Chapter Twenty-Two

¹ Now the feast of unleavened bread drew near, which is called the Passover. And the chief priests and scribes sought how they might kill him; for they feared the people. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him to them. And they were glad, and covenanted to give him money. And he promised, and sought opportunity to betray him to them in the absence of the multitude. The scribes sought to kill him; but since the time of the Passover was at hand, and they saw a danger to themselves from this, the people being gathered together, especially because of the feast, they sought henceforth a method, how, having killed him, they might not be in danger. And Satan entered into Judas, being of the number of the twelve — that is, being even of his own household and genuine disciples; that no man might be confident in himself, but might always take heed to his own life, as having a dreadful adversary. But some have understood the saying, Being of the number of the twelve, thus, as meaning, Filling up only the apostolic number, not being a true apostle and disciple; for how is he a true disciple who steals the things cast into the bag? Thus, then, he received Satan, who entered into him, and agreed with them that sought to betray Jesus; for this is the meaning of the saying, He promised — that is, he made complete agreements and covenants. And he sought opportunity, when he might find him in the absence of the multitude, that is, alone, and might betray him to them. And by captains he here means the rulers of the buildings of the temple, or also those that had charge of good order. For the Romans set certain men over the people, that it might not be disturbed; for they were seditious. These, he says, are the captains. And perhaps they had also military commands; who, being of the priestly portion, were named captains. For being sick with love of pre-eminence, they undertook also such commands; wherefore he named them captains of the temple, perhaps taking hold of them the more pointedly.

² Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said to him, Where will you that we prepare? And he said to them, Behold, when you are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he enters in. And you shall say to the goodman of the house, The Master says to you, Where is the guestchamber, where I shall eat the passover with my disciples? And he shall show you a large upper room furnished: there make ready. And they went, and found as he had said to them: and they made ready the passover. That the Pasch, so called in Hebrew, signifies the passing-over out of Egypt, has been said by many; and simply all the things then performed in the feast have been interpreted by the saints. But now we must say what day of unleavened bread he means. By the day of unleavened bread he means the fifth, on whose evening they were to kill the passover. The Lord, then, on the fifth, perhaps in the morning, sends his disciples Peter and John — the one as loving, the other as beloved. And he sends them to another’s house. For neither had he one, nor yet his disciples; else he would have kept the passover in the house of one of the disciples. Do you see possessionlessness? And he sends them to a man unknown, that he might show that he underwent the passion also willingly. For if he had not willed it, he who persuaded the mind of this unknown man to receive them, could have persuaded also the Jews to accomplish as much as he wished. But some say that for this cause he told not the man’s name, nor made him manifest, but by a certain sign leads them to the house of the man, because of the traitor; that, not knowing the name, he might not betray the house to the Pharisees, and they coming might seize him before the supper came on, before he had delivered his spiritual mysteries. Wherefore Christ says further down, With desire I have desired to eat this passover before I suffer — that is, I made all haste, that we might escape the notice of the traitor, and might not undergo the passion prematurely, before we deliver the mysteries. And it is open to whoever will to accept this exposition. And for what cause does he keep the passover? Showing through all things, to his last breath, that he is not contrary to the law. Let us also, then, keep this passover spiritually; and let us understand by the day of unleavened bread the whole manner of life in the spiritual light, having no oldness of the former disobedience in Adam; being in which manner of life, we must take our delight in the mysteries of Jesus. These mysteries, then, shall Peter and John prepare — action and contemplation, the warmth of zeal and the peace of meekness. For the faithful man must be both warm about the working of the good, and a zealot against wickedness, and meek toward them that do wickedly; for wickedness is to be hated, not the man that does wickedly. For he is to be healed, since he suffers. And this is to do wickedly — to be troubled by the Evil One, and to suffer the wickedness. If, then, we have Peter and John preparing the supper — a good life, I mean, which is Peter; and true doctrines, which is John the Theologian — there shall meet such preparers a man, that is, then shall we find the truly human estate, that which was created after the image of him that fashioned, or rather created it, bearing a pitcher of water. The water is the grace of the Spirit, as the evangelist John teaches; the pitcher is the brittleness of the heart, easy to contrition. For he that receives spiritual grace is humble and contrite in heart; and to the humble the Lord gives grace. And he that knows himself to be earth and ashes, and says with Job, You have fashioned me of earth, he shall bear the grace of the Spirit in the easily-compunctious vessel of his heart, ready to contrition. And following such an estate, we shall come to the house of the mind, whose master, the mind, shall show us a large upper room furnished. The upper room is the lofty range of such a mind — the divine things, I mean, and the things intelligible, in which it dwells, and in which it delights. And these are furnished; for nothing is rough to them, but even the crooked things become straight to such a mind, as Solomon also said, All things are plain to them that understand, and right to them that find knowledge. And one would not err in saying this also, that the mind, even if it does a lofty thing, passing its life according to the working of the mind, yet knowledge is still spread under it, and stands somewhat lower. But knowledge is in truth lofty, and above all height is the unknowing beyond mind, when the mind no longer works, but is worked upon. But we must first work with our mind, and then thus we shall be worked upon by the grace of the Lord, taking us, as also the prophets, and setting us out of every natural working. Indeed, it is said that the burden of the Lord came upon this or that prophet. As, then, here also, this upper room being furnished, Jesus comes with his disciples, and performs the mysteries, himself coming to us, and showing us his own working, and not waiting any longer for us to come to him. And as disciples of the God-Word, all that have the Word in them, we shall keep the partaking of the Pasch, according to the saying, I will look upon the heavens, the works [of your fingers].

³ And when the hour was come, he sat down, and the twelve apostles with him. And he said to them, With desire I have desired to eat this passover with you before I suffer: for I say to you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: for I say to you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. They ate the passover standing; how then is the Lord said to sit down? They say, then, that after eating the legal passover, they sat down henceforth, eating in the common manner certain other foods. And he says to the disciples, With desire I have desired to eat this passover with you before I suffer; as if he said this: This is my last supper with you; wherefore it is also beloved and desired by me; for at another time I shall not feast with you; even as those that are about to go abroad offer their last greetings to their own and genuine friends more sweetly and more longingly. And in another sense: I have desired to eat this passover with you, because in it I am about to deliver to you the great mysteries, those of the New Testament. And by this he shows that he suffers willingly. For it was surely open to him, since he knew that he was to suffer, to withdraw, as also at the former times. And the saying, I will not drink of it until the kingdom of God shall come, some of the saints understood as meaning, Until I rise again. For after the resurrection, consorting with the disciples, he both ate and drank with them, as Peter also says to Cornelius, Who did eat and drink with him after the resurrection. And that the kingdom of God is the resurrection is plain. For the resurrection is the dissolution of death; and death reigned from Adam to Christ; but then, being dissolved, it gave place to the Lord of the victory and the kingdom, according to the saying, O death, where is your victory? and David, The Lord reigns; then, interpreting how he reigned, He has put on goodly apparel, the body being made incorruptible and beautified with the Godhead; and Isaiah says, This is beautiful in his robe, force with strength. And the Lord himself, after rising, says, All power is given to me. The resurrection, then, being come, which he named the kingdom of God, as having dissolved death, he drank again with the disciples, giving assurance of the resurrection, that it is not according to fantasy. But some took the kingdom of God to be the estate to come; and the Lord’s drinking with us in the age to come to be the revelation of his mysteries. For making us glad, he is made glad, and feeding us, the lover of mankind is fed, and reckons our drink and food — that is, our learning — to be his own food. He shall drink, then, at that time a certain new drink with the worthy, revealing to them ever certain new and unwonted things. And Luke seems to mention two cups; and one, he says, Take, and divide among yourselves, which one might say to be a type of the Old Testament; and another, after breaking the bread and distributing it, which he himself distributes to the disciples, which he names also of the New Testament, and says that this is renewed in his own blood. For in the Old there was blood of irrational animals, when the law was given; but now, the God-Word having become man, the blood seals to us the New Testament. And in saying, Which is given for you and shed, he shows that his body was given and his blood shed not for the apostles alone, but for the human nature. When, then, he says, Given for you, understand it instead of, For your nature, that of men. The old passover, then, was kept for the deliverance from the bondage in Egypt, and the blood of the lamb for the preservation of the firstborn; but the new Pasch is for the remission of sins, and for the preservation of the thoughts hallowed and set apart to God. And first the bread, then the cup. For first comes the laborious and hard-wrought action; for sweats go before virtue; even as the bread is not only tilled in the sweat of the face, but is also in the eating the harder to work; and then thus, after the labours, comes the gladness of the grace of God, which is the cup. For after a man has toiled in the hard-wrought virtue, then he becomes worthy of the gifts of grace, and suffers the good drunkenness of David.

⁴ But, behold, the hand of him that betrays me is with me on the table. And truly the Son of man goes, as it was determined: but woe to that man by whom he is betrayed! And they began to inquire among themselves, which of them it was that should do this thing. And there was also a strife among them, which of them should be accounted the greatest. And he said to them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But you shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that does serve. For whether is greater, he that sits at meat, or he that serves? is not he that sits at meat? but I am among you as he that serves. Nothing is more wretched than a hardened soul. Behold, then, the Lord — see what he says, that, The hand of him that betrays me is on the table with me; and the senseless one perceived it not. For not only that he might show that he is not ignorant of what shall come to pass does the Lord say these things, but also that he might show us both his own goodness, and the wickedness of the traitor — that he was not even ashamed to be his table-companion. Nor again did he himself cease doing his own part, and setting us a pattern, that to the end we may be diligent to gain them that offend. And the Son of man, he says, goes, not as one too weak to defend himself, but as having determined for himself death for the salvation of men. But woe to that man by whom he is betrayed. For it is best to suffer; but you — wherefore were you found wicked, so as to be ready for the betrayal? For this cause, then, the woe is allotted to you, because you were found apt for betrayal; since the serpent also is accursed, because he ministered to the counsel of the devil. And the disciples were troubled hearing these things; and this you shall learn more amply in John. But now they are troubled not only at the suspicion of the betrayal, but out of this trouble they come also to strife, contending which of them might be the greater. And they fell into this strife consequently. For since it was likely they said to one another, You are about to betray him; and again that one to this, Nay, you; out of this they were led on to say, I am better, and, I am greater, and the like. What then does the Lord do? He stills their trouble by two examples: by one, that of the Gentiles, whom they held abominable, showing that they shall be like to these if they think such things; and by another, that of himself; for through himself he leads them to humility, showing himself serving them. For indeed then, as has been said, he distributed to them the bread and the cup. Since therefore I, who am served by all the angelic and rational nature [humble myself], are you worthy to be high-minded, and to contend about pre-eminence? And it seems to me that he mentioned this reclining and this service not even by the way, but reminding them that, If you ate of one bread, and drank of one cup, the one table makes you friends and united; why then are you minded unworthily of these things? And I served not this one and not that one, but all of you alike; be you all therefore of one and the same mind. And do you from all these things consider how imperfect the disciples still were; but see how afterward they shone. Let the Manichees be ashamed, who say that some are by nature unlearned, and that it is impossible for these to be changed.

⁵ You are they which have continued with me in my temptations. And I appoint to you a kingdom, as my Father has appointed to me; that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. And the Lord said, Simon, Simon, behold, Satan has desired to have all of you, that he may sift you all as wheat: but I have prayed for you yourself, that your faith fail not: and when you are converted, strengthen your brethren. And he said to him, Lord, I am ready to go with you, both into prison, and to death. And he said, I tell you, Peter, the cock shall not crow this day, before that you shall three times deny that you know me. Since he said, Woe to him that betrays me, and in the midst taught them that one must be moderate-minded, as he allotted the woe to the traitor, so to these on the contrary he says, But you are they which have continued with me in my temptations; wherefore I also appoint recompenses to you — that is, I covenant thus toward you, that, since my Father covenanted to me, that is, set apart for me, a kingdom, you may eat and drink at my table. And he said eat and drink, not as though there would be viands there, nor as though his kingdom were sensible. For he himself taught, in what he said to the Sadducees, that the manner of life there is angelic; and Paul also teaches that the kingdom of God is not meat and drink. Let none, then, be deceived hearing here, That you may eat and drink at my table; but let him understand that this is said by a metaphor from those honoured by the kings of the world. For the table-companions of the king seem to be first of all. This, then, he says also concerning the apostles, that they shall be honoured above all with him. So also, hearing of the sitting on thrones, understand not thrones, but honour and glory. For none of created and originated things shall sit there; but to sit belongs to the holy Trinity alone, the uncreated and king of all, God; and to the creature, as a servant, belongs to stand. And these things we say bodily — the sitting and the standing. And the word Judging means condemning, out of the twelve tribes, those that disbelieved. For no small condemnation to them of Israel that disbelieved are the apostles, being themselves also Israelites, yet having believed. Since, then, he rendered the woe to the traitor, but foretold to these that continued in their love toward him that so great honour should be theirs — lest they be lifted up as having achieved some great thing, both continuing in his love and not betraying him — Satan, he says, has desired to sift all of you, that is, to trouble, to harm, to tempt; but I have prayed. Think not, he says, that this whole achievement is your own; for the devil pressed hard, seeking to cast all of you out of my love, and to prove you traitors. And to Peter he directs these words, because he was bolder than the rest, and it was likely he would be high-minded over the things Christ promised. Wherefore, stilling him, he says, To Satan indeed there has been much zeal against you all; but I have made petition for you yourself. This he said according to the human; for as God, what need had he to make petition? I have prayed, then, he says, that your faith fail not. For though you are for a little to be shaken, yet you have stored up within you the seeds of faith. And though the spirit of him that assaults you cast off the leaves, yet the root lives, and your faith shall not fail. But do you, when you are converted, strengthen your brethren. The ready meaning is this: Since I have you as the leader of the disciples, after you have denied me, and wept, and come to repentance, strengthen the rest. For this befits you, as being after me the rock and support of the Church. But one might understand this to be said not only concerning the apostles then, that they might be supported by Peter, but also concerning all the faithful to the consummation of the age. For you, O Peter, being converted, shall become a good example to all to repentance, and none of them that believe in me shall despair, looking to you, who were an apostle, yet did deny, and again received the pre-eminence of all and the oversight of the world through repentance. Satan, then, desired to sift you, and to harm you as pure wheat, casting in the things that defile, as indeed envying you your love toward me, as is his wont. For thus he showed himself also against Job; but I have not utterly forsaken you, that your faith fail not entirely. And though I myself have prayed for you, yet do you not fall back, but, being converted — that is, having repented and wept, and fled from the denial — become to the other faithful also a pattern of repenting, and of not despairing. What then does Peter? Out of much love he is bold, and promises the things that were for the present impossible to him. But the Lord, since he saw him speaking from rashness — for he ought, having once heard the very Truth telling him that he would be tempted, no longer to gainsay — reveals to him also the form of the temptation, that it would be a denial. And hence we learn a doctrine, that a man’s purpose suffices not without the help of God; even as Peter, being forsaken for a little, though he seemed to love and to have warmth, yet, God letting him go, was tripped up by the enemy. And again the help of God suffices not, if there be not also a human purpose; even as Judas was nothing profited, though the Lord did all things to gain him; for a good will was lacking. Let us shudder, then, considering the plots of the devil, how they prevail against the more careless. For behold here Peter, though held together by God, yet, because he was for a little, by [divine] dispensation, forsaken, was carried away into denial; if then he had not been kept by God, and there had not been seeds [of faith] in him, [the devil] would have been able to cast even this one into betrayal. But thanks be to God, who forsakes not his own.

⁶ And he said to them, When I sent you without purse, and scrip, and shoes, lacked you any thing? And they said, Nothing. Then said he to them, But now, he that has a purse, let him take it, and likewise his scrip: and he that has none, let him sell his garment, and buy a sword. For I say to you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And he said to them, It is enough. At the beginning of the preaching, sending the disciples to the villages and cities, the Lord sent them without superfluity, taking nothing needful with them, careful of nothing. For they had to learn his power even in such things. For he himself, caring for them as weak, made the needful things flow to them ungrudgingly and without anxiety. But now he enjoins the contrary, not being contrary to himself, but showing them that hitherto he carried them as children, and made them anxious for nothing, but from now on they too must be minded as men, and provide for themselves. For I, he says, your father who cared for you, am now departing; from now on gird yourselves to be careful, you also, of your own affairs, and not to be wholly confident in me. For neither shall your affairs be such, easy and without toil, but you shall fall in with hunger, and thirst, and many adversaries. For these things he hints at through the purse, and the scrip, and the sword. Wherefore rise up, as those that shall hunger, and shall need food, which is hinted at through the scrip. And play the man, as those that shall fall in with many adversaries, which he intimates through the sword. And these things he says, not that they should at all gird on swords, but, as I said, hinting at the wars and the dangers, and counselling them to be prepared for all things. For lest they should think afterward that the apostles contributed nothing of their own toward virtue, but that the whole was of God, Not so, he says, shall it be. For neither do I wish to use my disciples as lifeless instruments, but I require them to bring also the things that are of themselves. Indeed you shall find the apostles, and especially Paul, achieving many things even out of human devices — and read the Acts; yet in these the help of God was not absent; and at the same time the apostles were profited toward freedom from vanity by this. For if they too, careful of nothing, awaited all things from God, and they came to pass for them, they would have been puffed up, as having received things greater than human nature. And otherwise, it is idleness of nature and corruption to devise nothing of oneself, but to expect all things — this indeed is the saying — ready-ground. For this cause he says to them, From now on bear you also a scrip — that is, Be so disposed, and careful, as those that shall hunger; and buy swords — which is, So provide for yourselves, as those that shall dash against dangers and wars. And in another way some took the buying of a sword. For he hints, they say, at the assault against him that should presently come to pass, and that murderous men were about to seize him. For since they had contended with one another about pre-eminence, It is no time, he says, for love of pre-eminence, but for dangers and slaughters. For I too, your teacher, am led away to death, and not even an honourable death; but this also shall be fulfilled in me, And he was reckoned among the transgressors. Wishing, then, to hint at the robber-like assault, he mentioned a sword; and neither did he reveal it fully, lest they be troubled with some cowardice; nor was he wholly silent, lest they be confounded by the sudden assault; but rather, that, remembering these things afterward, they might marvel at him as foreknowing, and be astonished how he gave himself up to the passion for the salvation of men, and that for this cause they too might shrink from none of the painful things for the saving of some. For these enigmatic things, I think, he said for this cause, that, remembering and understanding them afterward, they might be profited; since at that time they were so senseless as to say, Lord, behold, here are two swords. And he, since he saw that they understood not, says, It is enough. And yet it was not enough. For if human help was to be used against those that came robber-like, not even a hundred swords were enough; but if not this, but rather a more divine cooperation was needed, even the two were superfluous. Yet the Lord would not convict them as not understanding, but, saying, It is enough, passed it by; even as we also, when, conversing with someone, we see him not understanding what we said, say, It is well, let be — although it is not well; but, that we may not trouble him, we let it pass. And this the Lord does, when he sees the disciples not understanding what is said. For he passes by and lets be, committing to the outcome of events the understanding of the things said; as also when he said, Destroy this temple; for his disciples knew this afterward, after the resurrection. But some say it is otherwise: for the disciples having said, Behold here are two swords, he says, Since they are two, they are surely many, and suffice.

⁷ And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said to them, Pray that you enter not into temptation. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, saying, Father, if you are willing, remove this cup from me: nevertheless not my will, but yours, be done. And there appeared an angel to him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, and said to them, Why sleep you? rise and pray, lest you enter into temptation. After supper, not dejection, and games, and sleep wait upon the Lord, but teaching, and prayer, framing and showing these things for our sake. Woe henceforth to them that set their hand to the works of dishonourable fornication after suppers. He withdraws, then, to the mount of Olives, after teaching the disciples such things, that he might pray. For he was wont to do this in private; wherefore also he is withdrawn from the disciples. And not all the disciples, but only the three he takes — those that beheld also his glory on the mount. For since he agonizes and prays, lest these things should seem to be of cowardice, for this cause he takes these as eyewitnesses and hearers of his divine glory and of the testimony from above; that, when they see him agonizing, they may reckon this to be of the human nature. For, to give assurance that he had truly become man, he yielded to the [human] nature to do its own. He desires also, as man, and prays that the cup may pass; for man is a lover of life; by these things overturning the heresies that say he became man in fantasy. For if, even these things having come to pass, they had occasion to talk such nonsense, what would they not have said, if not even these things had come to pass? Now to wish the cup to pass is human; but to say quickly, Nevertheless not my will be done, but yours, shows that we too must be so disposed and minded, and yield to the divine will, and, though nature draws back, not be turned. Let not my will, the human, be done, but yours — which is not separated from my divine will; for the one Christ, having two natures, had also altogether two natural wills, the divine and the human, that is, two volitions. The human nature, then, willed to live; for this is natural; then, following the divine will (and this is, that all men be saved, being common to Father, and Son, and Holy Spirit), it accepted death; and thus the thing willed became one — that is, the saving death. For that the praying was of the human nature, suffering by [divine] concession the common passion of love of life, but not of the Godhead, as say the accursed Arians, is plain from his even sweating, and so coming to be in agony, that — this indeed is the proverb — drops of blood fell from him. For there is a proverb concerning those that toil exceedingly, that, He sweated blood; even as concerning those that bitterly lament, He weeps blood. This, then, the evangelist also wishing to show — that not with certain slight moistures, and as it were appearing for show’s sake, but with thick drops of sweat he was bedewed — took the clots of blood for an image of what came to pass. Hence, then, it is plain that that sweating nature and agony was the human, not the divine. Since the human nature also was permitted to suffer these things, and so suffered, that at once he might show that he appeared man not in fantasy, and at once might more mystically heal the common cowardice of human nature, consuming it in himself, and making it obedient to the divine will. And the sweats coming out of the body and falling off, one might say hint at this — the drying up, and exuding, and falling off from us of the springs of cowardice, our nature being made manly in Christ and strengthened. For if he were not hinting at this — I mean the willing to heal our human cowardice — he would not, even if he had been exceedingly cowardly and ignoble, have so sweated. And there appeared to him an angel strengthening him, and this for our comfort, that we might learn the power of prayer, that it strengthens, and, having learned it, may put it forward in dreadful straits. And at the same time the prophecy of Moses is fulfilled, spoken in the great song, And let all the sons of God be strengthened in him. But some have so curiously handled the saying, that there appeared to him an angel glorifying him, and saying, Yours, O Lord, is the strength. For you have prevailed against death and against Hades, to free the race of men. These things thus. And he, finding the disciples sleeping, at once rebukes and exhorts them to pray in temptations, so as not to be overcome by them. For this is the meaning of, That you enter not into temptation — that is, not to be swallowed up by the temptation, nor to come within its power. Or also he simply bids us pray that our affairs may be in calm, and that we fall not into any of the grievous things; for it is devilish and boastful to cast ourselves into temptations. How then does James say, Count it all joy when you fall into various temptations? And what of this? Do we say things contrary? Behold, James too said not, Cast yourselves in, but, When you fall in, fall not down, but count it all joy, and make the for-the-present unwished-for to be wished-for. For it is better not to have come into it; but since they came, why must one be uselessly grieved? Show me, then, expressly commanded the saying, Pray to fall into temptations. But you could not. And I know that the kind of temptations is twofold, and that some understand that one must pray not to enter into temptation — that is, into that which overcomes the soul, namely into the temptation of fornication, into the temptation of anger; but to count it all joy when [we fall into bodily ones]; for in so far as the outward man is corrupted, so much the inward is renewed.

⁸ And while he yet spoke, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss him. But Jesus said to him, Judas, do you betray the Son of man with a kiss? When they which were about him saw what would follow, they said to him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer you thus far. And he touched his ear, and healed him. Then Jesus said to the chief priests, and captains of the temple, and the elders, which were come to him, Be you come out, as against a thief, with swords and staves? When I was daily with you in the temple, you stretched forth no hands against me: but this is your hour, and the power of darkness. Judas gave the kiss as a sign to them that came; but he pointed him out not from afar, lest they should be deceived, it being night; since also, for the sake of his not escaping notice, they came with torches and lamps. What then does the Lord? He receives this hostile kiss. And the thunderbolts forbore against the thankless and treacherous one, the Saviour teaching us forbearance of evil in such things. And he only reproaches him: Judas, do you betray with a kiss? Are you not ashamed even of the very form of the betrayal? Do you mingle the betrayal, a work of an enemy, with the greeting of a friend? And whom do you betray? The Son of man — that is, the gentle, the meek, the condescending, who for your sake became man; and that being God? And these things he said, burning for him to the last hour. Wherefore also he neither insulted him, nor said, O inhuman and most thankless one, but, Judas, calling him by his own proper name. And he would not even have reproached him, had not this too been for his bettering, if he had willed. For that he might not seem to escape notice, but, recognizing even then the Master as knowing all things, might fall down and change his mind, for this cause he did this also, and seemed to reproach. For he knew him to be incorrigible, yet he did his own part; even as also his Father does in the Old [Testament]; knowing that the Hebrews would not hearken, yet he sends the prophets; and at the same time teaching us this very thing, that we be not weary in correcting them that offend. And the disciples are zealous, and draw out swords. And whence had they these? Having killed the lamb, and come out from the table, fittingly they had them. And the warm Peter is rebuked, as having used zeal contrary to the Lord’s purpose. For the others ask, Shall we smite? but he waits not for exhortation; so everywhere was he fervent on behalf of the Teacher. And he smites the servant of the high priest, and takes off his right ear. Not by chance was this, but it was a symbol that all the high priests of that time should become servants and lose the right hearing. For if they had heard Moses, they would not have crucified the Lord of glory. And Jesus restores the ear; for it befits the great power of the Word to heal them that hear amiss, and to add to them an ear for hearing. Jesus, then, works a wonder, showing through this visible miracle on the ear his forbearance of evil, and through the miracle leading them to abstain from their madness. And he says to the chief priests and captains of the temple — that is, the officers appointed to marshal the priestly exactions, or also those entrusted with the works of the building and repair of the temple, whom he names captains — he says, then, to these: Daily in the temple I taught, and you would not seize me, and now you come robber-like. But truly you attempt works of night, and your power and the work which you undertake is proper to you and to the darkness.

⁹ Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. And he denied him, saying, Woman, I know him not. And after a little while another saw him, and said, You are also of them. And Peter said, Man, I am not. And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan. And Peter said, Man, I know not what you say. And immediately, while he yet spoke, the cock crew. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, you shall deny me three times. And Peter went out, and wept bitterly. Peter grew weak, according to the foretelling of Christ, and denied the Master Christ not once, but three times, and made the denial with an oath. For Matthew says that he began to curse and to swear, saying, I know not the man. And so far was he held down by cowardice — being forsaken for a little because of his rashness, that, being chastened, he might be forgiving to the rest. For he was rather rash, and had he not hence been brought to soberness, he would for the most part have passed his life self-willed and unforgiving. But then he was so overwhelmed by cowardice that he did not even perceive his fall, until the Lord, turning, looked upon him. O the goodness! that, even being under condemnation, he neglected not the salvation of the disciple. Fittingly; for indeed this very condemnation was endured by him for the salvation of men. The disciple denied first, then the cock crew, and again he denied to a third time; and then the cock crew a second time again. For thus Mark records it, more minutely and exactly, having recorded these things as one that learned them from Peter; for he was also his disciple. Wherefore Luke spoke cursorily the things related by Mark, not minutely. And what Luke says is not contrary to that spoken by Mark. For the cock is wont, at each watch, to crow both twice and three times. Peter, then, was so stupefied by human weakness that not even by the cock’s voice did he come to perception, but, even after the cock crew, denied again, and again, until by your [the Lord’s] good glance he was brought to remembrance. And he went out, and wept bitterly. He went out indeed also when he first denied, as Mark says; then it was likely he came in again, lest he give the more suspicion, as being of Jesus. And again coming to perception, he thus now goes out and weeps bitterly. For that he might not be seen by those in the hall, he goes out, hiding himself from them. But some — I know not how — compose a senseless apology on behalf of Peter, saying boldly that Peter denied not, but said, I know not the man — that is, I know not a mere man, but God who became man; for they make the Lord [a mere man], and by their twisting [seek] to fit together the sequence of the narrative. But [this is absurd].

¹⁰ And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote you? And many other things blasphemously spoke they against him. And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Are you the Christ? tell us. And he said to them, If I tell you, you will not believe: and if I also ask you, you will not answer me, nor let me go. Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Are you then the Son of God? And he said to them, You say that I am. And they said, What need we any further witness? for we ourselves have heard of his own mouth. Insolent and unbridled were they that brought these things upon Jesus. For at once the devil too had to leave out not one form of wickedness, but to empty out all; that, through all, our nature being found holy, might conquer and dash him down. For since for this cause the Lord took our nature — that he might make it valiant against all the devices of the devil, and might show that even from the beginning, if Adam had been sober, he would not have been overcome — for this cause, all the forms of the devil’s wickedness being poured upon him, he endures; that we, who come after, may be confident, our nature having conquered in Christ, and may not play the coward before any of the things that seem insolent or grievous. Wherefore he is mocked, and smitten; and the Master of the prophets is jeered at as a false prophet. For the saying, Prophesy to us, who is it that smote you, tends to this, they jeering at him as a deceiver, and one fastening prophecy upon himself. And as it was day — for the things of the mockings were blasphemed by night by the drunken servants; but the senate and more honourable part ask whether he is the Christ. And he, knowing their minds, and that, if they believed not the works, which were more able to persuade, how should they believe the words, says, If I tell you, you will not believe. For if you believed my words, what need was there now of a council? And if I ask, you will not answer. For often, being asked, they kept silence, as concerning the baptism of John, and the saying, The Lord said to my Lord, and concerning the woman bowed together. Where, then, having heard, did you believe? and when, being asked, did you not keep silence? For this cause only, I say, that from now on there is for you no time of words and teaching about who I am; for if you had willed, you knew me from the signs that came to pass; but the time of judgment is from now. You shall see me, then, the Son of man, sitting on the right hand of the power of God. They ought, then, to have crouched in fear; but they, after this word, rather raged, and madly ask, Are you then the Son of God? And he, somewhat in the middle and ironically, answers, You say this, that I am. For he despised their rage, and conversed with them undismayed. And hence it is plain that the disobedient are nothing profited by the more mystical things being revealed to them, but rather receive the greater condemnation. Wherefore one must hide them from such; for this is rather of love toward man.