Mateus 26
Jerome · Comentário Patrístico (catena)
Mateus 26:1-2
(Chapter 26, Verses 1 and following) And it came to pass, when Jesus had finished saying all these words, He said to His disciples: You know that after two days the Passover will take place, and the Son of Man will be handed over to be crucified. Let those who think that the Savior feared death be ashamed, and let them realize that He spoke out of fear of suffering when He said, 'Father, if it is possible, let this cup pass from Me' (Luke 22:42). He knew that He would be handed over to be crucified two days after the Passover, and yet He does not avoid the snares, nor does He flee in fear, to the extent that, even when the others do not want to go, He continues boldly, as Thomas says: 'Let us also go, that we may die with Him' (John 11:16). And desiring to put an end to the carnal celebration, and while the shadow is passing, to restore the truth of Easter, he said: 'With desire I have desired to eat this pasch with you, before I suffer' (Luke 22:15). Indeed, our pasch is sacrificed, Christ, if, however, we eat it in the unleavened bread of sincerity and truth (1 Corinthians 5:7). Furthermore, when he says 'After two days the pasch shall be' (Matthew 26:2), let us seek with a simple understanding that which is sacred, without neglecting the sacrament. After two days of clear light, the true Passover of the world is celebrated, of the old and new Testament. The Passover, which is called in Hebrew Phase (), is not named after suffering as many suppose, but after the passage: because the exterminator, seeing the blood, passed over the doors of the Israelites and did not strike them. Or rather the Lord himself, providing assistance, walked above his people. In the book of Exodus (Ch. XI, XII), which we will discuss more fully if life permits, we can find more about this. But our passage, that is, the Passover, is celebrated in such a way that, leaving behind earthly things and Egypt, we hasten to heavenly things. — Commentary on Matthew
Mateus 26:1-2
[(as quoted by Aquinas, AD 1274)] 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 the Israelites, and smote them not; or the Lord Himself walked on high, succouring His people. 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 heaven. — Catena Aurea by Aquinas
Mateus 26:1-2
Let them blush with shame who think the Savior dreaded death and said out of fear of suffering, "Father, if it be possible, let this cup pass from me." After two days, about to celebrate the Passover, he knew that he was to be betrayed and crucified. However, he did not turn away from the snares or take flight in fear. While the rest were unwilling to proceed, he remained unruffled when Thomas said, "Let us go that we may die with him." Wishing to put an end to the earthly festivity and to declare the truth in the passing shadow of Passover, he said, "I have earnestly desired to eat this Passover with you before I suffer." Indeed, "Christ, our paschal lamb, has been sacrificed" if we eat it with "the unleavened bread of sincerity and truth." Furthermore, because he says, "After two days the Passover will be here" and omits a simple explanation, we should seek what is holy. After two days of the brilliant light of the Old and New Testaments, the Passover is celebrated for the world. This Passover, called pesaḥin Hebrew, is not named after Christ's suffering as many believe.It refers to the "passing over," when the destroying angel saw the blood on the doors of the Israelites, passed by and did not strike them down. In other words, the Lord, giving help to his people, came down from above. Our passing over—that is to say, pesaḥ—will be celebrated if we put behind us both earthly things and Egypt and move on to heavenly things. — COMMENTARY ON MATTHEW 4.26.8-9
Mateus 26:3-5
(Ver. 3 and following) Then the chief priests and the elders of the people gathered in the courtyard of the high priest, who was called Caiaphas, and they plotted to arrest Jesus by trickery and kill him. But they said, 'Not during the feast, lest there be an uproar among the people.' Now those who were supposed to prepare the Passover sacrifices, cleanse the walls of the temple, sweep the floors, purify the vessels, and be ritually purified according to the Law in order to be worthy to eat the Passover lamb, were gathered together to devise a plan on how to kill the Lord, not fearing rebellion, as the simple words show; but careful that they were not hindered by the help of the people. — Commentary on Matthew
Mateus 26:6
[(as quoted by Aquinas, AD 1274)] Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him. 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 interpretation, 'the world,' in whose house the Church is healed. — Catena Aurea by Aquinas
Mateus 26:6
(Verse 6) But when Jesus was in Bethany, in the house of Simon the leper. About to suffer for the whole world and redeem all nations with his blood, he stayed in Bethany, the house of obedience, which was once Simon the leper's. Not that he remained a leper at that time, but he who was formerly a leper was cleansed by the Savior, with his former name remaining, so that the power of the healer may be apparent. For in the list of apostles, with his former vice and occupation, Matthew is called a tax collector, who had certainly ceased to be a tax collector. A certain Simon, a leper's house, they want it to be understood as a part of the people, which has believed in the Lord, and has been cured by him. Simon himself is also said to be obedient, who can be interpreted in another sense as the world, in whose house the Church is healed. — Commentary on Matthew
Mateus 26:6-7
About to suffer for the whole world and to redeem all nations by his blood, Jesus tarries in Bethany at the home of obedience. It was once the house of Simon the leper—but he was no longer a leper. After he had been cured by the Savior he was still known by his original name, that the power of the healer might appear. In fact, one of the apostles listed with his original occupation and vice is Matthew the publican, though he certainly ceased to be a publican. There are those who want the house of Simon the leper to be known as that part of the people who believed in the Lord and were cured by him. Simon himself, moreover, is termed the obedient one. His name can be interpreted also as "the clean one" in whose house the church was healed. — COMMENTARY ON MATTHEW 4.26.6
Mateus 26:7
[(as quoted by Aquinas, AD 1274)] Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated. 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 harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head. — Catena Aurea by Aquinas
Mateus 26:7
(Verse 7) A woman came to him with an alabaster jar of expensive perfume, which she poured on his head as he was reclining at the table. No one should assume that she who poured the perfume on his head is the same as she who poured it on his feet. For she washes with her tears, wipes with her hair, and is clearly called a prostitute. However, nothing of this sort is written about her. For the prostitute could not immediately become worthy of the Lord's favor. Another Gospel writer placed the precious perfume in an alabaster jar (which is a type of marble), and called it pure and without deceit, to demonstrate the faith of the Church and the Gentiles. — Commentary on Matthew
Mateus 26:8
[(as quoted by Aquinas, AD 1274)] 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 figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, They were sawn asunder, when it is thought that one only, Esaias namely, was so. (Heb. 11:37.) — Catena Aurea by Aquinas
Mateus 26:8-9
(Ver. 8, 9.) But when the disciples saw this, they were indignant and said, "Why this waste? This could have been sold at a high price and the money given to the poor." I know that some criticize this passage, questioning why only one evangelist, Judas, is mentioned as being upset, when it is said that all the apostles were indignant. They do not understand the figure of speech known as synecdoche, by which one person can be used to represent all, or one can be used to represent many. For even Paul, in his Epistle to the Hebrews (although many Latin writers doubt it), when he described the sufferings and merits of the saints, introduced the following: They were stoned, they were tested, they were sawn in two, they were killed by the sword (Heb. 11:37), since the Jews only admit that Isaiah the Prophet was sawn. We can also say that the apostles were truly indignant because of the poor: but Judas because of his gains. And his muttering is also attributed to the crime that he did not have care for the poor, but wanted to provide for his own theft. — Commentary on Matthew
Mateus 26:8-9
I know that some people criticize this passage because one Evangelist said only Judas became indignant since he kept the money purse and was a thief from the beginning, whereas Matthew wrote that all the apostles were indignant. Some may be unaware of the figure of speech called syllepsis, customarily termed "all for one and one for all." The case is somewhat similar with Paul the apostle, who wrote in his epistle to the Hebrews (though many Latins have doubts about this), describing the sufferings and merits of the heroes of faith, inferring: "They were stoned, they were sawn in two, they were tempted, they were put to death by the sword." [Hebrews 11:36-37] The Jews assert that only one person, Isaiah the prophet, was tortured. We may also point out that the apostles were indignant for the sake of the poor but Judas for the sake of his own gain. Hence his grumbling was also mixed with his misdeeds, because he had no concern for the poor but only wanted to be able to steal. — COMMENTARY ON MATTHEW 4.26.9
Mateus 26:10-11
(Verse 10, 11.) But Jesus, knowing this, said to them: Why do you trouble this woman? For she has done a good work upon me. For the poor you have always with you, but me you do not always have. Another question arises, why did the Lord say to the disciples after the resurrection: Behold, I am with you always, even to the end of the world; and now he says, but you do not always have me. But it seems to me that in this place he is speaking of his bodily presence, which will not be with them in the same way after the resurrection, as it is now in all their meetings and familiarity. The Apostle, being mindful of this matter, says: 'Even though we have known Christ according to the flesh, yet now we no longer know Him.' (II Cor. 5:16) — Commentary on Matthew
Mateus 26:11
[(as quoted by Aquinas, AD 1274)] 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; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now. — Catena Aurea by Aquinas
Mateus 26:12
(Verse 12.) For she has poured this ointment on my body, to bury me. What you perceive as a waste of ointment is actually a burial ritual. It is not surprising that she has given me the sweet smell of her faith, as I am about to shed my blood for her. — Commentary on Matthew
Mateus 26:13
(Verse 13-14) Truly I tell you, wherever this Gospel is proclaimed in the whole world, what she has done will be told in memory of her. Then one of the twelve, who was called Judas Iscariot, went to the chief priests. In the whole world, not so much this woman, as the Church is preached, that she has buried the Savior, that she has anointed his head. And pay attention to the knowledge of the future, that he will suffer in two days and die, and his Gospel will be celebrated in the whole world. — Commentary on Matthew
Mateus 26:13
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:15
(Verse 15.) And he said to them: What do you want to give me, and I will betray him to you? Unfortunate Judas, he believed that he could make up for the loss caused by the spillage of the ointment with the price of the master. However, he does not demand a specific amount, so that the betrayal would at least appear profitable, but rather, like someone selling a cheap slave, he put it in the power of the buyers to give as much as they wanted. — Commentary on Matthew
Mateus 26:15
[(as quoted by Aquinas, AD 1274)] The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should see in a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give. Joseph was not sold as many, following the LXX (Gen. 37:28.), think for twenty pieces of gold, but as the Hebrew text has for twenty pieces of silver, for it could not be that the servant should be more valuable than his Master. — Catena Aurea by Aquinas
Mateus 26:16
(Verse 16.) But they agreed to give him thirty pieces of silver. And from then on he was looking for an opportunity to betray him. Joseph was not sold for twenty gold pieces, as many think according to the Septuagint translators, but according to the Hebrew Truth, for twenty silver pieces; for no servant could be more precious than the Lord. — Commentary on Matthew
Mateus 26:17
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:17
(Verse 17) Now on the first day of Unleavened Bread, the disciples came to Jesus, saying, 'Where do you want us to prepare for you to eat the Passover?' The first day of Unleavened Bread is the fourteenth day of the first month, when the lamb is sacrificed and the moon is full, and the yeast is thrown out. Among the disciples who came to Jesus, they asked him, 'Where do you want us to prepare for you to eat the Passover?' And I suspect Judas to have been the traitor. — Commentary on Matthew
Mateus 26:18
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:18
(Version 18.) And Jesus said: Go into the city to a certain person, and say to him: The teacher says: My time is near; I will celebrate the Passover with my disciples at your house. The new Scripture preserves the custom of the old Testament. Often we read: He said to him, and in that place and that place; which in Hebrew is called Pheloni Elmoni (), and yet the names of persons and places are not mentioned. And you will find there a certain person carrying a jar of water. For this reason, these words were omitted so that a free opportunity for celebration would be offered to all who would observe Easter. — Commentary on Matthew
Mateus 26:19
(Verse 19.) And the disciples did as Jesus had appointed them, and they prepared the Passover. In another Gospel it is written (Luke 22) that they found a large upper room furnished and prepared, and there they made ready for him. But it seems to me that the upper room is to be understood as the spiritual law, which, departing from the confines of the letter, receives the Savior in a lofty place, as Paul himself speaks (Philippians 3), that he has counted as dung and refuse whatever things he previously regarded as gain, in order to prepare a worthy dwelling for the Lord. — Commentary on Matthew
Mateus 26:19
The other Evangelist writes that they found a large upper room furnished and ready and they made preparations there for him. It seems to me that the room symbolizes the spiritual law which, emerging from the restraints of the written record, receives the Savior in a lofty place. Paul says that what he formerly counted as gain, he now despised as loss and refuse, that he might prepare a worthy guest chamber for the Lord. — COMMENTARY ON MATTHEW 4.26.19
Mateus 26:20
(Verse 20.) And when evening came, he was reclining at table with the twelve disciples. Judas acts in such a way that suspicion of being a traitor is removed. — Commentary on Matthew
Mateus 26:21
[(as quoted by Aquinas, AD 1274)] The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known. — Catena Aurea by Aquinas
Mateus 26:21
(Verse 21.) And while they were eating, he said: Amen I say to you: that one of you will betray me. He who had foretold of his passion also predicts the traitor, giving him an opportunity for repentance, so that when he understands his own thoughts and hidden plans, he may repent of his actions, and yet he does not specifically identify him, so that he may not be openly accused and become more shameless. He attributes the crime to a number, so that the guilty party may repent. — Commentary on Matthew
Mateus 26:22
[(as quoted by Aquinas, AD 1274)] Judas acts in every thing to remove all suspicion of his treachery. — Catena Aurea by Aquinas
Mateus 26:22
(Verse 22.) And greatly saddened, they began to each say: Am I the one, Lord? And certainly the eleven apostles knew that they had not thought anything like that against the Lord: but they believed more in their teacher than in themselves, fearing their own weakness, they sadly asked about the sin whose consciousness they did not have. — Commentary on Matthew
Mateus 26:23
[(as quoted by Aquinas, AD 1274)] O wonderful endurance of the Lord, He had said before, One of you shall betray me. The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their mouths, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience. — Catena Aurea by Aquinas
Mateus 26:23
(Verse 23) But He answering, said: He that dippeth his hand with me in the dish, he shall betray me. Oh, the wondrous patience of the Lord! He had said first: one of you shall betray me. The traitor persists in evil, making it more evident, yet without clearly indicating his name. With the others saddened, holding back their hands, and denying the food to his mouth, with audacity and impudence, by which he was to betray, he even sends his hand into the dish with the master, in order to falsely testify to a clear conscience. — Commentary on Matthew
Mateus 26:24
(Verse 24.) Woe to that man by whom the Son of Man is betrayed. Neither at first nor at second exposure to treachery does he retract his step, but the patience of the Lord nurtures his impudence, and in the day of wrath he accumulates wrath for himself (Rom. II). Punishment is predicted, so that those whom shame did not conquer, may be corrected by proclaimed punishments. But what follows: It would have been good for him if that man had not been born: He is not to be considered as having existed before he was born, because no one can be well off unless they have existed: but it was simply stated that it is much better not to exist than to exist badly. — Commentary on Matthew
Mateus 26:24
[(as quoted by Aquinas, AD 1274)] Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord's long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power. We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil. — Catena Aurea by Aquinas
Mateus 26:25
(Verse 25.) But Judas, who betrayed him, answered and said: 'Is it I, Lord?' Lest he should appear to betray himself by remaining silent, he likewise asks, being tormented by his conscience, who had boldly put his hand into the dish. Am I, Rabbi? He said to him: You have said it. And he joins a mingling of emotion, or a sign of disbelief. For the others who were not going to betray, they say: Am I, Lord? This one who was going to betray did not call him Lord, but rather teacher, as if he had an excuse, if he denied the Lord, at least he betrayed the teacher. And he said to him: You have said it. The betrayer is refuted by the same response, with which he will later answer Pilate. — Commentary on Matthew
Mateus 26:25
The others were grieved and very much saddened as they questioned Christ: "Surely, Lord, you don't mean me?" Lest he seem to betray himself by keeping silent, he too, whose conscience was troubling him and who had boldly placed his hand in the dish, questioned him: "Surely, teacher, you don't mean me?" To this he added lip homage and a show of incredulity. The others, who were not traitors, said, "Surely, Lord, you don't mean me?" He who was the traitor did not call him Lord but teacher, as if to have an excuse, upon rejecting the Lord, for having betrayed at most a teacher. "Jesus answered, 'You have said so.' " The traitor was put to shame by the same response Christ would later give to Pilate. — COMMENTARY ON MATTHEW 4.26.25
Mateus 26:25
[(as quoted by Aquinas, AD 1274)] His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only Lord; the actual traitor addresses Him as Master, as though it were some excuse that he denied Him as Lord, and betrayed a Master only. — Catena Aurea by Aquinas
Mateus 26:26
[(as quoted by Aquinas, AD 1274)] 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, Priest of the most high God, had done in foreshadowing Christ, offering bread and wine (Gen. 14:18.), He also should offer the present verity of His Body and Bloodc. — Catena Aurea by Aquinas
Mateus 26:26-27
After the typical Passover meal was over and he had eaten the flesh of the lamb with his apostles, he took the bread that strengthens human hearts and moved on to the true sacrament of the Passover. Thus even as Melchizedek, the priest of the most high God, had prefigured Christ by offering bread and wine, so Jesus would exemplify this with his real body and blood. — COMMENTARY ON MATTHEW 4.26.27
Mateus 26:26-28
(Vers. 26 seqq.) However, while they were eating, Jesus took bread, and after blessing it, he broke it and gave it to the disciples, and said, 'Take, eat; this is my body.' And he took a cup, and when he had given thanks he gave it to them, saying, 'Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. After the symbolic Passover had been fulfilled, and he had eaten the flesh of the lamb with the apostles, he took bread, which strengthens the heart of man, and transcended to the true sacrament of Passover, so that just as in its prefiguration Melchizedek, the high priest of the Most High God, had offered bread and wine (Gen. XIV), he himself also in the truth would represent his own body and blood. In Luke, we read about two cups which Jesus gave to his disciples (Luke 22). One was for the first month, and the other for the second, so that he who could not eat the lamb among the saints in the first month would eat the goat among the repentant in the second month. — Commentary on Matthew
Mateus 26:26-28
[(as quoted by Aquinas, AD 1274)] (Ep. 120. ad Hedib.) Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten. — Catena Aurea by Aquinas
Mateus 26:28
From material things he moves on to spiritual things—namely, the vine transplanted from Egypt is the people of Israel to whom the Lord speaks through Jeremiah: "Yet I planted you a choice vine.… How then have you degenerated and become a wild vine?" Isaiah the prophet also celebrates this in his lovely canticle, and Scripture bears witness to it in different places. Therefore the Lord says that he will not drink of this fruit of the vine except in the kingdom of his Father. I believe the kingdom of the Father is the faith of the believers, which the apostle confirms when he says, "The kingdom of God is within you." Therefore, when the Jews have received the kingdom of the father—note that he says "of the father" and not "of God" (every "father" is the name of the son)—when, as I say, they have believed in God the Father and the Father has led them to the Son, the Lord will drink of their wine, like Joseph reigning in Egypt, who will drink and be merry with his brothers. — COMMENTARY ON MATTHEW 4.26.29
Mateus 26:29
(Verse 29.) But I say to you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom. He transitions from the physical to the spiritual, citing that the vineyard transplanted from Egypt is the people of Israel, to whom the Lord speaks through Jeremiah: I planted you a true vine, but how you have turned into the bitter fruit of a foreign vine (Jeremiah 2:21). And the prophet Isaiah sings in a song to his beloved, and the entire Scripture testifies accordingly. He says, therefore, that he will in no way drink of this vine until the kingdom of his Father comes. The kingdom of the Father, I believe, is the faith of believers, as the Apostle also confirms: The kingdom of God is within you (Luke 17:21). Therefore, when the Jews have received the kingdom of the Father (notice that he says Father, not God), every Father is named the Son. When, I say, they have believed in God the Father, and the Father has brought them to the Son, then the Lord will drink of their wine, and, reigning in Egypt in the likeness of Joseph, he will be intoxicated with his brothers (Genesis 43). — Commentary on Matthew
Mateus 26:29
[(as quoted by Aquinas, AD 1274)] 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; (Ps. 80:8.) of this vine it is then that the Lord says He will drink no more except in His Father's kingdom. His Father's kingdom I suppose to mean the faith of the believers. When then the Jews shall receive His Father's kingdom, then the Lord will drink of their vine. Observe that He says, Of my Father Jer. 2:21, not, Of God, for to name the Father is to name the Son. As much as to say, When they shall have believed on God the Father, and He has brought them to the Son. — Catena Aurea by Aquinas
Mateus 26:30
[(as quoted by Aquinas, AD 1274)] 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 of the true light. — Catena Aurea by Aquinas
Mateus 26:30
(Vers. 30.) And having sung a hymn, they went out to the Mount of Olives. This is what we read in a certain psalm: All the fat of the earth have eaten and adored (Ps. XXI, 30). According to this example, whoever is satisfied with the Savior's bread and intoxicated with the chalice can praise the Lord and ascend to the Mount of Olives, where there is refreshment from labors, consolation from sorrow, and knowledge of true light. — Commentary on Matthew
Mateus 26:31
(Verse 31.) Then Jesus said to them: All of you will be scandalized by me in this night. He predicts that they will suffer, so that when they have suffered, they will not despair of salvation, but by repenting, they will be freed. And he specifically added, in this night you will be scandalized; for just as those who get drunk, get drunk at night: likewise those who are scandalized, endure in the night and in darkness (I Thess. 5). But let us say: The night has passed, and the day is at hand (Rom. 13:12). — Commentary on Matthew
Mateus 26:31
[(as quoted by Aquinas, AD 1274)] 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. And He adds emphatically this night, (1 These. 5:7.) because as they that are drunken are drunken by night, so they that are scandalized are scandalized by night, and in the dark. 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 down His life for His sheep, and that of many flocks of divers errors should be made one flock, and one Shepherd. — Catena Aurea by Aquinas
Mateus 26:31
"For it is written, 'I will smite the shepherd, and the sheep of the flock will be scattered.' " Zechariah the prophet says the same thing, only differently; and if I am not mistaken, God is addressed in the person of the prophet: "Strike the shepherd that the sheep may be scattered." In harmony with these words is the psalm, which is recited in its entirety to the Lord: "For they persecute him whom you have struck." The good shepherd is struck, however, that he may lay down his life for his sheep and that out of many flocks of wandering sheep there may be one flock and one shepherd. — COMMENTARY ON MATTHEW 4.26.31
Mateus 26:32
(Verse 32.) For it is written: I will strike the shepherd, and the sheep of the flock will be scattered. But after I have been raised, I will go ahead of you into Galilee. This is also written in different words by the prophet Zachariah; and (if I am not mistaken) it is said by the voice of the prophet to God: Strike the shepherd, and the sheep of the flock will be scattered (Zech. 13:7). In the sixty-eighth Psalm, which is completely devoted to the Lord, this meaning is also in agreement: For those whom you have struck, they have pursued. But the good shepherd is struck, so that he may lay down his life for his sheep; and out of many flocks of errors, one flock is made, and one shepherd (John. X) . This testimony is further explained in the book that we wrote about the Best Way of Interpretation. — Commentary on Matthew
Mateus 26:33
(Verse 33.) But Peter, answering, said to him: Even if all shall be scandalized in thee, I will never be scandalized. It is not rashness, nor falsehood; but it is the faith of the apostle Peter, and a fervent affection towards the Lord and Savior, of whom we have spoken above. — Commentary on Matthew
Mateus 26:33
[(as quoted by Aquinas, AD 1274)] It is not wilfulness, not falsehood, but the Apostle's faith, and ardent attachment towards the Lord his Saviour. — Catena Aurea by Aquinas
Mateus 26:34
(Verse 34.) Jesus said to him: Truly I say to you, that in this night before the rooster crows, you will deny me three times. And Peter, with fervor of faith, promised, and the Savior, as if God, knew the future. And note that Peter will deny in the night, and deny a third time. But after the rooster crowed, and the darkness diminishing, the approaching light was announced, he turned and wept bitterly, washing away the stains of denial with tears of repentance. — Commentary on Matthew
Mateus 26:36
Gethsemane is interpreted as the "very fertile valley" where the Lord ordered his disciples to sit down and wait for him to return while he prayed alone for everyone. — COMMENTARY ON MATTHEW 4.26.37
Mateus 26:36
(Verse 36.) Then Jesus came with them to a village called Gethsemane and said to his disciples, 'Sit here while I go over there and pray.' Gethsemane means 'very fertile valley,' in which he ordered the disciples to sit for a little while and wait for the Lord to return, while he prayed for everyone alone. — Commentary on Matthew
Mateus 26:36
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:37
(Verse 37) And taking with him Peter and the two sons of Zebedee, he began to be sad and sorrowful. What we have said above about the passion and pre-passion is also shown in the present chapter, that the Lord, in order to prove the truth of his assumption as a man, was truly saddened, but so that the passion would not dominate his soul, he began to be saddened through pre-sorrow. For it is one thing to be saddened, and another thing to begin to be saddened. But He was saddened not by the fear of suffering, for which He had come, that He might suffer; and He had reprimanded Peter for his timidity; but on account of the most unfortunate Judas, and the scandal of all the apostles, and the rejection of the Jewish people, and the destruction of miserable Jerusalem. Hence Jonas also, grieving over the withering of a gourd or a ivy, was grieved (Jonah 4), unwilling to lose his former shelter. But if the sadness of the soul is interpreted by the heretics not as the affection of the Savior towards those who are about to perish, but as the suffering, let them answer how they explain that which is said through Ezekiel in the person of God: And in all these things you have saddened me (Ezekiel 16, Septuagint version). — Commentary on Matthew
Mateus 26:37
[(as quoted by Aquinas, AD 1274)] (non. occ.) 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 Him which could suffer, viz. in respect of the substance that He had taken on Him. 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; (Matt. 14:31.) but for the wretched Judas, for the offence of the rest of the Apostles, for the rejection and reprobation of the Jewish nation, and the overthrow of unhappy Jerusalem. 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; for it is one thing to be sorrowful, and another to be very sorrowful. — Catena Aurea by Aquinas
Mateus 26:38
(Verse 38.) Then he said to them, My soul is sorrowful, even to death; wait here, and watch with me. The soul is saddened and not, however, by death, but is saddened even unto death, until he frees his apostles by his suffering. And what he commanded: wait here, and watch with me, he does not forbid sleep, the time of which was not imminent with danger, but he forbids sleep of unfaithfulness, and dulness of mind. Therefore, let those who suspect that Jesus took on an irrational soul declare how he could be saddened and know the time of sadness. Although even dumb animals die, they do not know the reasons or the time until which they must be saddened. — Commentary on Matthew
Mateus 26:38
What we said before about Christ's suffering and what took place before it is also brought out in this chapter. It shows that the Lord, to test the fidelity of the human nature he had taken on, truly felt sorrowful. However, lest the suffering in his soul be overwhelming, he began to feel sorrowful over the events taking place just before his suffering. For it is one thing to feel sorrowful and another thing to begin to feel sorrowful. But he felt sorrowful, not because he feared the suffering that lay ahead and because he had scolded Peter for his timidity but because of the most unfortunate Judas and the falling away of all the apostles and the rejection by the Jewish people and the overturning of woeful Jerusalem. Jonah too became sad when the plant or ivy had withered, unwilling to have his booth disappear. — COMMENTARY ON MATTHEW 4.26.37
Mateus 26:38
[(as quoted by Aquinas, AD 1274)] 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 knows the season of His sorrow, for though the brute animals have sorrow, yet they know neither the causes of it, nor the time for which it must endure. 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. — Catena Aurea by Aquinas
Mateus 26:39
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:39
(Verse 39) And going forward a little, he fell on his face, praying and saying: My Father, if it is possible, let this cup pass away from me. Nevertheless, not as I will, but as you will. Having given the apostles the command to endure and keep watch with the Lord, he advanced a little and fell on his face, showing the humility of his mind in the appearance of his flesh, and he said in a gentle way: My Father, and he asked that, if possible, the cup of suffering pass from him, about which we have spoken above. But, he does not ask to be spared out of fear, but out of mercy for the earlier people, so as not to drink from the cup that they have offered. Therefore, he specifically does not say, let this cup pass from me, but let this cup pass, that is, the cup of the Jewish people, who cannot claim ignorance as an excuse, if they kill me, having the Law and the prophets, who daily prophesy about me. Yet, turning back to himself, what he had hesitantly declined from the perspective of a human, he confirms from the perspective of God the Son. However, not as I want, but as you. No, he says, let this not be done, which I speak with human emotion; but because of what I descended to earth by your will. — Commentary on Matthew
Mateus 26:40
(Verse 40.) And he came to his disciples and found them sleeping, and said to Peter, 'So you could not watch with me one hour? He who said above, 'Even if all are scandalized in you, I will never be scandalized,' now cannot overcome sleep due to the magnitude of sorrow.' — Commentary on Matthew
Mateus 26:40
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:41
(Verse 41.) Watch and pray, so that you do not enter into temptation. It is impossible for the human soul not to be tempted. Hence, in the Lord's Prayer, we say: Lead us not into temptation, which we cannot bear (or be able to bear) (Matthew 6:13; Luke 11:4). Not completely rejecting temptation, but praying for the strength to endure it. Therefore, at present, it does not say: Watch and pray, lest you be tempted; but, lest you enter into temptation, that is, lest the temptation overcomes and conquers you, and keeps you within its grasp. For example, the martyr, who sheds his blood for the confessing the Lord, is indeed tempted; but he is not caught in the snares of temptations. However, whoever denies, falls into the traps of temptation. The spirit is indeed willing, but the flesh is weak. This is against the reckless ones, who think they can achieve whatever they believe. Therefore, as much as we trust in the ardor of the mind, so much do we fear the fragility of the flesh. But nevertheless, according to the Apostle, in the spirit the works of the flesh are put to death (1 Peter 3). — Commentary on Matthew
Mateus 26:41
[(as quoted by Aquinas, AD 1274)] 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. 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. — Catena Aurea by Aquinas
Mateus 26:41
"Watch and pray that you may not enter into temptation." It is impossible for the human soul to avoid temptation. Hence we say in the Lord's Prayer, "Lead us not into temptation," which we are unable to withstand. We do not refuse to face temptation entirely but pray for the strength to bear up under it. Therefore he does not say, "Watch and pray that you may not be tempted" but "that you may not enter into temptation," that is, that temptation may not overwhelm you and hold you in its grip. For example, a martyr who has shed blood by professing faith in the Lord was certainly tempted but was not ensnared in the net of temptation. One who denies the faith, however, has fallen into the snares of temptation."The spirit indeed is willing, but the flesh is weak." This is aimed at those rash people who think that whatever they believe, they can obtain. Therefore, as much as we trust in the ardor of our spirit, so too should we fear the weakness of the flesh. And yet, according to the apostle, the works of the flesh are mortified by the Spirit. — COMMENTARY ON MATTHEW 4.26.41
Mateus 26:42
(Verse 42.) Again, for the second time, he went away and prayed, saying: Father, if this chalice cannot pass away, unless I drink it, let your will be done. He prays for the second time, that if Nineveh cannot be saved in any other way, unless the gourd withers, let the will of the Father be done, which is not contrary to the will of the Son, as he himself said through the prophet: To do your will, O God, I desired (Ps. 39:9). — Commentary on Matthew
Mateus 26:42
[(as quoted by Aquinas, AD 1274)] 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 Himself speaks by the Prophet, I am content to do thy will, O God. (Ps. 40:8.) — Catena Aurea by Aquinas
Mateus 26:43
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:43-44
(Verse 43, 44.) And he came again and found them sleeping. For their eyes were heavy. And leaving them, he went away again and prayed for the third time, saying the same thing. He alone prays for all, just as he alone suffers for everyone. But the apostles' eyes grew weak and burdened by imminent denial. — Commentary on Matthew
Mateus 26:44
[(as quoted by Aquinas, AD 1274)] He prayed the third time, that in the mouth of two or three witnesses every word might be established. — Catena Aurea by Aquinas
Mateus 26:45
(Verse 45.) Then he came to his disciples and said to them: Sleep now, and rest: behold, the hour is at hand, and the Son of man shall be delivered into the hands of sinners (Matthew 26 and 2 Corinthians 13). After he had prayed three times, that every word might stand in the mouth of two or three witnesses, and had obtained by subsequent penance that the fear of the apostles be corrected, he proceeds secure in his passion to his persecutors, and offers himself to be put to death, and says to his disciples: — Commentary on Matthew
Mateus 26:45-46
[(as quoted by Aquinas, AD 1274)] 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 offers Himself voluntarily to be sacrificed. Arise, let us be going; as much as to say, Let them not find you trembling, let us go forth willingly to death, that they may see us confident and rejoicing in suffering; Lo, he that shall betray me draweth near. — Catena Aurea by Aquinas
Mateus 26:46-47
(Verse 46, 47) Get up, let's go, behold the one who will betray me is approaching. While He was still speaking, behold Judas, one of the twelve, came, and with him a great crowd with swords and clubs, sent by the chief priests and elders of the people. Let us not be found as if fearing and retreating, let us willingly go towards death, so that they may see the confidence and joy we will endure. — Commentary on Matthew
Mateus 26:48
It was shameless indeed and a sign of broken trust to call him master and to plant a kiss on the one he betrayed. But Judas still has something of the modesty of a disciple, for he does not deliver up Christ to his persecutors openly but with the sign of a kiss. This is the mark which God put on Cain lest anyone who came upon him should kill him. .
Mateus 26:48
(Verse 48.) But he who betrayed him gave them a sign, saying: Whomever I shall kiss, that is he, hold him fast. Miserable Judas, and yet not pitiable, with the same unfaithfulness with which he betrayed his master and Lord, he believed that the signs which he had seen the Savior performing were not done by divine majesty, but by magical skills. And because he had heard that he was transfigured on the mountain, he feared that he might slip away from the hands of the attendants through a similar transformation. Therefore, he gave a sign so that they would know that it was him, whom he demonstrated with a kiss. — Commentary on Matthew
Mateus 26:49
(Verse 49.) And immediately coming to Jesus, he said, Hail, Rabbi! And he kissed him. Shameless indeed and wickedly confident, to call the master and to throw a kiss to the one he was handing over. Nevertheless, the disciple still has something of discretion, as he does not openly hand him over to the persecutors, but through the sign of a kiss. This is the sign that God placed on Cain, so that whoever found him would not kill him (Genesis 4). — Commentary on Matthew
Mateus 26:50
(Verse 50.) And Jesus said to him: Friend, why have you come? Then they drew near and laid hands on Jesus, and seized him. The word 'Friend' should be understood either in the opposite sense, or certainly according to what we have read above: Friend, how did you enter here without a wedding garment? (Matt. XXII, 12)? — Commentary on Matthew
Mateus 26:51
(Verse 51) And behold, one of those who were with Jesus stretched out his hand and drew his sword, and striking the high priest's servant, cut off his ear. In another gospel, it is written that Peter did this with the same zeal as the other things. The servant of the high priest is also called Malchus: the ear that was cut off is the right one. By way of a passing remark, it should be said that Malchus, meaning the former king of the Jewish people, became a servant of the impious and devouring priests. And he may have lost his right ear, so that he hears all the worthlessness of letters in his left: but the Lord in those who wanted to believe from the Jews restored the right ear, and made them a royal and priestly people. — Commentary on Matthew
Mateus 26:51
[(as quoted by Aquinas, AD 1274)] In another Gospel, (John 18:10.) 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, that Malchus, i. e. one who should have been king of the Jews, was made the slave of the ungodliness and the greediness of the Priests, and lost his right ear so that he might hear only the worthlessness of the letter in his left. — Catena Aurea by Aquinas
Mateus 26:52
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:52
(Verse 52.) Then Jesus said to him: Put your sword back into its place. For all who take the sword will perish by the sword. And if one does not carry a sword in vain, who is appointed as the avenger of the Lord's wrath against those who do evil: nevertheless, whoever takes up the sword will perish by the sword. Which sword? That same one which turns fiery before Paradise (Genesis 3): and the sword of the spirit, which is described as the armor of God (Ephesians 6). — Commentary on Matthew
Mateus 26:53
[(as quoted by Aquinas, AD 1274)] 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 men; twelve legions then are seventy-two thousand Angels, being as many as the divisions of the human race and languaget. — Catena Aurea by Aquinas
Mateus 26:53-54
(Verse 53, 54.) Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then would the Scriptures be fulfilled, that it must happen this way? I do not need the help of twelve apostles, even if they all defended me. I could have twelve legions of angelic armies. In ancient times, one legion consisted of six thousand men. In order to keep this brief, I will not go into the exact number for now. Just know that seventy-two thousand angels, divided into twelve legions, is the approximate count for the number of nations divided by language. The following sentence demonstrates a ready mind to suffer, because the prophets sang in vain unless the Lord truly affirmed their words by his own suffering. — Commentary on Matthew
Mateus 26:54
[(as quoted by Aquinas, AD 1274)] This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering. — Catena Aurea by Aquinas
Mateus 26:55
(Verse 55.) At that hour Jesus said to the crowds: Are you coming out with swords and clubs to arrest me like a robber? Every day I was sitting in the temple teaching, and you did not seize me. It is foolish, he said, to seek him with swords and clubs, who willingly surrenders himself to your hands, and to search for him like a lurking fugitive in the night, and to investigate him through a betrayer, who teaches in the temple every day. But you are gathering against me in the darkness, because your power is in darkness. — Commentary on Matthew
Mateus 26:55
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:56
(Verse 56.) But all this has happened so that the Scriptures of the prophets might be fulfilled. Then all the disciples, leaving him, fled. What are the Scriptures of the prophets? They have pierced my hands and feet (Psalm 22:17); and elsewhere: He was led as a sheep to the slaughter (Isaiah 53:7). And in another place: He was led to death because of the iniquities of my people (Ibid., sec. 70). — Commentary on Matthew
Mateus 26:56
[(as quoted by Aquinas, AD 1274)] They pierced my hands and my feet; (Ps. 22:16.) and in another place, He is led as a sheep to the slaughter; (Is. 53:7, 8.) and, By the iniquities of my people was He led to death. — Catena Aurea by Aquinas
Mateus 26:57
(Verse 57.) And they who were holding Jesus led Him to Caiaphas the high priest, where the scribes and the elders were gathered together. Moses, by God's command, had decreed that the priests should succeed their fathers, and that the line of succession should be preserved among the priests (Exodus 29). Josephus reports that Caiaphas purchased his high priesthood from Herod for a sum of money for only one year. Therefore, it is not surprising if this wicked high priest judges unjustly. — Commentary on Matthew
Mateus 26:57
In accordance with God's command, Moses ordered that high priests should succeed their fathers and a line of descent should be woven among priests. Josephus relates that the disreputable Caiaphas purchased the high priesthood from Herod for one year only. No wonder, then, the dishonorable high priest judges dishonorably. — COMMENTARY ON MATTHEW 4.26.57
Mateus 26:57
[(as quoted by Aquinas, AD 1274)] But Josephus writesu, that this Caiaphas had purchased the priesthood of a single year, notwithstanding that Moses, at God's command, had directed that High Priests should succeed hereditarily, and that in the Priests likewise succession by birth should be followed up. No wonder then that an unrighteous High Priest should judge unrighteously. — Catena Aurea by Aquinas
Mateus 26:58
(Verse 58.) But Peter followed Him from afar off, even unto the palace of the high priest. He followed Him from afar off, who was to deny the Lord. — Commentary on Matthew
Mateus 26:58
Either out of a disciple's love or out of human curiosity, Peter wanted to know what judgment the high priest would make concerning the Lord: whether he would have Christ put to death or beaten with whips. There is a difference between the eleven apostles and Peter at this point. They fled, whereas he followed the Savior from a distance. — COMMENTARY ON MATTHEW 4.26.58
Mateus 26:58
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:59-60
(V. 59, 60.) And entering inside, he sat with the ministers, to see the end. But the chief priests and the whole council sought false testimony against Jesus, so that they could deliver him to death. And they did not find any, although many false witnesses came forward. Whether out of love for his disciples or out of human curiosity, the high priest wanted to know what he would decide about the Lord: whether he would condemn him to death or release him after beating him. And there was a difference of opinion among the ten apostles and Peter. Those (people) flee, but this one, although far away, still follows the Savior. — Commentary on Matthew
Mateus 26:61
(Verse 61.) But finally came two false witnesses, and said: He said: I can destroy the temple of God, and after three days rebuild it. How are they false witnesses if they say the things that we read the Lord said? But a false witness is one who does not understand the words in the same sense in which they are spoken. For the Lord had spoken about the temple of his body. But even in the words themselves, they slander, and by adding or changing a few things, they make it seem like a just accusation. The Savior had said: Destroy this temple; those men change it and say: I can destroy the temple of God. You, he said, destroy it, not me, because it is unlawful for us to lay hands on ourselves. Then they turn it: and after three days rebuild it; so that it may seem he had spoken properly about the Jewish temple. But the Lord, in order to show that an animal and breathing temple, had said: And in three days I will raise it up. To build is one thing, to raise is another. — Commentary on Matthew
Mateus 26:61
How can they be false witnesses if they said what we read the Lord had said before? Because a false witness takes the truth and twists its meaning. The Lord had spoken of the temple of his body, but they falsely accused him with those very words. With a few things added or changed, they made it into an understandably false accusation. The Savior had said, "Destroy this temple." They changed his words to say, "I can destroy God's temple." … But the Lord, indicating the living and breathing temple, had said, "And in three days I will raise it up." It is one thing to build and another to raise up. — COMMENTARY ON MATTHEW 4.26.61
Mateus 26:61
[(as quoted by Aquinas, AD 1274)] 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 said. Now this the Lord had spoken of the temple of His Body, and they cavil at His expressions, and by a slight change and addition produce a plausible charge. The Lord's words were, Destroy this temple; (John 2:19.) this they make into, I can destroy the Temple of God. He said, Destroy, not 'I will destroy,' because it is unlawful to lay hands on ourselves. Also they phrased it, And build it again, making it apply to the temple of the Jews; but the Lord had said, And I will raise it up again, thus clearly pointing out a living and breathing temple. For to build again, and to raise again, are two different things. — Catena Aurea by Aquinas
Mateus 26:62
(Verse 62) And the high priest stood up and said to Him, 'Do You answer nothing? What is it that these men testify against You?' But Jesus kept silent. And the high priest became furious and impatient, unable to find a place for false accusations, he threw the high priest off his seat, in order to demonstrate his madness of mind through the movement of his body. The more Jesus remained silent in response to unworthy individuals, false witnesses, and wicked priests, the more the high priest, overcome with rage, provoked Him to respond, so that he could find an opportunity in any occasion of conversation to accuse Him. Nevertheless, Jesus remained silent. For he knew, as if God, whatever response he gave would be twisted into a false accusation. — Commentary on Matthew
Mateus 26:62
[(as quoted by Aquinas, AD 1274)] Headlong and uncontrolled rage, unable to find even a false accusation, moves the High Priest from his throne, the motion of his body showing the emotion of his mind. And the High Priest arose, and said unto him, Answerest thou nothing to the things which these witness against Thee? 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 answer, that from anything He says he may raise a charge against Him. — Catena Aurea by Aquinas
Mateus 26:63
(Verse 63.) And the high priest said to him, I adjure you by the living God that you tell us if you are the Christ, the Son of God. Why do you swear, most wicked of priests, to accuse rather than to believe? If to accuse, others argue: condemn the silent one. If to believe, why did you not want to believe the one confessing? — Commentary on Matthew
Mateus 26:64
(Verse 64.) Jesus said to him: You have said it. Nevertheless, I tell you: from now on you will see the Son of Man seated at the right hand of the power of God, and coming on the clouds of heaven. And against Pilate, and against Caiaphas, a similar response, so that they are condemned by their own sentence. — Commentary on Matthew
Mateus 26:65
The one whom fury had lifted out of his priestly throne was impelled by that same fury to tear his garments. When Caiaphas tore his robes, he demonstrated that the Jews had lost the glory of the priesthood and that the seat of the high priest was now vacant. But it is the custom of the Jews to tear their clothes when they hear any blasphemy against God. We read that Paul and Barnabas did this when they were honored and worshiped as gods in Lycaonia. — COMMENTARY ON MATTHEW 4.26.65
Mateus 26:65
Blind anger and impatience, bereft of grounds for a false accusation, dislodged the high priest from his seat, and he displayed the rabid state of his mind with a vehement bodily gesture. The more Jesus kept silent over the false witnesses and dishonorable priests indignant at his response, all the more did the high priest, overcome with rage, provoke him to give an incriminating reply. Still Jesus kept quiet, because as God he knew that whatever he replied would be twisted into grounds for accusation. — COMMENTARY ON MATTHEW 4.26.63
Mateus 26:65
[(as quoted by Aquinas, AD 1274)] 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. And by this rending his garments, he shows 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. — Catena Aurea by Aquinas
Mateus 26:65-66
(Vers. 65, 66.) Then the high priest tore his garments, saying: He has blasphemed. What further need do we have of witnesses? Look, now you have heard the blasphemy. What do you think? And they answered, saying: He is deserving of death. The same fury that had driven him from the priestly throne now provokes him to tear his garments. He tore his garments to show that the Jews had lost the glory of priesthood and that the high priests had an empty seat. But it is also a Jewish custom, when they hear something blasphemous and seemingly against God, to tear their garments. We read that Paul and Barnabas did the same when they were esteemed as gods in Lycaonia. However, Herod, because he did not give honor to God but acquiesced to the excessive favor of the people, was immediately struck by an angel. — Commentary on Matthew
Mateus 26:67
[(as quoted by Aquinas, AD 1274)] 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.) — Catena Aurea by Aquinas
Mateus 26:67
(Verse 67.) Then they spat in his face and struck him with their fists. As it was foretold: I have given my cheeks to those who struck me; I have not turned my face from disgrace and spitting. (Lamentations 3:30) — Commentary on Matthew
Mateus 26:68
(Verse 68.) But others slapped his face and said: Prophesy to us, Christ, who is it that struck you? It would have been foolish to respond to those who were beating him and to prophesy about the one who was striking him, since it would seem like madness to openly predict someone who was already striking. But just as he did not prophesy this to you, so he prophesied very clearly that Jerusalem would be surrounded by an army and not a single stone would be left upon another in the temple. — Commentary on Matthew
Mateus 26:68
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 26:69
(Verse 69.) But Peter was sitting outside in the courtyard. He was sitting outside to see the outcome. And he did not come near Jesus, so that no suspicion would arise among the servants. — Commentary on Matthew
Mateus 26:69
[(as quoted by Aquinas, AD 1274)] Peter sat without, that he might see the event, and not excite suspicion by any approach to Jesus. — Catena Aurea by Aquinas
Mateus 26:72
[(as quoted by Aquinas, AD 1274)] And again he denied with an oath, I do not know the man. I know that some out of a feeling of piety towards the Apostle Peter have interpreted this place to signify that Peter denied the Man and not the God, as though he meant, 'I do not know the Man, because I know the God.' But the intelligent reader will see that this is trifling, for if he denied not, the Lord spoke falsely when He said, Thou shalt deny me thrice. — Catena Aurea by Aquinas
Mateus 26:72
(Verse 72.) And again he denied it with an oath, 'I do not know the man.' And after a little while those standing there came up and said to Peter, 'Surely you also are one of them, for your accent betrays you.' Then he began to invoke a curse on himself and to swear, 'I do not know the man.' And immediately the rooster crowed. And Peter remembered the saying of Jesus, 'Before the rooster crows, you will deny me three times.' And he went out and wept bitterly. Some pious people have interpreted this passage in such a way that they say Peter did not deny God but only a man, and the meaning is: 'I do not know the man, for I know God.' A discerning reader understands how frivolous this interpretation is; they defend Peter in such a way as to make God guilty of lying. For if he did not deny, then the Lord lied, who said, 'Truly I tell you, this very night, before the rooster crows, you will deny me three times.' See what he says, you will deny me, not a man. — Commentary on Matthew
Mateus 26:73
"Certainly you are also one of them, for your accent betrays you." Not that Peter spoke a different language or belonged to a foreign nation … but since each province and region had their own characteristics and vernacular, one could not help having a certain sound to his speech. For instance, the Ephrathites in the book of Judges cannot pronounce the word synthema. — COMMENTARY ON MATTHEW 4.26.72-75
Mateus 26:73
[(as quoted by Aquinas, AD 1274)] Not that Peter was of a different speech or nation, but a Hebrew as his accusers were; but every province and every district has its peculiarities, and he could not disguise his native pronunciation. — Catena Aurea by Aquinas
Mateus 26:73
(Verse 73.) Truly, you are also one of them: for even your speech gives you away. Not that Peter spoke a different language or came from a foreign nation. For all of them were Hebrews, both those who accused and those who were accused. But each province and region has its own peculiarities, and cannot avoid the sound of their native language. Hence, even the Ephraimites in the Book of Judges (chapter 12) could not pronounce the word σύνθημα. — Commentary on Matthew
Mateus 26:74-75
(Verse 74, 75.) Then he began to curse and swear, saying that he did not know the man. And immediately the rooster crowed. And Peter remembered the word of Jesus that he had said: Before the rooster crows, you will deny me three times. In another Gospel, we read that after Peter's denial and the rooster's crowing, the Savior looked at Peter and with his gaze, he caused him to burst into bitter tears. It was not possible for him to remain in the darkness of denial, whom the light of the world had looked upon. And going out, he wept bitterly. Sitting in the courtyard of Caiaphas, he could not do penance. He goes out from the wicked council to wash the fearful filth of his denials with bitter tears. — Commentary on Matthew
Mateus 26:74-75
"Then he began to invoke a curse on himself and to swear that he did not know the man. And immediately the cock crowed." In the other Gospel we read that after Peter's denial and the crowing of the cock, the Savior looked at Peter and, by his very gaze, aroused bitter tears in him. It could not be that Peter, on whom the light of the world had gazed, should remain in the darkness of denial. — COMMENTARY ON MATTHEW 4.26.72-75
Mateus 26:74-75
[(as quoted by Aquinas, AD 1274)] In another Gospel we read, that after Peter's denial and the cock-crow, the Saviour looked upon Peter, (Luke 22:61.) and by His look called forth those bitter tears; for it might not be that he on whom the Light of the world had looked should continue in the darkness of denial, wherefore, he went out, and wept bitterly. For he could not do penitence sitting in Caiaphas' hall, but went forth from the assembly of the wicked, that he might wash away in bitter tears the pollution of his timid denial. — Catena Aurea by Aquinas