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Saint Thomas Aquinas, Carlo Crivelli

Matthew 26

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Thomas Aquinas · Catena Aurea · Chapter 26

Passages · 311

Matthew 26:1–2

  • Hilary of Poitiers on Matthew 26:1–2 — After the discourse in which the Lord had declared that He should return in splendour, He announces to them His approaching Passion, that they might learn the close connection between the sacrament of the Cross, and…vatican.va
  • Rabanus Maurus on Matthew 26:1–2 — “All these sayings,” i.e. about the consummation of the world, and the day of judgment. Or, “finished,” because He had fulfilled in doing and preaching all things from the beginning of the Gospel to His Passion.vatican.va
  • Origen on Matthew 26:1–2 — Yet it is not “all” barely, but “all these;” for there were other sayings which He must speak before He should be delivered up.vatican.va
  • Augustine of Hippo on Matthew 26:1–2 — We gather from John’s account, that six days before the Passover, Jesus came to Bethany, and thence entered Jerusalem sitting upon the ass, after which were done the things related to have been done at Jerusalem. We…vatican.va
  • Jerome on Matthew 26:1–2 — The Passover, called in Hebrew Phase, does not come as most think from πασχεῖν ‘to suffer,’ but from the Hebrew word signifying ‘to pass over;’ because the destroyer passed over when he saw the blood on the doors of…vatican.va
  • Remigius of Auxerre on Matthew 26:1–2 — Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty.vatican.va
  • Origen on Matthew 26:1–2 (2) — He said not, “After two days” will be, or will come, “the feast of the Passover,” but not meaning the ordinary annual Passover, but that Passover such as had never before been, “the Passover will be offered.” [marg.…vatican.va
  • Remigius of Auxerre on Matthew 26:1–2 (2) — Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to incorruption, from life to death, or because He redeemed the world by causing it savingly…vatican.va
  • Jerome on Matthew 26:1–2 (2) — After the two days of the shining light of the Old and of the New Testament, the true Passover is slain for the world. Also our Passover is celebrated when we leave the things of earth, and hasten to the things of…vatican.va
  • Origen on Matthew 26:1–2 (3) — He foretels His crucifixion to His disciples, adding, “And the Son of Man shall be delivered to be crucified;” thus fortifying them against that shock of surprise, which the sight of their Master, led forth to…vatican.va

Matthew 26:3–5

Matthew 26:6–13

  • Glossa Ordinaria on Matthew 26:6–13 — Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him…vatican.va
  • Jerome on Matthew 26:6–13 — Not that he was a leper yet, but having been so, and having been healed by the Saviour, be retained the appellation to shew forth the power of Him who healed him.vatican.va
  • Rabanus Maurus on Matthew 26:6–13 — “Alabaster” is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.vatican.va
  • Jerome on Matthew 26:6–13 (2) — Another Evangelist instead of ‘alabastruin’ has ‘nardum pisticam,’ that is, genuine, unadulterated. [marg. note: John 12:3]vatican.va
  • Rabanus Maurus on Matthew 26:6–13 (2) — From the Greek, πίστις, faith, whence ‘pisticus,’ faithful. For this ointment was pure, unadulterated.vatican.va
  • Origen on Matthew 26:6–13 — Some one may perhaps think that there are four different women of whom the Evangelists have written, but I rather agree with those who think that they are only three; one of whom Matthew and Mark wrote, one of whom…vatican.va
  • Jerome on Matthew 26:6–13 (3) — For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a…vatican.va
  • Ambrose of Milan on Matthew 26:6–13 — It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two…vatican.va
  • John Chrysostom on Matthew 26:6–13 — And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon’s leprosy, to shew what gave this woman confidence to come to…vatican.va
  • Origen on Matthew 26:6–13 (2) — Matthew and Mark relate that this was done in the house of Simon the leper; but John says that Jesus came to a house where Lazarus was; and that not Simon, but Mary and Martha served. Further, according to John, six…vatican.va
  • Gregory the Great on Matthew 26:6–13 — Or, we may think that this is the same woman whom Luke calls a “sinner,” and John names Mary.vatican.va
  • Augustine of Hippo on Matthew 26:6–13 — Though the action described in Luke is the same as that described here, and the name of him with whom the Lord supped is the same, for Luke also names Simon; yet because it is not contrary to either nature or custom…vatican.va
  • Augustine of Hippo on Matthew 26:6–13 (2) — But let not any suppose that the Lord’s feet were by this woman bathed in ointment after the manner which the luxurious and debauched use. In all things of this nature, it is not the thing itself, but the mind of him…vatican.va
  • Augustine of Hippo on Matthew 26:6–13 (3) — Still there may seem to be some discrepancy between the narrative of Matthew and Mark, who say, that “after two days is the feast of the Passover,” and then bring Jesus to Bethany; and that of John, who, relating…vatican.va
  • John Chrysostom on Matthew 26:6–13 (2) — The disciples had heard their Master say, “I will have mercy, and not sacrifice,” [Matt 9:13] wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such…vatican.va
  • Jerome on Matthew 26:6–13 (4) — I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the…vatican.va
  • Augustine of Hippo on Matthew 26:6–13 (4) — We may however understand that the other disciples thought or said the same, or that they assented to what Judas said, and thus Matthew and Mark have described their common consent. But Judas said it because he was a…vatican.va
  • John Chrysostom on Matthew 26:6–13 (3) — The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His…vatican.va
  • Remigius of Auxerre on Matthew 26:6–13 — He clearly shews that the Apostles had uttered something harsh against her, when He says, “Why trouble ye the woman?” And beautifully He adds, “She hath wrought a good work in me;” as much as to say, It is not a…vatican.va
  • John Chrysostom on Matthew 26:6–13 (4) — And He says not merely, “She hath wrought a good work,” but says first, “Why trouble ye the woman?” to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we…vatican.va
  • Remigius of Auxerre on Matthew 26:6–13 (2) — “For the poor ye have ever with you.” The Lord shews in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor…vatican.va
  • Jerome on Matthew 26:6–13 (5) — Here a question arises how the Lord should have said elsewhere to His disciples, “Lo, I am with you always, even to the end of the world;” [Matt 28:20] but here, “Me ye shall not have always.” I suppose that in this…vatican.va
  • Remigius of Auxerre on Matthew 26:6–13 (3) — Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but “Ye shall not have,” because this was spoken in the person of Judas to all his followers. And He says, “Not always,”…vatican.va
  • John Chrysostom on Matthew 26:6–13 (5) — That this mention of His death and burial might not cause her to despond, He comforts her by what follows, “Verily I say unto you, Wheresoever &c.”vatican.va
  • Rabanus Maurus on Matthew 26:6–13 (3) — That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has…vatican.va
  • Jerome on Matthew 26:6–13 (6) — Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.vatican.va
  • John Chrysostom on Matthew 26:6–13 (6) — Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and…vatican.va
  • Jerome on Matthew 26:6–13 (7) — Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted ‘obedient,’ or, according to another…vatican.va
  • Origen on Matthew 26:6–13 (3) — Oil is throughout Scripture put for the work of mercy, with which the lamp of the word is fed; or for doctrine, the hearing of which sustains the word of faith when once kindled. All with which men anoint is…vatican.va
  • Hilary of Poitiers on Matthew 26:6–13 — In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ’s passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples,…vatican.va

Matthew 26:14–16

Matthew 26:17–19

  • Glossa Ordinaria on Matthew 26:17–19 — The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of…vatican.va
  • Jerome on Matthew 26:17–19 — The first day of unleavened bread is the fourteenth day of the first month, when the lamb is killed, the moon is at full, and leaven is put away.vatican.va
  • Remigius of Auxerre on Matthew 26:17–19 — And observe that with the Jews, the Passover is celebrated on the first day, and the following seven are called the days of unleavened bread; but here the first day of unleavened bread means the day of the Passover.vatican.va
  • John Chrysostom on Matthew 26:17–19 — Or, by “the first day,” he means the day before the days of unleavened bread. For the Jews always reckoned their day from the evening; and this day of which he speaks was that on the evening of which they were to…vatican.va
  • John Chrysostom on Matthew 26:17–19 (2) — Hence it is evident that He had neither house nor lodging. Nor, I conclude, had the disciples any, for they would surely have invited Him thither.vatican.va
  • Augustine of Hippo on Matthew 26:17–19 — “Go into the city to such a man,” Him whom Mark and Luke call “the good-man of the house,” or “the I master of the house.” And when Matthew says, “to such a man,” he is to be understood to say this as from himself…vatican.va
  • John Chrysostom on Matthew 26:17–19 (3) — Or, we may say that this, “to such a man,” shews that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how…vatican.va
  • Hilary of Poitiers on Matthew 26:17–19 — Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers.vatican.va
  • Rabanus Maurus on Matthew 26:17–19 — Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them.vatican.va
  • Jerome on Matthew 26:17–19 (2) — In this also the New Scripture observes the practice of the Old, in which we frequently read, ‘He said unto him,’ and ‘In this or that place,’ without any name of person or place.vatican.va
  • John Chrysostom on Matthew 26:17–19 (4) — “My time is at hand,” this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. “I will keep the…vatican.va
  • Origen on Matthew 26:17–19 — Some one may argue [marg. note: e.g. The Ebionites], that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was “made under the Law,”…vatican.va

Matthew 26:20–25

Matthew 26:26

  • Jerome on Matthew 26:26 — When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech [marg. note: Gen 14:18], Priest of the most high God, had done…vatican.va
  • Augustine of Hippo on Matthew 26:26 — “And as they were eating,” whereby it is clearly seen that at their first partaking of the Lord’s Body and Blood, the disciples did not partake fasting. But are we therefore to except against the practice of the…vatican.va
  • Glossa Ordinaria on Matthew 26:26 — Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen. Ambrose, Ambr. de Sacr., vi, 1…vatican.va
  • Augustine of Hippo on Matthew 26:26 (2) — The Lord committed His Body and Blood to substances which are formed a homogeneous compound out of many. Bread is made of many grains, wine is produced out of many berries. Herein the Lord Jesus Christ signified us,…vatican.va
  • Remigius of Auxerre on Matthew 26:26 — Fittingly also did He offer fruit of the earth, to shew thereby that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and…vatican.va
  • Ambrose of Milan on Matthew 26:26 — Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, to Whom it is said, “Thou art a Priest for ever after the order of…vatican.va
  • Glossa Ordinaria on Matthew 26:26 (2) — [ed. note: This Gloss is partly from the Gloss on Gratian de Cons. d. ii. c. 5. The next passage is headed ‘Gregorius in Registro’ in the editions, and is so quoted by S. Thomas, Summa 3. q. 74. art. 4. but cannot be…vatican.va
  • Gregory the Great on Matthew 26:26 — It has given trouble to divers persons, that in the Church some offer unleavened and others leavened bread. The Roman Church offers unleavened, because the Lord took flesh without any pollution [marg. note:…vatican.va
  • Ambrose of Milan on Matthew 26:26 (2) — This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ’s flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord…vatican.va
  • Paschasius Radbertus on Matthew 26:26 — As then real flesh was created by the Holy Spirit without sexual union, so by the same Holy Spirit the substance of bread and wine are consecrated into the Body and Blood of Christ. And because this consecration is…vatican.va
  • Remigius of Auxerre on Matthew 26:26 (2) — Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not…vatican.va
  • Lanfranc on Matthew 26:26 — When the host is broken, when the blood is poured from the cup into the mouth of the faithful, what else is denoted but the offering of the Lord’s Body on the cross, and the shedding of His Blood out of His side?…vatican.va
  • Dionysius the Areopagite on Matthew 26:26 — In this is also shewn, that the one and uncompounded Word of God came to us compounded and visible by taking human nature upon Him, and drawing to Himself our society, made us partakers of the spiritual goods which…vatican.va
  • Leo the Great on Matthew 26:26 — Not excluding the traitor even from this mystery, that it might be made manifest that Judas was provoked by no wrong, but that he had been foreknown in voluntary impiety.vatican.va
  • Augustine of Hippo on Matthew 26:26 (3) — Peter and Judas received of the same bread, but Peter to life, Judas to death.vatican.va
  • John Chrysostom on Matthew 26:26 — And this John shews when be says “After the sop, Satan entered into him.” [John 13:27] For his sin was aggravated in that he came near to these mysteries with such a heart, and that having come to them, he was made…vatican.va
  • Remigius of Auxerre on Matthew 26:26 (3) — In so doing He left an example to the Church, that it should sever no one from its fellowship, or from the communion of the Body and Blood of the Lord, but for some notorious and public crime.vatican.va
  • Hilary of Poitiers on Matthew 26:26 — Or, The Passover was concluded by the taking the cup and breaking the bread without Judas, for he was unworthy the communion of eternal sacraments. And that he had left them we learn from thence, that he returns with…vatican.va
  • Augustine of Hippo on Matthew 26:26 (4) — [ed. note: This passage, headed ‘Augustinus’ in the Bodl. MS., and ‘Aug de Verb. Dom.’ in the earlier editions, is apparently taken from two canons in the 3d pt. of Gratian, viz. c. 70. and c. 58. to which…vatican.va
  • Augustine of Hippo on Matthew 26:26 (5) — Let us not eat Christ’s flesh only in the Sacrament, for that do many wicked men, but let us eat to spiritual participation, that we may abide as members in the Lord’s body, that we may be quickened by His Spirit.vatican.va
  • Ambrose of Milan on Matthew 26:26 (3) — Before consecration, it is bread; after Christ’s words, “This is my body,” have been pronounced, it is Christ’s Body.vatican.va

Matthew 26:27–29

  • Remigius of Auxerre on Matthew 26:27–29 — The Lord having given His disciples His Body under the element of bread [marg. note: sub specie panis], well gives the cup of His Blood to them likewise; shewing what joy He has in our salvation, seeing He even shed…vatican.va
  • John Chrysostom on Matthew 26:27–29 — He gave thanks to instruct us after what manner we ought to celebrate this mystery, and shewed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with…vatican.va
  • Jerome on Matthew 26:27–29 — Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten. [ed. note: ap. Grat. do Consecr. d. ii. 87.]vatican.va
  • John Chrysostom on Matthew 26:27–29 (2) — “This is my blood of the new testament;” that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and…vatican.va
  • Remigius of Auxerre on Matthew 26:27–29 (2) — For thus it is read, “Behold the blood of the covenant which the Lord hath made with you.” [Ex 24:8]vatican.va
  • John Chrysostom on Matthew 26:27–29 (3) — And in calling it blood, He foreshews His Passion, “My blood ... which shall be shed for many.” Also the purpose for which He died, adding, “For the remission of sins;” as much as to say, The blood of the lamb was…vatican.va
  • Remigius of Auxerre on Matthew 26:27–29 (3) — And it is to be noted, that He says not, For a few, nor, For all, but, “For many;” because He came not to redeem a single nation, but many out of all nations.vatican.va
  • John Chrysostom on Matthew 26:27–29 (4) — Thus saying, He shews that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, “This shall be an ordinance to thee for ever,” [Ex 12:24] so Christ speaks as…vatican.va
  • Remigius of Auxerre on Matthew 26:27–29 (4) — And He taught us to offer not bread only, but wine also, to shew that they who hungered and thirsted after righteousness were to be refreshed by these mysteries.vatican.va
  • Glossa Ordinaria on Matthew 26:27–29 — As the refreshment of the body is wrought by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the shewing forth the Lord’s…vatican.va
  • Cyprian of Carthage on Matthew 26:27–29 — The cup of the Lord is not water only, or wine only, but the two are mixed; so the Lord’s Body cannot be either flour only, or water only, but the two are combined. [ed. note: To signify, as S. Cyprian proceeds to…vatican.va
  • Ambrose of Milan on Matthew 26:27–29 — If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his…vatican.va
  • Remigius of Auxerre on Matthew 26:27–29 (5) — For it should be known, that as John speaks, “The many waters are nations and people.” [Rev 17:15] And because we ought always to abide in Christ and Christ in us, wine mixed with water is offered, to shew that the…vatican.va
  • John Chrysostom on Matthew 26:27–29 (5) — And having spoken of His Passion and Cross, He proceeds to speak of His resurrection, “I say unto you, I will not drink henceforth, &c.” By the “kingdom” He means His resurrection. And He speaks this of His…vatican.va
  • Jerome on Matthew 26:27–29 (2) — Or otherwise; From carnal things the Lord passes to spiritual. Holy Scripture speaks of the people of Israel as of a vine brought up out of Egypt; [marg. note: Ps 80:8, Jer 2:21] of this vine it is then that the Lord…vatican.va
  • Remigius of Auxerre on Matthew 26:27–29 (6) — Or otherwise; “I will not drink of the fruit of this vine,” i.e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the…vatican.va
  • Augustine of Hippo on Matthew 26:27–29 — Or otherwise; When He says, “I shall drink it new with you,” He gives us to understand that this is old. Seeing then that He took body of the race of Adam, who is called the old man, and was to give up to death that…vatican.va
  • Hilary of Poitiers on Matthew 26:27–29 — It seems from this that Judas had not drunk with Him, because He was not to drink hereafter in the kingdom; but He promises to all who partook at this time of this fruit of the vine that they should drink with Him…vatican.va
  • Glossa Ordinaria on Matthew 26:27–29 (2) — But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words “with you” may refer to the greater part of them, and not necessarily to the whole.vatican.va

Matthew 26:30–35

  • Origen on Matthew 26:30–35 — When the disciples had eaten the bread of blessing, and drunk of the cup of thanksgiving, the Lord instructs them in return for these things to sing a hymn to the Father. And they go to the Mount of Olives, that they…vatican.va
  • Rabanus Maurus on Matthew 26:30–35 — This hymn may be that thanksgiving which in John, Our Lord offers up to the Father, when He lifted up His eyes and prayed for His disciples, and those who should believe through their word. This is that of which the…vatican.va
  • John Chrysostom on Matthew 26:30–35 — Let them hear this, who like swine with no thought but of eating rise from the table drunk, when they should have given thanks, and closed with a hymn. Let them hear who will not tarry for the final prayer in the…vatican.va
  • Jerome on Matthew 26:30–35 — After this example of the Saviour, whosoever is filled and is drunken upon the bread and cup of Christ, may praise God and ascend the Mount of Olives, where is refreshment after toil, solace of grief, and knowledge…vatican.va
  • Hilary of Poitiers on Matthew 26:30–35 — Hereby He shews that men confirmed by the powers of the Divine mysteries, are exalted to heavenly glory in a common joy and gladness.vatican.va
  • Origen on Matthew 26:30–35 (2) — Suitably also was the mount of mercy chosen whence to declare the offence of His disciples’ weakness, by One even then prepared not to reject the disciples who forsook Him, but to receive them when they returned to Him.vatican.va
  • Jerome on Matthew 26:30–35 (2) — He foretels what they should suffer, that they might not after it had befallen them despair of salvation; but doing penitence might be set free.vatican.va
  • John Chrysostom on Matthew 26:30–35 (2) — In this we see what the disciples were both before and after the cross. They who could not stand with Christ whilst He was crucified, became after the death of Christ harder than adamant. This flight and fear of the…vatican.va
  • Jerome on Matthew 26:30–35 (3) — And He adds emphatically, “this night,” because as “they that are drunken are drunken by night,” [1 Thess. 5:7] so they that are scandalized are scandalized by night, and in the dark.vatican.va
  • Hilary of Poitiers on Matthew 26:30–35 (2) — The credit of this prediction is supported by the authority of old prophecy; “It is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.”vatican.va
  • Jerome on Matthew 26:30–35 (4) — This is found in Zacharias in words different; it is said to God in the person of the Prophet, “Smite the shepherd, and the sheep will be scattered abroad.” [Zech 13:7] The good Shepherd is smitten, that He may lay…vatican.va
  • John Chrysostom on Matthew 26:30–35 (3) — He produces this prophecy to teach them to attend to the things that are written, and to shew that His crucifixion was according to the counsel of God, and (as He does throughout) that He was not a stranger to the…vatican.va
  • Origen on Matthew 26:30–35 (3) — Also He foretels this to them, that they who now were somewhat dispersed in consequence of the offence, should be after gathered together by Christ rising again, and going before them into Galilee of the Gentiles.vatican.va
  • Hilary of Poitiers on Matthew 26:30–35 (3) — But Peter was carried so far by his zeal and affection for Christ, that he regarded neither the weakness of his flesh nor the truth of the Lord’s words; as if what He spake must not come to pass, “Peter answered and…vatican.va
  • John Chrysostom on Matthew 26:30–35 (4) — What sayest thou, Peter? The Prophet says, “The sheep shall be scattered abroad,” and Christ has confirmed it, yet thou sayest, Never. When He said, “One of you shall betray me,” thou fearedst for thyself, although…vatican.va
  • Jerome on Matthew 26:30–35 (5) — It is not wilfulness, not falsehood, but the Apostle’s faith, and ardent attachment towards the Lord his Saviour.vatican.va
  • Remigius of Auxerre on Matthew 26:30–35 — What the One affirms by His power of foreknowledge, the other denies through love; whence we may take a practical lesson, that in proportion as we are confident of the warmth of our faith, we should be in fear of the…vatican.va
  • Origen on Matthew 26:30–35 (4) — Whence the other disciples were offended in Jesus, but Peter was not only offended, but what is much more, was suffered to deny Him thrice.vatican.va
  • Augustine of Hippo on Matthew 26:30–35 — Perplexity may be occasioned to some by the great difference, not in words only, but in substance, of the speeches in which Peter is forewarned by Our Lord, and which occasion his presumptuous declaration of dying…vatican.va
  • Origen on Matthew 26:30–35 (5) — But you will ask, whether it were possible that Peter should not have been offended, when once the Saviour had said, “All ye shalt be offended in me.” To which one will answer, what is foretold by Jesus must of…vatican.va
  • Rabanus Maurus on Matthew 26:30–35 (2) — Peter understood the Lord to have foretold that he should deny Him under terror of death, and therefore he declares that though death were imminent, nothing could shake him from his faith; and the other Apostles in…vatican.va
  • John Chrysostom on Matthew 26:30–35 (5) — [I suppose also that Peter fell into these words through ambition and boastfulness. And they had disputed at supper which of them should be greatest, whence we see that the love of empty glory disturbed them much.…vatican.va

Matthew 26:36–38

  • Remigius of Auxerre on Matthew 26:36–38 — The Evangelist had said a little above, that “when they had sung an hymn they went out to the mount of Olives;” to point out the part of the mount to which they took their way, he now adds, “Then came Jesus with them…vatican.va
  • Rabanus Maurus on Matthew 26:36–38 — Luke says, “To the mount of Olives,” [Luke 22:39] and John, “Went forth over the brook Cedron, where was a garden,” [John 18:1] which is the same as this Gethsemane, and is a place where He prayed at the foot of…vatican.va
  • Jerome on Matthew 26:36–38 — Gethsemane is interpreted, ‘The rich valley;’ and there He bade His disciples sit a little while, and wait His return whilst He prayed alone for all.vatican.va
  • Origen on Matthew 26:36–38 — For it was not fitting that He should be seized in the place where He had sate and eaten the Passover with His disciples. Also He must first pray, and choose a place pure for prayer.vatican.va
  • John Chrysostom on Matthew 26:36–38 — He says, “Sit ye here, while I go and pray yonder,” because the disciples adhered inseparably to Christ; but it was His practice to pray apart from them, therein teaching us to study quiet and retirement for our prayers.vatican.va
  • John Damascene on Matthew 26:36–38 — But seeing that prayer is the sending up the understanding to God, or the asking of God things fitting, how did the Lord pray? For His understanding needed not to be lifted up to God, having been once united…vatican.va
  • Rabanus Maurus on Matthew 26:36–38 (2) — When the Lord prayed in the mountain, He taught us to make supplication for heavenly things; when He prays in the garden, He teaches us to study humility in our prayer. And beautifully, as He draws near His Passion,…vatican.va
  • Remigius of Auxerre on Matthew 26:36–38 (2) — He had accepted the disciples’ faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at…vatican.va
  • Hilary of Poitiers on Matthew 26:36–38 — These words, He began to be sorrowful and very heavy, are interpreted by heretics that fear of death assailed the Son of God, being (as they allege) neither begotten from eternity, nor existing in the Father’s…vatican.va
  • Jerome on Matthew 26:36–38 (2) — But we say that passible man was so taken by God the Son, that His Deity remained impassible. Indeed the Son of God suffered, not by imputation but actually, all that Scripture testifies, in respect of that part of…vatican.va
  • Hilary of Poitiers on Matthew 26:36–38 (2) — I suppose that there are some who offer here no other cause of His fear than His passion and death. I ask those who think thus, whether it stands with reason that He should have feared to die, who banished from the…vatican.va
  • Hilary of Poitiers on Matthew 26:36–38 (3) — Since then we read that the Lord was sorrowful, let us discover the causes of His agony. He had forewarned them all that they would be offended, and Peter that he would thrice deny his Lord; and taking him and James…vatican.va
  • Jerome on Matthew 26:36–38 (3) — The Lord therefore sorrowed not from fear of suffering, for for this cause He had come that He should suffer, and had rebuked Peter for his fearfulness; [marg. note: Matt 14:40] but for the wretched Judas, for the…vatican.va
  • John Damascene on Matthew 26:36–38 (2) — Or otherwise; All things which have not yet been brought into existence by their Maker have a natural desire of existence, and naturally shun non-existence. God the Word then, having been made Man, had this desire,…vatican.va
  • Jerome on Matthew 26:36–38 (4) — Our Lord therefore sorrowed to prove the reality of the Man which He had taken upon Him; but that passion might bear no sway in His mind, “He began to be sorrowful” by pro-passion [ed. note: see ch. 5, page 185]; for…vatican.va
  • Remigius of Auxerre on Matthew 26:36–38 (3) — By this place are overthrown the Manichaeans, who said that He took an unreal body; and those also who said that He had not a real soul, but His Divinity in place of a soul. [marg. note: e.g. Apollinaris]vatican.va
  • Augustine of Hippo on Matthew 26:36–38 — We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb, all which cannot be…vatican.va
  • Augustine of Hippo on Matthew 26:36–38 (2) — Since then these things are related in the Evangelists, they are not surely false, but as when He willed He became Man, so likewise when He willed He took into His human soul these passions for the sake of adding…vatican.va
  • John Damascene on Matthew 26:36–38 (3) — Wherefore the passions of our nature were in Christ both by nature and beyond nature. By nature, because He left His flesh to suffer the things incidental to it; beyond nature, because these natural emotions did not…vatican.va
  • Ambrose of Milan on Matthew 26:36–38 — He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him my soul, and my body.vatican.va
  • Jerome on Matthew 26:36–38 (5) — He is sorrowful not because of death, but “unto death,” until He has set the Apostles free by His Passion. Let those who imagine Jesus to have taken an irrational soul, say how it is that He is thus sorrowful, and…vatican.va
  • Origen on Matthew 26:36–38 (2) — Or otherwise; “My soul is sorrowful even unto death;” as much as to say, Sorrow is begun in me, but not to endure for ever, but only till the hour of death; that when I shall die for sin, I shall die also to all…vatican.va
  • Jerome on Matthew 26:36–38 (6) — Or the sleep which He would have them forego is not bodily rest, for which at this critical time there was no room, but mental torpor, the sleep of unbelief.vatican.va

Matthew 26:39–44

  • Origen on Matthew 26:39–44 — He took with Him the self-confident Peter, and the others, that they might see Him falling on His face and praying, and might learn not to think great things, but little things of themselves, and not to be hasty in…vatican.va
  • Jerome on Matthew 26:39–44 — Whence He says emphatically, “This cup,” that is, of this people of the Jews, who, if they shall put Me to death, can have no excuse for their ignorance, seeing they have the Law and the Prophets, who speak of Me.vatican.va
  • Origen on Matthew 26:39–44 (2) — Then again considering the benefit that would accrue to the whole world from His Passion, He says, “But not as I will, but as thou wilt;” i.e. If it be possible for all these benefits which shall result from My…vatican.va
  • Augustine of Hippo on Matthew 26:39–44 — And that none might think that He limited His Father’s power, He said not, “If thou canst do it,” but “If it may be,” or, “If it be possible;” as much as to say, If thou wilt. For whatever God wills can be done, as…vatican.va
  • Hilary of Poitiers on Matthew 26:39–44 — Otherwise; He says not, Let this cup pass away from Me, for that would be the speech of one who feared it; but He prays that it may pass not so as that He should be passed over, but that when it has passed from Him,…vatican.va
  • Augustine of Hippo on Matthew 26:39–44 (2) — Christ thus as man shews a certain private human will, in which He who is our head figures both His own will and ours when He says, “Let it pass from me.” For this was His human will choosing something as apart for…vatican.va
  • Leo the Great on Matthew 26:39–44 — This speech of the Head is the health of the whole body, this saying is instruction to the faithful, animates the confessor, crowns the martyr. For who could vanquish the hatred of the world, or the whirlwind of…vatican.va
  • Origen on Matthew 26:39–44 (3) — And though Jesus went but a “little forward,” they could not watch one hour in His absence; let us therefore pray that Jesus may never depart even a little from us.vatican.va
  • John Chrysostom on Matthew 26:39–44 — He “finds them sleeping,” both because it was a late hour of the night, and their eyes were heavy with sorrow.vatican.va
  • Hilary of Poitiers on Matthew 26:39–44 (2) — When then He returned to His disciples and found them sleeping, He rebukes Peter, “Could ye not watch one hour with me?” He addresses Peter rather than the rest, because be had most loudly boasted that he would not…vatican.va
  • John Chrysostom on Matthew 26:39–44 (2) — But as they had all said the same, He charges them all with weakness; they had chosen to die with Christ, and yet could not even watch with Him.vatican.va
  • Origen on Matthew 26:39–44 (4) — Finding them thus sleeping, He rouses them with a word to hearken, and commands them to watch; “Watch and pray, that ye enter not into temptation;” that first we should watch, and so watching pray. He watches who…vatican.va
  • Jerome on Matthew 26:39–44 (2) — It is impossible that the human mind should not be tempted, therefore He says not “Watch and pray” that ye be not tempted, but “that ye enter not into temptation,” that is, that temptation vanquish you not.vatican.va
  • Hilary of Poitiers on Matthew 26:39–44 (3) — And why He thus encouraged them to pray that they might not enter into temptation, He adds, “For the spirit indeed is willing, but the flesh is weak;” this He says not of Himself, but addresses them.vatican.va
  • Jerome on Matthew 26:39–44 (3) — This is against those rash persons who think that whatever they believe they can perform. The more confident we are of our zeal, the more mistrustful should we be of the frailty of the flesh.vatican.va
  • Origen on Matthew 26:39–44 (5) — Here it should be enquired, whether as all men’s flesh is weak, so all men’s spirit is willing, or whether only that of the saints; and whether in unbelievers the spirit is not also dull, as the flesh is weak. In…vatican.va
  • Remigius of Auxerre on Matthew 26:39–44 — Otherwise; In these words He shews that He took real flesh of the Virgin, and had a real soul, saying that His spirit is willing to suffer, but His flesh weak in fearing the pain of Passion.vatican.va
  • Origen on Matthew 26:39–44 (6) — There were, I conclude, two ways in which this cup of Passion might pass from the Lord. If He should drink it, it would pass away from Him, and afterwards from the whole race of mankind also; if He should not drink…vatican.va
  • John Chrysostom on Matthew 26:39–44 (3) — That He prays for this a second and a third time, comes of the feelings belonging to human frailty, through which also He feared death, thus giving assurance that He was truly made man. For in Scripture when any…vatican.va
  • Jerome on Matthew 26:39–44 (4) — Or otherwise; He prays a second time that if Nineveh, or the Gentile world, cannot be saved unless the gourd, i.e. the Jews, be withered, His Father’s will may be done, which is not contrary to the Son’s will, who…vatican.va
  • Hilary of Poitiers on Matthew 26:39–44 (4) — Otherwise, He bare in His own body all the infirmities of us His disciples who should suffer, and nailed to His cross all wherein we are distressed; and therefore that cup cannot pass from Him, unless He drink it,…vatican.va
  • Jerome on Matthew 26:39–44 (5) — Christ singly prays for all, as He singly suffers for all. “Their eyes were heavy,” i.e. an oppression and stupefaction came on as their denial drew near.vatican.va
  • Origen on Matthew 26:39–44 (7) — And I suppose that the eyes of their body were not so much affected as the eyes of their mind, because the Spirit was not yet given them. Wherefore He does not rebuke them, but goes again and prays, teaching us that…vatican.va
  • Jerome on Matthew 26:39–44 (6) — He prayed the third time, that in the mouth of two or three witnesses every word might be established.vatican.va
  • Rabanus Maurus on Matthew 26:39–44 — Or, The Lord prayed thrice, to teach us to pray for pardon of sins past, defence against present evil, and provision against future perils, and that we should address every prayer to Father, Son, and Holy Spirit, and…vatican.va
  • Augustine of Hippo on Matthew 26:39–44 (3) — Nor is that an absurd interpretation which makes Our Lord pray thrice because of the threefold temptation of His Passion. To the temptation of curiosity is opposed the fear of death; for as the one is a yearning for…vatican.va
  • Remigius of Auxerre on Matthew 26:39–44 (2) — Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.vatican.va

Matthew 26:45–46

  • Hilary of Poitiers on Matthew 26:45–46 — After His persevering prayer, after His departures and several returns, He takes away their fear, restores their confidence, and exhorts them to “sleep on, and take their rest.”vatican.va
  • John Chrysostom on Matthew 26:45–46 — Indeed it behoved them to watch, but He said this to shew that the prospect of coming evils was more than they would bear, that He had no need of their aid, and that it must needs be that He should be delivered up.vatican.va
  • Hilary of Poitiers on Matthew 26:45–46 (2) — Or, He bids them “sleep on, and take their rest,” because He now confidently awaited His Father’s will concerning the disciples, concerning which He had said, “Thy will be done,” and in obedience to which He drunk…vatican.va
  • Origen on Matthew 26:45–46 — Or, the sleep He now bids His disciples take is of a different sort from that which is related above to have befallen them. Then He found them sleeping, not taking repose, but because their eyes were heavy, but now…vatican.va
  • Hilary of Poitiers on Matthew 26:45–46 (3) — And whereas, when He returned and found them sleeping, He rebukes them the first time, the second time says nothing, the third time bids them take their rest; the interpretation of this is, that at the first after…vatican.va
  • Origen on Matthew 26:45–46 (2) — When He had roused them from sleep, seeing in the Spirit Judas drawing near to betray Him, though the disciples could not yet see him, He says, “Behold, the hour is at hand, and the Son of man is betrayed into the…vatican.va
  • John Chrysostom on Matthew 26:45–46 (2) — The words, “the hour is at hand,” point out that all that has been done was by Divine interference; and that, “into the hands of sinners,” shew that this was the work of their wickedness, not that He was guilty of…vatican.va
  • Origen on Matthew 26:45–46 (3) — And even now Jesus “is betrayed into the hands of sinners,” when those who seem to believe in Jesus, continue to sin while they have Him in their hands. Also whenever a righteous man, who has Jesus in Him, is put…vatican.va
  • Jerome on Matthew 26:45–46 — Having concluded His third prayer, and having obtained that the Apostles’ terror should be corrected by subsequent penitence, He goes forth undaunted by the prospect of His own Passion to meet His pursuers, and…vatican.va
  • Origen on Matthew 26:45–46 (4) — He says not, Draws near to thee, for indeed the traitor was not near Him, but had removed himself far off through his sins.vatican.va
  • Augustine of Hippo on Matthew 26:45–46 — This speech as Matthew has it seems self-contradictory. For how could He say, “Sleep on, and take your rest,” and immediately continue, “Rise, let us be going.” This contradiction some have endeavoured to reconcile…vatican.va

Matthew 26:47–50

Matthew 26:51–54

  • John Chrysostom on Matthew 26:51–54 — So Luke relates, the Lord had said to His disciples at supper, “He that hath a purse, let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one;” [Luke 22:36] and the…vatican.va
  • Jerome on Matthew 26:51–54 — In another Gospel [marg. note: John 18:19], Peter is represented as having done this, and with his usual hastiness; and that the servant’s name was Malchus, and that the ear was the right ear. In passing we may say,…vatican.va
  • Origen on Matthew 26:51–54 — For though they seem even now to hear the Law, yet is it only with the left ear that they hear the shadow of a tradition concerning the Law, and not the truth. The people of the Gentiles is signified by Peter; for by…vatican.va
  • Rabanus Maurus on Matthew 26:51–54 — Or, Peter does not take away the sense of understanding from them that hear, but opens to the careless that which by a divine sentence was taken away from them; but this same right ear is restored to its original…vatican.va
  • Hilary of Poitiers on Matthew 26:51–54 — Otherwise; The ear of the High Priest’s servant is cut off by the Apostle, that is, Christ’s disciple cuts off the disobedient hearing of a people which were the slaves of the Priesthood, the ear which had refused to…vatican.va
  • Leo the Great on Matthew 26:51–54 — The Lord of the zealous Apostle will not suffer his pious feeling to proceed further, “Then saith Jesus unto him, Put up again thy sword into his place.” For it was contrary to the sacrament of our redemption that…vatican.va
  • Rabanus Maurus on Matthew 26:51–54 (2) — It behoved also that the Author of grace should teach the faithful patience by His own example, and should rather train them to endure adversity with fortitude, than incite them to self-defence.vatican.va
  • John Chrysostom on Matthew 26:51–54 (2) — To move the disciple to this, He adds a threat, saying, “All they that take the sword, shall perish by the sword.”vatican.va
  • Augustine of Hippo on Matthew 26:51–54 — That is, every one who uses the sword. And he uses the sword, who, without the command or sanction of any superior, or legitimate authority, arms himself against man’s life. For truly the Lord had given commandment…vatican.va
  • Hilary of Poitiers on Matthew 26:51–54 (2) — But all who use the sword do not perish by the sword; of those who have used the sword either judicially, or in self-defence against robbers, fever or accident carries off the greater part. Though if according to…vatican.va
  • Jerome on Matthew 26:51–54 (2) — With what sword then shall he perish, that takes the sword? By that fiery sword which waves before the gate of paradise, and that sword of the Spirit which is described in the armour of God.vatican.va
  • Hilary of Poitiers on Matthew 26:51–54 (3) — The Lord then bids him return his sword into its sheath, because He would destroy them by no weapon of man, but by the sword of His mouth.vatican.va
  • Remigius of Auxerre on Matthew 26:51–54 — Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness.vatican.va
  • John Chrysostom on Matthew 26:51–54 (3) — He not only soothed His disciples, by this declaration of punishment against His enemies, but convinced them that it was voluntarily that He suffered, “Thinkest thou that I cannot pray to my Father, &c.” Because He…vatican.va
  • Jerome on Matthew 26:51–54 (3) — That is to say, I need not the aid of the Apostles, though all the twelve should fight for me, seeing I could have twelve legions of the Angelic army. The complement of a legion among the ancients was six thousand…vatican.va
  • Origen on Matthew 26:51–54 (2) — This shews that the armies of heaven have divisions into legions like earthly armies, in the warfare of the Angels against the legions of the daemons. This He said not as though He needed the aid of the Angels, but…vatican.va
  • Remigius of Auxerre on Matthew 26:51–54 (2) — We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judaea, and that was fulfilled, “The whole world shall fight for him against those foolish men.”…vatican.va
  • John Chrysostom on Matthew 26:51–54 (4) — And He quiets their fears not thus only, but by reference to Scripture, “How then shall the Scriptures be fulfilled that thus it must be?”vatican.va
  • Jerome on Matthew 26:51–54 (4) — This speech shews a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.vatican.va

Matthew 26:55–58

  • Origen on Matthew 26:55–58 — Having commanded Peter to put up his sword, which was an instance of patience, and having (as another Evangelist writes [marg. note: Luke 22:51]) healed the ear that was cut off, which waS an instance of the greatest…vatican.va
  • Remigius of Auxerre on Matthew 26:55–58 — As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues.vatican.va
  • Jerome on Matthew 26:55–58 — It is folly then to seek with swords and staves Him who offers Himself to your hands, and with a traitor to hunt out, as though lurking under cover of night, one who is daily teaching in the temple.vatican.va
  • John Chrysostom on Matthew 26:55–58 — They did not lay hands on Him in the temple because they feared the multitude, therefore also the Lord went forth that He might give them place and opportunity to take Him. This then teaches them, that if He had not…vatican.va
  • Jerome on Matthew 26:55–58 (2) — “They pierced my hands and my feet;” [Ps 22:16] and in another place, “He is led as a sheep to the slaughter;” and, “By the iniquities of my people was He led to death.” [Isa 53:7-8]vatican.va
  • Remigius of Auxerre on Matthew 26:55–58 (2) — For because all the Prophets had foretold Christ’s Passion, he does not cite any particular place, but says generally that the prophecies of all the Prophets were being fulfilled.vatican.va
  • John Chrysostom on Matthew 26:55–58 (2) — The disciples who had remained when the Lord was apprehended, fled when He spoke these things to the multitudes, “Then all the disciples forsook him and fled;” for they then understood that He could not escape but…vatican.va
  • Remigius of Auxerre on Matthew 26:55–58 (3) — In this act is shewn the Apostles’ frailty; in the first ardour of their faith they had promised to die with Him, but in their fear they forgot their promise and fled. The same we may see in those who undertake to do…vatican.va
  • Rabanus Maurus on Matthew 26:55–58 — Mystically, As Peter, who by tears washed away the sin of his denial, figures the recovery of those who lapse in time of martyrdom; so the flight of the other disciples suggests the precaution of flight to such as…vatican.va
  • Augustine of Hippo on Matthew 26:55–58 — “They that had laid hold on Jesus led Him away to Caiaphas the High Priest.” But He was first taken to Annas, father-in-law to Caiaphas, as John relates. And He was taken bound, there being with that multitude a…vatican.va
  • Jerome on Matthew 26:55–58 (3) — But Josephus writes [ed. note: “Josephus (Ant. xviii. 3 and 4,) twice mentions this Caiaphas as the successor of Simon the son of Camithes, but we do not find that he purchased the High Priesthood of Herod.”…vatican.va
  • Rabanus Maurus on Matthew 26:55–58 (2) — And the action suits his name; Caiaphas, i.e. ‘contriving,’ or, ‘politic,’ to execute his villainy; or ‘vomiting from his mouth,’ because of his audacity in uttering a lie, and bringing about the murder. They took…vatican.va
  • Origen on Matthew 26:55–58 (2) — Where Caiaphas the High Priest is, there are assembled the Scribes, that is, the men of the letter [marg. note: literati], who preside over the letter that killeth; and Elders, not in truth, but in the obsolete…vatican.va
  • John Chrysostom on Matthew 26:55–58 (3) — Great was the zeal of Peter, who fled not when He saw the others fly, but remained, and entered in. For though John also went in, yet he was known to the Chief Priest. He “followed afar off,” because he was about to…vatican.va
  • Remigius of Auxerre on Matthew 26:55–58 (4) — For had he kept close to his Lord’s side, he could never have denied Him. This also shews that Peter should follow his Lord’s Passion, that is, imitate it.vatican.va
  • Augustine of Hippo on Matthew 26:55–58 (2) — And also that the Church should follow, i.e. imitate, the Lord’s Passion, but with great difference. For the Church suffers for itself, but Christ for the Church.vatican.va
  • Jerome on Matthew 26:55–58 (4) — He went in, either out of the attachment of a disciple, or natural curiosity, seeking to know what sentence the High Priest would pass, whether death, or scourging.vatican.va

Matthew 26:59–68

  • John Chrysostom on Matthew 26:59–68 — When the Chief Priests were thus assembled, this conventicle of ruffians sought to give their conspiracy the character of a legal trial. But it was entirely a scene of confusion and uproar, as what follows shews,…vatican.va
  • Origen on Matthew 26:59–68 — False witnesses have place when there is any good colour for their testimony. But no pretext was found which could further their falsehoods against Jesus; notwithstanding there were many desirous to do a favour to…vatican.va
  • Jerome on Matthew 26:59–68 — “At last came two false witnesses.” How are they false witnesses, when they repeat only what we read that the Lord spoke? A false witness is one who takes what is said in a different sense from that in which it was…vatican.va
  • John Chrysostom on Matthew 26:59–68 (2) — Why did they not bring forward now His breaking the Sabbath? Because He had so often confuted them on this point.vatican.va
  • Jerome on Matthew 26:59–68 (2) — Headlong and uncontrolled rage, unable to find even a false accusation, moves the High Priest from his throne, the motion of his body shewing the emotion of his mind. “And the High Priest arose, and said unto him,…vatican.va
  • John Chrysostom on Matthew 26:59–68 (3) — He said this with a design to draw from Him some indefensible answer which might be made a snare for Him. But “Jesus held his peace,” for defence had availed nothing when none would listen to it. For here was only a…vatican.va
  • Origen on Matthew 26:59–68 (2) — This place teaches us to contemn the clamours of slanderers and false witnesses, and not to consider those who speak unbeseeming things of us worthy of an answer; but then, above all, when it is greater to be…vatican.va
  • Jerome on Matthew 26:59–68 (3) — For as God, He knew that whatever He said would be twisted into an accusation against Him. But at this His silence before false witnesses and ungodly Priests, the High Priest was exasperated, and summons Him to…vatican.va
  • Origen on Matthew 26:59–68 (3) — Under the Law, we do indeed find many instances of this adjuration; but I judge that a man who would live according to the Gospel should not adjure another; for if we are not permitted to swear, surely not to adjure.…vatican.va
  • Jerome on Matthew 26:59–68 (4) — The same fury which drew the High Priest from his seat, impels him now to rend his clothes; for so it was customary with the Jews to do whenever they heard any blasphemy, or any thing against God.vatican.va
  • John Chrysostom on Matthew 26:59–68 (4) — This He did to give weight to the accusation, and to confirm by deeds what He taught in words.vatican.va
  • Jerome on Matthew 26:59–68 (5) — And by this rending his garments, he shews that the Jews have lost the priestly glory, and that their High Priest’s throne was vacant. For by rending his garment he rent the veil of the Law which covered him.vatican.va
  • John Chrysostom on Matthew 26:59–68 (5) — Then, after rending his garment, he did not give sentence of himself, but asked of others, saying, “What think ye?” As was always done in undeniable cases of sin, and manifest blasphemy, and as by force driving them…vatican.va
  • Origen on Matthew 26:59–68 (4) — How great their error! to pronounce the principle of all men’s life to be guilty of death, and not to acknowledge by the testimony of the resurrection of so many, the Fount of life, from Whom life flows to all that…vatican.va
  • John Chrysostom on Matthew 26:59–68 (6) — As hunters who have started their game, so they exhibit a wild and drunken exultation.vatican.va
  • Jerome on Matthew 26:59–68 (6) — “They spit in his face, and buffeted him,” to fulfil the prophecy of Esaias, “I gave my cheek to the smiters, and turned not away my face from shame and spitting.” [Isa 50:6]vatican.va
  • Glossa Ordinaria on Matthew 26:59–68 — “Prophesy unto us” is said in ridicule of His claim to be held as a Prophet by the people.vatican.va
  • Jerome on Matthew 26:59–68 (7) — But it would have been foolish to have answered them that smote Him, and to have declared the smiter, seeing that in their madness they seem to have struck Him openly.vatican.va
  • John Chrysostom on Matthew 26:59–68 (7) — Observe how circumstantially the Evangelist recounts all those particulars even which seem most disgraceful, hiding or extenuating nothing, but thinking it the highest glory that the Lord of the earth should endure…vatican.va
  • Augustine of Hippo on Matthew 26:59–68 — That, “they did spit in his face,” signifies those who reject His proffered grace. They likewise buffet Him who prefer their own honour to Him; and they smite Him on the face, who, blinded with unbelief, affirm that…vatican.va

Matthew 26:69–75

Scripture cited · 59 verses

Genesis 14:18 · Genesis 37:28 · Genesis 41:32 · Exodus 12:24 · Exodus 24:8 · Numbers 5:1 · Numbers 5:19 · Psalm 22:16 · Psalm 22:26 · Psalm 40:8 · Psalm 41:9 · Psalm 80:8 · Psalm 110:4 · Psalm 132:3 · Wisdom 5:21 · Isaiah 50:6 · Isaiah 53:7 · Isaiah 53:8 · Jeremiah 2:21 · Zechariah 13:7 · Matthew 9:13 · Matthew 20:13 · Matthew 22:12 · Matthew 22:44 · Matthew 25:34 · Matthew 28:20 · Mark 14:30 · Mark 14:41 · Luke 22:6 · Luke 22:19 · Luke 22:36 · Luke 22:39 · Luke 22:51 · Luke 22:59 · John 2:19 · John 6:53 · John 11:2 · John 12:3 · John 12:24 · John 13:2 · John 13:27 · John 18:1 · John 18:12 · John 18:19 · Acts 3:12 · Acts 10:41 · Acts 12:3 · Romans 6:4 · Romans 8:17 · 1 Corinthians 5:8 · 1 Corinthians 11:26 · 1 Corinthians 15:14 · 1 Corinthians 15:49 · Galatians 4:4 · Ephesians 6:12 · Colossians 1:15 · 1 Thessalonians 5:7 · Hebrews 11:37 · Revelation 17:15

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