The first part of the history of the passion of Christ.
Iudas by occasion of Marie Magdalens ointment, doth sel him to the Councel of the Ievves 12 After the Paschal lambe he giueth them the bread of life (Io. 6.) in a mystical sacrifice or separation of his bodie and bloud. 27 and that night, is after his prayer, 43 taken of thee levves men. Iudas being their Captaine: is forsaken of the other eleuen for feare: 53 is falsly accused, and impiously condemned of the Ievves Councel, 65 and shamefully abused of them: 66 and thrise denied of Peter. Al euen as the Scriptures and him self had often foretold.
1Now the feast of the pasch and of the Azymes was after two days: and the chief priests and the scribes sought how they might by some wile lay hold on him and kill him.Or di lì a due giorni era la pasqua, e gli azzimi: e i principi de' sacerdoti, e gli Scribi cercavano il modo di prenderlo per inganno, e ucciderlo.AND the Pasche vvas and the Azymes after tvvo daies: and the cheefe Priests and the Scribes sought hovv they might by some vvile lay hands on him, and kil him.Erat autem Pascha et azyma post biduum: et quærebant summi sacerdotes et scribæ quomodo eum dolo tenerent, et occiderent. 2But they said: Not on the festival day, lest there should be a tumult among the people.Ma dicevano: Non il dì di festa, perché il popolo non si levi a tumulto.For they said, Not on the festiual day, lest there might be a tumult of the people.Dicebant autem: Non in die festo, ne forte tumultus fieret in populo. 3And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard. And breaking the alabaster box, she poured it out upon his head.E trovandosi Gesù a Betania in casa di Simone il lebbroso, ed essendo a mensa: venne una donna, che aveva un alabastro d'unguento di nardo di spigo di gran pregio, e rotto l'alabastro, glielo sparse sulla testa.And vvhen he vvas at Bethania in the house of Simon the Leper, and sate at meate, there came a vvoman hauing an alabaster boxe of ointment, of pretious spike-narde: and breaking the alabaster-boxe, she povvred it out vpon his head.Et cum esset Bethaniæ in domo Simonis leprosi, et recumberet, venit mulier habens alabastrum unguenti nardi spicati pretiosi: et fracto alabastro, effudit super caput ejus. 4Now there were some that had indignation within themselves and said: Why was this waste of the ointment made?Ed eranvi alcuni, che ciò soffrivano di mal cuore dentro di se, e dicevano: A che fine si è fatto questo scialacquamento d'unguento?But there vvere certaine that had indignation vvithin them selues, and said, Vvhereto is this vvast of the ointment made?Erant autem quidam indigne ferentes intra semetipsos, et dicentes: Ut quid perditio ista unguenti facta est ? 5For this ointment might have been sold for more than three hundred pence and given to the poor. And they murmured against her.Imperocché potea questo vendersi più di trecento denari, e darsi a' poveri. E fremevano contro di lei.For this ointment might haue been sold for more then three hundred pence, and giuen to the poore. And they murmured against her.poterat enim unguentum istud venundari plus quam trecentis denariis, et dari pauperibus. Et fremebant in eam.
6But Jesus said: Let her alone. Why do you molest her? She hath wrought a good work upon me.Ma Gesù disse: Lasciatela stare: perché la inquietate voi? Ella ha fatto una buona opera verso di me.But IESVS said, Let her alone, vvhy do you molest her? she hath vvrought a good vvorke vpon me.Jesus autem dixit: Sinite eam, quid illi molesti estis ? Bonum opus operata est in me: 7For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always.Imperocché avete sempre con voi de' poveri, e potete far loro del bene, quando a voi piacerà: me poi non mi avete sempre.for the poore you haue alvvaies vvith you: and vvhen you vvil, you may doe them good: but me you haue not alvvaies.semper enim pauperes habetis vobiscum: et cum volueritis, potestis illis benefacere: me autem non semper habetis. 8She hath done what she could: she is come beforehand to anoint my body for the burial.Ella ha fatto quel, che poteva: ha anticipato a ungere il mio corpo per la sepoltura.That vvhich she had, she hath done: she hath preuented to anoint my body to the burial.Quod habuit hæc, fecit: prævenit ungere corpus meum in sepulturam. 9Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memorial of her.In verità vi dico: In qualunque luogo sarà predicato questo Vangelo pel mondo tutto, sarà ancor raccontato quel, che ella ha fatto in sua ricordanza.Amen I say to you, Vvheresoeuer this Gospel shal be preached in the vvhole vvorld, that also vvhich she hath done, shal be told for a memorie for her.Amen dico vobis: Ubicumque prædicatum fuerit Evangelium istud in universo mundo, et quod fecit hæc, narrabitur in memoriam ejus. 10And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.E Giuda Iscariote uno de' dodici andò dai principi de' sacerdoti per darlo nelle loro mani.And Iudas Iscariote one of the Tvvelue vvent his vvay to the cheefe Priests, for to betray him to them.Et Judas Iscariotes, unus de duodecim, abiit ad summos sacerdotes, ut proderet eum illis. 11Who hearing it were glad: and they promised him they would give him money. And he sought how he might conveniently betray him.E questi, uditolo, si rallegrarono: e promisero di dargli del denaro. E cercava occasione favorevole per tradirlo.Vvho hearing it, vvere glad: and they promised him that they vvould giue him money. And he sought hovv he might betray him conueniently.Qui audientes gavisi sunt: et promiserunt ei pecuniam se daturos. Et quærebat quomodo illum opportune traderet.
12Now on the first day of the unleavened bread, when they sacrificed the pasch, the disciples say to him: Whither wilt thou that we go and prepare for thee to eat the pasch?E il primo giorno degli azzimi, quando immolavan la pasqua, dissero a lui i discepoli: Dove vuoi tu, che andiamo ad apparecchiare pel mangiamento della pasqua?And the first day of the Azymes vvhen they sacrificed the Pasche, the Disciples say to him, Vvither vvilt thou that vve goe, and prepare for thee to eate the Pasche?Et primo die azymorum quando Pascha immolabant, dicunt ei discipuli: Quo vis eamus, et paremus tibi ut manduces Pascha ? 13And he sendeth two of his disciples and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water. Follow him.Ed ei mandò due de' suoi discepoli, e disse loro: Andate in città: e incontrerete un uomo portante una secchia d'acqua; andategli dietro:And he sendeth tvvo of his Disciples, and saith to them, Goe ye into the citie: and there shal meete you a man carying a pitcher of vvater, folovv him:Et mittit duos ex discipulis suis, et dicit eis: Ite in civitatem, et occurret vobis homo lagenam aquæ bajulans: sequimini eum, 14And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples?E in qualunque luogo entri dite al padrone della casa: il maestro dice: Dov' è il mio refettorio, ove io mangi la pasqua co' miei discepoli?and vvhithersoeuer he entreth, say to the maister of the house, that the Maister saith, Vvhere is my refectorie, vvhere I may eate the Pasche vvith my Disciples?et quocumque introierit, dicite domino domus, quia magister dicit: Ubi est refectio mea, ubi Pascha cum discipulis meis manducem ? 15And he will shew you a large dining room furnished. And there prepare ye for us.Ed egli vi farà vedere un cenacolo grande, messo in ordine: e quivi apparecchiate per noi.And he vvil shevv you a great chamber, adorned: and there prepare for vs.Et ipse vobis demonstrabit cœnaculum grande, stratum: et illic parate nobis. 16And his disciples went their way and came into the city. And they found as he had told them: and they prepared the pasch.E i discepoli andarono, e giunti in città trovarono, conforme avea loro detto, e prepararon la pasqua.And his Disciples vvent their vvaies, and came into the citie: and they found as he had told them, and they prepared the Pasche.Et abierunt discipuli ejus, et venerunt in civitatem: et invenerunt sicut dixerat illis, et paraverunt Pascha.
17And when evening was come, he cometh with the twelve.E fattosi sera, v'andò egli con i dodici.And vvhen euen vvas come, he commeth vvith the Tvvelue.Vespere autem facto, venit cum duodecim. 18And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.E mentre erano a mensa, e mangiavano, disse Gesù: In verità vi dico, che uno di voi, il quale mangia con meco, mi tradirà.And vvhen they vvere sitting at the table and eating, IESVS said, Amen I say to you, that one of you shal betray me, he that eateth vvith me.Et discumbentibus eis, et manducantibus, ait Jesus: Amen dico vobis, quia unus ex vobis tradet me, qui manducat mecum. 19But they began to be sorrowful and to say to him, one by one: Is it I?Ma essi cominciarono a rattristarsi, e a dirgli uno dopo l'altro: Son forse io?But they began to be sad, and to say to him seuerally, Is it I?At illi cœperunt contristari, et dicere ei singulatim: Numquid ego ? 20Who saith to them: One of the twelve, who dippeth with me his hand in the dish.Ed egli disse loro: Uno de' dodici, il quale intigne la mano nel piatto con me.Vvho said to them, One of the Tvvelue, he that dippeth vvith me his hand in the dish.Qui ait illis: Unus ex duodecim, qui intingit mecum manum in catino. 21And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.E il Figliuolo dell'uomo se ne va, come è stato scritto di lui: ma guai a quell'uomo, per cui il Figliuolo dell'uomo sarà tradito. Meglio era per un uomo tale il non esser mai nato.and the Sonne of man in deede goeth, as it is vvritten of him, but vvo to that man by vvhom the Sonne of man shal be betrayed. it vvere good for him, if that man had not been borne.Et Filius quidem hominis vadit sicut scriptum est de eo: væ autem homini illi per quem Filius hominis tradetur ! bonum erat ei, si non esset natus homo ille. 22And whilst they were eating, Jesus took bread; and blessing, broke and gave to them and said: Take ye. This is my body.E mentre quelli mangiavano, Gesù prese del pane: e benedettolo, lo spezzò, e lo dette loro, e disse: Prendete: questo o il mio Corpo.And vvhiles they vvere eating, IESVS tooke bread: and blessing brake, and gaue to them, and said, Take, THIS IS MY BODY.Et manducantibus illis, accepit Jesus panem: et benedicens fregit, et dedit eis, et ait: Sumite, hoc est corpus meum. 23And having taken the chalice, giving thanks, he gave it to them. And they all drank of it.E, preso il calice, rese le grazie, lo dette ad essi: e tutti ne bevvero.And taking the chalice, giuing thankes he gaue to them. and they al dranke of it.Et accepto calice, gratias agens dedit eis: et biberunt ex illo omnes.
24And he said to them: This is my blood of the new testament, which shall be shed for many.E disse loro: Questo è il Sangue mio del nuovo testamento, il quale sarà sparso per molti.And he said to them, THIS IS MY BLOVD OF THE NEVV TESTAMENT, THAT SHAL BE SHED FOR MANY.Et ait illis: Hic est sanguis meus novi testamenti, qui pro multis effundetur. 25Amen I say to you that I will drink no more of the fruit of the vine until that day when I shall drink it new in the kingdom of God.In verità vi dico, che non berrò più di questo frutto della vite sino a quel giorno, in cui lo berrò nuovo nel regno di Dio.Amen I say to you, that novv I vvil not drinke of the fruite of the vine vntil that day vvhen I shal drinke it nevv in the kingdom of God.Amen dico vobis, quia jam non bibam de hoc genimine vitis usque in diem illum, cum illud bibam novum in regno Dei. 26And when they had sung an hymn, they went forth to the mount of Olives.E, detto l'inno, andarono al monte degli ulivi.And an hymne being said, they vvent forth into Mountoliuet.Et hymno dicto exierunt in montem Olivarum. 27And Jesus saith to them: You will all be scandalized in my regard this night. For it is written: I will strike the shepherd, and the sheep shall be dispersed.Allora Gesù disse loro: Tutti patirete scandalo a riguardo mio in questa notte; imperocché sta scritto: Percuoterò il pastore, e si dispergeranno le pecorelle.And IESVS saith to them, You shal al be scandalized in me in this night: for it is vvritten, I vvil strike the Pastor, and the sheepe shal be dispersed.Et ait eis Jesus: Omnes scandalizabimini in me in nocte ista: quia scriptum est: Percutiam pastorem, et dispergentur oves. 28But after I shall be risen again, I will go before you into Galilee.Ma dopo che io sarò risuscitato, vi anderò innanzi nella Galilea.But after that I shal be risen againe, I vvil goe before you into Galilee.Sed postquam resurrexero, præcedam vos in Galilæam. 29But Peter saith to him: Although all shall be scandalized in thee, yet not I.Pietro però gli disse: Quand'anche io tutti si scandalizzassero, non io però.And Peter said to him, Although al shal be scandalized: yet not I.Petrus autem ait illi: Et si omnes scandalizati fuerint in te, sed non ego. 30And Jesus saith to him: Amen I say to thee, to-day, even in this night, before the cock crow twice, thou shalt deny me thrice.E Gesù gli disse: In verità ti dico, che tu oggi in questa notte, prima che il gallo abbia cantato la seconda volta, mi negherai tre volte.And IESVS saith to him, Amen I say to thee, that thou this day in this night, before the cocke crovv tvvise, shalt thrise deny me.Et ait illi Jesus: Amen dico tibi, quia tu hodie in nocte hac, priusquam gallus vocem bis dederit, ter me es negaturus.
31But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.Ma quegli soggiungeva di più: Quand'anche bisogni con te morire, non ti negherò. E il simil dicevan pur tutti.But he spake more vehemently, Although I should die together vvith thee, I vvil not denie thee. And in like maner also said they al.At ille amplius loquebatur: Et si oportuerit me simul commori tibi, non te negabo. Similiter autem et omnes dicebant. 32And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray.E arrivarono in un luogo chiamato Getsemani ed egli disse a' suoi discepoli: Fermatevi qui, sintantoché io faccia orazione.And they come into a farme-place called Gethsemani. And he saith to his Disciples, Sit you here, vntil I pray.Et veniunt in prædium, cui nomen Gethsemani. Et ait discipulis suis: Sedete hic donec orem. 33And he taketh Peter and James and John with him: and he began to fear and to be heavy.E prese seco Pietro, e Giacomo, e Giovanni: e cominciò ad atterrirsi, e rattristarsi.And he taketh Peter and Iames and Iohn vvith him: and he began to feare and to be heauy.Et assumit Petrum, et Jacobum, et Joannem secum: et cœpit pavere et tædere. 34And he saith to them: My soul is sorrowful even unto death. Stay you here and watch.E disse loro: l'anima mia è afflitta sino alla morte: trattenetevi qui e vegliate.And he saith to them, My soul is sorovvful euen vnto death: stay here, and vvatch.Et ait illis: Tristis est anima mea usque ad mortem: sustinete hic, et vigilate. 35And when he was gone forward a little, he fell flat on the ground: and he prayed that, if it might be, the hour might pass from him.E avanzatosi al quanto, si prostrò per terra: e pregò, che, se era possibile, si allontanasse da lui quell'ora.And vvhen he vvas gone forvvard a litle, he fel flat vpon the ground: and he prayed that if it might be, the houre might passe from him:Et cum processisset paululum, procidit super terram, et orabat ut, si fieri posset, transiret ab eo hora. 36And he saith: Abba, Father, all things are possible to thee: remove this chalice from me; but not what I will, but what thou wilt.E disse: Abba, padre, tutto è possibile a te: allontana da me questo calice; ma non quello, che voglio io, ma quel, che vuoi tu.and he said, Abba, Father, al things are possible to thee, transferre this chalice from me. but not that vvhich I vvil, but that vvhich thou.Et dixit: Abba pater, omnia tibi possibilia sunt: transfer calicem hunc a me: sed non quod ego volo, sed quod tu.
37And he cometh and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? Couldst thou not watch one hour?E tornò da loro, e trovolli addormentati. E disse a Pietro: Simone, tu dormi? Non hai potuto vegliare una sol ora?And he commeth, and findeth them sleeping. And he saith to Peter, Simon, sleepest thou? couldst thou not vvatch one houre?Et venit, et invenit eos dormientes. Et ait Petro: Simon, dormis ? non potuisti una hora vigilare ? 38Watch ye: and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.Vegliate, ed orate per non cadere in tentazione. Lo spirito è pronto, ma la carne è inferma.Vvatch ye, and pray that you enter not into tentation. The spirit in deede is prompt, but the flesh infirme.vigilate et orate, ut non intretis in tentationem. Spiritus quidem promptus est, caro vero infirma. 39And going away again, he prayed, saying the same words.E andò nuovamente ad orare, ripetendo le stesse parole.And going avvay againe, he prayed, saying the selfe same vvord.Et iterum abiens oravit, eumdem sermonem dicens. 40And when he returned, he found them again asleep (for their eyes were heavy): and they knew not what to answer him.E tornato li trovò di nuovo addormentati (imperocché i loro occhi erano aggravati) e non sapevano cosa rispondergli.And returning, againe he found them a sleepe (for their eies vvere heauy) and they vvist not vvhat they should ansvver him.Et reversus, denuo invenit eos dormientes (erant enim oculi eorum gravati), et ignorabant quid responderent ei. 41And he cometh the third time and saith to them: Sleep ye now and take your rest. It is enough. The hour is come: behold the Son of man shall be betrayed into the hands of sinners.E ritornò la terza volta, e disse loro: Su via dormite, e riposatevi. Basta così: l'ora è venuta: ecco che il Figliuolo dell'uomo sarà dato nelle mani de' peccatori.And he commeth the third time, and saith to them, Sleepe ye novv, and take rest, it suffiseth, the houre is come: behold the Sonne of man shal be betraied into the hands of sinners.Et venit tertio, et ait illis: Dormite jam, et requiescite. Sufficit: venit hora: ecce Filius hominis tradetur in manus peccatorum. 42Rise up: let us go. Behold, he that will betray me is at hand.Alzatevi, andiamo. Ecco che colui, che mi tradirà, è vicino.Arise, let vs goe. behold, he that shal betray me, is at hand.Surgite, eamus: ecce qui me tradet, prope est. 43And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients.E non avea finito di dire, quand'eccoti Giuda Iscariote uno dei dodici, e con esso gran gente armata di spade, e di bastoni, spedita da' principi de' Sacerdoti, e dagli Scribi, e dai seniori.And as he vvas yet speaking, commeth Iudas Iscariote one of the Tvvelue, and vvith him a great multitude vvith svvordes and clubbes, from the cheefe Priestes and the Scribes and the Auncients.Et, adhuc eo loquente, venit Judas Iscariotes unus de duodecim, et cum eo turba multa cum gladiis et lignis, a summis sacerdotibus, et scribis, et senioribus.
44And he that betrayed him had given them a sign, saying: Whomsoever I shall kiss, that is he. Lay hold on him: and lead him away carefully.E il traditore avea dato loro il segnale, dicendo: Colui, che io bacerò, è desso; prendetelo, e conducetelo con attenzione.And the betrayer of him had giuen them a signe, saying, Vvhomsoeuer I shal kisse, it is he, lay hold on him, and leade him vvarily.Dederat autem traditor ejus signum eis, dicens: Quemcumque osculatus fuero, ipse est, tenete eum, et ducite caute. 45And when he was come, immediately going up to him he saith: Hail, Rabbi! And he kissed him.E venuto che fu, accostossi subito a Gesù, e dissegli: Dio ti salvi, Maestro, e lo baciò.And vvhen he vvas come, immediatly going to him, he saith, Rabbi, and he kissed him.Et cum venisset, statim accedens ad eum, ait: Ave Rabbi: et osculatus est eum. 46But they laid hands on him and held him.Ma coloro gettarongli le mani ad dosso, e lo catturarono.But they laid hands vpon him: and held him.At illi manus injecerunt in eum, et tenuerunt eum. 47And one of them that stood by, drawing a sword, struck a servant of the chief priest and cut off his ear.E uno degli astanti mise mano alla spada, e ferì un servo del sommo Sacerdote: e gli mozzò un orecchio.And one certaine man of the stāders about, dravving out a svvord, smote the seruant of the cheefe priest, and cut of his eare.Unus autem quidam de circumstantibus educens gladium, percussit servum summi sacerdotis, et amputavit illi auriculam. 48And Jesus answering, said to them: Are you come out as to a robber, with swords and staves to apprehend me?E Gesù prese la parola, e disse loro: Quasi io fossi un assassino, siete venuti con ispade, e bastoni per pigliarmi?And IESVS ansvvering, said to them, As to a theefe are you come out vvith svvordes and clubbes to apprehend me?Et respondens Jesus, ait illis: Tamquam ad latronem existis cum gladiis et lignis comprehendere me ? 49I was daily with you in the temple teaching: and you did not lay hands on me. But that the scriptures may be fulfilled.Ogni giorno io stava tra voi nel tempio, insegnando, né mi pigliaste. Ma debbono le scritture adempiersi.Ivvas daily vvith you in the temple teaching, and you did not lay hands on me. But, that the Scriptures may be fulfilled.quotidie eram apud vos in templo docens, et non me tenuistis. Sed ut impleantur Scripturæ. 50Then his disciples, leaving him, all fled away.Allora i suoi discepoli abbandonatolo, tutti fuggirono.Then his disciples leauing him, al fled.Tunc discipuli ejus relinquentes eum, omnes fugerunt. 51And a certain young man followed him, having a linen cloth cast about his naked body. And they laid hold on him.E un certo giovinetto seguiva: Gesù coperto di una veste di lino su la, nuda carne: e lo pigliarono.And a certaine yong man folowed him clothed vvith sindon vpō the bare: & they tooke him.Adolescens autem quidam sequebatur eum amictus sindone super nudo: et tenuerunt eum.
52But he, casting off the linen cloth, fled from them naked.Ma egli, lasciata andare la veste, scappò ignudo da loro.But he casting of the sindon, fled from them naked.At ille rejecta sindone, nudus profugit ab eis. 53And they brought Jesus to the high priest. And all the priests and the scribes and the ancients assembled together.E condusser Gesù dal sommo sacerdote: e si adunarono tutti i sacerdoti, e gli Scribi, e i seniori.And they brought IESVS to the cheefe Priest: and al the Priests and the Scribes and the Auncients assembled together.Et adduxerunt Jesum ad summum sacerdotem: et convenerunt omnes sacerdotes, et scribæ, et seniores. 54And Peter followed him afar off, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.Pietro però lo seguitò da lungi sin dentro al cortile del sommo Sacerdote e sedeva al fuoco con i ministri, e scaldavasi.And Peter folovved him a farre of euen in vnto the court of the high Priest: and he sate vvith the seruants at the fire, and vvarmed him self.Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis: et sedebat cum ministris ad ignem, et calefaciebat se. 55And the chief priests and all the council sought for evidence against Jesus, that they might put him to death: and found none.Ma i prìncipi de' sacerdoti, e tutto il consesso cercavano testimonianze contro Gesù per farlo morire, e non le trovavano.And the cheefe Priests and al the councel sought testimonie against IESVS, that they might put him to death, neither found they.Summi vero sacerdotes et omne concilium quærebant adversus Jesum testimonium ut eum morti traderent: nec inveniebant. 56For many bore false witness against him: and their evidences were not agreeing.Imperocché molti deponevano il falso contro di lui: ma le loro deposizioni non concordavano.For many spake false witnes against him: and the testimonies vvere not cōuenient.Multi enim testimonium falsum dicebant adversus eum: et convenientia testimonia non erant. 57And some rising up, bore false witness against him, saying:E alzatisi alcuni attestavano il falso contro di lui, dicendo:And certaine rising vp, bare false vvitnes against him, saying,Et quidam surgentes, falsum testimonium ferebant adversus eum, dicentes: 58We heard him say, I will destroy this temple made with hands and within three days I will build another not made with hands.Noi gli abbiamo sentito dire: Io distruggerò questo tempio manofatto, e in tre giorni fabbricheronne un altro non manofatto.That vve heard him say, I vvil dissolue this temple made vvith hand, and in three daies vvil I build an other not made vvith hand.Quoniam nos audivimus eum dicentem: Ego dissolvam templum hoc manu factum, et per triduum aliud non manu factum ædificabo.
59And their witness did not agree.Ma la loro testimonianza non era concorde.And their testimonie vvas not conuenient.Et non erat conveniens testimonium illorum. 60And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?E alzatosi in mezzo il sommo sacerdote, interrogò Gesù, dicendo: Non rispondi tu nulla alle cose, che ti sono rinfacciate da costoro?And the high Priest rising vp into the middes, asked IESVS, saying, Ansvverest thou nothing to these things that are obiected to thee of these?Et exsurgens summus sacerdos in medium, interrogavit Jesum, dicens: Non respondes quidquam ad ea quæ tibi objiciuntur ab his ? 61But he held his peace and answered nothing. Again the high priest asked him and said to him: Art thou the Christ, the Son of the Blessed God?Ma egli taceva, e non rispose parola. Di nuovo lo interrogò il sommo Sacerdote, e dissegli: Se' tu il Cristo, il figliuol di Dio benedetto?But he held his peace and ansvvered nothing. Againe the high Priest asked him, and said to him, Art thou Christ the sonne of the blessed God?Ille autem tacebat, et nihil respondit. Rursum summus sacerdos interrogabat eum, et dixit ei: Tu es Christus Filius Dei benedicti ? 62And Jesus said to him: I am. And you shall see the Son of man sitting on the right hand of the power of God and coming with the clouds of heaven.E Gesù gli disse: Io lo sono: e vedrete il Figliuol dell'uomo scendere alla destra della maestà di Dio, e venir sulle nubi del cielo.And IESVS saith to him, I am. And you shal see the Sonne of man sitting on the right hand of povver, and comming vvith the cloudes of heauen.Jesus autem dixit illi: Ego sum: et videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem cum nubibus cæli. 63Then the high priest rending his garments, saith: What need we any further witnesses?E il sommo Sacerdote, stracciatesi le sue vesti, disse: Che bisogno abbiamo più di testimoni?And the high Priest renting his garments, saith, Vvhat neede vve vvitnesses any further?Summus autem sacerdos scindens vestimenta sua, ait: Quid adhuc desideramus testes ? 64You have heard the blasphemy. What think you? Who all condemned him to be guilty of death.Avete udito la bestemmia. Che ve ne pare? E tutti lo condannarono per reo di morte.You haue heard blasphemie. hovv thinke you? Vvho al condemned him to be guilty of death.Audistis blasphemiam: quid vobis videtur ? Qui omnes condemnaverunt eum esse reum mortis. 65And some began to spit on him and to cover his face and to buffet him and to say unto him: Prophesy. And the servants struck him with the palms of their hands.E cominciarono alcuni a sputargli adosso, e velargli la faccia, e a dargli de' pugni, dicendogli: profetizza: e i ministri lo schiaffeggiavano.And certaine began to spit vpon him, and to couer his face, and to beate him vvith buffets, and to say vnto him, Prophecie: and the seruants gaue him blovves.Et cœperunt quidam conspuere eum, et velare faciem ejus, et colaphis eum cædere, et dicere ei: Prophetiza: et ministri alapis eum cædebant.
66Now when Peter was in the court below, there cometh one of the maidservants of the high priest.E trovandosi Pietro da basso nel cortile, venne una delle serve del sommo Sacerdote:And vvhen Peter vvas in the court beneath, there commeth one of the vvoman-seruants of the high Priest.Et cum esset Petrus in atrio deorsum, venit una ex ancillis summi sacerdotis: 67And when she had seen Peter warming himself looking on him, she saith: Thou also wast with Jesus of Nazareth.E veduto Pietro, che si scaldava, e fissato in lui lo sguardo, disse: Anche tu eri con Gesù Nazareno.And vvhen she had seen Peter vvarming him self, beholding him she saith, And thou vvast vvith IESVS of Nazareth.et cum vidisset Petrum calefacientem se, aspiciens illum, ait: Et tu cum Jesu Nazareno eras. 68But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court; and the cock crew.Ma egli negò, dicendo: Nè lo conosco, né so quello, che tu ti dica. E uscì fuora davanti al cortile, e il gallo cantò.But he denied, saying, Neither knovv I, neither vvot I vvhat thou saiest. And he vvent forth before the court: and the cocke crevve.At ille negavit, dicens: Neque scio, neque novi quid dicas. Et exiit foras ante atrium, et gallus cantavit. 69And again a maidservant seeing him, began to say to the standers by: This is one of them.E di nuovo avendolo veduto una serva, cominciò a dire agli astanti: Costui è di quelli.And againe a vvench seeing him, began to say to the standers about, That this fellovv is of them.Rursus autem cum vidisset illum ancilla, cœpit dicere circumstantibus: Quia hic ex illis est. 70But he denied again. And after a while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.Ma egli negò di bel nuovo. E di lì a poco nuovamente gli astanti dissero a Pietro: Tu se' di quelli sicuramente: imperocché sei anche Galileo.But he denied againe. And after a vvhile againe they that stoode by, said to Peter, Verily thou art of them: for thou art also a Galilaean.At ille iterum negavit. Et post pusillum rursus qui astabant, dicebant Petro: Vere ex illis es: nam et Galilæus es. 71But he began to curse and to swear, saying: I know not this man of whom you speak.Ma egli principiò a mandarsi delle imprecazioni, e a giurare: Non conosco quest'uomo, di cui parlate.But he began to curse and to svveare, That I knovv not this man vvhom you speake of.Ille autem cœpit anathematizare et jurare: Quia nescio hominem istum, quem dicitis. 72And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep.E subito per la seconda volta il gallo cantò. E Pietro si ricordò della parola dettagli da Gesù: Prima che il gallo canti due volte, mi rinnegherai tre volte, e incominciò a piagnere.And immediatly the cocke crevv againe. And Peter remembred the vvord that IESVS had said vnto him, Before the cocke crovv tvvise, thou shalt thrise deny me. And he began to vveepe.Et statim gallus iterum cantavit. Et recordatus est Petrus verbi quod dixerat ei Jesus: Priusquam gallus cantet bis, ter me negabis. Et cœpit flere.
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about the year A.D. 33.
Ven. Bede
Though the evangelists generally use the words pasch and azymes promiscuously, yet St. Mark distinguishes them, being really different. The pasch is used for the 14th day of the moon of the first month. But the 15th day, on which they departed out of Egypt, was the feast of the azymes, or the unleavened bread; which continued seven days, till the 21st day of the moon inclusive. (Ven. Bede)
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Ven. Bede
They were not so much afraid of the sedition itself, as of the people delivering Christ out of their hands. (Ven. Bede)
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Witham
Of precious[Ver. 3. Unguenti nardi spicati pretiosi, murou nardou pistikes polutelous. Both here in St. Mark, and also in St. John 12:3, we read pistikes, which by the Greek agees with nard, and not with ointment. The interpreters are much divided about the signification of the word pistikes: some late writers would needs have pistides to come from pio or pino, and to signify liquid, but this does not seem well grounded. Others, with St. Augustine, would have pistikes to be taken from the name of some country or place from whence this precious nard was brought. The most common opinion seems that of St. Hierom [St. Jerome], with whom agree Theophylactus, and Euthymius, that pistika, derived from pistis, signifies true and genuine nard, and so of the greatest price and value.] spikenard. This was a perfume extracted and distilled from the leaves, tops, or stalks, of the plant or herb called nard. It was the custom of the eastern people to pour such precious perfumes on their own heads, or on the heads of their guests whom they had a mind to honour. (Witham)
This happened six days previous to the pasch. The woman here mentioned was Mary, sister of Lazarus. (John 12:3.)
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Dionysius
It was chiefly Judas Iscariot that murmured here. St. John only mentions him; perhaps some others had been excited to complain, by the traitor. This is certain, that if any concurred in murmuring with Judas, they afterwards repented, on hearing the answer given immediately by our Saviour. (Dionysius)
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Matthew xxviii
Christ here answers the apostles, by informing them that he should not always be with them, but would shortly leave them, as to his corporal presence, though he spiritually will remain with them, and their successors, to the end of time. (Matthew xxviii.)
Ven. Bede
Behold I am, etc. He will not always be with them, so as to want their services. (Ven. Bede)
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Ven. Bede
Many of the present day shudder at the thought of the horrid and inexpressible crime of Judas, in betraying his Master, his Lord, and his God, and yet do not take care to avoid the like wickedness themselves; for, as often as for a little gain they neglect the duties of faith and charity, they become traitors to God, who is charity and faith. (Ven. Bede)
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St. Jerome
Whither wilt thou, etc. By these words the disciples teach us to direct our every step according to the will of God; therefore does their Lord tell them, with whom he would eat the pasch, to go two of them into the city. (St. Jerome)
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Witham
Were is my refectory:[Ver. 14. Ubi est refectio mea, ubi pascha manducem? Pou esti to kataluma, opou pascha ... phago.] where I may eat the pasch, or the paschal supper of the lamb sacrificed? Literally, in the Latin, where is my eating, or my refection? but it is generally agreed that here is meant a place to eat in. (Witham)
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Theophylactus
This is my Body. This which I now give, and which you now receive; for the bread is not the figure only of Christ, but is changed into the true body of Christ; and he himself says, The bread, which I will give you, is my flesh. (St. John vi.) But the flesh of Christ is not seen, on account of our infirmity; for if we were allowed to see with our eyes the flesh and blood of Jesus, we should not dare to approach the blessed sacrament. Our Lord therefore condescending to our weakness, preserves the outward species of bread and wine, but changes the bread and wine into the reality of flesh and blood. (Theophylactus)
St. Chrysostom, in his thirtieth sermon on the treason of Judas, says: "Christ is also now present to adorn our table, (altar) the same that was present to adorn that table. For it is not man that causes the elements to become the body and blood of Christ, but the very Christ, the same that was crucified for us: oude gar anthropos estin o[?] koion ta prokeimena ginesthai soma kai aima christou all autos o staurotheis uper emon christos. The priest stands his vicegerent, and pronounces the words, but the power and grace is of God. He says, this is my body, and the word changes the elements: and as the sentence 'increase and multiply, and fill the earth, was spoken once, but still imparts fecundity to human nature throughout all time: so these words (of consecration) once spoken, constitute an absolute, perfect sacrifice upon every altar of the Church from that day to this, yea even to the time when Christ shall come again at the last day." Schema pleron esteken o iereus, ta remata phtheggomenos ekeina e de dunamis, kai e charis tou theou esti. touto mou esti to soma, phesi touto to rema metarruthmizei ta prokeimena. Kai kathaper e phone ekeine e legousa "auxanesthe, kai plethunesthe, kai plerosate ten gen," errethe men apax, dia pantos de tou[?] chronou ginetai ergo endunamousa ten phusin ten emeteran pros paidopoiian. outo kai e phone aute apax lechtheisa, kath ekasten trapesan en tais ekklesiais, ex ekeinou mechri semeron, kai mechri tes autou parousias, ten thusian apertismenen epgasetai. (St. Chrysostom, Serm. xxx, on the treachery of Judas.) These words are so plain, that it is difficult to imagine others more explicit. Their force and import will however appear in a still stronger light, if we consider the formal promise Christ had made to his apostles, as related by St. John, that he would give them his flesh to eat, that same flesh he was to deliver up for the life of the world. He on that occasion confirmed with remarkable emphasis of expression the reality of this manducation, assuring them that his flesh was meat indeed, and his blood drink indeed; and when some of the disciples were shocked at such a proposal, he still insisted that unless they eat his flesh, they should have no life in them. The possibility of it he evinced from his divine power, to be exemplified in his miraculous ascension; the necessity of it he established, by permitting those to abandon him who refused to believe it; and the belief of it he enforced on the minds of his disciples, from the consideration that he, their teacher, was the Son of God, and the author of their eternal salvation. The apostles were deeply impressed with these thoughts, previously to the institution of the holy Eucharist; consequently when they beheld Jesus Christ, just before his death, taking bread into his sacred hands; when after blessing it with solemnity, they heard him say, Take, eat; this is my body, which shall be given for you; they must necessarily have concluded, that it was truly his body, which he now gave them to eat, according to his former promise. And though their reason or senses might have started difficulties, yet all these were obviated by their belief of his being God, and consequently able to effect whatever he pleased, and to make good whatever he said. ---
Moreover, if we consult tradition, we shall find that the Greek, as well as the Latin Church, has uniformly declared in favour of the literal sense of Christ's words, as may be seen at large in all Catholic controvertists. The learned author of the Perpetuite de la Foi, and his continuator, Renaudot, in the two additional quarto volumes, have invincibly demonstrated, that the belief of all the Oriental Christians perfectly coincides with that of the Catholic Church, respecting the real presence. Dr. Philip Nicolai, though a Protestant, candidly acknowledges, in his first book of the Kingdom of Christ, p. 22, "that not only the churches of the Greeks, but also the Russians, the Georgians, the Armenians, the Judaeans, and the Ethiopians, as many of them as believe in Christ, hold the true and real presence of the body and blood of our Lord." This general agreement amongst the many Churches of the Christian world, affords the strongest evidence against Secker and others, who pretend that the doctrine of the real presence is a mere innovation; which was not started till 700 years after Christ's death. For, how will their supposition accord with the belief of the Nestorians and Eutychians, who were separated from the Church of Rome long before that period, and who were found to agree exactly with Catholics concerning this important tenent?
See this point clearly given in Rutter's Evangelical Harmony.
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This is my Blood. Which shall be shed. With words so explicit, with the unanimous agreement of the Eastern and Western Churches, how can any Dissenters bring themselves to believe that there is nothing more designed, or given, than a memorial of Christ's passion and death? Catholics, who believe in the real presence, do certainly renew in themselves the remembrance of our Saviour's death and passion, with more lively sentiments of devotion than they who believe it to be mere bread and wine. The outward forms of bread and wine, which remain in the Eucharist, are chiefly designed to signify or represent to us three things; viz. 1. The passion of Christ, of which they are the remembrance; 2. the body and blood of Christ, really, though sacramentally present, of which they are the veil; and 3. everlasting life, of which they are the pledge.
N. B.[Nota Bene, Note Well?] In speaking of the real presence in the Eucharist, Catholics hold that Christ is corporally and substantially present, but not carnally; that is not in that gross, natural, and sensible manner, in which or separated brethren so frequently misrepresent our doctrine.
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Ven. Bede
This vine represents the Synagogue, according to Isaias. The vine, or vineyard of the Lord of hosts is the house of Israel. Of this vine Christ drank for some time; and though many of the branches were become useless, there were yet many that still brought forth fruit. But Christ now going to his passion, declares that it would be no longer acceptable to him, since the figures were not to pass into reality. (Ven. Bede)
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St. Jerome
Jesus Christ is seized upon Mount Olivet, whence he ascended into heaven; that we might know that the place on earth where we watch and pray, where we suffer chains without resistance, is the place whence we are to ascend into heaven. (St. Jerome)
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Ven. Bede
Christ permitted his disciples to fall, that they might learn not to trust in themselves. To strengthen his prediction, he adduces the testimony of Zacharias the prophet, (xiii. 7.) I will strike the shepherd, and the sheep shall be dispersed. (Theophylactus) ... This text is expressed in other words, being there spoken in the person of the prophet: Strike the pastor, and the sheep shall be dispersed. (Ven. Bede)
St. Jerome
By these words, the prophet prays for the passion of the Lord. The Almighty Father answers his prayer: I will strike the shepherd. The Son is sent by the Father, and is stricken by becoming incarnate and suffering death. (St. Jerome)
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You who were ready to die for me, cannot watch with me! We are here taught a great duty of a Christian life, and that is, to beg of God, that he would give us strength to observe and follow the motions and inspirations of his Holy Spirit, and never to resist the calls of heaven.
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Our Lord received the kiss of the traitor, that he might not appear to avoid being delivered up; and at the same time he fulfilled that of the Psalmist, with those who hated peace, I was peaceful. (Psalm 119:7.)
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St. Jerome
Here is Joseph betrayed and sold by his brethren, and pierced in his soul with a sword. (St. Jerome)
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Ven. Bede
This was Peter, as we learn from St. John 18:10. He is here actuated with his usual ardent zeal, calling to mind the example of Phinees, who by executing justice on the wicked, merited the reward of justice, and a continual priesthood. (Ven. Bede)
Theophylactus
St. Mark conceals his master's name, lest he should seem to be publishing the ardour of his zeal for Christ. (Theophylactus)
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Tirinus
This probably was the owner, or the son of the owner of the garden, who hearing the tumult came to see what was the cause. It must have been a young man from the Greek word neaniskos. (Tirinus)
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Theophylactus
Though the law prescribed there should be only one high priest, yet at this time there were many, being appointed yearly by the Roman governor; and those are here called chief priests who had once been invested with the dignity of high priest, but were at that time out of office. (Theophylactus)
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Witham
Their evidence did not agree. Others translate, their testimonies were not sufficient; that is, so as to amount to a crime that made him guilty of death. The Greek, as well as the Latin text, may be taken in either sense. The high priest, vexed at this, stood up, and asked him questions, hoping to make him appear guilty by his own confession. (Witham)
This latter sense is given to the same expression, ver. 59. infra.
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St. Jerome
Thus has iniquity lied to itself, (Psalm xxvi.) as formerly in the case of the wife of Putiphar against Joseph, (Genesis xxix.[xxxix.?]) and the elders against Susanna. (Daniel [xiii.?]) (St. Jerome)
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Theophylactus
Our Redeemer was silent, because he knew they would not attend to his words; therefore does he say in St. Luke, If I shall tell you, you will not believe me. (Theophylactus)
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St. Leo the Great
Caiphas, in order to excite their hatred against what was said, rent his garments, and thus deprived himself of the priestly dignity, by transgressing the precept; which, speaking of the high priest says: He shall not uncover his head, and his garments he shall not rend. (Leviticus 21:10.) (St. Leo the Great)
Ven. Bede
By the high priest rending his garments he shews, that the Jewish priesthood, on account of their crimes, was now dissolved; whereas the tunic of Christ, by which the one true Catholic Church is prefigured, was seamless, and not to be divided. (Ven. Bede)
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St. Augustine
In this one apostle, Peter, the first and chief in the order of apostles, in whom the Church was figured, both sorts were to be signified, viz. the strong and the weak, because the Church is not without both. (St. Augustine, Serm. xiii. de verb. Do.)
St. Augustine
Again, our Saviour would shew by the example of the chief apostle, that no man ought to presume of himself, when even St. Peter was not secure and immoveable. (St. Augustine, tract. lxvi. in Evan. Joan. and St. Leo, serm. ix. de Pass. Do.)
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Azymes.... That is, the feast of the unleavened bread.
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Crow twice.... The cocks crow at two different times of the night; viz., about midnight for the first time; and then about the time commonly called the cock crowing; and this was the cock crowing our Saviour spoke of; and therefore the other Evangelists take no notice of the first crowing.
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Concordance Mt. 26, 1.
Concordance Lu. 22, 1.
TENEBRE Wenesday.
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Concordance Mat. 26, 6.
Concordance Ioan. 12, 3.
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4. This wast.] Cost religiously bestowed vpon Christ and his Church. Religious offices done to Christ for signification, deuotion, or honour sake, both then in his life, and novv in the Holy Sacrament, be of some (vnder pretence of better bestowing such things vpon the poore) condemned vniustly.
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6. Let her alone.] Christ answereth for the deuout woman, and for defence of her fact, as we must answer against the ignorant and il men, vvhen they blame good men for giuing their goods to the Church.
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we haue not Christ here needing our almes, as when he cō uersed vpon the earth. See Mat. 26, 11.
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Concordance Mat. 26. 17.
Concordance Lu. 22, 7.
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Concordance Mt. 26, 17.
MAVNDY Thursday.
Concordance Lu. 22, 7.
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Concordance Io. 13, 21.
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Concordance Ps. 40, •0.
Concordance Mt. 26, 26.
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22. Bread.] The real presence by Consecration. This is bread before the Sacramental wordes, but the Consecration once done, of bread is made the flesh of Christ. Ambros. li. 4 c. 4 de Sacramentis.
Concordance Luc. 21, 19.
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23. Chalice.] Wine and Water is put into the Chalice, but is made bloud by Consecration of the heauenly word: Very bloud vnder the forme of wine. though to auoid the lothsomnesse which would be in the sight of bloud, thou receiuest that which hath the likenes and resemblance thereof. Ambr. ibidem.
••. 24. My bodie, My bloud.] Whosoeuer beleeueth it not to be true that is said, he falleth from grace and saluation. Faith necessarie in the B. Sacrament. Epiph. in Ancorato. Let vs euer giue credite to God, and neuer resist him, though the thing that he saith, seeme neuer so absurd in our imagination, or farre passe al our sense and vnderstanding. For his wordes can not beguile vs, but our sense may easely be deceiued. Seeing therfore that he said, This is my body, let vs neuer doubt of the matter. Chrysost ho. 83. in Mat. sub finem.
Al dranke, to wit, al the twelue, for moe were not present. Whereby is euident that the vvordes in S. Mat. (26, 27) Drinke ye al of this, were spoken to al the Apostles onely, which here are said that they al did drinke. And so it is no general cōmaundement to al men.
Concordance 1. Cor. 11, 24.
14:25
See Annot. in Mat. c. 26, 29.
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THVRSDAY night.
14:27
Concordance Zach. 13, 7.
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Concordance Mt. 26, 47.
Concordance Luc. 22, 47.
Concordance Io. 18, 3.
14:58
Concordance Io. 2, 19.
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Concordance Dan. 7, 13.
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Here we may see that they were worthily reprobated and forsaken, according to our Sauiours predictiō by the parable (Mar. 12) The kingdom of God shal be takē from you &c.
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He feareth not afterward Rome the Lady of the world, that in the house of Caiphas was afraid of the high Priestes wench. Leo in Natiu. Pet. & Pau. ser. 1.
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71. He began to curse.] In this one Apostle, Peter, the first and cheefe in the order of Apostles, in whom the Church was figured, both sortes were to be signified, to wit, the strong and the weake, Peter. because, without both the Church is not. Aug. ser. 13. de verb. Do. Againe, Our Sauiour would shew by the example of the cheefe Apostle, that no man ought to presume of him self, when neither S. Peter could auoid the danger of mutability. Aug. tract. 66. in Euang. Io. Leo Ser. 9. de Pass. Do.
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Tatian † AD 180 The Diatessaron 41
[31] And two days before the passover of unleavened bread, the chief priests and [32] the scribes sought how they might take him by deceit, and kill him: and they said, It shall not be at the feast, lest the people be agitated.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.78
… it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days will be the feast of the passover, and the Son of man shall be betrayed to be crucified.” This is attested in like manner by the other two,—namely, Mark and Luke,—and that, too, with a thorough harmony on the subject of the order of narration.
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Tatian † AD 180 The Diatessaron 41
[31] And two days before the passover of unleavened bread, the chief priests and [32] the scribes sought how they might take him by deceit, and kill him:
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Tatian † AD 180 The Diatessaron 39
[1] And Jesus six days before the passover came to Bethany, where was Lazarus, [2] whom Jesus raised from among the dead. And they made a feast for him there: [3] and Martha was serving; while Lazarus was one of them that sat with him.
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Tatian † AD 180 The Diatessaron 39
… [9, 10] But Judas Iscariot, one of the disciples, he that was to betray him, said, Why was [11] not this ointment sold for three hundred pence, and given unto the poor? This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put into it he used to bear.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If thou believest that the election is with God, be not displeased. ( Mark x. 14 , 21 ;
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Tatian † AD 180 The Diatessaron 39
… This he said, not because of his care for the poor, but because he was a thief, and the chest [12] was with him, and what was put into it he used to bear. And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it.
Origen † AD 254 Origen's Commentary on Matthew 11.9
… anxious to take from the account of the poor, and from thinking that “the piety of others is a way of gain,” we have not only these things, but also that which is recorded about the traitor Judas, who in appearance championed the cause of the poor, and said with indignation, “This ointment might have been sold for three hundred pence and given to the poor,”
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Tatian † AD 180 The Diatessaron 39
… And that displeased the rest of the disciples also within themselves, and they said, Why went this ointment [13] to waste? It was possible that it should be sold for much, and the poor be given [14] it. And they were angry with Mary. And Jesus perceived it , and said unto them,
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Tatian † AD 180 The Diatessaron 39
… It was possible that it should be sold for much, and the poor be given [14] it. And they were angry with Mary. And Jesus perceived it , and said unto them, Leave her; why molest ye her? a good work hath she accomplished on me: for the [15] day of my burial kept she it. At all times the poor are with you, and when ye [16] wish ye can do them a kindness:
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Tatian † AD 180 The Diatessaron 39
… a good work hath she accomplished on me: for the [15] day of my burial kept she it. At all times the poor are with you, and when ye [16] wish ye can do them a kindness: but I am not at all times with you. And for this cause , when she poured this ointment on my body, it is as if she did it for my burial, [17] and anointed my body beforehand.
St Jerome † AD 420 The Letters of St. Jerome 71.2
… Like Ruth when I try to speak I burst into tears. Zacchæus, the convert of an hour, is accounted worthy to receive the Saviour as his guest. Martha and Mary make ready a feast and then welcome the Lord to it. A harlot washes His feet with her tears and against His burial anoints His body with the ointment of good works.
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.80
… And they covenanted with him for thirty pieces of silver;” and so on down to the words, “And the disciples did as Jesus had appointed them, and they made ready the passover.” Nothing in this section can be supposed to stand in any contradiction with the versions of Mark and Luke, who record this same passage in a similar manner.
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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. 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?
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Tatian † AD 180 The Diatessaron 44
[10] And on the first day of unleavened bread the disciples came to Jesus, and said unto him, Where wilt thou that we go and make ready for thee that thou mayest eat the passover?
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Tertullian † AD 220 On Baptism 19
The Passover affords a more than usually solemn day for baptism; when, withal, the Lord’s passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, “Ye will meet a man bearing water.”
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Tatian † AD 180 The Diatessaron 44
… 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? And he will shew you a large upper room [40] spread and made ready:
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Tatian † AD 180 The Diatessaron 44
… 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? And he will shew you a large upper room [40] spread and made ready: there then make ready for us.
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.80
… And they were exceeding sorrowful, and began every one of them to say, Lord, is it I?” and so on, down to where we read, “Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.” In what we have now presented for consideration here, the other three evangelists,
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Tatian † AD 180 The Diatessaron 44
[44] Jesus said that, and was agitated in his spirit, and testified, and said, Verily, [45] verily, I say unto you, One of you, he that eateth with me, shall betray me.
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.1
… “The Son of man indeed goeth, as it is written of Him; but woe unto that man by whom the Son of man shall be betrayed! it had been good for that man if he had not been born.” Mark, too, is at one with him here as regards both the words themselves and the order of narration.
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Tatian † AD 180 The Diatessaron 44
[44] Jesus said that, and was agitated in his spirit, and testified, and said, Verily, [45] verily, I say unto you, One of you, he that eateth with me, shall betray me. And they were very sorrowful; and they began to say unto him, one after another of [46] them, Can it be I, Lord?
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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. And lo, the hand of [48] him that betrayeth me is on the table.
St Irenaeus of Lyons † AD 202 Against Heresies 2.20.5
… But Judas having been once for all cast away, never returns into the number of the disciples; otherwise a different person would not have been chosen to fill his place. Besides, the Lord also declared regarding him, “Woe to the man by whom the Son of man shall be betrayed;” and, “It were better for him if he had never been born;”
Tertullian † AD 220 The Prescription Against Heretics 30
… he was prevented, however, by death. It was indeed necessary that there should be heresies; and yet it does not follow from that necessity, that heresies are a good thing. As if it has not been necessary also that there should be evil! It was even necessary that the Lord should be betrayed; but woe to the traitor!
St Basil the Great † AD 379 The Letters 46.4
… But still, he urges, this was no new thing in her case; she was no longer a maid; if I had been unwilling, she would have been corrupted by some one else. Yes; and it is written, the Son of Man was ordained to be betrayed, but woe unto that man by whom He was betrayed.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… Worthy indeed of lamentations are they (when we consider), what time as they shall stand before the judgment seat of Christ, what words they shall then hear, what they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil purpose! Of them too it may be fitly said, “It were good for them had they never been born.” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.21
… Wherefore God makes all His works good, but each becomes of its own choice good or evil. Although, then, the Lord said, Good were it for that man that he had never been born
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Tatian † AD 180 The Diatessaron 45
… 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: but I entreat for thee, that thou lose not thy faith: and do thou, at some time, turn and strengthen thy brethren.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.1
2. Let us commence here, accordingly, with the notice presented by Matthew, [which runs thus]: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to His disciples, and said, Take, eat; this is my body.” Both Mark and Luke also gave this section.
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.
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Tatian † AD 180 The Diatessaron 45
[12] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body.
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Tatian † AD 180 The Diatessaron 45
[12] And while they were eating, Jesus took bread, and blessed, and divided; and he [13] gave to his disciples, and said unto them, Take and eat; this is my body. And he [Arabic, p. 171] took a cup, and gave thanks, and blessed, and gave them, and said, Take [14, 15] and drink of it, all of you. And they drank of it, all of them.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Through this body too He was made and was called High Priest and Apostle through the mystery whereof He gave to us, saying ‘This is my Body for you’ and ‘my Blood of the New Testament’ (not of the Old), shed for you.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —I will answer in mystic language for the sake of the uninitiated. After taking and breaking it and giving it to His disciples He said, “This is my body which was given for you” or according to the apostle “broken” and again, “This is my blood of the New Testament which is shed for many.”
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.2
… Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee.” The same passage is given in precisely the same form by Mark.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
Then “He saith unto them, All ye shall be offended in me.” After this He mentions also a prophecy, “For it is written, I will smite the shepherd, and the sheep shall be scattered abroad:”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 6
… Even as we do not apprehend that Peter in the Gospel suffered this alone, but all the disciples, to whom, though already baptized, the Lord afterwards says, that “all ye shall be offended in me,”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 7
… effect are those words of Christ, who said that He would deny, and not know, those who should say to Him in the day of judgment, “Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out demons, and in Thy name done many wonderful works,” when He answered them, even with emphasis, “I never knew you; depart from me, ye who work iniquity,”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.30
… We account for those words by stating what manner of questions He was answering, at what times He was speaking, what partial knowledge He was deigning to impart; we make the circumstances explain the words, and do not force the former into consistency with the latter. Thus each case of variance, that for instance between The Father is greater than I
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
“But Peter answered and said, Though all men should be offended because of Thee, yet will I never be offended.”
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Tatian † AD 180 The Diatessaron 45
… 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. 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?
Tatian † AD 180 The Diatessaron 49
… 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. 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]
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.2
… For his version is this: “Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.7
… But though he had safe footing over the water as long as he believed, yet when he doubted, at once he began to sink: for as his faith gradually relaxed, his body also was drawn down with it. And when He saw his distress, Jesus who remedies the distresses of our souls, said, O thou of little faith, wherefore didst thou doubt
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.7
… And being nerved again by Him who grasped his right hand, he had no sooner recovered his faith, than, led by the hand of the Master, he resumed the same walking upon the waters: for this the Gospel indirectly mentioned, saying, when they were gone up into the ship
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.4
10. Matthew then proceeds with his narrative in the same connection as follows: “Then cometh Jesus with them unto a place called Gethsemane.” This is mentioned also by Mark.
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Tatian † AD 180 The Diatessaron 48
… 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. And he withdrew from them a little, [8] the space of a stone’s throw;
St Jerome † AD 420 Against the Pelagians 2
xiv. 35 . If it be possible. How can you say it is possible every hour to avoid sin?
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Tatian † AD 180 The Diatessaron 48
… 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. 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.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 2
… And surely it is the fact, that the Saviour asks neither what is impossible, nor what is impracticable, nor what is contrary to the will of the Father. It is something possible; for Mark makes mention of His saying, “Abba, Father, all things are possible unto Thee.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.72
… He is not subject to the laws of nature, for nature has received its law from Him: He never suffers weakness or change when He acts, for His power is boundless, as the Lord said, Father, all things are possible unto Thee
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.30
30. But perhaps He may be thought to have feared to the extent that He prayed that the cup might be removed from Him: Abba, Father, all things are possible unto Thee: remove this cup from Me
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.38
38. And the reason He prayed that the cup might be removed from Him, if that were possible, was that, though with God nothing is impossible, as Christ Himself says, Father, all things are possible to Thee
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 79
… For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He cometh and saith to Peter, as it is said, “What, couldest thou not watch one hour with me?”
St Jerome † AD 420 Against the Pelagians 2
Mark xiv. 37 . “Could ye not watch with me one hour?” They could not.
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St Polycarp † AD 155 Epistle to the Philippians 7
… “watching unto prayer,” and persevering in fasting; beseeching in our supplications the all-seeing God “not to lead us into temptation,” as the Lord has said: “The spirit truly is willing, but the flesh is weak.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 26
… the spirit indeed is willing, but the flesh is weak;”
St Gregory of Nyssa † AD 395 Against Eunomius 5.3
… when one of the combined parts exceeds the other in a great degree, the inferior is wont to change completely to that which is more potent. And this we are plainly taught by the voice of the Apostle Peter in his mystic discourse, that the lowly nature of Him Who was crucified through weakness, (and weakness, as we have heard from the Lord, marks the flesh
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.3
3. “Watch, therefore, and pray that you enter not into temptation.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 68
… Now it is certainly with a view to resisting the devil and his fleeing from us that we say when we pray, “Lead us not into temptation;” to the same end also are we warned by our Captain, exhorting us as soldiers in the words: “Watch ye and pray, lest ye enter into temptation.”
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Tatian † AD 180 The Diatessaron 48
… Could ye thus not for one hour [12] watch with me? Watch and pray, that ye enter not into temptations: the spirit is [13] willing and ready, but the body is weak. And he went again a second time, and prayed, and said, My Father, if it is not possible with regard to this cup that it pass, [14] except I drink it, thy will be done .
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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. And he [20] said unto them, Sleep now, and rest:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.4
… Mark, however, has reproduced these sayings in a manner which implies that after He had expressed himself in the terms, “Sleep on now, and take your rest,” He added the words, “It is enough,” and then appended to these the further statement, “The hour is come; behold, the Son of man shall be betrayed.”
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Tatian † AD 180 The Diatessaron 48
… 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. And he [20] said unto them, Sleep now, and rest: the end hath arrived, and the hour hath come; [21] and behold, the Son of man is betrayed into the hands of sinners.
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Origen † AD 254 Origen's Commentary on Matthew 14.14
… to no other, neither to Moses, nor to any of the prophets, but only to Jesus, then one would dare to say that Jesus alone finished His words, He who came to put an end to things, and to fulfil what was defective in the law, by saying, “It was said to them of old time,” etc., and, again, “That the things spoken through the prophets might be fulfilled.”
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Tatian † AD 180 The Diatessaron 48
[44] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
… of the gentleness alone which He shewed in His Passion. Was He betrayed with a kiss? He reproves with a kiss, but smites not. Is he suddenly arrested? He reproaches indeed, but follows; and if through zeal thou cuttest off the ear of Malchus with the sword, He will be angry, and will restore it. And if one flee in a linen sheet,
St Jerome † AD 420 The Letters of St. Jerome 71.3
… Yet to escape the Egyptian woman Joseph had to leave his garment with her. And the young man who followed Jesus having a linen cloth cast about him, when he was assailed by the servants had to throw away his earthly covering and to flee naked.
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Tatian † AD 180 The Diatessaron 48
[44] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came. And a certain young man [46] followed him, and he was wrapped in a towel, naked:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.5
… Then all the disciples forsook Him and fled.” This last fact is recorded also by Mark. The same evangelist makes also the following addition: “And there followed Him a certain young man, having a linen cloth cast about his naked body; and when they laid hold on him, he left the linen cloth, and fled from them naked.”
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… “And they that laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.” We learn, however, from John that He was conducted first to Annas, the father-in-law of Caiaphas. On the other hand, Mark and Luke omit all mention of the name of the high priest.
14:54
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… Then in Matthew we have these words: “But Peter followed Him afar off unto the high priest’s palace, and went in and sat with the servants to see the end.” To this passage in the narrative Mark makes this addition: “And he warmed himself at the fire.”
14:56
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For “neither did their testimonies agree together;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
20. Then Matthew’s report goes on thus: “Now the chief priests and elders and all the council sought false witness against Jesus, to put Him to death, but found none: yea, though many false witnesses came, yet found they none.” Mark comes in here with the explanation, that “their witness agreed not together.”
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Tatian † AD 180 The Diatessaron 49
… and they took counsel against Jesus to put him to death. And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; but many false witnesses came, but their witness did not [24, 25] agree. But at last there came two lying witnesses,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… And therefore (as Mark also observes in the same passage) their witness did not agree together.”
14:59
Tatian † AD 180 The Diatessaron 49
… and they took counsel against Jesus to put him to death. And they sought false witnesses who should witness against him, that they might put him to [22, 23] death, and they found not; but many false witnesses came,
14:60
Tatian † AD 180 The Diatessaron 49
… but many false witnesses came, but their witness did not [24, 25] agree. But at last there came two lying witnesses, and said, We heard him say, I will destroy this temple of God that is made with hands, and will build another not [26, 27] made with hands after three days. And not even so did their witness agree. But Jesus was silent.
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Tatian † AD 180 The Diatessaron 49
… And not even so did their witness agree. 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?
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.50
… The Jews did not recognise Christ, come in the body, though they knew that the true Christ must be the Son of God. And so, when they were employing false witnesses, without one word of truth in their testimony, against Him, their priest asked Him, Art Thou the Christ, the Son of the Blessed
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.23.13
13. And he answered with a loud voice, ‘Why do ye ask me concerning Jesus, the Son of Man? He himself sitteth in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.’
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… Jesus saith unto him, Thou hast said.” Mark reports the same passage in different terms, only he omits to mention the fact that the high priest adjured Him. He makes it plain, however, that the two expressions ascribed to Jesus as the reply to the high priest,—namely, “Thou hast said,” and, “I am,”
14:63
Tatian † AD 180 The Diatessaron 49
… Jesus said unto him, Thou hast said that I am he. 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.
14:64
Tatian † AD 180 The Diatessaron 49
… 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. And they all said, Why should we seek now witnesses? we have heard now the blasphemy from his mouth. [39, 40] What then think ye?
14:65
Tatian † AD 180 The Diatessaron 49
… 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. And they all said, Why should we seek now witnesses? 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.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… So Matthew continues, “Then did they spit in His face, and buffeted Him, and others smote Him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee?” Mark reports these things in like manner. He also mentions a further fact, namely, that they covered His face.
14:66
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,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… And, indeed, as we gather from Mark’s version, these things took place not simply in the interior, but also in the upper parts of the house. For, after recording the said circumstances, Mark goes on thus: “And as Peter was beneath in the palace.”
14:68
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… having learnt these things of his master himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher’s faults, he declared it more distinctly than the rest, on this very account, that he was his disciple.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… There was no need, however, to mention the precise time at which he did thus return. Consequently Mark goes on with his narrative of the incident in these terms: “And he went out into the porch, and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again.”
14:69
Tatian † AD 180 The Diatessaron 49
[7] And when Jesus went out, Simon Cephas was standing in the outer court warming [8] himself.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… the court,—“This fellow was also with Jesus of Nazareth.” Then we are to suppose that the man who had thus gone outside, on hearing this assertion, came in again, and swore to those who were now inimically disposed, “I do not know the man.” In like manner, Mark also says of this same maid, that “she began to say to them that stood by, This is one of them.”
14:70
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… Mark then goes on with his version in these terms: “And a little after, they that stood by said again to Peter, Surely thou art one of them; for thou art a Galilæan. But he began to curse and to swear, saying, I know not this man of whom ye speak. And immediately the second time the cock crew.”
14:71
Tatian † AD 180 The Diatessaron 49
… 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: 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?
14:72
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
2. How then is what is said true, when Matthew affirms that Christ said, “Verily I say unto thee, that before the cock crow thou shalt deny me thrice;” and Mark declares after the third denial, that “The cock crew the second time?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.6
… “And Peter remembered the word of Jesus which He had said unto him, Before the cock crow thou shalt deny me thrice. And he went out and wept bitterly.” Mark, again, gives it thus: “And Peter called to mind the word that Jesus had said unto him, Before the cock crow twice thou shall deny me thrice. And he began to weep.”
14:1
Pseudo-Jerome
Let us now sprinkle our book, and our thresholds with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah, (Gen. 38:30) that we may be able to say that the red heifer is slain in the valley. (Num. 19:2, Deut. 21:4) For the Evangelist, being about to speak of the slaying of Christ, premises, After two days was the feast of the Passover, and of unleavened bread.
St Bede † AD 735 in Marc. iv. 43
Pascha which in Hebrew is phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.
Pseudo-Jerome
Or else phase is interpreted a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, who taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.
St Bede † AD 735 ubi sup.
The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, After two days was the feast of the Passover, and of unleavened bread, because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.
Pseudo-Jerome
But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb. Wherefore there follows: And the Chief Priests and the Scribes sought how they might take him by craft, and put him to death. Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy? Wherefore it goes on: But they said, Not on the feast day, lest there be an uproar of the people.
St Bede † AD 735 ubi sup.
Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.
Theophylact † 1107
Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.
The Latin text
Hieronymus
Nunc aspergamus librum nostrum de sanguine, et limina domorum, et funem coccineum circumdemus domui orationis nostrae, et coccum in manu nostra ut Zaram ligemus, ut vaccam rufam in valle occisam enarrare possimus. De Christi enim occisione narraturus Evangelista praemittit erat autem Pascha et azyma post biduum
Beda
Pascha, quod Hebraice dicitur phase, non a passione, ut plerique arbitrantur, sed a transitu nominatur: eo quod exterminator videns sanguinem in foribus Israelitarum, pertransierit, nec percusserit eos; vel ipse dominus praebens auxilium populo suo, desuper ambulavit
Hieronymus
Vel phase transitus interpretatur, Pascha vero immolatio. In immolatione agni et transitu populi per mare vel Aegyptum, praefiguratur passio Christi, et redemptio populi de Inferno, quando nos post biduum visitat, idest plenissima luna, aetate Christi perfecta: ut nec cum aliqua parte tenebrosa carnes agni immaculati, qui tollit peccata mundi, in una domo, quae est Ecclesia Catholica, calceati caritate et armati virtute comedamus
Beda
Hoc autem, iuxta veteris testamenti Scripturam, inter Pascha et azyma distat, quod Pascha ipse solus dies appellatur, in quo agnus occidebatur ad vesperam, hoc est quartadecima luna mensis primi; decima quinta autem luna, quando egressum est de Aegypto, succedebat festivitas azymorum, quae septem diebus, idest usque ad vigesimum primum diem eiusdem mensis ad vesperam est statuta solemnitas. Verum Evangelistae indifferenter et diem azymorum pro Pascha, et pro diebus azymorum Pascha ponere solent; unde et Marcus hic dicit erat autem Pascha, et azyma post biduum: quia et Paschae dies in azymis panibus est celebrari praeceptus; et nos quasi Pascha perpetuum facientes, semper ex hoc mundo transire praecipimur
Hieronymus
A principibus autem egressa est iniquitas in Babylone, qui templum et vasa et se purificare secundum legem ad esum agni debuerant; unde sequitur et quaerebant summi sacerdotes et Scribae quomodo eum dolo tenerent et occiderent. Occiso autem capite totum corpus enerve efficitur: unde miseri faciunt quod caput moriatur. Vitant autem diem festum, quod convenit illis: non enim est festivitas his qui vitam et misericordiam perdiderunt; unde sequitur dicebant autem: non in die festo, ne forte tumultus fieret in populo
Beda
Non quidem metuentes seditionem, ut simplex sermo demonstrat; sed caventes ne auxilio populi de suis manibus tolleretur
Theophylactus
Ipse tamen Christus tempus sibi constituerat passionis: voluit enim in Paschate crucifigi, quia ipse verum erat Pascha
14:3
St Bede † AD 735 ubi sup.
The Lord when about to suffer for the whole world, and to redeem all nations with His blood, dwells in Bethany, that is, in the house of obedience; wherefore it is said, And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman.
Pseudo-Jerome
For the fawn amongst the stags ever comes back to his couch, that is, the Son, obedient to the Father even unto death, seeks for obedience from us.
St Bede † AD 735 ubi sup.
He says of Simon the leper, not because he remained still a leper at that time, but because having once been such, he was healed by our Saviour; his former name is left, that the virtue of the Healer may be made manifest.
Theophylact † 1107
But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.
St Augustine † AD 430 de Con. Evan. ii. 79
I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was no other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2) But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.
St Bede † AD 735 ubi sup.
Alabaster is a sort of white marble, veined with various colours which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black, and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says spikenard very precious, that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.
Theophylact † 1107
Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit. (Matt. 26:2)
St Augustine † AD 430 de Con. Evan. ii. 78
It may appear to be a contradiction, that Matthew and Mark after mentioning two days and the Passover, (John 12:1) add afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.
Pseudo-Jerome
Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of the Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful, and precious. (Cant. 1:12). The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members. It goes on: And there were some that had indignation within themselves, and said, Why was this loss of the ointment? By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses, that is, (denarii i. e. ten asses.) our inward and outward senses which are again trebled by our body, soul, and spirit.
St Bede † AD 735 ubi sup.
And in that he says, And they murmured against her, we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.
Theophylact † 1107
Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, They murmured against her, meaning that they troubled her with reproaches, and hard words. Then our Lord reproves His disciples, for throwing obstacles against the wish of the woman. Wherefore it goes on: And Jesus said, Let her alone, why trouble ye her? For after she had brought her gift, they wished to prevent her purpose by their reproaches.
Origen † AD 253 in Matt. 35.
For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, She hath wrought a good work on me. And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God. For it goes on: For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.
St Bede † AD 735 ubi sup.
To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His resurrection, as He then was living with them in all familiarity.
Pseudo-Jerome
He says also, She hath wrought a good work on me, for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him. It goes on: She hath done what she could, she is come aforehand to anoint my body to the burying.
St Bede † AD 735 ubi sup.
As if the Lord said, What ye think is a waste of ointment is the service of my burial.
Theophylact † 1107
For she is come aforehand as though led by God to anoint my body, as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the deed of the woman shall be praised. Wherefore it goes on: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
St Bede † AD 735 ubi sup.
Observe also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good with due praise has passed over in silence the future shame of the impious.
The Latin text
Beda
Passurus dominus pro toto mundo, et universas nationes suo sanguine redempturus, moratur in Bethania, idest in domo obedientiae; unde dicitur et cum esset Bethaniae in domo Simonis leprosi, et recumberet, venit mulier
Hieronymus
Hinnulus enim cervorum semper ad lectum suum redit, idest filius patri obediens usque ad mortem, a nobis obedientiam petit
Beda
Dicit autem Simonis leprosi, non quod leprosus illo tempore permaneret, sed quod antea leprosus, postea a salvatore mundatus est, nomine pristino permanente, ut virtus curantis appareat
Theophylactus
Quamvis autem quatuor Evangelistae unguentum mulieris commemorent, non est tamen una, sed duae: una quidem quae describitur a Ioanne, quae soror est Lazari, quae scilicet ante sex dies Paschae unxit pedes Iesu; alia vero quae a reliquis tribus Evangelistis describitur. Adhuc autem si attendas, invenies has tres esse. A Ioanne enim una describitur, altera vero a Luca, a duobus vero reliquis altera. Quae enim a Luca describitur meretrix esse, dicitur in medio praedicationis tempore ad Iesum venisse. Haec vero quae a Matthaeo et Marco describitur, dicitur in tempore passionis venisse, non confitentem se peccatricem
Augustinus de Cons. Evang
Ego autem nihil aliud intelligendum arbitror, nisi quod non aliam quidem fuisse mulierem, quae peccatrix tunc accessit ad pedes Iesu, sed eamdem Mariam bis hoc fecisse: semel scilicet quod Lucas narravit, cum primo accedens cum humilitate et lacrymis, meruit peccatorum remissionem: nam et hoc Ioannes commemoravit, cum de Lazaro resuscitando coepisset loqui, antequam veniret in Bethaniam, dicens: Maria autem erat quae unxit dominum unguento, et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. Quod autem in Bethania rursus fecit, aliud est quod ad Lucae narrationem non pertinet; sed pariter narratur a reliquis tribus. Quod ergo Matthaeus et Marcus caput domini unguento illo perfusum dicunt, Ioannes autem pedes, accipiamus non solum caput, sed etiam pedes domini perfudisse mulierem; nisi forte quoniam Marcus fracto alabastro perfusum caput commemorat, tam quisquam calumniosus est ut in vase fracto neget aliquid remanere potuisse, unde etiam pedes domini perfunderet. Sed religiosius contendet aliquis non ita fractum esse ut totum effunderet; vel prius accipiat perfusos pedes, antequam illud fractum esset, ut in integro remaneret unde etiam caput perfunderetur
Beda
Est autem alabastrum genus marmoris candidi, variis coloribus intertincti, quod ad vasa unguentaria cavare solent, eo quod optime servare ea incorrupta dicatur. Nardus vero est frutex aromaticus grandi, ut aiunt, et crassa radice, sed brevi ac nigra, fragilique. Quamvis autem pinguis sit, tamen redolet ut cupressus, aspero sapore, folio parvo densoque, cuius cacumina in aristas se spargunt; ideoque gemina dote pigmentarii nardi spicas ac folia celebrant. Et hoc est quod ait Marcus unguenti nardi pistici pretiosi: quia videlicet unguentum illud quod attulit Maria domino, non solum de radice confectum est nardi, verum etiam, quo pretiosius esset, spicarum quoque et foliorum eius, adiectione odoris ac virtutis illius erat accumulata gratia
Theophylactus
Vel, sicut in Graeco dicitur, nardi pistici, idest fidelis, eo quod unguentum nardi erat absque dolo cum fide confectum
Augustinus de Cons. Evang
Potest autem videri contrarium quod Matthaeus et Marcus posteaquam dixerunt Pascha et biduum, deinde commemoraverunt quod erat Iesus in Bethania, ubi de illo pretioso unguento dicitur; Ioannes autem ante sex dies Paschae dicit Iesum venisse in Bethaniam, de eodem unguento narraturus. Sed qui ita moventur, non intelligunt, Matthaeum et Marcum illud quod in Bethania de unguento factum erat, non post illam praedicationem de biduo, sed adhuc cum sex dies essent ante Pascha recapitulando posuisse
Hieronymus
Mystice autem Simon leprosus mundum infidelem primo, et postea fidelem significat; mulier autem cum alabastro ecclesiasticam fidem, quae dicit: nardus mea dedit odorem suum. Pistica nardus dicitur, idest fidelis et pretiosa. Domus impleta odore, caelum et terra est. Fractum alabastrum carnale desiderium est, quod frangitur ad caput, ex quo omne corpus compaginatum est; recumbente ipso, idest humiliante se, ut eum tangeret fides peccatricis, quae de pedibus ascendit ad caput, et ad pedes a capite descendit per fidem, idest ad Christum et ad membra eius. Sequitur erant autem quidam indigne ferentes intra semetipsos, et dicentes: ut quid perditio ista? Per synecdochen dicitur unus pro multis, et multi pro uno. Perditus enim Iudas de salute perditionem invenit, et in vite fructifera mortis laqueus nascitur. Sub praetextu autem avaritiae mysterium fidei loquitur: etenim nostra fides trecentis emitur denariis, in decem sensibus, interioribus scilicet et exterioribus, scilicet per corpus et animam et spiritum triplicatis
Beda
Quod autem dicit et fremuerunt in eam, nequaquam debemus de diligentibus Christum apostolis dictum credere, sed de Iuda potius sub numero plurali
Theophylactus
Vel convenienter videtur innui quod discipuli plures mulierem arguerunt, eo quod saepe Christum audierant de eleemosyna docentem. Iudas vero non eadem intentione indigne tulit, sed propter amorem pecuniae, et turpe lucrum; unde et Ioannes ipsum solum commemorat, tamquam fraudulenta intentione mulierem arguentem. Dicit autem et fremuerunt in eam; idest molesti erant ei, exprobrantes, et iniurias inferentes. Arguit autem dominus discipulos, eo quod desiderium impediunt mulieris; unde sequitur Iesus autem dixit: sinite eam: quid illi molesti estis? Postquam enim munus obtulerat, illam per opprobria pervertebant
Origenes super Matth
Doluerunt enim de perditione unguenti, quod poterat venumdari multo pretio, et dari pauperibus; tamen non debebat fieri hoc, quia conveniens erat ut super caput Christi funderetur sancta et decenti infusione; unde sequitur bonum opus operata est in me. Usque adeo autem efficax est laus huius operis boni, ut exhortetur nos omnes odoriferis et pretiosis operibus implere domini caput, ut de nobis dicatur quod bonum opus fecimus super caput Christi; quia semper quidem habemus, quamdiu in hac vita sumus, pauperes nobiscum, et opus habentes cura eorum qui profecerunt in verbo, et divites facti sunt in sapientia Dei; non autem possunt sufficere ut semper diebus et noctibus habeant secum filium Dei, idest verbum et sapientiam Dei; sequitur enim semper enim pauperes habetis vobiscum, et cum volueritis potestis illis benefacere; me autem non semper habebitis
Beda
Mihi quidem videtur in hoc loco de praesentia corporali locutus, quod nequaquam cum eis ita futurus sit post resurrectionem quomodo tunc in omni convictu et familiaritate
Hieronymus
Dicit etiam bonum opus operata est in me: quia qui credit in Deum, reputatur ei ad iustitiam. Aliud est enim credere ei, et aliud in eum; idest, totum eicere se in illum. Sequitur quod habuit, idest quod potuit, hoc fecit: praevenit ungere corpus meum in sepulturam
Beda
Quasi diceret: vos putatis perditionem esse unguenti: officium sepulturae est
Theophylactus
Praevenit enim, quasi a Deo ducta, ungere corpus meum, in signum sepulturae: in quo proditorem confundit, ac si ei diceret: qua conscientia mulierem confundis, quae in sepulturam corpus meum ungit; teipsum vero non confundis, qui me in mortem trades? Prophetizat autem dominus consequenter duas prophetias: scilicet quod Evangelium praedicabitur in universo mundo, et quod opus mulieris laudabitur; unde sequitur amen dico vobis: ubicumque praedicatum fuerit
, et cetera. Beda
Notandum autem, quod sicut Maria gloriam adepta est in toto orbe de obsequio quod domino exhibuit: ita e converso ille qui obsequio eius detrahere non timuit, longe lateque infamatus est; sed dominus bonum laude digna remunerans, futuras impii contumelias tacendo praeteriit
14:10
St Bede † AD 735 ubi sup.
The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment; wherefore it is said, And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray him unto them.
St John Chrysostom † AD 407 de Prod. Jud. Hom. 1
Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, one of the twelve, he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth.
Pseudo-Jerome ὁ περὶ τὸν βασιλέα χορὸς ap. Chrys.
But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living thing unites with what is like itself.
St Bede † AD 735
But by the words, he went out, it is shewn that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind.
Theophylact † 1107
It is said, to betray him unto them, that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.
Pseudo-Jerome
And he promises to betray Him, as his master the devil said before, All this power I will give thee. (Luke 4:6) It goes on, And when they heard it they were glad, and promised to give him money. They promise him money, and they lose their life, which he also loses on receiving the money.
St John Chrysostom † AD 407 ubi sup.
Oh! the madness, yea, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ’s warnings and persuasion. For there follows, And he sought how he might conveniently betray him.
Pseudo-Jerome
No opportunity for treachery can be found, such that it can escape vengeance here or there.
St Bede † AD 735 ubi sup.
Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness; they however do not take heed, for when for the sake of gain they trample on the rights of charity and truth, they are traitors to God, who is Charity and Truth.
The Latin text
Beda
Infelix Iudas damnum quod ex effusione unguenti fecisse credebat, vult magistri pretio compensare; unde dicitur et Iudas Iscariotes unus de duodecim abiit ad summos sacerdotes, ut proderet eum illis
Chrysostomus in Serm. de passione
Quid mihi eius patriam dicis? Utinam ipsum quoque nescire licuisset. Sed alter erat discipulus, qui Iudas Iacobi Zelotes vocabatur: et ne appellatione cognominis fiat confusio personarum, propterea hunc ab illo separavit. Non autem dixit: Iudas proditor, ut doceat detractiones nescire, et accusationes declinare. Quod autem dicit unus de duodecim, auget detestabilitatem proditoris: nam et alii discipuli erant, qui fuerant numero septuaginta; sed illi non intimi, non tanta confidentia sociati sunt; isti autem duodecim fuerunt comprobati: haec erat caterva legalis, de qua proditor malignus exivit
Hieronymus
Unus tamen erat de duodecim numero, non unus merito; unus corpore, non unus animo. Abiit autem ad principes postquam exiit, et intravit in eum Satanas: unumquodque animal ad simile sibi iungitur
Beda
Quod autem dixit abiit, ostendit eum non a principibus invitatum, non ulla necessitate constrictum; sed sponte propria sceleratae mentis inisse consilium
Theophylactus
Dicit autem ut proderet eum illis; idest, ut annuntiaret illis quando solus existeret. Timebant autem in eum irruere quando docebat propter turbam
Hieronymus
Promittit autem se tradere, ut magister eius Diabolus ante dicebat: tibi dabo potestatem hanc universam. Sequitur qui audientes gavisi sunt, et promiserunt ei pecuniam se daturos. Promittunt quidem pecuniam, et amittunt vitam, quam ipse recipit cum vitam amittit
Chrysostomus in Serm. de passione
O dementiam, immo cupiditatem proditoris. Cuncta enim mala cupiditas procreavit: nam cupiditas captas animas retinet, et omnibus nodis alligatas constringit, et rerum oblivionem imponit, et alienationem mentis ostendit. Ab hac Iudas captivus, cupiditatis insania, conversationis, mensae, discipulatus, admonitionis, suasionis oblitus est; nam sequitur et quaerebat quomodo eum opportune traderet
Hieronymus
Sed opportunitas doli numquam invenitur, ut non vindicetur hic aut illic
Beda
Multi hodie scelus Iudae, quod dominum ac magistrum Deumque suum pecunia vendiderit, velut immane et nefarium exhorrent, nec tamen cavent: nam cum pro muneribus, caritatis et veritatis iura spernunt, Deum, qui est caritas et veritas, produnt
14:12
St John Chrysostom † AD 407 ubi sup.
Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: wherefore it is said, And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wilt thou that we go and prepare where thou mayest eat the Passover.
St Bede † AD 735 ubi sup.
He means by the first day of the Passover the fourteenth day of the first month, when they threw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, Christ our Passover is sacrificed for us. (1 Cor. 5:7) For although He was crucified on the next day, that is, on the fifteenth moon, yet on the night when the lamb was offered up, He committed to His disciples the mysteries of His Body and Blood, which they were to celebrate, and was seized upon and bound by the Jews; thus He consecrated the beginning of His sacrifice, that is, of His Passion.
Pseudo-Jerome
But the unleavened bread which was eaten with bitterness, that is with bitter herbs, is our redemption, and the bitterness is the Passion of our Lord.
Theophylact † 1107
From the words of the disciples, Where wilt thou that we go? it seems evident that Christ had no dwelling-place, and that the disciples had no houses of their own; for if so, they would have taken Him thither.
Pseudo-Jerome
For they say, Where wilt thou that we go? to shew us that we should direct our steps according to the will of God. But the Lord points out with whom He would eat the Passover, and after His custom He sends two disciples, which we have explained above; wherefore it goes on, And he sendelh forth two of his disciples, and he saith unto them, Go ye into the city.
Theophylact † 1107
He sends two of His disciples, that is, Peter and John, as Luke says, to a man unknown to Him, implying by this that He might, if He had pleased, have avoided His Passion. For what could not He work in other men, who influenced the mind of a person unknown to Him, so that he received them? He also gives them a sign how they were to know the house, when He adds, And there shall meet you a man bearing a pitcher of water.
St Augustine † AD 430 de Con. Evan. ii. 80
Mark says a pitcher, Luke a two-handled vessel; one points out the kind of vessel, the other the mode of carrying it; both however mean the same truth.
St Bede † AD 735 ubi sup.
And it is a proof of the presence of His divinity, that in speaking with His disciples, He knows what is to take place elsewhere; wherefore it follows, And his disciples went forth, and came into the city, and found as he had said unto them; and they made ready the Passover.
St John Chrysostom † AD 407 ubi sup.
Not our Passover, but in the meanwhile that of the Jews; but He did not only appoint ours, but Himself became our Passover. Why too did He eat it? Because He was made under the Law, to redeem them that were under the Law, (Gal. 4:4) and Himself give rest to the Law. And lest any one should say that He did away with it, because He could not fulfil its hard and difficult obedience, He first Himself fulfilled it, and then set it to rest.
Pseudo-Jerome
And in a mystical sense the city is the Church, surrounded by the wall of faith, the man who meets them is the primitive people, the pitcher of water is the law of the letter.
St Bede † AD 735 ubi sup.
Or else, the water is the laver of grace, the pitcher points out the weakness of those who were to shew that grace to the world.
Theophylact † 1107
He who is baptized carries the pitcher of water, and he who bears baptism upon him comes to his rest, if he lives according to his reason; and he obtains rest, as being in the house. Wherefore it is added, Follow him.
Pseudo-Jerome
That is, him who leads to the lofty place, where is the refreshment prepared by Christ. (John 21:15) The lord of the house is the Apostle Peter, to whom the Lord has entrusted His house, that there may be one faith under one Shepherd. The large upper-room is the wide-spread Church, in which the name of the Lord is spoken of, prepared by a variety of powers and tongues.
St Bede † AD 735 ubi sup.
Or else, the large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives the Saviour. But it is designedly that the names both of the bearer of the water, and of the lord of the house, are omitted, to imply that power is given to all who wish to celebrate the true Passover, that is, to be embued with the sacraments of Christ, and to receive Him in the dwelling-place of their mind.
Theophylact † 1107
Or else, the lord of the house is the intellect, which points out the large upper room, that is, the loftiness of intelligences, and which, though it be high, yet has nothing of vain glory, or of pride, but is prepared and made level by humility. But there, that is, in such a mind Christ’s Passover is prepared by Peter and John, that is by action and contemplation.
The Latin text
Chrysostomus in Serm. de passione
Quando Iudas de traditione tractabat, alii discipuli sunt de praeparatione Paschae solliciti; unde dicitur et primo die azymorum, quando Pascha immolabant, dicunt ei discipuli: quo vis eamus et paremus tibi comedere Pascha?
Beda
Primum diem azymorum quartumdecimum diem primi mensis appellat, quando fermento abiecto, immolare, idest agnum occidere, solebant ad vesperam; quod exponens apostolus ait: Pascha nostrum immolatus est Christus, qui licet die sequenti, idest quintadecima luna, sit crucifixus, attamen nocte qua agnus immolabatur, et corporis sanguinisque sui tradens mysteria celebranda, et a Iudaeis tentus ac ligatus, ipsius immolationis, hoc est passionis suae, sacravit exordium
Hieronymus
Azyma vero, quae cum amaritudine, idest lactucis agrestibus, manducantur, redemptio nostra est; amaritudo vero passio domini
Theophylactus
Ex hoc autem quod dicunt discipuli quo vis eamus? Manifeste videtur quod Christus hospitium aliquod non habebat; sed neque discipuli proprias domos: si enim habuissent, duxissent eum ad illas
Hieronymus
Dicunt etiam quo vis eamus? Ut cum voluntate Dei dirigamus gressus nostros. Dominus autem indicat cum quo manducat Pascha; et more suo mittit duos, quod supra exposuimus; unde sequitur et mittit duos ex discipulis suis, et dicit eis: ite in civitatem
Theophylactus
Mittit quidem ex discipulis suis, Petrum scilicet et Ioannem, ut Lucas dicit, ad ignotum hominem, innuens ex hoc quod posset non pati. Nam qui mentem ignoti movit ut ipsos reciperet, quid non operaretur in aliis? Dat etiam eis signum, ut domum scilicet invenirent, cum subdit et occurret vobis homo lagenam aquae baiulans
Augustinus de Cons. Evang
Marcus lagenam dicit, quam Lucas amphoram: ille vasis genus, iste modum significavit; uterque veritatem sententiae custodivit
Beda
Indicium autem praesentiae divinitatis est quod cum discipulis loquens, quid alibi futurum sit novit; unde sequitur et abierunt discipuli eius, et venerunt in civitatem, et invenerunt sicut dixit illis, et paraverunt Pascha
Chrysostomus in Serm. de passione
Non illud quod nostrum, sed interim Iudaeorum; illud autem quod nostrum est non solum constituit, sed ipse factus est Pascha. Sed et cur illud manducavit? Quia factus est sub lege, ut eos qui sub lege erant redimeret, et ipse legi requiem daret: et ut nemo dicat quod ideo eam evacuaverit quia eam implere, ut molestam et arduam, non valuit, ipse prius eam complevit, et sic fecit eam requiescere
Hieronymus
Mystice autem civitas Ecclesia est, quae muro fidei cingitur: homo occurrens populus primitivus est; amphora aquae lex litterae
Beda
Vel aqua lavacrum gratiae, lagena fragilitatem designat eorum per quos eadem erat gratia mundo monstranda
Theophylactus
Lagenam aquae portat qui baptizatus est; qui autem Baptisma baiulat, venit ad requiem secundum rationem vivens, et sicut in domo requie potitur: unde subdit sequimini eum
Hieronymus
Qui scilicet ducit in altum, ubi est refectio Christi. Dominus domus Petrus apostolus est, cui dominus domum suam credidit, ut sit una fides sub uno pastore; coenaculum grande Ecclesia magna est, in qua narratur nomen domini, strata varietate virtutum et linguarum
Beda
Vel coenaculum magnum spiritualiter lex est, quae de angustiis litterae egrediens, et sublimi loco, idest in alto mentis solario, recipit salvatorem. Consulte autem sive aquae baiuli sive domini domus sunt praetermissa vocabula, ut omnibus verum Pascha celebrare volentibus, hoc est Christi sacramentis imbui, eumque suae mentis hospitio suscipere quaerentibus, facultas danda signetur
Theophylactus
Vel dominus domus intellectus est, qui ostendit coenaculum grande, idest altitudinem intelligentiarum; quod etsi altum sit, tamen nihil habet vanae gloriae et tumoris; sed sternitur, et planum fit humilitate. Ibi autem, idest in tali mente, Pascha Christo paratur, a Petro scilicet et Ioanne, idest ab actione et contemplatione
14:17
St Bede † AD 735 ubi sup.
The Lord who had foretold His Passion, prophesied also of the traitor, in order to give him room for repentance, that understanding that his thoughts were known, he might repent. Wherefore it is said, And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
St John Chrysostom † AD 407 ubi sup.
Where it is evident that He did not proclaim him openly to all, lest He should make him the more shameless; at the same time He did not altogether keep it silent, lest thinking that he was not discovered, he should boldly hasten to betray Him.
Theophylact † 1107
But how could they eat reclining, when the law ordered that standing and upright they should eat the Passover? It is probable that they had first fulfilled the legal Passover, and had reclined, when He began to give them His own Passover.
Pseudo-Jerome
The evening of the day points out the evening of the world; for the last, who are the first to receive the penny of eternal life, come about the eleventh hour. All the disciples then are touched by the Lord; so that there is amongst them the harmony of the harp, all the well attuned strings answer with accordant tone; for it goes on: And they began to be sorrowful, and to say unto him one by one, Is it I? One of them however, unstrung, and steeped in the love of money, said, Is it I, Lord? as Matthew testifies.
Theophylact † 1107
But the other disciples began to be saddened on account of the word of the Lord; for although they were free from this passion, yet they trust Him who knows all hearts, rather than themselves. It goes on: And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.
St Bede † AD 735 ubi sup.
That is, Judas, who when the others were sad and held back their hands, puts forth his hand with his Master into the dish. And because He had before said, One of you shall betray me, and yet the traitor perseveres in his evil, He accuses him more openly, without however pointing out his name.
Pseudo-Jerome
Again, He says, One out of the twelve, as it were separate from them, for the wolf carries away from the flock the sheep which he has taken, and the sheep which quits the fold lies open to the bite of the wolf. But Judas does not withdraw his foot from his traitorous design though once and again pointed at, wherefore his punishment is foretold, that the death denounced upon him might correct him, whom shame could not overcome; wherefore it goes on: The Son of man indeed goeth, as it is written of him.
Theophylact † 1107
The word here used, goeth, shews that the death of Christ was not forced but voluntary.
Pseudo-Jerome
But because many do good, in the way that Judas did, without its profiting them, there follows: Woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.
St Bede † AD 735 ubi sup.
Woe too to that man, to-day and for ever, who comes to the Lord’s table with an evil intent. For he, after the example of Judas, betrays the Lord, not indeed to Jewish sinners, but to his own sinning members. It goes on: Good were it for that man if he had never been born.
Pseudo-Jerome
That is, hidden in his mother’s inmost womb, for it is better for a man not to exist than to exist for torments.
Theophylact † 1107
For as respects the end for which he was designed, it would have been better for him to have been born, if he had not been the betrayer, for God created him for good works; but after he had fallen into such dreadful wickedness, it would have been better for him never to have been born.
The Latin text
Beda
Dominus qui de sua passione praedixerat, etiam de proditore praedicit, dans locum poenitentiae; ut cum intellexisset sciri cogitationes suas, poeniteret eum facti sui; unde dicitur vespere autem facto, venit cum duodecim, et discumbentibus eis et manducantibus ait Iesus: amen dico vobis, quia unus ex vobis me tradet, qui manducat mecum
Chrysostomus in Serm. de passione
Ubi patet quod non aperte eum omnibus publicabat, ne impudentiorem eum faceret, nec etiam penitus silentio praeteribat, ne celari arbitratus, audacter ad proditionem properaret
Theophylactus
Sed quomodo discumbentes coenabant, cum lex praeciperet quod stantes erecti deberent Pascha comedere? Probabile autem est prius eos adimplesse Pascha legale, deinde discubuisse, incipiente eo proprium tradere Pascha
Hieronymus
Vespera autem diei, vesperam indicat mundi: circa undecimam namque horam veniunt novissimi qui primi denarium aeternae vitae accipiunt. Omnes igitur discipuli tanguntur a domino; ut fiat harmonia citharae, omnes nervi bene suspensi consona voce respondent; nam sequitur at illi coeperunt contristari, et dicere ei singillatim: numquid ego? Unus autem remissus, et pecuniae amore madefactus, dixit: numquid ego sum, Rabbi? Sicut in Matthaeo legitur
Theophylactus
Coeperunt autem alii discipuli contristari propter domini verbum: nam etsi extra hanc existerent passionem, magis tamen credunt illi qui omnium novit corda, quam sibi. Sequitur qui ait illis: unus ex duodecim, qui intingit mecum manum in catino
Beda
Iudas scilicet qui, ceteris contristatis et retrahentibus manum, cum magistro manum mittit in catinum: et quia prius dixerat unus ex vobis me tradet, et perseverat proditor in malo, manifestius arguit; et tamen nomen proprium non designat
Hieronymus
Dicit autem unus de duodecim, quasi ab eis separatus: separat enim seorsum lupus ovem quam capit. Ovis quae de ovili egreditur, lupi morsibus patet. Iudas autem nec primo, nec secundo correptus a proditione retrahit pedem; unde poena praedicitur, ut quem pudor non vicerat, corrigant denuntiata supplicia; et hoc est quod subditur et filius quidem hominis vadit sicut scriptum est de eo
Theophylactus
Per hoc quod dicitur vadit, ostenditur quod mors Christi fuit voluntaria, et non necessaria
Hieronymus
Sed quia multi bonum, ut Iudas, faciunt, sed omnino illis non proficit, recte subditur vae autem homini illi per quem filius hominis tradetur
Beda
Sed et hodie quoque in sempiternum vae illi homini qui ad mensam domini malignus accedit. Etenim ille in exemplum Iudae filium hominis tradit, non quidem Iudaeis peccatoribus, sed tamen peccatoribus membris suis. Sequitur bonum erat ei, si non esset natus homo ille
Hieronymus
Scilicet intimo latens utero materno; melius enim est non esse, quam ad tormenta esse
Theophylactus
Quantum enim ex fine melius fuisset ei quod esset, si non proditor existeret; nam Deus fecit ipsum ad opera bona; sed postquam ad tantam devenit malitiam, melius fuisset ei si natus non fuisset
14:22
St Bede † AD 735 ubi sup.
When the rites of the old Passover were finished, He passed to the new, in order, that is, to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: And as they did eat, Jesus took bread; that is, in order to shew that He Himself is that person to whom the Lord swore, Thou art a Priest for ever after the order of Melchizedec. (Ps. 110:4) There follows: And blessed, and brake it.
Theophylact † 1107
That is, giving thanks, He brake it, which we also do, with the addition of some prayers.
St Bede † AD 735 ubi sup.
He Himself also breaks the bread, which He gives to His disciples, to shew that the breaking of His Body was to take place, not against His will, nor without His intervention; He also blessed it, because He with the Father and the Holy Spirit filled His human nature, which He took upon Him in order to suffer, with the grace of Divine power. He blessed bread and brake it, because He deigned to subject to death His manhood, which He had taken upon Him, in such a way as to shew that there was within it the power of Divine immortality, and to teach them that therefore He would the more quickly raise it from the dead. There follows: And gave to them, and said, Take, eat: this is my body.
Theophylact † 1107
That, namely, which I now give and which ye take. But the bread is not a mere figure of the Body of Christ, but is changed into the very Body of Christ. For the Lord said, The bread which I give you is my flesh. But the flesh of Christ is veiled from our eyes on account of our weakness, for bread and wine are things to which we are accustomed, if however we saw flesh and blood we could not bear to take them. For this reason the Lord bending Himself to our weakness keeps the forms of bread and wine, but changes the bread and wine into the reality of His Body and Blood.
St John Chrysostom † AD 407 ubi sup.
Even now also that Christ is close to us; He who prepared that table, Himself also consecrates it. For it is not man who makes the offerings to be the Body and Blood of Christ, but Christ who was crucified for us. The words are spoken by the mouth of the Priest, and are consecrated by the power and the grace of God. By this word which He spoke, This is my body, the offerings are consecrated; and as that word which says, Increase and multiply, and fill the earth, (Gen. 1:28) was sent forth but once, yet has its effect throughout all time, when nature does the work of generation; so also that voice was spoken once, yet gives confirmation to the sacrifice through all the tables of the Church even to this day, even to His advent.
Pseudo-Jerome
But in a mystical sense, the Lord transfigures into bread His body, which is the present Church, which is received in faith, is blessed in its number, is broken in its sufferings, is given in its examples, is taken in its doctrines; and He forms His Blood (formans sanguinem suum ap. Pseudo-Hier.) in the chalice of water and wine mingled together, that by one we may be purged from our sins, by the other redeemed from their punishment. For by the blood of the lamb our houses are preserved from the smiting of the Angel, and our enemies perish in the waters of the Red sea, which are the sacraments of the Church of Christ. Wherefore it goes on: And he took the cup, and when he had given thanks, he gave it to them. For we are saved by the grace of the Lord, not by our own deserts.
St Gregory the Great † AD 604 Mor. ii. 37
When His Passion was approaching, He is said to have taken bread and given thanks. He therefore gave thanks, who took upon Him the stripes of other men’s wickedness; He who did nothing worthy of smiting, humbly gives a blessing in His Passion, to shew us, what each should do when beaten for his own sins, since He Himself bore calmly the stripes due to the sin of others; furthermore to shew us, what we who are the subjects of the Father should do under correction, when He who is His equal gave thanks under the lash.
St Bede † AD 735 ubi sup.
The wine of the Lord’s cup is mixed with water, because we should remain in Christ and Christ in us. For on the testimony of John, the waters are the people, and it is not lawful for any one to offer either wine alone, or water alone, lest such an oblation should mean that the head may be severed from the members, and either that Christ could suffer without love for our redemption, and that we can be saved or be offered to the Father without His Passion. (Apoc. 17:15) It goes on: And they all drank of it.
Pseudo-Jerome
Happy intoxication, saving fulness, which the more we drink gives the greater sobriety of mind!
Theophylact † 1107
Some say that Judas did not partake in these mysteries, but that he went out before the Lord gave the Sacrament. Some again say that He gave him also of that Sacrament.
St John Chrysostom † AD 407 ubi sup.
For Christ offered His blood to him who betrayed Him, that he might have remission of his sins, if he had chosen to cease to be wicked.
Pseudo-Jerome
Judas therefore drinks and is not satisfied, nor can he quench the thirst of the everlasting fire, because he unworthily partakes of the mysteries of Christ. There are some in the Church whom the sacrifice does not cleanse, but their foolish thought draws them on to sin, for they have plunged themselves in the stinking slough of cruelty.
St John Chrysostom † AD 407 ubi sup.
Let there not be therefore a Judas at the table of the Lord; this sacrifice is spiritual food, for as bodily food, working on a belly filled with humours which are opposed to it, is hurtful, so this spiritual food if taken by one polluted with wickedness, rather brings him to perdition, not by its own nature, but through the fault of the recipient. Let therefore our mind be pure in all things, and our thought pure, for that sacrifice is pure. There follows: And he said unto them, This is my blood of the New Testament, which is shed for many.
St Bede † AD 735 ubi sup.
This refers to the different circumstances of the Old Testament, which was consecrated by the blood of calves and of goats; and the lawgiver said in sprinkling it, This is the blood of the Testament which God hath injoined unto you. (Heb. 9:20. vide Ex. 24:8) It goes on: Which is shed for many.
Pseudo-Jerome
For it does not cleanse all. It goes on: Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
Theophylact † 1107
As if He had said, I will not drink wine until the resurrection; for He calls His resurrection the kingdom, as He then reigned over death. But after His resurrection He ate and drank with His disciples, shewing that it was He Himself who had suffered. But He drank it new, that is, in a new and strange manner, for He had not a body subject to suffering, and requiring food, but immortal and incorruptible. We may also understand it in this way. The vine is the Lord Himself, by the offspring1 of the vine is meant mysteries, and the secret understanding, which He Himself begets2, who teaches man knowledge. But in the kingdom of God, that is, in the world to come, He will drink with His disciples mysteries and knowledge, teaching us new things, and revealing what He now hides.
St Bede † AD 735 ubi sup.
Or else, Isaiah testifies that the synagogue is called the vine or the vineyard of the Lord, saying, The vineyard of the Lord of hosts is the house of Israel. (Is. 5:7) The Lord therefore when about to go to His Passion, says, I will drink no more of the fruit of the vine, as if He had said openly, I will no longer delight in the carnal rites of the synagogue, in which also these rites of the Paschal Lamb have held the chief place. For the time of my resurrection shall come, that day shall come, when in the kingdom of heaven, that is, raised on high with the glory of immortal life, I will be filled with a new joy, together with you, for the salvation of the same people born again of the fountain of spiritual grace.
Pseudo-Jerome
But we must consider that here the Lord changes the sacrifice without changing the time; so that we never celebrate the Cæna Domini before the fourteenth moon. He who celebrates the resurrection on the fourteenth moon, will celebrate the Cæna Domini on the eleventh moon, which was never done in either Old or New Testament.
The Latin text
Beda
Finitis Paschae veteris solemniis transiit ad novum, ut scilicet pro carne agni ac sanguine, sui corporis sanguinisque sacramentum substitueret; unde dicitur et manducantibus illis accepit Iesus panem: ut scilicet ipsum se esse monstraret, cui iuravit dominus: tu es sacerdos in aeternum secundum ordinem Melchisedech. Sequitur et benedicens fregit
Theophylactus
Idest, gratias agens fregit: quod et nos facimus, orationes superaddentes
Beda
Frangit etiam ipse panem quem discipulis porrigit, ut ostendat corporis sui fractionem non absque sua sponte vel procuratione futuram; quem etiam benedixit, quia naturam humanam quam passurus assumpsit, ipse una cum patre et spiritu sancto gratia divinae virtutis implevit. Benedixit panem ac fregit: quia hominem assumptum ita morti subdere dignatus est, ut ei divinae immortalitatis inesse potentiam demonstraret; ideoque velocius eum a morte resuscitandum esse doceret. Sequitur et dedit eis, et ait: sumite: hoc est corpus meum
Theophylactus
Hoc scilicet quod nunc do, et quod nunc sumitis. Non autem panis figura tantum corporis Christi est, sed in proprium Christi corpus transmutatur: nam dominus ait: panis quem ego dabo, caro mea est; sed tamen caro Christi non videtur propter nostram infirmitatem: panis enim et vinum de nostra consuetudine est; si vero carnem et sanguinem cerneremus, sumere non sustineremus. Propter hoc dominus nostrae infirmitati condescendens, species panis et vini conservat; sed panem et vinum in veritatem convertit carnis et sanguinis
Chrysostomus in Serm. de passione
Et nunc etiam ille praesto est Christus, qui illam ornavit mensam, ipse istam quoque consecrat. Non enim homo est qui proposita corpus Christi facit et sanguinem; sed ille qui pro nobis crucifixus est Christus. Sacerdotis ore verba proferuntur, et Dei virtute consecrantur et gratia. Hoc verbo quod dicit hoc est corpus meum, proposita consecrantur; et sicut illa vox quae dicit: crescite et multiplicamini, et replete terram, semel quidem dicta est, sed omni tempore sentit effectum ad generationem operante natura, ita et vox ista semel quidem dicta est, sed per omnes mensas Ecclesiae usque in hodiernum diem et usque ad eius adventum praestat sacrificio firmitatem
Hieronymus
Mystice autem in panem transfigurat dominus corpus suum, quod est Ecclesia praesens, quae accipitur in fide, benedicitur in numero, frangitur in passionibus, datur in exemplis, sumitur in doctrinis, formatur in sanguinem suum in calice vino et aqua commixtum: ut alio purgemur a culpis, alio redimamur a poenis. Sanguine namque agni servantur domus a percussione Angeli, et aqua maris rubri extinguuntur inimici; quae sunt mysteria Ecclesiae Christi; unde sequitur et accepto calice, gratias agens dedit eis; gratia enim et non meritis salvati sumus a Deo
Gregorius Moralium
Cum appropinquaret etiam passioni, accepto pane, gratias egisse perhibetur. Gratias itaque egit qui flagella alienae iniquitatis suscepit; et qui nil percussione dignum exhibuit, humiliter in passione benedicit, ut hinc ostendat quid unusquisque in flagello culpae facere debeat, si ipse aequanimiter flagella culpae portat alienae: ut hinc etiam ostendat quid in correctione faciat subditus, si in flagello positus patri gratias egit aequalis
Beda
Quia et nos in Christo, et in nobis Christum manere oportet, vinum dominici calicis aqua miscetur. Attestante enim Ioanne, aquae populi sunt; et neque aquam solam, neque solum vinum cuiquam licet offerre, ne talis oblatio caput a membris secernendum esse significet, et vel Christum sine nostrae redemptionis amore pati potuisse, vel nos sine illius passione salvari ac posse offerri contingat. Sequitur et biberunt ex illo omnes
Hieronymus
Ebrietas felix, satietas salutaris, quae quanto copiosius sumitur, tanto sobrietatem mentis donare dignatur
Theophylactus
Quidam autem dicunt Iudam mysteriorum non fuisse participem, sed quod exiverit antequam dominus mysteria largiretur. Alii etiam dicunt, quod illi tradidit de illo mysterio
Chrysostomus in Serm. de passione
Christus enim sanguinem ei qui eum vendidit offerebat, ut haberet remissionem peccatorum, si tamen impius existere noluisset
Hieronymus
Bibit ergo Iudas, sed non saturatur; nec sitim extinguit ignis aeterni, quia indigne sumit mysteria Christi. Sunt enim in Ecclesia quos sacrificium non emundat, sed eos cogitatio insipiens perducit ad culpas, qui se coenosis crudelitatis foetoribus miscuerunt
Chrysostomus
Nullus ergo sit Iudas in domini mensa. Hoc sacrificium cibus spiritualis est: nam sicut corporalis cibus, cum ventrem invenerit adversis humoribus occupari, amplius laedit, ita est et iste spiritualis cibus; si aliquem reperit malignitate pollutum, magis eum perdit, non sua natura, sed accipientis vitio. Pura igitur sit mens in omnibus, pura cogitatio, quia et sacrificium purum est. Sequitur et ait illis: hic est sanguis meus novi testamenti
Beda
Hoc ad distinctionem respicit veteris testamenti, quod hircorum et vitulorum est sanguine dedicatum, dicente inter aspergendum legislatore: hic est sanguis testamenti, quod mandavit ad vos Deus. Sequitur qui pro multis effundetur
Hieronymus
Non enim omnes emundat. Sequitur amen dico vobis, quod iam non bibam de genimine vitis usque in diem illum, cum illud bibam novum in regno Dei
Theophylactus
Quasi diceret: non bibam de vino usque ad resurrectionem: regnum enim resurrectionem vocat, quasi tunc regnaverit contra mortem. Post resurrectionem vero bibit cum discipulis et comedit, ostendens quod idem ipse esset qui passus est. Novum autem bibit illud, idest novo quodam modo et alieno: non enim corpus habebat passibile indigens cibo, sed immortale et incorruptibile. Intelligendum est autem et sic: vitis est ipse dominus, genimen vitis mysteria et intellectus occultus; quem ipse generat qui docet hominem scientiam. In regno autem Dei, idest in futuro saeculo, bibet cum suis discipulis mysteria et sapientiam, nova quaedam nos docens, et revelans quae nunc occultat
Beda
Vel aliter. Vitem sive vineam domini appellatam esse synagogam Isaias testatur dicens: vinea domini Sabaoth, domus Israel est. Iturus ergo dominus ad passionem ait iam non bibam de genimine vitis: ac si aperte dicat: non ultra carnalibus synagogae caeremoniis delectabor, in quibus etiam ista paschalis agni sacra locum tenuere praecipuum. Aderit enim tempus meae resurrectionis; aderit dies ille cum in regno Dei positus, idest gloria vitae immortalis sublimatus, de salute eiusdem populi, fonte gratiae spiritualis regenerati, vobiscum gaudio perfundar
Hieronymus
Considerandum autem, quod hic dominus mutat tantum sacrificium, sed non mutat tempus, ut nos nunquam coenam domini ante quartamdecimam lunam faciamus. Qui facit in quartadecima resurrectionem, in undecima luna coenam domini faciet; quod nunquam in testamento veteri nec in novo factum est
14:26
Theophylact † 1107
As they returned thanks, before they drank, so they return thanks after drinking; wherefore it is said, And when they had sung an hymn, they went out into the mount of Olives, to teach us to return thanks both before and after our food.
Pseudo-Jerome
For by a hymn he means the praise of the Lord, as is said in the Psalms, The poor shall eat and be satisfied; they that seek after the Lord shall praise him. (Ps. 22:26, 29) And again, All such as be fat upon earth have eaten and worshipped.
Theophylact † 1107
He also shews by this that He was glad to die for us, because when about to be betrayed, He deigned to praise God. He also teaches us when we fall into troubles for the sake of the salvation of many, not to be sad, but to give thanks to God, who through our distress works the salvation of many.
St Bede † AD 735 ubi sup.
That hymn in the Gospel of John (John 17.) may also be meant, which the Lord sang, returning thanks to the Father, in which also He prayed, raising His eyes to heaven, for Himself and His disciples, and those who were to believe, through their word.
Theophylact † 1107
Again, He went out into a mountain, that they might come to Him in a lonely place, and take Him without tumult. For if they had come to Him, whilst He was abiding in the city, the multitude of the people would have been in an uproar, and then His enemies, who took occasion against Him, should seem to have slain Him justly, because He stirred up the people.
St Bede † AD 735 ubi sup.
Beautifully also does the Lord lead out His disciples, when they had tasted His Sacraments, into the mount of Olives, to shew typically that we ought through the reception of the Sacraments to rise up to higher gifts of virtue, and graces of the Holy Ghost, that we may be anointed in heart.
Pseudo-Jerome
Jesus also is held captive on the mount of Olives, whence He ascended to heaven, that we may know, that we ascend into heaven from that place in which we watch and pray; there we are bound and do not tend back again to earth.
St Bede † AD 735 ubi sup.
But the Lord foretells to His disciples what is about to happen to them, that when they have gone through it, they may not despair of salvation, but work out their repentance, and be freed; wherefore there follows: And Jesus saith unto them, All ye shall be offended because of me this night.
Pseudo-Jerome
All indeed fall, but all do not remain fallen. (Ps. 40:9. Vulg.) For shall not he who sleeps also rise up again? It is a carnal thing to fall, but devilish to remain lying when fallen.
Theophylact † 1107
The Lord allowed them to fall that they might not trust in themselves, and lest He should seem to have prophesied, what He had said, as an open accusation (κατηγορία ap. Theoph.) of them, He brings forward the witness of Zechariah the Prophet; wherefore it goes on: For it is written, I will smite the shepherd, and the sheep shall be scattered.
St Bede † AD 735 ubi sup.
This is written in different words in Zecharias, and in the person of the Prophet it is said to the Lord; Smite the shepherd, and the sheep shall be scattered. (Zech. 13:7)
Pseudo-Jerome
For the Prophet prays for the Passion of the Lord, and the Father answers, I will smite the shepherd according to the prayers of those below. The Son is sent and smitten by the Father, that is, He is made incarnate and suffers.
Theophylact † 1107
But the Father says, I will smite the shepherd, because He permitted him to be smitten. He calls the disciples sheep, as being innocent and without guile. At last He consoles them, by saying, But after that I am risen I will go before you into Galilee.
Pseudo-Jerome
In which the true resurrection is promised, that their hope may not be extinguished. There follows: But Peter said unto him, Although all shall be offended, yet will not I. Lo, a bird unfledged strives to raise itself on high; but the body weighs down the soul, so that the fear of the Lord is overcome by the fear of human death.
St Bede † AD 735 ubi sup.
Peter then promised in the ardour of his faith, and the Saviour as God knew what was to happen. Wherefore it goes on: And Jesus said unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice.
St Augustine † AD 430 iii. 2. de Con. Evan
Though all the Evangelists say that the Lord foretold that Peter was to deny before the cock crew, Mark alone has related it more minutely, wherefore some from inattention suppose that he does not agree with the others. For the whole of Peter’s denial is threefold; if it had begun altogether after the cock crew, the other three Evangelists would seem to have spoken falsely, in saying, that before the cock crew, he would deny him thrice. Again, if he had finished the entire threefold denial before the cock began to crow, Mark would in the person of the Lord seem to have said needlessly, Before the cock crow twice, thou shall deny me thrice. But because that threefold denial began before the first cock-crowing, the other three did not notice when Peter was to finish it, but how great it was to be, that is, threefold, and when it was to begin, that is, before the cock crew, although the whole was conceived in his mind, even before the first cock crew; but Mark has related more plainly the interval between his words themselves.
Theophylact † 1107
We are to understand that it happened thus; Peter denied once, then the cock crew, but after he had made two more denials, then the cock crew for the second time.
Pseudo-Jerome
Who is the cock, the harbinger of day, but the Holy Ghost? by whose voice in prophecy, and in the Apostles, we are roused from our threefold denial, to most bitter tears after our fall, for we have thought evil of God, spoken evil of our neighbours, and done evil to ourselves.
St Bede † AD 735 ubi sup.
The faith of the Apostle Peter, and his burning love for our Lord, is shewn in what follows. For it goes on: But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise.
Theophylact † 1107
The other disciples also shewed a fearless zeal. For there follows, Likewise also said they all, but nevertheless they acted against the truth, which Christ had prophesied.
The Latin text
Hilarius
Sicut gratias egerunt antequam biberent, ita etiam gratias agunt et postquam biberunt; unde dicitur et hymno dicto exierunt in montem oliveti: ut scilicet addiscas et ante cibum et post cibum gratiarum reddere actiones
Hieronymus
Hymnum enim dicit laudem domini, ut est in Psalmo 21, 27-28: edent pauperes et saturabuntur, et laudabunt dominum qui requirunt eum; et adoraverunt et manducaverunt omnes pingues terrae
Theophylactus
Simul etiam et hic ostendit quod amplectibile erat sibi pro nobis mori: quia cum tradendus erat, Deum laudare dignatus est. Docet etiam nos, cum in angustias incidimus propter multorum salutem, non contristari, sed Deo gratias agere, qui in nostra tribulatione operatur multorum salutem
Beda
Potest etiam hymnus ille intelligi quem dominus, secundum Ioannem, patri gratias agens decantabat, in quo et pro seipso et pro discipulis et pro eis qui per verbum ipsorum credituri erant, elevatis sursum oculis, precabatur
Theophylactus
Exivit autem in montem, ut ad eum solitarium existentem accedentes, ipsum caperent absque tumultu. Si enim accessissent cum in civitate manebat, forte fuisset multitudo populi conturbata; et tunc manifeste occasionem inimici captantes viderentur ipsum iuste interficere tamquam populum concitantem
Beda
Pulchre etiam dominus discipulos sacramentis imbutos in montem educit olivarum, ut typice designet nos per acceptionem sacramentorum ad altiora virtutum dona et charismata sancti spiritus, quibus in corde perungamur, ascendere debere
Hieronymus
In monte etiam oliveti Iesus tenetur, unde ad caelos ascendit; ut nos sciamus quia inde ascendimus ad caelos unde vigilamus et oramus, et ligamur, nec repugnamus in terra
Beda
Praedicit autem dominus discipulis quid passuri sunt; ut cum passi fuerint, non desperent salutem, sed agentes poenitentiam liberentur; unde sequitur et ait illis Iesus: omnes scandalizabimini in me in nocte ista
Hieronymus
Omnes quidem cadunt, sed non omnes iacent. Numquid enim qui dormit non adiciet ut resurgat? Carnale est cadere, sed diabolicum est iacere
Theophylactus
Permisit autem eos dominus cadere, ut non in seipsis confidant; et ne videretur hoc quod praedixerat ex quodam argumento apparenti praedixisse, inducit testimonium Zachariae prophetae; unde sequitur percutiam pastorem, et dispergentur oves gregis
Beda
Hoc aliis verbis in Zacharia propheta scriptum est et ex persona prophetae ad dominum dicitur: percute pastorem, et dispergentur oves. Propheta enim postulat passionem domini; pater respondet: percutiam pastorem, precibus inferiorum. Filius a patre mittitur, et percutitur; idest incarnatur et patitur
Theophylactus
Dicit autem pater percutiam pastorem, quia ipsum percuti dimisit. Oves discipulos dicit, quasi innocentes et quasi absque malitia. Ultimo consolationem inducit, dicens sed postquam resurrexero, praecedam vos in Galilaeam
Hieronymus
In quo vera promittitur resurrectio, ut spes non extinguatur. Sequitur Petrus autem ait ei: et si omnes scandalizati fuerint, sed non ego. Ecce avis sine pennis in altum volare nititur: sed corpus aggravat animam, ut timore humanae mortis timor domini superetur
Beda
Et Petrus ergo de ardore fidei promittebat, et salvator quasi Deus futura noverat; unde sequitur et ait illi Iesus: amen dico tibi, quia tu hodie in nocte hac, priusquam gallus vocem bis dederit, ter me es negaturus
Augustinus de Cons. Evang
Cum omnes Evangelistae dicant praedixisse dominum quod eum Petrus esset negaturus antequam gallus cantaret; Marcus hoc solum narravit expressius: unde nonnullis videtur non congruere ceteris, quia parum attendunt. Tota enim Petri negatio trina est: quae si tota post primum galli cantum inciperet, falsum dixisse viderentur tres alii Evangelistae: quod scilicet antequam gallus cantaret, ter eum esset negaturus. Rursus si totam trinam negationem ante peregisset quam cantare gallus inciperet, superfluo dixisset Marcus ex persona domini priusquam gallus bis vocem dederit, ter me negaturus es. Sed quia ante primum galli cantum coepta est illa trina negatio, attenderunt illi tres non quando eam completurus esset Petrus, sed quanta futura esset, idest trina, et quando coeptura, idest ante galli cantum: quamquam in animo eius et ante primum galli cantum tota concepta est. Marcus autem de ipsarum vocum intervallo planius elocutus est
Theophylactus
Quod sic intelligitur. Petrus semel negavit; deinde gallus cantavit; negante vero eo duabus aliis negationibus, tunc gallus secundo vocem emisit
Hieronymus
Gallus lucis nuntius quis est nisi spiritus sanctus? Cuius voce in prophetia et in apostolis nos de trina negatione excitamur ad amarissimos post lapsum fletus, qui male cogitavimus de Deo, et male locuti sumus ad proximos, et male fecimus ad nosmetipsos
Beda
Fides autem apostoli Petri et ardens affectus ad dominum consequenter ostenditur; sequitur enim at ille amplius loquebatur: et si oportuerit me simul commori tibi, non te negabo
Theophylactus
Fervorem etiam intrepidum et alii discipuli ostenderunt; nam sequitur similiter autem et omnes dicebant; sed tamen resistebant veritati, quam Christus praedixerat
14:32
The Gloss non occ.
After that the Lord had foretold the offence of His disciples, the Evangelist gives an account of His prayer, in which He is supposed to have prayed for His disciples; and first describing the place of prayer, he says, And they came to a place which was named Gethsemane.
St Bede † AD 735 ubi sup.
The place Gethsemane, in which the Lord prayed, is shewn up to this day at the foot of the Mount of Olives. The meaning of Gethsemane is, the valley of the fat, or of fatness. Now when our Lord prays on a mountain, He teaches us that we should when we pray ask for lofty things; but by praying in the valley of fatness, He implies that in our prayer humility and the fatness of interior love must be kept. He also by the valley of humility and the fatness of charity underwent death for us.
Pseudo-Jerome
In the valley of fatness also, the fat bulls beset Him. There follows, And he saith to his disciples, Sit ye here, while I shall pray; they are separated from Him in prayer, who are separated in His Passion; for He prays, they sleep, overcome by the sloth of their heart.
Theophylact † 1107
It was also His custom always to pray by Himself, in order to give us an example, to seek for silence and solitude in our prayers. There follows: And he taketh with him Peter, and James, and John. He takes only those who had been witnesses of His glory on Mount Tabor, that they who had seen His glory might also see His sufferings, and learn that He is really man, in that He is sorrowful. Wherefore there follows: And began to be sore amazed, and very heavy. For since He had taken on Himself the whole of human nature, He took also those natural things which belong to man, amazement, heaviness, and sorrow; for men are naturally unwilling to die. Wherefore it goes on: And he saith unto them, My soul is exceeding sorrowful unto death.
St Bede † AD 735 ubi sup.
As being God, dwelling in the body, He shews the frailty of flesh, that the blasphemy of those who deny the mystery of His Incarnation might find no place; for having taken up a body, He must needs also take up all that belongs to the body, hunger, thirst, pain, grief; for the Godhead cannot suffer the changes of these affections.
Theophylact † 1107
But some have understood this, as if He had said, I am sorrowful, not because I am to die, but because the Jews, my countrymen, are about to crucify me, and by these means to be shut out from the kingdom of God.
Pseudo-Jerome
By this also we are taught to fear and to be sorrowful before the judgment of death, for not by ourselves, but by Him only, can we say, The prince of this world cometh, and hath nothing in Me. (John 14:30) There follows: Tarry ye here, and watch.
St Bede † AD 735
He does not mean natural sleep by the sleep which He forbids, for the time of approaching danger did not allow of it, but the sleep of unfaithfulness, and the torpor of the mind. But going forward a little, He falls on His face, and shews his lowliness of mind, by the posture of His body. Wherefore there follows: And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
St Augustine † AD 430 de Con. iii. iv
He said not, if He could do it, but if it could be done; for whatever He wills is possible. We must therefore understand, if it be possible, as if it were; if He is willing. And lest any one should suppose that He lessened His Father’s power, he shews in what sense the words are to be understood; for there follows, And he said, Abba, Father, all things are possible unto thee. By which He sufficiently shews, that the words, if it be possible, must be understood not of any impossibility, but of the will of His Father. As to what Mark relates, that he said not only Father, but Abba, Father, Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that 1sorrow in the person of His body, the Church, to which He was made the chief corner stone, and which came to Him, partly from the Hebrews, who are represented by the word Abba, partly from the Gentiles, to whom Father belongs.
St Bede † AD 735 ubi sup.
But He prays, that the cup may pass away, to shew that He is very man, wherefore He adds: Take away this cup from me. But remembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out, But not what I will, but what thou wilt. As if He had said, If death can die, without my dying according to the flesh, let this cup pass away; but since this cannot be otherwise, not what I will, but what thou wilt. Many still are sad at the prospect of death, but let them keep their heart right, and avoid death as much as they can; but if they cannot, then let them say what the Lord said for us.
Pseudo-Jerome
By which also He ceases not up to the end to teach us to obey our fathers, and to prefer their will to ours. There follows: And he cometh, and findeth them sleeping. For as they are asleep in mind, so also in body. 1But after His prayer, the Lord coming, and seeing His disciples sleeping, rebukes Peter alone. Wherefore it goes on: And saith unto Peter, Simon, steepest thou? couldest not thou watch with me one hour? As if He had said, If thou couldest not watch one hour with me, how wilt thou be able to despise death, thou who promisest to die with me? It goes on: Watch and pray, that ye enter not into temptation, that is, the temptation of denying me.
St Bede † AD 735 ubi sup.
He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you.
Pseudo-Jerome
But he is said to enter into temptation, who neglects to pray. There follows: The spirit indeed is willing, but the flesh is weak.
Theophylact † 1107
As if He had said, Your spirit indeed is ready not to deny me, and for this reason ye promise; but your flesh is weak, in that unless God give power to your flesh through prayer, ye shall enter into temptation.
St Bede † AD 735 ubi sup.
He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh. 2For this place makes against those, who say that there was but one operation in the Lord and one will. For He shews two wills, one human, which from the weakness of the flesh shrinks from suffering; one divine, which is most ready. It goes on: And again he went away and prayed, and spake the same words.
Theophylact † 1107
That by His second prayer He might shew Himself to be very man. It goes on: And when he returned, he found them asleep again; He however did not rebuke them severely. For their eyes were heavy, (that is, with sleep,) neither wist they what to answer him. By this learn the weakness of men, and let us not, whom even sleep can overcome, promise things which are impossible to us. Therefore He goes away the third time to pray the prayer mentioned above. Wherefore it goes on: And he cometh the third time, and saith unto them, Sleep on now, and take your rest. He is not vehement against them, though after His rebuke they had done worse, but He tells them ironically, Sleep on now, and take your rest, because He knew that the betrayer was now close at hand. And that He spoke ironically is evident, by what is added: It is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. He speaks this, as deriding their sleep, as if He had said; Now indeed is a time for sleep, when the traitor is approaching. Then He says; Arise, let us go; lo, he that betrayeth me is at hand; he did not say this to bid them fly, but that they might meet their enemies.
St Augustine † AD 430 ubi sup.
Or else; In that it is said, that after He had spoken these words, Sleep on note, and take your rest, He added, It is enough, and then, the hour is come; behold, the Son of man is betrayed, we must understand that after saying, Sleep on now, and take your rest, our Lord remained silent for a short time, to give space for that to happen, which He had permitted; and then that He added, the hour is come; and therefore He puts in between, it is enough, that is, your rest has been long enough.
Pseudo-Jerome
The threefold sleep of the disciples points out the three dead, whom our Lord raised up; the first, in a house; the second, at the tomb; the third, from the tomb. And the threefold watch of the Lord teaches us in our prayers, to beg for the pardon of past, future, and present sins.
The Latin text
Glossa
Postquam dominus scandalum discipulorum praedixerat, nunc Evangelista narrat de oratione ipsius, in qua pro discipulis creditur orasse: et primo describens locum orationis, dicit et veniunt in praedium cui nomen Gethsemani
Beda
Monstratur usque hodie locus Gethsemani, in quo dominus oravit ad radices montis oliveti. Interpretatur autem Gethsemani vallis pinguium, sive pinguedinum. Cum autem dominus in monte orat, nos docet, sublimia orando inquiri debere. At cum in valle pinguedinis orat, insinuat nobis humilitatem semper in orationibus, et internae pinguedinem dilectionis esse servandam. Ipse etiam per vallem humilitatis et pinguedinem caritatis pro nobis mortem subiit
Hieronymus
In valle etiam pinguedinum tauri pingues obsederunt eum. Sequitur et ait discipulis suis: sedete hic donec orem. Separantur in oratione qui separantur in passione: quia ille orat, illi dormiunt, pigredine cordis oppressi
Theophylactus
Singulariter etiam erat consuetudo illi semper orare, formam nobis tradens ut silentium et solitudinem in orationibus requiramus. Sequitur et assumit Petrum et Iacobum et Ioannem secum. Illos tres tantum assumit qui gloriae eius in monte Thabor inspectores extiterant, ut qui gloriosa viderant, viderent et tristia, et addiscerent quod verus erat homo in hoc quod tristatur; unde sequitur et coepit pavere et taedere. Quia enim totum assumpserat hominem, assumpsit et naturales proprietates hominis, pavere et taedere et contristari naturaliter; nam homines naturaliter inviti tendunt ad mortem; unde sequitur et ait illis: tristis est anima mea usque ad mortem
Beda
Quasi Deus in corpore constitutus fragilitatem carnis exponit, ut eorum qui sacramentum incarnationis obiurgant excluderetur impietas; nam qui corpus suscepit, omnia debuit suscipere quae corporis sunt, ut esuriret, sitiret, angeretur, contristaretur: divinitas enim per hos commutari nescit affectus
Theophylactus
Quidam autem hoc sic intellexerunt, quasi dicat: tristor enim, non quod mori debeo, sed quod Israelitae propinqui mei me crucifixuri sunt, ac per hoc a regno Dei debent excludi
Hieronymus
In hoc etiam pavere et tristari docemur ante iudicium mortis, quod non possumus per nos dicere, sed per illum: venit princeps mundi huius, et in me non habet quicquam. Sequitur sustinete hic, et vigilate
Beda
Non a somno dormitionis prohibet, cuius tempus non erat imminente discrimine, sed a somno infidelitatis et torpore mentis. Paululum autem procedens ruit in faciem suam, et humilitatem mentis habitu carnis ostendit; unde sequitur et cum processisset paululum, procidit super terram, et orabat ut, si fieri posset, transiret ab eo hora
Augustinus de Cons. Evang
Non dixit: si facere posset, sed si fieri posset; fieri enim potest quod ille voluerit. Sic itaque dictum est si fieri potest, ac si diceretur: si vellet. Et ne quis putaret eum patris minuisse potestatem, manifestavit quo intellectu accipiendum sit quod dictum est: nam sequitur et dixit: abba, pater, omnia tibi possibilia sunt: in quo satis ostendit non ex impossibilitate, sed ex voluntate patris dictum esse si fieri potest. Quod autem Marcus non solum pater, sed abba, pater, eum dixisse commemorat; hoc est abba Hebraice, quod Latine pater. Et fortasse dominus propter aliquod sacramentum utrumque dixit, volens ostendere se illam tristis personam in persona sui corporis, idest Ecclesiae, suscepisse, cui factus est angularis lapis, venientibus ad eum partim ex Hebraeis, ad quos pertinet quod ait abba, partim ex gentibus, ad quos pertinet quod ait pater
Beda
Orat autem transire calicem, ut ostendat vere quod homo erat; unde subdit transfer calicem hunc a me. Reminiscens autem et propter quid missus est, perficit dispensationem ad quam missus est, et clamat sed non quod ego volo, sed quod tu; quasi dicat: si moritur mors me non moriente secundum carnem, transeat calix; verum, quia non aliter hoc fiet, non quod ego volo, sed quod tu. Multi adhuc contristantur futura morte, sed habeant rectum cor, vitent mortem quam possunt; sed si non possunt, dicant id quod propter nos dominus dixit
Hieronymus
Ex quo etiam usque in finem non cessat nos docere patribus obedire, et voluntatem eorum voluntati nostrae praeponere. Sequitur et venit, et invenit eos dormientes. Sicut enim dormiunt mente, sic et corpore. Post orationem autem dominus veniens, et videns discipulos dormientes, Petrum solum increpat; unde sequitur et ait Petro: Simon, dormis? Non potuisti una hora vigilare mecum? Quasi dicat: qui una hora non potuisti mecum vigilare, quomodo mortem spernes tu qui spondes mori mecum? Sequitur vigilate et orate, ut non intretis in tentationem, scilicet negandi me
Beda
Non ait: orate ne tentemini, quia impossibile est humanam animam non tentari; sed ne intretis in tentationem; hoc est, ne vos tentatio superet
Hieronymus
In tentationem autem intrare dicitur qui orare negligit. Sequitur spiritus quidem promptus est, caro autem infirma
Theophylactus
Quasi dicat: spiritus quidem vester promptus est ad me non negandum, et propterea hoc promittitis; sed caro vestra intantum infirma est quod nisi dominus per orationem virtutem carni dederit, in tentationem intrabitis
Beda
Temerarios hic reprimit, qui quicquid crediderint, putant se consequi posse. Sed quantum ex mentis ardore confidimus, tantum ex fragilitate carnis timeamus. Facit etiam hic locus adversus eos qui dicunt unam in domino operationem et unam voluntatem fuisse. Duas enim voluntates ostendit: humanam scilicet, quae propter infirmitatem carnis recusat passionem; et divinam, quae promptissima est. Sequitur et iterum abiens oravit eumdem sermonem dicens
Theophylactus
Ut scilicet per secundariam orationem, quod verus homo esset, affirmaret. Sequitur et reversus denuo, invenit eos dormientes; tamen non vehementer redarguit: erant enim oculi eorum gravati, scilicet somno, et ignorabant quid responderent ei. Per hoc infirmitatem humanam addiscas, ne scilicet gravati somno promittamus ea quae nobis impossibilia sunt. Ideo tertio abiit ad orandum oratione praedicta: unde sequitur et venit tertio, et ait illis: dormite iam, et requiescite. Non turbatur contra illos cum post redargutionem peius fecerint; sed ironice dicit illis dormite iam, et requiescite: quia iam sciebat quod proditor appropinquabat. Et quod ironice dixerit, apparet per hoc quod subditur sufficit. Venit hora: ecce filius hominis tradetur in manus peccatorum. Hoc dicebat deridens somnum eorum, quasi diceret: nunc tempus est ut dormiatis quando inimicus appropinquat. Deinde subiungit surgite, eamus: ecce qui me tradet prope est. Non ut fugerent hoc dicit, sed ut inimicis obviarent
Augustinus de Cons. Evang
Vel aliter. Per hoc quod cum dixisset dormite iam, et requiescite, adiungit sufficit, et deinde infert venit hora, ecce tradetur filius hominis, utique intelligendum est post illud dormite et requiescite, siluisse dominum aliquantum, ut hoc fieret quod praemiserat; et tunc intulisse venit hora; et ideo interponit sufficit, scilicet quod requievistis
Hieronymus
Trina autem discipulorum dormitio tres mortuos quos dominus suscitavit significat; primus in domo, secundus ad sepulcrum, tertius de sepulcro. Trina autem domini vigilia docet nos orando et de praeteritis, et de futuris, et de praesentibus veniam rogare
14:43
St Bede † AD 735 ubi sup.
After that our Lord had prayed three times, and had obtained by His prayers that the fear of the Apostles should be amended by future repentance, He, being tranquil as to His Passion, goes to His persecutors, concerning the coming of whom the Evangelist says, And immediately, while he yet spake, cometh Judas Iscariot, one of the twelve.
Theophylact † 1107
This is not put without reason, but to the greater conviction of the traitor, since though he was of the chief company amongst the disciples, he turned himself to furious enmity against our Lord. There follows: And with him a great multitude with swords and staves from the Chief Priests and the Scribes and the elders.
Pseudo-Jerome
For he who despairs of help from God, has recourse to the power of the world.
St Bede † AD 735 ubi sup.
But Judas had still something of the shame of a disciple, for he did not openly betray Him to his persecutors, but by the token of a kiss. Wherefore it goes on: And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
Theophylact † 1107
See how in his blindness he thought to deceive Christ by the kiss, so as to be looked upon by Him as His friend. But if thou wert a friend, Judas, how didst thou come with His enemies? But wickedness is ever without foresight. It goes on: And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
Pseudo-Jerome
Judas gives the kiss as a token, with poisonous guile, just as Cain offered a crafty, reprobate sacrifice.
St Bede † AD 735 ubi sup.
With envy and with a wicked confidence, he calls Him master, and gives Him a kiss, in betraying Him. But the Lord receives the kiss of the traitor, not to teach us to deceive, but lest he should seem to avoid betrayal, and at the same time to fulfil that Psalm, Among them that are enemies unto peace, I labour for peace. (Ps. 120:5) It goes on: And they laid hands on him, and took him.
Pseudo-Jerome
w This is the Joseph who was sold by his brethren, (Ps. 105:18) and into whose soul the iron entered. There follows: And one of them that stood by drew a sword, and smote a servant of the High Priest, and cut off his ear.
St Bede † AD 735 ubi sup.
Peter did this, as John declares, with the same ardent mind with which he did all things; for he knew how Phineas had by punishing sacrilegious persons received the reward of righteousness and of perpetual priesthood.
Theophylact † 1107
Mark conceals his name, lest he should seem to be praising his master for his zeal for Christ. Again, the action of Peter points out that they were disobedient and unbelieving, despising the Scriptures; for if they had had ears to hear the Scriptures, they would not have crucified the Lord of glory. But he cut off the ear of a servant of the High Priest, for the Chief Priests especially passed over the Scriptures, like disobedient servants. It goes on: And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
St Bede † AD 735 ubi sup.
As if He had said, it is foolish to seek with swords and staves Him, who offers Himself to you of His own accord, and to search, as for one who hides Himself, by night and by means of a traitor, for Him who taught daily in the temple.
Theophylact † 1107
This, however, is a proof of His divinity, for when He taught in the temple they were unable to take Him, although He was in their power, because the time of His Passion had not yet come; but when He Himself was willing, then He gave Himself up, that the Scriptures might be fulfilled, for he was led as a lamb to the slaughter, not crying nor raising His voice, but suffering willingly. It goes on: And they all forsook him and fled.
St Bede † AD 735 ubi sup.
In this is fulfilled the word, which the Lord had spoken, that all His disciples should be offended in Him that same night. There follows: And there followed him a certain young man, having a linen cloth cast about his naked body, that is, he had no other clothing but this linen cloth. It goes on: And they laid hold on him, and he left the linen cloth, and fled from them naked. That is, he fled from them, whose presence and whose deeds he abhorred, not from the Lord, for whom his love remained fixed in his mind, when absent from Him in body.
Pseudo-Jerome
Just as Joseph left his mantle behind him, and fled naked from the wanton woman; so also let him, who would escape the hands of the evil ones, quit in mind all that is of the world, and fly after Jesus.
Theophylact † 1107
It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.
St Gregory the Great † AD 604 Mor. 14. 49
Or, he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.
St Bede † AD 735 ubi sup.
For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned, mingling under cover of the darkness with those who were leading Jesus, as though he was one of them, until he arrived at the door of the High Priest, to whom he was known, as he himself testifies in the Gospel. But as Peter, who washed away the sin of his denial with the tears of penitence, shews the recovery of those who fall away in time of martyrdom, so the other disciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequal to undergo tortures.
The Latin text
Beda
Postquam tertio dominus oraverat et apostolorum timorem sequente poenitentia impetraverat corrigendum, securus de passione sua pergit ad persecutores; de quorum adventu Evangelista dicit et adhuc eo loquente, venit Iudas Iscariotes unus de duodecim
Theophylactus
Hoc non frustra ponitur, sed ad maiorem proditoris redargutionem; quod cum de primo choro discipulorum existeret, contra dominum in rabiem versus est. Sequitur et cum eo turba multa cum gladiis et lignis, a summis sacerdotibus et Scribis et senioribus
Hieronymus
Incumbit enim virtuti saeculi qui desperat de adiutorio Dei
Beda
Adhuc tamen habet aliquid Iudas de verecundia discipuli, cum eum non palam tradidit persecutoribus, sed per signum osculi; unde sequitur dederat autem traditor eis signum, dicens: quemcumque osculatus fuero, ipse est: tenete eum, et ducite caute
Theophylactus
Vide eius insensibilitatem, quomodo credebat in osculo Christum decipere, ut quasi amicus aestimaretur. Si autem amicus eras, o Iuda, cuius gratia cum inimicis accessisti? Sed omnis pravitas sine providentia est. Sequitur et cum venisset, statim accedens ad eum ait: ave, Rabbi; et osculatus est eum
Hieronymus
Dat Iudas signum osculi cum veneno doli: sic Cain obtulit sacrificium subdolum et reprobatum
Beda
Invidens autem et scelerata confidentia magistrum vocat, et osculum infert ei quem tradit. Suscipit autem dominus osculum traditoris, non quo simulare nos doceat, sed ne proditionem fugere videatur; simul et illud Psalmi 119, 7 complens: cum his qui oderunt pacem eram pacificus. Sequitur at illi manus iniecerunt in eum, et tenuerunt eum
Hieronymus
Hic adest Ioseph venditus a fratribus, et ferrum pertransivit animam eius. Sequitur unus autem de circumstantibus educens gladium, percussit servum summi sacerdotis, et amputavit auriculam
Beda
Petrus hoc fecit, ut Ioannes declarat, eodem mentis ardore quo cetera faciebat: sciebat enim quomodo Phinees puniendo sacrilegos, mercedem iustitiae et sacerdotii perennis acceperit
Theophylactus
Tacet autem nomen eius Marcus, ut non videretur suum laudare magistrum quasi zelantem pro Christo. Innuit autem Petrus ex hoc quod inobedientes erant et increduli, spernentes Scripturas; nam si habuissent aures audientes Scripturas, non crucifixissent dominum gloriae. Amputavit autem auriculam servi summi sacerdotis: nam summi sacerdotes primo praeteribant Scripturas, quasi servi non audientes facti. Sequitur et respondens Iesus ait illis: tamquam ad latronem existis cum gladiis et lignis?
Beda
Quasi dicat: stultum est cum gladiis et fustibus quaerere eum qui ultro se vestris tradidit manibus, et in nocte quasi latitantem per proditorem investigare qui quotidie in templo docebat
Theophylactus
Istud autem divinitatem eius ostendit: quando enim in templo docebat, non valuerunt ipsum capere, quamvis in manibus eorum esset, quia nondum tempus advenerat passionis; quando autem ipse voluit, tunc tradidit seipsum, ut adimplerentur Scripturae: quia tamquam agnus ad occisionem ductus est, non clamans neque vociferans, sed voluntarie patiens. Sequitur tunc discipuli eius relinquentes eum omnes fugerunt
Beda
In hoc impletur sermo quem dominus dixerat, quod omnes discipuli scandalizarentur in illo in ipsa nocte. Sequitur adolescens autem quidam sequebatur illum, amictus sindone super nudo: subauditur corpore: quia non aliud indumenti quam solam habebat sindonem. Sequitur et tenuerunt eum. At ille, relicta sindone, nudus profugit ab eis: quorum scilicet praesentiam detestabatur et facta, non a domino, cuius amorem et absens corpore fixum servavit in mente
Hieronymus
Sicut etiam Ioseph, relicto pallio, nudus de manibus impudicae feminae aufugit, qui vult effugere manus iniquorum, relinquens mente quae mundi sunt, fugiat post Iesum
Theophylactus
Probabile autem videtur quod hic adolescens erat de illa domo in qua Pascha comederant. Quidam vero dicunt hunc adolescentem fuisse Iacobum fratrem domini, qui dicebatur iustus, qui ab apostolis post Christi ascensionem cathedram Hierosolymorum accepit
Gregorius Moralium
Vel hoc de Ioanne dicitur, qui, etsi post, ut verba redemptoris audiret, ad crucem rediit, prius tamen territus fugit. Nam, et illum eo tempore fuisse adolescentem, longa post hoc in carne vita eius indicio est. Potuit enim fieri ut ad horam tenentium manibus elapsus, mox resumpto indumento redierit, et sub dubia lucis nocte, se turbis ducentium Iesum, quasi unus de ipsis immiscuerit, donec ad atrium pontificis, cui erat notus, perveniret, ut ipse in suo Evangelio commemorat. Sicut autem Petrus, qui culpam negationis poenitentiae lacrymis abluit, recuperationem ostendit eorum qui in martyrio labuntur; ita ceteri discipuli qui articulum comprehensionis fugiendo praevenerunt, cautelam fugiendi docent eos qui se minus idoneos ad toleranda supplicia sentiunt
14:53
The Gloss non occ.
The Evangelist had related above how our Lord had been taken by the servants of the Priests, now he begins to relate how He was condemned to death in the house of the High Priest: wherefore it is said, And they led Jesus away to the High Priest.
St Bede † AD 735 ubi sup.
He means by the High Priest Caiaphas, who (as John writes) was High Priest that year, of whom Josephus relates that he bought his priesthood of the Roman Emperor. There follows: And with him were assembled all the Chief Priests and the elders and the scribes.
Pseudo-Jerome
Then took place the gathering together of the bulls among the heifers of the people. (Ps. 67:31, Vulg.) It goes on: And Peter followed him afar off, even into the palace of the High Priest. For though fear holds him back, love draws him on.
St Bede † AD 735 ubi sup.
But rightly does he follow afar off, who is just about to betray Him; for he could not have denied Christ, if he had remained close to Him. There follows, And he sat with the servants, and warmed himself at the fire.
Pseudo-Jerome
He warms himself at the fire in the hall, with the servants. The hall of the High-Priest is the enclosure of the world, the servants are the devils, with whom whosoever remains cannot weep for his sins; the fire is the desire of the flesh.
St Bede † AD 735 ubi sup.
For charity is the fire of which it is said, I am come to send fire on the earth, (Luke 12:49) which flame coming down on the believers, taught them to speak with various tongues the praise of the Lord. There is also a fire of covetousness, of which it is said, They are all adulterers as an oven; (Hosea 7:4) this fire, raised up in the hall of Caiaphas by the suggestion of an evil spirit, was arming the tongues of the traitors to deny and blaspheme the Lord. For the fire lit up in the hall amidst the cold of the night was a figure of what the wicked assembly was doing within; for because of the abounding of iniquity the love of many waxes cold. Peter, who for a time was benumbed by this cold, wished as it were to be warmed by the coals of the servants of Caiaphas, because He sought in the society of traitors the consolation of worldly comfort. It goes on, And the Chief Priests and all the council sought for witness against Jesus to put him to death. (Matt. 24:12)
Theophylact † 1107
Though the law commanded that there should be but one High Priest, there were then many put into the office, and stripped of it, year by year, by the Roman emperor. He therefore calls chief priests those who had finished the time allotted to them, and had been stripped of their priesthood. But their actions are a sign of their judgment, which they earned on as they had prejudged, for they sought for a witness, that they might seem to condemn and destroy Jesus with justice.
Pseudo-Jerome
But iniquity lied as the queen did against Joseph, and the priests against Susannah, but a flame goes out, if it has no fuel; wherefore it goes on, And found none. For many bare false witness against him, but their witness agreed not together. For whatever is not consistent is held to be doubtful. There follows, And there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. It is usual with heretics out of the truth to extract the shadow; He did not say what they said, but something like it, of the temple of His body, which He raised again after two days.
Theophylact † 1107
For the Lord had not said, I will destroy, but, Destroy, nor did He say, made with hands, but, this temple.
St Bede † AD 735 ubi sup.
He had said also, I will raise up, meaning a thing with life and soul, and a breathing temple. He is a false witness, who understands words in a sense, in which they are not spoken.
The Latin text
Glossa
Narraverat Evangelista superius, quomodo dominus a ministris sacerdotum fuerat captus; nunc narrare incipit quomodo in domo principis sacerdotum morti adiudicatus fuit; unde dicitur et adduxerunt Iesum ad summum sacerdotem
Beda
Summum sacerdotem significat Caipham, qui, sicut Ioannes scribit, erat pontifex anni illius, de quo testatur Iosephus, quod pontificatum sibi emerit a principe Romano. Sequitur et convenerunt in unum omnes sacerdotes et Scribae et seniores
Hieronymus
Tunc facta est congregatio taurorum in vaccis populorum. Sequitur Petrus autem a longe sequebatur eum usque intro in atrium summi sacerdotis. Timor enim retrahit, sed caritas trahit
Beda
Merito autem a longe sequebatur qui iam erat proxime negaturus: neque enim negare posset, si Christo proximus adhaesisset. Sequitur et sedebat cum ministris ad ignem, et calefaciebat se
Hieronymus
In atrio cum ministris calefacit se ad ignem. Atrium sacerdotis est saecularis circuitus; ministri Daemonia sunt, cum quibus qui manet, flere peccata non potest; ignis desiderium carnale
Beda
Est enim ignis caritas, de quo dicitur: ignem veni mittere in terram: qui super credentes descendens variis linguis eos laudare dominum docuit. Est et ignis cupiditatis, de quo dicitur: omnes adulterantes, velut clibanus corda eorum. Hic ignis in atrio Caiphae instinctu maligni spiritus accensus, ad negandum, ad blasphemandum dominum perfidorum linguas armabat. Quod enim intus in domo maligna synodus gerebat, hoc ignis in atrio inter frigora noctis accensus figurabat. Quoniam enim abundat iniquitas, refrigescit caritas multorum. Hoc frigore torpens ad horam Petrus, quasi prunis ministrorum Caiphae calefieri cupiebat: quia temporalis commodi solatium perfidorum societate quaerebat. Sequitur summi vero sacerdotes et omne Concilium quaerebant adversus Iesum testimonium, ut eum morti traderent
Theophylactus
Lege praecipiente quod unus existeret summus sacerdos, tunc multi erant substituti, et destituti annis singulis per principem Romanorum. Summos ergo sacerdotes dicit illos qui determinatum eis tempus complentes iam compleverant et a sacerdotio destituti erant. Figuram autem iudicii, quod in praeiudicium agebant, operantur, testimonia quaerentes, ut videantur Iesum iuste damnare et perdere
Hieronymus
Sed mentita est iniquitas sibi, ut regina adversus Ioseph, et sacerdotes adversus Susannam. Sed ignis sine materia deficit; unde sequitur nec inveniebant; multi enim falsum testimonium dicebant adversus eum, et convenientia testimonia non erant. Quod enim variatur, incertum habetur. Sequitur et quidam surgentes falsum testimonium ferebant. Moris est haereticorum umbram de veritate trahere. Non ille dixit quod illi dicunt, sed simile verbum de templo corporis sui, quod post biduum resuscitavit
Theophylactus
Non enim dixerat: ego dissolvam illud, sed: solvite; neque manufactum dixit, sed simpliciter templum
Hieronymus
Dixit etiam: suscitabo, vivum animal significans, et spirans templum. Falsus testis est qui in eo sensu dicta intelligit quo non dicuntur
14:60
St Bede † AD 735 ubi sup.
The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say. Wherefore it is said, And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus shewing by the motion of his body the madness of his mind.
Pseudo-Jerome
But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and kept silence yea even from good words. (Ps. 39:3) Wherefore it goes on, But he field his peace, and answered nothing. The silence of Christ is the pardon for the defence or excuse of Adam. (Gen. 3:10.)
Theophylact † 1107
But He remained silent because He knew that they would not attend to his words; wherefore He answered according to Luke, If I tell you, ye will not believe. (Luke 22:67) Wherefore there follows, Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, Art thou the Christ, the Son of the Blessed, because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised.
Pseudo-Jerome
But they looked from afar off for Him, whom though near they cannot see, as Isaac from the blindness of his eyes does not know Jacob who was under his hands, but prophesies long before things which were to come to him. It goes on, Jesus said, I am; namely, that they might be inexcusable.
Theophylact † 1107
For He knew that they would not believe, nevertheless He answered them, lest they should afterwards say, If we had heard any thing from Him, we would have believed on Him; but this is their condemnation, that they heard and did not believe.
St Augustine † AD 430 de Con. iii. 6
Matthew, however, does not say that Jesus answered I am, but, Thou hast said. But Mark shews, that the words I am were equivalent to Thou hast said. There follows, And ye shall see the Son of Man silting on the right hand of power, and coming in the clouds of heaven. (Matt. 26:64)
Theophylact † 1107
As if He had said, Ye shall see Me as the Son of Man sitting on the right hand of the Father, for He here calls the Father power. He will not however come without a body, but as He appeared to those who crucified Him, so will He appear in the judgment.
St Bede † AD 735 ubi sup.
If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross in Christ are a subject of scorn, see how by this the Son of Man is to sit at the right hand of the Father, and to come in His majesty on the clouds of heaven.
Pseudo-Jerome
The High Priest indeed asks the Son of God, but Jesus in His answer speaks of the Son of Man, that we may by this understand that the Son of God is also the Son of Man; and let us not make a quaternityx in the Trinity, but let man be in God and God in man. And He said, Sitting on the right hand of power, that is, reigning in life everlasting, and in the Divine power. He says, And coming with the clouds of heaven. He ascended in a cloud, He will come with a cloud; that is, He ascended in that body alone, which He took of the Virgin, and He will come to judgment with the whole Church, which is His body and His fulness.
St Leo the Great † AD 461 Serm. 5. de Pass.
But Caiaphas, to increase the odiousness of what they had heard rent his clothes, and without knowing what his frantic action meant, by his madness, deprived himself of the honour of the priesthood, forgetting that command, by which it is said of the High Priest, He shall not uncover his head or rend his clothes. For there follows: Then the High Priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye?
Theophylact † 1107
The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to shew that Christ had spoken great and intolerable blasphemy, he rent his clothes.
St Bede † AD 735 ubi sup.
But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.
Theophylact † 1107
The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death; wherefore there follows, And they all condemned him to be guilty of death.
Pseudo-Jerome
They condemned Him to be guilty of death, that by His guiltiness He might absolve our guilt. It goes on: And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands; that is, that by being spit upon He might wash the face of our soul, and by the covering of His face, might take away the veil from our hearts, and by the buffets, which were dealt upon His head, might heal the head of mankind, that is, Adam, and by the blows, by which He was smitten with the hands, His great praise might be testified by the clapping of our hands and by our lips, as it is said, O clap your hands together, all ye people. (Ps. 47:1)
St Bede † AD 735 ubi sup.
By saying, Prophesy, who is he that smote thee, they mean to insult Him, because He wished to be looked upon as a prophet by the people.
St Augustine † AD 430 ubi sup.
We must understand by this, that the Lord suffered these things till morning, in the house of the High Priest, whither He had first been brought.
The Latin text
Beda
Quanto Iesus tacebat ad indignos responsione sua falsos testes et sacerdotes impios, tanto magis pontifex furore superatus, eum ad respondendum provocat, ut ex qualibet occasione sermonis, locum inveniat accusandi; unde dicitur et exsurgens summus sacerdos in medium, interrogavit Iesum, dicens: non respondes quidquam ad ea quae tibi obiciuntur ab his? Iratus quidem princeps et impatiens, non inveniens calumniae locum, exsurgit de solio, ut insaniam mentis motu corporis demonstraret
Hieronymus
Sed ipse Deus et salvator noster, qui mundo salutem contulit, et humano generi sua pietate subvenit, sicut ovis ad occisionem sine voce ducitur, et obmutuit, et siluit a bonis; unde sequitur ille autem tacebat, et nihil respondit. Taciturnitas Christi apologiam, idest excusationem, Adae absolvit
Theophylactus
Tacebat autem, sciens quod non attenderent verbis eius; unde secundum Lucam respondit: si dixero vobis, non credetis mihi; unde sequitur rursus summus sacerdos interrogavit eum, et dixit ei: tu es Christus filius Dei benedicti? Interrogat quidem hoc summus sacerdos, non ut addiscens crederet, sed ut ex hoc aliquam occasionem captaret. Quaerit autem tu es Christus filius Dei benedicti? Multi namque erant Christi, idest uncti, sicut reges et summi sacerdotes; sed nullus eorum dicebatur filius Dei benedicti, quasi semper collaudati
Hieronymus
Hunc autem expectabant de longe, quem prope non vident; sicut Isaac caligantibus oculis Iacob sub manibus non agnoscit; sed longe de eo futura canit. Sequitur Iesus autem dixit illis: ego sum; ut scilicet inexcusabiles sint
Theophylactus
Sciebat namque quoniam non crederent: tamen respondit, ne postea dicerent: si audissemus aliquid ab eo, credidissemus ei. Hoc autem est in eorum praeiudicium: quia audierunt et non crediderunt
Augustinus de Cons. Evang
Matthaeus autem non dixit respondisse Iesum: ego sum sed: tu dixisti; sed Marcus tantum valere ostendit quod ei dicit: tu dixisti, quantum si diceret ego sum. Sequitur et videbitis filium hominis sedentem a dextris virtutis Dei, et venientem cum nubibus caeli
Theophylactus
Ac si dicat: videbitis me tamquam filium hominis a dextris patris sedentem. Virtutem namque hic patrem dicit. Non autem sine corpore veniet; sed qualis apparuit crucifigentibus, talis in iudicio eis apparebit
Beda
Si ergo tibi in Christo, o Iudaee, o Pagane et haeretice, contemptus, infirmitas et crux contumelia est, vide quia per hoc filius hominis ad dexteram Dei patris sessurus, et in sua cum nubibus caeli est maiestate futurus
Hieronymus
Et quidem sacerdos interrogat filium Dei, Iesus autem respondet filium hominis; ut hinc intelligamus Dei filium idem esse et filium hominis, et ne quaternitatem faciamus in Trinitate; sed homo in Deo, et Deus in homine sit. Dicit autem a dextris virtutis sedentem; idest, in vita regnantem sempiterna, et virtute divina. Et venientem cum nubibus caeli. In nube ascendit, cum nube veniet; idest, in corpore suo solo, quod sumpsit a virgine, ascendit, et cum multiformi Ecclesia, quae corpus ipsius et plenitudo eius, ad iudicium venturus est
Leo Papa in Serm. 6 de passione
Caiphas autem ad exaggerandam auditi sermonis invidiam, scidit vestimenta sua; et nesciens quid haec significaret insania, sacerdotali se honore privavit, oblitus praecepti illius quod legitur de principe sacerdotum: de capite suo cidarim non deponet, et vestimenta sua non disrumpet. Nam sequitur summus autem sacerdos scindens vestimenta sua, ait: quid adhuc desideramus testes? Audistis blasphemiam: quid vobis videtur?
Theophylactus
Adimplet quidem sacerdos consuetudinem Iudaicam: cum enim aliquid intolerabile et triste illis occurrebat, vestimenta scindebant. Ut ergo monstraret quod Christus magnam et intolerabilem blasphemiam dixerit, vestimenta scidit
Beda
Altiori autem mysterio factum est ut in passione domini pontifex Iudaeorum sua ipse vestimenta discinderet, hoc est ephod; cum tunica domini nec ab ipsis qui eum crucifixere militibus scindi potuerit. Figurabatur enim quia sacerdotium Iudaeorum pro sceleribus ipsorum pontificum esset scindendum: soliditas vero Ecclesiae, quae vestis sui redemptoris solet appellari, nunquam valet disrumpi
Theophylactus
Ex eo autem sacerdotium Iudaeorum scindendum erat quod condemnaverunt Christum esse reum mortis; unde sequitur qui omnes condemnaverunt eum esse reum mortis
Hieronymus
Condemnant quidem eum esse reum mortis ut reatu suo reatum nostrum solveret. Sequitur et coeperunt quidam conspuere eum: ut scilicet sputaminibus susceptis, faciem animae nostrae lavaret; et velamine faciei suae velamen cordium nostrorum auferret; et colaphis, quibus in capite percussus est, caput humani generis, quod est Adam, sanaret; et alapis, quibus expalmatus est, maxima laus eius nostris manibus labiisque plauderet: ut dicitur: omnes gentes, plaudite manibus
Beda
Quod vero dicunt ei prophetiza: quis est qui te percussit? Quasi in contumeliam faciunt eius qui se a populis prophetam haberi voluit
Augustinus de Cons. Evang
Hoc autem intelligitur passus dominus usque ad mane in domo principis sacerdotum, quo prius adductus est
14:66
St Augustine † AD 430 ubi sup.
Concerning the temptation of Peter, which happened during the injuries before mentioned, all the Evangelists do not speak in the same order. For Luke first relates the temptation of Peter, then these injuries of the Lord; but John begins to speak of the temptation of Peter, and then puts in some things concerning our Lord’s ill-treatment, and adds, that He was sent from there to Caiaphas the High Priest, and then he goes back to unfold the temptation of Peter, which he had begun. Matthew and Mark on the other hand first notice the injuries done to Christ, then the temptation of Peter. Concerning which it is said, And as Peter was beneath in the palace, there cometh one of the maids of the High Priest.
St Bede † AD 735 upi. sup.
But what can be meant by his being first recognised by a woman, when men were more able to know him, if it be not that that sex might be seen to sin in the death of our Lord, and that sex be redeemed by His Passion? It goes on: But he denied, saying, I know not, neither understand I what thou sayest.
Pseudo-Jerome
Peter when he had not the Spirit yielded and lost courage at the voice of a girl, though with the Spirit he was not afraid before princes and kings.
Theophylact † 1107
The Lord allowed this to happen to him by His providence, that is, lest he should be too much elated, and at the same time, that he might prove himself merciful to sinners, as knowing from himself the result of human weakness. There follows: And he went out into the porch; and the cock crew.
St Bede † AD 735 ubi sup.
The other Evangelists do not mention this crowing of the cock; they do not however deny the fact, as also some pass over many other things in silence, which others relate. There follows: And a maid saw him again, and began to say to them that stood by, This is one of them
St Augustine † AD 430 ubi sup.
y This maid is not the same, but another, as Matthew says. Indeed we must also understand, that in this second denial he was addressed by two persons, that is, by the maid whom Matthew and Mark mention, and by another person, of whom Luke takes notice. It goes on: And he denied it again. Peter had now returned, for John says that he denied Him again standing at the fire; wherefore the maid said what has been mentioned above, not to him, that is, Peter, but to those who, when he went out, had remained, in such a way however that he heard it; wherefore coming back and standing again at the fire, he contradicted them, and denied their words. For it is evident, if we compare the accounts of all the Evangelists on this matter, that Peter did not the second time deny him before the porch, but within the palace at the fire, whilst Matthew and Mark who mention his having gone out are silent, for the sake of brevity, as to his return.
St Bede † AD 735 ubi sup.
By this denial of Peter we learn, that not only he denies Christ, who says that He is not the Christ, but he also, who although he is a Christian, denies himself to be such. For the Lord did not say to Peter, Thou shalt deny thyself to be my disciple, but, Thou shalt deny me; he therefore denied Christ, when he said that he was not His disciple. There follows: And a little after, they that stood by said again to Peter, Surely thou art one of them, for thou art a Galilæan, and thy speech agreeth thereto. Not that the Galilæans spoke a different tongue from the inhabitants of Jerusalem, for they were both Hebrews, but that each province and region has its own peculiarities, and cannot avoid a vernacular pronunciation.
Theophylact † 1107
Therefore Peter was seized with fear, and for-getting the word of the Lord, which said, Whosoever shall confess me before men, him will I confess before my Father, (Matt. 30, 32) he denied our Lord; wherefore there follows: But he began to curse and to swear, saying, I know not this man of whom ye speak.
St Bede † AD 735 ubi sup.
How hurtful is it1 to speak with the wicked. He denies before infidels that he knows the man, whom amongst the disciples, he had confessed to be God. But the Scripture is wont to point out a Sacrament2 of the causes of things, by the state of the time; thus Peter, who denied at midnight, repented at cock crow; wherefore it is added: And the second time the cock crew. And Peter called to mind the word which Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And he began to weep.
Theophylact † 1107
For tears brought Peter by penitence to Christ. Confounded then be the Novatians, who say that he who sins after receiving baptism, is not received to the remission of his sin. For behold Peter, who had also received the Body and Blood of the Lord, is received by penitence; for the failings of saints are written, that if we fall by want of caution, we also may be able to run back through their example, and hope to be relieved by penitence.
Pseudo-Jerome
But in a mystical sense, the first maid means the wavering, the second, the assent, the third man is the act. This is the threefold denial which the remebrance of the word of the Lord washes away through tears. The cock then crows for us when some preacher up our hearts by repentance to compunction. We then begin to weep, when we are set on fire within by the spark of knowledge, and we go forth, when we cast out what we were within.
The Latin text
Augustinus de Cons. Evang
De Petri tentatione, quae inter praedictas domini contumelias facta est, non eodem ordine omnes Evangelistae narrant. Nam Lucas explicat prius tentationem Petri, tum demum has domini contumelias; Ioannes autem incipit Petri tentationem dicere, et interponit quaedam de contumeliis domini, et adiungit quod inde missus est ad Caipham pontificem; et inde recapitulat, ut explicet quam coeperat tentationem Petri. Matthaeus autem et Marcus primo commemorant Christi contumelias, deinde Petri tentationem de qua dicitur et cum esset Petrus in atrio deorsum, venit una ex ancillis summi sacerdotis
Beda
Quid autem sibi vult, quod prima eum prodit ancilla; cum viri utique eum magis potuerint recognoscere, nisi ut et iste sexus peccasse in necem videretur domini, et iste sexus redimeretur per domini passionem? Sequitur at ille negavit dicens: neque scio, neque novi quid dicas
Hieronymus
Petrus sine spiritu voci ancillae cessit, cum spiritu nec principibus, nec regibus cedit
Theophylactus
Hoc autem eum pati dispensative permisit dominus, ne scilicet extolleret se; simulque ut peccantibus misericors ostendatur, tamquam ex seipso instructus humanae infirmitatis eventum. Sequitur et exiit foras ante atrium et gallus cantavit
Beda
De hoc galli cantu ceteri Evangelistae tacent; non tamen factum negant; sicut et multa alia alii silentio praetereunt quae alii narrant. Sequitur rursus autem cum vidisset eum ancilla, coepit dicere circumstantibus, quia hic ex illis est
Augustinus de Cons. Evang
Haec ancilla non eadem, sed alia est, sicut dicit Matthaeus. Sane hoc quoque intelligitur, quia in secunda negatione a duobus compellatus est, ab ancilla scilicet, quam commemorant Matthaeus et Marcus, et ab alio quem commemorat Lucas. Sequitur at ille iterum negavit. Iam Petrus redierat ut, quemadmodum dicit Ioannes, ad focum stans iterum negaret: unde ancilla dicebat quod dictum est, non illi, scilicet Petro, sed his qui illo exeunte ibi remanserant; sic tamen ut ille audiret; unde rediens et rursus ad ignem stans resistebat negando verbis eorum. Liquido enim colligitur collatis de hac re omnibus Evangelistarum testimoniis, non ante ianuam secundo Petrum negasse, sed intus in atrio ad ignem; Matthaeum autem et Marcum, qui commemoraverunt exisse eum foras, regressum eius brevitatis causa tacuisse
Beda
In hac autem negatione Petri discimus non solum abnegari Christum ab eo qui dicit eum non esse Christum; sed ab illo etiam qui cum sit, negat se esse Christianum: dominus enim non ait Petro: discipulum meum te negabis, sed me negabis. Negavit ergo Christum cum se negavit eius discipulum. Sequitur et post pusillum rursus qui adstabant dicebant Petro: vero ex illis es: nam et Galilaeus es. Non quod alia lingua Galilaei quam Hierosolymitae loquerentur, qui utique fuerunt Hebraei; sed quod unaquaeque provincia et regio suas habeat proprietates, ac vernaculum loquendi sonum vitare non possint
Theophylactus
Igitur timore Petrus perterritus, et domini sermonem oblitus, dicentis: qui me confessus fuerit coram hominibus, confitebor et ego eum coram patre meo, dominum abnegavit; unde sequitur ille autem coepit anathematizare et iurare: quia nescio hominem istum quem dicitis
Beda
Quam noxia sunt pravorum consilia. Inter infideles hominem negavit se nosse quem inter discipulos Deum fuerat confessus. Solet autem Scriptura sacra meritum causarum per statum designare temporum; unde Petrus, qui media nocte negavit, ad galli cantum poenituit; unde subditur et statim iterum gallus cantavit. Et recordatus est Petrus verbi quod dixit ei Iesus: priusquam gallus cantet bis, ter me negabis. Et coepit flere
Theophylactus
Lacrymae enim Petrum Christo per poenitentiam adduxerunt. Confundantur itaque Novatiani, qui dicunt, quod qui post susceptionem Baptismatis peccaverit, non suscipitur ut sibi delictum remittatur. Ecce enim Petrus, qui et Christi corpus sumpsit et sanguinem, per poenitentiam est susceptus. Etenim sanctorum defectus propter hoc scripti sunt, ut et nos si per incautelam deciderimus, recursum habeamus per eorum exemplum, et speremus per poenitentiam sublevari
Hieronymus
Mystice autem prima ancilla, titubatio est; secunda, consensio; tertius vir, actus est. Haec trina negatio, quam abluit per fletus verbi Christi recordatio. Tunc nobis gallus cantat quando praedicator quisquam per poenitentiam corda nostra ad compunctionem excitat; tunc incipimus flere quando ignimur intus per scintillam scientiae; et foris eximus cum extra eicimus quod intus fuimus
14:1
1 A conspiracy against Christ. 3 Precious ointment is poured on his head by a woman. 10 Judas selleth his Master for money. 12 Christ himself foretelleth how he shall be betrayed of one of his disciples: 22 after the passover prepared and eaten, instituteth his supper. 26 declareth aforehand the flight of all his disciples, and Peter's denial. 43 Judas betrayeth him with a kiss. 46 He is apprehended in the garden, 53 falsely accused, and impiously condemned of the Jews' council: 65 shamefully abused by them, 66 and thrice denied of Peter. Ver. 3. A woman having an alabaster box of ointment of precious spikenard. " Nard," says Pliny. (l 12, c. 12), "is a shrub which has a heavy and thick, but short, black, and easily broken root. It has a strong smell, like cypress, and a pungent taste. The leaf is small and thick, and the tops unfold into ears, so that spikenard is spoken of as being doubly endowed with both leaves and ears." From the leaves of nard ointment is made that which is called foliated; but that made from the ears or spikes is called spikenard; and this is superior to the foliated, because it has more substance and marrow, so to say. Instead of nardus spicatus (Vulg.), the Syriac has nardus copitalis, i.e., chief, excellent, principal. As I have observed, the spikenard is superior to the foliated. The Greek has πιστικη̃ς, which the Vulg. of S. John translates pistici. Pisticus is the same as spiked. Wherefore the Arabic trans., the best. Ver. 5. Three hundred pence. These were equivalent in value to thirty Roman aurei. So that for the thirty gold pieces which the miserable Judas accounted as lost in the anointing of Christ, he received thirty silver pieces for betraying Him. Ver. 11. They were glad. Not only that they were about to apprehend Him without tumult, being opportunely betrayed by Judas, but also because He was beginning to be hated by His own disciples." Ver. 13. There shall meet you. "Observe the majesty of His Divinity," says S. Ambrose (in Luk 22:8). "He is speaking with His disciples, and yet He knows what is about to happen elsewhere." Ver. 14. Where is My refectory? That is, the place where I may refresh Myself with My disciples, and partake of the lamb. The Greek is κατάλυμα, or inn; the Syriac, place of dwelling; Arabic, place in which I may eat the Passover. Furnished: provided with tables, couches, or beds and tapestry, decorated also with leaves and flowers, and all other requisites for celebrating the Passover. The Greek, Syriac, and Arabic add, έτοιμον, i.e., prepared. For God had put it into the heart of the master of the house to prepare the supper-room for the sake of Christ, that He might find a place well adorned for the celebration of the Passover, that as soon as evening came there might be no delay, but that the lamb might be roasted and eaten, and all the other things accomplished which were to be done by Christ. Ver. 23. Giving thanks: the Syriac adds, He blessed.
14:23
And they all drank of it, namely, after Christ had consecrated the chalice, saying, This is My blood, as it follows. There is, therefore, a prolepsis, or anticipation, which Mark makes use of to show that the disciples fulfilled the command of Christ. Drink ye all of it, as Matthew has, Mat 26:28. Ver. 33. He began to fear and to be heavy: ε̉κθαμβει̃σθαι καί α̉δημονει̃ν, i.e., to be affrighted and sore distressed. The Arabic is, to be very sorrowful and afraid.
14:36
Ver. 36. Abba Father: Gr. α̉ββα̃ ό πατήζ, where Father is in the nominative, as Mark interprets the Syriac word α̉ββ by the Greek πατήζ; or rather the nom. πατήζ is put for the voc. πάτεζ. For by a mark of affection, with the deepest feeling of the heart, Christ repeated the word Abba, or Father. Wherefore the Syriac has Abba Abi, i.e., Father, My Father. The Arabic has O Father. S. Augustine (lib. de Consens. Evang. l. 4) thinks that Christ used both the Greek and the Syriac word; and that He spoke precisely as Mark has it, namely, άββα̃ ό πατήζ. For so the Apostle speaks, "In whom we cry, Abba Father" (Rom 8:15, Vulg.). "We must think," says S. Augustine, "that the Lord said 'Abba Father' to intimate the mystery of His Church, which was to be gathered out of Jews and Gentiles." And the Scholiast in S. Jerome says, "He speaks in Hebrew and Greek, because there is no distinction between Jew and Greek." Ver. 38. The spirit indeed is willing: Syriac, willing and prompt. Ver. 41. The hour is come: Arabic, the end, i.e., of life, is present, and the hour is come. Ver. 44. Lead Him away carefully: Gr. α̉σφαλω̃ς, i.e., securely, safely. Arab. Fear ye concerning Him; lest, that is, He glide away out of your hands, as He has done upon other occasions. Ver. 47. One of them, namely, Peter. "Mark does not mention Peter's name," says Theophylact, "that he may not seem to praise his teacher, Peter, for his greater zeal for Christ." Ver. 51. And a certain young man followed him having a linen cloth cast round about his naked body; and they laid hold on him. That is, he was clothed (amictus, Vulg.) with a linen vest over his naked body. It is plain, from the word amictus, that this piece of linen was a kind of linen garment, fitting the body, but so that it might easily be put on and off the back. This is also clear from Pollux, who calls the linen cloth πεζιβόλαιον, i.e., a veil, a cloak, a covering. You will ask who this young man was: 1st S. Epiphanius (Hæres. 78) and S. Jerome, or whoever the author is on Ps. xxxviii., think that he was James the Lord's brother. 2nd Bede and S. Chrysostom, S. Ambrose, S. Gregory, and Baronius think it was S. John; for he was a youth, and the youngest of the Apostles. But that it was neither John nor James, nor any of the Apostles, is plain from this, that Mark has just before said, ver. 50, then all His disciples, meaning, Apostles, forsook Him and fled. 3rd Theophylact and Euthymius think that the young man was some one from the house of John Mark, in which Christ had eaten the Passover. 4th And more probably, Cajetan (in Jentaculis) and others conjecture that this young man was a member or servant of a house adjacent to the garden, who, being awoke by the noise made by those who were apprehending Christ as they passed by, rose up from his bed, and ran to see what was being done. That he was a favourer or disciple of Christ appears from what Mark says, he followed Him. Wherefore also the officers laid hold of him, i.e., they wished to hold him by seizing his garment. The Hebrew active verbs often signify commencement and effort. Ver. 52. But he, casting off the linen cloth, fled from them naked. "As Joseph," says the Scholiast, "left his garment in the hand of his immodest mistress, and fled from her naked." Mark adds this incident in order to make it plain from this hasty flight of the young man how great was the trepidation about Christ, and how intense was the hatred and fury of the Jews against Christ, who even tried to seize a stranger who was following Him. Hence it is evident that far more would they have seized the Apostles, if they had not immediately fled away. Ver. 68. And the cock crew. Hear S. Chrysostom on S. Matt. xxvi. 70, "Mark signifies that neither by the crow of the cock was he led to remember, nor did it keep him from denial." Chrysostom adds, "Mark only has written thus, most accurately detailing the gracious care of the Master for His disciple, and Peter's weakness. Wherefore we ought especially to admire him, because he not only did not hide his master's fault, but wrote the account of it in greater detail than the others, for this very reason that he was Peter's disciple." Ver. 70. For thou art also a Galilæan. That is, by speaking in the idiom of the Galilæans thou showest thyself to be a Galilæan. The Arabic adds, And thy speech is similar to their speech.
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Ver. 72. And he began to weep: Gr. ε̉πιβαλών έκλαιε, i.e., literally, adding he was weeping; which you may translate, 1st, he began to weep; 2nd, he added to weep, i.e., "he began to weep very violently," says Theophylact. The Arabic is, and he betook himself to tears, not in the court before the Jews, that he might not betray himself to them, but when he was alone, having gone out of it as appears from S. Mat 26:75.
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v. 1 erat autem pascha et azyma post biduum; die 1*5 nisan ad vesperam agnus paschalis debuit comedi et ab eo tempore ctiam panes azymi, non fermentati, erant adhibendi per octo dies. Indicat itaque Marcus biduo ante pascha i. e. feria tertia die 12 nisan ea quae in antecedentibus retulit acta esse; per eos autem dies quaerebant summ sacerdotes et scribae quomodo eum dolo tenerent et occiderent , Z^)» « nota tempus verbi imperfectum; non enim ait Marcus tunc cum biduum ante pascha supererat sacerdotes scribasque consilia inire coepisse de Christo sustollendo, sed diem indicat quo Christus illum sermonem habuit continuoque addit ut per eos dies isti perficere studerent quod tertio iam mense (Ioan. 11,59-53) machinabantur » (Patr.). Uti alias timore populi cohibebantur ne aperta vi manus in eum iniicerent , ita tum quoque satius duxerunt exspectare donec festivitate peracta turbae Galilaeorum urbe excessissent
caput eius.
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v. 2 dicebant autem : non in die festo, ne forte tumultus fieret in populo; Iesum enim multi secuti erant e Galilaea qui eum habebant prophetam et quanto erga eum studio plurimi tenerentur manifestum iis erat et ipso ingressus in urbem die et admiratione illa qua turbae in templo disputationes Iesu prosequebantur (11,18; 19,17. 37). Quod habetur in nostra vulg. et in aliquibus codicibus graecis dicebant autem, facile fluit ; difficilior est lectio quae critice praefertur ἔλεγον γάρ, dicebant entm (uti codices vu/g. quoque habent), prout etiam ex varia interpretatione elucet; nam aliqui referunt particulam enim ad ἐζήτουν πῶς, alii ad occiderent , alii ad dolo. Sed difficile perspicitur, cur non in die festo etc. afferatur tamquam ratio studii eum tenendi vel occidendi vel tamquam causa id ἐν δόλῳ peragendi. Exspectaremus dici : quomodo eum post dies festos dolo tenerent (uti Schegg explicat), vel dicendum erit esse supplendum (quod Cai. innuit) : non enim audebant vim manifestam inferre palam ; nam timebant ne populus tumultuaretur contra ipsos, si vim publice in Christum intulissent. non permissum est eis, sed ipse sibi ipsi tempus passionis statuens in pascha crucifigi voluit; ipse enim erat pascha verum. Unde virtutem eius admirari licet; nam cum illi vellent eum comprehendere non potuerunt; quando autem illi noluerunt propter festum diem, tunc voluntarius ipseseipsum tradidit » (Theoph. Vict.). Cur antiquitus feria quarta ieiunandi consuetudo fuerit ex hoc loco Vict. quoque explicat, quia passio feria sexta sit perfecta ; pascha itaque intelligebatur eo modo quo apostolus dicit : pascha nostrum immolatus est Christus (1 Cor. 5,7), quod alias appellatur πάσχα σταυρώσιμον. Alii eum usum ideo in feriam quartam esse translatum putant quia consultatio illa habita sit feria tertia ad vesperam et Iudae proditoris ad sacerdotes accessus et sponsio feria quarta (cf. Schegg ; vide ad Matth. 96,4). Coena in Bethania et unctio Iesu peracta est, prout ex Ioan. 12,1-12 patet, ante sollemnem in urbem ingressum. A Matthaeo et Marco hoc loco refertur, quia quaeibi gesta sunt magnam partem impulerunt Iudam ad facinus excogitandum quo satisfaceret suae avaritiae. Quare Alb. dicit : hic conceptae proditionis tangitur turpis causa, et Ca?. unguentum effusum commemorari a Marco ad insinuandam rationem qua motus fuerit Iudas ad vendendum Iesum summis sacerdotibus (et similiter Sylv. Patr. Schegg, Fil.). Praeterea iterum nos docet evangelista Jesum clarissime praescivisse mortem suam et sepulturam et nobis in ea coena delineat quanta animi pace ac tranquillitate Iesus suam praevideat passionem , dum eius adversarii inquieti , consilii expertes timore perturbentur (Schanz);
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v. 3 et cum esset Bethaniae in domo Simonis leprosi qui olim erat leprosus et quem a Iesu sanatum putant et recum- . beret, mensae accumberet , venit mulier, ex Ioan. 19,3 cf. 11,1 certum est mulierem illam fuisse Mariam , sororenr Lazari , habens alabastrum unguenti nardi spicati pretiosi; alabaster, ἀλάδθαστρον appellabatur vas unguentarium ex alabastrite lapide confectum. Onychem, ut Plinius scribit (nat. hist. 36,12) aliqui lapidem alabastriten vocant quem cavant ad vasa unguentaria, quoniam optime servare incorrupta dicitur; nascitur circa Thebas aegyptias et Damascum Syriae; hic ceteris candidior; probatissimus vero in Carmania, mox in India, iam quidem et in Syria Asiaque. De nardo idem (l. c. 12,12. 26) : de folio nardi plura dici par est ut principali in unguentis ; frutex est gravi et crassa radice, sed brevi ac nigra fragilique quamvis pingui, situm redolente, ut cypiros, aspero sapore, folio parvo densoque; cacumina in aristas se spargunt, ideo gemina dote nardi spicas ac folia celebrant. Et 13,2. 3 idem asserit unguenta optime servari in alabastris et ad regale unguentum inter alia adhiberi nardi spicam. Vox ipsa 13 nardus derivatur a voce sanscritica nalad& (nala, suavis odor); planta a rerum naturalium peritis refertur ad familiam valerianarum et appellatur nardostachys jatamansi (cf. Schegg, Bibl. Archaeologie p. 2299); interpres noster adoptavit alteram vocis formam : nardum, i; unde scripsit unguentum nardi spicati i. e. unguentum quod confectum est ex nardo spicarum vel aristarum fasciculos gerente (cacumina in aristas se spargunt, Plinius) vel ut Beda iam recte dicit loco illo Plinii laudato : « quia videlicet unguentum illud quod attulit Maria Domino non solum de radice confectum nardi, verum etiam quo pretiosius esset, spicarum quoque οἱ foliorum eius adiectione odoris et virtutis illius erat accumulata gratia ». pressa, contusa designetur. Ad urbem in Perside quae Pista, Pisteira appelletur alii quandoque vocem amandarunt ; eo nomine metropolin in Carmania designari ab Abulfeda dicunt; alii ad urbem, cui nomen Piska, in India nos remittunt et pischtata, pischita esse nomen unguenti pretiosi; cf. Sepp, Leben Jesu V p. 409. Demum Wetstein censet Marcum Romae scribentem usum esse verbis apud Romanos usitatissimis; spicatum autem deflexisse in πιστιχόν. Verum num Ioannes quoque censendus erit vocem dellexisse latinam non Romae sed Ephesi scribens? sed co loco Wetstein altum servat de voce silentium. Quo magis honoraret Dominum suumque testaretur amorem Maria non partem librae unguenti pretiosi, sed totam simul impendit libram (Ioan. 12,3); quare vas i. e. os tenue vasis fregit, et fracto alabastro effudit super caput eius ; hospites honorari solebant usu unguenti ; quare Christus exprobravit pharisaeo: oleo caput meum non unxisti (Luc. 7,46) et quo uberius adhibebatur unguentum, eo maior impendebatur honor, ut scil. non solum caput ungeretur, sed unguentum odoriferum etiam in barbam vestesque deflueret; cf. Ps. 44,9; 132,9. Iesus vitam agebat pauperem et ad pauperem vitam apostolos quoque instituebat; insuper vae dixerat divitibus, magnopere commendaverat eleemosynas, monuerat scriptum esse : misericordiam volo et non sacrificium ; quare intelligitur cur aliqui discipulorum non solum mirentur, verum aegre tulerint, quod tanta unguenti pretiosi copia impenderetur uni unctioni (cf. Vict. Euth.) v. * erant autem quidam indigne ferentes intra semetipsos, πρὸς ἐχυτούς erit intelligendum, uti 10,96 et 11,31 et saepius, non apud se, apud animum suum ,, sed inter se loquebantur indignati (et dicentes) : ut quid perditio ista unguenti facta est? minime enim, uti ex sequentibus et responsione Christi patet, apud se continebant indignalionem, verum increpabant mulierem. Ea in re et agmen duxisse et pessimo animo egisse [udam docet S. loannes;
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4. Erant autem quidam indi- | 27. f2x« Li fni; ἀγχναγποῦητις c [am saepius primores consilium ceperunt perdendi Iesum ; cf. Matth. 129,15. Marc. 3,6; ct sollemniore modo idem constituerunt Lazaro in vitam revocato ([oan. 11,59). lis autem quae Christus egit et disputavit hisce ultimis diebus a sollemni in urbem ingressu et deinceps furor eorum et insania in immensum auzebatur. Quare maiore studio quaerunt quomodo eum perdant (Luc. 19,V7)
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v. 5 poterat enim unquentum istud venumdari plus quam trecentis denariis et dari pauperióus i. e. plus quam 350 fr. monetae gallicae (F//.) et 195-200 M. monetae germanicae (Schanz) et 10 libr. sterling anglicae. Pretium pro eius temporis conditione inde quoque aestimari potest quod ad panes emendos pro quinque millibus virorum simul cum multitudine mulierum et parvulorum discipuli ducentos denarios fere sufficere posse coniiciebant (cf. 6,37. Matth. 14,91); praeterea denarius merces erat pro labore diurno (Matth. 20,2). Et si pretium nardi quod Plinius (12,12. 96) affert! consideraveris, discipuli profecto non exaggerasse prae indignatione dicendi sunt (cf. Ed. Il p. 358); e£ fremebant in eam; vocem explicat EutA. ἐπέπλεηττον, ἐμέμφοντο, obiurgabant eam et Etsi alii excepto Iuda non malo animo indignabantur, tamen valde imprudenter et praepostere agebant. Ex eo enim quod Iesus ita se ungi sinebat concludere debebant rem pie ac sancte fieri; eorum agendi modum Sy/v. appellat candidam simplicitatem , quae utique in eo quoque deprehenditur quod iis non in mentem venerit vituperium in ipsum quoque Dominum referri qui perditionem illam neque impediverit neque reprehendat. Iesus autem benigne ac placide discipulos compescit et mulieris facinus laudibus effert quibus et affectum mulieris commendat et magnum mysterium ei unctioni subesse docet
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v. 6 Jesus autem dizit : sinite eam ἄφετε i. e. missam eam facite, desistite ab ea , quid z/lz molesti estis? cur ei negotium facessitis et molestias? bonum opus καλὸν praeclarum officium ac pium operata est in me; egit itaque mulier ex pientissimo animi affectu et maxima in Iesum reverentia cui pretiosissima quaeque impendere pro eius dignitate et aestimatione nullatenus dubitabat. Idque eo libentius praestitit quod ex Domini sermonibus iam intellexit eius in terris commorationem iam vergere ad finem. Idem innuit Iesus dicens
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v. 7 semper enim pauperes habetis vobiscum et cum volueritis potestis illis benefacere; me autem non semper habetis; ita occurrit discipulis curam pauperum obtendentibus et omnem querendi rationem de liberalitate mulieris funditus evertit, dum monet si sibi in corpore mortali exsistenti quidquam officit exhibere voluerint, id cito esse praestandum cum mox ab eis recedat. Iam quis aegre feret quod amico peregre profecturo documentum amoris et honoris reddatur? Ea iam ratione satisfactum esse debuit viris probis et Iesum vere diligentibus. Et satisfactum sane erat ceteris excepto luda, qui non. beneficium pauperum, sed suum lucrum spectabat. Practerea in ea unctione pro conditione temporis sibi esse debito honore parentatum docet
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v. 8 quod habutt haec fecit i. e. quod potuit praestitit; tale officium mihi exhibuit quod plane opportunum erat; nam praevenit ungere corpus meum in sepulturam προέλαδεν μυρίσαι explica προ) αζοῦσα iyizw:v anticipando unxit corpus meum ut illud praepararet ad funus ; officium itaque quod erga corpus meum post mortem exhibitura essetsi tum posset — verum tum non poterit — iam nunc anticipavit. Verba vix innuere videntur Mariam revera unguentum effudisse sacra quadam praesensione mortis Iesu post quam forte nulla futura esset opportunitas funus debito modo honorandi. Ceterum vide ad Matth. 26,12. Atque pro illa quorundam repreheusione mulieri promittit laudem et memoriam perennem in sua Ecclesia; en quomodo Iesus etiam claram cum laude notitiam et famae immortalitatem (cuius homines adeo solent esse appetentes et avidi) suis largiri potest
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v. 9 amen dico vobis , ubicumque praedicatum fuerit evangelium (istud), nuntius scil. de salute messiana (cf. 1,1), in unzverso mundo εἰς, uti 1,39 χηρύσ- σειν εἰς, et quod fecit haec narrabitur in memoriam eius; « haec in consolationem dicit mulieris; tantum enim abest ut ego reprehendam eam ac si perperam egisset, ut non permittam opus eius latere; verum mundus sciet id quod in domo et in abscondito actum est; erat enim opus mentis praeclarae et multae fidei documentum » (Vict.). Praeter laudem et consolationem mulieris etiam solatium proponi discipulis ait Euth. eo quod praedicatio evangelii totum comprehensura sit orbem. Hoc Christi vaticinium egregie impleri cum in tribus evangelii libris unctio haec narretur et in liturgia recitetur manifestum est. Haud abs re notant S. Hier. Beda : « attende notitiam futurorum quod passurus post dies paucos sciat evangelium suum toto orbe celebrandum ». Cur Christus qui pauperem elegit ac degit vitam tamen voluit in suum funus impendi unguentum adeo pretiosum? Statim a morte et redemptione facta incipit glorificatio eius et exaltatio; quare omnino conveniebat ut ei etiam res huius terrae pretiosae impenderentur. Quare merito ex ea re inferunt pro cultu divino pretiosa et cara esse consecranda et Zheoph. id applicat ad s. eucharistiam : « audiant igitur quomodo Christus praeferat sui curam pauperibus; Christi autem corpus proprie est quod in disco aureo et sanguis qui in poculo. Qui igitur abstulerit discum pretiosum et cogit ut corpus Christi in viliore ponatur praetexens scil. pauperes, sciat cuius partis sit ». Et Δ᾽ μέλ. aliam inde deducit conclusionem : « tu ergo si aliquos construentes ecclesias aut monasteria sive sacras imagines videris, nc iubeas dirui quod fit, ne animi illorum promptitudinem retundas ». Et Cai. notat ad v. 7 : hanc rationem bene pondera , quia hinc docemur in raris posse multo sumptu uti absque remorsu conscientiae quod melius fuisset dare pauperibus ; et Jans. : in Maria observandum est exemplum seduli et ardentis amoris qui facit ut nihil iudicetur nimium nec ullus sumptus in gratiam Dei tolerandus videatur esse gravis. De Iudae indole et perversitate pluribus egi ad Matth. 96.15. 15. Hic sufficiet recolere Judam iam anteannum fidem in Iesum abiecisse omnem (Ioan. 6,71. 72); ex eo tempore in dies magis videbat odium principum in Christum crescere, Christum autem nullatenus id agere ut instituto regno suis discipulis opes, divitias, potentiam , auctoritatem provideret. Quare sibi ipse providere studebat et cum causam Iesu propter oppugnationem principum mox debere concidere et penitus perire sibi videretur pervidere, vitam suam reddere volebat et commodam ct ab omni principum infestatione securam. Inde inducebatur, ut ex iis quae Clivisto offerebantur sibi furto quaedam seponcret. Crescente sacra pecuniae fame quam maxime indignatus est quod magnam illam pecuniae summam quam ex unguenti venditione sperabat sibi videbat ereptam. Cognoscebat quantopere primates Iesum capere desiderarent; cum Iesum diu non posse illorum infestationem effugere sibi persuaderet, optimum duxitcum primoribus in gratiam redire. Eorum autem favorem sibi acquirere et simul pecuniae cupiditati et avaritiae satisfacere se posse vidit si Iesum proderet. Hoc eius animi consilium maxime stimulasse ac promovisse censendus est diabolus; nam « intravit satanas in Iudam » de eo tempore narrat S. Lucas (22,3); quomodo ergo intrat, ait S. Aug. (de cons. evang. 3,1), nisi immittendo iniquas persuasiones cogitationum iniquarum?
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v. 10 et Iudas Iscariotes (vir oriundus ex Carioth in tribu Iuda, probabilissime; vide ad 3,19), unus de duodecim ὁ εἷς unus ille mala fama notus et iam supra 3,19 tamquam futurus proditor designatus, abiit ad summos sacerdotes ut proderet eum illis. Accidit quod illi minime ausi essent sperare ; ex ipsis Iesu discipulis unus iam existimat eum esse relinquendum omni spe prosperi successus abiecta. Si autem Iesus ab discipulis in manus et potestatem inimicorum traditur, id quam maxime valet ad populi studium in Iesum reprimendum, immo ad invidiam ei creandam et animos contra eum inflammandos. Porro si ex ipsis discipulis unus reperitur adeo male in eum affectus, nonne merito concludendum erit nullatenus esse tot sectatores et fautores Iesu neque admirationem quam plebs prae se ferre videbatur altas egisse radices? Talia sane in mentibus sacerdotum volvi credendum est cum audirent quid consilii Judas proponeret. Unde
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v. 11 qui audientes gavisi sunt; « gavisi sunt non solum quia ipsum sine tumultu comprehensuri erant, verum etiam quod a suis discipulis odio haberi inciperet » (Euth.); et eo modo quod antea timebant, ne forte tumultus fieret in populo (v. 2) facile posse averti sibi persuadebant; et promiserunt ei pecuniam se daturos; nam eos adierat quaerens : quid vultis mihi dare? etc. Matth. 26,15. Sponsione facta ludas quaerebat quomodo illum opportune traderet ; hac una scil. cogitatione eum tradendi et pecuniae aviditate occupatus neque perpendit quid post traditionem futurum esset et quali sorti Iesum esset sua proditione commissurus. Qui enim fatali quodam quasi furore ad scelus perpetraudum abripi se sentiunt, id unum mente agitant quomodo scelere perpetrando sibi satisfaciant; scelus illud ita totum animum omnemque cogitationem occupat ut quid ex scelere consequatur vel quem demum exitum res habitura sit minime curent neque fere ad id mentem advertere possint aut velint. 26. Et hymmo dicto exierunt in montem Olivarum. De quaestione quando Christus coenam paschalem celebraverit et mortem obierit pluribus egi in Comment. in Matth. IL p. 403-418. Quare hic satis erit pauca adnotare. Certum est ex concordi quattuor evangelistarum narratione Iesum coenam celebrasse feria quinta hebdomadis vespere, esse crucifixum et sepultum feria sexta et a mortuis resurrexisse die prima hebdomadis mane. Porro ex iis quae leguntur Ioan. 13,1. 29 et 18,98 et 19,31, sicut etiam ex Matth. 297,15. 392 et ex omnibus quae die mortis Iesu aguntur, obvio sensu colligitur eum diem non fuisse diem maxime sollemnem Iudaeorum. Quibus accedit sententia primis saeculis communis et constans et in ipso etiam talmude expressa, Iesum mortuum esse eo die in cuius vespera Iudaei agnum paschalem immolabant. Difficultas et obscuritas solum in eo est quod synoptici affirmant die primo azymorum Iesum coenam paschalem celebrasse, qui dies utique dies erat lege constitutus cum dies primus azymorum alius esse aut dici nequeat nisi dies 14 nisan. Verum si ita est, tum dies subsequens, dies 15 nisan, uti erat certe dies mortis, erat simul vel esse debuit dies sollemnis Iudaeorum, id quod ex ipsis synopticis, ex [oanne et sententia primorum saeculorum admitti nequit. Quae difficultas satis commode solvi potest, si dicimus Judaeos eo anno diem coenae paschalis transtulisse in feriam sextam, in diem 15 nisan, qua sententia narrationes evangeliorum optime inter se conciliantur. Iudaeos ita sibi regulam statuisse postea, ne duo festi dies immediate inter se exciperent, certum est. Insuper ea opinio, ut obvio narrationum evangelicarum sensu commendatur, ne dicam necessario exigitur, ita veterum quoque suffragio non destituitur, prout pariter l. c. demonstratum est. Quae praeterea ferantur ea de re coniecturae, eodem loco expositum invenies. [n paschate celebrabatur memoria liberationis ex servitute aegyptiaca. Christus e servitute longe funestiore genus humanum redemit. Sanguine agni paschalis postes et superliminaria domorum Israelitarum aspergebantur, ut exterminator transiret neve esset plaga disperdens inter eos (Ex. 12,7. 13). Agnus paschalis cuius nullum os erat confringendum typus erat veri illius Agni Dei qui tollit peccatum mundi. Quare quam maxime conveniens erat, ut Iesus tempore paschali opus redemptionis sacrificio in cruce oblato perficeret. Quod sacrificium modo incruento anticipavit coena legali peracta. Hanc autem coenam legalem celebravit «uia et typica erat et ipse factus sub lege (Gal. 4,&), antequam morte sua legem abolevit (Rom. 7,5. Gal. 2,19; 3,13), legem fideliter implevit. Unde
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v. 12 et primo die azymorum quando pascha immolabant ἔθυον significare omnino potest : immolare solebant, quod additur a Marco, ut Romani legum &c consuetudinum [udaeorum ignari intelligant cur eo die discipuli Domino dicant quo vis eamus et paremus tibi , ut manduces pascha? primus dies azymorum est dies 14 nisan, id quod ex addita sententia ὅτε... quoque elucet; is enim dies lege statutus erat ad immolandum agnum paschalem (Ex. 129,6). Quare explicatio quam Ewth. Schanz aliique tradunt, intelligi scil. diem 13 nisan, sustineri nequit. Neque ea fulciri potest eo quod πρῶτος saepius adhibeatur eodem sensu ac modo quo πρότερος. Hoc utique concedi debet et satis ostenditur exemplis quae Schanz ad ἢ. ]. atfert; quare si verba nude spectantur explicari potest acsi scriberetur τῇ προτέρα τῶν ἀζύμων. Sed quis est quin videat hanc dictionem esse satis miram. Quid enim sibi vult dics prior panibus azymis? neque enim panes azym: temporis notionem induerunt. Dicitur quidem ἑορτὴ τῶν ἀζύμων et intelligitur ipse dies sollemnis, dies 15 nisan, vel etiam septem illi dies per quos azymis erat vescendum; unde si τῶν ἀζύμων breviter dictum putaveris pro ἑορτῆς τ. αζ. dies prior solum esse potest dies 1*. Verum nostro loco omnis dubitatio tollitur quia additum habemus ὅτε etc. quae sententia clare definit quis sit dies primus azymorum. Haec enim sententia necessario referri debet ad totum illud τῇ πρώτη ἡμέρα τῶν ἀζύμων ; itaque nequit explicari de die 13 nisan quando pascha immolare solebant, «quia hoc oppido falsum esset. Neque dici potest adiectum illud ὅτε etc. solum spectare ad τῶν ἀζύμων ; id namque ex duplice capite repugnaret. Genetivus scil. ita necessario ad antecedens refertur, ut una solum notio ex tota dictione exsurgat, quare ὅτε ad hanc unam notionem declarandam spectat; et insuper cum τὰ ἄζυμα panes azymi, non fermentati, per se significationem temporis non exprimant (vel 51 exprimere contenderis, ad totam festivitatem septem dierum extendi debeant), manifestum est ὅτε etc. . . ^ Mrd non posse apponi ad unum illud τῶν ατύμων. nequit omnes explicasse de die 13 nisan. De S. Chrys. vide in Comment. Matth. II p. 403. 406. Vict. scribit πρώτην ἀζύμων τὴν πρὸ τῶν ἀζύμων φησίν. Tum mentionem facit alium dicere πρὸ μιᾶς τῶν ἀζύμων, sed addit : « mentionem faciens illius diei in qua vespere pascha erat immolandum ; unde manifestum est ambos eandem designasse diem ». Itaque pariter clarum est Vict. existimasse illa dictione declarari eum diem in cuius vespera pascha debuit immolari. Neque aliter 7Z/eopl. secundum textum genuinum quem Petrus Arcudius lib. 3 cap. 5 ex codicibus romanis optimae notae affert : nominat evangelista primam azymorum ὡς πρὸ τῆς ἑσπέρας οὖσαν, χαθ᾽ ἣν ἑσπέ- ραν ἤσθιον τὰ ἄζυμα (cf. ad Matth. 26,17 ; .M. 123, 441 nota). Neque iuvat dicere cum aliquibus (Lamy, Sepp, Ebrard, Bleek) Iesum non celebrasse coenam paschalem, verum coenam communem die 13 nisan, cui coenae postea propter eucharistiae institutionem nomen pascha inditum sit. Cui opinioni ipsa verba v. 12 apertissime contradicunt. Triplici quippe modo evangelista coenam designat paschalem ; dicit enim discipulos interrogasse de coena paranda primo die azymorum , quod unum iam salis est ut qui non sit ignarus rituum legalium intelligat agi de paschali coena; additur dein ad maiorem declarationem ὅτε etc. , et demumtertio in ipsis discipulorum verbis clarissime enuntiatur : ut manduces pascha; vide insuper v. 15.16 et verba Christi Luc. 22,15 et Matth. 26,17. 19; quorum locorum consensu excluditur opinatio quorundam qui pascha esse insertum dicunt ex ritu et nomine christiano;
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v. 13 et mittit duos ex discipulis suis, Petrum scil. et loannem Luc. 22,8; cum Marcus nomina non referat, Petrus in sua narratione silentio praeterisse videtur quod sibi honori verti posse videretur, et dicit ezs : ite in civitatem et occurret vobis homo lagenum aquae χεράμλον vas fictile; urceum figulinum óaiulans, sequimuni eum v. 1*5 et quocumque introterit, dicite domino domus : quia magister. dicit (unde facile et recte concluseris eum fuisse ex discipulis Iesu, uti fuerunt v. g. Nicodemus, losephus ab Arimathaea); ub? est refectio mea, κατάλυμα deversorium, coenaculum; unde refectio explicari debet locus refectionis, refectorium, ubi pascha cum discipulis meis manducem? Iesum eo modo mittere discipulos neque aperte coram omnibus declarare ubi coenam sit acturus, aliqui ex eo explicant quia ludam voluit celare locum, « ne Iudas cognita domo ad insidiatores excurrat et illos ad se introducat, priusquam coenam invslicam discipulis tradiderit » (Euth. τινὲς apud Theoph. in Luc. lans. Schegg, lil. Cook, Weiss). Cum Iesus simili modo mitteret discipulos duos nec nomen eius a quo asina et pullus requirebantur indicaret ante sollemnem in urbem ingressum, alii eam rationem censent unprobabilem (Schanz) neque eam ex v. 11 necessario sequi. Uti prius, ita nunc quoque eo modo loquendi manifestat sibi perquam nota esse absentia quoque et futura; datur itaque « indicium praesciae divinitatis, quia cum discipulis loquens quid alibi futurum sit novit » (Beda). Et tale signum et indicium ante passionem ad id quoque inservire monet Vict. ut iterum ostendat se pati quia velit pati. Putant Weiss, Cook Iesum rem antea cum hero illo composuisse, ita ut nihil miraculi in hisce Iesu verbis deprehendatur. Potest quidem admitti herum illum antea a Domino esse admonitum (cf. Zans.); at ne id quidem ullo modo ex verbis colligitur neque sequitur ex eo quod Christus dicit τὸ χατάλυυά μου (uti Weiss vult), cur enim et quo sensu ita loquatur, statim explicatur : ubi pascha... manducem. Sed Christus alia praemittit quae antea esse cum hero composita ne cogitari quidem potest nisi ridicula et absurda quis fingere voluerit. Quomodo enim antea inter se convenire potuissent, ut eo momento quo discipuli, qui probabilissime a Bethania mittebantur, urbem ingrederentur, iis occurreret servus heri lagenam aquae baiulans? debuit tempus accuratissime definiri, dicent fortasse. At ne hoc quidem iuvat. Quomodo enim potuit inter eos constitui, ne discipuli aut citius aut lentius irent et ita tempus servo assignatum quo certo loco urceum ferre deberet non servaretur? vel quomodo inter eos componi potuit, ne alius quoque vel tertius eo tempore in urbe adeo frequente portaret urceum aquae ad plurimos usus eo praesertim die necessariae? quo quid magis obvium? ergo saltem debuit Iesus scire accurate tempus quando ingressuri essent urbem ; debuit scire fore ut nemo eo tempore et loco urceum aquae portaturus essel praeter servum illum. Ergo eius praescientia necessario requiritur, etsi quis rem illam ridiculam fingat. Quare alii, ut miraculum removeant, ipsam narrationem hanc non esse sinceram sed traditione posteriore adulteratam contendunt (AZleek, Meyer) et efformatam secundum 11,2. Sed ipso quoque narrandi modo apud Matth. ile ad quendam narratio Marci et Lucae confirmatur (vide ad Matth. 26,18). Cives urbis coenacula parare et peregrinis ad pascha celebrandum elocare solebant. Eiusmodi coenacula debito tempore instruebantur; unde is quoque ad quem Dominus misit iam habebat triclinium paratum
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v. 15 et tpse vobis demonstrabit coenaculum grande , stratum, ἀνάγαιον dicit conclave in parte domus superiore, ἐστρωμένον non potest referri ad pavimentum (4/5.) neque ad sola tapeta, sed ad lectos convivales seu tricliniares, in quibus iacentes mensae accumbere solebant, additur ἕτοιμον, quod itaque non solum lectis instructum, sed etiam ad coenam paschalem paratum et accommodatum est; et i/[ic parate nobis, ea procurate et afferte quae necessaria sunt, v. g. agnum debito modo paratum, panes azymos cum lactucis agrestibus (Ex. 12,8), calices cum vino etc.;
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v. 16 et abierunt. discipuli eius, pvobabilissime a Bethania, cum Iesus ibi noctu degere soleret a die ingressus in urbem, et venerunt in ctvttatem et invenerunt sicut dizerat illis et paraverunt pascha, de qua re Petrus, unus ex discipulis, optime testimonium reddere et narrare poterat. Coena haec instituenda erat die 14 nisan ad vesperam (cf. Ex. 12,6 seq. Num. 9,3. 5. 11); unde
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v. 17 vespere autem facto venit cum duodecim ; ex modo narrandi videtur sequi duos illos praeparatione facta ad Iesum rediisse; at necessarium non est id supponere; nam dictioni satisfit eo quod Iesus cum duodecim ad coenaculum accessit. Specie externa tamquam una familia amice mensae accumbebant. Verum [Iudas scelus animo gerebat. Ostendit Iesus sibi notum esse proditorem ; monet quam indigna res sit hominem familiarem et convivam evadere proditorem suum; minatur proditori supplicium futurum, sempiternum. Quae tria profecto satis fuissent efficacia ad Iudam ἃ scelere absterrendum, nisi se plane satanae mancipasset a quo ei iam tenebrae tartareae obcaecationis offundebantur (cf. Luc. 22,3);
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v. 18 et discumbentibus eis et manducantibus ait Iesus : amen dico vobis, quta unus ez vobis tradet me, qui manducat mecum; ab amico et familiari tradi sane durum est et ad dolorem vehementem excitandum omnino factum; addens ὁ ἐσθίων μετ᾽ ἐμοῦ simul monet Iesus quam sacra sint et ab omnibus habeantur iura hospitalitatis, et pariter alludere videtur ad illas psalmistae querelas et dolores : si inimicus meus maledixisset mihi, sustinuissem utique; tu vero homo socius meus, familiaris, notus meus etc. (Ps. 55,19-15 hebr.) et homo qui edebat panes meos elevavit contra me calcaneum (Ps. 41,10; cf. Ioan. 13,18). Quo Iesu sermone multum perturbati et exterriti sunt apostoli
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v. 19 at illi coeperunt contristari et dicere ei singulatim εἷς xxzà εἰς unus post alterum, singuli : numquid ego? μήτι ἐγώ; qua particula exspectatur rem in responsione negatum iri, ita ut sensus sit : ego tamen is non sum , nonne? Etiam magis effert Iesus rei indignitatem
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v. 90 qui ait illis : unus ex duodecim ex iis quos prae aliis sua familiaritate dignatus est, quos elegit et vocavit apostolos, quibus amplissimam potestatem: patrandi miracula concessit (3,18. 15. Matth. 10,1), quz intingit mecum manum 1n catino maiore emphasi quam in v. 18 intima mensae societas exprimitur. Sunt qui censeant hisce verbis iam propius designari proditorem tamquam unum ex illis qui proxime Christo assideant, ita ut in eadem patina, in idem ius cum Iesu intingat manum (cf. Erasmus, Cai. Ians.). At id nullatenus necessario ex verbis sequitur; quare merito alii dicunt significari idem quod v. 18 (Patr. Schanz, F.); sed maiore vi designatur ad quantam cum Iesu familiaritatem proditor sit admissus. Existimat Schegg forte alludi ad ritum coenae paschalis, ita ut Christus innuat eum esse proditorem qui particeps sit coenae institutae ad memoriam liberationis ex Aegypto et beneficiorum Dei revocandam. Simul addit cur sciens et volens se permittat tradi
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v. 91 ec Filius quidem hominis vadit ὑπάγει, propric discedit, e vita scil, sicul scriptum est de eo; cum Iesus repetito apostolis passionem et mortem suam praedixisset (9,30; 10,33. (5. Matth. 16,21; 17,22; 17,22; 20, 11-19) quae sibi a principibus sacerdotum esset inferenda, ea voce simul satis indicat quem exitum proditio sit habitura. Si itaque, ut aliqui putarunt, ludas soli lucro pecuniae inhians cogitabat secum Iesum etsi traderetur evasurum esse ex insidiis et periculo (prout saepe iam evasisset), hac tamen voce ei omnis excusatio sceleris adempta est. Uti post resurrectionem apostolis et discipulis ex oraculis demonstrat oportuisse ut pateretur (Luc. 24,96. &4)et uti idem etiam in horto monuit (Matth. 26,55), ita iam hoc loco explicite statuit se libentem ac volentem cuncta esse subiturum quae de se praefigurata sint. Quae itaque ingrediens mundum teste apostolo spoponderat : ecce venio, in volumine libri scriptum est de me, ut faciam Deus voluntatem tuam (Hebr. 10,7), haec animo generoso opere exsequitur. Simul autem supplicio proposito scelestum apostolum docet quantam incursurus sit damnationem, vae autem homini ilit per quem Filius homüus tradetur, vae quia ingens admittit scelus maxime abusus libero arbitrio, admittit quamvis tot admonitionibus eruditus et tot Iesu conatibus ad resipiscentiam sit invitatus. Quod igitur ille plena libertate et electione erat facturus, hoc Deus praevidit et praevisa illa malitia etiam ea quae homines perverse agunt subservire facit consiliis suis. Sed quia ille peccat dum potuit non peccare, merito et iuste vae ei dicitur, quod vae ulterius declaratur : óonum (erat) ei, si non esset natus homo ille; « videtur mihi sentiendum cum beato Hieronymo et beato Gregorio quod melius eligendum esset damnato non esse quam sic esse, sicut dicit sanctum evangelium » (A/5.) et Beda repetit verba S. Hier. (ad Matth. 26,25) : « simpliciter dictum est multo melius esse non subsistere quam male subsistere; poenam praedicit ut quem pudor non vicerat corrigant denunliata supplicia ». Subtilius premit Cai. vocem natus : « quia mortuus in utero matris incurrisset solam poenam damni, modo autem incurrct ctiam poenam sensus οἱ talem ac tantam in inferno ». Ceterum plura de hoc effato Christi vide in Comment. Matth. Il p. 423. Notat N. Leo (Serm. 58,3. M. 34,334) quanta benignitate Iesus usus sit in ludain; « non aspera nec aperta impium iucrepatione confundens, sed leni ac tacita admonitione conveniens, ut facilius corrigeret poenitudo quem nulla deformasset abiectio. Cur, infelix Iuda, tanta benignitate non uteris? ecce parcit ausibus tuis Dominus et nulli te nisi tibi indicat Christus, nec nomen tuum nec persona detegitur, sed veritatis et misericordiae verbo cordis tantum tui arcana tanguntur. Redi in integrum et deposito furore resipisce! Clementia invitat, salus pulsat, ad vitam te vita revocat. Ecce immaculati et innocentes condiscipuli tui ad significationem facinoris expavescunt et omnes sibi non edito impietatis auctore formidant. Contristati enim sunt non de conscientiae reatu, sed de humanae mutabilitatis incerto, timentes ne minus verum esset quod in se quisque noverat quam quod ipsa veritas praevidebat. Tu autem in hac trepidatione sanctorum abuteris Domini patientia et abscondi te tua credis audacia. Addis impudentiam sceleri nec signo evidentiore terreris »; cf. Matth. 26,25. Cum apostolus scribat : pascha nostrum immolatus est Christus (1 Cor. 5,7), aperte indicat agnum paschalem fuisse figuram et typum Christi. Quare prorsus erat conveniens ut Christus expleta coena typica suam nobis daret coenam, in qua iam non agnus ille typicus comeditur, sed verus ille Agnus Dei qui tollit peccatum mundi (loan. 1,29). Agnus quippe paschalis significabat Christum non solum ut hostiam, sed etiam ut cibum, quia agnus ille non solum immolabatur sed etiam comedebatur ; sanguis eius significabat effectum redemptionis Christi per quem ab exterminatore protecti et a servitute aegyptiaca erepti sumus (cf. S. Greg. hom. in evang. 92,7 seq. Thom. ἃ p. qu. 78 art. 6). Quare post coenam paschalem instituitur s. eucharistia, per quam secundum Christi verba vera nobis vita, vita aeterna quae est fructus et effectus redemptionis contingere debet (Ioan. 6,52.57)
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v. 22 et manducantióus illis i. e. dum adhuc mensae accumberent, tempore illo coenae; nam ex Luc. 92,20 et 1 Cor. 11,25 docemur Christum postquam coenavit μετὰ τὸ δειπνῆσαι instituisse eucharistiam; dum Marcus eadem vegba ex v. 18 repetit, indicat alterum quod tempore illo coenae factum sit post declarationem proditionis, accepit Iesus panem , azymum quo scil. utendum erat in coena paschali, δέ benedicens εὐλογήσας laudibus Deo dictis et gratiis actis, uti Luc. 92,19 dicit εὐχα- 91571,5455 ltem 1 Cor. 11,25, et ipse Marcus et Matthaeus quoque statim in calicis consecratione eadem voce gratias egit utuntur; fregit, panes enim erant placentae tenues; azymus panis non erat cultro crassior (Jahn, Archaeol. bibl. ὃ 150); forma erat rotunda (unde on» *25 Ex. 29,93. 1 Sam. 2,36. Prov. 6,26) diametro 9 vel 10 pollicum (Ian); facile itaque pertenues panes frangebantur; dicebatur quoque panem fransere ubi nos diceremus aliquid panis dare (cf. Is. 58,7), et dedit es et ait : sumite, hoc est corpus meum; ante annum promiserat se daturum carnem suam ad manducandum; neque cum [udaei et etiam multi ex discipulis offenderentur verbis illis, promissionem illam intelligendam esse dixit metaphorice, verum eandem saepius repetiit et carnem suam esse manducandam, sanguinem suum esse bibendum gravissime asseruit. Nunc itaque id implet quod promisit. Quare ex verbis promissionis iam elucet verba haec : hoc est corpus meum, esse sensu litterali, uli sonant, concipienda, ad quam acceptionem apostoli iam ex anno integro erant praeparati. Idem valet de
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v. 23 ec accepto calice gratias agens dedit eis et biberunt ez illo omnes; quid vero bibant declaratur
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v. 94 et ait illis, dum scil. calicem iis porrigeret; cf. Matth. 26,27; Aic est sanguis meus novi testament qui pro multis effundetur τὸ ἐχγυννόμενον qui effunditur; vide lect. var. Verbis hisce Christus aperte alludit ad verba Moysis, qui sumens sanguinem sacrificalem eum respersit in populum dicens : hic est sanguis foederis (Ex. 24,8). Foedus autem quod Christus instituit melioribus hostiis etsanguine consecratur infinite superante sanguinem sacrificalem veteris foederis. Porro eo quod sanguis dicitur effundi pro multis ὑπὲρ πολλῶν, in commodum multorum, simul declaratur esse sanguinem sacrificalem; cf. Lev. 17,11 et Hebr. 9,22 sine sanguinis effusione non fit remissio, quo modo loquendi apostolus indicat sanguinis effusionem intelligi sacrificalem et notionem sacrificii et effusionis sanguinis in emolumentum, ad peccata tollenda ex s. litteris fuisse apud. Iudaeos intime sociatam. Foedus quod Christus instituit optime vocatur novum (vide var. lect.; ceterum xax διαλήχη certo legitur Luc. 22,90), sicut iam leremias instaurationem messianam novum foedus appellavit (31,31; cf. Hebr. 8,8) et hoc foedus simul induere veram testamenti rationem , quia mors intercedat testatoris /quare iam vetus illud non sine sanguine, i. c. morte victimae dedicatum sit), pariter nos docet apostolus (Hebr. 9,15 seq.). Dicitur effundi pro multis scil. cum fructu, ut multi revera remissione accepta vitae aeternae beatitate potiantur; ceterum offertur pro omnibus :vide ad Matth. 26,38). Instare suum ex hac vita mortali digressum significat
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v. 25 amen dico vobis, quia iam non bibam de hoc genimine vitis usque in. diem illum , cum illud bibam novum in regno Dei; cum Christus post resurrectionem suam teste Petro cum discipulis manducaverit et biberit (Act. 10,41), aliqui verba haec referunt ad illud tempus (Vict. Ca. Calm.). Sed id ex duplici capite repugnat. Vinum enim illud cur diceretur novum? dein tempus post resurrectionem nondum est regnum Dei. In regno Dei et bibere illud novum illustratur eo quod Christus teste Luca 22,99. 30 mox postea dixit : ego dispono vobis regnum, ut edatis et bibatis super mensam meam in regno meo. Loquitur itaque Christus de potu longe alio, loquitur de coelesti beatitudine quae quam maxime proprie est regnum Dei, in quo regno iterum se familiariter cum discipulis mensae coelesti accumbere, utique aliis plane cibis frui praedicit. Qua promissione tristitiam discipulorum de suo digressu mitigat eisque spem praeclarissimam ostendit. ditque discipulis, uti in canone Missae quoque explicatur (Suarez). Immo sensus obvius est, ut is qui panem accipit, frangit datque aliis dicens : accipite et comedite, ipse non censeatur partem pro se retinere et comedere; nam eum panem quem accipit in manus dat aliis. Et insuper haud abs re monet Suarez : videtur posse retorqueri argumentum ; nam in apostolis accipere et comedere distinguitur et proin in iis duplex acceptio fuit manibus et ore, quae duplici verbo explicatur, Christo vero sola acceptio manuum attribuitur, ergo altera tacite negatur. Quare merito dicit idem illam assertionem S. Thomae non esse certam et merito S. Thomam illam solum ut probabilem proponere. Quandoque provocatur quoque ad S. Aug. doctr. christ. 9,3 (M. 34,37): « sacramenti corporis et sanguinis sui praegustato significavit quod voluit »; sed advertendum est codices manuscriptos perpaucos ita legere, verum codices quinque optimae notae praebere per gustatum, tres per gustum et antiquos codices passim praebere gustatum loco gustum. In Eugipii Excerptis per gustatum edidit Knoell p. 822, Vindobonae 1885. — Ceterum Christum sumpsisse eucharistiam affirmant sat multi; cf. Salmeron t. 9 tract. 15 versus finem, Sylv. t. 5 libro 7 cap. 7 qu. 26 et quos ille allegat. Ex traditione rabbinorum psalmi illi qui appellantur Aa/le/ (Ps. 113- 118 hebr.) recitandi erant in coena paschali et quidem pars prior (Ps. 113. 114 hebr. secundum scholam Hillel; Ps. 113 secundum scholam Schammai) antequam accumberent et cibum sumerent; altera pars post sumptum cibum (cf. Burtorf, Lexicon chald. p. 613 seq. et Surenhusius Il p. 174 tract. pesachim cap. 10,5-7). Qui mos confirmari videtur
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v. 26 et hymno dicto exterunt in montem olivarum ; uti locis allatis dicitur, altera pars hallel recitabatur in coena paschali ad quartum calicem, cui alia quoque benedictio quam benedictionem cantici vocabant addebatur : benedictus sit qui creat fructum vitis etc. Si quintum poculum addebatur, dicendum erat hallel magnum quod tamen non uno modo definiunt; alii scil. ἃ Ps. 118 usque ad 137; alii Ps. 120-137 ; alii 135-137. Quae ratio intercedat inter ritum coenae paschalis et s. liturgiam Missae erudite exposuit G. Bickell (Zeitschrift für kath. Theologie, Innsbruck 1880 p. 90; 1884 p. 402 et iam antea : Messe und Pascha, Mainz 1872); cf. Dublin Review 1889 Oct. p. 350; 1890 April p. 286; 1890 July p. 75, Oct. p. 337, ubi de s. liturgia Gasquet docte disputat.
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v. 27 et ait eis Iesus : omnes scandalizabimini (in me in nocte ista; videtur transsumptum ex Matth. 26,31; nam cur in tot codd omissum esset difficile explicaretur; facile cur insertum sit patet) 1. e. ex iis quae mihi accident desciscendi ἃ me occasionem capietis ( Patr.) , offensi me deseretis. Scandalum quod passi sunt aliqui ita explicant, ut dicant eos amisisse fidem in Iesum, quippe qui nec se nec suos posset eripere neque esset Filius Dei, sed morte periret (cf. Lap. ad Matth. 26,31). Quae tamen sententia nimis dura videtur neque ullo pacto commendatur Ioan. 16,31. 32, ubi Christus apostolis dicentibus : nunc credimus quia a Deo existi, respondet : modo creditis? ecce venit hora et iam venit, ut dispergamini unusquisque in propria et me solum relinquatis. Quibus verbis solum dicitur eos non fore adeo fortes et constantes, ut quod credunt in summo discrimine sua apud Iesum praesentia aperte profiteantur. Cum enim id accideret quod minime exspectarant, pusillanimitate et timore victi fugam arripiunt videntes Iesum capi. Atque in hac fuga adeo celere ct in illo maximo terrore quo perturbati plane redduntur immemores et verborum Chrisli et suarum promissionum consistere scandalum , etiam consequitur : quia. scriptum est : percutiam pastorem et dispergentur oves; nonne in hac locutione parabolica vel in hac ipsa comparatione aliqua coutinetur excusatio fugae et. perturbationis eorum? quid enim mirum quod oves timidae natura et pavidae dissipantur, si pastor hostil! impetu male tractatur? Verba petita sunt ex Zach. 13,7; in hebr. Dcus alloquitur gladium vel frameam : percute pastorem ; quare cum iubeat percuti pastorem, sensus revera est : percutiam; de ipso oraculo vide meum Comment. in min. Proph. II p. 38* seq. Repetit Beda vevba S. Hier. : « pvaedicit quod passuri sunt, ut cum passi fucrint non desperent salutem, 561 agentes poenitentiam liberentur ». Insuper maiorem illis affert consolationem dicens (Theoph. Ca.)
£V £40: £V. zu νυκτ' ταῦτ AC? EPRMNU αἱ plc g*sah syr (utr) arm aecth; pauci codd vulg habent in me mt ox car lich val wil harl); lich ken scandalum patiemini. In v. 29 :: zz N D C 6 L aliq minusc arm ; rell xa: εἰ, addunt ἐν σοὶ E Ὁ U aliq minusc, sixt in te (quod codd vulz non habent). In v. 31 ἐκ περίσσου zA:ys 233ov ΑΝ ΓΔ ΤῊ unc 9 al pler; k plura loquebatur magis; c ff? amplius loquebatur multa dicens; commori tecum mt ox wil. In v. 35 :z:z::. NB L Ti W IE; codd rell exzsev; addunt (e. Matth) ἐπι προσωπον Ὁ ἃ aliq minuse; in faciem a cff? g?i k q gat lich arm; adorabat dub ept; D «za 22:75; di qhora haec, filla; Καὶ calix iste. In v. 36 quod cgo dico a. In v. 37 vigilare mecum. wil; P 2 minuse usz' suo) (c Matth). In v. 38 ελθητε N* Β 346. Ti W H; rell codd εἰσελθητε. In v. 40 zx παλιν ελθων N DL W Η; al codd ὑποστρέψας Τί; reversus vulg syr (utr) arm. aeth ; ingravati am (ἃ hub? lich med lind harl Wordsworth. [n v. 41 D art7st τὸ τελος zat 7 ὡρᾶ; d 4 sufficit finis et hora; f adest finis, venit hora; cíf * adest enim consummatio et hora; a consummatus est finis, advenit hora; syr (utr) appropinquavit finis et venit hora. Singularia habet k : dormite iam nunc; ecce appropinquavit qui me tradit. ct post pusillum excitavit illos et dixit iam hora cst ecce traditur filius hominis in manus peccatorum. Etiam pl codd vulg (raditur, uti am cav hub for med ox rush tol lind harl, Wordsworth. Quamvis Christus saepius praedixisset suam passionem, tamen apostoli quando revera accidit maxime perturbati sunt; atque id quoque Christus eis vaticinatur
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v. 38 sed postquam vresurrerero, praecedam vos in Galilaeam; « ex his quae Christo esset. discipulorum caritas apparet luculenter; ne enim putarent eum ipsorum infidelitate quam praedicebat adeo of- . fensum iri ut ipsis nulla spes superesset cum eo in gratiam redeundi, simul praedicit se in vitam reversum unacum ipsis futurum » (Patr.). Galilaeam nominat, utpote patriam apostolorum, in qua plerumque cum eis versatus est, ut ea annuntiatione intelligant Iesum denuo per aliquod tempus ibi versaturum. Neque his contraria sunt quae Luc. 24,36 et Ioan. 20,19 habentur; neque enim dicit se s/atzm in Galilaeam iturum neque ibi primo sese discipulis manifestaturum. Petrus autem « vertex apostolorum praesumens de fervore caritatis quem tunc habebat, ignarus propriae infirmitatis » (4 Ὁ.) eiusmodi offensionem et ignaviam a se nunquam posse committi affirmat
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v. 99 Petrus autem ait illi : et st omnes scandalizati fuerint in te, sed non ego ti καὶ si etiam omnes... ; x«i εἰ (sensu parumper mutato) ne tum quidem, si omnes, ego scandalizabor; affert hic quoque Beda quod S. Hier. monuit : « non est temeritas nec mendacium, sed fides est apostoli Petri et ardens affectus erga Dominum Salvatorem ». Verum ab aliqua temeritate vix poterit absolvi, etsi pro ferventiore indole sine maiore consideratione solum secundum affectum quem tunc habebat locutus sit. Nam et antea iam expertus erat quam facile excideret ab animi fortitudine (Matth. 15,30) periculo instante, et hic ne repetitis quidem Iesu assertionibus suam relinquit praesumptionem atque solis suis confidit viribus; neque enim ei in mentem venit flagitare a Domino ut omne avertat periculum. Nam, ut Vic. notat, cum et propheta fugam praedicat et Christus eius sermonem confirmet, debuit Petrus petere ἃ Domino : adiuva nos ita ut non separemur; at ille sibimet confidit;
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v. 30 et ait illi Iesus : amen , confirmatione utitur quia est de futuro et contingens (A/5.); proinde ut intelligere possit Petrus Dominum non loqui quasi hominem coniectantem et minitantem de iis quae fortasse possent contingere, verum scientia certa rerum futurarum, dico (ibi, quia tu hodie tn nocte hac. prius quam gallus vocem bis dederit ter me es negaturus; nota quam certo affirmet et qua loquatur gradatione : hodie, cum dies a vespera inceperit; sed hodie accuratius determinatur : zn nocte hac, quae usque ad solis ortum extenditur; demum etiam magis distincte : ante diluculum; 5s a solo Marco refertur, certe Petro narrante, sicut etiam v. 68 et 72 bis gallum cantasse narrat. Quare etiam Christi verba non erunt explicanda de tertia noctis vigilia ante quam finitam Petrus sit negaturus, ut propter 13,35 Weiss vult (cf. Schanz), sicut iam F6. quoque exposuit : non absolvetur hac nocte gallicinium, priusquam ter me negaveris. Verum Petrus, uti homines fervidioris ingenii solent sententia dis- Domino contradicit et testimonio suae conscientiae confisus etiam maiora se praestaturum pollicetur
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v. 31 αὐ ille amplius loquebatur : et st oportuerit me simul commori tibi , non te negabo; similiter autem et omnes dicebant ; magnum itaque amorem quo nunc animi eorum afficiuntur in Iesum testificantur et ex hoc affectu de futuro iudicant ; verum mox experientur humanam fragilitatem, ut discant non suis confidere viribus sed ad Dei opem confugere. Christus eorum testificationem amoris et benevole audit et simul noscens eorum fragilitatem misericordia movetur. Iesus obviam it passioni;
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v. 323 e/ veniunt in praedium , χωρίον proprie est ager, fundus; loan. 18,1 dicitur κῆπος, hortus arboribus consitus, cut nomen Gethsemant i. e. torcular olei, uti communiter explicant i. e. you n3; S. Hier. interpretatur nomen vallem pinguissimam, proin ^z w*3; est hortus ad radices montis olivarum ; aliqui opinantur hortum et villam fuisse Mariae matris Marci (cf. Expositor, & ser. 3 vol. 1891 p. 292); res est plane incerta neque potest reddi certa ex v. 51 etsi adolescens ille censeatur Marcus. Uti Iesus solebat orare antequam aggrederetur negotium maioris momenti (1.35 ; 6,46. Luc. 3,2; 5,16; 6,12 ; 11,1), ita nunc quoque opus redemptionis oratione inaugurat; et ait discipulis suis : sedete hic donec orem ; eos igitur fere in introitu horti remanere iubet ; sed tres illos quos saepius prae aliis secum esse voluit, etiam hic longius secum progredi desiderat
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v. 33 et assumit. Petrum et Iacobum et loannem secum , qui scil. testes erant gloriae eius in transfiguratione eosdem testes quoque facit suae agoniae, « ut illi ipsi qui gloriosa viderant videant et tristia » (Theoph.), ut sint spectatores et testes imbecillitatis quoque suae humanae, in qua hi ob conspectam prius gloriam et pleniorem de ipso cognitionem minus offendi poterant quam ceteri (lans.). lam antequam corpus traderet tortoribus, in ipsa anima experiri ac pati voluit summam tristitiam et moestitiam et gustare omnes illos terrores et horrores quibus anima humana concuti solet instante cruciatu durissimo; et coepit pavere ἐχθαμθεῖσθαι attonitum fieri, obstupescere prae pavore, δέ (aedere ἀδημονεῖν taedio et. moestilia affici. Et quantopere anima eius excrucietur, eo ipso manifestum redditur quod coram apostolis de aerumna loquitur idque verbis gravissimis v. 3* et atit illis : tristis est anima mea usque ad mortem περίλυπος valde tristis, quasi undique tristitia obsepta et cireumdata, cuius intentio ac gravitas declaratur : usque ad mortem, id quod non significat durationem (S. Hier.), sed : in eo sum ut moriar prae tristitia; tanto scil. pondere in animam incumbit eamque premit, ut mortem afferret nisi Iesus hunc effectum impediret. Hac lugubri lamentatione in sinum familiarium apostolorum effusa eos iubet ibi consistere et vigilare; ipse autem paululum progressus orationi se dat; sustinete μείνατε manete hic et vigtlate; ut secum in oratione vigilent exoptat, uti ex v. 38 consequitur. Et quid sit quo adeo affligatur Christi anima indicatur subsequentibus, quibus simul denuo demonstratur quantis tribulationum fluctibus immersa sit
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v. 35 et cum processisset paululum, procidit super terram , ἔπιπτεν iterum iterumque procidebat in genua, in faciem suam (Matth. 26,39) positis genibus (Luc. 22,41); modo itaque in genua procumbens, modo plane prostratus orabat; ipsa situs mutatione animi afflictio et dolor ingens declaratur, sicut summa eius humilitate maximus in orando fervor et precatio impensissima, e£ orabat, ut si fieri posset transiret ab eo hora ὥρα, tempus, hora, usurpatur hoc loco pro re quae eo tempore imminebat ; transit itaque hora ab homine, si id quod imminet non accidit, si homini parcitur. Ceterum quid flagitaverit, statim additur
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v. 36 etdixit : abba Pater, Christus utique voci aramaicae abba non addidit vocem graecam ὁ πατήρ, quamvis quandoque dictum sit Iesum et graeca voce esse usum, ut Ecclesiam suam ex Iudaeis et gentibus congregandam insinuaret (S. Aug. de cons. evang. 3,54. 154). Sed vox graeca videtur addita a Petro qui narrans de oratione Iesu ipsum illum sonum quo Iesus Patrem allocutus est retinere et aliis insinuare voluit, sed pro Romanis adiecit vocis explicationem. Alii censent ea dictione indicari Christum vocem abba geminasse ex intimo cordis affectu ad inagnitudinem eius et filialis fiduciae significandam (Cai. Lap.). Alii censent ab evangelista esse additam (Alb. Patr. Schegg, Fil. Kei); sed si Marcus voces aramaicas ipse explicat, solet id indicare; vide 5,51 et 7,35. Alii demum censent formulam precandi abba Pater apud Christianos iam usitatam (cf. Rom. 8,15. Gal. 4,6) a Marco esse usurpatam et praeoccupatione quadam ipsi Christo attributam (Schanz, Weiss), qui modus explicandi per hysteron proteron (ScAanz) neque necessarius est neque placet; omnia tibi possibilia sunt; provocat ad Patris omnipotentiam qua possit alio quoque modo ut opus peragatur redemptionis permittere; implorat itaque Patrem, ut quia fieri potest, dummodo Pater velit, hora a se transeat; quare bene notat S. ug. idem esse omnia (bi possibilia sunt ac quod habetur Luc. 22,492 : si vis; transfer calicem hunc a me sortem hane ac passionem quam mihi imminere video transfer a me; de metaphora calicis vide 10,38. Quantis cruciatibus Christi anima humana exerceatur ex hac ipsa precatione luculentissime patet. Attamen mediis in angustiarum et tribulationum fluctibus se plane committit beneplacito Patris et quo sensu precationem illam accipi velit declarat addens : sed non quod ego volo sed quod tu; cum dicatur ἀλλ᾽ οὐ, non potest sententia absolvi supplendo γενέσθω; neque opus est aliqua suppletione; nam oratio uti est et perspicua est et ex hac ipsa forma abrupta magis ad emphasin et ad affectus magnitudinem facta. [ἢ magnis enim animi commotionibus per membra abrupta incedere solet oratio. De quanam re coeperit pavere et taedere et tristis esse usque ad mortem, hac precatione declaratur. Erat scil. de sorte quae ipsi subeunda proponebatur. Eo sensu accipiendum esse calicem patet ex usu metaphorae usitatae. Hunc calicem autem spectare ad passionem cui obviam eat elucet etiam ex eo quod Petro qui prohibere vult ne caperetur dicit : calicem quem dedit mihi Pater non bibam illum (Ioan. 18,11)? Christus igitur ex viva apprehensione passionis instantis οἱ mortis magna tristitia affectus est; praevidebat enim et vivide sibi repraesentabat singula tormenta , flagella, spinas, opprobria, crucem ctc. Ita Christum timore mortis tristem fuisse explicat S. Joannes damascenus (de fide orth. 3,23; M. 94,1089), item Vict. Theoph. et S. Thom. 3 p. qu. ^6 art. 6 inter doloris interioris causas apud Christum recenset amissionem vitae corporalis quae naturaliter sit horribilis humanae naturae; « vita autem corporalis Christi fuit tantae dignitatis, quod de eius amissione etiam ad horam magis esset dolendum quam de amissione vitae alterius hominis per quantumcumque tempus »; pariter advertit s. doctor animam Christi secundum vires interiores efficacissime apprehendisse omnes causas tristitiae; inter quas causas merito recensetur etiam praescientia Christi multos homines pro quibus tam horrenda pati debeat tamen perituros esse, recensetur horror ille et taedium summum quod experiri debuit de tot hominum flagitiis etc. (cf. Sa/meron t. 10 tract. 11; Jans. Lap. Sylv. Lamy et recentiores). Homines angustiis pressi varia tentare, modo huc modo illuc discurrere solent. Etiam hanc angustiarum significationem modumque Christus prae se ferre videtur ; modo enim orat, modo quasi aliquid solatii ex discipulorum affectu et colloquio capturus (δ γέυ.) ad eos se confert. Sed simul eorum gerit curam eos admonens ut sese muniant contra periculum instans et suam in eos declarat ineffabilem mansuetudinem , quia eos iussa minime facientes non acerbo animo insectatur, sed mansuete compellat tacite solum notaus eorum in promittendo infidelitatem (Jans.)
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v. 81 et venit et invenit eos dormientes; venit ad tves illos v. 33; Petrum enim, unum ex tribus qui remoti erant ab aliis octo alloquitur et ex accurata narratione apud Matthaeum et Marcum (aliter utique videri posset ex Luca 22,39. 40) hos tres vigilare iusserat, quod ab iis neglectum reperit. Christi verba de sua maxima tristitia , vultus eius et habitus subito adeo mutatus, ut eum paventem viderent et moestum v. 33 reddiderant ipsos quoque tristes et affectos moerore ; adde tempus noctis; non mirum iis obrepsisse somnum. l'rae ceteris autem Petrum alloquitur quippe qui ceteris maiora et ardentius pollicitus erat et qui ut reliquorum primus et antesignanus exemplo praeire debuerat (Jans. Sylv.); et ait Petro : Simon, dormis? non potuisti una hora vigilare? mori mecum promisisti et iam non potes mecum vigilare? tanta tibi de te promittebas modo, et nunc ne somno quidem obsistere potes? Haec verba Petro dicta unus retulit Marcus; l'etrus in sua narratione se ἃ Domino reprehensum exponere solebat; alios quoque esse reprehensos innuitur
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v. 38 rgi/ate et orate , ut non intretits in. tentationem ; Petrus qui alias adeo promptus, immo praeceps erat ad respondendum, silet pudefactus nec verbum proferre audet convictus inconstantiae et neglecti Domini mandati. Iesus autem repetit quae antea monuerat; addit ut orent; denuo demonstrat periculum augens vim admonitionis et gravitatem , ne neglecta oratione tentatio eos inveniat imparatos et infirmos et ope divina quam efflagitare neglexerint destitutos. Posse periculum lapsus et tentationem assidua vigilantia et oratione averti pariter eos docet. Atque ne suis viribus confidant neve ex praesenti affectu et animi consilio metiantur arbitrenturque quid facturi sint. ingruente periculo, monet : spiritus quidem promptus est, caro vero infirma; πρό-- θυμὸν animus quidem paratus est ad bonum libenter amplectendum; sed ne haec promptitudo superetur et exstinguatur carnis infirmitate et ignavia, dum instet periculum, opus est ut voluntas auxilio divino roboretur ac sustentetur, quod auxilium a Deo efflagitetur oportet. Hac sententia ita in universum prolata Dominus simul videtur mitigare reprehensionem somnolentiae significans eos non ob contemptum mandatum sed propter infirmitatem carnis obdormivisse (TAeopA. ad Matth. Ians.). Aliqui, uti Beda quoque ἢ. l. (alios recenset Sy/v.), arbitrantur haec Christum de se dicere ; id quod refutatione non indiget, cum oratione contexta sola aliis rationibus omissis satis superque repudietur. Neque cum Vatablo ad Matth. 26,51 explicandum est : tentator animosus est et potens, homo autem admodum imbecillis, ut sine Deo non possit resistere. Quod ultimum utique vere et bene dicitur; at πνεῦμα nequit de satana exponi neque modus loquendi ullo pacto ei acceptioni congruit : spiritus quidem i. e. quamvis spiritus promptus sit ac paratus, caro tamen infirma est. Iesus iterum redit ad orandum
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v. 39 e/ iterum abiens oravit eundem sermonem dicens, unde elucet terribili illa agonia et angustiis et horroribus animam Iesu etiamtum fuisse pressam quibus inducebatur ut Patrem rogaret: transfer calicem a me. Verum ita rogat ut Patris beneplacitum suo desiderio omnino anteponi velit. Docet nos constantiam et perseverantiam orationis; « annon quivis liquido perspicit eum idcirco sic esse locutum, ut nos Dei solius opem in tentationibus invocare divinamque voluntatem nostrae anteponere doceret » (loan. damasc. 1. c. 3,254);
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v. 40 et reversus denuo invenit eos dormientes, erant enim oculi eorum gravati, qua dictione gravis somnolentia optime describitur, cum teste experientia oculi quasi gravi pondere pressi aperiri nequeant. Etiam hic valet illud : corpus quod corrumpitur aggravat animam et terrena inhabitatio deprimit sensum multum cogitantem (Sap. 9,15), et ignorabant quid responderent ei, « huius rei testis nemo alius esse potuit nisi unus ex illis tribus discipulis; hi enim soli noverant se 29gnorasse quid responderent. Id Matthaeus narrare omisit. Α quo ergo Marcus id didicit? a Petro inquam uno ex illis » (Patr.). Relictis illis iterum abiit et oravit tertio eundem sermonem dicens, ut Matth. 96,&& refertur. Atque id Marcus quoque innuit
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v. &1 e/ venit tertio; ergo a discipulis somno gravatis regressus erat ad orationem et nunc tertio ad eos redit, sed redit iam non tristis et afflictus, verum parta victoria tranquillus et fortis. Novit mox venturum esse proditorem. Per breve temporis spatium discipulos quiescere sinit ; e£ ait εἰ ἐδ : dormite tam et requiescite; haec non dici , uti aliqui putant, ex ironia, iam ad Matth. 26,55 disputatum est, et hoc loco praeterea suadetur, cum sequatur sufficit ; ita ἀπέ- χει optime verti plerique recentiores quoque statuunt (ReiscAl, Bisp. Schansz , Fil. Poelzl, Ewald, Dleek, Weizsaecker, Meyer, Weiss, Keil aliique quos enumerant Schanz, Weiss). Sed de qua re dicatur controvertitur. Aliqui id Iesum de se dicere existimant : iam potestis dormire; satis certaminis subii et satis iam solatii et fortitudinis mihi praesto est; quare cum id iam habeam ad quod vestram sollicitavi orationem et vigilantiam, dormire poteritis (cf. HeischAl, Schanz, Weiss . Sed . nonne hac ratione verba dormite fere ad ironiam reducuntur? et id quod ad su/ficit suppleri debet nusquam exprimitur et a longe repeti debet. Quare cum S. Aug. Bed. Alb. Cai. Fab. lans. Lap. Bisp. Fil. Poelzl, Ed. ll p. 5&1 statuendum erit id dici post quietem illam discipulis permissam, cum iamiam proditor appropinquaret. Hac itaque voce monentur iam satis temporis esse quieti datum ; venit hora quae ut ἃ se transiret antea flagitaverat, sed quam nunc adesse discipulis victoria parta animo alacri et forti annuntiat et quam ulterius describit : ecce Filius hominis tradetur in manus peccatorum ; mox tradar gentilibus qui potissimum peccatores dicebantur (Lamy); sed quia principes synagogae Messia culpabiliter reiecto a foedere divino iam recesserunt et defecerunt, merito accensentur gentibus et ipsi et designantur ut peccatores, ut alieni ἃ foedere Dei Deoque exosi. Quid illud sufficit sibi velit porro declaratur
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v. 42 surgite, eamus obviam illis ne nos incautos se oppressisse dicant (Lamy); hac quoque voce docet se sponte et voluntarie sese tradere tortoribus et scire quae ventura sint ( Vict.) : ecce qui me tradet prope est; « Christus post preces Deo adhibitas animos prae se fert longe alios ac prius v. 33-36, non quod ut tales sumeret ei opus esset precari, sed quo doceret quid ubi tales sumere volumus agendum nobis sit quique precum exitus et fructus exspectandus » (Patr.). Eosdem iam sensus alacriter profitetur quos ante agoniam : ut cognoscat mundus quia diligo Patrem et sicut mandatum dedit mihi Pater sic facio; surgite, eamus (loan. 15,31).
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v. 43 et adAuc eo loquente venit Iudas Iscariotes , unus de duodecim , sicuti Iesus praedixerat v. 18. 20, quare id cum emphasi effertur : unus de duodecim, simul etiam ad. perversitatem. proditoris designandam qui ad apostolicam dignitatem evectus occisoribus Christi factus est dux (Vic/.); ad detestationem proditoris adiectum est id, quod cum ex primo ordine esset ita in magistrum insaniverit (Theoph.), et cum eo turba multa cum gladiis et [ignis i. c. fustibus, baculis; ξύλων fustibus vertit interpres Matth. 26,57. 53 et Luc. 92,59; a summis sacerdotibus et scribis et sen20ribus; ab his scil. missi erant illi. Omnes ordines synedrii enumerantur; a summo magistratu Iudaeorum, a ducibus et doctoribus populi Iesus comprehendi iubetur; turbam mittunt armatam, ne quis audeat Iesum defendere. Rem pro sua parte agunt provide, cum sciant quanto studio multi ex plebe eum prosecuti sint hisce ultimis diebus. Quos vero miserint, homines scil. ab omni religione alienos, iam ex eo patet quia isti Iesum qui saepius ac diutius in urbe versatus est ne cognoscunt quidem; unde
lam opere complentur quae Iesus praedixerat
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v. 44 dederat autem traditor etus signum eis σύσσημον signum quod ex composito datur; explicatur σύνθημα, συνθήκη (Etymol. apud Wetstein) dicens : quemcumque osculatus fuero, zpse est; tenete eum et ducite! caute, ἀσφαλῶς, uti Act. 16,93 (diligenter custodite); providete omni cura ne evadat. Sciebat Iudas Iesum iam saepius adversariorum insidias vitasse; fortasse coniiciebat eum hac sua potestate esse usurum. Unde ne in se quidquam culpae possit coniici, si Iesus evaderet, monet eos magna opus sollicitudine et diligentia. Quod quandoque explicatur : ducite eum sine ullo vestro timore, ineptum est. Aliter Schegg : ducite eum ita ut omnem tumultum vitetis et ostentationem, potest quidem censeri esse pars quaedam illius caute vel' secure; at primo et per se id in voce non significatur. Solus Marcus refert tale consilium a luda esse datum. Abhinc Marcus res gestas breviter perstringit, brevius quam alii evangelistae, omissis verbis Iesu quae ab aliis referuntur;
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v. &5 et cum venisset in hortum, s(atim accedens ad eum ait : (ave) Rabbit, et osculatus est eum ; « osculum caritatis mutuae signum est; caritas autem declarat nos esse discipulos Iesu ; nihil igitur hostilius osculo simulato » (Erasmus);
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v. 46 at tlli manus iniecerunt in eum , bene iam A/ó. notat ea dictione violentiam captivantium designari et tenuerunt eum comprehendecrunt eum. Quod cum Petrus cerneret, intrepide Dominum defendit neque secum reputans quid ipse vel quid reliqui decem inermes (duos habebant gladios) contra turbam bene armatam valerent, sed solum impetui animi et amori in Iesum cedens,
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v. 47 unus autem quidam de. circumstantibus educens gladium percussit servum summi sacerdotis qui censendus erit prope Petrum manus in Iesum iniecisse maiore ceteris impetu οἱ violentia, et amputavit illi auriculam ; Petrum novimus ex loan. 18,10. Cur Marcus, comes Petri qui Petro narrante Scribit eum non nominat? Censet Theoph. eum nomen Petri silentio pressisse ne videretur laudare praeceptorem suum qui maiorem pro Christo zelum ostendisset. Si quidem id Petro laudi tribuitur, melius dicemus ipsum Petrum in sua eius rei narratione nomen suum tacuisse. Et certe actio Petri animi erat intrepidi et Iesu amantissimi ; eam Bede comparat zelo Phinees qui puniendo sacrilegos mercedem iustitiae sacerdotii perennis acceperat. Quare verisimile est quod habet Fa. Petrum non dixisse se eduxisse gladium , sed quendam ex circumstantibus ne se animosiorem ceteris apostolis praedicando videretur sibi arrogare gloriam, et similiter ScAegg ; aliter Schanz, qui censet ratione habita adversariorum nomen debuisse taceri, quia vi resistere magistratui semper reprobatum sit a Romanis. Sed si Marcus ca in opinione fuisset, potius censendum esset eum aut hunc eventum omnino omissurum fuisse aut saltem additurum verba quibus Cliristue impetum illum repressit. — Qui circumsteterint, sunt decem reliqui; non solum tres illi (v. 33) ut vult Weiss; nam turba non sine tumultu adveniente et manus in Iesum iniiciente reliqui quoque accurrerunt, uti quoque ex v. 50 patet. Iesus autem, « ut sciatur quod non ex impotentia, sed ex dispensatione Dei fuit quod non se defendit » (A/ó.) v. 48 respondens scil. ex illo armorum apparatu occasionem capiens az 2/is : tamquam ad latronem existis cum gladiis et lignis, fustibus, baculis, comprehendere me;
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v. &9 quotidie eram apud vos in templo docens et non me tenuistis ; « id Christus notasse videtur non adeo ut illos redargueret. qui cum facile et commode ipsum interdiu in templo quiete sedentem. sicut quotidie faciebat, comprehendere possent, maluerint id exsequi nocte intempesta eumque extra urbem veluti latronem persequi. quam ut ex hac ipsa re discerent se non sua ipsorum consilia perficere. sed Dei, ut impleantur Scripturae, hoc est, ea quae de ipsius Christi cruciatibus et morte fuerant praedicta » (Patr.). Cernitur ellipsis : sed ut impleantur Scripturae; verum facile ex oratione contexta suppletur : sed hoc fit, u/ etc. cf. loan. 9,3; 15,25. « Intuere Iesum inter Iudae osculum, lictores et discipulos, singulis attendere, singulis prospicere et nihil omittere suavissimis tum verbis tum factis, ut intelligamus nihil in ipso turbulentum fuisse, sed screnissimum semper servasse animum, sermonem, gestum. motum ac universum suum opus » (Ca?.). Merito monet Theoph. de vaticinio Is. 53,7 : sicut ovis ad occisionem ducetur. Cum ἵνα quandoque (sicuti. apud. profanosózc;) ad exprimendum imperativum adhibeatur (cf. 5,3. Eph. 4,29; 5,33; Buttmann 1l. c. p. 208), etiam hic verti posset : at impleantur Scripturae! per modum exclamationis. Sed prior explicatio, uti magis consentanea est verbis, ita potiore sensu et significatione praestat. Iesu autem apprehenso
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v. 50 tunc discipuli. eius relinquentes eum omnes fugerunt; cf. v. 91; « impletur sermo Domini quem dixerat quod omnes discipuli scandalizarentur in illo in ipsa nocte. Nam etsi turba permittente ad petitionem Domini fugerunt, ut loanues scribit, pavorem tamen ac timiditatem suae mentis ostendebant, quod ad fugae praesidium promptiores quam ad fiduciam patiendi cum Christo exstiterant » (Beda). En quomodo praesente periculo fortia illa consilia et promissiones magnanimae subito conciderunt et quasi in aerem evanuerunt (v. 31)! Quam debilis est homo suis viribus confisus et relictus! Periculum pariter et timorem altero exemplo describit
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v. 51 adolescens autem quidam sequebatur eum amictus sindone super nudo, solum tectus linteo et tenuerunt eum;
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v. 52 at ille reiecta. sindone, linteo relicto in eorum manibus, nudus profugit (ab. eis); cum solum linteo cinctus sequeretur, probabilissimum videtur eum tumultu et strepitu adventantium et Iesum abducentium e somno et lecto esse excitatum et egressum , αἵ quid rei esset videret; quare domum incoluisse videtur in horto vel prope hortum. Cur Marcus id referat, ratio erit assignanda cum Mald., ut declaretur quanta fuerit militum saevitia et quanti etiam periculi Iesum sequi et quam grave ludaeorum odium non solum in Iesum, sed etiam in eos qui ipsum sequerentur (similiter Ians. Tir. Schegg, Fil. Poelzl) Fuisse adolescentem Christi studiosum, ex eo colligi posse communiter dicunt quod Marcus dicat eum Christum secutum esse et quod milites eum quasi Christi. sectatorem et defensorem prehendere voluerint (.Ma/d.). Quae tamen non adeo firma et certa sunt; nam συνηχολούθει αὐτῷ proprie dicit : una cuim aliis, una cum turba eum secutus est vel comitatus est; eum vero ut sectatorem Christi esse prehensum non dicitur. Poterant milites id putare et verisimillime putarunt; poterant etiam eum velle vexare quia non erat unus ex eis. Subtilius est quod habent Bed. Salmeron, eum dici fugisse non a comitatu Domini vel ab eo sequendo, sed a^ eis, ab hostibus quorum et praesentiam detestatus sit et facta.
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v. 53 et adduxerunt Iesum ad summum sacerdotem ; intelligi Caipham patet ex sequentibus etserie narrationis et convenerunt συνέρχονται αὐτῷ et una cum eo, videlicet Iesu, conveniunt (utique apud Caipham pontificem) sacerdotes οἱ ἀρχιερεῖς ex familiis pontificum e£ scribae et seniores, integrum itaque synedrium. Alii quandoque vertunt : conveniunt ad eum, scil. pontificem, uti C revera habet πρὸς αὑτόν; sed cuvípytofxi vw. Luc. 93,55 et. Act. 1,91; 9, 39; 10,93. 55; 11,19 habet notionem una cum aliquo veniendi, quae etiam loan. 11,33 retineri debet; quare altera explicatio adoptanda est. Adde quod αὐτῷ etiam in v. 5* ad Iesum refertur; ergo valde inconcinnum esset, si id in v. 53 pontificem designaret. Petrus fuga capta mox ignaviae conscius et memor promissionum magnanimarum revertitur et saltem nosse vult qualem exitum res haec sit habitura; v. δὲς Petrus autem a longe secutus est eum , non propius accedit ne eandem cum adolescente illo v. 51 sortem experiatur, uwsque ?ntro n atrium summi sacerdotis ; quomodo introductus sit, narratur Ioan. 18,15. 16; quod mox e fuga se receperit, licet attribuere cum TAeopA. eius in Iesum amori, uti Beda quoque scribit : « verum in hoc maxima nobis est admiratione vencrandus, quia Dominum non reliquit etiam cum timeret; quod enim timet naturae est; quod sequitur, devotionis; quod negat, obreptionis; quod poenitet, fidei » (quod ex S. Ambrosio in Luc. lib. t0 n. 72 deprompsit; M. 15,1822); et sedebat cum ministris ad ignem et calefaciebat se; φῶς ignis; cf. 1 Mach. 12,99. Luc. 22,56; etiam apud profanos vox ea notione legitur. Quamvis iam apud svnedristas statutum esset ut Iesus moreretur, tamen formam quandam et speciem iudicii servare utile videbatur ac necessarium , etiam plebis causa quae tantum pro [esu studium ultimis quoque diebus manifestaverat. Cum itaque legatur Deut. 17,6 : in ore duorum aut trium testium peribit qui interficietur,
[Impletur quod Christus praedixerat 10,33 : Filius hominis tradetur principibus sacerdotum etc.;
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v. 55 summ? sacerdotes et omne consilium quaerebant adversus Iesum testimonium ἐζήτουν diu multumque quaerebant et quo consilio? non ut quid verum esset deprehenderent, sed ut eum morti traderent; nec inveniebant; et quare nihil proficerent exponitur
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v. 56 multi enim testimontum falsum dicebant adversus eum. et convenientia testimonia non. erant i. e. quia quamvis multi testes exsisterent, tamen ne duo quidem testimonia erant inter se aequalia: saltem duorum testium aequalia testimonia et consona requirebantur: cf. Deut. 19,15 non stabit testis unus contra aliquem: sed in ore duorum aut trium testium stabit omne verbum. Ergo ut species iudicii servaretur necesse erat, ut saltem duo testimonia afferrentur inter sc consona, aequalia. Hoc sensu dici potest eorum testimonia non fuisse idonca, non fuisse sufficientia ; non ac si leviores protulissent accusationes quac ad mortis sententiam ferendam non essent sufficientes ὦ Car... Calm. volunt), sed quia testes ita inter se diserepabant. ut nulla accusatio posset sustineri forma iudicii servata:
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v. 57 et quidam . surgentes falsum. testimonium ferebant adversus eum dicentes :
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v. 58 quoniam nos audivimus eum dicentem : ego dissolv«un templum hoc manufactum et per triduum aliud non manufactum aedificabo; accusatio haec gravissima erat quia tamquam sceleratus in templum traducebatur. Olim cum leremias propheta vaticinatus esset nomine Dei : dabo domum istam (templum) ut Silo, apprehenderunt eum sacerdotes ct omnis populus dicens : morte moriatur (ler. 26,6 seq.), et cum postea Stephanum morti tradere cuperent, statuerunt falsos testes qui dicerent : homo iste non cessat loqui verba adversus locum sanctum (Act. 6,13). Et profertur accusatio ita ut templi destructio magno cum contemptu efferatur et loco vilis templi plane aliud idque sublimissimo modo dicatur ab ipso erigendum maxima arrogantia. Quam mendaciter hoc testimonium proferatur, iam monet Vict. addi ad invidiam et calumniam augendam manufactum, nec dixisse Iesum : ego dissolvam etc. (similiter Bed. A/b.). Contendit Weiss Marcum verba fesu (Ioan. 2,19) aliter intellexisse atque oan. 2,91 explicantur et testibus istis suam verborum interpretationem attribuisse; verum quam frivole talia affirmentur non opus erit pluribus demonstrare. Sed hi quoque testes non inter se conveniebant
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v. 59 et non erat καὶ οὐδὲ οὕτως et ne sic quidem conveniens testimonium eorum ; in quanam re inter se dissenserint non dicitur; sed probabilius in ipsa criminis accusatione, non solum ratione temporis vel loci. simulatio turpis et mendacium foedissimum. De admonitione testium l. c. 4,8 p. 399. Cum itaque testimonia illa tam misere conciderent, Caiphas in angustias redactus tentat ex ipso Iesu aliqua elicere quae forte carpi et crimini verti possent
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v. 60 et exsurgens summus sacerdos in medium i. e. exsurgens et procedens in medium; quod iudex subito a sede surgit et in medium, prope ad accusatum progreditur, satis iam indicii est eum haud mediocriter molestia premi tali testimoniorum exitu. Ne umbra quidem ulla criminis ad sententiam mortis ferendam haberi potuit. Quare impatientia exagitatus (A/b.) surgit et znterrogavit Iesum dicens : non respondes quidquam ad ea quae tibi obuciuntur ab. his? « vult ipsum ad defensionem trahere, ut vel ex defensione et responso ipsum caperet » (Theoph.). Bene versio latina unam solum quaestionem effert, uti plerique recentiorum quoque; atque merito, nam ἀποχρίνεσθαί τι etiam significat ad aliquid respondere et duas statuere quaestiones non possumus, quia altera satis mire poneretur: quid isti contra te testantur? Essent quidem duae interrogationes breves omnino aptae ad animum concitatum declarandum; sed tum altera debuit esse : quanta sunt, quam gravia quae contra te testantur? id quod simplici τί exprimi nequit dici. Iesus autem sicut tacebat dum multi illi falsi testes sua effunderent commenta, ita silet interrogatus a Caipha
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v. 61 ://e autem tacebat et nihil respondi ; nota discrimen : tacebat per totum tempus accusationis; nihil respond: ad quaestionem tum positam ; quare dici nequit duobus sententiae membris idem enuntiari. Hoc Christi silentium omnibus accusantibus et tumultuantibus dignitatis est et maiestatis. Omnes accusationes per ipsos accusatores ad nihilum redactae sunt, ita ut ad speciem iudicii servandam ne umbra quidem causae vel criminis relicta sit. Ita ex divino consilio fieri debuit. Debuit eniin Iesus & synedrio morti adiudicari propter solam rationem quia erat Messias, ut coram omnibus palam fieret Messiam esse reiectum et occisum a primoribus synagogae. Quare res ita disponuntur, ut pontifex iam nullam habeat iudicii causam nisi poneret hanc ultimam «quaestionem : rursum summus sacerdos interrogabat eum et dixit ei : tu es Christus filius (Dei) benedicti? ὃ εὐλογητός celebratus, celebrandus, hebr. “3 (cf. Gen. 9,26); « notissimum est Deum Hebraeis dici ν᾿ πὶ 47 στρ » (Schoettgen , Horae hebr. I p. 544). Respondet Iesus et affirmat clarissime se esse Messiam et pro ea veritate attestanda subit sententiam mortis
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v. 62 Iesus autem dizit illi : ego sum; quod ut confirmet duo addit documenta unum spectans ad tempus mox futurum. alterum ad consummationem saeculi : et videbitis Filium hominis sedentem a dextris virtutis (Dei); ἢ δύναμις, potentia scil. divina, Deus omnipotens, uti apud rabbinos adhibetur 333333 (v. g. quid respondit Moyses coram Potentia? sic dictum est ex ore Potentiae etc. ; vide P/uwtorf, Lexic. chald. p. 385) i. e. gloriam eius et potentiam experientur, videbunt eum exaltari gloria et potentem se demonstrare ( V2ct.); ipso scil. rerum cursu, propagatione evangelii, miraculis apostolorum, iudicio in urbem et populum infidelem devoluto videbunt eum regnantem potestate divina (cf. Caz.); « implendum praedicit oraculum descriptum in Ps. 109,1, quod quarto ante die cum in templo doceret ipsis, coram quibus ut reus ante iudices nunc adest, interpretandum proposuit » (Patr.). Praedicit itaque se ad summum potestatis divinae fastigium ac participationem iri elevatum (a dextris; cf. 3 Reg. 2,19) et fore ut tamquam talis illis invitis innotescat; praeterea venzentem cum nubibus coeli, in maiestate et gloria divina veniet ad iudicium universale; uti in appellatione Filii hominis, ita in hac sententia ea de se dici affirmat quae habentur Dan. 7.13. Proinde prout in ego sum se tamquam Messiam declarat, ita sibi attribuens quae Ps. 109 et Dan. 7 leguntur, sibi vindicat summum rerum imperium, sc designat eum cui Deus dat potestatem et honorem et regnum, et omnes populi, tribus et linguae ipsi servient ; potestas eius potestas aeterna quae non auferetur et regnum eius quod non corrumpetur (Dan. 7,15; ceterum vide ad Matth. 26,64). Caiphas hypocrita qui iam diu antea mortem Iesu decreverat, quia sibi et primoribus populi expediret ne scil. ipsi a sede et auctoritate deiicerentur (loan. 11,50), nunc simulat zelum gloriae Dei et indignationem non vulgarem de iniuria Deo illata
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v. 63 summus autem sacerdos scindens vestimenta sua, τοὺς χιτῶνας nobiliores enim duas tunicas interiores gerebant; habebant praeter nz? (χιτών) etiam 112 (cf. Iud. 14,12. Is. 3,93. Prov. 31,94); scindere vestimenta! signum erat doloris de re aliqua maxime deploranda; vide Num. 15,6. los. 7,6. lud: 11,35. 1 Reg. 5,12. 2 Reg. 1,11 etc.; fiebat quoque in signum indignationis et detestationis audita blasphemia cf. Is. 36,23; 37,1. 1 Mach. 2,154; 5,39; ait : quid adhuc desideramus testes? cum caerimonia illa luctum et dolorem de iniuria Dei simularet, verbis tamen e contrario quid vere senserit manifestat; ipsa enim exclamatione declarat gaudium quod ea Iesu confessione ab omni anzustia liberatussit in quam testium contradictionibus inciderat v. Οὐ, audistis blasphemiam ; quid vobis videtur? qui omnes condemnaverunt eum esse reum mor(is; en impletur quod fesus dixerat 10,33 : et damnabunt eum morte; omnes qui aderant; nam loseph decurio, βουλευτής, non consenserat consilio et actibus (τῇ πράξει) eorum ; vel si ipse quoque interfuit, modus loquendi adhibetur ratione quadam generali qua omnes dicimus longe plerosque et fere omnes (vide Luc. 23,51). Summa barbarie et contra omne fas incipiunt variis eum ignominiarum et vexationum generibus onerare
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v. 65 et coeperunt quidam , i. e. ex synedristis (cf. Salmeron, Schegg , Schanz) ita enim τινές intelligendi sunt scil. aliqui ex illis omnibus, de quibus in v. 64 et quia isti quidam distinguuntur a ministris, de quibus postmodum mentio fit ; quare non iam isti τινές de servis explicari possunt (ut explicare volunt Theoph. Patr. Fil.) conspuere eum, quanta haec sit ignominia, etiam collige ex Num. 12,1* et Iob 30,10, et velare faciem etus et colaphis eum caedere χολαφίζειν, aliquem manu lata, palma, in faciem percutere et dicere ei : prophetiza,; quid per irrisionem eum iubeant vaticinari, patet ex eo quod velata facie eum percutiunt; scil. quod habetur Matth. 26,68 : quis est qui te percussit (Luc. 22,64)? Cum a populo habitus sit et appellatus propheta (ita in die sollemnis in urbem ingressus Matth. 21,11), ei tamquam prophetae rabie quadam belluina (/ans.) illudunt. [am impleri coeptum est quod praedictum erat Is. 50,6 : corpus meum dedi percutientibus et genas meas vellentibus; faciem meam non averti ab increpantibus et conspuentibus in me. — Barbariem principum et dominorum servi imitari non cunctantur et ministri alapis eum caedebant, ἔλαθον eum accipiebant alapis, cum illis traderetur ut eum usque ad diei ortum custodirent: ῥάπισμα alapa cf. oan. 18,92; 19,3; alias ea voce ictus virgarum denotantur; quam male habitus sit ea nocte vide Matth. 96,67. Luc. 22,63-63.
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v. 66 et cum esset Petrus in atrio deorsum « Matthaeus : foris in atrio; atrium enim et foris erat, si ad interiorem aedium partem spectes, et deorsum , si ad superiorem ad quam per scalas ascensus patebat » (Patr.) vel ex atrio in conclave, in quo synedristae cum Iesu erant, aliquantum ascendebatur, ven:t una ez ancillis summi sacerdotis , censet Patr. eam fuisse illam ipsam ostiariam quae Petrum ad ostium foris stantem in atrium introduxerat; apud omnes evangelistas negationis initium a muliere efficitur
Quemadmodum in antecedentibus sedulo ostendit evangelista esse impleta vaticinia quae Iesus edidit de se (10,33 cf. 15,53. 64) et de scandalo discipulorum (15,97. 50), ita nunc narrat quomodo Iesu : praedictio de trina Petri negatione v. 30 minime exitu caruerit. Id cum referre intenderit, iam supra v. 5& Petrum usque in atrium pontificis ingressum esse scripsit. Ad quod adnectit
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v. 67 et cum vidisset Petrum calefacientem se aspiciens illum ἐμδλέψασα αὐτῷ 1. e. acriter eum intuita , oculis in eum defigens, at: et iu cum Iesu Nazareno eras. Petrusita subito interpellatus in medio atrii circumsedentibus aliis (Luc. 22,35) quantum pro se periculum exsistere posset extemplo apprehendit; quare id quod ancilla innuit omnino a se avertere studet v. 68 at negavit ille dicens : neque scio neque novi quid dicas nullo modo intelligo quid verba tua sibi velint ; « ecce columna firmissima ad unius aurae impulsum tota contremuit'! ubi est illa promittentis audacia et de se plurimum praefidentis » (δ. Aug. tract. 113 in Ioan. M. 35,1933)? Petrus merito timens ne alii audito ancillae sermone sibi crearent molestiam ezit foras ante atrium ἔξω εἰς τὸ προχύλιον foras in vestibulum, εἰς τὸν πυλῶνα Matth. 26,71; scil. ingredientibus obvium crat ad ianuam vestibulum, προαύλιον pars aedium ante aulam; vide ad Matth. 26,71; et gallus cantavit; uti in pracdiclione de duplici galli cantu mentio facta est, ita in narratione accurate assignatur bis gallum cecinisse ; cf. v. 79. Adeo accurate Marcum referre ait. Vict. quia id ἃ Petro didicerit; galli cantu commemorato eo magis manifestari Petri infirmitatem et declarari quanto timore exanimatus fuerit. lta enim animus eius praeoccupatus erat, ut galli cantus nullatenus ei verba Domini in mentem revocaret. Neque aedibus excessit; voluit scil. videre finem (Matth. 26,58). Cum toto habitu et vultu differret ab aliis, iterum interpellatur ab alia ancilla quae eo ipso quod novit eum non esse ex servis et ministris pontificis suspicari poterat eum esse discipulum Iesu
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v. 69 rursus autem cum vidisset illum ancilla coepit dicere circumstantibus xoi ἡ παιδίσχη,, ex Matth. 26,71 evat alia ancilla, et ita narratio Marci quoque intelligi debct; neque obstat articulus (propter quem plerique recentiorum, etiam Pa/tr., uti olim iam TAeoph., eam eandem esse putant, de qua v. 66); nam articulo aeque bene solum significatur ancilla! quae tum prope aderat (cf. Ioan. 3,5). Neque obiici potest dici πάλιν. Nam πάλιν saltem. dubium est (vide lect. var.); neque si retinetur, ita oportet explicari ut iteruin ancilla (eadem) locuta sit, verum debet referri ad dicere ; iterum scil. dictum est de Petro quod antea iam dictum fuerat. Atque lioc modo debere πάλιν coniungi patet ex v. 70, ubi manifestum est πάλιν spectare &d ea quae iterum dicuntur, non ad eos qui astabant quia hos antea locutos esse non dicitur. Dicit igitur alia ancilla : quia /uc ez illis est;
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v. 10 at ille tterum negavit, et post pusillum rursus qui astabant dicebant Petro : vere ex illis es , nam et Galilaeus es; nam loquela eum manifestum fecit. uti Matth. 26,73 dicitur. Quamvis itaque Marcus non narraverit nisi Petrum negasse, cum ancilla diceret cireumstauntibus, tamen ex eo quod eum tamquam Galilaeum esse agnituin refert sequitur Petrum colloquia miscuisse cum illis vel pluribus se ab illa accusatione defendisse. Hem breviter narrat Marcus in id solum intentus ut ter Pctrum negasse evadat manifestum;
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v. 71 i/le autem coepit anathematizarc , cum negatio simplex iam non sufficeret illique instarent et alia quoque afferrent quibus Petrum esse discipulum sibi constare assererent , Petrus incipit sibi imprecari dira, si scil. mentiretur, diris sese devovere; ciusmodi exsecrationes ef imprecationessaepius innuuntur verbis illis : haec mihi Deus faciat et haec addat (1 Reg. 3,17; 15,55 etc.) et iurare omnia igitur quibus homines uti solent ad sermonem confirmandum in subsidium vocat; tantopere perterritus est vehementissime desiderans ne agnoscatur ; immo cum contemptu quoque de Domino loquitur : quia nescio hominem istum quem dicitis; en quam inania sunt optima hominis consilia et proposita, si suis nimium confidit viribus nec Dei opem efflagitat ! Praedictio Iesu est impleta ; Petrus ter negavit,
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v. 72 et statim gallus iterum cantavit ; et recordatus est Petrus verbi quod dixerat ei Iesus : priusquam | gallus cantet bis, ter me negabis : quomodo maxima Domini misericordia Petrus ad peccati cognitionem et poenitentiam adductus sit, narrat Lucas : et conversus Dominus respexit Petrum (29, 61); et coepit flere, « ut flendo dilueret maculas quas negando contraxit » (A/b.) vel ut Lucas habet: egressus foras flevit amare, « ut amaritudo referatur ad cordis compunctionem, fletus autem ad commissi delicti verecundam recognitionem , et egressus ad operis mali et pravae societatis derelictionem » (4/6.). Quod communiter legitur xai ἐπιθαλὼν ἔκλαιεν (vide lect. var.), varie explicatur; probabilior et apud recentiores plerumque recepta interpretatio est ἐπιθαλὼν (τὸν νοῦν, quae vox alias quoque apud profanos omittitur) : et cum advertisset flebat, cum id recogitaret flebat (cf. Wi/Ae, Lexicon graeco-lat. ed. Loch s. v. Bisp. Schanz aliique, uti. Wetstein, Kypke, de Wette, Meyer, Bornemann Studien und Kritiken 1853 p. 139, Volkmar, Keil, Weiss; etiam Buttmiann l|. c. p. 127 dicit grammatice commendari quam maxime eam interpretationem, ut sit idem quod ἐννοήσας, qua voce gradatio quaedam habeatur ad ἀνεμνήσθη; Cook). Ex multis quae feruntur. explicationibus nas referre sufficiat : Theoph. duas proponit : ἐπιχαλυψνάμενος τὴν χεφαλὴν ἢ ἀντὶ τοῦ ἀρξάμενος μετὰ σφοδρότητος. Priorem interpretationem : veste capiti iniecta, vcl capite obvoluto flebat adoptarunt Calovius, Bos, Wolf, Krebs, Paulus, Fritzsche, Lindner (Studien und Kritiken 1862 p. 562 et 1874 p. 547), ctiam Lamy, Calmct, aliique quos recensent Schanz et Weiss. Sed hac interpretatione supplendum est id quod neque contextu neque usu verbi exigitur vel suaderi potest. l'etrum prae pudore et confusione caput pallio obvolvisse utique valdc credibile cst; at inde nondum sequitur vocem posse trahi ad notionem inusitatam. Alteram 32234:vo; etiam Euthi. habet (ad Matth.) ; eam aliquae versiones exhibent et lectio illa quam D habet (cf. lect. var.); explicant ἐπιδαλὼν adiiciens, addens ; unde praeterea flevit (Grotius, lans.]; Erasmus : « erumpens, sive subito flevit, aut prorupit in fletum; siquidem iz:2a^^::v inter varias signilicationes interdum declarat aggredi sivc inpetium. sumere ad. aliquid agendum, hinc iz:2947; pro impetu; hoc igi- Feria sexta mane iterum cougregatos esse synedristas omnes tres synoptiei consentiunt (Matth. 97,1. Luc. 92,66). Habitum esse consilium in domo Caiphae, uti nocte , concludendum est quia loan. 18,28 narratur Iesum a Caipha (ἀπὸ τοῦ K.) adductum esse in praetorium. Duo in illo concilio acta sunt. Unum refert Lucas, Iesum esse denuo interrogatum et cum se Christum et Filium Dei esset professus denuo mortis reum pronuntiatum. Cur acta agunt? forte, ut iudicium nocte habitum quod irritum censeri poterat confirmantes speciem iustitiae servare viderentur. Alterum indicatur Matth. 27,1 : ut eum morti traderent; scil. ut deliberarent et statuerent quali accusatione apud Pilatum esset utendum, ut Iesum crucifigeret. Perspexerunt enim Pilatum accusationem blasphemiae minime esse curaturum. Eos autem voluisse Iesum crucifigi patet ex clamore et postulatione plebis quam concitaverant. Cupiebant enim summopere, ut mortis genere quam maxime ignominioso et servili et crudelissimo auferretur. Nam et suum in Iesum odium explere volebant et omnem Iesu apud populum auctoritatem honoremque funditus evertere et delere. Hac sua insania sapientissimo Dei consilio inscii serviebant. Debuit enim Iesus pro nobis fieri maledictum, ut nos redimeret de maledicto; et maledictus omnis qui pendet in ligno (Gal. 3,13); v. letconfestim mane consilium facientes ποιήσαντες deliberatione facta ; quale consilium accusandi [esum ceperint, elucet ex v. 2 ex interrogatione Pilati; cum enim Iesus se Messiam declararet, illi eam Messiae notionem quam ipsi quidem ardentissime fovebant sed quam [Iesus semper repudiaverat in medium proferunt et eum apud praesidem accusant quasi regiam affectaret dignitatem et rebellionem in Romanos moveret ; summi sacerdotes cuin senioribus, scribis et universo concilio (xai ὅλον τὸ συνέδριον) effert Marcus integrum synedrium , summum [udaeorum magistratum, in crimine contra Iesum nihil non omisisse, cinceentes Iesum duxerunt et tradiderunt Pilato; ita fit quod Iesus praedixerat 10,3^4 : et tradent eum gentibus. Erat Pontius Pilatus quintus ludaeae procurator, ex quo haec regio anno 6 p. Ch. pulso in exsilium Archelao Herodis regis filio Syriae provinciae a Caesare Augusto adiecta erat. Successerat Pilatus in procurationem Valerio Grato auno 95 p. Ch. eamque tenuit usque ad annum 36. ludaei dominationem romanam odio habebant; imprimis autem Pontium Pilatum detestabantur propter eius contemptum rerum iudaicarum, saevum imperium, crudelitatem, avaritiam, supplicia quae saepissime infligebat nullo iudicio praemisso ! et caedes et continuam et intolerabilem saevitiam. Inde concludere licet quanto in Iesum odio flagraverint, cum eum ad talem procuratorem quem abominabantur deferrent et ab eo crucifixionem eius efflagitarent. Quale crimen Iesu apud Pilatum imputaverint colligitur ex verbis Pilati
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Sur la chronologie de Ia passion, voir la note spéciale à la fin du chapitre précédent. On n'expliquera ici que chacun des termes de Mc. — ἣν pour « devait avoir lieu »; Mc. raconte au passé, tournure trop simple que Mt. et Le. ont évitée. πάσχα est la transcription de l’aram. NnD2; le son Ρ au lieu de ph est, selon Dalman (Aram. Gramm., p. 138), d'après l'analogie de πάσχω. Il est probable que la prononciation n'était pas très fixée; dans Josèphe les mss. alternent entre πάσχα et péoxa, ce qui suggère pour l'auteur la prononciation φάσκα, altérée dans les mss. d’après les LXX etle N.T. C'est l'hébreu ΠΌΞ, transcrit ordinairement πάσχα, et φάσεκ où φάσεχ seulement dans IT Chr. xxx, 1 et Jer, xxxvi (xxx), 8. Philon ayant aussi πάσχα, on doit regarder φάσχα comme une forme savante intermédiaire entre πάσχα et pévex. -- τὰ ἄζυμα sont n'igmi. La féte de Pâque et celle des Azymes étaient distinctes en principe. La Pâque était le sacrifice de l'agneau mangé le soir du 14 nisan. La fête des azymes commençait le lendemain et durait sept jours (Ex. χα, 4-14 et x11, 39; xu, 45-20). La distinction est encore très nette dans Josèphe (Ant. III, x, 5) : πέμπτῃ δὲ χαὶ δεκάτῃ διαδέχεται τὴν πάσχα ἣ τῶν ἀζύμων ἑορτή. Mais comme l’interdiction du pain levé commençait au soir du 14 nisan avec la Pâque, on avait une fête des azymes qui durait huit jours (4nt. 11, xv, 1) et qu'on nommait sait la fête des azymes (Ant. IX, xur, 3) : ἐνστάσης δὲ τῆς τῶν ἀζύμων ἑορτῆς θύσαντες τὴν λεγομένην φάσχα (cf. Bell. V, τπ, 1), soit la Pâque (Ant. XVII, 1x, 8) : « la fête où l’on se nourrit d’azymes se nomme la Päque (φάσκα) ». Par πάσχα Me. entend sans doute la fête de Pâque plutôt que le sacrifice ou la manducation de l'agneau pascal; il est donc vraisemblable qu'il a pris τὰ ἄζυμα dans le même sens, d'après un usage existant; il est peu probable qu'il ait réfléchi que les noms de fête avaient des formes plur. neutr. comme τὰ ἐγχαίνια, τὰ Διονύσια; Me. χιν, 12 et Mt. xxvr, 17 se rapprochent plus de l'usage ordinaire suivi ici par Le. ἣ ἑορτὴ τῶν &. Le syrsin. a: « deux jours avant l'azyme de la Pâque », d'où Merx conclut que le texte primitif de Mc. ne parlait que des azymes, comme Le. — μετὰ δύο ἡμέρας est compris par Swete, Holtz. etc. comme s'il y avait τῇ ἐχομένῃ ἡμέρχ, parce que Mc. entend μετὰ τρεῖς fu. (vin, 31) du troisième jour, et parce que dans Os. νας 2, μετὰ δύο ἡμέρας est distinct de ἐν τῇ ἡμέρα τῇ τρίτη. Mais le premier cas est lui-même dificile, et d'ailleurs il y a un peu plus de marge avec trois jours qu'avec deux; dans Osée le parallélisme est explicatif; « après deux jours » y équivaut done au troisième jour. Personne ne dira « après deux jours » pour dire le lendemain. Schanz en conclut que l'on était au mardi 42 nisan. Cependant on était bien au mereredi 48, parce que la pèque entendue comme fête des azymes ne commençait en réalité que le 15 nisan. La tradition chrétienne regardait le mereredi comme le début de la Passion, et c'est pour cela qu'on jeûnait le mercredi { Fictor, Théoph. οἷς. cf. Did. win: Const. apost. v, 45). La date donnée par Mc. semble se rapporter dans sa pensée à un consoil réuni contre Jésus, et où Judas intervint (xrv, 10). Ce conseil se composait des grands prêtres et des scribes, c'est-à-dire des deux parties les plus influentes du Sanhédrin, mais il ne semble pas avoir eu un caractère officiel. L'impf. ἐζήτουν marque peut-être que la délibération h'aboutissait pas, lorsque Judas survint (de même ἔλεγον v. 2). Les ennemis de Jésus ne se demandaient pas s'il avait mérité la mort; leur parti était pris à cet égard; mais il fallait le mettre à exécution. Si l'on admet au v. 3 La leçon ἔλεγον γάρ (et non δέν, critiquement certaine, la préoccupation des ennemis de Jésus est tout d'abord de le prendre par ruse; cela fait, le reste ira de soi. Le sens est donc qu'ils cherchaïent le moyen de le prendre par ruse, afin de le faire mourir. Quoique πῶς se rapporte grammaticalement à ἀποκτείνωσιν, il porte pour le sens sur la ruse à employer, aussi les verss. anc.-latt. eg. ont-elles mis avec raison et occiderent (de même syrsin.\. Au point où ils en sont, la première difficulté paraît la plus grave; une fois Jésus pris, on trouvera bien moyen de le mettre à mort; ἀποχτείνωσιν au subj. présent parce que la phrase indirecte est conçue comme la phrase directe : πῶς... ἀποχτείνωμεν ; {Sivete).
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γάρ avec NB D ete. W.-WV. enim: leçon difficile remplacée par δέ (Fe. clém. autem)}. Il fallait s'emparer de Jésus par ruse, et faire vite, car on ne pouvait tenter un coup de force pendant la fête. « Faire vite » n'est pas exprimé, mais ce doit être la pensée. Après la fête, il n'y avait plus à craindre de tumulte, mais Jésus pouvait être parti avec ses Galiléens. D'autre part, la Pâque était une occasion favorable pour exciter un mouvement populaire (Josèrus, Bell. I, 11, 3 : μάλιστα γὰρ ἐν ταῖς εὐωχίαις αὐτῶν στάσις ἅπτεται). C'est d'ailleurs le sens qu'ont donné à la phrase D et quelques Lait. : dicebant enim ne in die festo tumultus oriretur populi {ff\. À tout prix il fallait prévenir Jésus et l'empêcher de provoquer une cerise messianique. Le moment était done venu d'agir, il fallait que tout fût fini pour la Pâque. Sans quoi il x aurait sûrement (ἔσται, ind. fut.) de l'agitation dans le peuple.
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᾿Ὄντος αὐτοῦ... κατακειμένου αὐτοῦ, sans copule et en répétant le pronom, siyle peu lié et négligé. On est à Béthanie, ce qui coïncide avec Jo. D'après Swete, « la maison de Simon le lépreux » ne prouve pas que Simon fût alors l’amphitryon. C’est cependant le sens 16 plus naturel. IL ne résulte pas de Jo. qu’on fût dans la maison de Marthe, puisque son frère Lazare est simplement un des convives (Jo. χα, 2); Simon pouvait être le père de Marthe et de Lazare (Théoph.). Au surplus ce lépreux devait être un lépreux guéri, sans quoi il n'eût pu se mêler à la société (cf. 1, 40-45). La femme n’est nommée ni par Mc. ni par Mi. ; Jo. (xn, 8) la nomme Marie. Pourquoi le silence de Mc., qui a cependant nommé le propriétaire de la maison ? Il ne dit même pas qu'elle fût de la maison, puisqu'elle vient (dans Mi. elle s'approche). L’alabastron (dans Mc. ἢ ἀλάδαστρος) était un flacon allongé, au col étroit, ainsi nommé parce qu'il était en albâtre ou plutôt en onyx oriental auquel on donnait vulgairement ce nom (cf. la mosquée d’albâtre de Méhémet-Ali au Caire). Ces vases étaient destinés à contenir des parfums : cf. Hérod. IT, 20 : δῶρα φέροντας... μύρου ἀλάδαστρον, Pin. 7. N. XIII, 2 unguenta optime servantur in alabastris (Swete); cf. article alabastron dans le Diction. des ant. de Daremberg et Saglio. — Μύρου et νάρδου sont le genre et l'espèce, le second en apposition avec le premier, tous deux dépendant ἃ ἀλάδαστρον. Le nard, hébr, ΤῚΣ (du sanscrit na/adä, perse nardin) dans le Cant. 1, 12; 1v, 13. 14, vient d'une plante aromatique de l'Inde, connue aussi des Grecs et des Romains. Sur πιστιχῆς, trois explications. La plus commune aujourd'hui l'entend dans le sens d’authentique, d'autant que le nard était souvent altéré à cause de son prix : Pune (ΗΠ. N. XII, 12) : adulteratur et pseudonardo herba… sincerum quidem levitate deprehenditur ei colore rufo odorisque suavitate, Les Pères ont tiré de ce sens littéral de beaux symboles. Il est vrai que πιστιχός, qui est connu dans le sens de « fidèle », n’a nulle part celui d’ « authentique ». Ce sens vaudrait cependant mieux que l'hypothèse d’une altération pour σπικάτου, du latin spicatus; Vg. nardi spicati (dans Mc. mais Jo. pistici). Enfin le syrsin., en transcrivant DtpwD?, suggère l’idée d'un nard à la pistache, ΝΡ dans l’hébreu rabbinique. Cependant on ne voit pas que la pistache ait été employée pour des parfums. Le mieux est de s'en tenir à la première explication qui est celle de saint Jér. (sur Mt. xxvr, 7) : alius evangelista.… nardum pisticam posuit, hoc est, veram et absque dolo, ut fidem Ecciesiae et gentium demonstraret. Mi. en effet a évité les deux termes techniques et mis simplement : μύρου βαρυτίμου. Il est très à noter que Jo. a repris les termes de Mc. La femme brise le col du flacon, pour que le liquide précieux se répande avec plus d'abondance, et pour indiquer qu'il ne devra plus servir à personne; c’est un trait d'une exquise prodigalité propre à Mc. Sans doute aussi pensait-elle que le vase ne servirait plus jamais à oindre Jésus lui-même, puisqu'il allait mourir. M. Linder (ZNT'W. 1903, p. 179 ss.) a rappelé que chez les Grecs les lécythes qui remplaçaient dans l’Attique les alabastra étaient employés lorsqu'on parfumait les morts lors de l'exposition du cadavre, puis disposés auprès de lui; plusieurs ont été trouvés dans les tombes, brisés sans doute intentionnellement (sur l'usage de briser les objets placés auprès des morts, cf. Vincent, Canaan, p. 293, n. 5). Il ne faut point cependant urger cette analogie, puisque la femme brise le vase avant l'onction. Le gén. avec χαταχεῖν (aor. κατέχεα, classique) s'explique à cause de la prépos. κατά, contenue dans le verbe (et répétée dans certains mss.). La femme verse le parfum de haut en bas sur la tête de Jésus comme dans Ps. xxu (xx), 5; οἵ, Cant. 1, 12, et les auteurs profanes. Le même geste dans Mt. Dans Jo. le parfum est répandu sur les pieds, comme dans l'onction de la pécheresse de Le.
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L'action de répandre un parfum précieux sur la tête de Jésus était certes d'un grand luxe, et sortait de ses habitudes de pauvreté et de simplicité. On comprend donc que quelques-uns s’irritent et se communiquent leur indignation; πρὸς ἑαυτούς, cf. 1, 27; x, 26; x1, 31; xu1, 7, et non pas éntra semetipsos (Vg., syrsin.). Ceux qui s’indignent ne sont pas nommés dans Me. Le Codex D (et quelques latins) ἃ mis « les disciples », harmonisant avec Mi. Dans Jo., c'est Judas seul. C'est un cas unique où Me. épargne les disciples plus que Mi. On ne doit pas effacer τοῦ μύρου avec syrsin., a, c, L, quelques minusc. (Merx, Klost.) qui ont harmonisé avec le texte de Mt. — εἰς pour marquer la destination est classique; cependant εἰς τί rappelle surtout l’hébreu (cf. Eccli. ΧΧΧΙΧ, 84 : ΠῚ ΠῺ; grec [xxxix, 17] : εἰς τί τοῦτο; pour critiquer). — Ἀπώλεια comme nous disons « en pure perte », dans Le sens de ἀπόλλυσθαι, 11, 22.
14:5
La critique se colore, comme souvent, d'un prétexte ou d'unc raison de charité. — Ἐπάνω, vulgaire dans le sens de « plus de » (Blass, 110). Le gén. qui suit pourrait être un gén. de prix (cf. Jo. xu, 5), maïs après ἐπάνω on ne voit pas qu'il puisse ne pas en dépendre (contre Swete, Klost.). Trois cents deniers seraient environ 225 francs; mais l'argent avait alors beaucoup plus de valeur, puisqu’un denier était le gage d'un journalier (Mt. xx, 2). On se préoccupait donc beaucoup des pauvres dans l'entourage de Jésus; le contraste, précisément au sujet du nard, est assez piquant avec Horace Nardo vina mereberis. Nard iparvus onyx eliciet cadum (Carm., lib. I, xu). ἐνεδριμῶντο αὐτῇ (Mc. seul) marque plus qu'une agitation intérieure (Jo. x1, 33. 88); ci. Mc. 1, 43. Cependant c'est encore une indignation contenue, exprimée par des gestes et des murmures (Ve. fremebant in eam) plutôt que par des insultes directes. Théoph. exagère en traduisant : ἠγανάκτουν, ὕδριζον, ἐπεπλήχτουν αὐτῇ.
14:6
Ἄφετε « laissez-la faire », plutôt que « laissez-la tranquille », car ce qui suit n'est pas une simple répétition. — Κόπους παρέχειν (cf. Le. χι, 7; xvuI, 5; Gal. νι, 17 et βαρ. Berl. 844, 10 χόπους γάρ μοι παρέχει ἀσϑενοῦντι) litt. donner du travail, rendre la tâche plus difficile, créer des ennuis. On sait que χαλόν signifie non seulement ce qui est beau, mais le bien moral avec une nuance de noblesse et de beauté. L'action était aussi bonne que belle. Le silence du Maître à lui seul aurait dû imposer plus de modération aux mécontents. Jésus leur parle cependant avec bonté parce qu'ils n'avaient pas compris la portée de l'acte accompli en sa personne (ἐν ἐμοί, dans Mt. εἰς ἐμέ).
14:7
Jésus n'a pas affirmé qu'il y aurait toujours des pauvres, ni taxé de chimères les efforts qui tendraient à faire disparaître la plaie du paupérisme ; il constate cependant un fait. Peut-être, semble-t-il dire, aurais-je en effet refusé cette libéralité dans des conditions ordinaires, mais comment reprocher à cette femme d’être prodigue envers celui qui allait mourir? En ce moment les apôtres auraient dû penser davantage au sort qui menaçait leur Maitre. — Εὖ ποιεῖν, hapaz dans le N. T., car on disait plutôt καλῶς (Blass, 61); mais l'expression se trouve souvent dans l'A. T., traduisant am (Eccli. xu, 2).
14:8
La Vg.(quod habuit haec, fecit) est trop littérale et obscure. Le sens n'est pas qu'elle ἃ donné ce qu'elle avait, mais qu'elle a fait ce qu'elle ἃ pu, sous-entendu ποιῆσαι, cf. Le. xIt, 4. — Προέλαδεν μυρίσαι n'est pas plus étonnant que l’att. φθάνω avec l'infin.; cf. φθάσας ὑπαντιάζειν (Jos. Ans. XVII, 1x, 7), d'autant que l'usage de l'infin. en pareil cas s'est développé dans la koiné {(Blass, 232). Cependant la ressemblance avec l'araméen (Wellh.) est très frappante, syrsin. : MDD2 DT). — Ἐνταφιασμός ne peut signifier que l'ensevelissement. Si le ἐνταφιαστής en Egypte était l'embaumeur (Deissmanx, Bibl. Stud. 117), c'est à cause de l'importance de cette opération dans ce pays. Le sens général de la phrase est donc que cette femme, ne pouvant empêcher la mort du Sauveur, dans des circonstances tragiques et qui ne permettraient pas un deuil régulier, a du moins fait ce qu'elle a pu: elle l'a oint d'avance en vue de sa sépulture. Preuschen a prétendu (ZNT'W. 1902, 252 s.) que les Juifs n'avaient pas coutume de répandre du parfum sur les morts après les avoir lavés. Mais Oscar Holizmann (même revue, 1903, 181) a cité un texte de la Michna très précis : « on accomplit tout ce qui est dû au mort; on l’oint et on le lave » (Chabbath, xxim, 5); c'est-à-dire qu'on lui fait sa toilette comme la font les vivants, Ez. xvi, 9; Ruth 11, 8; Mt. vi, 17. À supposer que cet usage ne remonte pas à une haute antiquité, il a dû pénétrer de bonne heure dans Israël, ne fût-ce que par imitation des Grecs.
14:9
Il y a là une prédiction, réalisée d’une façon extraordinaire. Au lieu d’en conclure à la prescience de Jésus, Loïsy déclare que « en tout cas, c'est une réflexion de prédicateur chrétien » (11, 497) (!). Déjà Jésus a annoncé la prédication de l'Évangile à toutes les nations (xur, 10). Il importe peu pour le fond des choses que peut-être Je terme d'Évangile soit de Me. (cf. 1, 4. 14 5.; — Κηρύσσειν avec εἰς se comprend mieux xu1,10 et I Thess. πὶ, 9 (εἰς μᾶς) que 1, 39 et ici. Dans ces deux cas il se peut que εἰς soit pour ἐν par une négligence assez courante (Mt. ἐν ὅλῳ τῷ χόσμῳ). Même ici Mc. n’a pas dit le nom de cette femme, à laquelle Jésus promettait d’être connue partout où l'Évangile serait prêché; ce qui importait en effet, c'était moins son nom que sa grande âme et sa foi. Loïsy a ici une réflexion plutôt amusante : « En faisant dire à Jésus que cette histoire aura sa place dans l'Évangile, Marc donne à entendre qu'elle n'y a pas toujours été » (11, 500) (!1?). On lit ensuite dans plusieurs pages fort obscures qu'il doit y avoir là un incident historique, — plus historique tel qu’il est raconté par Luc, peut-être associé à l’histoire de la femme adultère, — placé par certaines traditions dans le dernier repas de Jésus, etc., etc. De toutes ces critiques on serait peut-être tenté de retenir que les paroles de Jésus au ν. 8 expliquent symboliquement l'intention de la femme, qui, quant à elle, entendait seulement honorer Jésus sans penser à sa mort; mais si cette interprétation ne paraît pas trop contraire au texte de Mt., elle se heurte au texte de Me. Et pourquoi cette femme n'aurait-elle pas eu à la fois plus de clairvoyance-et plus d'amour généreux que les disciples ? 10-11, LA TRAHISON DE Jupas (Μί. xxvr, 14-16; Le. xxn, 3-6).
14:10
Judas Iscarioth avait été dès son apparition dans Mc. (m, 19) noté comme traître. Il se présente aux prêtres pour livrer Jésus. Nestle, Swete après H.-W. lisent παραδοῖ avec B, au lieu de παραδῷ, forme classique adoptée par les autres mss.; cf. 1v, 29. D préfère προδοῖ qui accentue davantage la trahison, Vg. proderet. Judas est ὁ εἷς. L'article devant εἷς, qui a causé tant de difficulté, n’a pas d'importance spéciale; εἷς avait peu à peu remplacé τις dans la koinè; l'article grec n'est guère plus que l’article francais, « l’un» des Douze, On le trouve dans les papyrus du ne siècle avant J.-C. : τὸν ἕνα αὐτῶν Ὥρον — τοῦ ἐνὸς τῶν ἐγκαλουμένων Νεχουθοῦ (Moulton, 97). La démarche de Judas est toute spontanée. Elle répond au dessein encore mal défini des prêtres au v. 2, Pourquoi donc insérer dans l'intervalle la cène de Béthanie? Swete propose trois raisons : 4) pour mettre en opposition la piété de Marie et 18 trahison de Judas; 2) parce que la prodigalité de Marie a irrité Judas, en même temps que les paroles du Maître le montraient d'avance succombant à ses ennemis; 3) pour mettre les paroles de Jésus sur la sépulture en contact immédiat avec sa mort. Nous avons déjà préféré la troisième raison, cf. sur
14:11
Les prêtres sont heureux d’être si bien servis, car 18 trahison leur épargnera la violence ouverte dont ils craignaient les suites; de plus, d’après Euth., ils ne sont pas fâchés de constater l'infidélité d’un des adhérents les plus intimes de Jésus : ἀλλ᾽ ὅτι καὶ ὑπὸ τῶν μαθητῶν ἤρξατο μισεῖσθαι. On pouvait espérer que les autres ne lui seraient pas plus attachés: les choses prenaïent une bonne tournure. Dans Mc. et dans Le. ils promettent de l'argent, que Judas accepte et que sans doute il avait convoité. Dans Mt. il semble bien qu'ils le donnent aussitôt, et la somme est indiquée, trente pièces d'argent, comme dans Zach. xr, 12 ss. Désormais c'est à Judas de chercher une occasion, εὐκαίρως, de façon que tout se passe sans bruit, comme le désiraient les ennemis de Jésus. La facon tout objective et assez froide dont Me. raconte la trahison ne nous permet guère d'esquisser la psychologie de Judas. H a trahi un ami, un maître, pour de l'argent, et par un baiser. Cela suffit, semble-t-il, pour le marquer d’infamie. Il était réservé à notre temps de l’excuser le plus possible, sinon de le justifier. On doit bien reconnaître pourtant qu’il avait l’âme basse. L'ardeur qu'il avait montrée au début se refroïdit en présence du péril; ce fut aussi le fait des autres disciples. Maïs celui-là songe aux suites avant même que la partie soit perdue; il fait sa paix séparée avec les puissances du jour, et, comme gage de sa soumission, il livre son chef. La séduction qu'exerça l'argent n’est pas clairement marquée dans Me., mais elle joua pourtant un rôle. Tout cela ἃ été assez bien vu par M. Loisy : « Judas avait cessé de croire en Jésus... Que ne se retirait-il sans bruit? dira-on. Ce parti philosophique est de ceux qu'un Judas ne suit presque jamais. L’être moralement inférieur qui se trouve en face d'une situation trop difficile pour lui ne se contente pas ordinairement de s’y dérober; il essaie d'en sortir par un acte bas et violent » (11, 501, 502). Il est difficile de penser que Judas ait jamais aimé Jésus. Ne serait-il pas le type de ceux qui ne s'attachent aux causes religieuses que par intérêt personnel, et qui les trahissent quand ils n'en attendent plus rien?
14:12
Sur ce verset, si important et si difficile, il faut noter d'abord que ὅτε τὸ πάσχα ἔθνον ne peut signifier « au moment où l’on immolait la Pâque, les disciples dirent », car il eût été beaucoup trop tard à ce moment pour se mettre en route vers Jérusalem et pour faire les premiers préparatifs de la Pâque. Donc, ὅτε... ἔθυον se rattache à ce qui précède; c’est une autre manière de désigner le jour indiqué : c’est le jour où l’on a coutume d’immoler; et c'est bien ainsi que l’a compris Le., à ἔδει θύεσθαι τὸ πάσχα. Il n'y a donc là qu'une indication subsidiaire que Mt. a omise. Quant au terme de premier jour des azymes, il faut bien reconnaître qu'il n'appartient pas à la terminologie ordinaire. « Le premier jour des azymes », pris isolément, ne peut signifier que le 45 nisan, le jour où commence la fête des azymes. Les pains fermentés devaient avoir disparu dès l'après-midi du 14, et on ne se servait que d’azymes au repas pascal. Mais cependant jamais on n'a donné le nom de jour des azymes au jour dans lequel ἃ été mangé l'agneau pascal. Il y a donc dans la formule de Mc. deux éléments qui seraient contradictoires si le second n'avait pour but de ramener le premier à un sens propre à Me. M. Chwolson ἃ établi que jamais auteur juif n'a nommé le 14 nisan le premier jour des azymes, mais il faut observer que Me., en le faisant, a donné à cette expression inexacte en elle-même, le correctif nécessaire. En effet, « les azymes » ne peuvent signifier ici que la fête des huit jours. Ce point fixé, s'agit-il vraiment du 14 nisan? Cela est peu en harmonie avec xiv, 1, où 1] y a encore deux jours avant la Pâque, tandis que la trahison de Judas ne peut occuper tout au plus qu'un jour, ni avec χιν, 2, d’après lequel les prêtres sont résolus à ne pas arrêter Jésus le jour de la fête; sans parler des difficultés tirées du texte de saint Jean. Les exégètes qui pensent que Jésus n'a pas célébré la Pâque ont une ressource, c’est d'entendre πρώτη dans le sens de πρό : le jour « avant » le jour des azymes (dans Mc. celui de l'immolation de l'agneau pascal). Or c’est précisément ainsi que l'ont entendu plusieurs Grecs. Chrys. πρώτην τῶν ἀζύμων, τὴν πρὸ τῶν ἀζύμων φησίν (P. G. LVIII, 729). Aussi, dans les mêmes termes, Victor (Caz., p. 420). Théophylacte : πρώτην τῶν ἀζύμων, τὴν πρὸ τῶν ἀζύμων φησὶν ἡμέραν (P. G. CXXIII, 440). Euthym. sur Mt. : πρώτην δὲ τῶν ἀζύpuy τὴν πρὸ τοῦ Πάσχα φάσιν ἡμέραν, τὴν τρισχκαιδεχάτην μὲν τοῦ μηνός, πέμπτην δὲ τῆς ἑδδομάδος (P. G. ΟΧΧΊΧ, 652). On sait d'ailleurs que dans la langue grecque récente on disait volontiers πρῶτος pour πρότερος, et de là à l'entendre dans le sens de πρό, il n'y avait qu'un pas (Schol. Eurip. sur Héc. 454 : πρῶτον γεννηθέντα τῆς δάφνης, sans parler de Jo. 1, 80). Sur ce sens cf. Où en est la question du recensement de Quirinius, dans la RB., janvier 1911. Les Pères grecs l'ont trouvé naturel, mais il est impossible en latin de rendre aïnsi primé die. C'est peut-être à cause de cette différence que l'Église grecque a pu tenir l'usage du pain fermenté dans l'Eucharistie, tandis que l'Église latine emploie les azymes. On sait d'ailleurs que l'Église latine, loin de condamner les Grecs sur ce point, oblige les Grecs unis à suivre leur usage du pain fermente. Les Pères qui ont entendu πρώτη dans le sens de πρό ne sont d'ailleurs pas d'accord sur la quantité de l’antécédence. Chrys. l'entend du jour naturel du 14, antécédent au jour israélite du 15, commençant le 14 au soir; mais Théophylacte (sauf le ms. cité par Ænab.} et Euthymius entendent le 13, comme antérieur au 14, qui était le jour naturel de la manducation de la Pâque. Ce qui importe le plus en ce moment, c’est la possibilité que πρώτη marque une antécédence. Il est assez vraisemblable que si Me. a employé le mot πρώτη, c'est que ce mot traduit littéralement une expression araméenne qui pouvait encore plus aisément avoir le double sens. M. Chwolson (Das letzte Passamahl Christi [addition de 1907], p. 180) ἃ proposé NnDET D ΝΞ qui pouvait signifier aussi bien « le jour avant la Pâque », c'est-à-dire le 18 nisan, que « le premier jour de la Pâque » c'est-à-dire le 44 nisan. Le mot gammé qui signifie ordinairement avant, a pu être pris dans le sens de np, « le premier ». D'ailleurs gamma lui aussi peut signifier avant, et on pourrait supposer aussi bien, dans le dialecte galiléen, VOD « premier », et Dar) « avant » (DALMAN, Aramäische Grammatik, 2e éd., 103). Dans cette hypothèse, on ne prétend pas que Me. s’est trompé sur le sens de sa source, mais que le terme araméen a suggéré à la catéchèse qu'il a suivie d'employer un terme, traduction très littérale, qui pouvait lui aussi avoir les deux sens, quoique le sens de premier fût plus courant. Il n’y ἃ naturellement aucune difficulté propre à ce passage à l'entendre du premier jour de la fête des Azymes, dans le sens spécial que nous avons dit, c'est-à-dire pour désigner le matin du 14 nisan, si l'on admet que Jésus est mort le 145 nisan, ou qu'il a célébré la Pâque avant les Juifs, tout en la célébrant au jour qu'on tenait, au moins dans une partie de l'opinion, pour le jour légal. Les disciples prennent l'initiative (dans Mc. et dans Mt.); ce sont eux qui ont la responsabilité des choses matérielles (cf. 1v, 36; vu, 14); mais, dans les grandes occasions, ils consultent le Maître. Le. lui a laissé l'initiative, mais en respectant la question à peu près telle qu'elle était posée dans Mc. Les disciples pensent qu'on ne peut manger la Pâque qu'à Jérusalem, et, comme le Sauveur a évité d'y passer la nuit les jours précédents, ils ne savent pas du tout où il se propose d'aller. De plus, il fallait faire certains préparatifs assez longs.
14:13
À ne lire que Mt., peu soucieux des détails, on dirait que Jésus a envoyé tous ses disciples. Mc. ne parle que de deux, que Le. nomme Pierre et Jean (cf. Act. 1x, 1 ss.; 1v, 18 55.; vin, 14). Dans Mt. encore il semble que Jésus nomme le maître de la maison dont l'évangéliste ne reproduit pas le nom, « un tel ». Dans Mc. et dans Le. Jésus demande à ses disciples de s'en rapporter à sa prescience surnaturelle. On a supposé, il est vrai, que Jésus s’était entendu avec le propriétaire du Cénacle, et que son serviteur attendait les disciples qu'il connaissait, tandis qu’eux-mêmes devaient le reconnaître à ce qu'il porterait une cruche. Knab. a bien montré que cette hypothèse est contraire au texte. D'autre part, Loisy a objecté qu'on ne pouvait guère ce jourlà avancer dans Jérusalem sans rencontrer plus d'un porteur d'eau. Si l'on juge d’après l'usage actuel, le risque n’était pas si grand, car les hommes porteurs d’eau la portent dans des outres, et les femmes seules dans des cruches. D'ailleurs, d'après le texte, il semble qu'il était question du premier homme portant une cruche d’eau qu'on rencontrerait, ce que peut-être Le. ἃ exprimé par συναντήσει, Chacun venant de son côté, on a pu se rencontrer au carrefour de deux rues après la porte de la ville. Les deux disciples suivront le porteur d’eau sans rien lui dire, sûrs de la parole de leur maître. Les anciens commentateurs ont noté que dans les jours qui ont précédé sa passion, le Sauveur a montré plus que de coutume sa prescience de l’avenir, pour que ses disciples comprissent bien qu’il avait marché librement et consciemment à la mort (ef. x1, 2. 44; xim, 2; x1v, 8). Il est peu probable que ce mystère ait eu pour but (Euth.) de dépister Judas qui n'aurait pas osé consommer sa trahison dans la ville. Les critiques les plus récents (Zoisy, Klost.) reconnaissent le caractère prophétique du texte de Mc., tout en se demandant s’il n'est pas la transformation d’une entente préalable entre Jésus et le propriétaire de la maison. On pourrait répondre que si la tradition avait été en veine de broder du surnaturel, elle ne se serait pas arrêtée à un signe si familier; mais le plus simple est d'attendre des preuves avant d'abandonner l'autorité de Mc.
14:14
Les disciples doivent suivre le serviteur n'importe où. Et ensuite, deuxième acte de foi dans celui qui les envoie, ils doivent parler au maitre de la maison avec une certaine autorité aimable, comme si Jésus disposait de son local. Victor a cru que ce maître était un inconnu, et vu dans son obéissance une preuve du pouvoir du Sauveur. Les modernes le regardent plus volontiers comme un disciple. On ἃ même voulu en faire le père de Marc en combinant {à tort) v. 51 et Act. xu, 12 s. Si le xaréuua n'est pas proprement la chambre particulière réservée aux hôtes, c'est du moins un lieu où ils sont reçus (1 Regn. 1, 18; 1x, 22; Eceli. xiv, 25). L'usage oriental est encore de loger les hôtes dans la salle de réception, ou le divan, où ils s’accommodent à leur gré pour passer la nuit. Jésus dit χατάλυμά μον, non qu'il regarde ce lieu comme sa propriété, mais dans des termes de condescendance a ffectueuse : où me faites-vous diner? — ὅπου... φάγω, le subj. parce que ὅπου renferme l'idée de ἵνα (Blass, 222).
14:15
ἀνάγαιον (et non ἀνώγεων ou ἀνώγαιον) est soutenu indirectement par les papyrus qui écrivent κατάγειον, καταγαίῳ, χατάχεον (Ærposit., fév. 1908, 185). C'est aussi le terme de [,0., qu'on ne retrouve pas ailleurs dans le grec biblique. On dit ordinairement ὑπερῷον, Il s'agit de la grande salle située au premier étage, quelquefois la seule salle du premier étage, souvent éclairée d'en haut par une lanterne carrée, et destinée à recevoir les hôtes, surtout s'ils doivent demeurer. Elle est ἐστρωμένον, c’est-à-dire fournie de tapis et de divans, de sorte qu'on peut y prendre son repas et s'arranger pour dormir. Les verss. syrr. ont rendu ΝΠ, répondant à l’hébreu m0y (cf. Jud. ur, 20). Il semble que les disciples ont aussi à préparer le repas, ἑτοιμάσατε, cf. v. 12, Le propriétaire met la salle à leur service, les laissant libres de s'arranger à leur guise et de se fournir de provisions.
14:16
Noter la précision de Mc. Pierre était l'un des deux d’après Lc., et s’il ἃ tu Son propre nom en racontant les faits, il leur a conservé du moins toute leur couleur. Gette insistance indique aussi que la coïncidence ἃ paru miraculeuse.
14:17
Le soir, comme Mt. (Le. ὅτε ἐγένετο ἣ ὥρα), circonstance conforme à la loi sur le repas pascal qui devait avoir lieu le soir, et certainement Le soleil couché, puisque le texte parlait de la nuit (Ex. xu, 8). Sur ὀψία, cf. 1, 32,3 vi, 47.; χπὶ, 85. Jésus vient avec les Douze, parce que les deux disciples envoyés en avant étaient revenus chercher la compagnie, ou du moins avaient attendu dans la rue.
14:18
D'après le rite primitif, les Israélites devaient manger ia Pâque debout, puisqu'ils étaient chaussés, prêts à partir. Mais l'usage avait prévalu de se coucher pour manger la Pâque. On y voyait un signe de liberté (Pesahim x, 1). Il est probable qu'on enlevait les sandales; soleas deponere, demere, signifiait chez les Romains se mettre à table. Au lieu de dire « se coucher », comme les Grecs et les Romains, les Juifs disaient « se mettre autour » (33), ce qui marque qu'ils se couchaïent autour d'une table ronde, et non point sur des lits formant un carré ouvert par devant. D'ailleurs les Romains du 1 siècle connaissaient l'usage du lit commun en sigma. Ordinairement les convives d’un repas romain n'étaient que neuf; ici ils sont treize, Il est donc vraisemblable qu'ils n'avaient pas de lits. Selon la mode orientale ils étaient couchés sur des tapis, le bras gauche appuyé sur un coussin, autour d'une table basse. Héliogabale, très épris de modes syriennes, voulut plus tard abolir les lits, même à Rome (Zampride, 25). Aussi bien le texte n'a parlé que de tapis, comprenant sans doute des coussins. La situation dans son ensemble peut donc convenir à un repas pascal, conformément au v. 16. Une fois de plus, Jésus manifeste sa connaissance des faits les plus secrets. Mais c'est moins peut-être pour fortifier la foi de ses apôtres dans l'avenir que pour avertir le traître qu'il n'ignore pas ses projets, et l'inviter au repentir. N'est-ce pas lui témoigner une extrême bonté que de l’accepter encore à sa table? On peut croire aussi que son âme, douloureusement affectée de l'hypocrisie de Judas, s’épanche librement dans ce repas intime auprès de ses disciples fidèles. La présence de Judas s'explique par son dessein; il faut qu'il joue son rôle jusqu’au bout s’il veut réussir (Zoïsy). Il n’y ἃ d'ailleurs aucune raison de révoquer en doute la révélation faite par Jésus. Le. il est vrai, l'a placée après l'institution de l’eucharistie; mais les deux souvenirs “ont pu se perpétuer sans que l'ordre des faits soit aussi assuré dans la tradition. Il est très douteux que ὁ ἐσθίων μετ᾽ ἐμοῦ placé si naturellement à la fin de la phrase soit emprunté au Ps. xz (xu), 10 : 6 ἐσθίων ἄρτους pou. Dans Mc. le prés. marque la durée : « celui qui en ce moment prend son repas avec moi»; dans le ps. : « Celui qui avait l'usage de manger de mon pain ». Quoi qu'il en soit, ce terme, propre à Me., peut être de sa part une réminiscence du ps. sans que la tradition du fait en soit ébranlée (dans Jo. xnx, 18, le verset du ps. est cité avec ὁ τρώγων).
14:19
La phrase commence sans καί, ce qui marque mieux l'explosion de tristesse qui suivit (Swete). Les disciples sont attristés plus peut-être que surpris (Jo. vi, 70); ils ne se fient plus les uns aux autres et interrogent chacun séparément, comme s'ils étaient sûrs de recevoir une réponse réconfortante, Dans εἷς κατὰ εἷς, xaté est pris adverbialement, peut-être d'après l'analogie de ἕν καθ’ ἕν (Moulton, p. 1145); Mt. a mis εἷς ἕχαστος, ce qui supprime la difficulté, et Lc. suppose seulement une sorte d'enquête des disciples entre eux, qui leur donne l’air moins naïfs.
14:20
D’après Swete, cette réponse est la même que celle qui est donnée au disciple bien-aimé (Jo. xnr, 23 5.) quoique moins précise. Mais dans le texte de Mc. elle manque tellement de précision, qu'elle n’est guère qu'un refus de s'expliquer plus clairement, en insistant sur le caractère atroce de la trahison, venant de la part d’un ami (Knab., Schanz). Mc. et Jo. sont donc d'accord sur ce point que Jésus n’a pas dénoncé publiquement le traître. Me. n'avait pas à dire ce que Jésus avait révélé en secret au disciple bien-aimé. Et en effet le v. 20 est parallèle au v. 18 : « l'un de vous » devient « l'un des Douze « et celui qui mange avec moi » est remplacé par « celui qui trempe avec moi dans le plat ». Le plat, assez profond pour recevoir de la sauce, était placé sur un plateau rond. Chacun prenait avec les mains quelque morceau de viande, ou trempait son pain dans le beurre, du moins selon l'usage ordinaire actuel. Mais cela peut s'entendre aussi du repas pascal. On y faisait figurer une compote de fruits, arrosés de vinaigre, nommée NOM et qui était censée rappeler le limon d'Égypte; dans cette sorte de mortier on trempait les
14:21
Le fils de l'homme n'a pas ici de sens appréciable, si ce n’est comme désignation de Jésus lui-même; ὑπάγει est le terme employé par Jo. pour indiquer la mort de Jésus (Jo. vin, T4. 21 5.; xmr, 3. 83 55.:. x1v, 4 55.}; il se retire librement (Vict. καὶ τὸ ἑκούσιον ñ λέξις ἑρμηνεύει), accomplissant cependant (ὁ «jui est éérit à son sujet, et suivant par conséquent la volonté du Père; Mais ce n'est pas une excuse pour le traître qui s’est fait l'instrument de la trahison. — οὐαί est un gémissement plutôt qu'une malédiction, car on disait οὐαί μοι : « que je suis malheureux »; cependant, d’après le contexte, c'est du moins une menace, χαλόν.., εἰ οὐχ ἐγεννήθη, οὐχ au lieu de N J'indicatif soit hypothétique; c'est une exception; l'omission de ἄν est moins étonnante. La phrase se trouve dans le Talmud (6. Haguigud A41b : SIN ΕΝ ΝᾺ ΝῊ b: cf. ὁ. Berakoth 172). Saint Jérôme a bien rendu le sens poena praedicitur, ut quem pudor non vicerat, corrigant denuntiata suppliοἷα... simpliciter dictum est, multo melius esse, non subsistere, quam male subsisiere (sur Mt. xxvi, 241. Si les arguments de convenance ont quelque poids, on préfère l'ordre de Mt. οἱ de Me. à celui de Le. Jésus fait un dernier effort, ou pour ramener le traître à résipiscenee, ou pour l’écarter avant l’institution de l'Eucharistie.
14:23
On s'est demandé, dans l'hypothèse du repas pascal, quelle était cette coupe? Le repas pascal en comprenait quatre. Comme saint Paul la qualitie μετὰ τὸ δειπνῆσαι, il serait juste d'y voir la quatrième. On ἃ pensé plutôt à la troisième, dite « coupe de la bénédiction » où 12927 DD, mais, d'après les termes authentiques de la Michna (Pesahim x, 7, ΣΤ ὃν 7720 wow D) « la troisième coupe bénie pour sa nourriture », la troisième coupe n’est pas bénie pour elle-même, mais au titre du repas. La coupe de bénédiction serait plutôt la coupe du qiddouch (Box, The Journal of theological Studies, WI, 1902, p. 362), d'autant que dans le repas pascal chacun avait sa coupe, tandis que lt coupe eucharistique est unique. Mais, dans le giddouch, la coupe est bénie avant le pain, et, d'après M. Spitta (ZNT W. 1907, p. 68), M. Landauer ἃ prouvé que le judaïsme, jusqu'au ix° s. ap. J.-C., n'a pas connu l'usage d'une coupe unique commune dans les repas religieux (Monatschrift für Gottesdienst und kirchliche Kunst, IX, 363). L'action de Jésus a done un caractère particulier, La bénédiction de la coupe, comme celle du pain, est un appel à la toute-puissance divine, et c'est dans ce sens que saint Paul parle de « la coupe de bénédiction que nous bénissons » (1 Cor. x, 16), en faisant allusion à la coupe eucharistique, non à la coupe pascale. Me. ajoute πάντες, qu'il n'avait pas mis à propos du pain, parce que d’habitude chacun avait sa coupe, ou qu'on aurait pu la remplir dans l'intervalle; il fallait constater que tous avaient bu de la même coupe consacrée (Ænab.
14:24
Kai εἶπεν ne marque pas que les paroles de Jésus survinrent quand la coupe fut vidée; il eût été trop tard pour ajouter : « ceci est mon sang Comme Me. tenait à dire que tous avaient bu de la coupe et que la phrase de consécration était un peu longue, il l'a renvoyée. L'analogie du pain et la nature des choses indiquaient assez l’ordre réel des faits. Mt., Le. et Paul n'ont pas mentionné l'exécution, mais ont indiqué plus clairement que Jésus a prononcé les mots en prenant la coupe. — - Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήχης comme Mt., tandis que Le. est conforme à Paul. Ce n'est pas ici le lieu d'expliquer son texte. Aucun des témoignages ne fait allusion à l'agneau pascal, dont le sang ne scellait aucune alliance. Les termes de Me. et de Mt. rappellent plus étroitement ceux de l'Ex, xx1v, 8 : ἰδοὺ τὸ αἷμα τῆς διαθήχης ἧς διέθετο Κύριος πρὸς ὑμᾶς. Il est donc impossible d'écarter tout à fait l'idée d'une alliance, et c’est ainsi que les traductions catholiques françaises rendent ordinairement ici διαθήκη, C'est le seul sens dont les protestants aient tenu compte jusqu’à présent. Maïs le sens de testament est fortement indiqué par Heb. 1x, 45 et par les traductions latines. On constate aujourd'hui que les inscriptions et les papyrus n'emploïent jamais διαθήχη que dans le sens de testament. Peut-être les LXX ont-ils employé ce mot pour traduire ΤΥ, « alliance », parce que celui de συνθήκη aurait indiqué une égalité des contractants. Quoi qu’il en soit, dans l'explication du NT. il est impossible de ne pas tenir compte du sens normal du terme (Æxpositor, 1908, déc., 563 s.). Les éditions critiques ne portent pas καινῆς dans Me. (ni dans Mt.) (Vg. novi testamenti); ce mot se trouve il est vrai dans un très grand nombre de textes et de versions (AX etc., presque tous les minuse., six anc.-lati., vg., syrr., arm., aeth.), mais il a été probablement introduit d'après Le. et Cor. Ce n’est qu'une question de nuance, et le texte de Mc. et de Mt. n'est pas moins expressif. Si le sang de Jésus est le sang de l’alliance, il va de soi qu'il s'agit d’une alliance nouvelle, ou plutôt de la véritable alliance, dont la première n’était que la figure. Cette alliance. est à proprement parler le testament de Jésus qui va mourir et qui dispose de son sang. Ce sang est répandu, au présent, représentant le futur quant à la réalité des faits, aussi la Vg. clém. et le Canon de la Messe portent éfjundetur (Ve. de WW. effunditur). Mais, dès ce moment, cette effusion est envisagée comme un sacrifice, et c'est en qualité de sang versé que le sang de Jésus figure dans la coupe, le sang dont parle l'Exode étant le sang des victimes. Le N. T. connaît χύννω au lieu de χέω, la koïnè χύνω. — Πολλῶν, comme x, 45, marque la communauté sans exclure personne; l'opposition n’est pas entre plusieurs et tous (ZLoësy), mais entre un seul qui meurt, et le grand nombre qui en profite (Holez.). Mc. ne fait pas mention non plus que Le. de la rémission des péchés (Mt.). L'expression, plus générale, est plus forte et plus saisissante; le sang de Jésus est pour les fidèles la source de tous les biens. L'idée de la rémission des péchés se présentait la premiére, d'après le principe qu'il n'y a pas de rémission sans effusion de sang (Heb. 1x, 22).
14:25
Οὐ μὴ πίω est remplacé dans D par cv un προσθω πειν(πινειν), c’est-à-dire la tournure grecque par une tournure hébraïque. Γένημα vient de γίνεσθαι (tandis que γέννημα vient de γεννᾶν), et se rencontre fréquemment dans les papyrus dès l'époque des Ptolémées, toujours dans le sens de fruits de la terre (DerssMaxx, Bibelstudien, 105 s.; Neue Bibelstudien, 12\; Cf. ὅσα γίνεται ἐξ ἀμπέλου (Num. vi, 4) et ἀπὸ... ἀμπέλου γενήματος (Is, xxxn, 12; οἵ, Hab. πὶ, 17). Le règne de Dieu, même d'après ceux qui l’entendaient d'une manière itranscendante, comme le monde de la rétribution après la mort, a été comparé par les rabbins à un banquet (Ze Messianisme... 166 s.); cette image avait été déjà développée par Jésus, Mt. xxn, 1 ss.; Le. x1v, 16 ss. En disant qu'il ne boira plus de vin avant d’en boire dans le royaume de Dieu, Jésus annonce qu'il va mourir, car tout ce qui précède montre assez qu'il n'attend pas le règne de Dieu sans passer par la mort. Le vin qu’il y boira sera un vin nouveau, c'est-à-dire d'une nature nouvelle, digne de l’ordre de choses nouveau, comme Isaïe disait : ἔσται γὰρ ὁ οὐρανὸς καινὸς χαὶ ἣ γῆ καινή (LXV, 17; cf. xLur, 19; πανὶ, 22, etc.). Jésus ne fait done pas allusion au temps qui suivra immédiatement sa résurrection, mais au règne de Dieu transeendant où il se retrouvera avec ses disciples (Le. xx, 29 s.). Les paroles du v. 25 sont placées par Le. avant l'institution de l'Eucharistie. Quoique Pordre de Me. soit très beau, se terminant sur la perspective du règne de Dieu, il est plus naturel que Jésus ait fait la réflexion qu'il ne boirait plus de vin avant de transformer le vin en son sang, D'après l'ordre de Mc., on pourrait croire que Jésus ἃ bu lui-même à la coupe consacrée, et c'est, en effet, l'opinion de saint Chrys., saint Thomas d'Aquin, ete,; Knab. soutient fortement l'opinion contraire qui paraît dominer chez les modernes. On ne peut rien conclure du texte évangélique, soit parce que l’on peut préférer l'ordre de Le. soit parce que la réflexion de Me. lui-même peut s'appliguer à ce qui ἃ précédé l'institution de l'Eucharistie. Ce n'est pas le lieu de peser les raisons de convenance. Le verset 25 est regardé aujourd'hui par les critiques plus ou moins radicaux comme tout à fait authentique, et l’on s’en sert pour révoquer en doute l'authenticité des trois versets précédents (Loësy, Klost.). D'après Loisy, par exemple, Jésus n'avait fait allusion dans la dernière cène qu'au paiu et au vin qu'on mangerait dans le règne messianique. — Mais alors d'où vient la cène eucharistique? — C'est, dit Loisy, que Jésus ressuscité était déjà le Christ dans le royaume : en même temps, il était avec les siens dans le repas commun qui était déjà le festin du royaume. Saint Paul a vu dans ce festin, symbole de l’union au Christ, le mémorial du erncifié. « Ce doit être lui qui, le premier, a conçu et présenté la coutume chrétienne comme une institution fondée sur une volonté que Jésus aurait exprimée et figurée dans la dernière cène » (ET, 541). — On n'a qu'à relire saint Paul pour voir qu'il a pleinement conscience de ne rien innover, et pour vérifier si cette vague présence morale du Christ répond à son réalisme énergique. Comment les disciples, qui attendaient la parousie avec tant d'impatience, se sont-ils figuré que Jésus était déjà présent à leur repas, qu'il était leur nourriture et leur boisson, s'ils n'avaient été certains d’obéir à ses ordres et de réaliser sa promesse? M£ Batiffol a bien montré (/’Eucharistie, 2° éd., p. 52-82) qu'aucune théorie ne peut expliquer comment la cène a été réitérée, si Jésus n’a pas créé une institution, « soit qu'il ait annoncé le festin messianique (Spitta), soit qu'il ait annoncé sa mort (Jülicher), soit qu'il ait proclamé une nouvelle alliance scellée par son. sans (Holtzmann) ». M. O. Holtzmann admet un ordre donné par Jésus : ce serait de verser une coupe en son honneur, comme on le faisait pour les morts (ZNTW. 1904, 89-120). Mais où est-il question d'une coupe versée? Bref, et sans aborder ici le traité de l'Eucharistie, on constate seulement que le sens propre et naturel du texte est bien celui qu’a toujours entendu l'Église, que nombre de critiques radicaux le reconnaissent, qu'ils ne reculent que devant le miracle, qu’ils sont contraints dès lors de nier l'authenticité de ce même texte, et qu'ils ne peuvent expliquer comment saint Paul se trouve en présence d’un fait qui AHDOES nécessairement et l'authenticité du texte et l'interprétation qu'en donne l'Église. Si le texte était seul, on pourrait ergoter, mais l’usage et l'enseignement de l’ Église attestant qu'il faut le prendre dans son sens propre et naturel, il n'y a plus qu’à s’en rapporter à la toute-puissance de Dieu pour réaliser un mystère d'amour. Les critiques ont raison de voir dans l'institution deux aspects, celui d'une communion avec le Christ, et celui du souvenir de sa mort. On les oppose l'un à l'autre, on opte entre eux. Quoi de plus simple que
14:26
Ceux qui voient dans la dernière cène un repas pascal entendent ὑμνήσαντες de la partie du Hallel qui terminait la cérémonie. C'est une série de psaumes {exm-exvin) dont le premier, ou les deux premiers étaient récités au milieu du repas, les autres à la fin. En soi le verbe ὁμνεῖν indique bien la récitation d'un psaume, mais nullement une série de prières déter-. minées (bn 170); οἵ. Act. xvi, 25. On sort de la ville dans la direction du mont des Oliviers. Depuis son arrivée à Jérusalem, Jésus n'était jamais resté en ville pour la nuit; ef. χι, 44. 19; xx, 1. 8; x1v, 3; dans ces textes il est question tantôt de Béthanie, tantôt du mont des Oliviers, ce qui s'entend bien si l’on regarde Béthanie comme l'endroit où Jésus passait la nuit, et où 1] allait par le mont des Oliviers. Le. n’est pas contraire, car s’il nomme seulement le mont des Oliviers (Le. xxr, 37), Béthanie ne pouvait en être très éloignée (ef. Le. xxiv, 50 et Act. 1, 12). Les textes sont done d'accord si l’on place Béthanie sur la croupe orientale du mont des Oliviers (cf. sur Me. xi, 1). D'après Ex, x11, 22, on ne devait pas sortir de la maison la nuit de la Pâque, ce que la jurisprudence entendait de la ville de Jérusalem (ZLighifoot, ad k. L.). Holtz. veut que le mont des Olivicrs, à la différence de Béthanie, aït été considéré comme dans l'enceinte de Jérusalem (Act. 1, 12). Il y a de plus une difliculté à concilier iei Mt. et Me. d'une part, Le. et Jo. de l’autre. Les premiers placent la prédiction du reniement de saint Pierre quand on est sorti du cénacle; d’après les derniers on est encore à table. D'après saint Augustin (De cons. es. III, 1, 5 s.), Pierre, présomptueux trois fois, à été averti {vois fois. Knab. se contente d'une harmonisation un peu plus large. Jésus aurait dit dans le Cénacle ce qui est dans Le. xx, 34. 32 et Jo. χα, 36. 37, le reste ensuite; mais ces coupures sont trop artificielles. Il faut reconnaitre (Schanz sur Le.) qu'il s'agit toujours du même fait, que Le. et Jo. ont placé dans Le cénacle. Ce sont des divergences de rédaction qu'il faut simplement constater, Le fragment du Fayoum suit l'ordre Me. et Mt. Wessely (Pairologia ortentalis, IV, 174 ss.) a reconnu, après un long examen, qu'il ne commence pas par φαγεῖν, mais par ξαγειν, Voici la restitution proposée par le savant papyrologue : ἐν δὲ τῷ ἐἸξάγειν ὡς e[t]nelv] ὅτι ἀπαντες ἐν ταύτῃ] τῇ νυχτὶ σκανδαλισ[θήσεσ ἢ θεὲ κατὰ] τὸ γραφέν ( πατάξω τὸν [ποιμέ || va καὶ τὰ] πρόδατα διασκορπισθησίεται εἰ πόντος το]ῦ Πέτ(ρου") za εἰ πάντες οὐχ ἐγώ, λέ || ver Fe πρὶ]ν ἀλεχτρυὼν δὶς κοχ[χύσει τρὶς || σὺ σήμερόν με ἀἸπ[αρνήσῃ. D'ailleurs Wesselv ne regarde pas ce fragment comme étant du même genre littéraire que les évangiles canoniques; il a « le caractère d'un extrait où tout est abrégé en propositions subordonnées à une principale, qui est celle d'une sentence prononcée par Jésus » (loc. laud. 177); aussi nous n’y insisterons plus.
14:27
La Vg. clém. après scandalizabimini ajoute in me in nocte ista; WW. seulement ir nocte ἰδία. Ces additions sont des éclaircissements du texte court, critiquement certain. Le scandale indique que, à propos de Jésus, les diseiples subiront une sorte de chute morale. La nature précise n'en est pas indiquée ici, si ce n'est par l’allusion à l’Écriture. Ils seront comme des brebis qui prennent peur quand le berger est frappé. Les faits eux aussi indiqueront en quoi ἃ consisté le scandale. Les disciples n'ont pas perdu définitivement la foi en leur Maître; ils ont perdu courage et l’ont abandonné. Le texte cité est de Zacharie (xm, 7). Le texte hébreu doit se traduire : « Glaïive.. frappe le pasteur, et le troupeau sera dispersé ». C’est à peu près ce que porte le ms. À πάταξον τὸν ποιμένα, καὶ διασχορπισθήσονται τὰ πρόδατα τῆς ποίμνης. Le texte B porte πατάξατε τοὺς ποιμένας, χαὶ ἐκσπάσατε τὰ πρόθατα, donc encore l'impératif, « frappez», et il n'y à aucune raison de regarder πατάξω comme répondant au texte primitif de Zacharie (contre Loisy!). Swete pense que la leçon de Me. est peut-être due à un recueil de citations un peu transformées, mais il est beaucoup plus simple de penser que Jésus lui-même ne s’est pas astreint à la lettre. Jahvé ordonne au glaive de frapper, c'est dire qu'il se propose de frapper lui-même. Quant à ce pasteur, M. Van Hoonacker y voit Sédécias. Peu importe, puisque dans l'évangile il s'agit moins d'une prédiction accomplie littéralement que d'une comparaison ou d’un sens typique. Quelques critiques attaquent l'authenticité de la eitation; mais elle est nécessaire pour le sens, et si elle était l'invention d'un auteur écrivant à tête reposée, il aurait probablement suivi de plus près le texte biblique. Sans Jésus, les disciples ne sont que de pauvres brebis, impuissantes, sans cohésion; il comprend leur faiblesse et les traite avec indulgence. Ὁ
14:28
L'espérance, la certitude de la résurrection, annoncée une fois de plus très simplement, suit comme d'ordinaire les prédictions sombres (cf, ναι, 31; 1x, 81; x, 34). Il va sans dire que ce passage est regardé par beaucoup de critiques comme une addition postérieure, parce que les Apôtres ne s'y sont pas attachés fermement. Mais leur désarroi ne s’explique-t-il pas suffisamment par les faits? Dans les eas que nous venons de citer, Me. se servait du verbe ἀναστῆναι pour indiquer Ja résurrection de Jésus; mais il s'est déjà servi de ἐγερθῆναι à propos de la résurrection (νι, 14. 16; cf. χα, 26); on sort de la mort comme d'un sommeil. Le rendez-vous en Galilée est commun à Me. et à Mt.; Le. n'a rien de directement parallèle aux vv. 27 et 28.
14:29
Les <EROEE de Jésus contenaient une prédiction pénible, mais pas même un reproche. Pierre ne peut supporter qu'on doute de sa fidélité. Quelques commentateurs se sont montrés très sévères pour lui. D'après Euthymius (approuvé par Swete), il a commis trois fautes : il a contredit son maître, il s'est mis au-dessus des autres, il n’a eu confiance qu'en soi, au lieu de recourir à la prière. Et cela est juste, mais il s’est cru atteint dans son affection. En douter, c'était lui faire injure. Saint Jér. : non est temeritas, nec mendacium; sed fides est apostoli Petri, et ardens affectus erga Dominum Salvatorem (sur Mt. xxvi, 33). De toute facon c'est bien le caractère de Pierre, et la formule de Mc. surtout est d’une belle crânerie. Elle met aussi plus en relief que celle de. Le. et méme de Mt. la faute de Pierre qui met sa personnalité en-opposition très crue avec celle des autres. — εἰ καί, « même si » {texte critique), concède que les autres pourront être scandalisés, plus que καὶ εἶ, « et si » (Blass, p 281), de la majorité des mss. et Fayoum : « Mais pas moil » ellipse d'une remarquable énergie. Si, comme il est plus vraisemblable, Me. tient sa rédaction de la catéchèse de Pierre, quelle ne fut pas l'humilité de l’apôtre repentant qui accusa si franchement sa présomption!
14:30
Dans la réponse de Jésus selon Me. tous les mots portent : σύ est opposé à ἐγώ, « précisément toi-mêine »; σήμερον avec ταύτῃ τῇ νυχτί est un pléonasme saisissant; « oui, sitôt après ta belle promesse »; et : « avant que le coq ait chanté deux fois, c’est trois fois que tu me renieras », trait final, plus grave que le simple scandale dont Pierre se croyait incapable. On croit entendre la réplique atteindre Pierre en plein visage. Le. et même Mit. n'ont pas cette netteté cinglante. sv est omis par SCD etc. et de nombreux mss. anc.-latt., mais il est critiquement certain. — σήμερον, aujourd’hui, parce que le jour commençait chez les Hébreux avec la nuit. Me. est le seul (suivi par Fayoum) à mentionner le second chant du coq : à δίς omis par NCD et plusieurs mss. anc.-latt. est certain. Le sens est douteux. Comme Me. distingue le chant du coq comme une veille spéciale (ἀλεκτοροφωνία χπὶ, 35), on peut croire qu'il regarde les deux chants du coq comme le commencement et la fin de cette veille et citer comme analogie : ὅτε τὸ δεύτερον ἀλεχτρυὼν ἐφθέγγετ᾽ (ARISTOPHANE, L'assemblée des femmes, 391): quod tamen ad galli cantum facit ille secundi Proximus ante diem caupo sciet (JuvÉNAL, 1x, 107 ss.). D’autres ont pensé que Jésus voulait marquer combien le triple reniement à été rapide, le troisième ayant suivi le premier avant qu'un coq ait eu le temps de chanter deux fois. Le premier sens fixe avec plus de précision le moment du repentir, ce qui le rend préférable, d'autant que le premier chant ne sera pas mentionné [texte critique). À Jérusalem à la fin de mars ou au début d'avril, on entend le chant du coq vers trois heures et vers cinq heures et demie du matin. ᾿Αλέχτωρ était un terme poëlique aucien, remplacé en attique par ἀλεχτρυών (cf. Rutherford, 307 s.), mais qui a reparu dans la koinè (cf. Fayüm tons, 29, environ 100 ap. d.-G.). Le papyrus du Fayoum dit ἀλεχτρυών et κοχχύζειν (en parlant du coucou ou du coq) pour le simple φωνεῖν, double affectation d'élégance qui n'est pas pour rehausser son antiquité.
14:31
Pierre s'obstine (ἐχπερισσῶς, hapax). Affirmer sa fidélité est un des cas où l'on peut donner un démenti sans manquer à la politesse. Pierre était évidemment sincère, mais il ne tenait pas assez compte des lumières supérieures de Jésus. Naturellement son exemple est contagieux, et les autres ne veulent pas témoigner moins de zèle. — ἀπαρνήσομαι où ἀπαρνήσωμαι (préféré par Tischendorf trop fidèle à 8), après où μή, négation d'une action future, que le verbe soit au futur ou au subjonctif (Blass, 214). Le. et Jo. qui n'ont pas la prédiction aux disciples n'ont pas non plus leurs protestations. Le cas de Pierre était devenu typique dans la tradition au point que 16 reste demeurait dans l'ombre; Me. et Mi. ont retenu les faits plus intégralement et Me. surtout a conservé leur cachet primitif.
14:32
Jésus n'avait pas dessein de rentrer cette nuit-là à son asile ordinaire de Béthanie. Il s'arrête dans un lieu nommé Gethsémani. — χωρίον signifie déjà en grec classique un domaine de campagne, un jardin. Gethsémani signiliait « pressoir pour l'huile » J% nà, prononcé SDW nA (Dazman, Aram. Gram., 39 éd., 191). Il y avait une prononciation contractée : Γεσσημανει (EF, etc.) qui sugoérait l'étymologie vallis pinguissima où pinguium(s. Jér. sur Mt. xxvi, 36), c'est-à-dire Dan N'a. C'était sans doute un petit champ. planté d'oliviers, avec un pressoir, installation rustique comme la Palestine en comptait et en compte encore un si grand nombre. D'après Jo. χνπι, 1, ce jardin était au delà du torrent de Cédron, il avait une clôture, et Jésus y était souvent venu avec ses disciples. La tradition de Jérusalem connaissait ce lieu au temps d'Eusèbe : ἐν ὦ καὶ νῦν τὰς εὐχὰς οἱ πιστοὶ ποιεῖσθαι σπουδάζουσιν, οἱ du temps de saint Jérôme, il y avait une église : est autem ad radices montis Oliveti nunc ecclesia desuper aedificata (Onom. s. v.). La pélerine Ethérie (ancienne Sylvie) parle des cérémonies qu'on y accomplissait pendant la semaine sainte. De nos jours, l'endroit était connu traditionnellement par une sorte-de mur circulaire où figurait au fond un débris de colonne. Les fouilles des Pères Franciscains ont découvert ces dernières années une église dont l'abside se trouve précisément occupée par l'endroit traditionnel. Aussi le R. P. Barnabé Meistermann a-t-il renoncé à placer la scène évangélique dans la Grotte dite de l'Agonie (Guide de Terre Sainte, éd. anglaise, 1907, p. 174). L'église nouvellement mise à jour se trouve juste au sud du jardin dit de Gethsémani, planté de très vieux oliviers: on ignore naturellement les limites — χχηίσχτε ès, probablement près de l'entrée, à l'intérieur, Dans l'intervalle Judas avait disparu. ΠΕ restera donc huit disciples groupés, pendant que Jésus s'éluigne pour prier, τ-- ἕως, sous-entendu ἄν, ce qui est très fréquent dans les papyrus (Moulton, 169), « aussi longtemps que je prierai », donec orem, et non pas « jusqu'à ce que j'aie prié Mt. a ici un trait pittoresque qui manque à Me.; Jésu$ semble montrer l'endroit, comme pour rassurer ses disciples; il n'ira pas loin.
14:33
Le, suit dès le début sa voie propre, assez distincte de celle de Me. et de Mt. Loisy en conelut qu'il à connu un récit plus succinet, une sorte de proto-Mare, qu'il a complété et corrigé avec le Marc actuel; conjecture sans aucun fondement. Dès le début de la dernière cène, Le., qui a évidemment des traditions hiérosolymitaines, se montre beaucoup plus indépendant à l'égard de Me. Nous n'avons pas dès lors à noter ici ses divergences. — παραλαμθάνει χτλ. Quand Jésus se retirait pour prier, il demeurait seul; cf. τ, 35; vi, 46. Ce soir-là il prend des témoins, les mêmes qui ont été témoins de la résurrection de la fille de Jaïre (v, 37) et de la Transfiguration (1x, 2); ceux-là sont mieux armés pour ne pas être scandulisés du spectacle de son agonie (Victor); sans doute aussi ce sont les plus chers à son cœur; il trouvera quelque réconfort à les sentir près de lui dans celte nuit cruelle. — ἐκθαμθεῖσθαι marque l’effroi, mais d'abord l'étonnement ct la stupeur. La pensée de la passion se présente avec une telle force, que Jésus en est surpris et terrifié. Au lieu de réagir fortement, il est comme désemparé. Platon joint ἀδημονεῖν à ἀπορεῖν ; cf. Phèdre, 251 D : ἀδημονεῖ τε τῇ ἀτοπίᾳ τοῦ πάθους xat ἀποροῦσα λυττᾷ (Swete). Ce saisissement est si douloureux que Jésus en fait confidence aux trois.
14:34
Jésus est triste à en mourir; cf. Jonas 1v, 9 : σφόδρα λελύπημαι ἐγὼ ἕως θανάτου (NN Ty). — μείνατε et γρηγορεῖτε, le premier à l'aoriste parce que l'action de demeurer est censée accomplie du moment qu'ils ne bougent pas : soyez installés! Le second au présent parce qu'il faut immédiatement commencer à veiller (cf. Blass, 198. 200). Le sujel de la tristesse de Jésus, c'est avant tout sa passion et sa mort. Quelques Pères, comme saint Ambroise et saint Jérôme, préoceupés de mon- Lrer que Jésus, étant Dicu, n'était accessible à aucune passion véritable, n'ont pas voulu concéder ce point, Depuis, certains auteurs mystiques ou ascétiques n'ont voulu reconnaitre d'autre cause à la tristesse de Jésus que le speclacle des péchés des hommes, l'inutilité de ses souffrances pour un grand nombre, ete. Knab, répond très justement : Ferum cavendum est ne pietatis et gloriae Christi id esse arbitremur quod s. litteris non concordat.
14:35
Jésus s'avance an peu pour prier plus librement, mais il n'est pas loin des frois, οἱ l'impf. ἔπιπτεν (négligé dans la traduction de Loisy) montre que le narrateur avait les actions de Jésus sous les yeux (Snrete}. Les disciples pouvaient sans doute entendre, et rien n'indique qu'ils soient tombés de sommeil avant d'avoir ouï les premières paroles de la prière de Jésus. On n'attachera done pas trop d'importance aux insinuations de Loisy sur cette seène dont les témoins étaient endormis. Jésus ne se met pas à genoux posément, il tombe à terre (ἐπὶ τῆς γῆς» avec le gén. comme 1v, 26; 1x, 20), prosterné. Me. seul rapporte la prière en style indirect, avant de la reproduire en propres termes; ce sont bien les mêmes idées. D'ailleurs la prière est sincère, tout en étant subordonnée à la volonté de Dieu, et les exégètes catholiques ne voient pas là une « contemplation des décrets divins, censée interrompue par les réclamations de la nature qui ne veut pas mourir » (Loësy, II, 564). — εἰ δυνατόν, comme ΧΠῚ, 22, s'il était possible sans troubler le plan divin. ἣ ὥρα est une expression johannine (Jo. vu, 80; vur, 20 ctc.), le temps marqué pour la passion (cf. v. 41), avec une nuance de: prédétermination divine (cf. Dan. xr, 40. 45; v, 5; vur, 19 [LXX)). Si le moment fixé pour l'épreuve « passe » sans qu'elle soit déchaïinée, le péril est donc évité, c'est ce qu'exprime παρέλθῃ ἀπ᾽ αὐτοῦ, « passe sans l’atteindre
14:36
La prière sous sa forme directe est reproduite presque dans les mêmes termes par Le., malgré son indépendance de Mc. dans tout cet épisode. S'il n'y a rien de plus touchant, il n'y ἃ done aussi rien de mieux attesté. Dans 66 0 πατήρ, d664 est l'araméen abba, dans lequel a final est pour αἱ, done à l’origine : « mon père », mais ce mot pouvait ensuite être pris pour un substantif déterminé, et être traduit ὁ πατήρ (DALMAN, Ar. Gram., 2e éd., 198 et 90). Il - n'est pas invraisemblable que Jésus ait prononcé ces mots tels quels, en araméen et en grec, par un mélange assez naturel des deux idiomes, et on a cité comme analogue 12 "2, où le second terme est une transcription de Κύριε, et donc une traduction de "9, Seigneur; cependant il est plus naturel d'admettre que le premier mot était répété dans la catéchèse et aussitôt expliqué. On peut noter que de nos jours à Jérusalem, on met assez fréquemment abouna, « notre père », en parlant d'un prêtre, dans une phrase francaise. Me. n'a pas dit 6 ἐστιν πατήρ (cf. v, 41; vir, 34) parce que les termes lui sont venus tout faits, et qu'il s'agissait d'un mot araméen très connu. Le Père est tout-puissant. À ce moment même où les ennemis de Jésus se croient si certains de le perdre, le Père pourrait le dispenser de boire ce calice. Le terme de calice marque déjà une épreuve douloureuse (οἵ, x, 38); et la comparaison avec saint Jean (Jo. xvin, 11) prouve à l'évidence qu'il s’agit de la passion. Jésus avait sans doute déjà cette image devant les yeux au moment de la cène eucharistique (v. 24). Maintenant il demande positivement que cette coupe lui soit épargnée; παραφέρειν signifie d'ordinaire « apporter, faire passer » dans le sens de porrigere; il signifie aussi « laisser passer et, ici, avec ἀπ᾽ ἐμοῦ, « faire passer loin de moi». Loisy estime que cette coupe vient en surcharge, et qu’elle a été empruntée à Paul (11, 564)! La prière est aussitôt modifiée ou plutôt complétée par une réserve : l'abandon à la volonté du Père. De même que l'invocation du début, cette pensée rappelle l'oraison dominicale. Il était juste que Jésus pratiquât, même dans cette épreuve suprême, la prière qu ‘il avait enseignée. D'ailleurs il ne s’agit pas d'une forme stéréotypée ni d'un emprunt. — ttpour 6 τι, l'interrogation indirecte pour. le relatif, assez fréquente dans les papyrus des illettrés et les inscriplions, εὗρον γεοργὸν τίς αὐτὰ ἑλχύσῃ (BU 822, πιὸ s. ap. J.-C., dans Moulton, p. 93). Le premier ἀλλὰ ἃ été remplacé dans Mt. et Le, pour πλήν. Mais la répétition marque mieux le va-et-vient de la pensée qui se repose dans l’acquiescement à la volonté divine. Il n’y ἃ pas à ajouter γενέσθω. Swete paraphrase admirablement : la question n'est pas (où et non μή) de savoir ce que je veux. L’abandon est complet. Cependant cette subordination de la volonté humaine de Jésus atteste son existence, aussi ce passage fut-il décisif dans la question du monothélisme. Maldonat en ‘a conclu avec. râison que ce ne fut pas seulement l'appétit sensitif du Christ qui eut horreur de la mort, mais aussi la volonté, qui est une partie supérieure de l'âme. Le même exégète ajoute (sur Mt. xxvi, 89) : Paulo ante diximus Chrisium in hac oratione ita loquutum fuisse, ut si prorsus fuisset homo, cui neque divina voluntas cognita esset, neque satis esset fortitudinis ad mortem superandam; relinquebat enim naturam humanam, veluti solam, compressa divinitate, ut penis offiοἷο suo fungeretur.
14:37
Knab. a bien noté que les personnes accablées de tristesse ne peuvent rester en place. Tantôt Jésus prie, tantôt il vient chercher un peu de réconfort auprès de ses trois disciples les plus ainés. Cela explique de la manière la plus naturelle ce triple incident que Loisy déclare artificiel. Les disciples avaient sans doute essayé de veiller selon l'ordre du Maitre, et ils avaient pu entendre ses premières paroles; mais ils s'étaient endormis. Jésus s'adresse à Simon que Me. a toujours appelé Pierre depuis sa vocation (nr, 16). L'expression ne marque pas précisément que Pierre ne se montre pas un rocher, mais elle ἃ quelque chose de familier qui rappelle le temps où Simon n'était pas encore apôtre. Pauvre Simon, toujours le même! (οἵ, Swete qui a bien noté la nuance). Le. qui ἃ excusé en partie les apôtres sur leur tristesse, ἀπὸ τῆς λύπης, ne cite pas Pierre, et même dans Mt. le reproche est moins direct. I atteignait Pierre d'aulant plus sévèrement que l'apôtre avait montré plus de fougue dans ses protestations de fidélité. Me. ne ménage pas Pierre, parce qu'il est l'écho de Pierre qui ne se ménageait pas. Dans cette défaillance des apôtres, Loisy reconnaît « l'intention du rédacteur paulinien » et cette intention méchante el sournoise, propre à Maur, a cette utilité pour le critique qu'elle « explique mieux que l'hypothèse de souvenirs personnels les particularités les plus caractéristiques du récit de Mare » (11, 560. 566)... — ὥρα n'a pas ici le sens du v. 35; il s'agit plutôt d’une heure continue, d'une heure d'horloge, mais sans la précision qui s’attacherait à ce terme.
14:38
À l'avis de veiller, Jésus ajoute maintenant celui de prier, afin de ne pas venir en tentation, ce que saint Jérôme (sur Mt. xxvr, 41) explique des filets (ἐπέρα casses, retibus, in plagas) de la tentation. La tentation est comme un piège toujours tendu, dans lequel il importe de ne pas donner. Cette formule est analogue à celle du Pater : μὴ εἰσενέγχης ἡμᾶς εἰς πειρασμόν (ML. νι, 18; -Le. xt, 4), maïs surtout par la même figure, car ce n’est pas la même formule; ἵνα marque ici le but. Le sens n’est pas : priez qu'on ne vous induise pas en tentation, mais : priez afin de ne pas céder à la tentation. Non ait Vigilate et orate ne tentemini; sed ne intretis in tentationem, hoc est ne tentatio vos superet et vincat, et vos intra casses suos teneat (Jér.). Quoique cette recommandation du Maître ait une valeur assurée en tout temps, elle était spécialement de circonstance {Fictor). Les disciples s'étaient crus assez forts pour braver tous les périls avec leur Maître, et pendant que Lui avait recours à la prière, eux dormaient! Et cependant ils seraient exposés pour leur part à l'épreuve. Il s’agit si bien de les ramener à des dispositions plus saines que Jésus ajoute, faisant allusion à leurs beaux discours : l'esprit est plein d’ardeur, maïs la chair est faible, Il y ἃ là d'ailleurs comme une nuance d'excuse : ἕνα μὴ σφόδρα δόξῃ ἐπιπλήττειν { Victor). Les expressions de πνεῦμα et de σάρξ font naturellement penser à saint Paul, mais Wellh. a bien noté que la pensée de l’Apôtre est différente. Loisy lui aussi a très bien dit : «il ne s’agit pas ici de la chair de péché, ni d’'infirmité morale, mais de l'échec que la fragilité du corps pourrait faire à la bonne volonté » (11, 567, note 3);, donc pas de paulinisme, en dépit des apparences, ou plutôt un certain fondement à la doctrine paulinienne dans cette pensée du Sauveur que l’homme se croit fort et énergique, mais que, sans le secours de Dieu, obtenu par la prière, il est exposé à succomber lâchement en présence des périls qui le menacent dans son corps.
14:39
Jésus retourne au même lieu et fait la même prière, non pas nécessairement dans les mêmes termes. Mt. qui en a donné la teneur a accentué l'abandon à la volonté du Père.
14:40
Les termes οὐχ ἤδεισαν τί ἀποχριθῶσιν rappellent comme expression ce qui est dit lors de la Transfiguration (1x, 6). Mais la situation est bien différente. Alors Pierre, emporté par l'enthousiasme, parlait pour parler, sans bien savoir ce qu'il fallait dire; maintenant ce sont des gens accablés de sommeil. On croit les voir se frotter les yeux, encore trop assoupis pour trouver une excuse. : .
14:41
Paul, lui aussi, a prié trois fois (II Cor. xn, 8); ce nombre est consacré pour épuiser les tentations ; ef. Num. xx1v, 10; 1 Sam. πι, 8, et souvent dans la littérature, « On dirait que Marc a voulu remplir la première veille de la nuit avec la cène, et la deuxième avec la prière de Gethsémani, qui se terinine par l'arrestation du Ghrist » (Loisy, Il, 567). D'ailleurs, comme on l'a déjà dit, ces allées et venues s'expliquent bien par la tristesse du Christ. Quant aux apôtres, ils ont renoncé à se justifier, et ils s’abandonnent au L'heure est venue; le Fils de l’homme va être livré aux mains des sommeil. — καθεύδετε τὸ λοιπὸν χαὶ ἀναπαύεσθε est pris dans un sens ironique par de très graves autorités, Théoph., Euthym., Mald., Calm., Swete (surely ironical), Knab. objecte que ce serait contraire à la bonté de Jésus, et à la solennité de l'heure. Mais l'ironie ici signifie une sorte de résignation mélancolique, sans amertume, ni persiflage : Allons, dormez tant que vous voudrez, je ne vous troublerai plus! (Æoltz.). L'opinion de saint Augustin suivie par Knab., que Jésus permet à ses disciples de dormir et qu'il les laisse dormir en effet, est moins probable, parce que Mc. n'a pas placé ici un quatrième intervalle. Jésus n’a plus le temps de garantir à ses disciples un repos assuré. Pour entendre la phrase comme une interrogation, il faudrait se résigner à retrancher τὸ λοιπόν, ce que fait Wellh. avec syrsin., mais contre tous les autres témoins. Et l'on ne peut songer à entendre τὸ λοιπόν autrement que du futur (contre Ælost. qui semble avoir mal compris Blass, 96). — ἀπέχειν estconstamment employé dans les papyrus dans le sens de donner quittance. La Vg. a traduit sufficit, approuvé par les critiques et confirmé par Hesycu. : ἀπέχει" ἀπόχρη, ἐξαρκεῖ, On ne peut citer dans ce sens que le pseudo- Anacréon, Οὐ. xxvim, 33 : ἀπέχει' βλέπω γὰρ αὐτήν « c'est assez! je la reconnais! » (d'une peinture). Mais que signifie ici c'est assez? Knab. suppose que Jésus a laissé dormir ses disciples, et qu'après un peu de temps il les réveille, ce que le ms. # a introduit dans le récit : et post pusillum excitavit tllos, mais ce qu'on ne peut supposer; ce serait admettre que Jésus réveille ses disciples une quatrième fois; mais que fit-il lui-même pendant ce quatrième intervalle durant lequel il avait cessé de prier? L’intention de Me. était plutôt de montrer Jésus sortant de la prière désormais tout prêt à affronter les périls, ἀπέχει est donc joint à ce qui précède : « dormez, maintenant je suis prêt » (Schanzs, Weiss). Knab. n'a rien à objecter si ce n'est qu'on retombe ainsi dans l'ironie. C’est donc une preuve nouvelle de ce sens ironique très tempéré. Swete l'entend de mettre un terme à l'ironie elle-même « c’est assez; ce n’est pas le-moment des reproches entre nous; l'ennemi est à la porte ». Cela est peut-être trop subtil. Les versions ont été embarrassées, mais le texte de D axeyet vo τέλος comme les versions syriaques supposent le sens de « tout est fini », Quoique chaque terme soit difficile à expliquer, on croit comprendre dans l’ensemble la pensée de Me. Le v. 4t indique que le moment de veiller en priant est terminé; on est entré dans la phase de l'action. Libre aux disciples d'essayer de dormir, ce n'est plus Jésus qui les en empêche; mais c'en est fait, l'heure est venue où il faut songer à autre chose qu'à veiller en priant ou à dormir. L'heure, cette heure (v. 35) à laquelle Jésus aurait voulu échapper, est désormais présente; παραδίδοται, au présent, exprime l’imminence des faits, — On dirait que Jésus entend les pas du traître, Il se nomme le fils de l’homme, comme dans les autres annonces de sa passion : var, 34; 1x, 31; x, 33. Les pécheurs sont les Gentils, d'après l'usage des Juifs (ef. 11, 15), mais Jésus comprend plus immédiatement sous ce vocable les prêtres et les pharisiens auxquels Judas le livre, et qui sont les plus coupables dans cette génération pécheresse (vnr, 38), qu'il ἃ en vain tenté de convertir.
14:42
Les trois n'étaient point endormis, puisque Jésus leur parlait, mais ils étaient demeurés étendus par terre, en proie à la même inertie. Jésus les fait lever, non pour fuir, mais plutôt pour rejoindre les autres et pour faire face au danger. Lui, tout à l'heure accablé de tristesse, se montre résolu. C'est pour nous un exemple sensible des effets de la prière. Il est inutile d’insister sur la beauté et sur le pathétique de l’agonie de l'Homme-Dieu. On dirait par moments que M. Loïisy en est impressionné. À le lire de près, on voit son analyse décomposer toute la srène en retouches, de sorte qu'il n’en reste presque plus rien. Encore ce résidu est-il gravement transformé : Jésus aurait recommandé à ses disciples de prier pour qu'il n'entrât pas en tentation!
14:43
Si l'on prend les termes en toute rigueur, Jésus n’a pas eu le temps de rejoindre les huit disciples demeurés à l'entrée du jardin; il parlait encore, quand Judas arriva. Il est vraisemblable que les huit se sont approchés avec la troupe qui envahissait le jardin. Judas est nommé l'un des Douze (Isxxpturns est ajouté par de nombreux mss. et les latins). D’après Holtz. c'est une allusion à la prédiction de Jésus (ν. 20). Plus probablement c’est une note d’infamie attachée à son nom. De toute façon, il est tout à fait arbitraire de dire avec Loisy : « Le récit débute comme si l’arrivée du traître avait été une surprise pour les apôtres fidèles et pour Jésus lui-même » (IE, 577). Mc. ne pouvait pourtant pas oublier à ce point ce qu'il venait d'écrire (ν. 41). Jo. nous apprend comment Judas avait deviné l’endroit; Jésus s’y était rendu souvent avec ses disciples, Avec Judas vient une foule, ὄχλος, que plusieurs regardent comme la garde du Temple dont les prêtres avaient le commandement (1 Chron. xxvr, 12-18 les nomme portiers). Il n'eût peut-être pas été impossible de les distraire de leur office, mais ce que décrivent les synoptiques, c’est plutôt une tourbe de gens ramassés pour faire un coup de main (Æoltz., Loisy, etc.). Jo. ne caractérise pas autrement ce groupe, tout en donnant la direction des opérations à une cohorte dont les synoptiques ne parlent pas. Ges gens sans aveu sont armés de coutelas (μάχαιραι) et de bâtons, ces derniers probablement en forme de massues. Ce sont des armes d'occasion qui conviennent bien à cette troupe irrégulière; les pasteurs que l’on rencontre aujourd'hui aux environs de Jérusalem ont ordinairement le coutelas à la ceinture et la massue à la main. Cette troupe est envoyée par chacun des trois groupes qui composaient le sanhédrin. Mc. a tenu à les énumérer séparément, pour marquer la complicité des trois fractions, mais cette distinction exclut plutôt une délibération en corps. Ce sont done quelques individualités des trois partis qui ont mouté le coup (cf. vi, 34; x, 33; x1, 18. 27; x1v, 1; xv, 1).
14:44
Δεδώχει, plus-que-parf. sans augment syllabique, selon l'usage de la koinè. — Σύσσημον, mot condamné par Phrvnichus (Autherford, 492 5.) qui cependant l'attribue à Ménandre! C’est plus précis que σημεῖον (ME) « signe c’est un signal convenu, la tessera des latins, signal qui pouvait étre un mot d'ordre ou un geste : J'acütum dat tessera signum (Silius). Judas s'étant révélé dans ce geste : un baiser. Du disciple au maître, c'était une mare que d'affection et de respect. Rabban Gamaliel baisait R. Josué à la tête Guns Sy “pw2) en le saluant affectueusement; ce que faisait aussi le roi Josaphat, disait la légende, quand il rencontrait un docteur, en lui disant Rabbi, Rabbi (Wüxscne, Neue Betträge… 339). Judas désignait donc Jésus de la façon la plus naturelle, el il était peut-être assez inconscient pour ne pas comprendre ee qu'avait d’odieux la trahison par le baiser. Sa méchanceté se révèle par ce qui suit. Il ne lui suffit pas de gagner son argent ou de 50 mettre à couvert en livrant Jésus (αὐτός, pour le pronom de la troisième per: sonne); il tient à ce que le coup ne soit pas manqué. Il ne dit pas seulement: «emparez-vous de lui »; il ajoute [Me. seul) : ἀπάγετε ἀσφαλῶς. ἀπάγειν est dans les papyrus le mot ordinaire pour une arrestation : ἀδίκως ἀπηγμένον (P. Petrie, 111, 36; ap. Æxpos., juillet 1908, p. 86); ἀσφαλῶς signifie « solidement », cod. brin. firmissime, les autres ane.-latt. ordinairement diligenter, La traduction caute «avec précaution » (cf, syrr.) de la Fe. s'explique probablement par la pensée d'Origène : « nisi diligenter cum tenentes abdureritis, cum voluerit effugiet vos », mais il est douteux que Judas ait songé à prénrunir sa troupe contre le pouvoir surnaturel de Jésus.
14:45
EX εὐθὺς προσελθών n'est pas lrès élégant, mais est très expressif, et il n'y ἃ pas à supposer une forme araméenne malaisée à déterminer (le trait est estompé dans syrsin. et pes.). Judas arrive, reconnaît Jésus d’un coup d'œil et aussitôt s'approche de lui. Mt. a simplifié, et Le. paraît avoir eu de la répugnance à dire expressément que Jésus avait été baisé par Judas. Judas prononee le mot de Rabbi, qui complétait bien le signe convenu: καταφιλεῖν, «baiser tendrement », cf. Xéx, Cyr. ΜΠ, v, 32, cte.; Le, vir, 38. 45; XV, 20; Act. xx, 37. On dirait que Judas ne peut se détacher du cou de son Maître; toute li troupe à Le temps de s'assurer du fait.
14:46
᾿᾿ἰπέθαλαν, terminaison de l'aor. avec sigma, mais sans le sigma: cf. okay (Act. xvr, 37 [BD], etc.; Bass, 47). — ᾿Ἐπιθάλλειν τὰς χεῖρας répond dans les LXX à τὸ now (Swete), cependant l'expression est bien grecque avec le datif de la personne (Arisrovn. Lys. 440). Le mouvement est naturel, beaucoup plus naturel que dans Le. où les disciples demandent à frapper avant que personne ait mis la main sur Jésus, et où l'on ne s'empare de lui que lorsqu'il en a donné en quelque sorte la permission.
14:47
Εἷς dé τις, leçon certaine (NA etc. omettent τις), unus autem quidam, en dit certainement plus que εἷς de Mt. On dirait que celui qui raconte le fait laisse entendre qu'il connaît cette personne. Εἷς τις est classique dans le sens indiqué : quand Créon dit : θνήσχουσι γάρ, πλὴν εἷς τις (Sopn. Œd. roi, 118), il ἃ en vue une personne qu'il connaît bien. D’après Jo. il s'agit de Pierre, et tous conviennent que c’est bien dans son caractère. Pourquoi Mec. ne l’a-t-il pas nommé? D'après Schanz, etc., par prudence à cause de l'autorité romaine. Mais il est probable que Pierre était mort quand Mc. écrivait. Peut-être que Pierre racontant l'incident, ne se nommait pas, par une réserve décente, puisque l'acte était courageux et honorable, et les faits sont parvenus à Me. sous cette forme voilée (Xnab.). — Σπασάμενος τὴν μάχαιραν est plus classique que ἀπέσπασεν τὴν μάχαιραν αὐτοῦ (Mt.), parce que l’adj. poss. est contenu élégamment dans la forme moyenne (Blass, 178). Le serviteur ou plutôt l'esclave du grand prêtre semble être à la tête de la troupe, aussi est-il le premier frappé. — Ὠτάριον (Jo.) est un diminutif de οὖς (Le.), comme d'ailleurs ὠτίον {Mt., Lc. se sert du même mot ἀφεῖλεν, et cependant il paraît croire que l'oreille ne fut pas complètement décollée, puisque Jésus guérit l'homme en lui touchant l'oreille; ou bien il ne s'agit que d'un bout d'oreille enlevé, que Jésus guérit en cicatrisant ce qui restait (1,6. emploie d'abord οὖς puis ὠτίον).
14:48
Loisy déclare le discours du Sauveur mal ajusté à son cadre, et peu conforme à la vraisemblance. Cette critique est à tout le moins malavisée en ce qui regarde le v. 48. Rien de plus naturel que cette protestation, et l'on a vu beaucoup d'individus arrêtés s’indigner moins de l'arrestation ellemême que du manque d'égards qui l'accompagne. De la part d'une personne d'un certain rang, c’est le premier cri. Cette valetaille ἃ sans doute brandi ses coutelas et levé ses massues. Jésus, qui s'est toujours montré si pacifique, s’indigne qu'on le traite comme un brigand. S'il y a entre le sanhédrin et lui une question de doctrine, on pouvait le citer à la barre du tribunal sans l'empoigner par une opération de basse police; pour συλλαθεῖν « arrêter » cf. Jer. xuur (xxxvi}, 26; XIV (xxxvI1), 18,
14:49
Sur ce verset, il y a plus d'une difficulté. Wellh. (suivi par Loisy) ἃ noté que trois jours d'enseignement dans le Temple ne suffisent pas à justifier καθ᾽ ἡμέραν (cf, Act. n, 46 s.; nt, 2), qui semble indiquer un enseignement plus prolongé. Mais il faudrait seulement en conclure que Me. se rattache ici tacitement à la tradition de saint Jean sur les fréquents enseignements de Jésus dans le Temple. D'ailleurs l'expression, assez vague en elle-même, doit être expliquée par le contexte. Pendant ces trois jours on avait bien le temps de mettre la main sur Jésus. On ajoute que les exécuteurs des basses œuvres des Sanhédrites ne devaient pas être parmi les auditeurs de Jésus; ils ne le connaissaient pas, puisque Judas a dà le trahir par un signe convenu. Pourquoi done Me. a-t-il écrit πρὸς ὑμᾶς ὃ Mt. ἃ omis ces mots; Le., qui les ἃ conservés, suppose qu'ils sont adressés à des personnes de marque survenues alors, « invraisemblance plus grande que celle du discours même » {Loisy, II, 589). — On peut répondre que Mt. a rédigé plus habilement puisque, en eflet, le πρὸς ὑμᾶς ne pouvait guère s'adresser directement à cette foule. mais, d'après Me., la pensée de Jésus se reporte aussitôt sur les vrais auteurs du coup, ou plutôt sur le peuple en général, quoique les assistants le représentent si mal. Le. a pu supposer ici quelques-uns des adversaires doctrinaux de Jésus. Il est probable qu'ils suivaient de loin et que, le coup fait, ils n'ont pas hésité à se montrer. Le récit de Me, il faut en convenir, est loin de préciser les faits. 11 reflète en quelque façon le désordre inexprimable de cette scène; une surprise, la nuit, des gens sans aveu, des disciples décontenancés. Mais cette absence de tout artifice n’est point une preuve que Me. a inséré de son cru une réflexion théologique, bien au contraire. Il ἃ montré dans ce tumulte et ce désarroi la Personne de Jésus dominant tout et donnant aux faits leur vrai caractère. L'ellipse ἀλλ᾽ ἵνα est elle-mème très vivante: on dirait que Jésus se parle à lui-même. Holtz. voit encore dans ἀλλ᾽ ἵνα unc sorte d’impératif : « que les Ecritures s'accomplissent donc! » et comparr v. 28 qui ne justifierait pas ce sens. D'ailleurs Mt. ἃ suppléé l'ellipse τοῦτο δὲ ὅλον γέγονεν ἵνα... et c'est le sens des versions anciennes, latt. (sed ui) et syrr. Les Ecritures avaient parlé des mauvais traitements réservés au serviteur de Iahvé {Is. in). Si l'on tient à un passage spécial, Is. zur, 12 {Loisy) est plus indiqué que Is. zu, 7 (Knab.).
14:50
Me. ne dit pas pourquoi tous, c'est-à-dire les disciples, prennent la fuité en abandonnant Jésus. Ils ont peut-être reçu des coups, en représailles de celui qui avait atteint le serviteur du grand prètre; ils se sont peut-être dit que puisque Jésus demeurait si calme, ils n'avaient qu'à se tirer euxmêmes d'embarras. Ce qui est certain, c’est que tous l'abandonnent,
14:51
Ce petit épisode est propre à Mc. Au moment où tous, c'est-à-dire les disciples, avaient pris la fuite, un jeune homme suivait Jésus, avec des intentions très probablement sympathiques : συνηχολούθει αὐτῷ, οἵ, Le. xxut, 49. Le verbe composé marque qu'il était melé à l'escorte. Il était revêtu d'une de ces pièces d'étoffe légère dans lesquelles on s'enveloppe pour dormir. Ce doit être le sens d'aprés le texte de Gallien : μὴ γυμνὸς κοιμίζεσθαι ἀλλὰ περιδεδλημένος σινδόνα (Sivece). Certains eyniques se permettaient eet accoutrement en plein jour. Comme on le reprochait à Cratès, it s’offrit à montrer Théophraste dans le même costume, et il conduisit ses interlocuteurs étonnés chez un barbier occupé à raser Théophraste (Dioc. Lance, vi, 90 apud Fiecn, Notes. p. 40). Le σινδών est donc une sorte de peignoir. Le mot γυμνός pourrait signifier quelqu'un vêtu seulement d’une tunique, mais ici l'intention est assez claire de marquer un homme arraché au sommeil, et qui n’a rien de plus que son vêtement de nuit. Si c’eût été un pauvre cultivateur, il aurait eu seulement sa tunique, de nuit comme de jour. L'habit de nuit spécial, et le mot σινδών qui indique d'ordinaire un tissu assez fin, montrent que le jeune homme est de condition assez distinguée. On le saisit, parce qu'on voit bien qu'il n'est pas de la troupe des émissaires des Sanhédrites.
14:52
Le jeune homme lâche ce peignoir plus facilement qu'un habit, et s’enfuit complètement nu; sur ce sens de γυμνός, cf. Is. xx, 2 ss., et c'est d'ailleurs le sens normal du mot. Le meilleur commentaire du texte est dans la lettre de Denys d’Alexandrie (Eus. A. Æ. VI, x1, 7) : κἀγὼ μέν, οἶδεν 6 θεὸς ὡς ληστὰς εἶναι πρότερον ᾿γούμεγος ἐπὶ σύλησιν καὶ ἁρπαγὴν ἀφιχομένους, μένων ἐπὶ τῆς εὐνῆς, ἤμην γυμνὸς ἐν τῷ λινῷ ἐσθήματι... il était donc nu, sauf un vêtement de lin, ce qui correspond bien à la toilette du jeune homme. Toute appréciation de ce petit épisode doit s'appuyer sur l'exégèse que nous venons d'indiquer et qui ne paraît pas douteuse. La plupart des critiques ne mettent pas en doute le caractère historique du fait, garanti par son étrangeté même et peut-être aussi par son peu d'intérêt général. Loïisy (d’après Keim) préfère supposer que c'est un « trait conçu par application de prophétie; et justement il y a un texte d’Amos qui, à propos de fuite, parle d'un homme nu » (11, 591). Il s’agit d'Amos π, 16, d’après le texte hébreu plutôt que d'après le grec : 6 γυμνὸς διώξεται ἐν ἐχείνη τῇ ἡμέρᾳ. Le trait d'Amos, parlant d'un désastre général, ne pouvait guère donner naïssance à un épisode si particulier. Le trait étant historique, qui était ce jeune homme? Il faut d’abord exclure les disciples, d’après l'intention assez évidente de Mc. Ce ne peut donc être Jean (Canvs., P. G. LIT, 420; Gnec., P. L. LXXV, 1068} ni Jacques dit le frère du Seigneur (Erirn., 2. G. XLII, 720). 11 faut aussi absolument exclure un des habitants de la maison où Jésus a fait la cène. Pourquoi suivre Jésus dans cet équipage, et s’exposer si longtemps au froid de la nuit ordinairement très vif dans cette saison à Jérusalem? Il ne peut donc être question que d’un habitant de la villa de Gethsémani ou d'une maison toute proche, éveillé au bruit, et venu pour voir ce qui se passe. Mais Mc. ajoute qu'il suit Jésus; il le connaissait donc, il lui était attaché, il lui montre une certaine fidélité. Plusieurs commentateurs ont pensé que c'était Marc lui-même. D'après Holiz., ce petit récit, négligé par Le. et par Mt., est comme le monogramme de l’artiste qui signe son œuvre, et J. Weiss (Das ält. Εν. 305) ἃ comparé cette allusion à celle du quatrième évangile au disciple que Jésus aimait. On peut. tenir cette opinion, à condition de ne pas Ia donner pour certaine; elle ne mérite certes pas la note de rabbinisme chrétien que lui décerne Wellh. Et il ne faut pas non plus dire avec J. Weiss que ces deux versets sont une retouche d'un éditeur postérieur à Mc. On s'explique très bien que Le. et Mt. n'aient point reproduit cette petite scène, parce que, insignifiante en ellemême, elle ne mettait non plus en jeu aucune personnalité connue. De toute façon elle provient d'une tradition personnelle à Mc.
14:53
αὐτῷ. — Nestle om.
Lire συνέρχονται αὐτῷ. Le dernier mot, omis par NDL lait. etc., est assuré par AB etc. syrsin. pes. etc. (contre Nesile); il se rapporte au grand prêtre; lui est déjà dans sa maison, les autres se rendent auprès de lui; ef. Jo. xt, 88. Ils arrivent d'ailleurs presque en même temps que Jésus, mandés par des exprès du grand prêtre, envoyés aussitôt que l'on sut que Jésus était pris. Les principaux ennemis de Jésus étaient prévenus, et il n'est point nécessaire de prendre πάντες (omis par Mt.) en toute rigueur. Mc. a tenu comme de coutume à nommer les trois classes du sanhédrin, mais le caractère spécial de la réunion indique assez qu’elle ne pouvait être plénière. Le grand prêtre n'est nommé ni dans Me. ni dans Lec.; Mt. lui ἃ donné son nom de Καϊάφας. En effet Joseph, dit aussi Kaïaphas (K£*p, forme de métier, à rapprocher d’après Lagarde de l'arabe &L, « qui devine la race d'après la physionomie »; cf. DaLman, Ar. Gr., 2° éd., 161), fut grand prêtre de l'an 18 à l’an 36 (Josèpae, Ant. XVIII, πὶ, 2).
14:54
ἀπὸ μαχρόθεν, cf. v, 6; vur, 3; x1, 13; xv, 40. Après le premier mouvement de panique, Pierre ἃ repris courage; il suit de loin Jésus. Cette fois αὐτῷ ne peut se rapporter qu'à Jésus, et c’est peut-être pour éviter l'équivoque que ce mot a été omis au v. 53 par certains mss. et verss. — αὐλή est très fréquent dans les papyrus dans le sens de « cour d'une maison »; nulle part dans le sens de maison que quelques-uns ont voulu donner ici à ce mot (Æxpositor, 1908, oct., 374 s.). Cette cour n'était point un vestibule, mais un espace à l'air libre. Pendant que Jésus était introduit dans une salle du haut, gardé par quelques serviteurs du grand prêtre, les autres se réunissent et font du feu dans la cour. On s'assied en rond tout autour, et Pierre avec les autres (συνκαθήμενος est une trace de la tendance de la koinè récente à ne pas assimiler les consonnes). Me. est le seul à noter qu'il était ainsi en pleine lumière, πρὸς τὸ φῶς, du moins quand quelque brassée de roseaux où de paille venait raviver la flamme. Inutile d’insister sur la nécessité de se chauffer à Jérusalem pendant les froides nuits de printemps; d'ailleurs c'est en tout temps le pluisir des serviteurs ou des moukres quand ils sont obligés de voiller.
14:55
Mc. insiste sur le caractère de la réunion, c'est le Sanhédrin (συνέδριον, cf. χιπ, 9; xv, 1), c'est-à-dire la plus haute autorité de la nation, assemblée qui n'avait guère plus que des pouvoirs judiciaires. Depuis que la Judée avait un procurateur romain, aucune exécution capitale ne pouvait avoir lieu sans sa permission (Jo. xvut, 31). La Michna semble en avoir conservé le souvenir « Quarante ans avant la destruction du Temple on a enlevé à Israël les jugements sur la vie et la mort » (7. Sanhedrin, τ, 1 et vr, 2). Quarante ans est un chiffre vague; le seul point de départ vraisemblable est l’an 6, après la déposition d’Archélaüs. Mais ce n'était pas une raison pour que le Sanhédrin ne se prononçât pas sur la peine capitale. Schürer (Geschichte.…, IT, 262) ἃ rappelé que même un Romain pouvait être mis à mort pour offense à la nation juive ou à ses lois (Bell. VI, n, 4). S'il s'agissait d'un Juif que l'autorité romaine n'avait pas poursuivi, C'était au Sanhédrin à constater la culpabilité et à dénoncer le coupable au gouverneur. Ce tribunal devait donc d’abord instruire la cause. C'est la scène décrite par Mc. Si l’on est chez le grand prêtre, c'est qu'il fait encore nuit; le Temple est fermé. On ne peut donc se réunir au lieu ordinaire des séances, dans la salle située probablement à l'ouest du Sanctuaire, près du Xyste. Il serait également malavisé de s'appuyer sur la procédure indiquée par le Talmud pour compter les dérogations dont Caïphe et ses assesseurs se sont rendus coupables, et d'argumenter de ces dérogations contre l’historicité des faits. Comme l’a très bien dit Schürer {loc. laud. 260), les renseignements du N. T. ont pour nous plus de valeur que des règlements théoriques, souvent inventés à loisir et à plaisir. Pour revenir ἃ Mc., il met en vedette les principaux des prêtres, parce que c’est eux qui en effet avaient la direction des affaires. Il n’est pas nécessaire de prendre ὅλον dans le sens de complet numériquement. La Michna qui exigeait soixante et onze assesseurs pour Certains cas se contentait de vingt-trois pour une condamnation capitale (Sanhed. 1v, 1). Oavaroëv signifie « faire mourir » ou « condamner à mort ». Dans l'A. T. c’est presque toujours le premier sens {hiph. ou hoph. de nt), le seul qui soit ici en situation, de même que xin, 12; εἷς τό, afin d'arriver à le faire mourir.
14:56
Mc. a eu soin de nous dire que le complot était organisé depuis plusieurs jours. Il n'est donc point étrange qu'on eût préparé des témoins. Mais si on leur avait fait la leçon, comment n'étaient-ils pas d'accord? On ἃ répondu que ἴσος signifiait ici « proportionné au châtiment », mais le sens naturel est plutôt : convenientia testimonia non erant (Vg.); cf. syrr., latt. Donc les témoins ne concordaient pas sur les circonstances. On ne peut tout prévoir; les témoins, gens du peuple, n’avaient pas bien retenu leur leçon. Malgré leur haine et leur mépris de la justice, les sanhédrites, déjà imbus de formalisme, tiennent d’autant plus aux apparences légales; or la loi exigeait au moins deux témoignages (Num. xxxv, 30; Dt. xvu, 15; x1x, 6); les bons juges étaient assez stricts sur ce point (Dan. xnr, 51-61; histoire de Suzanne). En bonne règle, on aurait dû entendre les témoins séparément, ce qui eût risqué d'accuser leurs divergences.
14:57
ἀναστάντες, « se levant pour accuser »; cf. Mt. χα, 41.
14:58
Dans Mi. le témoignage est assez différent : « je puis détruire le Temple de Dieu, et le bâtir en trois jours ». Des critiques ont soutenu que le texte de Me. est amplifié dans le sens chrétien. Comme il ne s’agit pas d'une parole authentique de Jésus, il n'y a pas lieu de chercher quelle expression lui convient le mieux. Le texte de Mt. charge beaucoup moins Jésus; on dirait sculement qu'il s'attribue une puissance surnaturelle, même au sujet du Temple de Dieu. Dans Mc. il annonce positivement qu'il détruira ce Temple, et qu'il en bâtira un autre après (διά, cf. τι, 1; Gal. 1, 1) trois jours, dont l'identité avec le premier n'est pas garantie. Or on avait jugé Jérémie digne de mort seulement pour avoir prophétisé la ruine du Temple (Jer. xxvi, 6 ss.). Me. entend ἀχειροποίητον dans un sens spirituel; on pouvait sur le moment l'entendre d'une puissance surnaturelle ou magique. Nous retenons donc ce texte comme primitif; quand Mc. donne un développement, c’est qu'il le tient de bonne source (S$wete). Mais était-ce là un faux témoignage ? Saint Jér. qui voit dans ces paroles une allusion à Jo. (11, 19), n'hésite pas à dire (sur Mt. xxvi, 61) Quomodo falsi testes sunt, si ea dicunt, quae Dominum supra dixisse legimus ἢ Sed falsus testis est, qui non eodem sensu dicta intelligit quo dicuntur. D'ailleurs il y avait un point matériellement faux : Jésus n'a sûrement pas dit qu'il détruirait le Temple lui-même. On ne sait à quelle parole de Jésus les témoins font allusion; peut-être à la prédiction de la ruine du Temple {(χπι|, 2), colportée et mal interprétée par Judas (Swete)?
14:59
On était arrivé à une certaine entente sur les termes, mais cela ne suffsait pas, peut-être parce que les faux témoins n'étaient pas d'accord sur le sens de ces paroles, ou sur les circonstances dans lesquelles elles avaient été prononcées. On dirait donc que d'après Me. la procédure par témoins ἃ échoué; cependant le grand prêtre ne renonce pas à en tirer quelque chose: il va interroger Jésus sur ces témoignages; si le grief n'était pas articulé avec précision, la charge était du moins très grave.
14:60
La question du grand prêtre ne fait qu'une phrase d’après les verss. latt. (k : nihil respondes de his quae adversum te dicunt?), memph, (Holtz., Schanz ctc.). Ce sens est très naturel dans le cours d'un procès criminel, Le grand prêtre ayant entendu les témoignages demande à Jésus ce qu'il a à dire pour sa défense. Mais Victor coupait déjà la phrase en deux : οὐκ &xoplyn οὐδέν ; τί οὖν οὗτοί σου καταμαρτυροῦσιν ; it c'est le sens des verss. syrr. Le verbe ἀποχρίνεσθαι demande normalement πρός τι, et ici, à cause du sens relatif, il faudrait πρὸς ἅ. On trouve il est vrai l'accus. seul, mais οὐδέν a bien l'air de couper la phrase. Le sens le plus difficile, mais le plus grammatical {(Blass, 179, n. 1; Swete), doit être dans la pensée de Mc. 1] ἃ noté que les derniers témoignages eux-mêmes ne concordaient pas; le grand prêtre invite Jésus à parler, espérant le prendre à ses paroles, et il lui indique le thème d'un ton paterne : qu'est-ce donc qu'on vous reproche? Il faut qu'il ait cru Jésus bien naïf ou qu'il ait été très embarrassé: mais on voit par la suite qu'il ne compte plus que sur un aveu pour perdre Jésus. La nuance de Mt. est un peu différente.
14:61
Invité à se défendre, Jésus se tait. Il ne veut pas discuter, et il sait qu'il serait inutile de se justifier. D’après Mc. le grand prêtre demande, d'une seule haleine, si Jésus est le Christ, le fils du béni? Il semble qu'ici Le. est mieux dans la vraisemblance quand il sépare la question en deux : « dis-nous si tu es le Christ? » — et, après que Jésus eut parlé de sa gloire : « tu es donc le Fils de Dieu? » Car il est étonnant que le grand prêtre ait pensé que quiconque se dit le Ghrist se dit le Fils de Dieu, comme si tout le monde eût été d'accord sur ce caractère du Messie. Or tandis que les Rabbins n'ont jamais donné ce titre au Messie, il ne se retrouve dans les apocalypses que sous une forme atténuée, et en imitation du Ps. πι, 7 (cf. Ze Messianisme... 104). Cependant, dans les cereles qui furent attirés à Jésus, ce nom n'était pas inconnu (Mt. xvr, 16; cf. Jo. 1, 49; χι, 27). Le grand prêtre pouvait savoir que quelquesuns avaient cette idée transcendante du Messie, et poser la question à Jésus quand il eut paru élever ses prétentions jusque-là. 11 est donc probable que Mc. a bloqué les deux questions, ce qui d’ailleurs ne change pas le sens des termes. D'après Holtz. le grand prêtre entend le mot Fils de Dieu au sens adoptif. Il admet très bien que celui qui aura droit au titre de Messie, sera par là même Füs de Dieu. Où est donc le blasphème de Jésus quand il prend ce titre? C'est d'après Holtz. que, dans sa situation misérable, se dire le Messie c’est outrager la nation et même blasphémer Dieu. La raison est insuffisante, car les rabbins, du moins à l’époque suivante, admirent très bien que le Messie menât d'abord une existence obscure (cf. Le Messianisme.… 291 s.) et Jésus, hier entouré d’une foule qui l’acclamait, pouvait de nouveau être poussé au trône par la faveur populaire. Le grand prêtre demande donc bien si Jésus se dit le Messie, et proprement le Fils de Dieu, non qu'il croie que le Messie attendu dût être Fils de Dieu, mais au contraire parce que avouer cette prétention serait à ses yeux un blasphème. Dans le contexte de Le., c'est Jésus qui le met sur la voie; quant à Μο., il sait que les démons mêmes donnaient à Jésus le titre de Fils du Dieu très-haut (v, 7). Les termes de Me. ont d’ailleurs en eux-mêmes plus que ceux de Le. et de Mt. le cachet rabbinique : « le béni » est ici un terme employé pour ne pas nommer Dieu, à l’analogie de la formule ordinaire : « le saint, béni soit-il » (ar. ἼΠ ΝΡ NT). Dalman (Worte... 164) cite 7337 « le béni » comme une exception (Ber. vu, 3).
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La réponse de Jésus dans Mc. est nettement affirmative; c'est aussi le sens de ob εἶπας de Mt., du moins d'après les circonstances et le contexte. Swete semble regarder ici Mt. comme primitif. Mais la tournure de Mt. ne s’explique-t-elle pas parce qu'il ἃ voulu relater que la dignité de Jésus fut confessée par Caïphe lui-même? Le ἐγώ εἶμι ἃ quelque chose de plus positif. Jésus ne s’est pas fait gloire durant sa carrière mortelle de sa dignité de Messie et de Fils de Dieu, mais, interrogé solennellement par le grand prêtre, dans le conseil suprême de la nation, il a cru devoir répondre nettement, et son affirmation est la base de notre foi. — καὶ ὄψεσθε τὸν υἱόν χτὰλ, D'après les termes, Jésus décrit une vision : le Fils de l’homme, — c'est lui avec sa nature humaïne, — est assis à la droite de la puissance, c’est-à-dire de Dieu (ἢ δύναμις — NnM24; on a dit « la puissance de Iahvé », au lieu de Iahvé, puis simplement « la puissance » (Da- MAN, Worte.… 165); il se lève et vient avec les nuées du ciel. Cette vision est empruntée à Dan. vr, 18 (Théodotion), mais elle est complétée. Daniel avait parlé de irônes (vn, 9), sans dire si le Fils de l'homme (sur le sens de cette expression dans Daniel, cf. RB. 1904, 504 s.; 1908, 282) devait y Ôtre assis. Jésus l’affirme et de ce chef met le Fils de l’homme sur le même rang que la divinité. Ce trait se trouvait dans le Ps. cx, 1 à propos du Messie. Le sens est donc que les sanhédrites, qui ne veulent pas maintenant reconnaitre le Messie, y seront contraints un jour lorsqu'ils le verront dans sa gloire. Loisy dit très bien : « La description de la gloire du Christ est prise du psaume cx; celle de l'avènement messianique est prise de Daniel, et veut signifier que Jésus est le Messie annoncé par ce prophète » (II, 606). Jésus n’annonce donc pas que les sanhédrites, avant leur mort, auront une vision de la gloire du Christ, ou que la parousie est imminente; il affirme simplement que sa dignité s'imposera à eux dans tout l'éclat décrit par Daniel. Le terme « vous verrez » ne signifie pas toujours « vous verrez de vos yeux » (cf. Dt. xxvnt, 10; Ps. xivnr [xux], 44; Ps. cxxxvur [Lxxxix], 49). Il était naturel ici, puisqu'il s'agissait d'une vision apocalyptique, mais aucun juif n'ignorait que les visions de Daniel étaient symboliques, à commencer parles bêtes qui représentaient des empires. C'est ce que Le. a compris en mettant ἔσται au lieu de ὄψεσθε, et Mt. lui-même suivait la même voie en mettant ἀπ᾿ ἄρτι, « désormais », car il savait trés bien que Jésus ne s'était pas manifesté dans sa gloire aux sanhédrites, Rien n'indique qu'il faille distinguer avec Knab. (cf. Loisy sur la pensée de Mt.) une première partie symbolique, le triomphe de Jésus par sa résurrection, les miracles des apôtres etc., puis une scène réelle, au sens littéral, le second avènement. Le tout est sur la même ligne. Jésus affirme done, par une allusion au texte de Daniel qu'il complète, qu'il est le Messie, ct le Messie investi d'un rang divin. Sûr de ce que Dieu lui réserve, il donne rendez-vous à ses juges; il ne les assigne pas devant le tribunal de Dieu, mais il leur déclare qu'ils seront obligés de reconnaître sa gloire et son rang unique auprès de Dieu.
14:63
Le grand prêtre déchire ses habits (διαρήξας, un seul 6, souvent dans la koiné), ce qui veut dire qu'il vient d'entendre un blasphème. Chez les Babyloniens déjà on déchirait ses habits en signe de deuil (ÉRS., 2e éd., 322), et c'est probablement pour cela que les envoyés d'Ézéchias avaient déchiré leurs habits (II Reg. xvin, 37); mais comme le Rabsacès avait blasphémé, les rabbins aimaient à voir dans ce fait l'origine de leur usage (Wünscue, Neue Beiträge.. 345); cf. 1 Mac. 11, 14; 1v, 39. C'était en effet une coutume de manifester ainsi sa douleur quand on entendait un blasphème, et les juges y étaient tenus même quand un témoin répétait les termes propres du blasphémateur (Sank. vu, 5). On avait réglé la place et la dimension de la déchirure, qui, d'après Maimonide, devait se faire à tous les vêtements, sauf la chemise et le manteau, les gens riches pouvant avoir plusieurs tuniques; cf. vi, 9. Le grand prêtre ne devait pas déchirer sa tunique pour un deuil privé (Lev. x, 6; xxr, 10); mais il devait être plus sensible qu’un autre aux blasphèmes. Caïphe est arrivé à son résultat; τί ἔτι xt. Klosterm. compare Prar. Rép. τ, 3409 : καὶ τί, ἔφη, δεῖται μάρτυρος ; αὐτὸς γὰρ ὃ Θρασύμαχος ὁμολογεῖ,
14:64
D'après la Michna, les juges donnaient leur avis séparément, et des scribes le prenaient par écrit, avec les motifs. Ici tout semble s'être passé beaucoup plus sommairement. « Tous » ne doit pas nécessairement être pris en toute rigueur. Il est d’ailleurs très probable qu'on n'avait convoqué que les ennemis de Jésus. Le vote des sanhédrites est bien équivalent dans leur intention à une condamnation à mort (x, 33); cependant Mc. semble s'être servi à dessein de termes spéciaux; les juges ne pouvaient au point de vue légal prononcer une condamnation à mort. Ils condamnent Jésus, en tant qu'ils le peuvent faire, comme ayant vraiment mérité la mort (ἔνοχος a même le sens de « justiciable » dans Mt. v, 22). C'est bien ce qu'a compris Mt. qui omet le mot de condamnation et qui dit seulement ἔνοχος θανάτου ἐστίν, tandis que 1,0, ne parle pas même du verdict, mais il montre bien que les sanhédrites tombèrent d'accord sur le blasphème. Si les Juifs avaient été plus libres, Jésus aurait été lapidé aussitôt; mais on ne pouvait se permettre cette licence avec un homme comme Pilate.
14:65
ἐμπτύειν dans le sens de « cracher sur », tandis que les attiques disaïent χαταπτύειν; Rutherford (N. Phr., 66 s.) cite plusieurs exemples de verbes composés avec ἐν et prenant le sens des composés avec κατά, L'omission de καὶ περιχαλύπτειν αὐτοῦ τὸ πρόσωπον par D, a, f, syrsin. ne peut être qu'une fâcheuse singularité de ce groupe. Le fait n’a rien de commun avec la coutume romaine de voiler la tête du condamné (Cic. Pro Rabir. 1v, 13; v, 16). On voile la tête du Christ pour lui faire deviner.qui ἃ frappé. G'est ainsi que Mt. et Le. ont interprété προφήτευσον. D'après Wellh. le kéhin ou devin des Arabes se voile la face avant de rendre ses oracles (LRS., 2e éd., 218) et Balaam aussi a les yeux fermés (Num. xxiv, 4). On a donc pu imaginer cette mise en scène pour se railler des prophéties de Jésus, en particulier à propos de la destruction du Temple, et la scène a dégénéré encore en un jeu cruel et puéril. — χολαφίζειν est « souffleter d’un revers de main ou à coups de poing » ῥάπισμα indique plutôt un soufflet la main ouverte; c'est ce qu'atteste Phrynichus tout en réprouvant l'expression (τὸ γὰρ τὴν γνάθον πλατείᾳ τῇ γειρὶ πλῆξαι, ἐπὶ κόρρης πατάξαι ᾿Αθηναῖοί φασιν, RurT., 257); cf. Is. 1v, 6. L'expression ῥαπίσμασιν ἔλαδον est très vulgaire et a été suspecte à des copistes et à de nombreux critiques; elle est maintenant confirmée par un papyrus du ir 5. κονδύλοις (αὐτὸν) ἔλαθεν (Blass, 120); Klost. cite verberibus accipere ((τα. Tusc. 11, x1v, 84). On peut comparer pour toute cette scène III Regn. xxn, 24. Me. ne dit pas positivement que ceux qui ont donné le signal des outrages fussent des membres du sanhédrin, et Le. semble l’exelure. IL est constant cependant que les insultes plus raffinées sont venues de personnes plus haut placées; quand il s'agit des valets, l'expression elle-même devient plus grossière. SUR LA COMPARUTION DEVANT LE GRAND PRÊTRE ET LES SANHÉDRITES. — La scène décrite par Mc. est d'une souveraine importance pour apprécier le rôle de Jésus. On affirme qu'il a mérité la mort, non pour ce qu'il a dit de la destruction du Temple, mais pour avoir blasphémé en se déclarant Messie et Fils de Dieu. Comme la simple prétention au titre de Messie, si elle pouvait être d’un halluciné, ou d'un intrigant, n'avait rien de blasphématoire, les vraisemblances obligent de conclure avec les évangélistes que Jésus ne s’est pas seulement déclaré Messie, mais encore Fils de Dieu au sens propre. C'est un trait d’une étrange audace, de la part de Wellh. et d’autres, de supprimer de l'interrogatoire la mention du Messie, et de prétendre que Jésus a été reconnu blasphémateur à cause de ce qu'il a dit du Temple. Mais Loisy va encore beaucoup plus loin; il nie tout le procès devant Caïphe. « La tradition chrétienne aura senti de très bonne heure la nécessité apologétique de présenter le supplice de Jésus comme uniquement imputable aux Juifs; il importait à la nouvelle religion que son fondateur ne parût pas avoir été condamné par une juste sentence de Pilate; d'autre part, il était fort délicat d'accuser de prévarication Pilate lui-même, et il était impossible de nier que la sentence de mort eût été rendue par lui; restaient les dénonciateurs ct les accusateurs du Christ, les Juifs, adversaires du christianisme naissant, détestés eux-mêmes dans le monde païen; rien n'était plus facile que d'élargir leur rôle, de façon à transporter de Pilate sur eux la responsabilité entière du jugement rendu contre Jésus; à cette fin, l'on aura supposé tout le procès devant Caïphe, avec la sentence capitale que le gouverneur n'aurait qu'à confirmer » etc. (II, 610). Cette fois M. Loisy ne prétend pas que la tradition s'est développée d'elle-même et de bonne foi; il l’accuse d'un calcul fort malhonnête à l'égard de ces pauvres Juifs. Mais puisqu'on conserve la dénonciation, est-elle vraisemblable si les principaux des Juifs ne se sont pas mis d'accord? et n'est-il pas plus odieux de livrer un Juif aux Romains sans même s'être assuré qu'il est coupable? Devait-on se préoccuper, sous Caligula, sous Claude, ou sous Néron, de disculper ou d’accuser un fonctionnaire de Tibère, d'ailleurs mort en disgràce? Les évangélistes prétendent-ils qu'on a présenté à Pilate une sentence qu'il n'avait qu'à confirmer? D'ailleurs Loisy ne tarde pas à concéder pour la séance du matin ce qu'il a nié d'une façon générale. « Que le matin, chez Caïphe, dans la réunion où l’on prépara la dénonciation, et qui n'avait pas besoin d’être, qui ne fut pas une séance solennelle du sanhédrin iout entier, il y ait eu une sorte d'information et de concert préliminaire entre les accusateurs et leurs témoins, rien n'est plus vraisemblable... Il est possible également que Caïphe ait interrogé le Sauveur, et qu'il l'ait laissé maltraiter par ses valets... » (ΠΠ| 599). Et l'on veut qu'il ne l'ait pas interrogé sur le point qui devait permettre de le dénoncer à Pilate, sur ce qui était toute la question, sur le messianisme? Ou bien que l’assemblée, réunie pour prendre une décision, ne se soit pas prononcée sur la culpabilité de l'accusé? On n'a pas l'habitude, parmi les historiens critiques, de traiter avec ce sans-gène des sources de premier ordre — et de bénévoles lecteurs.
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La salle où Jésus a comparu était naturellement Ia grande salle de la maison de Caïphe, ou la salle d'en haut. Me. le fait comprendre maintenant en transportant la scène en bas dans la cour où nous avions laissé Pierre au ν. δά. παιδίσκη est ici une jeune esclave; c'est le sens normal dans les LXX pour nnpw et pour SN. Elle vient, c'est-à-dire probablement qu'elle passe pour son service.
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᾿Εμόλέπειν, οἵ, vu, 25; x, 21. 27; ἦσθα la forme attique, seulement ici el dans le passage parallèle de Mt. xxvi, 69 pour tout le N. T.; d'ordinaire ἧς, forme hellénistique. Il y a donc ici dépendance littéraire. L'ordre assez étrange, mais très naturel de vive voix : « le Nazaréen.. ce Jésus. » devient dans D μετα του 1 του N ησθα, correction plate; demi-correction dans x.
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Picrre était brave, et peut-être aurait-il montré plus de résolution si on l'avait attaqué plus ouvertement, à main armée. Mais il fut toujours sensible à l'opinion (cf. Gal. 11, 11 ss.); il se dérobe, il essaye de s'en tirer par une équivoque, en affectant de ne pas comprendre. En fait cela équivalait à dire qu'il n’était pas disciple de Jésus, maïs les termes n'étaient pas formels. 1} est bien difficile de distinguer ici οἶδα et ἐπίσταμαι (Swete : « je ne suis pas conscient du fait, et je ne comprends pas la position de la question »), aussi Blass (271) refusant d'admettre οὔτε... οὔτε avec deux synonymes, préfère la leçon οὐχ otôa oute ex. Mais il faut céder à l'autorité de NBD. Il semble que la tournure s'explique par l'embarras de Pierre : « je ne sais pas, je ne sais vraiment pas »... σὺ τί λέγεις est une nouvelle marque de sa gêne; il balbutie. Et il sortit dehors, c’est-à-dire de la cour; il alla dans la direction de la sortie, jusqu’au vestibule. Il demeurait donc fidèle à son intention de ne pas perdre Jésus de vue. L'endroit était naturellement plus sombre, et il espérait ainsi éviter de nouvelles interpellations. Loisy : « Il est dit que Pierre « s'en va dehors », et l’on ajoute « vers le vestibule », indication qui semble vouloir redresser la première, et qui plutôt la contredit » (II, 616). C'est à cette difficulté qu'a voulu obvier le cod. D {syrsin. k etc.) en lisant εἰς to εξω προαυλίον, ce qui est bien le sens, et un sens si naturel qu'il n'y a pas lieu de chicaner Me. pour si peu. À la fin du verset καὶ ahextwp epuvnosv est omis par NBLY 178 © syrsin. me, mais ajouté par les autres autorités (même sak. Borgia [omis par Swete] mais avant καὶ ἐξῆλθεν). On s'explique bien l'addition; les correcteurs se sont dit que Pierre n'avait pu savoir qu'un chant du coq était le second s'il n'avait entendu le premier. Mais on s'explique aussi l'omission volontaire : si Picrre a entendu le chant du coq, comment ne s'est-il pas repenti aussitôt? Dans ce doute, il est plus prudent de s'en tenir à la base textuelle la plus large, Si l’on accepte le texte long comme primitif, on expliquera que Pierre n'a pas été touché de cet avertissement parce qu'il pouvait se dire à ce moment que son reniement n'était pas formel.
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11 semble bien que dans Me. la servante qui paraît ici est la même qu'au v. 66. On peut supposer avec Swete que c'est la portière qui est maintenant retournée à son poste. Knab. soutient que c'est une autre servante, à cause de l'autorité de Mt. Ce serait le cas de dire avec Théophylacte « Matthieu dit que c'est une autre, Marc dit que c'est la même, mais cela nous importe peu quant à la vérité de l'évangile; est-ce que les évangélistes seraient en désaccord sur un point important et qui touche au salut ? » (2. G. CXXIIL, 661). De même Victor : οὐ γὰρ ἐξηχρίδωται τοῦτο τῇ μνήμῃ τῶν γραψάντων. — Pour accorder les quatre évangélistes sur le reniement de saint Pierre, si l'on ne veut pas recourir à des subterfuges il n'y a, semble-t-il, que deux partis à prendre : reconnaître que ces menues divergences ne changent rien à la substance du fait, raconté par les quaire évangélistes, du triple reniement de saint Pierre, ou multiplier ces reniements à la manière de Cajetan Unde colligitur quinquies ad minus Petrum negasse : ter ad vocem mulieris, et bis ad minus ad vocem virorum. Dico autem ad minus propter contentiosos. Secundum planum enim evangeliorum sensum, negavit bis ad vocem virilem in domo Annae apud Joannem, et bis in domo Caiphae apud Lucam {sur Jo. xvinr, 17). Ne vaut-il pas mieux ahoutir à une concordance sur les points importants que d’aligner les témoignages pris à la rigueur pour aboutir à un total contraire à tous les évangélistes ? Schanz a d'ailleurs soutenu sans trop d'invraisemblance que même dans Me. cette servante n'était pas la même. C'était la servante attachée au vestibule, et, puisqu'on parlait de ce lieu, la servante tout court. Le mot πάλιν ne ferait pas une difficulté insurmontable, puisque, au v. 70, il revient à propos d'’interlocuteurs différents. Et c’est en effet ce qu'on pourrait tenir si la meilleure leçon était παλιν de 19. αὐτὸν ἡ rad. (D 60% c, f, À, q, vg., syrsin., arm., Eus.), mais les meilleurs mss. grecs ont πάλιν devant λέγειν (NCLAW) ou devant ἤρξατο (AIN. etc. om. παλιν B!). Le sens le plus naturel est donc que c’est la même servante qui prend la parole de nouveau.
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De nouveau Pierre donne une réponse négative. Quels qu'en fussent les termes, Pierre avait dû parler; on le fait parler encore, et au bout de quelques moments les assistants sont convaincus qu'il est de Galilée. On a pu le reconnaître non seulement à la prononciation, maïs encore au dialecte. Les formes du dialecte galiléen de ce temps ne nous sont pas connues; on peut d'une certaine façon les déduire du Talmud palestinien rédigé en Galilée (cf. Grammatik des jüdisch-palüstinischen Aramäisch de G. Dalman, 2e éd.). L'origine galiléenne de Pierre donne un poïds singulier à l’affirmation de la servante dont les assistants prennent les paroles à leur compte.
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Pierre se voit donc entouré, peut-être menacé d’un groupe hostile. Cette fois il a recours à la négation la plus formelle. — ἀναθεματίζειν signifie dans les LXX « vouer à la destruction » (9); le vœu est fait à Dieu, mais d'une chose qu'on doit détruire pour lui être agréable, non lui offrir. Dans l'A. T. on ne voit personne $'anathématiser soi-même par le terme de kherem, trop énergique puisqu'il signifiait la destruction; mais souvent on appelle sur soi le châtiment de Dieu si l'on fait telle ou telle chose; on s'offre à sa colère, d’après la formule : « que Dieu me fasse ainsi et qu'il ajoute » ( Sam. xx, 13; 11 Sam. τι, 9 etc.), ce qui pouvait se rendre en grec par ἀναθεματίζειν (de ἀνάθεμα « malédiction », même en dehors de la Bible, Deissmaxx, ZNTW. 11, 342); cf. Act. xxr, 12, ἀνεθεμάτισαν ἑαυτούς. C'est bien le sens ici, quoique le verbe n'ait pas de complément, comme le prouve le voisinage de « jurer »; Pierre jure en se maudissant lui-même s'il ne dit pas vrai. — ὀμνόναι d'après la conjugaison de ὄμνυμι, ou ὀμνύειν selon la tendance du grec à remplacer les formes en μὲ par des formes en ὦ, Les mss. sont divisés. La formule de dénégation est absolue; on dirait cependant que même alors Pierre n'a pu se décider à prononcer le nom de son maître.
14:72
ἐκ δευτέρου (Jos. v, 2 [A]; Mt. xxvi, 42; Jo. 1x, 24; Act. x, 15; Heb. 1x, 28), au lieu du classique (τὸ) δεύτερον. Si Me. n'a pas mentionné le premier chant du coq au v. 66, il faut dire que Pierre s'aperçoit que c’est le second à l'heure qu'il est, probablement vers la fin de la quatrième veille de la nuit. Le ms. N qui a omis δίς au v. 30 omet ici ἐκ δευτέρου. Le chant du coq vient aussitôt après le reniement; Pierre est saisi de cette coïncidence et se rappelle Ia parole de Jésus que Me. reproduit ici en substance. La tournure ἐπιδαλὼν ἔχλαιεν est très difficile. On ἃ proposé 1) s'étant voilé la tête (Théoph.); 2) ayant réfléchi; 3) ayant pris la parole; cf. ἐπιδαλών.., ἔφη (Pozvs., 1, 801). Mais en somme il y a une tradition exprimée ainsi par Théoph. : À ἀντὶ τοῦ ἀρξάμενος μετὰ σφοδρότητος, οἱ c'est ce qu'ont voulu rendre les versions latines, et cæpit plorare (ἈΚ), et cæœpit flere (Vg.), syrsin., pes., que D à mis en grec xat ἡρξατὸ χλαιειν. C’est ce sens que Moulton (p. 131) donne à un papyrus de 112 av. J.-C. (Toebt. 5, 11 5.) : Λύχος νομίσας καιρὸν εὐφυῆ! ἔχειν ἐπιδαλὼν συνέχωσεν τὰ ἐν τῆι ἑαυτοῦ γῆι μέρη τοῦ σημαινομένον δδραγωγοῦ, Où « Lycos, croyant l’occasion favorable, se met avec empressement à l'œuvre de barrer le canal ». Cependant ἐπιθαλών pourrait s'unir au verbe suivant pour dire « jeter de la terre et faire un barrage ». Quoi qu'il en soit, et le sens ἃ peut-être paru obscur même à Mt. et à Le. qui ont évité ce mot, le sens traditionnel est le plus probable, contirmé probablement par 16 papyrus. L’aor. ἐπιδαλών marque la crise de larmes qui éclate, l'impf. ἔκλαιεν la continuité des pleurs, ce qui est assurément plus saisissant que ἐξελθὼν ἕξω ἔχλαυσεν πικρῶς de Mt, et Le. 1. ποιήσαντες. — Nesile : ἑτοιμάσαντες. XV, 1. JÉsUS EST LIVRÉ A PizatTe (Mt. xxvu, 1-2; cf. Le. xxn, 66; ΧΧΠΙ, 4; Jo. xvin, 28).
14:1
… emphatic sense ("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 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.; …
… appears 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.
14:3
Mt. 26:6-13 and Mk. 14:3-9 speak of a woman who, in the house of the Pharisee Simon the leper, anointed the head of Jesus, arousing comments for the waste. …
3. Sister of Lazarus, always at Bethany, in an attitude of quiet contemplation at the feet of Jesus (Luke 10:39-42), or of grateful love at the supper after her brother's resurrection (John 11:1-33), when she anointed the head and feet of the Lord (John 12:1-8; Matt. 26:6-13; Mark 14:3-9). She merited from Jesus the praise of having chosen "the better part," the one thing truly necessary (Luke 10:42), and of having anticipated in the anointing the burial preparation …
… 44-46). To the scandal that S. felt at the woman's gesture, Jesus responded with the parable of the creditor and the two debtors and had S. himself draw the conclusion from it (vv. 39-43). Because of the analogy with the episode at Bethany (Mt. 26:6 ff.; Mk. 14:3 ff.; cf. Jn. 12:2 ff.), S. the Pharisee has sometimes been confused (even in the antiphon of First Vespers of St. Mary Magdalene, Brev. …
14:6
… of having chosen "the better part," the one thing truly necessary (Luke 10:42), and of having anticipated in the anointing the burial preparation of his most sacred body, defending her against the venal discontent of Judas (John 12:8; Matt. 26:6-13; Mark 14:6-9). She thus appears clearly distinct from M. of Magdala and from the unnamed sinner who in Galilee anointed the Lord about a year earlier (Luke 7:36-50); v. MARY MAGDALEN.
14:12
… 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 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 …
… 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. …
14:15
… Sanctorum, Jerusalem 1935, no. 370, p. 602), the Peregrinatio Aetheriae (D. Baldi, op. cit., no. 732, pp. 603-605) and St. Epiphanius (De mensuris et ponderibus, 14: D. Baldi, op. cit., no. 733, pp. 605-607). The texts of the New Testament are not decisive. Mk. 14:15 and Lk. 22:12 call the hall of the institution of the Eucharist ἀνάγαιον (= upper part of the house, upper room). …
14:16
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; 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). …
14:22
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
This custom was adopted by Jesus, who as head of a new 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 …
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 …
… points where the greatest verbal consonance would be expected; for example, in the genealogies (v.) of Jesus (Mt. 1:1-17 and Lk. 3:23-38), in the Pater noster (Mt. 6:9-13 and Lk. 11:2-4), in the words of the consecration where Matthew (26:26-28; cf. Mk. 14:22-24) diverges from Luke (22:19-20); in the title of the Cross (Mt. 27:37; Mk. 15:26; cf. Lk. 23:38 and Jn. 19:19).
14:24
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, …
… 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. …
14:26
… of the prodigies performed by Moses at God's command, psalms of praise (131-18) or hallēl (v.); the supper with the consumption of unleavened bread and bitter herbs, the blessing over the food, the second part of the psalms of praise (cf. Mt. 26:30; Mk. 14:26). The various narrative texts are already contained in Talmudic literature. …
It seems that it was already sung in the time of King Josiah (II Par. 35:15) and also of King Hezekiah (II Par. 30:21). Sap. 18:9 then alludes to this use, where aḫvouç (laudes) is a translation of h. Jesus and his Apostles also sang the h. at the Last Supper (Mt. 26:30; Mc. 14:26; iṣuṣiṣavruç, [hymno dicto] that is, the second part of the h.).
14:27
… ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. 23:9), in citations of the Old Testament uniform in the Synoptics but different both from the Hebrew and from the Greek of the Septuagint (cf. Mt. 3:3 = Mk. 1:3 = Lk. 3:4; Mt. 26:31 = Mk. 14:27).
14:29
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), …
14:32
… 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; Jn. 18:1-2) where Jesus prayed, agonized and was arrested.
14:33
1. SUFFERINGS OF CHRIST. - He suffered mortal sadness ("My soul is very sorrowful, even to death," Mk. 14:34); terror and amazement, weariness and loathing ("coepit pavere et taedere," Mk. 14:33). Catholic doctrine requires that the full truth and reality of Christ's sorrows and sufferings be admitted. …
14:34
1. SUFFERINGS OF CHRIST. - He suffered mortal sadness ("My soul is very sorrowful, even to death," Mk. 14:34); terror and amazement, weariness and loathing ("coepit pavere et taedere," Mk. 14:33). Catholic doctrine requires that the full truth and reality of Christ's sorrows and sufferings be admitted. …
14:36
ABBA. - 1. An Aramaic term, the emphatic state of 'ab, "father," which occurs in a vocative sense in the New Testament, always followed by ὁ πνεῦρ, in Rom. 8, 5 and Gal. 4, 6; Mk. 14, 36 (v. 'AB). …
… It appears several times in the New Testament (Mark 14:36; Rom. 8:15; Gal. 4:6); each time it is addressed to God and followed by the translation: Father. …
… Remove this cup from me. Nevertheless (let it be) not what I will, but what (thou wilt)" (Mk. 14:36). This prayer is a classic text for establishing that in Christ there was a human will, as the words "not what I will" indicate, besides the divine will. …
14:37
Primacy of Saint Peter and of the Roman Pontiff
… 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) and before ascending to heaven he foretold to him alone the manner …
14:38
… by origin and by tendency (Rom. 6:12-18, 13). The opposite of the flesh, or animated matter (σάρξ) enclosing the ψυχή, was the invisible dynamism of man called "spirit" (πνεῦμα; I Cor. 5:5); the "fragile flesh" resists the "willing spirit" (Mt. 26:41; Mc. 14:38) in which God or the Spirit of God (Sap. 1:6-7; Iob 10:12; Proc. 8:31) works with mysterious efficacy (Io. 3:6-8; 6:64). The spirit-flesh dualism (πνεῦμα-σάρξ) is one of the great …
14:40
Triduum, Octave (Octiduum), Novena
… 12, 38-40). Another famous passage of the Gospel is that in which Jesus, speaking of the destruction of the Temple which he will rebuild within three days, alludes to his resurrection three days after the burial (Io. 2, 19-20; Mt. 26, 61; 27, 40; Mc. 14, 40; Mt. 27, 63; 17, 22; Mc. 8, 31; 9, 30). Also Saul, the future Paul, after the blinding scene, remained in Damascus for three days fasting and wholly shaken.
14:43
Sanhedrin (Συνέδριον « Assembly »)
From the New Testament and from Flavius Josephus it emerges that the members of the s. were grouped in three classes: high priests, scribes and elders (Mt. 27:41; Mk. 11:27; 14:43, 33; 15:1; Lk. 20:1; etc.), even if at times for brevity or for particular reasons two of them are named, or only one. Generically such persons were called "senators" (βουλευταί) or …
14:47
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."
14:51
… This episode, recorded only by the second Gospel (Mk. 14:51 f.), seems precisely a mark of the author. …
14:52
… If one identifies M. with the young man mentioned above (Mk. 14:52 f.), the matter is plausible.
14:53
… Jesus to say whether he was the Messiah and the son of God. Having Jesus answered yes, C., to show that he considered the statement a blasphemy, tore his garments and cried out: "He has blasphemed! what further need have we of witnesses?" (Mt. 26:57-65; Mk. 14:53-64). Thus Jesus was condemned to death by the Sanhedrin, and then handed over to Pilate, to whom he was led from the house of C. (Jn. 18:28). When, after the healing of a lame man, Peter …
14:61
… 5:1; II Io. 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 …
… the passage from death to life of John 5:24-28; E. B. Allo, op. cit., p. 325). Finally the various elements (angels, cloud, fire, etc.) that accompany the manifestations of God as judge (Isa. 34:10; 66:15; Dan. 7:13 ff., etc.; Matt. 16:27; 26:63 f.; Mark 14:61 f., etc.) are merely descriptive, characteristic of the prophetic style.
… superhuman truth, 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).
The messianic expectation also emerges from various attitudes taken toward J. by the disciples of the Baptist, by the people, and by the leaders of Judaism (cf. Mt. 11:2-3; 12:23; 17:10; Mk. 11:7-10; 14:61; Jn. 4:25; 6:14, etc.). …
See also the account of the Transfiguration (Mt. 17:1-13 = Mk. 9:1-12 = Lk. 9:28-36). Also worthy of note are certain uniformities in rare constructions, such as ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. 23:9), in citations of the Old Testament uniform in the Synoptics but different both from the Hebrew and from the Greek of the Septuagint (cf. Mt. 3:3 = Mk. 1:3 = Lk. 3:4; Mt. …
14:62
… appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), 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, …
… judge 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; …
14:67
… The form N. (Ναζαρηνός) is read in Mk. 1:24; 10:47; 14:67; 16:6; Lk. 4:34; 24:19; the form Nazorean (Ναζωραῖος) in Mt. 2:23 (Vulg. …
14:71
… incompatible with the supernatural charisms (I Cor. 12:3). Paul hypothetically resigns himself to becoming an a., that is, deprived of salvation in Christ, if only he might see the Jews converted (Rom. 9:3). From a. arose the Hellenistic anathematize (Mk. 14:71; Acts 23:12, 14, 21).
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.