanimité des mss. grecs malgré l'indépendance du texte par rapport à celui de l’épitre aux Corinthiens.
22:21
πλήν, terme favori de [c., qui assez souvent indique une transition. Cependant ici on est tenté de voir une opposition douloureuse entre la pensée du sang répandu et celle de la trahison. Luc ne pouvait pas dire que Judas mangeait avec Jésus (Mc.), puisque, d’après son ordre, le repas est terminé, et même la Cène; il dit donc plus vaguement ἐπὶ τῆς τραπέζης, et ne pouvant pas dire : « mange le pain sur ma table » (ef. II Regn. 1x, 7.10), il a parlé seulement de la main, posée sur la table, ce qu'il faut prendre au sens littéral ou plutôt comme une métonymie, à cause de μετ᾽ ἐμοῦ (cf. Neh. v, 17, mais avec ἔρχομενοι et à l'accus.). La main, au lieu du traître, parce que c'est la main qui livre.
22:22
Le. passe rapidement; pas de signe sur ce que le traître touche au plat, puisque le repas est terminé; c’est donc bien lui qui ἃ changé, Jo. (x, 23-26) étant ici avec Mc. et Mt. — ὅτι comme dans Mec. (mais non Mt), dans un sens eausal, mais adouci. Au lieu de ὑπάγει χαθὼς γέγραπται, il y ἃ πορεύεται avec le sens de mourir (ef. Ps. Lxxvir, 39), et χατὰ τὸ ὡρισμένον, mot étranger aux syn., mais ef. Act. 11, 23; x, 48; xvit, 26.31, C'est donc un changement de style par rapport à la tradition; de même πλήν encore une fois, mais ici nettement adversatif. Opposition entre le Fils de l’homme et cet homme. Rédaction plus concise en évitant la répétition de ὃ υἱὸς τοῦ ἀνθρώπου, el en omeltant la réflexion finale : « Mieux vaudrait pour cet homme qu’il ne füt pas né. »
22:23
Le. n'a pas voulu interrompre les paroles du Sauveur par la question des Apôtres qui pourtant a dù éclater aussilôt spontanément. D'ailleurs ia forme de cette question : « est-ce moi » (que tu veux dire)? tout en étant très naturelle, n'éclaircit pas complètement sur le sentiment qui l'avait dictée. Aussi Le, renvoie à la fin une phrase synthétique, commencée aussi par ἤρξαντο qui montre les Apôtres enquétant entre eux, c’est-à-dire probablement échangeant des suspicions sur celui qui devait commettre (xx, 41; Act. n, 17 etc.) cette action (cf. Jo. xut, 22). C'est gloser la situation très correctement, sans en rendre la physionomie particulière. — ei pour la question indirecte est prôpre à Lue dans le N. T,
22:24
Se rattache étroitement à ce qui précède par δὲ καί, mais simplement pour la suite des faits, car on ne voit pas qu'une enquête sur le traitre ait conduit à la dispute sur le rang, d'autant que φιλονεικία signifie seulement rivalité (Field). — δοκεῖ εἶναι ne peut signifier « qui paraît être », mais « qui doit passer pour être tenu pour le plus grand, le plus élevé en dignité, comme la suite le fait entendre. Le verbe est au présent, parce que c'est à présent que doit étre réglée la question par Jésus, mais on envisage l’avenir, comme le prouve l'avis donné, et done la situation dans le règne de Dicu dont le Maître vient de parler (v. 18). C’est ce qui rend la dispute moins odieuse. Les Apôtres n'ont pas encore bien compris la tristesse de la situation ; leur attention se porte moins sur une séparation, — et par la mort du Maître, — que sur la réunion qu'ils croient prochaine et triomphante.
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L'autorité chez les gentils est décrite comme dans Mc., et c'est précisément cette comparaison qui donne son accent à l'épisode. Dans Le. il y a le terme précis, « les rois » et xakoïëvra εὐεργέται, Le verbe au moyen plutôt qu’au passif; les rois prennent ce litre, ou tout au moins se le font donner. Les temps hellénistiques ônt prodigué aux princes les titres honorifiques de Soter et d'Évergète en Syrie comme en Égypte, sur les monnaies et sur les inscriptions; Trajan est τὸν παντὸς κόσμου σωτῆρα mai εὐεργέταν (1 ἃ. xt, 1, 978, restauré avec certitude). Peut-être Le. en écrivant κυριεύουσιν οἱ ἐξουσιάζοντες au lieu de καταχυριεύουσιν οἱ χατεξουσιάζουσιν (Me.), lui qui aime les verbes composés, a-t-il évité délibérément de jeter sur l'autorité royale la suspicion de tyrannie (Schanz). C'est simplement un fait que les rois des gentiis se donnent pour
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1,6. s’est abstenu de débuter par un présent pour continuer par un futur (Mc.); il n'exprime que l'impéralif, qui doit donc être sous-entendu au début. Au v. 26 les deux termes étaient dominer et recueillir des honneurs; ils reparaissent ici en sens inverse; le plus grand, c’est-à-dire le plus élevé en dignité doit faire la figure du plus jeune, qui cédait toujours la place aux anciens dans toutes les assemblées, et celui qui commande se conduira en serviteur. ΠῚ faut convenir que l'arrangement est parfait, dans chacun des termes de la comparaison et d'un objet à l'autre, et suivant un parallélisme qui est un gage d'originalité. Jésus admct parfaitement dans son royaume le principe οἱ le fait de la hiérarchie et de l’autorité exercée, mais il définit l'autorité comme un service, exercé sans pompe.
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Solution de la question posée τίς- μείζων avec le retour des mêmes termes (inelusio\, d'après l'exemple de Jésus. Sous forme de questions dont la réponse est prévue, Jésus pose le principe : le plus graad en dignité est celui qui se met à table pour être servi, non celui qui le δορὶ (χε, 37; xvir, 8). Or Jésus se comporte avec ses disciples comme un serviteur. ἢ a donc choisi le rang le plus humble, sans cesser d’être le Maître, ni de remplir son office auprès d'eux. On a vu dans cette comparaison une allusion à ce. qui s’est passé à ce moment-là, Jésus lavant les pieds de ses apôtres (Jo. χπὶ, 4-17), se faisant leur serviteur à table, le ministre de l'Eucharistie. Mais en somme Le. n’a rien indiqué et n’a pas dù poser une pure énigme. Si donc la comparaison a été choisie parce qu'on était à table, il ne s'ensuit pas qu'elle s'explique uniquement d’après cette situation. C'est durant tout son ministère que Jésus s’est fait le serviteur de ses disciples, se consacrant à eux, les faisant bénéficier de ses bons offices. Il ne sera pas inutile pour faire juger de la valeur du Codex D (dont on fait tant de cas pour l’omission de 19b-20) de ciler son texte sur ce passage; χαὶ ὁ ἥγουμενος ὡς ὁ διάκονος μάλλον ἢ ὁ ἀναχειμενος ἐγὼ Yap εν μεσὼ ὑμῶν may οὐχ, ὡς ὁ αναχειμενος αλλ᾽ ὡς ὁ διαχονων χαὶ ὑμεῖς ηυξζηθητε εν τη διαχονια pou ὡς ὁ διακόνων...» ce que Blass ἃ restauré pour en faire une édition distincte, procédé absurde, mais logique, si l'on attribue tant de valeur à D.
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Lié à ce qui précède par δέ, opposition très légère entre le Maïitre-serviteur et ses apôtres. Est-ce parce qu'il ἃ compris que les deux thèmes ne se suivaient pas très bien, que D a inventé sa singulière transition (cf. v. 27)? À la différence du vague ἀκολουθήσαντες de Mt., les termes de Le. sont comme un regard jeté sur l'existence menée en commun pendant plusieurs années, et sur une fidélité qui parait privée de récompense, puisque Jésus va mourir. — διαμεμενηχότες par la préposition et le temps parfait indique la persévérance qui dure encore (PL.); les πειρασμοί sont les difficultés de la vie, les embûches des Pharisiens et des Hérodiens, la réprobation visible des chefs religieux, malgré leurs ménagements hypocrites. Cet éloge après une dispute sur le rang ne laisse pas d'étonner, et montre dans le contexte de Le. la grande indulgence du Christ.
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διατίθεμαι se dit plutôt d’une disposition testamentaire : τὴν δὲ δασιλείαν εἰς τὴν ᾿Αλεξάνδραν διέθετο (Jos. Ant. XIII, xvr, 1). Mais ici on ne peut pas insister ni mettre ce mot en relation avec διαθήκη (v. 20), puisque διέθετο ne peut pas se dire d’un testament du Père. C'est donc simplement disposer en faveur de quelqu'un. Faut-il joindre βασιλείαν avec διατίθεμαι « je vous donne une autorité royale comme mon Pèreme l'a donnée, je la partage avec vous » (Schanz, PL)? Non, car au v. 30 l'empire demeure exclusivement celui du Christ (Holt:. Hahn). Donc διατίθεμαι se continue par le v. 30. Mais alors il ne faut pas entendre χαθώς d'une assimilation (contre Holtz.) « de la même façon que », mais de la raison qui permet d'agir, « selon que », « du moment que ». — δασιλείαν (cf. Apoc. xvir, 12) « pouvoir royal ce qui permet au Christ de régler la situation, car il le possède déjà.
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ἐσθητε (T H) plutôt que ἐσθιητε (5. V); — καθήσεσθε (T S V) et non χαθησθε (H). maîtres et recherchent les honneurs. On pourrait d'ailleurs entendre ἐξουσιάζοντες comme une auire modalité de domination; c'est ainsi que les Romains étaient nommés εὐεργέται (Syll. 930, 46, 524, 15) déjà au rer s. av. J.-C.
C'est la table du Christ et son royaume. Il va mourir, mais il est certain que son Père tiendra sa promesse en donnant un royaume à celui qui ἃ déjà l'investiture royale. Lés temps messianiques étaient conçus comme un banquet (χιν, 45 etc.). — ἔσθω ou ἐσθίω, même sens. Si on lit x«@ñoûe (subj. de κάθημαι), ce mot dépend de ἵνα; καθήσεσθε (fut.) indique une promesse distincle, dans l'avenir. — Luc ne dit pas « douze » trônes, comme Mt., sans doute parce que Judas est sorli; mais les douze tribus sont de style. — D'après Holtz. χρίνοντες n'est pas une allusion au jugement dernier, mais au pouvoir normal qui sera exercé par les Apôtres, comme au temps où les Juges gouvernaient Israël. Mais comment Luc qui connaissait le jugement de Jésus sur Israël (xx1, 24) n'aurait-il pas vu un inconvénient à représenter le règne messianique comme un règne sur les douze tribus d'Israël ? Ou bien il prenait ces mots dans un sens symbolique, pour le nouvel Israël, ou plutôt il entendait le jugement proprement dit, et définitif. L'horizon serait postérieur à celui de la table, ce qui donne raison à la leçon χαθήσεσϑε, préférable d'après la tradition manuscrite.
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Jésus nomme Simon deux fois, ce qui indique une certaine solennité (x, 41); mais pourquoi Simon? Parce que Jésus lui parle comme à un homme faible, qui ne mérite pas alors le nom de Pierre (cf. Mc. χιν, 37; Jo. xx, 15). D’après Loisy : « La vraie raison parait être en ce que les paroles de Jésus sont comme une interprétation discrète du nom et du surnom de l’apôtre, analogue à la formule de Matthieu : « Simon, fils de Jean, je te dis que tu es Picrre » (a, 552). Soit, pourvu que l’analogie n’aille pas jusqu’à fondre les deux épisodes cu un seul. Il y a en effet analogie dans les situations. Simon est promu dans Mt., rétabli dans Le., au rang de fondement de la foi; mais Le., qui a souvent nomm Pierre, ne prétend pas que son nom date de ce moment. — ἐξητήσατο n'est pas plus que expetivit (Mald.). Le verbe grec au moyen signific demander, spécialement demander qu'on livre quelqu'un : καὶ μικρὸν ὕστερον ἐξαιτουμένων τῶν πολεμίων... οὐχ ἐξέδωχεν (PLur. Pyrrh. Il). Dans le cas cité, la demande n’est pas suivie de succès. Mais Field (suivi par Holtz., PL, Hahn.), a montré qu'à l'aor. ce verbe signifie « obtenir par prière », « demander avec succès ». Aux exemples qu'il cite : Peur. Pericl. XXXIL; XEN. Anab. 1, 1, 3; Chrys. T. XI, p. 137 B, on peut joindre Eur. Troad. 980; Hec. 49 et encore Syll. 330 1. 15, si je ne me trompe. Le sens de tous ces textes est « faire valoir ses droits », et en fait « obtenir ». C'est le sens normal, quoique non pas nécessaire de l’aoriste, car dans Dion Cassius zxvur, 19, la demande est rejetée. Ici, l'intention de Satan était sans doute d'avoir les Apôtres à sa discrétion, de les entraïner à une défection sans remède, et cela il ne l'a pas obtenu. Mais ce n’est pas non plus ce qu'il ἃ demandé. 11 ἃ demandé et obtenu de les mettre à l'épreuve, une épreuve telle qu'il escomptait leur chute définitive. Tout le monde ἃ comparé Job, τ, 11-12. — Cette épreuve est désignée par σινιάσαι, de σινίον, l'objet et le verbe élant inconnus des classiques. D'après Macaire (P. G. xxxiv, 496), il semble que σινίον soit non un van, mais un erible. Le van discerne le grain de la paille οἱ des ordures, le crible ne laisse passer que ce qui est d'une certaine finesse. Mais ici le but précis de l'opération matérielle est complèlement en dehors de la perspective (contre Schanz), car Salan ne se propose ni de séparer le bon grain de la paille, ni d’avoir une certaine qualité de grains ou de farine; il ne tente pas pour obtenir une matière plus pure. La comparaison porte sculement sur l’action de cribler, qui suppose qu'on secoue daus tous les sens, non sans les meurtrir, les objets qui doivent passer dans de petits trous. C'est ce qu'a bien compris Macaire. Les Apôtres vont être secoués et durement meurtris. On dit de même secoucr quelqu'un comme un prunier, sans se soucier d'en obtenir quelque chose.
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Il y ἃ parallélisme entre ἐγὼ δέ et καί συ, le rôle du Seigneur et celui de Pierre, Jésus ἃ prié pour tous les Apôtres (Jo. χνῃ, 9); s’il a prié spécialement pour Pierre, ce n’est pas simplement parce que sa fai était plus exposée (Hahn.), mais parce qu'elle importait au salut des autres. Bengel (protestant) l'a très bien dit : Jesus servato Petro, cuius ruina ceteros traæisset, omnes servavit. Totus sane hic sermo domini praesupponit Petrum esse primum apostolorum, quo stante aut cadente ceteri aut minus αὐ magis periclitarentur (ap. Hahn.). La foi de Pierre c'est sa conviction dans le caractère surnaturel de Jésus (ef. v, 20; vn, 9; vu, 25 etc.). Elle n'a pas défailli (ἐκλείπειν, xv1, 9); car, s'il ἃ nié avoir connu Jésus, il n'a pas nié qu'il fût le Messie et le Fils de Dieu. Sa faiblesse de caractère n'entrainait pas l'abandon de sa conviction, demeurée assez vivante pour déterminer l'explosion de son repentir. La prière de Jésus ne pouvait être frustrée. — ποτέ, dans l'avenir (Rom. τ, 40), quand les Apôtres seront demeurés seuls privés de leur Maitre. — ἐπιστρέφειν signifie se retourner (Apoc. 1, 12), et spécialement se retourner vers Dieu, se convertir (Act. 1x, 353; xt, 21; χιν, 45; xv, 49 elc.). | ù Dans la prédication des prophètes, cet objet dominant pouvait être sousentendu, se retourner c'était revenir à Dieu (15. vtr, 10, cité Mt. xiu, 15; Act. χχνπι, 27). lei l'objet n'est pas indiqué, il ne peut être question d'une conversion totale à Dieu. Dans les termes mystérieux d'une prophétie, Jésus prévoit un écart de Simon, qui se remettra ensuite dans la bonne voie. L'allusion à sa faute est donc évidente, mais ne doit pas en dépasser les conditions. C'était l'opinion de tous quand Maldonat a proposé de prendre ἐπιστρέψας pour un hébraïsme : « à ton tour », sicut ego te confirmavi, tu ilterum fratres tuos confirme, et cetle interprélation a eu beaucoup de succès; on l'a crue plus honorable pour Pierre, comme si elle pouvait dissimuler le reniement. En réalité, il y ἃ maleatendu. En latin iterum signifie « de nouveau » et peut aussi signifier « d'un autre côté », tandis qu’en hébreu 24% indique le changement d’attitude d’une seule personne. À supposer que ἐπιστρέψας représente 2% (dans la traduction de Delitzsch : 72 ὮΝ ἽἼΞ᾽ Ὁ Π9) on ne pourrait le traduire : à ton tour. 11 va sans dire que nous devons le traduire d’après son sens grec. Knabenbauer réfute Mald., mais lui-même prend ἐπιστρέφειν au sens actif (τ, 10 ; Jac. Ÿ, 19) : « après avoir ramené tes frères, fortifie-les C'est bien ce qu'a entendu le ms. D, mais il a dû changer le texte : σὺ δὲ ἐπίστρεψον καὶ στήριξον τοὺς ἀδελφούς σου, Ce sens convient bien, comme dit Κη. au rôle du Chef de l'Église, mais il n’est pas en situation, car Simon, avant de ramener les autres, avait à se retourner lui-même. — Hoitz sous-entend εἰς σεαυτόν, d'après χν, 17; mais pourquoi Lc. aurait-il cxprimé obscurément ce qu'il savait dire clairement? — στήρισον hellénistique pour στήριξον, « établis solidemen », au sens moral inconnu des classiques. — Ii faut donc reconnaitre dans ce passage une première allusion à la chute de Pierre, mais délicate, qui en limite la portée, et si bien pardonnte d'avance que l'Apôtre est expressément chargé de confirmer ses frères dans la foi, la sienne étant indéfectible en vertu de la prière du Seigneur. Le concile du Vatican a cité ce texte pour établir le dogme de l'infaillibilité pontificale (Const. de Eccl. c. iv). Et en effet, si les Apôtres pour lesquels Jésus a prié avaient besoin d’être fortifiés dans la foi par Pierre, les successeurs des Apôtres doivent être dans le même rapport avec le successeur de Pierre, puisque ce dernier est établi à jamais comme fondement de l'Église (ΜΙ, xvr, 48). g -
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Le δέ doit être très accentué. Simon a compris que le Maitre faisait allusion à l'abandon des Apôtres. C'est contre quoi il proteste pour sa part. C’est donc au fond la situation de Me. χιν, 29, mais Pierre ne se montre pas dans Le. enclin à se mettre au-dessus des autres. Sa protestation est calme et bien conçue; μετὰ σοῦ en vedette, c’est son amour pour le Maître qui lui fait affronter la prison, qu'il subira en effet (Act. v, 18; xut, 3-5), et la mort, dont certes Luc a pu parler ici sans savoir que déjà Pierre avait subi le martyre. La rédaction de Le. est avec celle de Mc. dans le même rapport que xx1, 15 et Me. xur, 14, et il n'est pas nécessaire de supposer la reproduction littérale d’une autre source. Autre chose est un évangile qui reproduit textuellement les paroles de Jésus avec des allusions qui ne pouvaient guère être comprises que des Juifs, autre chose un évangile qui transerit la pensée en style littéraire recu. 3%) « Pierre », parce que la répétition du nom de Simon eût été affectée, à propos d’un personnage connu sous le nom de Pierre. C’est peut-être parce que le second chant du coq (Mc.) ne changeait rien à la substance des choses et à leur lecon que Le. parle seulement du chant du coq. Il dit σήμερον, quoique sans doute il ne fût pas encore minuit. Ce mot étant sans doute consacré par la tradition comme très cinglant. C'était la manière juive (Me.), le jour commençant au coucher du soleil, que Le. n'a pas voulu changer (ef. xxur, 54). I limite le 37. om. eu p. où (T Η) plutôt que add. (5 V) reniement avec précision, μέ εἰδέναι, car le terme äxapvisn eût pu laisser supposer davantage, et il vient de dire que Pierre ne perdrait pas la foi. — ἕως est l’équivalent de πρίν. — Le sens est le même avec (T) ou sans (HS) μή, que nous croyons avoir été ajouté pour plus de conformité avec le grec classique qui mel la négalion après le verbe « nier » (Küh.-Gerth, n, 2, 207).
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Il y ἃ une légère reprise du discours, καὶ εἶπεν, mais qui n’est peut-être causée que par l'interruption de Pierre, car ce qui suit rentre dans le thème des épreuves annoncées au v. 31. — Les trois termes bourse, besace et chaussures rappellent plus la mission des disciples (x, 4) que celle des Apôtres (1x, 3). On en ἃ conclu (Holtz. Loisy etc.) que la mission des disciples avait été ajoutée par Le. d'après des textes qui parlaient des Apôtres. Mais nous expliquons Le. qui ἃ les deux missions. Π faut donc plutôt supposer qu'il n’attachait aucune importance à la lettre des recommandations qui varie dans les évangélistes, même relativement aux Apôtres, Les termes, quel qu'ait été précédemment leur emploi précis, désignent celle pauvreté que Jésus ἃ imposée aux Apôtres dans leur mission, parce qu'alors la haine des Pharisiens n'avait pas engendré la défiance de tous, et qu’on observait envers les messagers de la bonne nouvelle l'hospitalité qui est de règle en Orient. C'était du moins le cas ordinaire, et Jésus avait prévu un mauvais accueil possible (1x, 4; x, 10), mais enfin c'étaient tout de même des temps heureux et remplis d’espérances.
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Tout est changé désormais. Quel est le régime de μὴ ἔχων, D'après un grand nombre de modernes (de Béze à Godel), μάχαιραν qui suit. Maïs si l’on avait bourse et besace, il n'était pas nécessaire de sacrifier son manteau pour acheter un glaive. Les contemporains (Κη. Schanz, Weiss, Loisy, PI.) sous-entendent ἐαλλάντιον οἱ πήραν, ce qui est aussi le plus naturel d'après le mouvement de la phrase. Seulement il semble en résulter que dans le premier cas, si l'on a bourse et besace, il n’est pas conseillé d'acheter un glaive, d'où cette autre conséquence que le glaive aurait pour objet de se procurer des aliments par la force. Le très grand nombre recule devant cette éxtrémilé; Jésus ne peut avoir parlé du glaive que pour la défensive. Quelques-uns en effet (Loisy, 11, 555) pensent qu'il faut prendre le conseil à la lettre et non au figuré. Mais si l’on admet que Jésus trace ici en général les caractères d’une situation très sombre où l'épée a toujours le dernier mot, sans conseiller à ses Apôtres de s'en servir en aucun cas, il a pu indiquer comme caractéristique de cette situation la nécessité de recourir au glaive pour vivre, si l’on n’a ni argent ni provisions. Comprise ainsi la phrase est parfaitement claire. Que d’ailleurs Jésus n'ait pas conseillé l'usage des armes à ses Apôtres, c'est ce qui résulte avec évidence de son esprit et de ses avis antérieurs (x, 3; xt, #; XXI, 12), sans parler de ce qui va suivre, xxu, Ὁ].
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Les Apôtres seront en butte à la haine et au mépris parce qu'ils partageront dans l'opinion le sort de leur Maitre, en la personne duquel sera réalisée la parole d'Isaïe (Is. ur, 12); τελέω au passif, comme xvin, 31 ; cf. Jo. xx, 28. 30; Apoc. xvu, 17. On trouve mauvais que le Sauveur ait pensé à un passage d'Isaïe, l'endroit de toute la Bible qui exprimait le mieux sa mission et le sens de ses souffrances. D’après Loisy (it, 556) : « La citation alourdit un peu le discours », dont le terme naturel serait simplement que la destinée du Sauveur touche à sa fin. Mais à vrai dire, la citation est bien en harmonie avec ce qui précède, et sert à tout le moins d’intermédiaire indispensable. Quant à sa relation avec ce qui suit, il faut choisir entre deux solutions. a) On traduit καὶ γάρ par etenim, sens atténué que les deux mots ont sùrement chez les classiques, et, sans suppléer précisément γεγραμμένον avec τὸ περὶ ἐμοῦ, ce qui serait trop audacieux, on entendrait la destinée de Jésus en tant que prédite par Les prophètes, et alors τέλος ἔχει aurait le sens de « s’accomplit sens qu'il avait même chez les profanes, comme Field l’a montré : τέλος γὰρ τὰ μαντεύματα ἐφαίνετο ἔχειν (DENYS Ha. Ant. 1, 56 etc. δ). Mais cette interprétation crée presque une tautologie. Il vaut donc mieux garder à καὶ γάρ la valeur des deux mots, ’nam eliam, « oui, même », n’ajouter à τὸ περὶ ἐμοῦ ni la lettre ni l'esprit de ro γεγραμμένον, οἱ entendre τέλος ἔχει dans son sens naturel (Me. πι, 26). I n'y a pas cependant « une double conclusion » (Loisy), mais une évolution de la pensée vers le terme de la destinée que Jésus avait à remplir sur la terre, y compris δᾶ mort. — καὶ γάρ « car aussi » cst le sens normal dans le N. T. (Deb. $ 452).
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Les Apôtres n'ont pas interrompu leur Maître, mais le glaive, objet concret, a frappé leur attention. Ils ne sont peut-être pas fâchés de faire entendre que rien ne les étonne, et qu'ils ont pris leurs précautions. Car ces deux μάχαιραι doivent être des épées et non des couteaux pour immoler la Pâque (Chrys. ete.); μάχαιρα ἃ ce dernier sens en grec, mais non dans le N. T., et c'est bien assez que les Apôtres n'aient pas compris la pensée de Jésus, sans leur attribuer encore l'inintelligence des termes. Les Galiléens étaient braves (Jos. Bell. IL, 111, 2 péyuor... ἐκ νηπίων) et ne s'étaient sans doute pas mis en route sans armes. — La r‘ponse de Jésus montre bien qu'ils ne l'ont pas compris, el qu'il ne fait pas fond sur leur arsenal. Car ἱχανόν ἐστιν ne peut signifier « c’est assez pour nous défendre, nous voilà en sûreté », ni « c'est assez pour une apparence de résistance », qui eût été plus nuisible qu'utile, sinon dérogeant à la noblesse du sacrifice. Pour mettre en évidence l'illégalité et l’odieux de l'attaque, une protestation devait suffire. Jésus veut donc simplement rompre une conversation que ses audileurs ne sont pas en élal de soutenir. Pourtant le sens n'est pas : « en voilà assez » (Tatien. « assez pour toi » 77), mais « cela est suffisant », « c'est assez pour ce que j'avais en vue ». On peut soupçonner avec Cyrille d'Al. un sourire indulgent, et non sans mélancolie : μονονουχὶ διαγελᾷ τὴν φωνήν. ’Apxet de D est la traduction du latin suficit. La Bulle Unam sanctam de Boniface VIII (et non pas seulement les auteurs cités par Kn.) ἃ vu dans ces deux glaives les deux pouvoirs spirituel el temporel : In hac eiusque potestate duos esse gladios, spiritualem videlieet et temporalem, evangelicis dictis instruimur, etc. (Denzinger-Bannwart, Ὁ. 206). Mais ce considérant n’est pas partie intégrante dela définition et n’est donc pas enseigné par l'autorité infaillible. 4
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Le. est parfaitement cohérent avec lui-même. J1 ἃ parlé des habitudes de ces journées (xxr, 37). C'est comme un rendez-vous avec le traître, mais Jésus ne veut point sortir de sa ligne (cf. Jo. xvi, 2). L'action de grâce ὑμνήσαντες (Me. Mi.) est omise, sans doute parce que les discours se sont prolongés dans Fe. après le repas. La présence des disciples est indiquée expressément ; mais elle était supposée en fait dans Mc. et Mt. par les paroles à eux adressées sur le hemin (Mc. 27 ; Mt. 31).
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Toujours peu curieux de chorographie, Le. ne nomme pas Gethsémani. Le lieu est celui où l'on allait d'ordinaire, ou peut-être simplement celui que l'auteur a en vue et qu'il ne veut pas nommer. L'invitation à la prière faisait partie de la tradition de Mc. (38) et de Mt. (41), avee le même molif de ne pas entrer en tentation. On est seulement un peu surpris de la rencontrer deux fois, ici et v. 46. Au v. 46 elle est à sa place traditionnelle. Ici, Le. ayant omis l'invitation à veiller pouvait très légitimement la remplacer par ce qui était, pour les disciples, le point ke plus urgent dans la circonstance (v. 31), et qui était toujours de mise pour eux (x, 4). D'après Loisy (nr, 562; οἵ. 568): « La relation primitive donnait sans doute l'avertissement en cette forme : « Priez pour que je n'entre pas en tentation. » On n'est pas mieux informé, mais jamais Jésus ne se montre dépendant de ses apôtres pour ses rapports avec son Père. L'infin. εἰσελθεῖν est parfaitement classique après προσεύχεσθαι, Le. varie ici la formule du v. 46 qu'il reproduira telle quelle d’après Mc. ou la tradition. L'insertion de pe (Loisy) serait peu naturelle, car le verbe à l'infinitif s'entend naturellement du sujet du verbe défini.
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Style de Luc. — ἀπεσπάσθη (cf. Act. xx1, 4; IV Macch. xur, 18) doit s'entendre d'une force intérieure qui enlraina Jésus à une certaine distance de ses disciples; ce fut sans doute l'attrait qui le portait à se réfugier dans la prière. Dans II Macch. χα, 10.17 ἀποσπάω signifie simpiement s'éloigner, mais à l'actif. — Le. seul ἃ précisé la distance d’un jet de pierre, c’est-à-dire environ trente mètres, de sorte que les disciples, pendant une nuit de pleine lune, pouvaient voir leur Maître. Il est vrai qu'ils ne tardèrent pas à s'endormir. — Si τιθέναι τὰ γόνατα est un latinisme, genua ponere, il est familier à Luc, Act. vi, 60; 1x, 40; xx, 86; xx1, 3; encore Mec. xv, 49 + N. T. Ce n'élait donc pas une règle absolue de prier debout. On s'agenouillait pour certaines prières plus ardentes. Luc remplace ici par un terme presque liturgique et voulu le mouvement qui jette Jésus à terre (Me. ML.). L3 et 44, cf. Commentaire. 43. an” ovpavou (T S V) plutôt que ἀπὸ sou o (H). &4. καὶ eyevero (T Η) et non eyevero δε (S V).
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παρενεγχε (H V) plutôt que παρενεγχαι (T) et non παρενεγχεῖιν (8).
La prière est la même que dans Me., εἰ βούλει est en plus, mais était contenu virtuellement dans la soumission à la: volonté divine. — βούλομαι exprime plus que θέλω la part de l'intelligence dans la volition, mais θέλημα paraît plus définitif que βουλή, Luce ἃ donc écrit très correctement, mais on regrette les paroles brisées de Mc., qu'il ἃ dù connaître, d'autant que la demande d'écarter le calice est dans les mêmes termes que Me. avec παρένεγχε et non παρελθάτω (Mt.). La prière de Jésus μὴ τὸ θέλημά pou ἀλλὰ τὸ σὸν γινέσθω rappelle γενηθήτω τὸ θέλημά σου (Mt. vi, 10), omis par Le. dans le Pafer. Avait-il réservé ce thème?
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ὥφθη indique une apparition visible aux yeux; c'est un terme de Lue, 1, Ὁ}, 31; xxiv, 34; Act. 11,8; vn1,2.26.30.35 ; 1x, 17; καὶ, 31; οι, ὃ; xxvi, 46, qui se trouve une fois dans Me. 1x, 4, et une fois dans Mt. xvu, 3; dans I Cor. xv, 5.6.7.8; Apoc. χι, 19; x, 1.3. — ἀπ᾿ οὐρανοῦ, venant du ciel, et non pas seuleruent appartenant à la cour céleste. — ἐνισχύω signifie ordinairement prendre de la force (Act. 1x, 19). Cependant il a le sens actif dans les LXX el dans Hippocrate, Lex. τι, 26. La force ajoutée ou rendue peut s'entendre soit du corps, soit de l'âme. Dans le cas présent, c'est l'âme qui souffre et par elle le corps ; c’est donc à elle tout d'abord que l’ange apporte de la force. Comment? c'est le secret de Dieu. Loisy estime que l'intervention de l'ange « viendrait mieux après la description de l'agonie » (1, 572), et c'est un des arguments contre l'authenticité des vv. 43 et 44. Mais l'ange n'apparait pas comme un Deus ex machind qui se charge de tout arranger. La prière de Jésus, parfaite dès le début, devait se prolonger longtemps, avec des efforts dont on va voir des effets extraordinaires dans le corps. L'ange ne venait pas pour dissiper l'angoisse, mais pour aider Jésus à en triompher (Schanz). 4%) ἀγωνία ne signifie pas « agonie », c'est-à-dire les derniers spasmes avant la mort; mais Field exagère quand il en fait un synonyme de crainte. Les nombreux exemples qu'il cite associent 1᾿ ἀγωνία à la crainte sans toujours les idenüfier, et ils ne sont pas les seuls. C’est plutôt l'anxiété ou l'angoisse, causéé par la crainte d'un mal menaçant et assez obscur pour qu'on ne sache que lui opposer; cf. pour un sens bénin Pap. Tebt. 11, 423 1. 13 s. ὡς εἰς ἀγωνίαν με γενέσθαι (nie 5, ap. J.-C.) et pour une anxiété plus grave, II Macch. πὶ, 14. 16; xv, 19; Jos. Ant. XI, vin, 4 : Ιαδδοῦς,.. ἣν ἐν ἀγωνίᾳ καὶ δέει... πῶς ἀπαντήσει... ἀμηχανῶν. Les médecins cités par Hobart associent 1᾿ ἀγωνία à la tristesse plutôt qu'à la crainte; elle résulte de la crainte et n’est pas encore la tristesse, qui suppose le mal présent. — ἐχτενῶς indique la tension dans l'effort, et une tension continue; même association avec la prière, seulement Act. xt, 5, et (avec ἐχτενεία) Act. ΧΧΥῚ, 7. — La sueur seule n’aurait rien eu d'extraordinaire, et pour marquer son abondance la comparaison avec des caillots de sang n’eùt pas été indiquée. Aussi quoique ὡσεί dans Le. signifie seulement « environ » ou « comme », on ἃ l'impression qu’il ἃ voulu parler d’une sueur à laquelle étaient mélées des gouttes de sang (opinion commune des anciens et des modernes). Cependant on ne voit rien de décisif à opposer à Euthymius, l'entendant d'une sueur épaisse (P.G. CXXIX c. 685) : οὐχ ὅτι αἶμα ἵδρωσεν, ἀλλ᾽ ὅτι παχεῖς κατῆγεν ἱδρῶτας ὑπὸ τῆς ἀγωνίας. Car les θρόμδοι ne sont pas des gouttes, mais comme dit Euthymius οἱ παχύότατοι σταλαγμοὶ τοῦ αἵματος. Le médecin Arétée (ap. Hobart, p. 28) comparait une chose épaisse (laquelle?) à des caillots : παχὺ καὶ πεπηγὸς οἷον θρόμόοι. Théophraste (de Sudor. 11 ap. Hobart p. 83) distingue précisément une sueur qui ressemble à l'eau, et une autre qui ressemble au sang : ὁ δὲ ἐκ βάθους μᾶλλον βαρύτερος, ὥσπερ συντηχομένης τῆς σαρκός, ἠδὲ δέ τινες φασὶ καὶ αἵματι εἰχάσαι, χαθάπερ Μονὰς ἔλεγεν ὃ ἰατρός. La médecine connait aussi une sueur rouge et une sueur de sang (hématidrose) dont Aristote ἃ déjà prononcé le nom, ὥστε ἤδη τινες Tôtoav (ont sué) αἱματώδη ἱδρῶτα (Hist. anim. πιι, 19). Quelle qu'ait été la nature de ce phénomène, il atteste une souffrance cruelle, une angoisse extrême de l’âme qui met le corps dans un état d'épuisement. La nature humaïne de Jésus paraît ici avec toute sa capacité de souffrir, mais aussi on ne voit nulle part ailleurs plus clairement qu'il s’est donné, qu'il s’est livré pour nous de plein gré, et loin que cette faiblesse de la nature assumée par le Verbe de Dieu scandalise les fidèles, c'est dans le souvenir de son agonie que les plus grandes âmes ont été touchées de l'amour de son Cœur. Peut-être cependant, au moment de la controverse arienne, quelques fidèles ont jugé indigne du Fils de Dieu cette assistance d'un ange et cette sueur décrite avec une crudité de pathologiste. Que penser de l'authenticité des deux versets 43 οἱ 44? Elle a été mise en doute par les premiers protestants et par des catholiques, si bien qu'au concile de Trente (Conc. Trid. Diarioram pars prima, ed. Merkle), le cardinal de Jaen voulait qu’on énumérât spécialement que in Luca et Iohanne tam ab haereticis quam a nostris controvertantur (p. 38). Si on ne s'y décida pas de peur de troubler les esprits dès le début, l'intention du concile fut sûrement de comprendre ce passage dans le décret d'authenticité, comme le déelara le cardinal de Trente : Unum est, quoniam recipiuntur evangelia prout in ecclesia leguntur; quod dum ea intentione factum est, ut ne scilicet de particulis illis Luce et aliorum, de quibus apud nonnullos hesitatum est, amplius dubilari possit (Session du 5 avril 1546, L. L. p. 45). Il est donc certain pour les catholiques que ce passage fait partie de l'Écriture inspirée. Théoriquement on pourrait l'attribuer à un auteur inspiré autre que Luc, mais cette hypothèse, dans notre cas, n'est suggérée par rien, car le passage est parfaitement dans le style de Luc (Holtz.), et nous avons vu que l’objection tirée du défaut d'ordre dans le contexte n’a aucune portée. La question s’est posée à cause de l’omission dans À BNRT W 13, 69 boh. sah. syrsin., f de anc. lat., la marge du syr.-hier. quelques mss. arméniens. D'après Tischendorf, le premier correcteur de N aurait obélisé le passage, réintégré par le second correcteur. Quelques mss. ont ici un astérisque ou un obèle. — Le passage se trouve dans N D, tous les autres onciaux (y compris 8) et cursifs, anc.-lat., quelques mss. bok. et sah, syr.-cur. pes et hier. (les 3 mss.), arm. éth. Tat.-ar. Vg. Quant aux Pères, aucun d'eux ne s'est prononcé contre le passage. Ambr. Cyr-Al. Dam. ne l'ont ni cité ni commenté. Hilaire et Jérôme ont connu des mss. d’où il était absent. La sueur de sang (ou tout le passage) a été admise par Justin, lrénée, Hippolyte, Denys d'Al, Eusèbe (canons), Théod. de Mops., Hilaire, Jér., Aug. etc. Enfin quelques-uns ont cru à un retranchement délibéré; Épiphane l’attribue à des orthodoxes, Anastase le Sin. ἃ accusé des inconaus, Photius des Syriens, Nicon des Arméniens (cf, Tischendorf). Dans ces conditions, ou bien il s'agit d’une addition antérieure à l'an 150, ou bien d'une suppression. L'insertion à une haute époque d'une tradition authentique (H., PI.) n’a rien d'improbable en soi, mais comment imaginer un auteur très ancien écrivant précisément dans le style de Le? Cette hypothèse ne répugnerait pas à la foi, si l'auteur du passage avait été inspiré, mais elle n’a aucune vraisemblance pratique, et n’aurait de probabilité que si la lacune des mss. ne pouvait s'expliquer par une suppression. Et d’abord ces témoins ne représentent guère que l'Égypte (d'où est W [Freer)} et non pas même toute l'Égypte (Ν 1). Il n'est vraiment pas permis de qualifier d'occidentale l’autre lecon comprenant D et toute la tradition syrienne, en grec et en syriaque. Justin et Irénée sont occidentaux, mais non Denys d'Al. Il est dur de s'éloigner de B, mais on sait qu’il omet plus qu’il n’ajoute, et Syrsin. est un témoin très peu sûr. De plus, si l'insertion ne peut s'expliquer sans une tradition authentique, la suppression a pu être causée par un scrupule théologique. Ce passage, cité au ue siècle contre ceux qui niaient l'humanité réelle du Christ (docètes), ἃ pu être allégué au début du τνὸ par ceux qui attaquaient sa divinité. Épiphane dit clairement que les orthodoxes en ont eu peur. D’après son texte, tel qu'il est ponctué dans Migne (xuur, 73), il semble le dire des larmes de Jésus (Lc. xix, #1). Mais si ce passage des larmes ἃ été cité par Irénée (1, 20), ce n’est pas contre les docètes, tandis qu'il cite Le. xxu, #4 contre ces gnostiques (ur, 22). frénée οὐδ᾽ ἂν ἵδρωσε θρόμδους αἵματος. Épiph. : Κεῖται ἐν τῷ χατὰ Ἀουχὰν εὐαγγελίῳ ἐν τοῖς ἀδιορθώτοις ἀντιγράφοις (καὶ κέχρηται τῇ μαρτυρίᾳ ὁ ἅγιὸς Εἰρηναῖος ἐν τῷ χατὰ αἱρέσεων, πρὸς τοὺς δοχήσει τὸν Χριστὸν πεφηνέναι λέγοντας)" ὀρθόδοξοι δὲ ἀφείλοντο τὸ ῥητόν, . φοδηθέντες καὶ μὴ νοήσαντες αὐτοῦ τὸ τέλος, καὶ τὸ ἰσχυρότατον" χαὶ γενόμενος ἐν ἀγωνίᾳ 2. τὶ À. Les renseignements d'Épiphane ne sont pas toujours très sûrs; mais son renvoi à Irénée est parfaitement exact, et le motif de l'omission très plausible. ΠῚ y eut donc un certain flottement, probablement vers la fin du re siècle, qui dura pendant le 1ve, puis la tradition reprit tout son empire. à On peut ajouter comme cause secondaire de lomission le caractère additionnel du passage dans Le., manquant par ailleurs des données si précieuses de Mi., sur lequel se portait surtout l'attention. C’est ainsi que saint Ambroise qui commente Luc, au lieu des vv. #3 et 44 passe à Mt. xxvr, 38. 41. 31. Si des évangéliaires et quelques mss. ont ajouté nos versets à Mt. xxvr, 39 (cf. Tisch., Sod.), d’autres mss. ont pu les supprimer ici pour plus de ressemblance entre les parallèles (Soden, p. 1446, quoiqu'il ait mis le texte entre crochets).
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Le. assigne la tristesse comme raison de la somnolence des Apôtres. La tristesse est souvent une cause d'insomnie, mais il se peut aussi qu'elle accable et plonge dans la torpeur. Le contraste est prononcé entre Jésus qui se lève résolu de la prière et les Apôtres qui sont couchés, endormis par leur chagrin.
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Les paroles qui d’après Mc. ont été adressées à Simon-Pierre, vont ici aux Apôtres, avec ἀναστάντες au lieu de γρηγορεῖτε, car dans Le. il n'y a qu'une prière de Jésus, et le moment est venu non pas de veiller, mais de faire face à la trahison. Marc mérite ici la préférence, car la veille, qui s'imposait dans cette situation, était exposée à la tentation sans la prière. Désormais il ne reste plus beaucoup de temps pour prier. Mais la recommandation avait sa valeur pour toujours, aussi Le. la reproduit (cf. v. 40).
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ἔτι αὐτοῦ λαλοῦντος comme dans Mc. οἱ Mt., mais l'impression est moins forte parce que dans Le. Jésus ne parlait pas actuellement du traître. La foule est anonyme et Le. ne dit même pas qu’elle était armée, parce que cela sera dit équivalemment au v. 52; il n'aime pas les redondances. Judas n'est nommé qu'après la foule, mais cependant il était bien à sa tête. C'est le même sens que dans Me., dont le tableau se transforme en une ligne d'histoire. Rien du signal, et il n’est même pas dit expressément que Judas ait réalisé son dessein odieux. Et Le. qui aime les verbes composés se contente de φιλῆσαι, — ὃ λεγόμενος ne s'explique que par un renvoi au v. 3; Judas avait promis de livrer son maître; il va tenir parole (Hahn). — προέρχεσθαι, « devancer »; οἵ Me. vi, 33, 11 y ἃ donc une certaine distance entre la troupe et Jésus (cf. v. 49). Pourquoi Judas prend-il les devants ? Il ne pouvait dissimuler aux Apôtres qu'il jouait le rôle de traître; c'était donc pour que les autres puissent voir clairement qui l'on devait arrêter.
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Dans Mc. Jésus ne dit rien à Judas. La parole de Mt. est touchante, un peu obscure comme ce qui jaillit d'un cœur blessé qui ne voudrait pas croire à la trahison. Luc exprime clairement ce qu'il en est et ce que l’on devait penser d’une action si noire : Judas et le Fils de l’homme, un baiser et la trahison, quel contraste!
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L'avance prise par Judas ges aux disciples d'envisager rapidement ce qui va se passer. Ils ont le temps de consulter leur Maître. En pareil cas, attaquer ce n’est que se défendre. Ceci est au moins aussi vraisemblable que l'arrestation immédiate, suivie d’un acte de violence qui vient trop tard (Mc. Mt.). — εἰ πατάξομεν futur délibératif, les Apôtres demandent s'il ne conviendrait pas de frapper.
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Sans attendre la réponse, l'un deux jupe, ὦ non pas Judas qui s'était sans doute esquivé, mais le serviteur du grand prêtre qui peut-être voulait avoir le mérite de l’arrestation auprès de son maître. Cette promptitude et ce zèle étaient bien de Pierre que seul Jean ἃ nommé ainsi que le serviteur, un certain Malchus (Jo. xvir, 10). Luc (confirmé par Jo.) note que c'était l'oreille droite; d'ailleurs il écrit ἀφεῖλεν comme Me.
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La réponse de Jésus ἃ un caractère d'authenticité par son obscurité même. Augustin cite deux opinions (de cons. θυ. HI, v, {7} qui divisent encore les commentateurs : 4) « Laissez! pas plus loin! » (Κη. Schanz, Hahn), ou plutôt 2) Sinite usque huc… permittendi sunt huc usque progrédi id est ut me adprehendant. (Aug. Holtz. Loisy). En effet ἐᾶν ne signifie pas « cesser », mais « laisser faire », comme le prouvent les textes des Actes (ἐάσατε Act. v, 38 n'est pas le texte critique). On dit que cette réponse viendrait trop tard, tandis qu’elle devrait s’appliquer au fait accompli. Mais Augustin a remarqué très finement que l’action avait été précipitée et que la réponse, simultanée en fait, n’avait pu être placée qu'après par l'écriture : sed non potuerant etiam simul dici quae simul fieri potuerunt. D'autres ont pensé, sans probabilité, que Jésus parlait ici à ses agresseurs mais il est clair qu'il ne leur adresse la parole qu'au v. 52. — Jésus touche l'oreille; il ne se contente donc pas de cicatriser la blessure, l’oreille ayant disparu; mais d'autre part il n’est pas dit qu'il ait ramassé l'oreille; elle n’avait donc pas été complètement décollée. Jésus faisait connaître par ce trait et sa constante bonté, et le sens de sa pensée à propos du glaive, v. 36; il ne voulait pas être défendu par la force. Il était venu au lieu où il savait que Judas viendrait le livrer; ce n’était pas non plus à ses apôtres à frustrer le dessein de son Père qu'il venait d'accepter. C’est ce qui est expliqué dans Mt. (v. 53 s.).
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Me. et Mt. ont représenté la foule comme venant de la part du Sanhédrin; Le. y fait figurer des grands prêtres, des stratèges du temple et des anciens. On ne saurait dire qu'ils sont survenus après coup, car παραγενόμενος, employé fréquemment par Luc, ἃ simplement le sens d'arriver (Actes, constamment, si ce n’est v, 25), venir vers quelqu'un. Luc a donc voulu ajouter un détail. Le Sanhédrin a donné la commission, quelques-uns de ses membres ont voulu voir par eux-mêmes, ce qui n’a rien d’invraisemblable. Même il eût été bien étonnant qu'il n’y eût là aucun des stratèges du temple (cf, sur v. 4). On a prétendu que 1,6. avait ajouté ce trait de son cru (Holtz. Loisy etc.) parce qu'il a compris que le discours de Jésus ne s’adressait pas à la plèbe des gens de police. Cependant il faut avouer qu'il convenait plus à ces gens qu’à des notables de venir avec des bâtons. Luc ἃ donc simplement suivi ici une source qui lui paraissait sûre, sans s'écarter pour cela du texte de Mc. et de Mt. Le discours s’adressait à la fois aux exécuteurs et aux inspirateurs présents. La première partie visait les exécuteurs. 4 On peut noter d’ailleurs que Bède a entendu les paroles de Luc d’une façon très large. Il aurait simplement voulu marquer par cette présence la responsabilité des sanhédrites, véritables acteurs du drame quoique absents : volens evangelista eos maxime quorum cuncta consilio gerebantur sanguinis eïus ostendere EE σσοσσσ͵ς͵-ςσ-““ ἩἫΣ ᾿ ΝΞ» reos, dicit principes sacerdotum et magistratus templi et seniores ad comprehenden- {um venisse Salvatorem etc. (P. L. xcu, 605).
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Ces mots s'adressent plutôt à la partie la plus relevée des agresseurs. Mais si Luc avait introduit les notables comme étant plus en harmonie avec les paroles, pourquoi aurait-il supprimé διδάσκων et l'allusion de Me. aux Écritures ἢ ΤΙ ajoute la fin du verset non point comme un équivalent à cette vague citation, mais sûrement d’après une bonne autorité. Déjà les adversaires de Jésus avaient voulu s'emparer de lui (Jo. vi, 44), maïs Dieu ne l'avait pas permis jusqu'alors. Maintenant il laisse agir la puissance des ténèbres (cf. Col. 1, 13), c'est-à-dire Satan qui a suscité Judas (v. 3). Ces paroles sont donc à prendre dans un sens figuré, quoique la circonstance de la nuit ait pu les suggérer à Jésus. Luc ne parle pas de la fuite des disciples, que d'ailleurs il n'avait pas annoncée. | | D 54-71. — JÉSUS DEVANT LES CHEFS DE LA NATION. Jésus a été jugé deux fois : une fois par les grands prêtres, les scribes et les anciens, c'est-à-dire par les sanhédrites, une seconde fois par Pilate. Quoi qu'en ait dit une critique de dilettante, ce double jugement répond précisément à une situation où le pouvoir suprême était certainement exercé par les Romains, sans qué toute liberté de juger ait été enlevée aux Juifs. En effet il est évident d’après la tradition des quatre évangélistes que le premier jugement ne fut pas considéré par les sanhédrites comme définitif, ayant seulement besoin, pour être exécutable, du visa du gouverneur. Les chefs de la nation ont livré Jésus, l'accusant de messianisme, ce qui signifiait pour les Romains de menées révolutionnaires, dans le dessein de le faire condamner à mort et exécuter. Et il est certain qu'ils n'auraient pas livré un Juif officiellement s'ils n'avaient pu produire la conviction légale qu'il était digne de mort. Cette conviction fut acquise par une comparution devant le grand prêtre. Et il est à remarquer à l'encontre de ceux qui voient chez les évangélistes une tendance à rejeter la faute sur les Juifs, que ni Luc ni Jean ne mentionnent expressément leur sentence condamnant Jésus à mort. Mais ils la supposent, et ce n’est pas sur ce point qu'il est difficile de les concilier. La difficulté entre Mc. et Mt. d'une part et Lc. de l’autre est que les deux premiers ont deux réunions des sanhédrites, tandis que le second n’en ἃ qu'une seule, et de plus, tandis que Me. et Mt. placent la condamnation dans la réunion de la nuit, Le. donne à entendre clairement qu'elle résulta de la comparution du matin. N'ayant qu’une séance, Le. devait nécessairement y placer l’objet principal de la comparution. Mais on pourrait envisager deux réunions, comme dans Mc. et Mt., en renvoyant cependant la condamnation à la seconde. ΠῚ nous paraît impossible de révoquer en doute le fait des deux réunions, confirmé par Jean, qui en place une chez Anne et l'autre chez Caïphe. Le silence de Le. n’est point un argument décisif contraire, car il a pu simplifier. De même qu'il n’a qu'une multiplication des pains et, comme nous le verrons, qu’une seule scène d'outrages par la soldatesque, il ἃ pu penser qu'en ne mentionnant que la réunion du matin il disait le nécessaire pour ses lecteurs. Ge qui rend la première réunion très vraisemblable, c'est l'empressement naturel des sanhédrites à constater qu'ils avaient bien entre leurs mains leur victime, et ils ne purent sans doute s'empêcher de lui faire quelques questions, de lui témoigner leur haine. Mème Le. avait fait plus en quelque sorte, puisque les sanhédrites étaient venus jusqu'à Gethsémani. Les paroles que Jésus leur adresse en ce lieu ressemblent assez à ce qu'il répondit à Anne d’après Jo. χνπι, 20. De plus Le. ἃ placé dans cette nuit l'unique scène d’outrages qu'il ait retenue. Il pouvait donc estimer qu'il n'avait rien omis d’essentiel, même s'il avait Me. sous les yeux. Mais c’est sans doute parce qu'il croyait que la scène décisive avait eu lieu le matin. Et sur ce point il semble qu'on doive lui donner raison. Si vraisemblable que soit la réunion de la nuit, il était difficile qu'elle eût le caractère d'une réunion officielle. Les sanhédrites avaient-ils attendu en corps chez Caïphe ou chez Anne? Alla-t-on les réveiller à leurs demeures pour les amener? Ces difficultés ne sont pas très graves s'il ne s’agit que d’un petit nombre de sanhédrites et d'une réunion privée; elles militent contre une réunion même incomplètement plénière, et contre la tenue régulière d'un procès criminel, même si l'on n’attachait pas trop d'importance à la légalité d’un acte qui ne pouvait pas être une condamnation exécutoire. On a dit (Holtz. Schanz) que Le. avait transporté le procès au matin pour suivre la coutume romaine. Mais c'était aussi la coutume juive de ne pas juger la nuit (Sanh. iv, 5 s.). Cette observation revient donc à dire que l’ordre de Luc est plus vraisemblable, d'une vraisemblance qui est de nature à indiquer la réalité. Marc a pu se laisser aller à raconter tout le procès à propos de la première comparution, et il est sùr qu'on ne voit pas bien d’après son texte le motif de la seconde réunion. En -ajoutant qu'elle avait pour but de faire mettre Jésus à mort, Mt. (xxvr, 4) ἃ peut-être conservé une trace de la tradition suivie par Luc. Cependant Mec. et Mt. d'un côté, Le. d’un autre, ont donc deux manières de raconter le procès. Mais peut-on aboutir à propos du triple reniement de Pierre à un seul récit des mêmes faits? Les mêmes principes sont en jeu dans les deux cas, et ce qui est admis pour [6 reniement peut l'être aussi pour le moment où fut obtenu l'aveu de Jésus. Il n’y ἃ pas plus de raison de supposer deux fois la même question et la même réponse que dans tant d’autres circonstances où la chronologie des faits est seule en cause (contre Kn.). D’après l'ordre qu'il avait adopté, Le. avait l'avantage de dire sans interruption tout ce qui regardait Pierre. 57. OM. αὐτὸν p. ἤρνησατο (H V) plutôt que add. (T S)..
22:54
συλλαθόντες est tout ce que Le. dit enfin de l'arrestation de Jésus (cf. Act. 1, 16;xu, 3; Me. χιν, 48; Jo. xvin, 12). On était loin de la ville, d'où ἤγαγον (comme Jo. xvr, 13), et ensuite on l’introduit, εἰσήγαγον, dans la maison du grand prêtre. Ce dernier n'est nommé ni dans Mc. ni dans Le. Mais Luc mettrait-il Anne avant Caïphe (rx, 4; Act. 1v, 6), s’il n'avait joué un rôle dans la passion? On peut donc conjecturer qu'il pensait à Anne, nommé dans Jean xvur, 48 (Holtz. Schanz etc.). Pierre suivait comme dans Me., et c’est lui qui désormais absorbe l'attention, et dont l’histoire sera dite sans désemparer. C'est peut-être ce que Luce appelait écrire καθεξῆς,
22:55
C'est bien exactement la situation de Mc. (54) avec le feu (omis par Mt.), mais dans un ordre à la fois chronologique et impersonnel : ils (les serviteurs, Mc.) allument du feu au milieu de la cour, s’assoient et Pierre au milieu d'eux. Naturellement Pierre se chauffait; en le disant Me. (54 et 67!) insinuait déjà qu’il pensait un peu trop à son bien-être dans un tel moment.
22:56
D'après les quatre évangélistes, c'est une servante qui provoque le premier reniement, mais dans Jo., c'est à l’entrée avant que Pierre ait pris place autour du feu. Luc s’en tient à Mc., que rappelle πρὸς τὸ φῶς (54). — ἀτενίζω est de son style (rv, 20 et 10 fois dans les Actes; avec II Cor. xur, 7.13 + N. T.), comme ἐμόλέπω du style de Mc. (4 fois, Mt. 2; Le. 2; Jo. 2). L'accusation est dans le style indirect. Le καί ne prouve pas qu'on ait parlé d'un autre, car il se trouve dans les quatre évangélistes (Jo. 25) sans que personne soit nommé auparavant. Nous dirions de même : « Lui aussi en était! » Cela suppose qu'on cherche les complices. Tout le monde pense au procès; aussi la servante dit-elle σὺν αὐτῷ, pour désigner Jésus.
22:57
La négation est plus nette que dans Me., mais Le., précis dès le début, n'ira pas plus loin; Pierre ἃ toujours soin de nommer son interlocuteur γύναι, ἄνθρωπε (bis).
22:58
Mc. ἃ deux interpellations personnelles, et entre les deux une à la cantonade. Dans Lc. une seule interpellation personnelle au milieu. Les écrivains ne songeaient sans doute en cela qu'à varier leur style. Et c’est peut-être simplement pour la variété que Le. met ici un homme au lieu de la même servante {dans Mt. une autre). Mais il conserve la tournure avec καί et l'indétermination, ἐξ αὐτῶν (Mc.), l’un des disciples. Et de nouveau Pierre nie, aussi brièvement que possible, mais toujours dans le style direct, tandis que Me. ἃ ici une réponse indirecte, comme Mt. La troisième réponse sera dans Mc. et dans Le. en style direct, dans Mt. et dans Jo. (pour la première fois) en style indirect. Qui s'attacherait à ces variations, quoique naturellement le style direct soit plus près de la vérité?
22:59
Autre divergence un peu plus grave. Là où Mc. et Mt. disent μετὰ μιχρόν, d'autant que la comparution a pris du temps, Le. qui en a omis le récit met ici un intervalle d’une heure. Le second interlocuteur était un ἕτερος, cette fois c’est un ἄλλος; c'est le moindre changement de style, tandis que dans Mc. et Mt. ce sont les assistants, dans Jo. une personne désignée par sa parenté avec Malchos. D'ailleurs Le. se rapproche de Mc. par le reproche d'être Galiléen, sans expliquer comme Mt. que Pierre se trahit par sa langue. Ce troisième personnage se croit sûr de son affaire (διισχυρίζομαι, Act. χα, 15 + N. T.).
22:60
Dans Me. les réponses de Pierre sont dans un crescendo qui fléchit au milieu; dans Mt. le crescendo s'enfle toujours. Dans Le. la troisième réponse est au point de la première dans Me. Dans Jo. il y a juste ce qu'il fallait dire pour exprimer le reniement. On voit ici comment le désir d'épargner le chef des Apôtres pouvait se concilier avec le devoir de la stricte vérité. Luc est pathélique, mais non pas véhément; il a déjà omis dans le même sens les reproches de Jésus à Pierre (Mc. vu, 33; Mt. xvr, 23). Schanz prétend même que dans Le. la négation va en diminuant : Je ne le connais pas; je ne suis pas de ses disciples; je ne sais ce que tu dis. Il semble plutôt que Pierre est de plus en plus embarrassé. — παραχρῆμα est du style de Le., comme εὐθύς du style de Me. — ἔτι λαλοῦντος αὐτοῦ est un effet littéraire, d'autant que le gén. absolu est employé selon les règles. Pas plus ici que dans la prophétie de Jésus Le. ne ΘΙ, τοῦ ρηματος (H) ou του λόγου (T S V). 64. om. αντὸν p. ἐπηρωτων (T H) ou add, (S V). suit Mc. sur le second chant du coq. Cette précision ἃ pu lui paraitre superflue.
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Le regard du Seigneur, propre à Le., est merveilleusement beau. Rien n'autorise à le mettre en doute. Peut-être ni Me. ni Mt. n'en ont-ils parlé parce que Jésus avait été emmené pour comparaître dans une salle, et qu'il eùt fallu expliquer comment il pouvait de là voir Pierre, ou que, dans l'intervalle des reniements, il était descendu. Luc n'ayant pas parlé de cette comparution, ses lecteurs pouvaient imaginer que le Sauveur était là tout proche sous la garde des soldats, mais qu'il ne regarda Pierre que lorsque le coq eut chanté. C’est ce regard qui touche l'Apôtre. Le souvenir de la prédiction comme dans Me., naturellement en omettant δίς, mais en ajoutant σήμερον que tous deux avaient dans la prédiction. sf
22:62
Exactement comme Mt.; c'est la traduction en clair du terme difficile de
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suvéyw, extrêmement rare dans le sens de tenir en prison : L Macch. XII, 45; plusieurs cas dans les papyrus, par exemple : προσαπώσατό με εἰς τὴν φυλαχὴν καὶ συνέσχεν ἐφ᾽ ἡμέραν, Pap. de Magdola cité dans Expositor, sept. 1911, p. 278. Cf. dans les papyrus de Berlin συνέχεσθαι, être tenu ou être l'objet d’une conphétise; quel est celui qui t'a frappé? » Et ils ee contre lui beaucoup d’autres injures. 06 Et lorsqu'il fit jour, le conseil des anciens du --: se réunit, trainte par corps (ιν, 1150 etc.). — ἐνέπαιζον, même terme que ἐνέπαιξαν (Me. xv, 20 et Mt. xxvu, 31), pour désigner le jeu cruel de ceux qui ont leur victime à discrétion, distinct d'un supplice commandé. — δέροντες (χη, #7; xx, 10); cf. Jo. xvur, 23.
22:64
Le voile, comme dans Mec.; mais plus rapproché de προφήτευσον, qui l'explique. Luc ajoute comme Mt. : τίς ἐστίν ὁ παίσας σε; qui parait bien répondre à l’intention de Me. ὃ ᾿ ; Γ
22:65
Le. évite les traits les plus pénibles, les soufflets et les nasardes. Son imagination modérée souffre de ces excès. Mais il relève les injures qui comprennent tout ce que Jésus ἃ entendu d'insultant et sur lequel il ne reviendra
22:66
Qu'une réunion ait eu lieu le matin, c’est aussi ce que disent Mc. οἱ Mt. Ceux qui se rassemblent sont le πρεσδυτέριον, terme qui ne revient que Act, xxn1, 5. Il ne désigne pas ici exclusivement les anciens mais bien le Sanhédrin avec les grands prêtres et les scribes, car ἀρχιερεῖς et γραμματεῖς sans article doivent être en apposition (Deb. $ 444); c'est donc l'assemblée dite des Anciens, composée surtout des grands prêtres et des scribes. On en conclut (Holtz. ete.) que le συνέδριον a donc ici par opposition un sens local, comme le tribunal pour dire le lieu des audiences. Mais dans ce cas αὐτῶν serait de trop. La nuance qui sépare les deux mots est celle qu'il y a entre une assemblée politique et un tribunal, l'assemblée pouvant se constituer en haute cour de justice. — ἀπήγαγον indique bien un changement de lieu; mais, si la maison du grand prêtre (v. 54) était celle d'Anne, on ἃ pu se rendre dans la maison de Caïphe où l'on était le matin d’après Jo. xvur, 28. ou plutôt dans Ja salle officielle des délibérations.
22:67
Luc ne parle pas du grand prêtre, qui ἃ dù cependant diriger les débats. Il passe aussi sous silence tout ce qui regarde les témoins, et ce que Jésus aurait dit de la destruction du Temple, se rendant compte peut-être que cela eût dû étre expliqué à ses lecteurs. Tout cela d’ailleurs n'avait pas fait avancer la condamnation. Pourtant le v. 71 suppose bien qu'on avait entendu des témoins. — La question porte simplement sur le titre de Christ, sans l’adjonction de « fils du béni » (Me.). Et cela est très vraisemblable. C'était précisément le grief que les sanhédrites se proposaient de faire valoir auprès de Pilate, et l’aveu de Jésus leur était un gage de succès. D'ailleurs « dis-le nous » (Le. seul) ἃ quelque chose d’engageant et de confidentiel. Et il est vraisemblable aussi que Jésus n'ait pas d'abord répondu affirmativement à une question qui pouvait être prise dans tant de sens différents. D'autre part pouvait-il entreprendre d’expliquer à ces adversaires passionnés comment il comprenait le messianisme? Avec un calme souverain, il leur remontre qu'ils n’ont pas l'intention de l'écouter sérieusement, puisqu'ils sont décidés à ne pas le croire.
22:68
Déjà Jésus avait interrogé les scribes sur ce que devait être le Messie (xx, 44). Ils avaient refusé de répondre. A quoi bon interroger encore ceux qui se posaient en juges? — Les paroles de Jésus sont parfaitement en situation. Il y avait quelque chose de semblable dans Jér. xxxvin, 15, parce que des questions analogues peuvent amener des réponses analogues, mais combien la plainte de Jésus est plus haute! On pressent déjà qu'il ne refuse pas de confesser son titre de Messie, mais qu'il l'entend à sa manière, qu'il sait être la vraie. — Schanz sort du thème en expliquant : « si je vous demande de quel droit vous agissez »... Ce serait l'objection d'un accusé quelconque, et on ne peut en trouver le lien avec ce qui suit.
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(Cf. RB. 1906 p. 571 ss.) Malgré tout, les sanhédrites auront leur réponse, mais ils sauront en même temps quel Messie est Jésus. Dans Mc. la réponse de Jésus groupait deux textes (Ps. exr et Dan. vn, 13) pour donner par deux images une idée du triomphe du Messie. A prendre les choses à la lettre, on pouvait croire que les sanhédrites eux-mêmes allaient voir le Fils de l’homme assis à la droïte de Dieu et venant sur les nuées, mais parmi les Juifs on savait "que le style des prophètes était parfois un tissu de figures à interpréter. Luc retient la première, et, par ἔσται au-lieu de ὄψεσθε, il en rend la réalité indépendante des sanhédrites : qu'ils voient ou ne voient pas, le triomphe de Jésus aura lieu, le mettant à côté de Dieu. La seconde figure est omise, d'après les eritiques (même Schanz), parce que Le. l'interprète par la réalité de l'avènement du Fils de l'homme, et que cette réalité ou ce fait n'ayant pas été joint à la mort du Christ, il n'a pas voulu en parler. De cette interprétation, si on l'entend bien, il ne résulte nullement que Jésus se soit trompé sur le fait qu'il exprimait en figures traditionnelles, ni que Le. ait faussé sa réponse; il s'est contenté d'une figure qu'il a légèrement interprétée, et qui exprimait assez la gloire de Jésus, omettant la seconde figure qui eût pu être mal comprise de ses lecteurs. Marc savait aussi bien que Luc que la parousie n'avait pas été vue des sanhédrites, mais il ne faisait aucune difficulté à reproduire des paroles dont il comprenait et dont ses lecteurs devaient comprendre le symbolisme. Luc aurait voulu éviter toute difficulté. Tout cela admis comme probable, il nous semble qu'il y a une autre raison de l’omission de Lc., tirée du contexte. Dans Mc. et dans Mt., la réponse de Jésus est son dernier mot; son avènement glorieux, entendu plus ou moins symboliquement, termine la perspective. Il n'en est pas ainsi dans Le. La réponse de Jésus fait comprendre aux sanhédrites qu'il se donne pour Fils de Dieu, et ils vont le poursuivre sur ce terrain dangereux. C'est pour cela, croyons-nous, que Lc. ἃ accentué la réponse dans le sens d'une réalité qui affecte moins la gloire extérieure de Jésus (en tant que visible) que sa situation définitive auprès de Dieu, sur le même rang que lui (aussi a-t-il ajouté τοῦ θεοῦ). Cela posé, l'avènement sur les nuées n’ajoutait rien d’essentiel et aurait même eu l'inconvénient de distraire l'attention. Chacun des évangélistes ἃ donc sa logique, et ils demeurent dans la vérité.
22:70
On aurait pu discuter indéfiniment sur le Messianisme et sur la culpabilité d'un homme qui se disait le Messie. Mais Jésus avait élevé le Messianisme à des hauteurs surnaturelles; le Messie était donc l'égal de Dieu! La conséquence était difficile à éviter pour qui regardait le Messie comme l'être assis à la droite de Dieu. C'était l'avis d'Aqgiba, mais José le Galiléen s'écria : « Agiba, jusqu’à quand profaneras-tu la gloire? » (Le Messianisme.. p. 225). C'est exactement l'impression des Sanhédrites. Jésus s'est désigné comme Fils de l’homme, mais un pareil Fils de l'homme n'aurait-il pas la prétention d'être plutôt le Fils de Dieu? Leur question s'entend assez naturellement dans ce contexte, quand bien même ils n'auraient jamais entendu parler du Fils de Dieu (Le Messianisme.… Ὁ. 105). Jésus alors confesse qu’il est bien le Fils de Dieu en des termes insinuant qu'il n'aurait pas de lui-même été au-devant de la question. Il est clair que, d'après les Juifs qui ne voyaient qu'un homme en Jésus, c'était un horrible blasphème, qui méritait la mort.
22:71
Les sanhédrites estiment que ce serait perdre le temps que de s'informer davantage. Il n'y a plus rien à dire. Les témoins sont inutiles, ces témoins dont Le. n'avait pas parlé, mais qu’il retrouve ici dans le texte de Mc., montrant bien qu'il ne compose pas rigoureusement, mais qu'il reproduit fidèlement. La condamnation cependant n'est pas mentionnée. C’est peut-être parce qu’elle résulte si clairement du procès, qu'il était inutile d'y perdre des paroles. Peut-être Le. qui n'a pas mis en scène le grand prêtre évite-t-il d'accabler le sanhédrin de l'odieux d'une condamnation. Ou plutôt il aura entendu éviter une équivoque. La condamnation n'était dans la pensée des Juifs qu'une manière de se former légalement la conscience. C'était une affaire purement juive. Il restait à obtenir la condamnation du gouverneur. Dans ces circonstances Lc. aura préféré de ne pas parler de deux condamnations. Ses lecteurs auraient pu s'étonner, puisque les modernes mènent là-dessus tant de bruit. . ΑΙ 1Et s'étant levés tous en corps, ils le conduisirent devant Pilate, ΧΧΠῚ, 4-49. SUITE DE La passioN (cf. Me. xv, 1-41; ΜΙ. xxvir, 2-56; Jo. xvin, Au premier abord, le récit de Le., depuis la comparution de Jésus chez Pilate jusqu’après sa mort, paraît très différent de celui de Mc. Mais c'est surtout parce qu'il a ajouté; car s’il raconte en s’écartant de Mc. plus que dans certaines sections, cependant il contient tout ce qui est dans Me., sauf : les détails sur l’usage de délivrer un prisonnier et par concomitance l'excitation exercée par les prêtres; les impropères des soldats romains, car il ἃ déjà raconté une scène de ce genre (xx, 63-65); le vin mélé de myrrhe, car il aura la potion de vinaigre; la troisième heure; les moqueries au sujet de la destruction du Temple, dont il n’avait pas parlé au procès; le cri de Jésus : Éli, Éli, et la confusion des Juifs croyant que Jésus appelait Élie, thème juif. Ces omissions s'expliquent assez aisément comme on voit, et l’on ne peut que s'étonner de l'assurance de M. Reuss (Les Évangiles synoptiques, p. 82): « Il n’y a pas à hésiter, nous sommes amené à reconnaître un fait singulier, nouveau, inouï, un fait que personne n'a entrevu encore : c'est que l'Évangile de Marc, tel que Luc le possédait, ne contenait pas la Passion » (Cité par M. 5. Reinach, comme « fortement motivé » dans Cultes, mythes et religions, x, 19). De plus Le. omet tout ce que Mt. a en plus de Me. : la fin de Judas (Mt. xxvrr, 3-10); la femme de Pilate (v. 19); le lavement des maïns (v. 24-26); le tremblement de terre et les résurrections (v. 51b-53). Ce n'est donc pas sous l'influence de Mt. qu'il s’est écarté de Mc. Mais Le. a surtont des additions importantes, évidemment dues à son enquête particulière : le renvoi à Hérode (6-12); la protestation en forme de Pilate (13-16); les filles de Jérusalem (27-31); deux paroles de Jésus, (34 et 16); la confession du bon larron et la promesse de Jésus (40-43). Dans son récit Lc. accentue fortement les déclarations de Pilate sur ᾿Ῥάμω. cence du Sauveur. Mais peut-on dire que ce soit par sympathie pour le gouverneur? Par deux fois, dans Le. seul (10, 22) il offre de châtier un homme qu'il croit innocent. Les Juifs ne sont pas plus coupables ni plus méprisables que dans Me.; on notera seulement que la responsabilité des prêtres est plus grande dans Me., et que Pilate dit plus expressément dans Le. qu'il fait la volonté des Juifs. . Enfin, comme loujours, si Le. tâche de présenter les choses plus clairement, il à omis les dialogues si caractéristiques de Pilate avec la foule, le carnaval si pittoresque des soldats, le goût de terroir de ce qui s'est dit auprès de la Croix, toutes choses qui font assister aux événements. Le quatrième évangile, qu'on prétend si abstrait, a su, en rappelant des traits parfois différents, retrouver cette impression de la vie. Rien ne prouve mieux que cette comparaison du troisième et du quatrième évangile dans le récit de la Passion que si Le. est un écrivain consciencieux, Jean est un témoin oculaire.
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In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; …
… that on Wednesday J. did not go to Jerusalem, but spent the whole day at Bethany with the Apostles (F. Prat, II, p. 261); it was the day on which the second council of the Sanhedrin was held (after that of Jn. 11:46-53), of which Mt. 26:2-3; Mk. 14:1; Lk. 22:1-2. With this we enter the account of the Passion, which is treated below.
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… remembrance of this, the law of eating unleavened bread during the seven days of the solemnity was joined to the commemorative feast of the miraculous exodus (v. PASQUA) (Ex. 12, 15). Passover was called the "feast of unleavened bread" (Ex. 23, 15; 34, 18; Lk. 22, 1) or the "days of unleavened bread" (Mt. 26, 17; Lk. 22, 7; Acts 12, 3; 20, 6). Already at the first Passover celebrated in the land of Palestine (Jos. 5, 11) the use of unleavened …
22:2
… ("in this fateful year") or the broad sense of "at that time." Shortly before the feast of Passover at which Jesus died, the members of the Sanhedrin gathered in the house of C. to deliberate on how Jesus might be put to death (Mt. 26:3; Mk. 14:1, 2; Lk. 22:2), and they decided not to kill him during the Passover. …
… in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; 14, 62; Lk. 21, 27; Acts 7, 30; I Thess. 4, 17; II Thess. 1, 8), seated on a throne of majesty (Mt. 19, 27; 25, 31; Rev. 20, 11-12), assisted in the act of judging by the Apostles (Lk. 22, 2), by the martyrs and by those who observed the evangelical counsels (Mt. 19, 27-28).
22:3
… of Lazarus (Jn. 11, 46-53). A second meeting of the Sanhedrin two days before the Passover deliberates on the manner of seizing J. (Mt. 26, 3-5). On the same day or at the same time Judas offers to hand J. over; it is Satan who has entered into him (Lk. 22, 3; Jn. 13, 2). The price is thirty shekels equivalent to about 116 gold lire, a price lower than that of slaves.
… (Io. 8:23; 12:31; 14:30; 16:11; 17:14-16); S. cannot harm the children of God (I Io. 5:18). S. confesses that his power is derived (Lc. 4:6). He is a tempter who knows how to exploit even Scripture (Mt. 4:6) to seduce the Messiah; Judas is his victim (Lc. 22:3; Io. 13:27); Peter and the Apostles are shaken by him (Lc. 22:31). His power is superhuman (II Thess. 2:9), and it opposes evangelization (I Thess. 2:18). The kingdom of S. stands …
22:4
… A στρατηγός (Lk. 22, 4, 52; Acts 4, 1; 5, 24, 26) maintained order there. …
22:7
… expression: "To eat the P." (Mt. 26:17; Mc. 14:12-14; Lc. 22:11-15; Io. 18:28). Exclusive is the sense of paschal lamb in the expression "to immolate the P."; thus Mc. 14:12: "On the first day of unleavened bread, when they immolated the P." (cf. Lc. 22:7) and in the text of St. Paul on the Christ-lamb (I Cor. 5:7).
… Iud. VI, 9, 3) call the paschal lamb θωία and θωία (cf. θωία in Mc. 14, 12; Lc. 22, 7; I Cor. 5, 7). But it is impossible to reduce this sacrifice (v.) to one of the common categories of the Mosaic Law; it was at once expiatory and "peace" offering (F. X. Kortleitner, Archaeol. …
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… days of the solemnity was joined to the commemorative feast of the miraculous exodus (v. PASQUA) (Ex. 12, 15). Passover was called the "feast of unleavened bread" (Ex. 23, 15; 34, 18; Lk. 22, 1) or the "days of unleavened bread" (Mt. 26, 17; Lk. 22, 7; Acts 12, 3; 20, 6). Already at the first Passover celebrated in the land of Palestine (Jos. 5, 11) the use of unleavened bread is observed.
22:8
… Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense of paschal supper, or rather of paschal lamb, it is found in the expression: "To eat the P." (Mt. 26:17; Mc. 14:12-14; Lc. 22:11-15; Io. 18:28). Exclusive is …
Luke drew, at least mediately, on the treasury of Mary's memories (Lk. 2:19, 51). He had the possibility of receiving precious information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. …
Primacy of Saint Peter and of the Roman Pontiff
… He is one of the three chosen to witness the healing of Jairus's daughter (Mk. 5:37), the Transfiguration (Mt. 17:1-8; Mk. 9:1-8; Lk. 9:28-36) and the agony of Jesus (Mt. 26:37; Mk. 4:33); he is one of the two sent to prepare the Passover (Lk. 22:8), indeed he is always named first among them. …
22:11
… 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense of paschal supper, or rather of paschal lamb, it is found in the expression: "To eat the P." (Mt. 26:17; Mc. 14:12-14; Lc. 22:11-15; Io. 18:28). Exclusive is the sense of paschal lamb in the expression "to immolate the P."; thus Mc. 14:12: "On the first day of unleavened bread, when they immolated the P." (cf. …
22:12
… Mk. 14:15 and Lk. 22:12 call the hall of the institution of the Eucharist ἀνάγαιον (= upper part of the house, upper room). …
22:14
… One notices the exactness of his clinical observation: his diagnosis is clear (Lk. 4:38); he perfectly characterizes functional disorders (ibid. 22:14); he does not omit to indicate, whenever paired organs are involved, which side is affected by the ailment (ibid. 6:12; 22:50); he clearly distinguishes illness from diabolical possession, …
22:15
… «Cogitationes cordis eius in generationem et generationem... ut alar eos in fame» (Ps. 32, 11, 19). In the New Testament the Eucharist, as the fruit of a rethinking of love, is present in that trembling: «Desiderio desideravi hoc Pascha manducare vobiscum» (Lc. 22, 15), and the mysterious Johannine expression «in finem dilexit» (Io. 13, 1) echoes in the moved thought of the Fathers: «Cum esset omnipotens plus dare non potuit, cum esset sapientissimus …
22:17
… The words reported by Lk. 22:17 seem to refer to the first cup: "take it and divide it among yourselves." After the infusion of water into the wine, there followed the blessing of the wine and then of the feast, …
22:19
The memorial of verse 17 recalls the words of the consecration « in mei memoriam facietis » (cf. Lk. 22:19, and 1 Cor. 11:24); the pious pelican of verse 21 evokes a well-known symbolism (cf. Dante, Par., XXV, 113).
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… They concern the power: to teach (Mt. 28:18, 20); to govern (Mt. 18:17-18); to sanctify, especially through the administration of the Sacraments (Mt. 28:19; Lk. 22:19; Jn. 20:21-23).
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
… spiritual family broke bread before the crowd he fed in the miracle of the multiplication (Mt. 14, 19; 15, 36; Mk. 6, 41; 8, 6; Lk. 9, 16; Jn. 6, 11). On the eve of his death he repeated the rite in the institution of the Eucharist (Mt. 26, 26; Mk. 14, 22; Lk. 22, 19; I Cor. 11, 24), which St. Paul calls « panis quem frangimus » (ibid., 10, 16).
The classical name εὐχαριστία derives from the account of the institution, where it is related that Jesus gave thanks (Mt. 26:26; Mk. 14:22; εὐλογήσας; Lk. 22:19; I Cor. 11:23: εὐχαριστήσας), and it is already found used by the Didaché (9, 1-5; 10, 1-6), by St. Ignatius of Antioch (Smirn., 7, 1; Phil., 4), by St. Justin (Apol., I, 66: PG 6, …
… If anyone shall say that in the M. a true and proper sacrifice is not offered to God, or that this oblation is nothing other than eating Christ, let him be anathema »; can. 2: « If anyone shall say that by those words: Do this in remembrance of me (Lk. 22, 19; I Cor. 11, 24), Jesus Christ did not constitute the Apostles priests and did not ordain that they and the other priests should offer his Body and his Blood, let him be anathema …
Oecolampadius (Oekolampad, Heuszgen), Johannes
… Instead of "This is my body" (Mt. 26:26; Mk. 14:22; Lk. 22:19) the words were to be understood as: "this is the image (or figure) of my body" (De genuina verborum Domini «hoc est Corpus meum... expositione, 1525). E. urged Communion under both …
… As the crowning of this doctrinal formation, at the moment in which he instituted the Sacrifice of the Mass (v.), with a supernatural investiture, which he expressed in the words: "Do this in memory of me" (Luke 22:19; 1 Cor. 11:24), he transmitted to them the power to renew the unbloody offering, the perpetual memorial of the immolation of Calvary. …
the sacrifice of Jesus (v. EUCHARIST; Lk. 22, 19; I Cor. 11,
… Therefore Jesus chose visible ministers among his disciples (cf. Lk. 22:19; Jn. 20:23; I Cor. 1:4; II Cor. 5:18-20), to whom he transmitted a real participation in his power of sanctifying (cf. ORDER), but always subordinated to his action as principal cause, …
… La théologie de st-Paul, I, 19th ed., Paris 1930, p. 516), for the remission of sins (Matt. 25:27; cf. Mark 14:24; Luke 22:19, 20; I Cor. 11:24). St. Paul further developed these concepts, laying the foundations of the entire theology of Redemption and salvation (cf. J. Rivière, Le dogme de la Rédemption. …
22:20
… Moreover, Jesus added to it, "after supper" (Lk. 22:20; 1 Cor. 11:25), the consecration of the cup.
… The text of Lk. 22:20: "Calix novum foedus est in Sanguine meo, qui pro vobis effunditur: τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον, especially in its Greek con-
The Synoptics, narrating the institution of the Most Holy Eucharist, underscore the words of Jesus Christ: "For this is my blood of the new covenant, which is shed for the remission of sins" (Mt. 26:28; cf. Mk. 14:24; Lk. 22:20). But in Matthew (20:28; cf. Mk. 10:45) are reported the categorical words of the Master, who thus defined his redemptive mission: "The Son of man did not come to be served, but to …
22:21
… perspectival effect, clearly evident in the effects of lighting from the windows opening onto the countryside: before a long table Jesus and the Apostles, at the moment when Jesus says: "behold, the hand of him who betrays me is with me at the table" (Lk. 22:21). L. imagines with a human mind the physical aspect of this essential moment of the Christian tragedy; the agitated anguish of the Apostles in contrast to the sublime calm of Christ. …
Primacy of Saint Peter and of the Roman Pontiff
… waters (Mt. 16:29), paid the tribute for him (Mt. 17:23-29), made him a sharer in the most intimate revelations (Mt. 17:1 ff.; 26:37 and parall.), assured him of a particular prayer "that once converted he might strengthen his brethren in the faith" (Lk. 22:21 f.), while he did not spare him rebukes (Mt. 16:23; 14:31; Mk. 14:37; Mt. 26:31, 34; cf. Lk. 22:61). On the day of his Resurrection he appeared to him singly (Lk. 24:34; I Cor. 15:5) …
22:24
Apollinaris, Bishop of Ravenna, Saint
… Regin. 316 and Gregorian Pad. 42 Sacramentaries (the Hadrianic redaction knows a Statio ad S. Apollinarem, but for the 5th Thursday of Lent); it is listed by the lectionary of Würzburg, which already dedicates to it the pericope of polemical flavor Lk. 22, 24-30, and by the post-Carolingian liturgical books. …
22:26
… himself, take up his cross each day and follow me" (Mt. 16, 24; Lc. 9, 23); and likewise in those that invite to faithful discipleship (Mt. 19, 21), discipleship being a conforming to the master's directives, or that inculcate voluntary service (Mt. 20, 26; Lc. 22, 26). The earthly life of Jesus Christ gave us a perfect example of poverty (II Cor. 8, 9), of chastity (Hebr. 7, 26), of obedience (Phil. 4, 8).
22:27
… J., who has been throughout his public life and is now in a particular way as one who serves (Lk. 22:27), teaches humility first by words (ibid. 24-30), then by example (Jn. 13:1-17), washing the feet of the Twelve. …
This doctrine, accepted only by the more elevated souls of Israel and rejected by the entire Sadducean sect (cf. Mt. 22:23; Lk. 22:27; Acts 4:1-2; 23:8), became universal teaching in Christianity. …
… parallel passages of the Synoptics the formula is replaced with "I" (cf. Mt. 5:11 with Lk. 6:22; Mt. 10:32 with Lk. 12:8; Mt. 16:31 with Mk. 8:27 and Lk. 9:18; Mt. 16:21 with Mk. 8:31 and Lk. 9:22; Mt. 19:28 with Lk. 22:29; Mt. 20:28 with Mk. 10:45 and Lk. 22:27).
1. The faith in the resurrection, which Christianity defended against the assault of general unbelief (cf. Mt. 22, 23; Lc. 22, 27; Act. 17, 32; St. Augustine: «In nulla re sic contradicitur fidei christianae, quam in resurrectione carnis» Enarr. in Ps. 88, 2: PL 37, 1134). Over the remains of Christians there …
22:28
… In such a state, however, the soul must be far from voluntary inertia: it must rather struggle more than ever, corresponding to actual grace and remaining with Jesus in tribulations (cf. Lk. 22:28). As in a. it dies and is buried with Christ, so with him it will rise again, free from the many impediments to union with God, especially from vanity and pride.
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… glorious future of the "twelve" is the reward for the sacrifices they now make, abandoning everything and following Jesus (Mt. 9, 27, 29); they who persevere with Him in tribulations will have a share in His kingdom and will eat and drink at His table (Lk. 22, 28 ff.). …
… ΠΡΟΦΗΤΗΣ (Wilpert, Pitture, pp. 382, 434, fig. 41; id., Sarcofagi, pl. 205, 2). To the deceased Aurelius Theodulus is expressed the wish ΕΙΣ ΑΓΑΠΗΝ, that he may be received into the heavenly banquet, according to the Lord's promise to the Apostles (Lk. 22:28 ff.). …
22:29
… of it may not die" (Jn. 6, 48-50). b) At the Last Supper Jesus, after the consecrated bread, handed the chalice to the Apostles, saying: "Drink of it, all of you" (Mt. 26, 27); and, when the Communion was finished, he added: "Do this in memory of me" (Lk. 22, 29). But the command to drink the chalice was not addressed to all Christians but to those present at the Last Supper; and the addition, "Do this in memory of me" expresses the power …
for he always distinguishes the divine fatherhood in regard to himself from that in regard to men (my Father, your Father: cf. Lc. 22:29; Mt. 10:33; 6:32; Io. 20:17). If our relations with God are those of adoptive sons, those of Christ are, instead, those of a natural son; which, moreover, is evident from those testimonies …
… justified; all the more so since in some parallel passages of the Synoptics the formula is replaced with "I" (cf. Mt. 5:11 with Lk. 6:22; Mt. 10:32 with Lk. 12:8; Mt. 16:31 with Mk. 8:27 and Lk. 9:18; Mt. 16:21 with Mk. 8:31 and Lk. 9:22; Mt. 19:28 with Lk. 22:29; Mt. 20:28 with Mk. 10:45 and Lk. 22:27).
BIBL.: In addition to the sources of divine Revelation, Mt. 18 ff.; Lk. 22, 29; Jn. 10, 11 ff., for the doctrine v. Sum. …
22:30
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… Jesus himself willed "the twelve", chosen, as appears from Mt. 19:28 (cf. Lk. 22:30).
… Of the consecration of the chalice it is expressly said that it was "after the supper" (Lk. 22:30; I Cor. 11:25). Perhaps the consecration of the bread replaced the last morsel of the paschal lamb, with which the banquet ended; then it immediately preceded the conse-
22:31
In the New Testament the intervention of Satan, up to possession, is connected with the diabolical attempt to divert Christ's mission by way of seduction and intimidation (Mark 1:12 ff.; Matthew 4:1-11; Luke 4:1-13; Luke 22:31), in order to hinder the Kingdom of God (Luke 11:20; Matthew 12:28).
… A specific indication of pontifical infallibility is found in Lk. 22:31-32. Jesus has just responded to the disputes of the Twelve about the primacy, inculcating in them the new spirit of authority (24-27), when he entrusts to Peter, repeating earlier designations, …
as high priest between God and men (Hebr. 4:14-15, 10), exercised during his earthly life the intercession of impetration (Lc. 22:31 ff.; 23:34; Io. 17:6-26) and of perfect satisfaction for the sins of the whole human race through the sacrifice of his blood (Hebr. 9:11-28; Rom. 3:25 ff.; Eph. 1:7), thus becoming the …
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority (there is no reason to believe him the oldest), nor to priority of vocation (Jn. 1:35-42; …
… children of God (I Io. 5:18). S. confesses that his power is derived (Lc. 4:6). He is a tempter who knows how to exploit even Scripture (Mt. 4:6) to seduce the Messiah; Judas is his victim (Lc. 22:3; Io. 13:27); Peter and the Apostles are shaken by him (Lc. 22:31). His power is superhuman (II Thess. 2:9), and it opposes evangelization (I Thess. 2:18). The kingdom of S. stands against the Kingdom of God (Mt. 12:26; Mc. 3:24). But S. and his …
22:32
Religions, Comparative Study of
… not remain always present to preside over the necessary adaptations; now Christ has promised to the Heads of his Church, and not to those who would have rebelled against their authority, to continue to them, without end, his assistance (Jn. 16:7-14; Lk. 22:32; Mt. 28:19-20).
… The Churches that claim this assistance of the Spirit for each individual (in an attenuated form: for each group) can then deny it precisely to the hierarchical Church "founded on Peter," which is the Church to which it was promised (Mt. 16, 18-19; Lk. 22, 32; Jn. 21, 15-17).
22:36
… spir., Paris 1932, p. 52, note 6). Finally the Interpretationes nominum hebraicorum progenitorum D. N. Iesu Christi, according to the literal, allegorical and moral sense, and three letters (PL 100) that deal with biblical questions: Ep. 163 on Lk. 22, 36; Ep. 164, particularly interesting, on the hymn sung after the Lord's Supper; Ep. 203, «de comparatione numerorum Veteris et Novi Test.»; furthermore Ep. 204 on the nature of visions.
22:37
… public life to Nicodemus, with reference to the royal prophecy (type) of the serpent (ibid. 3, 14); for the piercing of the feet and hands cf. Ps. 21 (22), 17. Two malefactors were crucified with J., and to this, if not exclusively, J. was thinking (Lc. 22, 37), applying the words of Is. 53, 12. J. was crucified (though not entirely naked, as the Gospel of Nicodemus, 9, already indicated) without his garments, which were divided into parts, …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. 26:67 - Is. …
22:38
… To clarify them, recourse was had to similitudes and the corresponding explanations, such as that of the relations between soul and body, between moon and sun, and appeal was made to the two evangelical swords (Lk. 22, 38). The most effective formulator was this time Innocent III (d. 1216); indeed he wrote concerning a dispute between the kings of France and England: «We do not intend to judge concerning …
22:39
Gethsemani (Hebrew Gath-Šēmānîm, "Oil Press")
GETHSEMANI (Hebrew Gath-Šēmānîm, "Oil Press"). - A place (Lk. 22:40), a garden (Jn. 18:1), a plot of land (Mk. 14:32; Mt. 26:36; Vulg. villa, praedium) in Jerusalem, beyond the brook Kidron, at the foot of the Mount of Olives (Lk. 22:39; Jn. 18:1-2) where Jesus prayed, agonized and was arrested.
22:40
… The facts are narrated by the three synoptic evangelists (Mt. 26:36-46; Mk. 14:32-42 and Lk. 22:40-46). Luke recounts more briefly, but in compensation he has as his own the appearance of the comforting angel and the sweat of blood. …
Gethsemani (Hebrew Gath-Šēmānîm, "Oil Press")
GETHSEMANI (Hebrew Gath-Šēmānîm, "Oil Press"). - A place (Lk. 22:40), a garden (Jn. 18:1), a plot of land (Mk. 14:32; Mt. 26:36; Vulg. villa, praedium) in Jerusalem, beyond the brook Kidron, at the foot of the Mount of Olives (Lk. 22:39; …
22:42
The theological foundations of this virtue are in the teaching and examples of Jesus Christ, who recommended it for temporal and spiritual things (Mt. 6, 25-34; Lk. 11, 9; 12, 31; 22, 42; Mt. 26, 39, etc.) and practiced it throughout His mortal existence, which He chose to close with the incomparable words: "Father, into thy hands I commend my spirit" (Lk. 23, …
… 3; 135, 5-6; Is. 46, 10; Esth. 13, 9). The New Testament points out to men in the divine will the supreme rule of their conduct: a rule which the human will of Jesus Christ always took as its inspiration: "Father, not my will, but thine be done" (Lk. 22, 42); "Our Father, who art in heaven... thy will be done, on earth as it is in heaven" (Mt. 6, 9, 10); "Be transformed by the renewal of your spirit, so that you may discern what is …
… In Sacred Scripture there are many examples of affective vocal prayer; both of souls tried by spiritual desolation, as in the prayer of Tobit (Tob. 3, 1-6), of Sarah (ibid. 3, 13-23), of Christ in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings 8, 23-26), of Azariah (Dan. 3, 26-45), of the three …
22:43
The two verses of Lk. 22:43-44, which narrate the appearance of the angel and the sweat of blood, are missing in various uncial codices, among them the Vaticanus - a codex of great authority - in some minuscules …
… This presence of the a. is especially notable in the nativity of Jesus (annunciation to Mary, apparitions to Joseph, apparition to the shepherds, flight into Egypt and return to Galilee), at the beginning of the public ministry (Mt. 4, 11), in the passion (Mt. 26, 53; Lk. 22, 43), in his triumph of the resurrection and ascension (Mk. 16, 5; Lk. 24, 23; Jn. 20, 12; Acts 1, 10), in the future judgment (Mt. 13, 39, 41, 49; 16, 27; 24, 31; 25, 31; Mk. 8, 38), …
… appears to Zechariah (Lk. 1, 8-22), and to Mary (Lk. 1, 26-38); an angel appears several times to St. Joseph (Mt. 1, 20; 2, 13); the angels announce to the shepherds the birth of Jesus (Lk. 2, 8-15); an angel comforts Jesus in the agony of Gethsemane (Lk. 22, 43); an angel announces to the pious women the resurrection of Jesus (Mt. 28, 2-5); an angel appears to the centurion Cornelius (Acts 10, 3), etc. Others are brought about by the dead, …
… The Catholic exegete must regard these parts as "sacred and canonical," as in the New Testament the pericope of the woman taken in adultery (Jn. 7:53-8:11), the verses on the sweat of blood and the comforting angel (Lk. 22:43-44), the ending of the Gospel of St. Mark (16:9-20); in the Old Testament the parts of Esther and Daniel that are not found in the Hebrew text; but he is not obliged to affirm that they …
… He is the only one who speaks of the sweat of blood in the garden of agony (Luke 22:43-44), and of the pilgrims of Emmaus (ibid. 24:13-35). He says nothing about the appearances in Galilee. …
22:44
… The word a. (ἀγωνία) used in Lk. 22:44, which originally in Greek denoted exercises and contest, especially in the struggles of the stadium, later signified, more generally, trepidation and anguish at the imminence of most …
22:45
Thallus (Thallos, Thallus, but in Jacoby, Fragm. d. Gr. Historiker, Allos)
… anti-Christian polemicists, especially Celsus, with an argument to attack Christianity, but Origen, St. Jerome, and St. John Chrysostom had an easy time rebutting that it was not an eclipse but an extraordinary and supernatural darkening (ἀναστίσθη ὁ ἥλιος; Lk. 22, 45) which, together with other phenomena, followed the death of the Redeemer.
22:47
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The "seventy" go, like the "twelve," to the Hebrews, and according to Lk. 22, 47 (cf. Acts 1, 8) the mission among the Gentiles is entrusted to the "twelve" and not to the "seventy." Later Tertullian, Adv. Marcion., IV, 24 (ed. E. Kroymann, III, Vienna-Leipzig …
22:50
… One notices the exactness of his clinical observation: his diagnosis is clear (Lk. 4:38); he perfectly characterizes functional disorders (ibid. 22:14); he does not omit to indicate, whenever paired organs are involved, which side is affected by the ailment (ibid. 6:12; 22:50); he clearly distinguishes illness from diabolical possession, even in cases where they are simultaneous (D. Bardet, St Luc médecin et navigateur, in Bulletin de la Société St-Luc, …
Malchus (Mellyoc, Malchus, from Semitic Malk = "King")
… Having gone to the garden of Olives to arrest Jesus, he received a slash from Peter, which wounded his right ear. Only Jn. 18:10 gives the name of the striker, Peter, and of the wounded man, M. The Synoptics (Mt. 26:51; Mk. 14:47; Lk. 22:50), perhaps because Peter was still alive when they wrote, omit the name of the striker and of the wounded man. Lk. 22:51 adds that "Jesus, having touched the ear, healed him."
22:51
Malchus (Mellyoc, Malchus, from Semitic Malk = "King")
… right ear. Only Jn. 18:10 gives the name of the striker, Peter, and of the wounded man, M. The Synoptics (Mt. 26:51; Mk. 14:47; Lk. 22:50), perhaps because Peter was still alive when they wrote, omit the name of the striker and of the wounded man. Lk. 22:51 adds that "Jesus, having touched the ear, healed him."
22:53
… The Antichrist is implicit in the Pauline phrases about the power of darkness that governs this world, a kingdom opposed to the Kingdom of Christ (Eph. 6:12; Col. 1:13; cf. Lc. 22:53) because it is ruled by Satan "prince of this world" (Io. 12:31; 14:30; 16:11). The Antichrist is characterized by the proud pomp of universal dominion and by imposture. …
… of the grain of wheat, which, fallen into the earth, bears much fruit (Jn. 12, 24); as his supreme glorification (together with the Resurrection) by the Father (ibid. 13, 31-32; 17, 5; cf. 7, 39); as the hour of the enemies and the power of darkness (Lk. 22, 53); as a giving of his life in redemption for many (Mt. 20, 28); as a fulfillment of prophecies, necessary for J. C. to enter into his glory (Lk. 24, 25-27). The first apostolic catechesis …
… This dominion belonged to S. by right: St. Leo the Great, Sermo de Nativ., 22, 3 (PL 54, 196); St. Bernard deduces (from II Tim. 2, 26; Io. 14, 30; Mt. 12, 29; Lc. 11, 21; 22, 53) against Abelard "diabolum non solum potestatem sed et iustam habuisse in homines" (PL 182, 1065) from which only Jesus redeems. …
22:59
… Jud., III, 3, 1). It was so densely populated that, according to the figures - certainly exaggerated - of Fl. Josephus, each village counted more than 15,000 inhabitants (Vita, XIII, 14, 32). The Galileans had a special dialect or pronunciation (Matt. 14:70; Luke 22:59) and because of their very liberal spirit were little esteemed by conservative Jews (John 1:46; 7:52). G. owes its entire history to the Gospel. …
22:61
Primacy of Saint Peter and of the Roman Pontiff
… revelations (Mt. 17:1 ff.; 26:37 and parall.), assured him of a particular prayer "that once converted he might strengthen his brethren in the faith" (Lk. 22:21 f.), while he did not spare him rebukes (Mt. 16:23; 14:31; Mk. 14:37; Mt. 26:31, 34; cf. Lk. 22:61). On the day of his Resurrection he appeared to him singly (Lk. 24:34; I Cor. 15:5) and before ascending to heaven he foretold to him alone the manner of his death (Jn. 21:18). More …
22:66
… on his face (ἀσπύμα Io. 18, 22), by Peter's threefold denial (on the agreement of the accounts cf. F. Prat, II, pp. 355-56), and followed by the insults of the sanhedrists and the servants (Mt. 26, 67-68) and by the second condemnation in the morning (Lc. 22, 66-70) was the power of darkness in action; and at the same time the progressive annihilation of C. down to the extreme of sorrow and humiliation. …
22:67
… 7, 9). The polemic on this point burns against the Jews, who awaited the Ch. (Io. 1:20, 25, 41; 3:28; Lc. 3:15), suspected that it was Jesus (Io. 4:29; 7:26 ff. 31, 41; 10:24; 12:34) and questioned him in the Sanhedrin (Mt. 26:63; Mc. 14:61; Lc. 22:67), then demanded his condemnation, accusing him of having proclaimed himself Ch. King (Lc. 23:2, 35, 39; Io. 18:33, 37; 19:14 ff. 19-21). In the Gospels, Jesus does not publicly …
22:69
… The former was the most clamorous manifestation of the justice of the glorious Messiah, called in prophetic style the "coming of Christ": Mt. 10:23; 26:63f.; Lk. 22:69 (Lagrange, Matthieu, pp. 205, 507f.; Luc., p. 572f.; A. Feuillet, in Nouvelle revue théol., 71 [1949], pp. 701-707; F. Prat, J. C., II, p. 349). In Mt. 16:27f. there is talk of the …
… human race (Mt. 25:31-34). Interrogated by Caiaphas, he does not limit himself to confessing that he is the C., but adds: "You will see the Son of Man seated at the right hand of the Power and coming on the clouds of heaven" (ibid. 26:64; cf. Mk. 14:62; Lk. 22:69). In the healing of the paralytic, J. declares that the "Son of Man" has the power to forgive sins, and performs the miracle to show the reality of that power (Mt. 9:6-7; Mk. 2:10-12; …
22:70
… manifested to the Apostle directly by the heavenly Father (Mt. 16:16-17), and Jesus himself confirms it forcefully before the High Priest in the Sanhedrin; indeed, for this declaration of his he is condemned to death (Mt. 26:63-65; Mk. 14:61-64; Lk. 22:70).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.