2 Afterfeast of the Nativity of Christ

But he was teaching in the temple by day, and by night going out he stayed on the mount called Olivet. And all the people would come early in the morning to him in the temple, to hear him. What the Lord commands in words, he confirms by his deeds. For he who exhorts us to watch and pray, neglecting the pleasures and concerns of this life before the sudden advent of universal judgment, before the uncertain end of each of us, himself, at the time of his impending passion, perseveres in the vigils of his teaching and in prayers, equally indicating by example that it is worthy of God to be vigilant, to show the way of truth to others by word or deed, and either by word calling to faith those for whom he was to suffer, or by prayer commending them to the Father. And we also, when we conduct ourselves soberly, justly, and piously in prosperity, and in adversity do not despair from the height of divine mercy, indeed teach in the temple all days, because we provide a model of good work to the faithful. By night, however, we remain on the Mount of Olives, for in the darkness of distress we breathe through the consolation of spiritual joy. According to him who said: "But I am like a fruitful olive tree in the house of God; I have trusted in the mercy of my God" (Psalm LI). That is, just as the one who bestowed the fruit of mercy on those whom he could, I do not doubt that I am to be shown mercy by the Lord. And to hear us, all the people flock together, when, either having cast off the works of darkness or conquered them by the grace of God, walking honestly as in the day, not in revelry and drunkenness, they imitate us as children of light (Rom. XIII).

What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbour.

Now mystically, we also when amid our prosperity we behave ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work; but at night we abide on mount Olivet, when in the darkness of anguish we are refreshed with spiritual consolation; and to us also the people come early in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our example.

Fourth, as regards the introduction of example, there is subjoined: And during the days he was teaching in the temple, as one watching with regard to the exercise of the active life, so that he might give an example for the exercise of perfect action, according to that passage of Second Timothy four: "Preach the word, be urgent in season, out of season," etc.; and again in the same place: "But you, be watchful, labor in all things," etc.

But going out at night, he stayed on the mount that is called Olivet, as one watching with regard to the repose of the contemplative life, according to that passage of Lamentations two: "Arise in the night, at the beginning of the watches, pour out your heart like water." And from these two he gave an example of perfect watchfulness in the active and contemplative life to all prelates, according to that passage of Song of Songs three: "Behold, sixty valiant ones of the most valiant of Israel surround the bed of Solomon, all holding swords and most skilled in war"; and Isaiah twenty-one: "Upon the watchtower of the Lord I stand, standing continually by day, and at my post I stand throughout all the nights."

The crowd of the Jews and their ruler stood up against the glory of Christ and argued with the Lord of all. Anyone may perceive that those Jews prepared their snare against their own souls, because they dug for themselves pitfalls of destruction.…It then says that by day he taught in the temple but lodged during the nights on the mountain called the Mount of Olives. Clearly what he taught were things that surpass the legal service. The time had come when the shadow must be changed into the reality. They also gladly heard him, for they often wondered about him, because Christ's word was with power.… He stayed during the nights on the Mount of Olives, avoiding the uproars that were in the city, that in this he might also be an example to us. It is the duty of those who would lead a life quiet and calm, full of rest, to avoid as far as possible the crowd and hubbub.

But what were the things He taught, unless such as transcended the worship of the law?

But because His speech was with power, and with authority He applied to spiritual worship the things which had been delivered in figures by Moses and the Prophets, the people heard Him gladly. As it follows, And the whole people made haste to come early to hear him in the temple. But the people who came to Him before light might with fitness say, O God my God, early do I wait upon thee.

Like this will be found the admonition of Moses,-so that He who delivers from "the snare" of that day is none other than He who so long before addressed to men the same admonition Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire -"in the day-time He was teaching in the temple; "just as He had foretold by Hosea: "In my house did they find me, and there did I speak with them.

He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. Meanwhile He has received from the Father the promised gift, and has shed it forth, even the Holy Spirit-the Third Name in the Godhead, and the Third Degree of the Divine Majesty; the Declarer of the One Monarchy of God, but at the same time the Interpreter of the Economy, to every one who hears and receives the words of the new prophecy; and "the Leader into all truth," such as is in the Father, and the Son, and the Holy Ghost, according to the mystery of the doctrine of Christ.

At night the Lord withdrew to the mountain, showing us that in the quiet of the night one should converse with God, while by day, amid encounters with people, one should bring them benefit — gathering by night and distributing by day what has been gathered. He Himself had no need of prayer or communion with God, for being God Himself, He had nothing in which to humble Himself; but He established this as a pattern for us, so that during the night, like wells, we might draw into ourselves the flow from spiritual veins — that is, prayer — and by day those who are in need of what is profitable might draw it out from us.

Now the Evangelists are silent as to the greater part of Christ's teaching; for whereas He preached for the space nearly of three years, all the teaching which they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great many things extracting a few, they have given only a taste as it were of the sweetness of His teaching. But our Lord here instructs us, that we ought to address God at night and in silence, but in day time to be doing good to men; and to gather indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He had need of prayer, but He did this for our example.

And because such a prelate and teacher is gladly heard, he therefore adds: And all the people came early in the morning to him in the temple to hear him, as one watching unto learning, according to that passage of Proverbs eight: "They who watch for me early in the morning shall find me." Now maniare is the same as to hasten in the morning, because one must rise early for the study of wisdom: Isaiah fifty: "He wakens my ear in the morning, that I may hear him as a master"; and Proverbs eight: "Blessed is the man who hears me and who watches daily at my gates and waits at the posts of my doors. He who finds me shall find life and shall draw forth salvation from the Lord."

Fit hours for an audience there also were. "Early in the morning" must they resort to Him, who (having said by Isaiah, "The Lord giveth me the tongue of the learned") added, "He hath appointed me the morning, and hath also given me an ear to hear.

The Evangelists, especially the first three, did not transmit a great deal of what the Lord taught. It is true that John himself also passed over very much in silence, yet he, beyond what the three transmitted, set forth certain higher teachings of the Lord. The Lord, as one may surmise, taught many lofty truths to those gathered in the temple. That the Evangelists said little, for they did not even wish to declare everything, is evident from much else, and one may conclude no less about this from the fact that, although the Lord taught for nearly three years, they recorded so few of His teachings that, in my opinion, one who said they could be delivered in less than a single day would not deserve censure. Thus the holy Evangelists wrote little out of much, so as merely to convey a taste of the sweetness. The Lord did not speak to everyone in the same way, but offered to each what was profitable. Therefore the people came to Him early in the morning, for grace poured forth from His lips. Looking at how the people came early in the morning to Jesus to hear Him, one might say that the words of David apply to Him: "O God, You are my God; early will I seek You; my soul thirsts for You" (Ps. 63:1).

Now the feast of unleavened bread, which is called the Passover, was approaching. The Passover, which in Hebrew is called phase, is named not from suffering, as many suppose, but from the transition, because the destroyer, seeing the blood on the doors of the Israelites, passed over and did not strike them, or the Lord Himself, providing help to His people, walked above. The evangelist John, examining the mystery of this word more sublimely, says: "Knowing that Jesus' hour had come that He should pass out of this world to the Father" (John XIII). Here he clearly declares that by the law the day of this festival is mystically called transition because the Lamb of God, who takes away the sins of the world, would either himself be passing from this world on that day or would lead us in a healthful transition as if out of Egyptian bondage. Certainly, according to the letter of the Old Testament, there is this distinction between the Passover and the unleavened bread: the Passover is called the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month. On the fifteenth moon, when they went out of Egypt, the feast of unleavened bread followed. Its feast is established for seven days, that is, until the twenty-first day of the same month, in the evening. Indeed, the Scripture of the Gospel often uses the day of unleavened bread for the Passover and the days of unleavened bread in place of the Passover. For Luke says: "The feast of unleavened bread, which is called the Passover." Again John, when the matter occurred on the first day of unleavened bread, that is the fifteenth moon, says: "And they did not enter into the judgment hall, so that they would not be defiled but might eat the Passover" (John XVIII). Because indeed the day of Passover is commanded to be celebrated with unleavened bread, and we, as if making a perpetual Passover, are always commanded to pass from this world. For having slain the lamb in the evening on one particular day, seven consecutive days of unleavened bread follow. Because Christ Jesus, having once suffered in the flesh for us in the fullness of times, orders us to live through all the time of this age, which is done in seven days, in the unleavened bread of sincerity and truth: always fleeing with earnest effort the desires of the world, as if the snares of Egypt, and admonishing us to undertake a hidden solitude of virtues as if from worldly conversation.

Now the Passover, which is called in Hebrew "Phase," is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth.

Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.

The medicine of the passion is treated in two ways. Now the feast day of unleavened bread was drawing near etc. After that part which concerns the incarnation of the Word has been completed, and that which concerns his preaching and teaching, here the passion is treated, through which Christ is the sacrificial victim. This part is divided into two. In the first, the passion is treated with respect to its antecedents: in the second, with respect to its concomitants, at: While he was still speaking, behold a crowd, below in the same chapter.

The antecedents to the passion were four, namely the perverse machination of the traitor, about which first. The second is the dispensative institution of the Sacrament of the altar, about which at: Now the day of unleavened bread came. The third is the provident instruction of the disciples, at: And there arose also a dispute among them. The fourth is the devout supplication of prayer to God, at: And going out, he went according to his custom to the Mount of Olives.

The machination of the traitor is described according to a fourfold comparison, namely by comparison to the opportunity of the time, to the fraud of the Jewish machination, to the wickedness of the diabolical suggestion, and to the cupidity of Judas the traitor. These four things concurred in the machination of the traitor: for the opportunity of the time presented itself, Jewish perversity consented, diabolical wickedness suggested, and his own cupidity attracted.

First, therefore, with respect to the opportunity of the time, he says: Now there was drawing near the feast day of unleavened bread, which is called the Passover. For the paschal time, in which the lamb was sacrificed, was opportune for killing Christ, whose death was prefigured by that typical Passover. Passover indeed means a passing over; and in John 13 it is said: "Jesus knowing that his hour had come to pass from this world to the Father." Therefore, as this day drew near, on which the lamb was to be offered, the plotting of the betrayer took place two days before, according to that passage in Matthew 26: "You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified." Whence, according to the Gospel history, Christ came to Bethany on the Sabbath day, where a supper was made for him, according to that passage in John 12: "Six days before the Passover, Jesus came to Bethany, where Lazarus had been dead." "And they made him a supper there," etc. On the following day, however, he came to Jerusalem and was received with great joy; whence John 12: "On the next day, the great multitude that had come to the feast day, when they heard that Jesus was coming to Jerusalem, took branches of palms and went forth to meet him." On the two following days he taught in the temple; on Wednesday the betrayal was arranged, and on the evening of Thursday he was seized, and on the solemn day, namely Friday, he was crucified. And thus, as the feast of unleavened bread drew near, he was to be handed over, on which he himself had disposed to suffer; for no one was able to plot effectively against his death before then, because he suffered when he disposed, according to that passage in John 7: "No one laid hands on him, because his hour had not yet come"; and John 10: "I have the power to lay it down," etc.

Let us see the course of the devil's spite and the result of his crafty plans against Christ. The devil had implanted in the leaders of the Jewish synagogue envy against Christ, which even leads to murder. This disorder always leads, so to speak, to the guilt of murder. At least, this is the natural course of this vice. It was this way with Cain and Abel, and it clearly was so in the case of Joseph and his brothers. The divine Paul also very clearly makes these sins neighbors and relatives of one another. He spoke of some as full of envy and murder. The Jewish leaders sought to murder Jesus at the instigation of Satan, who had implanted this wickedness in them and who was their captain in their wicked projects. Satan is himself the inventor of murder, the root of sin and the fountain of all wickedness.

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

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

Chrys. Hom. 79. in Matt.) The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.

And the chief priests and the scribes sought how they might kill him. For they feared the people. These things, two days before the Passover, Matthew testifies, having assembled the chief priests, and the elders of the people, and the scribes, in the court of Caiaphas. But they feared the people, not dreading an uprising, but taking caution lest he be taken from their hands by the aid of the people.

Secondly, as to the fraud of the Jewish plotting, he adds: And the chief priests and the scribes were seeking how they might kill Jesus. The chief priests were seeking—they in whom there ought to have been the prerogative of holiness; whence Exodus 28: "You shall consecrate the hands of the sons of Aaron and sanctify them, that they may minister to me in the priesthood." But that passage from Isaiah 1 could be said to them: "When you multiply prayer, I will not hear." Whence these men also, with the help of the scribes, were seeking to kill the truthful teacher, according to that passage in John 7: "Why do you seek to kill me, a man who has spoken the truth to you?"

These men, however, were seeking fraudulently; therefore he adds: But they feared the people; whence Jerome: "Not fearing sedition, but lest by the aid of the people he should be taken from their hands." And therefore it is said in Mark fourteen: "But they said: Not on the feast day, lest perhaps there be a tumult among the people"; and therefore they wished to do this as if in secret. For this is the custom of the perverse, according to that saying of Proverbs one: "Their feet run to evil and hasten to shed blood"; and afterwards: "They lie in wait against their own blood and plot deceits against their own souls"; because, while they seek to kill the fountain of life, they find death, according to that saying of Proverbs eleven: "He who seeks good things rises well at dawn; but he who is a searcher of evils shall be oppressed by them."

The scribes sought to kill Him (Jesus). Since the time of Passover was approaching, and they therefore saw danger for themselves from the gathering crowd, especially during the feast, they were searching, at last, for a way to kill Him without exposing themselves to any danger.

But Satan entered into Judas surnamed Iscariot, who was one of the twelve. John notes in his Gospel that when the Lord had dipped the bread, he gave it to Judas, the son of Simon Iscariot, and after the morsel, then Satan entered into him. But this does not contradict Luke, who recounts that Satan had already invaded him before the morsel, because the one whom he now entered to deceive, he later entered to possess more fully as one already handed over. Now he entered to tempt as though he were still a stranger, then to drag him, as though already his own, to accomplish any harmful deeds he wished.

There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed.

Third, as to the wickedness of the diabolical suggestion, he adds: Now Satan had entered into Judas, who was surnamed Iscariot, one of the twelve. He is said to have entered, however, not by an infusion of essence, but by a suggestion of wickedness, according to that saying of John thirteen: "When the devil had put it into the heart of Judas, son of Simon Iscariot, to betray him."

But John says that he had entered after the morsel given by the Lord; John thirteen: "And after the morsel, Satan entered into him." But the Gloss resolves this, saying: "Before the morsel, Satan had invaded him, and him whom he had previously entered in order to deceive, he afterwards entered in order to possess more fully the one handed over to him."

He gives his surname, moreover, to distinguish him from Judas, the brother of James; or because Iscariot is interpreted as "memory of mortality," and therefore he says this, because by this it is intimated that he had not been suddenly persuaded but had long meditated the crime. He also expresses his dignity, to show his ingratitude: John fifteen: "You have not chosen me, but I have chosen you"; and he specially chose the Apostles from among the number of the other disciples to the dignity of the pontificate. Whence John six: "Have I not chosen you twelve? And one of you is a devil. But he spoke of Judas, son of Simon Iscariot; for he was about to betray him, since he was one of the twelve." The Lord, however, did this by dispensation, to strike fear, according to that saying of Matthew twenty: "Many are called, but few are chosen"; and to strengthen the spirit of the just, so that they would not be scandalized on account of one wicked person against the congregation of the just, because First John two: "They went out from us, but they were not of us."

What was this many-headed serpent's invention? It says, "He entered Judas Iscariot, who was one of the Twelve." Why did he not rather enter blessed Peter, James, John, or some other of the rest of the apostles? Why Judas Iscariot? What did Satan find in him? Satan could not approach any of those we have mentioned here, because their heart was steadfast and their love to Christ immovable. There was a place for Satan in the traitor. The bitter disease of greed, which the blessed Paul says is the root of all evil, had overpowered him. Satan is crafty in working evil. Whenever he gains possession of anyone's soul, he does not attack him by means of general vice. He rather searches for that particular passion that has power over him and by its means makes him his prey.

Judas lost heaven for a little silver. He missed the crown of immortality and the desirable honor of the apostleship. He missed to be numbered among the Twelve to whom Christ somewhere said, "You are the light of the world." He did not care to be a light of the world. He forgot Christ, who says, "You who have followed me in my temptations, when the Son of man shall sit upon the throne of his glory, you also will sit on twelve thrones and judge the twelve tribes of Israel." Judas did not want to reign with Christ. What a confusion of error blinded the mind of that greedy man! The Evangelist says, "Satan entered him." His pathway and door was the passion of greed. "There is great gain in godliness with contentment." The sacred Scripture says, "We neither brought anything into the world, nor can we carry anything out." Those who seek to be rich, fall into numerous and unprofitable lusts, which sink people in pitfalls and destruction. The disciple who became a traitor is a clear proof of this, because he perished for the sake of a few miserable coins.

(Hom. 80. in Matt.) St. Luke gives his surname, because there was another Judas.

Jesus Christ our Savior has been crucified. The author of this crime and father of this wickedness is, without doubt, the devil. It is written: "When, however, the devil had entered the heart of Judas Iscariot that he should betray him." The devil is the father of sin. He fathered Judas as his first son in this wickedness, but Judas alone could not execute the betrayal. What then is written? "Judas departed," Scripture says, "to the scribes and Pharisees and chief priests and said to them: 'What will you give me, and I will deliver him to you?' " The third and fourth generation of sin was born from Judas.

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

"And Satan entered into Judas," "one of the number of the twelve," that is, one of the close and sincere disciples. Let no one rely on himself, but be attentive to his life, for he has a fearsome enemy. Some understood the words "one of the number of the twelve" thus: one who merely filled out the number of the apostles, but was not a true apostle and disciple. For what kind of true disciple is one who stole what was put into the money box? (John 12:6).

Having already said that the Chief Priests sought means how they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas.

Satan entered into Judas not by force, but finding the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness.

And he adds, one of the twelve, since he made up the number, though he did not truly discharge the Apostolic office. Or the Evangelist adds this, as it were for contrast sake. As if he said, "He was of the first band of those who were especially chosen."

Fourth, as regards the greed of Judas the traitor, it is added: And he went and spoke with the chief priests and magistrates. He spoke with them because he knew that they thirsted for the blood of Christ. — He spoke words of betrayal, and therefore it adds: How he might betray him to them: in which conversation indeed he asked the price of blood, according to that passage in Matthew twenty-six: "What will you give me, and I will deliver him to you?" Whence the thirst of greed moved Judas, and the thirst of cruelty moved the chief priests: and therefore together they consented to one perverse and impious transaction.

(ut sup.) Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains.

By "captains" he here means the overseers of the temple buildings, or the supervisors of good order. For the Romans had appointed certain overseers over the people, so that they would not revolt, for they were rebellious. These are the ones he calls captains (in Church Slavonic — "voevody," i.e., military commanders). Or perhaps the military commanders were those who, belonging to the priestly order, held military positions. For, suffering from a love of preeminence, they involved themselves in such offices as well. Therefore he also called them captains of the temple, perhaps in order to reproach them more keenly.

The magistrates here mentioned were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult; for they were seditious.

And he went and spoke with the chief priests and magistrates about how he might betray him to them, and they were glad. His saying: He went and spoke, shows that he was invited by the chiefs, not constrained by any necessity, but of his own accord he entered into the plan with a wicked mind.

And they agreed to give him money. And he promised. And he sought an opportunity to betray him without a crowd. Many today shudder at the crime of Judas, who sold his Lord, Master, and God for money, as something monstrous and nefarious, yet they do not beware. For when they speak false testimony against anyone for bribes, surely because they deny the truth for money, they sell the Lord for money. For he said: I am the truth (John 14). When they stain the fellowship of brotherhood with any plague of discord, they betray the Lord, because God is love. Even if no one gives money, they sell the Lord for silver, because they take the image of the prince of the world, that is, the examples of the ancient enemy, ignoring the creator's image to which they were created. For just as John the Baptist, who did not die for the confession of Christ, but for the defense of the truth, yet, therefore, died for Christ because he accepted martyrdom for the truth, so on the contrary, he who scorns the laws of charity and truth indeed betrays Christ, who is truth and love. Especially when he does not sin through weakness or creeping ignorance, but in the likeness of Judas seeks an opportunity to change truth into a lie, virtue into crime, with witnesses absent.

On account of which he adds: And they were glad and covenanted to give him money. They were glad over malice, according to that passage in Proverbs two: "They rejoice when they have done evil," etc. They covenanted, as if they made a pact, and the sum was thirty pieces of silver: Matthew twenty-six: "And they appointed to him thirty pieces of silver." Now thirty pieces of silver are worth three hundred common denarii. And this was the price of the ointment which Magdalene poured upon the head of Christ, according to that passage in John twelve: "Why was this ointment not sold for three hundred denarii and given to the poor? But he said this, not because he cared for the poor, but because he was a thief, and having the money bag, he carried what was put into it." And therefore this price was compensated by the selling of the Lord. The figure of this preceded in the selling of Joseph, Genesis thirty-seven, where it is said according to the customary reading that he was sold for thirty denarii: and concerning this, Zechariah eleven: "They weighed out my wages, thirty pieces of silver. And the Lord said to me: Cast it to the statuary, the handsome price at which I was valued by them."

(ut sup.) By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them.

That is, he bargained and promised.

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

With this price, then, Judas sold Christ, and therefore it adds: And he promised. And he sought opportunity to betray him without crowds. These men shunned the crowd because they regarded him as a true Prophet: whence John seven: "Has any of the rulers believed in him? But this crowd, which does not know the Law, they are accursed." Judas fled what was public and sought what was secret, because, John three, "he who does evil hates the light." — And it should be noted that Christ was delivered by the Father through most abundant piety: Romans eight: "He who did not spare his own Son, but delivered him up for us all," etc.; by himself, through most ardent charity: Ephesians five: "He loved us and delivered himself up for us"; by the traitor, through most wicked greed, below in the same chapter: "Behold, the hand of him who betrays me," etc.; and Matthew twenty-six: "What will you give me," etc.

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

And sought opportunity to betray him unto them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude.

Now the day of Unleavened Bread came, on which it was necessary to sacrifice the Passover. And he sent Peter and John saying: Go and prepare the Passover for us, that we may eat. The day of unleavened bread of Passover refers to the fourteenth day of the first month, when, with leaven cast out, the Passover, that is, the lamb, was usually sacrificed in the evening, as has already been said above. Explaining this, the Apostle says: For Christ our Passover is sacrificed (1 Cor. 5). This Passover then had to be sacrificed, that is, it was decreed by the paternal counsel and definition. Although he was crucified on the following day, that is, the fifteenth moon, yet on this night when the lamb was slain, he both handed over to his disciples the mysteries of his flesh and blood to be celebrated, and, being caught and bound by the Jews, consecrated the beginning of his own immolation, that is, his passion.

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

To explain this Passover, the Apostle says, Christ our Passover is sacrificed for us. (1 Cor. 5:7.) Which Passover in truth must needs have been slain there, as it was so ordained by the Father's counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.

Now came the day of unleavened bread, etc. After the Evangelist described the perverse machination of Judas the betrayer, here secondly he describes the dispensative institution of the Sacrament of the altar. And since this Sacrament was to succeed the paschal lamb, therefore this part has two parts, in the first of which is treated the preparation of the paschal meal: in the second, the eating of the lamb and the consecration of the Sacrament of the altar, at the passage: And when the hour had come, he reclined at table. Concerning the preparation now of the paschal meal to be described, four concurrent elements are introduced, namely the opportuneness of the day, the command of the Master, the suitability of the place, and the fulfillment of the precept.

First, as regards the opportuneness of the day to be observed, he says: Now came the day of unleavened bread, on which it was necessary for the Passover to be slain. Now this day was the fourteenth day of the month, according to that passage in Exodus 12: "You shall keep the lamb until the fourteenth day of this month, and the whole assembly of the children of Israel shall sacrifice it at evening"; and Leviticus 23: "In the first month, on the fourteenth day of the month at evening is the Passover of the Lord; and on the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread." From which it is apparent that Christ celebrated the Passover on that day on which it was customary according to the Law, and thereby he celebrated it with unleavened bread, because in Deuteronomy 16, "no leavened bread shall appear in all your borders."

And therefore he confected from unleavened bread, according to what was fitting for the figure: Exodus 12: "And they shall eat the flesh that night, roasted by fire, and unleavened bread with wild lettuce." This also befits this Sacrament, according to that passage in 1 Corinthians 5: "Let us feast, not with the old leaven, but with the unleavened bread of sincerity," etc. And this is confirmed by the other two Evangelists, namely Matthew and Mark, because both say that Christ celebrated the Passover on the first day of unleavened bread, in Matthew 26 and Mark 14.

But John seems to contradict this. In John 13 it is said: "Before the feast day of the Passover," etc.; and again in chapter 18: "The Jews did not enter the praetorium, lest they be contaminated, but that they might eat the Passover." And therefore the Greeks say that Christ celebrated the Passover before the fourteenth day of the month, for on that day he himself was immolated and crucified; and therefore they say that he confected from leavened bread.

But the Greeks are mistaken, because they are compelled to say that the other Evangelists said something false compared to John. They are mistaken, however, because the term passover is taken equivocally. For sometimes it is taken for the lamb itself to be slain, as it is taken here: The day of unleavened bread came, on which it was necessary to kill the passover; sometimes for the paschal food, as in John 18: "That they might eat the passover," that is, the unleavened bread, which was the food of the Passover; sometimes for the fifteenth day of the month: Leviticus 23: "On the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days you shall eat unleavened bread. The first day shall be most solemn for you," etc. And thus it is taken in John 13. It corresponds, moreover, to the time of the figure, although he was crucified on the fifteenth day; whence the Gloss: "Although he was crucified on the following day, that is, on the fifteenth of the moon, nevertheless on this night, on which the lamb was sacrificed, he handed over the Sacraments of his flesh and blood, and being seized and bound by the Jews, he consecrated the beginning of his own immolation."

By its shadows, the law prefigured from of old the mystery of Christ. He is himself the witness of this when he said to the Jews, "If you would have believed Moses, you would have also believed me, for he wrote concerning me." Christ is presented everywhere by means of shadows and types, both as slain for us, as the innocent and true Lamb, and as sanctifying us by his life-giving blood. We further find the words of the holy prophets in complete agreement with those of most wise Moses. Paul says, "When the fullness of time was come," the only-begotten Word of God submitted to the emptying of himself, the birth in the flesh of a woman, and subjection to the law according to the measure that was fitting for human nature. He was also then sacrificed for us, as the innocent and true lamb on the fourteenth day of the first month. This feast day was called Pascha, a word belonging to the Hebrew language and signifying the passing over.…The name of the feast on which Emmanuel bore for us the saving cross was the Pascha.

But should any one say, "If on the first day of unleavened bread the disciples of our Saviour prepare the Passover, on that day then should we also celebrate the Passover;" we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Saviour did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. (John 18:28.) For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.

And the suffering of this "extermination" was perfected within the times of the lxx hebdomads, under Tiberius Caesar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; " and, "If thou dismiss him, thou art not a friend of Caesar; " in order that all things might be fulfilled which had been written of Him.

For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrµl was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; "and added that "it was the passover of the Lord," that is, the passion of Christ. Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"-that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation.

That Pascha, called Phasek in Hebrew, signifies the departure from Egypt — many have spoken of this, and in general everything that was performed at that time during this feast the saints have explained. But we need to speak about which day is called the day of unleavened bread. He calls Thursday "the day of unleavened bread," on the evening of which it was necessary to slaughter the Pascha.

Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John, the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said, Where will thou that we prepare?

He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the man, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to His disciples. But He directs them by particular signs to a certain house; whence it follows, And ye shall say to the goodman of the house, The Master saith, Where is the guestchamber, &c. And he will show you an upper room, &c.

By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam's first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He giveth grace to the humble, who know themselves to be but earth and dust.

(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.

Like Caiaphas (John 11:49) so did they, not from themselves, prophesy against themselves, that the oracles of God were to he taken from them, and given to the Gentiles, who could bring forth fruit in due season.

That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

The verdict is given: "he will bring those evil men to an evil end," i.e., to destruction in the present and in the future. And they say "evil," i.e., bitterly. Above (7:2): "With what measure you mete, it shall be measured to you again." Wis 6:7: "The mighty shall be mightily tormented." "He will bring those evil men to an evil end, and will let out his vineyard," i.e., his people, "to other husbandmen," i.e., to the apostles, "that shall render him the fruit in their seasons." Ps 1:3: "And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season." Job 34:24: "He shall break in pieces many and innumerable, and shall make others to stand in their stead." And here there is a question, why in Mark the Lord answers, while here the Jews do. Solution. I say that first the Lord said it, and afterwards they said it. Likewise, in Luke it is found that when the Lord was saying this, they said, "God forbid." The true answer is that first they said it; afterwards, understanding that it was against them, they said "God forbid." Likewise, it is true that the rulers said it. And although they perceived that it was against them, they did not contradict; but the people said "God forbid."