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1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people. 6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him. 17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said. 26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung an hymn, they went out into the mount of Olives. 31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. 36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me. 47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. 51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. 57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee? 69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
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[AD 253] Origen of Alexandria 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.

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 offered1.

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 crucifixion, would otherwise have occasioned them. And He expresses it impersonally shall be delivered, because God delivered Him up in mercy to the human race, Judas from covetousness, the Priest for envy, the Devil through fear that through His teaching the human race would be plucked out of His hand, little aware how much more that would be effected by His death, than either by His teaching or miracles.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:1-2
We know that the Father had set the hour of his Passion. For he said to his mother at one point, “My hour has not yet come.” In another place, “Now is my soul troubled; and what shall I say? Father, save me from this hour! No, this is why I came to this hour.” And elsewhere, “Father, the hour has come! Glorify your Son, that your Son may glorify you.” Since the Father set the hour of his Son’s Passion, he could not suffer anything from the time the devil had departed from him until his Passion.

Source: COMMENTARY ON MATTHEW 74
[AD 253] Origen of Alexandria on Matthew 26:1-2
He therefore used the verb impersonally—that is, “he will be delivered up.” He did not say by whom, because the words apply to all those who delivered him up. But not everyone delivered him up in the same way. God delivered him up out of mercy for the human race: he “has not spared even his own Son but has delivered him for us all.” But the rest delivered him up for a bad reason, each one according to his own malice:14 Judas out of greed, the priests out of jealousy and the devil out of fear—lest the human race be plucked from his hands because of Christ’s teaching, little knowing that the human race would be plucked away more through his death than through his teaching and miracles. He was in fact delivered up “to be crucified” so that, “disarming the principalities and powers,” he might triumph over them on the cross.

Source: COMMENTARY ON MATTHEW 75
[AD 367] 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 the glory of eternity.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:1-2
When he had reminded them of the kingdom, he spoke again of the season of his suffering and of final judgment. It was as though he had said, “Why are you afraid of the dangers that are only for a season when such good things await you?” Notice how he has thrown into the shade what was most painful to them. For he does not say, “You know that after two days I am betrayed,” but “You know that after two days is the Passover feast,” to show that what is done is a mystery. A feast and celebration is being kept for the salvation of the world. With foreknowledge he is prepared to suffer all. So then, as though this were sufficient consolation for them, he did not even say anything to them now about a resurrection. He had already spoken about it, and did not need to speak about it again. And moreover, as I said, he shows that even his suffering itself is a deliverance from countless evils, having by the Passover reminded them of the ancient benefits received in Egypt.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.2-3
[AD 407] John Chrysostom on Matthew 26:1
In good season again does He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are you afraid at the dangers that are for a season, when such good things await you?
[AD 420] 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 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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.8-9
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:1-2
(de Cons. Ev. ii. 78.) 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 understand therefore that four days elapsed from His coming to Bethany, to make this two days before the Passover. (v. 17.) The difference between the Passover and the feast of unleavened bread is this; the name Passover is given to that one day on which the lamb was slain in the evening, that is, the fourteenth moon of the first month; and on the fifteenth moon, the day that the people came out of Egypt, followed the festival of unleavened bread. (vid. Acts 12:3.) But the Evangelists seem to use the terms indifferently.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:1-2
Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty.

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 to pass from the slavery of the Devil.

Source: Catena Aurea by Aquinas
[AD 856] 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:2
But mark thou, I pray you, how He has in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, You know that after two days I am betrayed, but, You know that after two days is the passover, to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.
[AD 1107] Theophylact of Ohrid on Matthew 26:2
After speaking of the kingdom and of retribution, it was opportune that He should then speak also concerning His own Passion, all but saying, "And those who crucify Me shall merit the fire."
[AD 253] Origen of Alexandria on Matthew 26:3-5
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 crucifixion, would otherwise have occasioned them. And He expresses it impersonally shall be delivered, because God delivered Him up in mercy to the human race, Judas from covetousness, the Priest for envy, the Devil through fear that through His teaching the human race would be plucked out of His hand, little aware how much more that would be effected by His death, than either by His teaching or miracles.

Not true Priests and elders, but Priests and elders of what seemed the people of God, but was indeed the people of Gomorrah; these, not knowing God's High Priest, laid a plot against Him, not recognising the firstborn of the whole creation, (Col. 1:15.) yea, even against Him that was elder than them all, did they take counsel.

By reason of the parties among the populace, those who favoured and those who hated Christ, those who believed and those who believed not.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:3-5
The words of the prophet, “And the rulers took counsel together against the Lord and his anointed,” were fulfilled20 when “the chief priests and elders of the people gathered in the court of the high priest” and took counsel together “against the Lord and his anointed.” They were not true priests but “of the people” and “elders.” They only seemed to be the people of God but were after all the people of Gomorrah. It was they who would say, “Crucify him! Crucify him!” and “Away from the earth with such a one!” Furthermore, what Isaiah said, “Hear the word of the Lord, O leaders of Sodom; pay heed to God’s law, O people of Gomorrah,” applies to the Jewish leaders who lived at the time of Christ. And what Ezekiel said to Jerusalem, “It will be more tolerable for the land of Sodom than for you,” can be said more rightly of Jeru-salem, over which the Lord wept, than of the time of the prophet. The chief priests sinned more greatly than Sodom. They did not recognize God’s high priest but plotted against him. The elders of the people, not knowing the “firstborn of every creature” and the one who is older than all creatures, took counsel against him. Jerusalem was forsaken at that so-called court where “they took counsel together how they might seize Jesus by stealth.” Unfortunately this was the city that first killed the prophets and then the Lord of the prophets. That city took action against the founder of the whole world.

Source: COMMENTARY ON MATTHEW 76
[AD 253] Origen of Alexandria on Matthew 26:3-5
They took counsel “in order to arrest Jesus by stealth.” The prophet had aptly said about them, “May the Lord cut off all deceitful lips.” “By stealth” they wanted to seize him and to kill him. But they said, “Not during the feast, lest there be a riot among the people,” for they had seen Jesus performing many signs and wonders. Many indeed were those who sided with Jesus. They proclaimed that “a great prophet has arisen in Israel.” But others were against him, and they said, “It is only by Beelzebub, the prince of demons, that this man casts out demons.” Many had come to see the Lord. The people showed great eagerness for him. They either loved Christ or hated him. They either believed in him or did not believe in him. The priests’ counsel remained steadfast (while they themselves who took counsel would not remain steadfast) that he should be killed not on the feast but on another day. “Christ our Passover” was soon to be sacrificed so that, leaving behind the unleavened bread of the Jews, we might feast on the spiritual and true unleavened bread.

Source: COMMENTARY ON MATTHEW 76
[AD 407] John Chrysostom on Matthew 26:3
Do you see the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.

And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore does he here call high priests, who had been high priests.
[AD 407] John Chrysostom on Matthew 26:3-5
With such ill designs they came to the chief Priest, seeking a sanction whence a prohibition should have issued. There were at that time several Chief Priests, while the Law allowed but of one, whence it was manifest that the dissolution of the Jewish state was having its beginning. For Moses had commanded that there should be one Chief Priest, whose office should be filled up at death; but in process of time it grew to be annual. All those then who had been Chief Priests1, are here called Chief Priests.

For what then did they conspire, to seize Him secretly, or put Him to death? For both; but they feared the people, and therefore waited till the feast was over, for they said, not on the feast-day. For the Devil would not that Christ should suffer at the Passover, that His Passion might not be notorious. The Chief Priests had no fear in respect of God, namely, that their guilt might be aggravated by the season, but took into account human things only, Lest there be an uproar among the people.

But their fury set aside their caution, and finding a betrayer, they put Christ to death in the middle of the feast.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:3-5
They are coming to the high priest with the desire to obtain their authority from him, by whom they ought to have been hindered.How many high priests were there? For the law wills there should be one, but then there were many. From this it is beginning to be evident that the Jewish structure of governance had begun to collapse. For Moses, as I said, commanded there should be one and that when he was dead there should be another.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.3
[AD 407] John Chrysostom on Matthew 26:3-5
What did they consult together? That they might seize him secretly, or that they might put him to death? Both, for they feared the people. Thus they waited for the feast to be past, for they said, “Not on the feast day,” lest he should make the Passion conspicuous. They were afraid of causing an uproar. Note that they never were afraid of the judgment of God but only the judgment of people.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.3
[AD 407] John Chrysostom on Matthew 26:3-5
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, “Not at the feast time,” when they found the traitor, they did not wait but killed him at the feast.

Source: THE GOSPEL OF MATTHEW, HOMILY 79.3
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 461] Leo the Great on Matthew 26:3-5
(Serm. 58, 2.) This precaution of the Chief Priests arose not from reverence for the festival, but from care for the success of their plot; they feared an insurrection at that season, not because of the guilt the populace might thereby incur, but because they might rescue Christ.

(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:3-5
This, then, is to be referred to the preceding words, and means before the Feast of the Passover.

They are condemned both because they were gathered together, and because they were the Chief Priests; for the more the numbers, and the higher the rank and station of those who band together for any villany, the greater the enormity of what they do, and the heavier the punishment stored up for them. To show the Lord's innocence and openness, the Evangelist adds, that they might take Jesus by subtilty, and kill him.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:3-5
(non occ.) Then the Evangelist lays before us the hidden springs and machinery by which the Lord's Passion was brought to pass.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 26:5
. The law commanded that there be one high priest for life, but they, contrary to the law, had then the practice of making a new high priest each year, so that there were many. So they approached the high priest of that year to deliberate a murder with him whose duty it was to punish murderers. "The high priests" are those who had already fulfilled their year of service. Intending to commit this unholy murder, they were fearful, not of God, but of the multitude. For the high priests were afraid that if they murdered Jesus on the feast, the multitude would rise up in His defense, or that the people would refrain from offering the prescribed sacrifices on account of the murder, and so the high priests would lose the profit they gained from the sacrifices. Perhaps the high priests also feared that if He were murdered on the feast, His death would become all the more renowned and noteworthy; for they wished to erase all memory of Him. So in this manner they plotted before the feast to murder Him immediately after the feast. But He allows them to arrest Him at the time of Pascha, thus showing that He goes to His Passion not when they wished, but rather when He so desired. So that when the figurative Pascha took place, then it was that the true Pascha occurred. We can also understand from this the degree of their bloodthirstiness. For though they had not wished to slay Jesus on the feast, when they found the betrayer they did slay Jesus at that very time, forgetting even the multitude in their eagerness to accomplish their will.
[AD 253] Origen of Alexandria on Matthew 26:6-7
With good reason, therefore, when Luke spoke of the woman who was a sinner, he introduced her as weeping copiously. She thus washed the feet of Jesus with her tears … only “anointing,” and not his head but his feet. This woman, however, who was not described as a sinner, did not anoint but “poured” ointment, and not on his feet but “on his head.” As to what is written about Mary, the sister of Lazarus, she too “anointed” the Lord’s “feet.” Note what the Gospel says: The whole “house was filled with the odor of the ointmen.”Perhaps the differences in these women therefore may signify the differences in the faithful. Some of them pour out precious ointment “over the head” of Jesus, others do not anoint the head but only the feet, and others do not pour out abundantly but anoint only so much. Some of them anoint with ointment, leaving the whole house filled with the odor of his divinity. Then there are others, also acceptable to Christ, for they anoint his feet with ointment, which the Pharisees did not even anoint with “oil.”

Source: COMMENTARY ON MATTHEW 77
[AD 253] Origen of Alexandria 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 Luke, another of whom John.

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 days before the Passover, He came to Bethany where Mary and Martha made Him a supper. But here it is in the house of Simon the leper, and two days before the Passover. And in Matthew and Mark, it is the disciples that have indignation with a good intent; in John, Judas alone with intent to steal; in Luke, no one finds fault.

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 comprehensively called oil; and one kind of oil is unguent, and one kind of unguent is precious. So all righteous acts are called good works; and of good works there is one kind which we do for, or to, men; another which we do for, or to, God. And this likewise that we do for God, in part only advances the good of men, in part, the glory of God. For example, one does a kindness to a man out of feelings of natural righteousness, not for God's sake, as the Gentiles sometime did; such a work is common oil of no fine savour, yet is it acceptable to God, forasmuch, as Peter says in Clement, the good works that the unbelievers do, profit them in this world, but avail not to gain them eternal life in another. They who do the same for God's sake, profit thereby not in this world only but in the next also, and that they do is ointment of good savour. Another sort is that done for the good of men, as alms, and the like. He who does this to Christians, anoints the Lord's feet, for they are the Lord's feet; and this penitents are most found to do for remission of their sins. He who devotes himself to chastity, and continues in fastings and prayers, and other things which conduce to God's glory only, this is the ointment which anoints the Lord's head, and with whose odour the whole Church is filled; this is the work meet not for penitents, but for the perfect, or the doctrine which is necessary for men; but the acknowledgment of the faith which belongs to God alone, is the ointment with which the head of Christ is anointed, with which we are buried together with Christ by baptism into death. (Rom. 6:4.)

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 26:6-7
This woman prefigures the Gentile people, who gave glory to God in the suffering of Christ. She thoroughly anointed his head. Recall that Christ’s head is God. Ointment represents the fruit of good works. And special thanks are due to the female gender for the care of the body. So then, he transferred all care of his body and all affection for his precious soul to the honor and praise of God. But the disciples, keen on saving Israel, become quickly upset as usual: “This ought to have been sold to help the poor.” But the ointment the woman carried was not for sale.

Source: Commentary on Matthew 29.2
[AD 367] 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, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Matthew 26:6-13
(in Luc. 7, 37.) 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 different stages of desert; first while yet a sinner, afterwards more advanced.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:6-7
It may seem that this woman is the same in all the Gospel narratives. But I doubt it. In John she is another person, one much to be admired, the sister of Lazarus.But not without purpose did the Evangelist mention the leprosy of Simon. He did this in order to show how the woman gained confidence and came to Jesus. Leprosy seemed a most unclean disease and to be abhorred. Yet she saw that Jesus had both healed the man and had gone into his house. This is why he remained with the leper. She grew confident that he could also easily wipe away the uncleanness from her soul.
It is significant that the city is named Bethany, that we might learn that it is of his own free will that he comes to suffer. If before he was fleeing from their envy, now he comes near, within about fifteen furlongs from Jerusalem. His former pattern of withdrawing himself now belongs to a past dispensation.

Source: THE GOSPEL OF MATTHEW, HOMILY 80.1
[AD 407] John Chrysostom on Matthew 26:6-7
The woman therefore having seen him, and having become extraordinarily confident, came directly to him. This was wholly unlike other women in the narrative, for example, the woman with the issue of blood. She was conscious of her uncleanness and approached him with fear and trembling, slowly and shrinking back. And so it was with many women, the Samaritan, the Canaanite and others. This woman is conscious of her impurity. She comes to him in a private house, not publicly. And whereas all of these other women came to him for the healing of the body alone, this woman came to him to honor him only, and for the amendment of the soul. She was not at all afflicted in body. This is what makes her especially remarkable. And she does not come to him on the premise that he is a mere man. If that were so, she would not have wiped his feet with her hair. Her action was directed to one greater than man. Therefore she brings to Christ that part which is the most honorable member of the whole body, her head, and lays her hair over his feet.

Source: THE GOSPEL OF MATTHEW, HOMILY 80.1
[AD 407] John Chrysostom on Matthew 26:6-13
(Hom. lxxx.) 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 show what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus.

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 ointment as this.

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 head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured.

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 ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort.

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.

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 captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resoimds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.6
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:6-13
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.

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.

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.)

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.

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.

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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:6-13
(de Cons. Ev. ii, 79.) 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 for two men to bear the same name, it is more probable that this was another Simon, not the leper, in whose house in Bethany these things were done. I would only suppose that the woman who on that occasion came near to Jesus' feet, and this woman, were not two different persons, but that the same Mary did this twice. The first time is that narrated by Luke; for John mentions it in praise of Mary before Christ's coming to Bethany, It was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. (John 11:2.) Mary therefore had done this before. That she did afterwards in Bethany is distinct from Luke's account, but is the same event that is recorded by all three, John, Matthew, and Mark. That Matthew and Mark say it was the Lord's head that she anointed, and John His feet, is reconciled by supposing that she anointed both. Against this one might raise a cavil from what Mark says, that she anointed His head by breaking the box over it, so that there could be none of the ointment left with which to anoint His feet also. Let such caviller understand, that His feet were first anointed before the box was broken, and there remained in it, yet whole, enough wherewith to anoint the head by breaking the box and shedding the contents.

(de Doctr. Christ. iii, 12.) 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 who uses it, that is in fault. Whoso uses things after such sort as to pass the bounds observed by good men with whom he lives, either has some meaning1 in what he does, or is vicious. What then is vice in others, in a divine or prophetic person is a sign of some great thing. The good odour is the good report which one has gained by the works of a good life, and in following Christ's footsteps sheds a most precious odour on His feet.

(de Cons. Ev. ii. 78.) 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 this history of the ointment, says Six days before the Passover. They who urge this do not understand that the events in Bethany are in Matthew and Mark inserted out of their place, a little later than the time of their occurrence. Neither of them, it is to be observed, introduce their account with 'afterwards.'

(de Cons. Ev. ii. 79.) 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 thief, the others out of their care for the poor; and John desired to mention it only in the case of him whose thievish propensity he thought ought to be recorded.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:6-13
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:6-13
He clearly shows 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 waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.

For the poor ye have ever with you. The Lord shows 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 were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always.

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, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.) It was the custom among this people to embalm the bodies of (Matt. 25:34.) the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 26:6-13
(Hom. in Ev. xxxiii. 1.) Or, we may think that this is the same woman whom Luke calls a sinner, and John names Mary.

Source: Catena Aurea by Aquinas
[AD 856] 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.

From the Greek πίστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated.

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 earned evil character of treachery, so has she also earned the glory of pious devotedness.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:6-13
(non occ.) 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 up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 26:7
We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood.

Source: A Treatise on the Soul
[AD 407] John Chrysostom on Matthew 26:7
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she does seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.

But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought does He name the city also, Bethany, but that you might learn, that of His own will He comes to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.

The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she comes unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.

And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:7
. Some say that there are three women who anointed the Lord, of whom the four evangelists make mention (Mk. 14:3-9, Jn. 12:1-8, Lk. 7:36-38). Others say that there are two, the one mentioned by John, who is Mary the sister of Lazarus, and the one mentioned here by Matthew, who is the same one mentioned by Luke and Mark. Some say that this Simon the leper is the father of Lazarus, and that Christ cleansed him of leprosy and then ate dinner with him. Some also say that when the Lord told His disciples to go to a certain man who would show them an upper room furnished (Lk. 22:10-12), that He sent them to this man. And of course the man welcomed the Lord to celebrate the Pascha there. So when the woman saw the leper who had been cleansed, she dared to believe that she too would obtain remission of sins and cleansing of spiritual leprosy. She confessed great faith by unstintingly pouring out such precious myrrh. She poured it out on His head, honoring the chiefest part. And you also, O reader, if you suffer from the spiritual and Pharisaical leprosy of arrogance which cuts us off from God, accept Jesus into your house and anoint Him with the myrrh of the virtues. For you are able to procure myrrh for Jesus Who has cleansed you of your leprosy, and to pour it over His head. What is the head of Christ if not His divinity to which we offer the fragrance of the virtues? For David says, "Let my prayer be set forth as incense before Thee, O Lord" (Ps. 140:2). Offer, then, fragrance of myrrh, intricately blended of many virtues, to Christ’s divinity. For if you teach that Christ is not merely a man, but also God, then you have made fragrant His head, that is, His divinity, with your words of theology.
[AD 367] Hilary of Poitiers on Matthew 26:8-11
The Lord told them they would have much time to look after the poor. Further, it is only at his command that salvation can be given to the Gentiles buried with him in the outpouring of ointment by this woman, for rebirth is given only to those who have died with him in the profession of baptism.

Source: Commentary on Matthew 29.2
[AD 407] John Chrysostom on Matthew 26:8
And whence had they this thought? They used to hear their Master saying, I will have mercy, and not sacrifice, and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.

For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why do you marvel, if He does not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
[AD 407] John Chrysostom on Matthew 26:8-11
And why was it Jesus did not merely say, “She has done a good work,” but before this he said, “Why do you trouble the woman?” He does not want to require too much of the woman. He takes into account her person. He said this that they might not mar her budding faith but rather cherish it.

Source: THE GOSPEL OF MATTHEW, HOMILY 80.2
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:8-11
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.

Source: COMMENTARY ON MATTHEW 4.26.9
[AD 407] John Chrysostom on Matthew 26:10
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, Why trouble ye the woman?
[AD 420] Jerome on Matthew 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)

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:11
Since the disciples had heard much about almsgiving and had given it much consideration, they found fault with the woman, thinking that God desired mercy towards others more than honor for Himself. But He rebukes the disciples for their unwarranted criticism of the woman. For one should not expect exalted things from those who have only recently approached Christ, and especially from those whose emotions are unrestrained, but one should accept even their measure of faith. For whenever someone wants to offer a gift to God, do not scorn him, or cut him off in his eagerness by sending him away to give to the poor, but let him fulfill his offering. But if he should ask your advice as to whether he should give to the poor or make an offering to God, advise him to give to the poor. However, if he has already made the offering to God, there is no reason to scorn him, for one should prefer honor rendered to God above everything else, even almsgiving itself. Nor should you think that because Christ in His love for mankind accepts mercy shown to others as something offered to Himself, that we should overlook God and only practice almsgiving. For if this were so, we ought then to steal from the temples and use what is stolen for almsgiving. But it is not so; and that you may understand that it is not the same thing to show mercy to the poor and to honor Christ Himself and to serve Him, listen: "For ye have the poor always with you; but Me ye have not always." Do you see, then, that it is one thing to serve Christ and another thing to show mercy to the poor, even though Christ in His love for mankind accepts for Himself the things that are done for the poor?
[AD 253] Origen of Alexandria on Matthew 26:12-13
The ointment with an agreeable odor represents what the faithful do for God. This very work of the faithful of God, which is ointment, becomes something else for the good of humanity—for instance, almsgiving, visits to the sick, welcoming strangers, humility, gentleness, pardon, and so forth. These are things that benefit human beings. He who does them to Christians anoints the Lord’s feet with ointment, for they are the Lord’s feet with which he will always walk.… This is the ointment which also anoints Christ’s head and flows down over his whole body, that is, it pours down on the whole church. This is the precious ointment that fills the whole house with its odor, that is, the church of Christ. This is the work that is proper not for penitents but for the preeminently holy people. Certainly the teaching necessary for people which feeds those who are poor in spiritually good things or those who are perhaps weak in avoiding sin—this is the plain ointment with which the Lord’s feet are anointed. However, the knowledge of the true faith which pertains to God alone—this is the precious ointment that anoints God, Christ’s head.

Source: COMMENTARY ON MATTHEW 77
[AD 407] John Chrysostom on Matthew 26:12-13
He said, “She has done it for my burial,” that they might not be perplexed. See how he consoles her with what follows, saying, “What she has done shall be spoken of in the whole world.”And this was at once consolation to his disciples and comfort and praise to her. “For all the world will celebrate her hereafter. Now she has announced beforehand my suffering by bringing to me what is needed for a funeral. So let no one reprove her. For I am so far from condemning her as having done wrongly or from blaming her as having not acted rightly that I will not permit what has been done to lie unnoticed. The world will know that which has been done in this house and in secret. It is in truth the deed of a reverential mind and fervent faith and a contrite soul.”

Source: THE GOSPEL OF MATTHEW, HOMILY 80.2.”
[AD 407] John Chrysostom on Matthew 26:12
And He adds a reason, as it was His will again to put them in mind of His passion, For she did it, He said, for my burial. And another reason. For you have the poor always with you, but me you have not always;
[AD 420] Jerome on Matthew 26:12-14
(Verse 12-14) 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:13
Do you see how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.

Who then is so wretched as to set his face against so much truth? For lo! What He said has come to pass, and to whatever part of the earth you may go, you will see her celebrated.

And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, and this a house of some leper, the disciples only being present.

Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done has not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.

Great is the loving-kindness of the Lord. He endures an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.

But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, She has wrought a good work, but before this, Why trouble ye the woman? That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither does He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that you might learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He says it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.

Do thou then likewise, if you should see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest you spoil his zeal. But if, before he had provided them, he were to tell you of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.

Then because He had said, She has done it for my burial; that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, What she has done shall be spoken of in the whole world.

And this was at once consolation to His disciples, and comfort and praise to her. For all men, He says, shall celebrate her hereafter; and now too has she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what has been done to lie hidden, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.

And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she has wrought a good work, it is quite evident she shall receive a due reward.
[AD 1107] Theophylact of Ohrid on Matthew 26:13
. He teaches us that the woman did this by some divine inspiration, prefiguring His death and the burial of His Body. For the Lord would not have allowed Himself to be anointed with myrrh if it did not reveal a mystery. Being God, He foretold what would be, that the deed which the woman did would be told everywhere in praise of her. Behold God’s love for mankind, how He rewards the woman with a great gift; for He causes her memorial to be kept universally, for as long as His Gospel endures. How did the myrrh symbolize His burial? It was the practice among the Jews to prepare bodies for burial by anointing them with myrrh, as the Egyptians did, to prevent decay and foul odor. He is saying, "By pouring the myrrh the woman shows that My Body will be buried." He said all these things to shame and reprove Judas by whom He would be betrayed and handed over for burial. Understand it also in a spiritual sense: the leper is the Gentile people, the sinful woman is the congregation and the Church from among the Gentiles, who poured out myrrh, that is, faith, on the head of Christ, which is His divinity. For everyone who believes that Christ is God pours out myrrh on the head of Christ. But Judas, who rebuked the woman, as John says (Jn. 12:4-6), is a symbol of the Jews who still to this day murmur against the Church.
[AD 253] Origen of Alexandria on Matthew 26:14-16
Went, against that one high priest, who was made a Priest for ever, to many high priests, to sell for a price Him who sought to redeem the whole world.

The same do all who take any material or worldly things to cast out of their thoughts the Saviour and the word of truth which was in them. And they covenanted with him for thirty pieces of silver, as many pieces as the Saviour had dwelt years in the worlda.

The opportunity which Judas sought is further explained by Luke, how he might betray him in the absence of the multitude; (Luke 22:6.) when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane. And from that time forward, such has been the season sought for by those that would betray the word of God in time of persecution when the multitude of believers is not around the word of truth.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:14
Judas means “confessor.” Luke the Evangelist numbers both “Judas the son of James and Judas Iscariot” among the twelve apostles. Since two of Christ’s disciples were given this same name and since there can be no meaningless symbol in the Christian mystery, I am convinced that the two Judases represent two distinct types of confessing Christians. The first, symbolized by Judas the son of James, perseveres in remaining faithful to Christ. The second type, however, after once believing and professing faith in Christ, then abandons him out of greed. He defects to the heretics and to the false priests of the Jews, that is, to counterfeit Christians, and (insofar as he is able) delivers Christ, the “Word of truth,” over to them to be crucified and destroyed. This type of Christian is represented by Judas Iscariot, who “went out to the chief priests” and agreed on a price for betraying Christ.

Source: COMMENTARY ON MATTHEW 78
[AD 367] Hilary of Poitiers on Matthew 26:14-16
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, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:14-16
Then, when, that is, he heard that this Gospel should be preached every where; for that made him afraid, as it was indeed a mark of unspeakable power.

One of the twelve, as much as to say, of that first band who are elected for preeminent merit1.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:14
Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works.

But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.

For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.

And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.

And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.

But Luke says, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.
[AD 407] John Chrysostom on Matthew 26:14
Then. When? It was when it had been made clear that he was being prepared for burial, that the Gospels would be preached everywhere and that he had been shown honor. Then Judas did the devil’s deed.But what can be the reason they mention his surname? Because there was also another Judas.
And why do they specifically say that “he was one of the twelve”? They have opted entirely to hide none of those things which seem to be matters of reproach. And yet they might have merely said that he was one of the disciples, for there were others besides. But now they add, “of the twelve,” as though they had said, of the first company of those selected as the best, of those alongside Peter and John.

Source: THE GOSPEL OF MATTHEW, HOMILY 80.2
[AD 420] Jerome on Matthew 26:14-16
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.

JEROME.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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:14-16
(de Cons. Ev. ii. 78.) The order of the narrative is this. The Lord says, Ye know that after two days will be the feast of the Passover; ... then assembled together the Chief Priests and Scribes; ... then went one of the twelve. Thus the narrative of what took place at Bethany is inserted by way of digression, respecting an earlier time between that, Lest there be an uproar, and, Then one of the twelve.

(Quæst. Ev. i. 41) That the Lord was sold for thirty pieces of silver by Judas, denotes the unrighteous Jews, who pursuing things carnal and temporal, which belong to the five bodily senses, refuse to have Christ; and forasmuch as they did this in the sixth age of the world, their receiving five times six as the price of the Lord is thus signified; and because the Lord's words are silver, but they understood even the Law carnally, they had, as it were, stamped on silver the image of that worldly dominion which they held to when they renounced the Lord.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:14-16
(Serm. 60.4.) He did not out of any fear forsake Christ, but through lust of money cast Him off; for in comparison of the love of money all our affections are feeble; the soul athirst for gain fears not to die for a very little; there is no trace of righteousness in that heart in which covetousness has once taken up its abode. The traitor Judas, intoxicated with this bane, in his thirst for lucre was so foolishly hardened, as to sell his Lord and Master.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:14-16
So called from the village Scariotha, from which he came.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 26:14-16
Went, he says, because he was neither compelled, nor invited, but of his own free will formed the wicked design.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:14-16
(non occ.) Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it.

(non occ.) He adds his distinctive appellation, Scarioth, for there was another Judas.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:15-16
Let us consider what Judas said to the Jewish priests: “What will you give me if I hand him over to you?” He was willing to take money in exchange for handing over the Word of God. They do the same thing who accept sensual or worldly goods in exchange for handing over and casting out from their souls the Savior and Word of truth who came to dwell with them. Indeed, it would be fitting to apply Judas’s example to all who show contempt for the Word of God and betray him, as it were, by committing sin for the sake of money or for any selfish motive. People who behave in this way appear openly to be calling out to the powers of the enemy who offer worldly gain in return for the sin of betraying God’s Word, saying, “What will you give me if I hand him over to you?”“And they gave him thirty pieces of silver.” The number of coins they gave Judas was equivalent to the number of years the Savior had sojourned in this world. For at the age of thirty, he was baptized and began to preach the gospel, like Joseph was thirty years old when he began to gather grain for his brothers. Just as at that time the grain was prepared by God for the sons of Israel but given also to the Egyptians, so also the gospel was prepared for the saints but preached also to the unfaithful and wicked.

Source: COMMENTARY ON MATTHEW 78
[AD 253] Origen of Alexandria on Matthew 26:15-16
“From then on he sought an opportunity to betray him.” Luke’s Gospel shows most clearly the kind of opportunity for which Judas was looking when it says, “And he sought an opportunity to betray him in the absence of the crowds,” that is, when the people were not with him but when he was alone with his disciples. His betrayer did the deed after supper, when Christ was alone in the garden of Gethsemane. For once Judas reached his agreement with the Jews, he determined that his opportunity would come when Jesus was not with the crowds. Notice how even today the betrayers of Jesus Christ, Word of truth and Word of God, see their best opportunity to hand him over at a time when Christians are being persecuted.… They are at their worst when the number of his faithful is at its fewest. And since there is a time for all things, for Solomon said “there is a time to be born and a time to die,” the time for betraying the Word of truth was specifically when very few of the faithful were with Christ.

Source: COMMENTARY ON MATTHEW 78
[AD 407] John Chrysostom on Matthew 26:15
Oh madness! How did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part.
[AD 407] John Chrysostom on Matthew 26:15-16
The Romans had set the Jews over the people in order that they should provide for their good order. But by this time the Jews were becoming insurgent. Their government was now undergoing a change according to prophecy. To these priests Judas went “and said, ‘What will you give me if I deliver him to you?’ And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him.” Judas was by now afraid of the multitude and desired to seize him alone. O madness! The covetousness of Judas altogether blinds him! He had often seen Jesus when he went through the midst and did not betray him. Jesus had afforded many demonstrations of his Godhead and power, and no one had laid hold on him. Even at the supper Judas did not cease to talk with him and receive his care. This could have put an end to his evil thought. But all this profited nothing.

Source: THE GOSPEL OF MATTHEW, HOMILY 80.3
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:16
Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

Hearken, all you covetous, you that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall you, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless you have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how do you expect to escape the disease, if you have not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if you be willing, you will easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren, in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God's call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if you would learn from what cause he became such as he was, you will find him to have been ruined by covetousness.

And how was he taken by this calamity? One may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? How many lascivious persons have become afterwards continent? How many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil you may mention, it comes hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst.

And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men's possessions to be his, but himself to be one of all; and when spoiling all men's goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one says, There is not a more wicked thing than a covetous man. Sirach 10:9

For such a one both sets himself to sale, and goes about, a common enemy of the world, grieving that the earth does not bear gold instead of the grain, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he has not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men. For no one shall do him ill, no not though all men should come together out of the world, setting in motion arms and camps, and warring with him. But he that is depraved and vile, and such as we have described, though he be a king, though he have on a thousand diadems, will suffer the utmost extremities, even from a common hand. So feeble is vice, so strong is virtue.

Why then do you mourn, being in a state of poverty. Why do you wail keeping a feast, for indeed it is an occasion of feasting. Why do you weep, for poverty is a festival, if you be wise. Why do you lament, thou little child; for such a one we should call a little child. Did such a person strike you? What is this, he made you more able to endure? But did he take away your money? He has removed the greater part of your burden. But has he cut off your honor? Again you tell me of another kind of freedom. Hear even those without teaching wisdom touching these things, and saying, You have suffered no ill, if you show no regard to it. But has he taken away that great house of yours, which has enclosures about it? But behold the whole earth is before you, the public buildings, whether you would have them for delight, or for use. And what is more pleasing or more beautiful than the firmament of Heaven.

How long are you poor and needy? It is not possible for him to be rich, who is not wealthy in his soul; like as it is not possible for him to be poor, who has not the poverty in his mind. For if the soul is a nobler thing than the body, the less noble parts have not power to affect it after themselves; but the noble part draws over unto herself, and changes those that are not so noble. For so the heart, when it has received any hurt, affects the whole body accordingly; if its temperament be disordered, it mars all, if it be rightly tempered, it profits all. And if any of the remaining parts should have become corrupt, while this remains sound, it easily shakes off what is evil in them also.

And that I may further make what I say more plain, what is the use, I pray you, of verdant branches, when the root is withering? And what is the harm of the leaves being withered above, while this is sound? So also here there is no use of money, while the soul is poor; neither harm from poverty, when the soul is rich. And how can a soul, one may say, be rich, being in want of money? Then above all times might this be; for then also is it wont to be rich.

For if, as we have often shown, this is a sure proof of being rich, to despise wealth, and to want nothing; and of poverty again, to want, and any one would more easily despise money in poverty than in wealth, it is quite evident that to be in poverty rather makes one to be rich. For indeed that the rich man sets his heart on money more than the poor man, is surely plain to every one; like as the drunken man is thirsty, rather than he that has partaken of drink sufficiently. For neither is his desire such as to be quenched by too much; but, on the contrary, it is its nature to be inflamed by this. For fire likewise, when it has received more food, then most of all waxes fierce; and the tyranny of wealth, when you have cast into it more gold, then most especially is increased.

If then the desiring more be a mark of poverty; and he that is in the possession of riches is like this; he is especially in poverty. Do you see that the soul then most of all is poor, when it is rich; and then is rich, when it is in poverty?

And if you will, let us exercise our reasoning in persons also, and let there be two, the one having ten thousand talents, the other ten, and from both let us take away these things. Who then will grieve the most? He that has lost the ten thousand. But he would not have grieved more, unless he had loved it more; but if he loves more, he desires more; but if he desires more, he is more in poverty. For this do we most desire, of which we are most in want, for desire is from want. For where there is satiety, there cannot be desire. For then are we most thirsty, when we have most need of drink.

And all these things have I said, to show that if we be vigilant, no one shall harm us; and that the harm arises not from poverty but from ourselves. Wherefore I beseech you with all diligence to put away the pest of covetousness, that we may both be wealthy here, and enjoy the good things eternal, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:16
When the woman who was a stranger and a harlot had shown Jesus such honor, then it was that His own disciple departed to betray Him. For it was not without meaning that the evangelist says, "Then went...," but in order to show the shamelessness of Judas. He adds the name "Iscariot" to better identify him. For there was another Judas who was also called Lebbaeus (Mt. 10:3 and Lk. 6:16). The betrayer, however, was from a certain village named Iscara. "They covenanted with him for thirty pieces of silver," that is, they agreed, they determined an amount to give, and not as many think, that they weighed out and paid the money. "He sought an opportunity" to betray Him to them when He was alone, for they feared the multitude, and for this reason they paid Judas to inform them when Jesus would be alone.
[AD 220] Tertullian on Matthew 26:17
For that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of lsrµl was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness; "and added that "it was the passover of the Lord," that is, the passion of Christ. Which prediction was thus also fulfilled, that "on the first day of unleavened bread" you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an "eventide,"-that is, to cause darkness, which was made at mid-day; and thus "your festive days God converted into grief, and your canticles into lamentation.

Source: An Answer to the Jews
[AD 253] Origen of Alexandria on Matthew 26:17-19
The opportunity which Judas sought is further explained by Luke, how he might betray him in the absence of the multitude; (Luke 22:6.) when the populace was not with Him, but He was withdrawn with His disciples. And this he did, delivering Him up after supper, when He was withdrawn to the garden of Gethsemane. And from that time forward, such has been the season sought for by those that would betray the word of God in time of persecution when the multitude of believers is not around the word of truth.

Some one may argue, (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, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:17-19
I think that the man “carrying a jar of water” whom the disciples met when they entered the city and whom Jesus wanted them to follow into his house was bringing it into the house not only that the house might be clean but also more richly endowed. He was serving the head of the household (that is, the intellect), bearing purifying water in an earthen vessel “that the heights of power might belong to God.” Or perhaps he was supplying potable water in the earthen vessel so that the Son of God could provide new growth to the vine, for the servant of the intellect is the water of the Law and the Prophets, which must be mixed with the wine of the evangelical word. But we who wish to belong to the church and to celebrate the Passover with Jesus follow that man, whom I believe to be Moses, giver of the law, who bears this kind of water, carrying spiritual doctrine about in historical vessels.

Source: COMMENTARY ON MATTHEW 79
[AD 367] 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:17-19
(Hom. lxxxi.) 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 kill the Passover, namely, the fifth day of the weekb.

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.

Or, we may say that this, to such a man, shows 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 could He not have prevailed with those who crucified Him, had He chosen not to suffer? Indeed, I marvel not only that he entertained Him, being a stranger, but that he did it in contempt of the hatred of the multitude.

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 showing that He undertook it voluntarily. I will keep the Passover at thy house, wherein we see, that to the very last day He was not disobedient to the Law. With my disciples, He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:17-19
By “the first day of the feast of unleavened bread,” he means the day before that feast. For it is customary always to reckon the day from the evening. He mentions this with regard to the evening of the Passover. It was on the fifth day of the week they came to him. Hence on the day before the feast of unleavened bread they came to him. As to the time, Mark says, “On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb.”

Source: THE GOSPEL OF MATTHEW, HOMILY 81.1
[AD 407] John Chrysostom on Matthew 26:17-19
The disciples came to him then on the first day, that is, the evening, when the Passover was drawing very near, and said, “Where will you have us prepare for you to eat the Passover?” Even from this it is clear that he had no house, no place in which to live, and I suppose neither had they. For surely they would have asked him to come there. But none of them had anything, having given away all their worldly possessions. Why did he keep the Passover? To indicate in every way and until the last day that he was not opposed to the law. And for what possible reason does he send them to an unknown person? To also show by this that he might have avoided suffering. For he had the power to change the minds of those who crucified him. So it is once again clear: He is willing to suffer.

Source: THE GOSPEL OF MATTHEW, HOMILY 81.1
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] 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.

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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 26:17-19
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.

Source: COMMENTARY ON MATTHEW 4.26.19
[AD 430] Augustine of Hippo on Matthew 26:17-19
(de Cons. Ev. ii. 80.) Go into the city to such a man, Him whom Mark and Luke call the good-man of the house, or the master of the house. And when Matthew says, to such a man, he is to be understood to say this as from himself for brevity's sake; for every one knows that no man speaks thus, Go ye to such a man. And Matthew adds these words, to such a man, not that the Lord used the very expression, but to convey to us that the disciples were not sent to any one in the city, but to some certain person.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Matthew 26:17-19
Saying “a certain person” does not reveal a name but indicates any one of the saints. For the Word governs over every saint. The disciples of the Lord are the first he receives—evangelists, apostles foreordained in their souls even in the same way as the Christ. He does not exclude; rather, unbidden, the Holy Spirit dwells within each from the hour of holy baptism. So this “certain man” is the one with the “earthen pot washed with water” as described by Mark and Luke.

Source: FRAGMENT 285
[AD 533] Remigius of Rheims 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.

But perhaps some one will say, If that typical lamb bore a type of this the true lamb, how did not Christ suffer on the night on which this was always killed? It is to be noted, that on this night, He committed to His disciples the mysteries of His flesh and blood to be celebrated, and then also being seized and bound by the Jews, He hallowed the commencement of His sacrifice, i. e. His Passion. The disciples came unto him; among these no doubt was the traitor Judas.

Source: Catena Aurea by Aquinas
[AD 856] 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.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:17-19
(non occ.) The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of it, the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, On the first day of unleavened bread.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:19
. He says, "The first day of the feast of the unleavened bread," meaning "the day before the feast of the unleavened bread," as we would say it. They intended to eat the Pascha on Friday evening, which was called "the feast of the unleavened bread." The Lord, therefore, sends the disciples on Thursday, which the evangelist calls "the first day of the feast of the unleavened bread," being the day before the Friday on the evening of which they would eat the unleavened bread. The disciples then approach and ask, "Where wilt Thou that we prepare for Thee to eat the Pascha?" For neither they, nor He, had their own house. He sends them to a man whom they did not know and who did not know them, just as He had done before entering Jerusalem when He sent them to find the ass, showing them that He is able by His words alone to persuade even those who do not know Him at all to accept Him. He wanted to keep the Pascha, lest He appear opposed to the law. He calls His slaying His "time," so that we may learn that He was not slain unknowingly or unwillingly. And to the words, "I will keep the Pascha at thy house," He adds "with My disciples," so that there would be sufficient preparation for the large number of those who intended to eat.
[AD 253] Origen of Alexandria on Matthew 26:20-22
Perhaps someone will ask: If the twelve apostles all had clean consciences (that is, if they were all innocent of any act of betrayal against the teacher), why were they “sorrowful” at the news that he would be betrayed, as though it could have been one of them to whom he was referring? I believe that each of the disciples knew from the things Jesus had taught them that human nature is unstable and vulnerable to be turned toward sin and that in struggling “against the principalities and powers and rulers of this world of darkness” a man can be besieged and fall or be so weakened by the power of the enemy that he becomes evil. Aware of these things, then, each disciple was “very sorrowful” because Christ had said “one of you will betray me.” And each disciple, not knowing what he might do in the future, began to inquire one by one: “Is it I, Lord?” Yet, if the apostles had good reason to fear that they might betray him, we who have not yet tasted of perfection must also be afraid of falling victim to future weakness. This is why the apostle said, “I am certain that neither death nor life … is able to separate us from the love of God in Christ Jesus.” But whoever is not yet perfect should remain aware that he is still capable of falling.

Source: COMMENTARY ON MATTHEW 81
[AD 253] Origen of Alexandria on Matthew 26:20-25
Some one may argue, (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, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you.

Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelesness. This also shows the goodness of the disciples, that they believed Christ's words more than their own consciences, for they began each to say, Lord, is it I? For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with the niters of the darkness of this world; (Eph. 6:12.) whence they ask as in fear, for by reason of our weakness the future is an object of dread to us. When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, He that hath eaten bread with me hath wantonly overthrown me. (Ps. 41:9.)

Such is the wont of men of exceeding wickedness, to plot against those of whose bread and salt they have partaken, and especially those who have no enmity against them. But if we take it of the spiritual table, and the spiritual food, we shall see the more abundant and overflowing measure of this man's wickedness, who called to mind neither his Master's love in providing carnal goods, nor His teaching in things spiritual. Such are all in the Church who lay snares for their brethren whom they continually meet at the same table of Christ's Body.

He said not, By whom the Son of Man is betrayed, but through whom, (John 13:2.) pointing out another, to with the Devil, as the author of His betrayal, Judas as the minister. But woe also to all betrayers of Christ! and such is every one who betrays a disciple of Christ.

After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense.

Or, out of sycophancy he calls Him Master, while he holds Him unworthy of the title.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:20-22
“When it was evening, he sat at table with the twelve disciples; and as they were eating, he said, ‘Truly, I say to you, one of you will betray me.’ ” Even before the supper he had washed the feet of Judas. See how he spares the traitor. He did not say, “Judas, you will betray me,” but only “one of you will betray me.” This was again to offer time for repentance by keeping his identity concealed. He was willing to allow all the others to be alarmed, just for the sake of redeeming this one. All the others, whose feet he had washed and who had accompanied him everywhere and to whom he had promised so many things, were alarmed unnecessarily because of the one.

Source: THE GOSPEL OF MATTHEW, HOMILY 81.1
[AD 407] John Chrysostom on Matthew 26:20-22
Intolerable sorrow then seized that holy company. John says, “The disciples looked at one another, uncertain of whom he spoke.” Each of them asked in fear concerning himself, although conscious to themselves of no such imagination. But Matthew writes, “They were very sorrowful and began to say to him one after another, ‘Is it I, Lord?’ ” He answered, “He who has dipped his hand in the dish with me will betray me.”Note precisely at what time Jesus revealed his identity. It was when it was his will to deliver the rest from this trouble. For they were horrified with fear and pressing in their questions. He wanted to give Judas time to change his mind, but he wanted also to relieve the others from their distress. But Judas continued to be incorrigible and past any hope of change. So now he is unmasked.

Source: THE GOSPEL OF MATTHEW, HOMILY 81.1
[AD 407] John Chrysostom on Matthew 26:20
Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.

For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.
[AD 407] John Chrysostom on Matthew 26:20-25
The Evangelist relates how as they sat at meat, Jesus declares Judas' treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances.

I rather think that Christ did this out of regard for him, and to bring him to a better mind.

This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God's providence, which used the sins of others to our profit.

Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. He saith unto him, Thou hast said.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:20-25
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.

Judas acts in every thing to remove all suspicion of his treachery.

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.

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.

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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:20-25
(Quæst. Ev. i. 40.) And if it be contended that there is a life before this life, that will prove that not only not for Judas, but for none other is it good to have been born. Can it mean, that it were better for him not to have been born to the Devil, namely, for sin? Or does it mean that it had been good for him not to have been born to Christ at his calling, that he should now become apostate?

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:20-25
(Serm. 58.3.) He shows that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:20-25
With the twelve, it is said, for Judas was personally among them, though he had ceased to be so in merit.

And it is beautifully said, When even was come, because it was in the evening that the Lamb was wont to be slain.

It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that he goeth. He says plainly, As it is written of him, for all that He suffered had been foretold by the Prophets.

Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, Good were it for that man if he had never been born.

Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 26:20-25
For this reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.

What Matthew calls 'paropsis,' Mark calls 'catinus.' The 'paropsis' is a square dish for meat, 'catinus,' an earthen vessel for containing fluids; this then might be a square earthen vessel.

This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:21
And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, one of you, so as again to give him power of repentance by concealment. And He chooses to alarm all, for the sake of saving this man. Of you, the twelve, says He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:22
From this some believe that the Lord did not eat the Pascha that year. For they say that only while standing was the Paschal lamb to be eaten. Yet Christ sat down; hence it could not have been the Pascha which He ate. But we might say that first He ate the Pascha standing, and then He sat down and gave them His own Mystery and Sacrament. For having first kept the Pascha in type, He then kept it in truth. He foretells the things that Judas would do, in order to correct him by making him ashamed of what he planned to do while they ate together, and by filling him with dread and awe as he realized that he was about to betray God Who knows the hearts of men. The other disciples were agonized, for though the conscience of each was clear, they put more trust in Christ than in themselves since He knew their hearts better than they did.
[AD 253] Origen of Alexandria on Matthew 26:23-25
According to all appearances, Jesus departed and was about to suffer on the cross. In reality, however, he both departed and remained in the world with his disciples, keeping them in the faith, for they would not have been able to abide in his faith, especially once they saw him dead, if he had not been guarding their hearts invisibly. Christ didn’t say “woe to that man by whom he is betrayed” but “woe to that man through whom he is betrayed,” showing that Judas was only the means of his betrayal, whereas the agent of his betrayal was another, that is, the devil. The woe, however, is not only for Judas but for every betrayer of Christ, for whoever betrays one of Christ’s disciples betrays Christ himself. Even though he is betrayed by the devil, nevertheless woe to those through whom his betrayal comes.

Source: COMMENTARY ON MATTHEW 83
[AD 407] John Chrysostom on Matthew 26:23
Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.
[AD 420] Jerome on Matthew 26:23-25
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.

Source: COMMENTARY ON MATTHEW 4.26.25
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:24
For when being sorrowful they began to say, Is it I, Lord? He answered and said, He that dips with me in the dish, the same shall betray me. The Son of Man goes, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born.

Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it.

But these things we ought not to pass by at random, but they should be instilled in our minds, and wrath would find no place at any time.

For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him, The Son of Man goes, as it is written of Him.

And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:25
But woe unto that man by whom the Son of Man is betrayed! It had been good for that man if he had not been born. See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, does He apply what He says, but in a disguised way again; and yet not his former senselessness only, but his subsequent shamelessness was deserving of the utmost indignation. For after this conviction he says, Is it I, Lord? Oh insensibility! He inquires, when conscious to himself of such things. For the evangelist too, marvelling at his boldness, says this. What then says the most mild and gentle Jesus? You say. And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone your way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, do you yet dare to ask? But none of these things did He say; but how? You say? fixing for us bounds and rules of long suffering.

But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if you inquire not concerning the motive, you will deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage.

What then, one may say, though Judas had not betrayed Him, would not another have betrayed Him? And what has this to do with the question? Because if Christ must needs be crucified, it must be by the means of some one, and if by some one, surely by such a person as this. But if all had been good, the dispensation in our behalf had been impeded. Not so. For the Allwise knows how He shall bring about our benefits, even had this happened. For His wisdom is rich in contrivance, and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, He declares the wretchedness of the man. But some one will say again, And if it had been good if he had never been born, wherefore did He suffer both this man, and all the wicked, to come into the world? When you ought to blame the wicked, for that having the power not to become such as they are, they have become wicked, you leave this, and busiest yourself, and art curious about the things of God; although knowing that it is not by necessity that any one is wicked.

But the good only should be born, he would say, and there were no need of hell, nor punishment, nor vengeance, nor trace of vice, but the wicked should either not be born at all, or being born should straightway depart.

First then, it were well to repeat to you the saying of the apostle, Nay but, O man, who are you that repliest against God? Shall the thing formed say to Him that formed it, Why have You made me thus?

But if you still demandest reasons, we would say this, that the good are more admired for being among the bad; because their long-suffering and great self-command is then most shown. But you take away the occasion of their wrestlings, and conflicts, by saying these things. What then, in order that these may appear good, are others punished? says he. God forbid, but for their own wickedness. For neither because they were brought into the world did they become wicked, but on account of their own wickedness; wherefore also they are punished. For how should they fail to be deserving of punishment, seeing they have so many teachers of virtue, and gain nothing therefrom. For like as the noble and good are worthy of double honor, because they both became good, and took no hurt from the wicked; so also the worthless deserve twofold punishment, both because they became wicked, when they might have become good (they show it who have become such), and because they gained nothing from the good.

But let us see what says this wretched man, when convicted by his Master. What then says he? Is it I, Rabbi? Matthew 26:25 And why did he not ask this from the beginning? He thought to escape knowledge by its being said, one of you; but when He had made him manifest, he ventured again to ask, confiding in the clemency of his Master, that He would not convict him.

O blindness! Whereunto has it led him? Such is covetousness, it renders men fools and senseless, yea reckless, and dogs instead of men, or rather even more fierce than dogs, and devils after being dogs. This man at least received unto him the devil even when plotting against him, but Jesus, even when doing him good, he betrayed, having already become a devil in will. For such does the insatiable desire of gain make men, out of their mind, frenzy-smitten, altogether given up to gain, as was the case even with Judas.

But how do Matthew and the other evangelists say, that, when he made the agreement touching the treason, then the devil seized him; but John, that after the sop Satan entered into him. John 13:27 And John himself knew this, for further back he says, The devil having now put into the heart of Judas, that he should betray Him. How then does he say, After the sop Satan entered into him? Because he enters not in suddenly, nor at once, but makes much trial first, which accordingly was done here also. For after having tried him in the beginning, and assailed him quietly, after that he saw him prepared to receive him, he thenceforth wholly breathed himself into him, and completely got the better of him.

But how, if they were eating the passover, did they eat it contrary to the law? For they should not have eaten it, sitting down to their meat. Exodus 12:11 What then can be said? That after eating it, they then sat down to the banquet.

But another evangelist says, that on that evening He not only ate the passover, but also said, With desire I have desired to eat this passover with you, Luke 22:15 that is, on that year. For what reason? Because then the salvation of the world was to be brought about, and the mysteries to be delivered, and the subjects of sorrow to be done away with by His death; so welcome was the cross to Him. But nothing softened the savage monster, nor moved, nor shamed him. He pronounced him wretched, saying, Woe to that man. He alarmed him again, saying, It were good for him if he had not been born. He put him to shame, saying, To whom I shall give a sop, when I have dipped it. And none of these things checked him, but he was seized by covetousness, as by some madness, or rather by a more grievous disease. For indeed this is the more grievous madness.

For what would the madman do like this? He poured not forth foam out of his mouth but he poured forth the murder of his Lord. He distorted not his hands, but stretched them out for the price of precious blood. Wherefore his madness was greater, because he was mad being in health.

But he does not utter do you say, sounds without meaning. And what is more without meaning than this language. What will you give me, and I will deliver Him unto you? Matthew 26:15 I will deliver, the devil spoke by that mouth. But he did not smite the ground with his feet struggling? Nay, how much better so to struggle, than thus to stand upright. But do you say, he did not cut himself with stones? Yet how much better, than to do such things as these!

Will ye, that we bring forward the possessed and the covetous, and make a comparison between the two. But let no one account what is done a reproach to himself. For we do not reproach the nature, but we lament the act. The possessed was never clad with garments, cutting himself with stones, and running, he rushes over rough paths, driven headlong of the devil. Do not these things seem to be dreadful? What then, if I shall show the covetous doing more grievous things than these to their own soul, and to such a degree more grievous, that these are considered child's play compared with those. Will you indeed shun the pest? Come then, let us see if they are in any respect in a more tolerable state than they. In none, but even in a more grievous condition; for indeed they are more objects of shame than ten thousand naked persons. For it were far better to be naked as to clothing, than being clad with the fruits of covetousness, to go about like them that celebrate the orgies for Bacchus. For like as they have on madmen's masks and clothes, so have these also. And much as the nakedness of the possessed is caused by madness, so does madness produce this clothing, and the clothing is more miserable than the nakedness.

And this I will hereby endeavor to prove. For whom should we say was more mad, among madmen themselves; one who should cut himself, or one who together with himself should hurt those who met him? It is quite clear that it is this last. The madmen then strip themselves of their clothing, but these all that meet them. But these tear their clothes to pieces. And how readily would every one of those that are injured consent that his garment should be torn, rather than be stripped of all his substance?

But those do not aim blows at the face. In the first place, the covetous do even this, and if not all, yet do all inflict by famine and penury more grievous pains on the belly.

But those bite not with the teeth. Would that it were with teeth, and not with the darts of covetousness fiercer than teeth. For their teeth are weapons and darts. For who will feel most pained, he that was bitten once, and straightway healed, or he that is for ever eaten up by the teeth of penury? For penury when involuntary is more grievous than furnace or wild beast.

But those rush not into the deserts like the possessed of devils. Would it were the deserts, and not the cities, that they overran, and so all in the cities enjoyed security. For now in this respect again, they are more intolerable than all the insane, because they do in the cities these things which the others do in the deserts, making the cities deserts, and like as in a desert, where there is none to hinder, so plundering the goods of all men.

But they do not pelt with stones them that meet them. And what is this? Of stones it were easy to beware; but of the wounds which by paper and ink they work to the wretched poor (framing writings full of blows without number), who, out of those that fall in with them, can ever easily beware?

And let us see also what they do to themselves. They walk naked up and down the city, for they have no garment of virtue. But if this does not seem to them to be a disgrace, this again is of their exceeding madness, for that they have no feeling of the unseemliness, but while they are ashamed of having their body naked, they bear about the soul naked, and glory in it. And if you wish, I will tell you also the cause of their insensibility. What then is the cause? They are naked among many that are thus naked, wherefore neither are they ashamed, like as neither are we in the baths. So that if indeed there were many clothed with virtue, then would their shame appear more. But now this above all is a worthy subject for many tears, that because the bad are many, bad things are not even esteemed as a disgrace. For besides the rest, the devil has brought about this too, not to allow them to obtain even a sense of their evil deeds, but by the multitude of them that practise wickedness, to throw a shade over their disgrace; since if it came to pass that he was in the midst of a multitude of persons practising self-restraint, such a one would see his nakedness more.

That they are more naked than the possessed is evident from these things; and that they go into the deserts, neither this again could any one gainsay. For the wide and broad way is more desert than any desert. For though it have many that journey on it, yet none from among men, but serpents, scorpions, wolves, adders, and asps. Such are they that practise wickedness. And this way is not only desert, but much more rugged than that of the mad. And this is hereby evident. For stones and ravines and crags do not so wound those that mount them, as robbery and covetousness the souls that practise them.

And that they live by the tombs, like the possessed, or rather that they themselves are tombs, is plain by this. What is a tomb? A stone having a dead body lying in it. Wherein then do these men's bodies differ from those stones? Or rather, they are more miserable even than they. For it is not a stone containing a dead body, but a body more insensible than stones, bearing about a dead soul. Wherefore one would not be wrong in calling them tombs. For so did our Lord too call the Jews, for this reason most especially; He went on at least to say, Their inward parts are full of ravening and covetousness.

Would ye that I show next, how they also cut their heads with stones? Whence then first, I pray you, will you learn this? From the things here, or from the things to come? But of the things to come they have not much regard; we must speak then of the things here. For are not anxieties more grievous than many stones, not wounding heads, but consuming a soul. For they are afraid, lest those things should justly go forth out of their house, which have come unto them unjustly; they tremble in fear of the utmost ills, are angry, are provoked, against those of their own house, against strangers; and now despondency, now fear, now wrath, comes upon them in succession, and they are as if they were crossing precipice after precipice, and they are earnestly looking day by day for what they have not yet acquired. Wherefore neither do they feel pleasure in the things they have, both by reason of not feeling confidence about the security of them, and because with their whole mind they are intent upon what they have not yet seized. And like as one continually thirsting, though he should drink up ten thousand fountains, feels not the pleasure, because he is not satisfied; so also these, so far from feeling pleasure, are even tormented, the more they heap around themselves; from their not feeling any limit to such desire.

And things here are like this; but let us speak also of the day to come. For though they give not heed, yet it is necessary for us to speak. In the day to come then, one will see everywhere such men as these undergoing punishment. For when He says, I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink; Matthew 25:42 He is punishing these; and when He says, Depart into the eternal fire prepared for the devil, He is sending there them that make a bad use of riches. And the wicked servant, who gives not to his fellow-servants the goods of his Lord, is of the number of these men, and he that buried his talent, and the five virgins.

And wherever you shall go, you will see the covetous punished. And now they will hear, There is a void between us and you; now, Depart from me into the fire that is prepared. Matthew 25:41 And now being cut asunder, they will go away, where there is gnashing of teeth, and from every place one may see them driven, and finding a place nowhere, but gathered in hell alone.

What then is the use of the right faith to us for salvation, when we hear these things? There, gnashing of teeth, and outer darkness, and the fire prepared for the devil, and to be cut asunder, and to be driven away; here, enmities, evil speakings, slanders, perils, cares, plots, to be hated of all, to be abhorred of all, even of the very persons that seem to flatter us. For as good men are admired not by the good only but even by the wicked; so bad men, not the good only, but also the worthless, hate. And in proof that this is true, I would gladly ask of the covetous, whether they do not feel painfully one toward another; and account such more their enemies than those that have done them the greatest wrong; whether they do not also accuse themselves, whether they do not account the thing an affront, if any one brings this reproach upon them. For indeed this is an extreme reproach, and a sure proof of much wickedness; for if you dost not endure to despise wealth, of what will you ever get the better? Of lust, or of the mad desire of glory, or anger, or of wrath? And how would any be persuaded of it? For as to lust, and anger, and wrath, many impute it even to the temperament of the flesh, and to this do students of medicine refer the excesses thereof; and him that is of a more hot and languid temperament, they affirm to be more lustful; but him that runs out into a drier kind of ill temperament, eager, and irritable, and wrathful. But with respect to covetousness, no one ever heard of their having said any such thing. So entirely is the pest the effect of mere remissness, and of a soul past feeling.

Therefore, I beseech you, let us give diligence to amend all such things, and to give an opposite direction to the passions that come upon us in every age. But if in every part of our life we sail past the labors of virtue, everywhere undergoing shipwrecks; when we have arrived at the harbor destitute of spiritual freight, we shall undergo extreme punishment. For our present life is an outstretched ocean. And as in the sea here, there are different bays exposed to different tempests, and the Ægean is difficult because of the winds, the Tyrrhenian strait because of the confined space, the Charybdis that is by Africa because of the shallows, the Propontis, which is without the Euxine sea, on account of its violence and currents, the parts without Cadiz because of the desolation, and tracklessness, and unexplored places therein, and other portions for other causes; so also is it in our life.

And the first sea to view is that of our childish days, having much tempestuousness, because of its folly, its facility, because it is not steadfast. Therefore also we set over it guides and teachers, by our diligence adding what is wanting to nature, even as there by the pilot's skill.

After this age succeeds the sea of the youth, where the winds are violent as in the Ægean, lust increasing upon us. And this age especially is destitute of correction; not only because he is beset more fiercely, but also because his faults are not reproved, for both teacher and guide after that withdraw. When therefore the winds blow more fiercely, and the pilot is more feeble, and there is no helper, consider the greatness of the tempest.

After this there is again another period of life, that of men, in which the cares of the household press upon us, when there is a wife, and marriage, and begetting of children, and ruling of a house, and thick falling showers of cares. Then especially both covetousness flourishes and envy.

When then we pass each part of our life with shipwrecks, how shall we suffice for the present life? How shall we escape future punishment. For when first in the earliest age we learn nothing healthful, and then in youth we do not practise sobriety, and when grown to manhood do not get the better of covetousness, coming to old age as to a hold full of bilgewater, and as having made the barque of the soul weak by all these shocks, the planks being separated, we shall arrive at that harbor, bearing much filth instead of spiritual merchandise, and to the devil we shall furnish laughter, but lamentation to ourselves, and bring upon ourselves the intolerable punishments.

That these things may not be, let us brace ourselves up on every side, and, withstanding all our passions, let us cast out the lust of wealth, that we may also attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:25
Jesus openly reproves the betrayer since he did not amend his ways when he was reproved secretly. This is why He reveals him by saying, "He that dippeth his hand with Me," so that even now he might amend his ways. But Judas was shameless and dipped his hand into Christ’s dish. Then Christ said, "The Son of Man goeth as it is written of Him," that is, even though it is preordained that Christ suffer for the salvation of the world, Judas of course is not to be honored for the part he played, but rather, woe to him! For he did not do this deed in cooperation with God’s will; instead he did it out of his own malice. For if you consider well, Christ [in His human nature] did not desire beforehand to be crucified; He shows this when He prays that the cup might be taken from Him. But since Christ [in His divine nature] knew from before all ages that because of the malice of the enemy there was no other way for man to be saved, what He had not willed beforehand became His will. By saying that it would have been better if that man had not been born, He shows that it is better not to exist than to exist in sins. Observe also the word "goeth." It shows that His dying will not be death, but instead a departure to another place.
[AD 100] Didache on Matthew 26:26-28
Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. [Matthew 7:6]

But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.

Source: The Didache, Chapters 9-10
[AD 220] Tertullian on Matthew 26:26
Then we find, too, that His body is reckoned in bread: "This is my body." And so, in petitioning for "daily bread," we ask for perpetuity in Christ, and indivisibility from His body.

Source: On Prayer
[AD 253] Origen of Alexandria on Matthew 26:26-27
The bread which God the Word revealed to be his own body is the Word of the sustainer of souls. What was set upon the table was the Word proceeding from God the Word, bread from heavenly bread, as it is written: “You have prepared a table before me in the presence of my enemies.” And the wine which God the Word revealed to be his blood is the Word filling and wondrously inebriating the hearts of all who drink it. It is the Word contained in that chalice about which it is written: “My cup overflows.” This wine is the fruit of the true vine who said, “I am the true vine.” It is blood of grapes processed in the winepress of his Passion. Likewise the bread is the Word of Christ ground from that grain of wheat which “falls into the earth” and “bears much fruit.” It was not the visible bread that he held in his hands which God the Word called his body, but it was the Word in whose sacrament the bread was to be broken. Nor was it the visible drink that he identified as his blood, but it was the Word in whose sacrament the libation was to be poured out.

Source: COMMENTARY ON MATTHEW 85
[AD 253] Origen of Alexandria on Matthew 26:26-27
If therefore we wish to receive the bread of blessing from Jesus, who is eager to give it, we should enter the city and go into the house, prepared beforehand, where Jesus kept the Passover with his disciples. We ascend to the “large, furnished upper room” where he “took the cup” from the Father and, “when he had given thanks, he gave it to them” who had gone up there with him and said, “Drink this, for this is my blood of the new covenant.” The cup was both consumed and poured out. It was consumed by the disciples. It was “poured out for the remission of sins” committed by those who drink it. If you want to know in what sense it was poured out, compare this saying with what was written [by Paul]: “God’s love has been poured into our hearts.” If the blood of the covenant was poured into our hearts for the remission of our sins, then by the pouring of that potable blood into our hearts all the sins we have committed in the past will be remitted and wiped clean. He who took the cup and said “drink this all of you” will not depart from us who drink it but will drink it with us (since he himself is in each of us), for we are unable alone or without him either to eat of the bread or to drink of the fruit of the true vine. You should not marvel that he who is himself the bread also eats the bread with us or that he who is himself the cup of the fruit of the vine also drinks it with us. This is possible because the Word of God is omnipotent and is at once the bearer of many different names, for the multitude of his virtues are innumerable, since he is himself every virtue.

Source: COMMENTARY ON MATTHEW 86
[AD 367] 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 a multitude.

Source: Catena Aurea by Aquinas
[AD 380] Apostolic Constitutions on Matthew 26:26-28
Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.

Source: Apostolic Constitutions (Book VIII), Section 2, XII
[AD 397] Ambrose of Milan on Matthew 26:26
(de Sacr. vi. 1.)d; And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption.

(de Sacr. iv. 3.) Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, (Ps. 110:4.) to Whom it is said, Thou art a Priest for ever after the order of Melchisedech; and of Whom it is here said, Jesus took bread. (John 12:24.)

(de Sacr. iv. 4.) 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 Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word.f Dost thou enquire after the manner? Learn. The course of nature is, that a man is not born but of man and woman, but by God's will Christ was born of the Holy Spirit and a Virgin.

(de Sacr. iv. 5.) Before consecration, it is bread; after Christ's words, This is my body, have been pronounced, it is Christ's Body.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:26
(Hom. lxxxii.) And this John shows when he 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 better neither by fear, kindness, nor honour. Christ hindered him not, though He knew all things, that you may learn that He omits nothing which serves for correction.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:26
Ah! How great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy table, he changed not. And this Luke shows by saying, that after this Satan entered into him, not as despising the Lord's body, but thenceforth laughing to scorn the traitor's shamelessness. For indeed his sin became greater from both causes, as well in that he came to the mysteries with such a disposition, as that having approached them, he did not become better, either from fear, or from the benefit, or from the honor. But Christ forbad him not, although He knew all things, that you might learn that He omits none of the things that pertain to correction. Wherefore both before this, and after this, He continually admonished him, and checked him, both by deeds, and by words; both by fear, and by kindness; both by threatening, and by honor. But none of these things withdrew him from that grievous pest.

Wherefore thenceforth He leaves him, and by the mysteries again reminds the disciples of His being slain, and in the midst of the meal His discourse is of the cross, by the continual repeating of the prediction, making His passion easy to receive. For if, when so many things had been done and foretold, they were troubled; if they had heard none of these things, what would they not have felt?

And as they were eating, He took bread, and broke it. Why can it have been that He ordained this sacrament then, at the time of the passover? That you might learn from everything, both that He is the lawgiver of the Old Testament, and that the things therein are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth.

But the evening is a sure sign of the fullness of times, and that the things were now come to the very end.

And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly does He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He says, Take, eat, This is my body, Which is broken for many.
[AD 407] John Chrysostom on Matthew 26:26-27
But the evening is a sure sign of the fullness of times and that the things were now come to the very end. [He took bread] and gave thanks to teach us how we ought to celebrate this sacrament and to show that he does not unwillingly come to the Passion. He is teaching us so that whatever we may suffer, we may bear it thankfully. So it is a sign of good hope. If the [Mosaic] type pointed to deliverance from bondage, how much more will the truth he embodies set free the whole world. He is being delivered up for the benefit of our whole human race. This is why he did not ordain the sacrament before this time. But from then on, when the rites of the law were no longer in effect, Jesus ordained it.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.1
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] 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, 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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.27
[AD 430] Augustine of Hippo on Matthew 26:26-28
You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord’s Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother’s lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.

Source: SERMON 227
[AD 430] Augustine of Hippo on Matthew 26:26
(Ep. 54. 7.) 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 whole Church, of receiving fasting? It has seemed good to the Holy Ghost, that for the better honour of so great a Sacrament, the Lord's Body should enter the Christian's mouth before other food. For to commend more mightily the depth of this mystery, the Saviour chose this as the last thing He would imprint on the hearts and memory of His disciples, from whom He was to depart to His Passion. But He did not direct in what order it should thenceforth be taken, that He might reserve that for the Apostles by whom He would regulate His Church.

(in Joan Tr. 26. 17. cf. Serm. 227. 1.) 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, and hallowed in His own table the mystery of our peace and unity.

(in Joan. Tr. 59.) Peter and Judas received of the same bread, but Peter to life, Judas to death.

AUGUSTINE.i And said, Take, eat; The Lord invites His servants to set before them Himself for food. But who would dare to eat his Lord? This food when eaten refreshes, but fails not; He lives after being eaten, Who rose again after being put to death. Neither when we eat Him do we divide His substance; but thus it is in this Sacrament. The faithful know how they feed on Christ's flesh, each man receives a part for himself. He is divided into parts in the Sacrament, yet He remains whole; He is all in heaven, He is all in thy heart. They are called Sacraments, because in them what is seen is one thing, what is understood is another; what is seen has a material form, what is understood has spiritual fruit.

(in Joan. Tr. 27. 11.) 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.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Matthew 26:26-27
After Judas the betrayer had gone out, the Savior revealed the saving mystery to the Eleven. Now Christ was about to be raised within a short time in order to come and appear before the Father with his own body. So that we could have his body present, he has given us his own body and blood that it might ruin the power of decay. For without the presence of Christ, salvation from death is not possible and humanity is unable to be freed from sin which dwells along with us in this life. He dwells with us in our souls through the Holy Spirit, and we become sharers in holiness, heavenly people and spiritual name bearers.

Source: FRAGMENT 290
[AD 461] Leo the Great on Matthew 26:26
(Serm. 58, 3.) 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.

Source: Catena Aurea by Aquinas
[AD 500] Desert Fathers on Matthew 26:26-28
Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, ‘Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.’ He said to them, ‘I said that.’ They begged him, saying, ‘You mustn’t say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, “This is My Body” is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.’ The hermit said, ‘Unless I can be convinced by the thing itself I will not listen to this.’ Then the monks said to him, ‘Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.’ The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, ‘O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.’ The other two brothers prayed to God and said, ‘Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.’ God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, ‘Lord, I believe that the bread is Your Body, and that the cup is Your Blood.’ At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, ‘God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.’ Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 533] Remigius of Rheims on Matthew 26:26
Fittingly also did He offer fruit of the earth, to show there by 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 the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands.

Hereby He showed 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 show that His Body was not subject to passion but of His own will, it is added, And brake.

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,

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 26:26
(non occ.) 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 pollution1; other2 Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Matthew 26:26
Non occ.: 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 Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour.
[AD 856] Rabanus Maurus on Matthew 26:26
This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.

Source: Catena Aurea by Aquinas
[AD 865] 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 made by the Lord's word, it is added, He blessed.

Source: Catena Aurea by Aquinas
[AD 1089] Lanfranc of Canterbury 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?

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 26:26
. Matthew added the words "as they were eating," to reveal the cruelty of Judas. For worse than a beast, Judas did not become more meek when he partook of the common meal. Not even when reproved did he listen, but he went so far as to taste of the Lord’s Body, and still did not repent. But some say that Christ did not give the Mysteries to the other disciples until Judas had left. So we too should do the same and withhold the Mysteries from those who are evil. When He is about to break the bread He gives thanks, teaching us also to offer the Bread with thanksgiving. At the same time He also shows by this that He gladly accepts as if it were a gift the breaking of His own Body, that is, His death, and that He is not displeased as if it were something that He is unwilling to accept, so that we too, in the same manner, might gladly accept martyrdom as a gift. By saying, "This is My Body," He shows that the bread which is sanctified on the altar is the Lord’s Body Itself, and not a symbolic type. For He did not say, "This is a type," but "This is My Body." By an ineffable action it is changed, although it may appear to us as bread. Since we are weak and could not endure to eat raw meat, much less human flesh, it appears as bread to us although it is indeed flesh.
[AD 1274] Pseudo-Dionysius the Areopagite on Matthew 26:26
(Eccl. Hier. 3. in fin.) In this is also shown, 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 He distributed, as it follows, And gave to his disciples.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:26
(non occ.) 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.

(non occ.) Thise we must understand to be wheat bread, for the Lord compared Himself to a grain of wheat, saying, Except a corn fall into the ground &c. Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But for as much as Christ up to the very last day, to use the words of Chrysostom as above, (p. 886.) showed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 26:27
We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body.

Source: A Treatise on the Soul
[AD 258] Cyprian on Matthew 26:27-29
(Ep. 63, ad Cæcil.) 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.l

Source: Catena Aurea by Aquinas
[AD 367] 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 hereafter.

Source: Catena Aurea by Aquinas
[AD 384] Ambrosiaster on Matthew 26:27-29
(in 1 Cor. 11:26.) And for this reason also do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Matthew 26:27-29
(de Sacr. iv. 5.) Before consecration, it is bread; after Christ's words, This is my body, have been pronounced, it is Christ's Body.

(de Sacr. v. 1.) 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 spear pierced Christ's side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem.m

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:27-29
He gave thanks to instruct us after what manner we ought to celebrate this mystery, and showed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. And gave it to them, saying, Drink ye all of it. That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries.

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 goats, so the New has the Lord's Blood.

And in calling it blood, He foreshows 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 shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins.

Thus saying, He shows 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 Luke relates, This do in remembrance of me. (Luke 22:19.)

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 resurrection, because He would then drink with the Apostles, that none might suppose His resurrection a phantasy. Thus when they would convince any of His resurrection, they said, We did eat and drink with him after he rose from the dead. (Acts 10:41.) This tells them that they shall see Him after He is risen, and that He will be again with them. That He says, New, is plainly to be understood, after a new manner, He no longer having a passible body, or needing food. For after His resurrection He did not eat as needing food, but to evidence the reality of the resurrection. And forasmuch as there are some heretics who use water instead of wine in the sacred mysteriesn, He shows in these words, that when He now gave them these holy mysteries, He gave them wine, and drank the like after He was risen; for He says, Of this fruit of the vine, but the vine produces wine, and not water.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 26:27-29
(Ep. 120. ad Hedib.) Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten.k

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; (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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:27-29
(Quæst. Ev. i. 43.) 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 Body in His Passion, (whence also He gave us His Blood in the sacrament of wine,) what else can we understand by the new wine than the immortality of renewed bodies. In saying, I will drink it with you, He promises to them like wise a resurrection of their bodies for the putting on of immortality. With you is not to be understood of time, but of a like renewal, as the Apostle speaks, that we are risen with Christ, the hope of the future bringing a present joy. That that which He shall drink new shall also be of this fruit of the vine, signifies that the very same bodies shall rise after the heavenly renewal, which shall now die after the earthly decay.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:27-29
The Lord having given His disciples His Body under the element of bread1, well gives the cup of His Blood to them likewise; showing what joy He has in our salvation, seeing He even shed His Blood for us.

For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.)

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.

And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by these mysteries.

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 show that the head and the members, that is, Christ and the Church, are one body; or to show that neither did Christ suffer without a love for our redemption, nor we can be saved without His Passion.

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 time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, I shall drink it new with you, i. e. I shall rejoice as with a new joy in the salvation of that people then renewed by the water of baptism.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:27-29
(non occ.) 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 showing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together with the Blood.

(non occ.) 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.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 26:28
For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh-that is, the Lord's passion.

Source: On Modesty
[AD 407] John Chrysostom on Matthew 26:28
And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, which is shed for many for the remission of sins; and He says, Do this in remembrance of me. Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, This, says He, is my blood, which is shed for the remission of sins.

But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses says, This shall be to you for an everlasting memorial, Exodus 12:14 so He too, in remembrance of me, until I come. Therefore also He says, With desire I have desired to eat this passover, Luke 22:15 that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.

And He Himself drank of it. For lest on hearing this, they should say, What then? Do we drink blood, and eat flesh? And then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? Some one may say. By no means. For on this account He said, Do this, that He might withdraw them from the other. For if this works remission of sins, as it surely does work it, the other is now superfluous.

As then in the case of the Jews, so here also He has bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? Together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?
[AD 407] John Chrysostom on Matthew 26:28
Why was this sacrament ordained at the time of the Passover? That we might learn that he is the giver of the law and that the things that are foreshadowed in the law are fulfilled in him. The Old Testament was a type of the things to come. He is the truth of those things.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.1
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.29
[AD 1107] Theophylact of Ohrid on Matthew 26:28
Just as the Old Testament had sacrificial slaughter and blood, so too the New Testament has Blood and slaying. He said, "shed for many," meaning "shed for all," for "all" are also "many." Why did He not say above, "Take, eat, all of you," but here, "Drink of it, all of you?" Some say that He said this because of Judas; for Judas took the bread and did not eat it, but hid it to show to the Jews that Jesus called bread His own Body. But Judas drank the cup, albeit unwillingly, not able to hide that at all. For this reason, then, Christ said, "Drink of it, all of you." In a more spiritual sense, some say that not all are able to approach the solid food, but only those who are more mature, while all can drink. For this reason, then, He said, "Drink of it, all of you." For all can receive the simpler teachings.
[AD 253] Origen of Alexandria on Matthew 26:29-30
After the disciples celebrated the feast with their teacher and received the bread of blessing and ate the body of the Word and drank the cup of thanksgiving, Christ taught them to sing a hymn to the Father for these gifts and to pass from one height to another height, for the faithful are never able to do anything in the valley. So they went up to “the Mount of Olives,” where each one of them, like a fruitful olive tree, was able to say, “I am like a green olive tree in the house of God.” And those who had not yet become “like a green olive tree in the house of God” but were still “like olive shoots around the table” of their spiritual father, were also able to be present on the Mount of Olives, about which Zechariah prophesied. And how fitting it was that this mount of mercy be chosen an as the place where the disciples would be forewarned of their future weakness. It is fitting because Christ did not wish upon them what he only foretold, for he was then already preparing to receive converts, not to banish defectors.

Source: COMMENTARY ON MATTHEW 86.26
[AD 407] John Chrysostom on Matthew 26:29
Do you see how much diligence has been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichæans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.

Then, when He had delivered it, He says, I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom. For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn.
[AD 407] John Chrysostom on Matthew 26:29-30
For because he had discoursed with them concerning his Passion and cross, he again introduces what he has to say about his resurrection. Here he speaks of “my Father’s kingdom,” which was his way of speaking of his own resurrection.And in what sense did he drink after he was raised again? We must answer carefully to guard against those of low mind who might suppose the resurrection was merely an appearance. The apostles understood themselves after the resurrection to have eaten and drunk with him. He said this to show them that they would see him manifestly risen and that he would be with them once more. They themselves were to be witnesses to these events, in that they both saw them and experienced them. So he says, I will not drink the fruit of this vine again with you “until that day when I drink it new with you in my Father’s kingdom.” You will see me rise again. You will bear witness to my resurrection.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.2
[AD 407] John Chrysostom on Matthew 26:29-30
But what is “new”? He will drink it new as having an immortal and incorruptible body, a spiritual body. He will not drink out of need for drink. For it is not a body that suffers or has bodily needs. It was not because he needed to eat and drink after the resurrection that he spoke in this way of that which is new but in order to give them full assurance of his resurrection.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.2
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 26:29-30
The disciples were not merely confused; rather the matter greatly disturbed them, and the knowledge of this mystery was hard to grasp. How could one be raised from the dead, or one with countless signs done on behalf of the people be handed over to death and dishonor? Yet this agrees with what the prophet said: “Strike the shepherd.” David also says to the Father, “Therefore those whom you struck, they will persecute.” However, not all this occurred at the will of the Father; he did not desire for him [the Son] to suffer, if only the Jews would have accepted him. So one cannot say he willed a murder. The Father consented with the Son’s choice to suffer this. So it is written that the Father struck “the shepherd.” He permitted him to suffer yet had the power to prevent the suffering. Something like this is at work in the passage that says Pilate was “over” Christ. “You would have no power over me if it were not given to you from above,” that is, “if the Father had not permitted me to suffer.”

Source: FRAGMENT 292
[AD 1107] Theophylact of Ohrid on Matthew 26:29
. Having tasted of the cup, He forgoes bodily drink from that time on. But He promises some new manner of tasting in the kingdom, that is, after the Resurrection. For when He rose He ate and drank in some new manner, not in need of the food of bodily taste, but rather to confirm the true and real nature of His Body. He appropriately calls His own Resurrection the "kingdom," for when He abolished death, He truly appeared as King. Or, you might understand it in this way: the new drink is the revelation of the mysteries of God, which will be revealed in the kingdom of God, that is, at the second coming. They are new, that is, of such a nature as we have not heard before. Christ is said to drink these things with us, in that He considers our benefit to be His food and drink.
[AD 253] Origen of Alexandria 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 may pass from height to height, because the believer can do nought in the valley. o[

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.

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.

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.

But you will ask, whether it were possible that Peter should not have been offended, when once the Saviour had said, All ye shall be offended in me. To which one will answer, what is foretold by Jesus must of necessity come to pass; and another will say, that He who at the prayer of Ninevites turned away the wrath He had denounced by Jonas, might also have averted Peter's offence at his entreaty. But his presumptuous confidence, prompted by zeal indeed but not a cautious zeal, became the cause not only of offence but of a thrice repeated denial. And since He confirmed it with the sanction of an oath, some one will say that it was not possible that he should not have denied Him. For Christ would have spoken falsely when he said, Verily I say unto thee, if Peter's assertion, I will not deny thee, had been true. It seems to me that the other disciples having in view not that which was first said, All ye shall be offended, but that which was said to Peter, Verily I say unto thee, &c. made a like promise with Peter because they were not comprehended in the prophecy of denial. Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. Here again Peter knows not what he says; he could not die with Him who was to die for all mankind, who were all in sin, and had need of some one to die for them, not that they should die for others.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 26:30-35
Hereby He shows that men confirmed by the powers of the Divine mysteries, are exalted to heavenly glory in a common joy and gladness.

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 he scattered abroad.

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 said unto him, Though all should be offended because of thee, yet will I never be offended.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:30
Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing.

But for what reason does He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.
[AD 407] 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 sacred mysteries; for the last prayer of the mysteries represents that hymn. He gave thanks before He delivered the holy mysteries to the disciples, that we also might give thanks; He sung a hymn after He had delivered them, that we also should do the like.

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 disciples is a demonstration of Christ's death against those who are infected with the heresy of Marcion. If the had been neither bound nor crucified, whence arose the terror of Peter and the rest?

He produces this prophecy to teach them to attend to the things that are written, and to show that His crucifixion was according to the counsel of God, and (as He does throughout) that He was not a stranger to the Old Testament, but that it prophesied of Him. But He did not suffer them to continue in sorrow, but announces glad tidings, saying, When I am risen again, I will go before you into Galilee. After His resurrection He does not appear to them immediately from heaven, nor depart into any far country, but in the very same nation in which He was crucified, almost in the very place, giving them thereby assurance, that He who was crucified was the same as He who rose again, thereby to cheer their cast-down countenances. He fixes upon Galilee, that, being delivered from fear of the Jews, they might believe what He spoke to them.

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 thou wert not conscious of such a thought; now when He openly affirms, All ye shall be offended, you deny it. But because when he was relieved of the anxiety he had concerning the betrayal, he grew confident concerning the rest, he therefore says thus, I will never be offended.

[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. And so to deliver him from such passions, Christ withdrew His aid from him. Moreover observe how after the resurrection, taught by his fall he speaks to Christ more humbly, and does not any more resist His words. All this his fall wrought for him; for before he had attributed all to himself, when he ought rather to have said, I will not deny Thee if Thou succour me with Thy aid. But afterwards he shows that every thing is to be ascribed to God; Why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk?]q (Act 3:12.) Hence then we learn the great doctrine, that man's wish is not enough, unless he enjoys Divine support.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] 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 of the true light.

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.

It is not wilfulness, not falsehood, but the Apostle's faith, and ardent attachment towards the Lord his Saviour.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:30-35
(de Cons. Ev. iii. 4.) 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 with or for the Lord. Some would oblige us to understand that he thrice expressed his confidence, and the Lord thrice answered him that he would deny Him thrice before cock-crowing; as after His resurrection He thrice asked him if he loved Him, and as often gave him command to feed His sheep. For what in language or matter has Matthew like the expressions of Peter in either Luke or John? Mark indeed relates it in nearly the same words as Matthew, only marking more precisely in the Lord's words the manner in which it should fall in, Verily I say unto thee, that this day, in the night, before the cock crow twice, thou shalt deny me thrice. (Mark 14:30.) Whence some inattentive persons think that there is a discrepancy between Mark and the rest. For the sum of Peter's denials is three; if the first then had been after the first cock crowing, the other three Evangelists must be wrong when they make the Lord say that Peter should deny Him before the cock crow. But, on the other hand, if he had made all three denials before the cock began to crow, it would be superfluous in Mark to say, Before the cock crow twice. Forasmuch as this threefold denial was begun before the first cockcrow, the three Evangelists have marked, not when it was to be concluded, but how often it was to happen, and when to begin, that is, before cock-crow. Though indeed if we understand it of Peter's heart we may well say, that the whole denial was complete before the first cock-crow, seeing that "before that his mind was seized with that great fear which wrought upon him to the third denial. Much less therefore ought it to disquiet us, how the three-fold denial in three distinct speeches was begun, but not finished before cockcrow. Just as though one should say, Before cock-crow you will write me a letter, in which you will revile me three times; if the letter were begun before any cock-crow, but not finished till after the first, we should not therefore say that the prediction was false.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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 weakness of our flesh. Peter seems culpable, first, because he contradicted the Lord's words; secondly, because he set himself before the rest; and thirdly, because he attributed every thing to himself as though he had power to persevere strenuously. His fall then was permitted to heal this in him; not that he was driven to deny, but left to himself, and so convinced of the frailty of his human nature.p

Source: Catena Aurea by Aquinas
[AD 735] Bede on Matthew 26:30-35
(in Luc. 22:39.) Beautifully after the disciples have been filled with the Sacraments of His Body and Blood, and, commended to the Father in a hymn of pious intercession, does He lead them into the mount of Olives; thus by type teaching us how we ought, by the working of His Sacraments, and the aid of His intercession, mount up to the higher gifts of the virtues and the graces of the Holy Spirit, with which we are anointed in our hearts.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 26:30-35
This hymn may be that thanksgiving which in John, (c. 17.) 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 Psalm speaks, The poor shall eat and be filled, they shall praise the Lord.] (Ps. 22:26.)

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 like manner in the warmth of their zeal, valued not the infliction of death, but human presumption is vain without Divine aid.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 26:30
They sang a hymn of praise when they had eaten, so that we might learn to do the same as well. Jesus went to the Mount of Olives and not to any other place, lest He appear to be fleeing. For it was not to some unknown place that He went, but to a place very well known to the Jews. At the same time, He departed from that bloodthirsty city, abandoning it so that He might be pursued, and might later reprove them for coming after Him even as He was retreating from them.
[AD 1274] Glossa Ordinaria on Matthew 26:30-35
(non occ.) 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.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:31
They didn’t fall away in the daytime but at night, and it was on the night in which Jesus was betrayed. Peter also denied Christ at night, not during the day. Moreover, it was still in the middle of the night, since the cock had not yet crowed. Anyone who questions how the disciples could have fallen away after seeing such great signs and wonders and after hearing words of equal power (for the signs and wonders were performed by his words) should realize that Christ wanted to demonstrate through this warning that just as “no one can say that Jesus is Lord except by the Holy Spirit,” so also no one is able to keep from falling away except by the Holy Spirit. When what Jesus had foretold came to pass, “You will all fall away from me this night,” it was still true that “the Holy Spirit had not yet been given because Jesus had not yet been glorified.” If we … who have already professed Jesus to be Lord by the Holy Spirit (for “all who are led by the Spirit of God are sons of God”), then fall away or deny him, we will not have an excuse like those who fell away or denied him without the Holy Spirit.

Source: COMMENTARY ON MATTHEW 87.4
[AD 407] John Chrysostom on Matthew 26:31
After this He mentions also a prophecy at once persuading them ever to give heed to the things that are written, and at same time making it plain that He was crucified, according to God's purpose; and by everything showing He was no alien from the old covenant, nor from the God preached therein, but that what is done is a dispensation, and that the prophets all proclaimed all things beforehand from the beginning that are comprised in the matter, so that they be quite confident about the better things also.

And He teaches us to know what the disciples were before the crucifixion, what after the crucifixion. For indeed they who, when He was crucified, were not able so much as to stand their ground, these after His death were mighty, and stronger than adamant.

And this self-same thing is a demonstration of His death, the fright and cowardice, I mean, of His disciples. For if when so many things have been both done and said, still some are shameless, and say that He was not crucified; if none of these things had come to pass, to what pitch of wickedness would they not have proceeded? So for this reason, not by His own sufferings only, but by what took place with respect to the disciples, He confirms the word concerning His death, and by the mysteries also, in every way confounding those that are diseased with the pest of Marcion. For this reason He suffers even the chief apostle to deny Him. But if He was not bound nor crucified, whence sprung the fear to Peter, and to the rest of the apostles.
[AD 407] John Chrysostom on Matthew 26:31
Then he said to them, “You will all fall away because of me.” After this he mentions a prophecy: “For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ” He was urging them to be attentive to what has been prophetically predicted of his death and resurrection, and at the same time he wanted to make it plain that he was indeed crucified according to God’s purpose. All of this was to show that he was no alien from the old covenant or from the God who preached it. What was done in the Old Testament was a dispensation. All the prophets proclaimed all things beforehand from the beginning that are included in this salvation event. All this was to increase faith.And he teaches us to know what the disciples were before the crucifixion and what they did after the crucifixion. For indeed they who were not able so much as to stand their ground when he was crucified, after his death became mighty and stronger than adamant.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.2
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.31
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:32
He suffers them not however, on the other hand, to wait until the sorrows, but what says He? But after I am risen again, I will go before you into Galilee. For not from Heaven does He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He that was crucified was the very same that rose again, and in this way to comfort them more abundantly when in sorrow. Therefore also He said in Galilee, that being freed from the fears of the Jews they might believe His saying. For which cause indeed He appeared there.
[AD 407] John Chrysostom on Matthew 26:32
He does not permit them to become sorrowful but immediately says, “But after I am risen again, I will go before you into Galilee.” For he does not immediately appear from heaven on a single occasion and then depart to a distant country. Rather, he promises to come in resurrected form to the same nation in which he had also been crucified, and nearly to the same place. All this was to give complete assurance that he had indeed been crucified and that he indeed rose again, thereby to comfort them more abundantly when in sorrow. Therefore also he specified “to Galilee,” in order that being freed from the fears of the Jews they might believe his saying. This is why he indeed appeared there.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.2
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 444] Cyril of Alexandria on Matthew 26:32
He did not leave the disciples with sad expressions but proclaimed the resurrection to them ahead of time, freeing them from grief, and he promised to go ahead of them into Galilee. In this way he shows that he is about to desert the Jews and go to the Gentiles.

Source: FRAGMENT 293
[AD 1107] Theophylact of Ohrid on Matthew 26:32
. As God He foretells what will be. To avoid offending them by seeming to accuse them, He says, "It is written, I will smite the shepherd, and the sheep shall be scattered abroad" (Zechariah 13:7), thus implying, It is I Who have held you together and My departure from you will scatter you. The Father is said to "smite" the Son, in that the Jews crucified the Lord in accordance with the Father’s plan of salvation, hence, with His consent. It is said that the Father smote, because He was able to prevent it, yet did not. Then Jesus takes away their grief by announcing to them the good tidings, saying, "I shall rise and go before you, that is, precede you, into Galilee." By this He shows that He will leave Jerusalem and go to the Gentiles, for Gentiles dwelt in Galilee.
[AD 253] Origen of Alexandria on Matthew 26:33-35
The other disciples only fell away from Jesus, but Peter, who thought that he could begin with deceit and end up with the truth, both fell away from Jesus and also denied him because of the audacious promise he made that he would never fall away.It was not only out of carelessness but almost also out of wickedness that he said, “Even if all fall away because of you, I will not fall away.” He made a rash promise because he did not know the deceitfulness of human nature. This is why Peter didn’t simply fall away from Jesus or even deny him once but abandoned him so completely that he denied him three times.

Source: COMMENTARY ON MATTHEW 88
[AD 253] Origen of Alexandria on Matthew 26:33-35
It seems to me that Jesus’ other disciples had the foresight and wisdom (when it was first said “you will fall away because of me tonight”) not to profess that they would never fall away, for they saw the truth of Jesus’ prediction. But because only to Peter alone was it said, “Truly I tell you, before the cock crows you will deny me three times,” they eventually promised along with Peter, “Even if we have to die with you, we will not deny you.” The difference between Peter and the other disciples is this: Peter did not acquiesce even after Jesus prophesied that he would deny him three times before the cock crowed. The others, however, who were not included in this prophecy or in things said only to Peter, responded with a promise which did not seek to make a liar out of the Lord, as Peter’s promise did.

Source: COMMENTARY ON MATTHEW 88
[AD 407] John Chrysostom on Matthew 26:33-35
Peter then spoke confidently and lifted himself up over the rest, saying, “Though they all fall away because of you, I will never fall away.” It may be that in some degree his bravado sprang from jealousy. For at supper they were all talking about which one of them was the greater. This passion for recognition was still troubling them. Therefore Jesus resisted Peter, not compelling him to a future denial—God forbid! But he left him destitute of his help, convicting human nature.

Source: THE GOSPEL OF MATTHEW, HOMILY 82.3
[AD 407] John Chrysostom on Matthew 26:33
What do you say, O Peter? The prophet said, The sheep shall be scattered; Christ has confirmed the saying, and do you say, No? Is not what passed before enough, when Thou said, Far be it from You, Matthew 16:22 and your mouth was stopped? For this then He suffers him to fall, teaching him thereby to believe Christ in all things, and to account His declaration more trustworthy than one's own conscience. And the rest too reaped no small benefit from his denial, having come to know man's weakness, and God?' s truth. For when He foretells anything, we must no longer be subtle, nor lift up ourselves above the common sort. For, your rejoicing, it is said, you shall have in yourself, and not in another. For where he should have prayed, and have said, Help us, that we be not cut off, he is confident in himself, and says, Though all men should be offended in You, yet will I never; though all should undergo this, I shall not undergo it, which led him on little by little to self-confidence. Christ then, out of a desire to put down this, permitted his denial. For since he neither submitted to Him nor the prophet (and yet for this intent He brought in the prophet besides, that they may not gainsay), but nevertheless since he submitted not to His words, he is instructed by deeds.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:34
For in proof that for this intent He permitted it, that He might amend this in him, hear what He says, I have prayed for you, that your faith fail not. For this He said sharply reproving him, and showing that his fall was more grievous than the rest, and needed more help. For the matters of blame were two; both that he gainsaid; and, that he set himself before the other; or rather a third too, namely, that he attributed all to himself.

To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, Simon, says He, Simon, behold Satan has desired to have you that he may sift you as wheat; that is, that he may trouble, confound, tempt you; but I have prayed for you, that your faith fail not.

And why, if Satan desired all, did He not say concerning all, I have prayed for you? Is it not quite plain that it is this, which I have mentioned before, that it is as reproving him, and showing that his fall was more grievous than the rest, that He directs His words to him?

And wherefore said He not, But I did not suffer it, rather than, I have prayed? He speaks from this time lowly things, on His way to His passion, that He may show His humanity. For He that has built His church upon Peter's confession, and has so fortified it, that ten thousand dangers and deaths are not to prevail over it; He that has given him the keys of Heaven, and has put him in possession of so much authority, and in no manner needed a prayer for these ends (for neither did He say, I have prayed, but with His own authority, I will build my church, and I will give you the keys of Heaven), how should He need to pray, that He might brace up the shaken soul of a single man? Wherefore then did He speak in this way? For the cause which I mentioned, and because of their weakness, for they had not as yet the becoming view of Him.

How then was it that He denied? He said not, that you may not deny, but that your faith fail not, that you perish not utterly. For this came from His care.

For indeed fear had driven out all else, for it was beyond measure, and it became beyond measure, since God had to an exceeding degree deprived him of His help, and He did exceedingly deprive him thereof, because there was to an exceeding degree in him the passion of self-will and contradiction. In order then that He might pluck it up by the roots, therefore He suffered the terror to overtake him.

For in proof that this passion was grievous in him, he was not content with his former words, gainsaying both prophet and Christ, but also after these things when Christ had said unto him, Verily I say unto you, that this night, before the cock crow, you shall deny me thrice, he replies, Though I should die with You, I will not deny You in any wise. And Luke signifies moreover, that the more Christ warned him, so much the more did Peter exceedingly oppose Him.

What mean these things, O Peter? When He was saying, One of you shall betray me, you feared lest you should be the traitor, and constrained the disciple to ask, although conscious to yourself of no such thing; but now, when He is plainly crying out, and saying, All shall be offended, are you gainsaying it, and not once only, but twice and often? For this is what Luke says.

Whence then did this come to him? From much love, from much pleasure. I mean, that after that he was delivered from that distressing fear about the betrayal, and knew the traitor, he then spoke confidently, and lifted himself up over the rest, saying, Though all men shall be offended, yet will I not be offended. And in some degree too his conduct sprung from jealousy, for at supper they reasoned which of them is the greater, Luke 22:24 to such a degree did this passion trouble them. Therefore He checked him, not compelling him to the denial, God forbid! But leaving him destitute of His help, and convicting human nature.

See at any rate after these things how he was subdued. For after the resurrection, when he had said, And what shall this man do? John 21:21 and was silenced, he ventured no more to gainsay as here, but held his peace. Again, towards the assumption, when he heard, It is not for you to know times or seasons, Acts 1:7 again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, What God has cleansed, call not thou common, Acts 10:15 even though he knew not for the time what the saying could be, he is quiet, and strives not.

All these things did that fall effect, and whereas before that he attributes all to himself, saying, Though all men shall be offended, yet will I not be offended; and, If I should die, I will not deny You (when he should have said, If I receive the assistance from You)—yet after these things altogether the contrary, Why do ye give heed to us, as though by our own power or holiness we had made him to walk?

Hence we learn a great doctrine, that a man's willingness is not sufficient, unless any one receive the succor from above; and that again we shall gain nothing by the succor from above, if there be not a willingness. And both these things do Judas and Peter show; for the one, though he had received much help, was profited nothing, because he was not willing, neither contributed his part; but this one, though he was ready in mind, because he received no assistance, fell. For indeed of these two things is virtue's web woven.

Wherefore I entreat you neither (when you have cast all upon God) to sleep yourselves, nor, when laboring earnestly, to think to accomplish all by your own toils. For neither is it God's will that we should be supine ourselves, therefore He works it not all Himself; nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us. Therefore He suffered even the chief apostle to fall, both rendering him more humbled in mind, and training him thenceforth to greater love. For to whom more is forgiven, it is said, he loves more. Luke 7:47

Let us then in everything believe God, and gainsay Him in nothing, though what is said seem to be contrary to our thoughts and senses, but let His word be of higher authority than both reasonings and sight. Thus let us do in the mysteries also, not looking at the things set before us, but keeping in mind His sayings.

For His word cannot deceive, but our senses are easily beguiled. That has never failed, but this in most things goes wrong. Since then the word says, This is my body, let us both be persuaded and believe, and look at it with the eyes of the mind.

For Christ has given nothing sensible, but though in things sensible yet all to be perceived by the mind. So also in baptism, the gift is bestowed by a sensible thing, that is, by water; but that which is done is perceived by the mind, the birth, I mean, and the renewal. For if you had been incorporeal, He would have delivered you the incorporeal gifts bare; but because the soul has been locked up in a body, He delivers you the things that the mind perceives, in things sensible.

How many now say, I would wish to see His form, the mark, His clothes, His shoes. Lo! You see Him, Thou touchest Him, you eat Him. And thou indeed desirest to see His clothes, but He gives Himself to you not to see only, but also to touch and eat and receive within you.

Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all aroused. For if Jews standing, and having on their shoes and their staves in their hands, ate with haste, much more ought thou to be watchful. For they indeed were to go forth to Palestine, wherefore also they had the garb of pilgrims, but you are about to remove unto Heaven.

Wherefore it is needful in all respects to be vigilant, for indeed no small punishment is appointed to them that partake unworthily.

Consider how indignant you are against the traitor, against them that crucified Him. Look therefore, lest you also yourself become guilty of the body and blood of Christ. They slaughtered the all-holy body, but you receive it in a filthy soul after such great benefits. For neither was it enough for Him to be made man, to be smitten and slaughtered, but He also commingles Himself with us, and not by faith only, but also in very deed makes us His body. What then ought not he to exceed in purity that has the benefit of this sacrifice, than what sunbeam should not that hand be more pure which is to sever this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened by that most awful blood? Consider with what sort of honor you were honored, of what sort of table you are partaking. That which when angels behold, they tremble, and dare not so much as look up at it without awe on account of the brightness that comes thence, with this we are fed, with this we are commingled, and we are made one body and one flesh with Christ. Who shall declare the mighty works of the Lord, and cause all His praises to be heard? What shepherd feeds his sheep with his own limbs? And why do I say, shepherd? There are often mothers that after the travail of birth send out their children to other women as nurses; but He endures not to do this, but Himself feeds us with His own blood, and by all means entwines us with Himself.

Mark it, He was born of our substance. But, you say, this is nothing to all men; though it does concern all. For if He came unto our nature, it is quite plain that it was to all; but if to all, then to each one. And how was it, you say, that all did not reap the profit therefrom. This was not of His doing, whose choice it was to do this in behalf of all, but the fault of them that were not willing. With each one of the faithful does He mingle Himself in the mysteries, and whom He begot, He nourishes by Himself, and puts not out to another; by this also persuading you again, that He had taken your flesh. Let us not then be remiss, having been counted worthy of so much both of love and honor. See ye not the infants with how much eagerness they lay hold of the breast? With what earnest desire they fix their lips upon the nipple? With the like let us also approach this table, and the nipple of the spiritual cup. Or rather, with much more eagerness let us, as infants at the breast, draw out the grace of the spirit, let it be our one sorrow, not to partake of this food. The works set before us are not of man's power. He that then did these things at that supper, this same now also works them. We occupy the place of servants. He who sanctifies and changes them is the same. Let then no Judas be present, no covetous man. If any one be not a disciple, let him withdraw, the table receives not such. For I keep the passover, He says, with my disciples. Matthew 26:18

This table is the same as that, and has nothing less. For it is not so that Christ wrought that, and man this, but He does this too. This is that upper chamber, where they were then; and hence they went forth unto the mount of Olives.

Let us also go out unto the hands of the poor, for this spot is the mount of Olives. For the multitude of the poor are olive-trees planted in the house of God, dropping the oil, which is profitable for us there, which the five virgins had, and the others that had not received perished thereby. Having received this, let us enter in that with bright lamps we may meet the bridegroom; having received this, let us go forth hence.

Let no inhuman person be present, no one that is cruel and merciless, no one at all that is unclean.

These things I say to you that receive, and to you that minister. For it is necessary to address myself to you also, that you may with much care distribute the gifts there. There is no small punishment for you, if being conscious of any wickedness in any man, you allow him to partake of this table. His blood shall be required at your hands. Ezekiel 33:8 Though any one be a general, though a deputy, though it be he himself who is invested with the diadem, and come unworthily, forbid him, the authority you have is greater than his. You, if you were entrusted to keep a spring of water clean for a flock, and then were to see a sheep having much mire on its mouth, you would not suffer it to stoop down unto it and foul the stream: but now being entrusted with a spring not of water, but of blood and of spirit, if you see any having on them sin, which is more grievous than earth and mire, coming unto it, are you not displeased? Do you not drive them off? And what excuse can you have?

For this end God has honored you with this honor, that you should discern these things. This is your office, this your safety, this your whole crown, not that you should go about clothed in a white and shining vestment.

And whence know I, you may say, this person, and that person? I speak not of the unknown, but of the notorious.

Shall I say something more fearful. It is not so grievous a thing for the energumens to be within, as for such as these, whom Paul affirms to trample Christ under foot, and to account the blood of the covenant unclean, and to do despite to the grace of the Spirit. For he that has fallen into sin and draws near, is worse than one possessed with a devil. For they, because they are possessed are not punished, but those, when they draw near unworthily, are delivered over to undying punishment. Let us not therefore drive away these only, but all without exception, whomsoever we may see coming unworthily.

Let no one communicate who is not of the disciples. Let no Judas receive, lest he suffer the fate of Judas. This multitude also is Christ's body. Take heed, therefore, you that ministerest at the mysteries, lest you provoke the Lord, not purging this body. Give not a sword instead of meat.

Nay, though it be from ignorance that he come to communicate, forbid him, be not afraid. Fear God, not man. If you should fear man, you will be laughed to scorn even by him, but if God, you will be an object of respect even to men.

But if you dare not to do it yourself, bring him to me; I will not allow any to dare do these things. I would give up my life rather than impart of the Lord's blood to the unworthy; and will shed my own blood rather than impart of such awful blood contrary to what is meet.

But if any has not known the bad man, after much inquiry, it is no blame. For these things have been said about the open sinners. For if we amend these, God will speedily discover to us the unknown also; but if we let these alone, wherefore should He then make manifest those that are hidden.

But these things I say, not that we repel them only, nor cut them off, but in order that we may amend them, and bring them back, that we may take care of them. For thus shall we both have God propitious, and shall find many to receive worthily; and for our own diligence, and for our care for others, receive great reward; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:34
. With great audacity Peter alone promises not to stumble. Therefore Christ permitted him to fall in order to convince him not to be confident in himself but in God, and also to value Christ’s words as more trustworthy than his own knowledge of himself. Because Peter’s words "though all men shall stumble and fall" were full of arrogance, Christ shows him to be a braggart who did not know his own weakness. The Lord then foretells to him both the hour, that it will be "this night" and "before the cock crows," and also the number of the denials, that he will deny Him three times.
[AD 856] Rabanus Maurus on Matthew 26:35
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 Psalm speaks, “The poor shall eat and be filled, they shall praise the Lord.” Ps 22:26].
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 like manner in the warmth of their zeal, valued not the infliction of death, but human presumptionis vain without Divine aid.
[AD 253] Origen of Alexandria 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.

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 sorrow, whose beginnings only are in me. Tarry ye here, and watch with me; as much as to say, The rest I bade sit yonder as weak, removing them from this struggle; but you I have brought hither as being stronger, that ye may toil with me in watching and prayer. But abide you here, that every man may stay in his own rank and station; since all grace, however great, has its superior.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:36
Jesus brought his disciples from the upper room to a garden which was called Gethsemane because, after he was betrayed, he did not want to be arrested in the same place where he and his disciples had eaten the Passover. Even before he was betrayed, however, he thought it fitting to choose to pray in places devoted purely to prayer, for he knew that some locations are holier than others, as it is written: “The place where you are standing is holy ground.”

Source: COMMENTARY ON MATTHEW 89.3
[AD 367] 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 infinite substance, but produced out of nothing by Him who created all things; and that hence He was liable to anguish of grief, and fear of death. And He who can fear death can also die; and He who can die, though He shall exist after death, yet is not eternal through Him who begot Him in past time. Had these faith to receive the Gospels, they would know that the Word was in the beginning God, and from the beginning with God, and that the eternity of Him who begets and Him who is begotten is one and the same. But if the assumption of flesh infected with its natural infirmity the virtue of that incorruptible substance, so that it became subject to pain, and shrinking from death, it would also become thereby liable to corruption, and thus its immortality being changed into fear, that which is in it is capable of at some time ceasing to be. But God ever is without measure of time, and such as He is, He continues to be eternally. Nothing then in God can die, nor can God have any fear springing out of Himself.

(de Trin. x. 10.) 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 Apostles all fear of death, and exhorted them to the glory of martyrdom? How can we suppose Him to have felt pain and grief in the sacrament of death, who rewards with life those who die for Him? And what pangs of death could He fear, who came to death of the free choice of His own power? And if His Passion was to do Him honour, how could the fear of His Passion make Him sorrowful?

(in loc.) 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 and John, He began to be sorrowful. Therefore He was not sorrowful till He took them, but all His fear began after He had taken them; so that His agony was not for Himself, but for them whom He had taken.

Source: Catena Aurea by Aquinas
[AD 397] Ambrose of Milan on Matthew 26:36-38
(ill. Luc. 22:43.) 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:36-38
[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. And so to deliver him from such passions, Christ withdrew His aid from him. Moreover observe how after the resurrection, taught by his fall he speaks to Christ more humbly, and does not any more resist His words. All this his fall wrought for him; for before he had attributed all to himself, when he ought rather to have said, I will not deny Thee if Thou succour me with Thy aid. But afterwards he shows that every thing is to be ascribed to God; Why look ye so earnestly upon us, as though by our own power and holiness we had made this man to walk?]q (Act 3:12.) Hence then we learn the great doctrine, that man's wish is not enough, unless he enjoys Divine support.

(Hom. Ixxxiii.) 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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:36
Because they clung to Him inseparably, therefore He says, Tarry ye here, while I go away and pray. For it was usual with Him to pray apart from them. And this He did teaching us in our prayers, to prepare silence for ourselves and great retirement.
[AD 420] 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.

(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;s for it is one thing to be sorrowful, and another to be very sorrowful.

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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.37
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:36-38
(Lib. 83. Quæst. q. 80.) 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 supposed to have taken place without a body, and not even the maddest will say that these things are to be understood figuratively, when they are told by men who wrote what they remembered to have happened. These then are witnesses that He had a body, as those affections which cannot be without mind prove Him to have had a mind, and which we read in the accounts of the same Evangelists, that Jesus wondered, was angry, was sorrowful.

(de. Civ. Dei, xiv. 9.) 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 assurance to the dispensation. We indeed have these passions by reason of the weakness of our human nature; not so the Lord Jesus, whose weakness was of power.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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 to a garden called Gethsemane.

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 ease, but they would be grievously troubled that they should have denied Him. In what fashion He went forward it describes, And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and very heavy; the same to whom He had shown His glory in the mount.

By this place are overthrown the Manichæans, 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 soul1

Source: Catena Aurea by Aquinas
[AD 749] John Damascene on Matthew 26:36-38
(de. Fid. Orth. iii. 24.) 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 hypostatically to God the Word. Neither could He need to ask of God things fitting, for the One Christ is both God and Man. But giving in Himself a pattern to us, He taught us to ask of God, and to lift up our minds to Him. As He took on Him our passions, that by triumphing over them Himself, He might give us also the victory over them, so now He prays to open to us the way to that lifting up to God, to fulfil for us all righteousness, to reconcile His Father to us, to pay honour to Him as the First Cause, and to show that He is not against God.

(Fid. Orth. iii. 23.) 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, through which He desired food, drink, and sleep, by which life is supported, and naturally used them, and contrariwise shunned the things that are destructive of life. Hence in the season of His Passion which He endured voluntarily, He had the natural fear and sorrow for death. For there is a natural fear wherewith the soul shrinks from separation from the body, by reason of that close sympathy implanted from the first by the Maker of all things.

(Fid. Orth. iii. 20.) 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 in Him precede the will. For in Christ nothing befel of compulsion, but all was voluntary; with His will He hungered, with His will He feared, or was sorrowful. Here His sorrow is declared, Then saith he unto them, My soul is sorrowful even unto death.

Source: Catena Aurea by Aquinas
[AD 856] 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 mount Olivet, where is a garden, and a Church now builtr

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, does He pray in the 'valley of fatness,' showing that through the valley of humility, and the richness of charity, He took upon Him death for our sakes. The practical instruction which we may also learn from this is, that we should not suffer our heart to dry up from the richness of charity.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 26:36
Wanting to show that he had genuine love, Peter contradicted the Saviour. He had earlier been freed of the fear that he himself might be the betrayer, and now Peter, with great love but also out of a desire for honor, began to rise up against the others and even to oppose Christ. But equally the other disciples, before they had experienced the trials, in ignorance made promises that they would not be able to keep. Jesus went away to pray in private, for prayer requires quiet and solitude.
[AD 367] Hilary of Poitiers on Matthew 26:37
When we read that the Lord was sad, we must examine everything that was said to find out why he was sad. He previously warned that they would all fall away. Brimming with confidence, Peter responded that even though all the others might be alarmed, he would not be moved—he who the Lord predicted would deny knowing him three times. In fact, Peter and all the other disciples promised that even in the face of death they would not deny him. He then proceeded on and ordered his disciples to sit down while he prayed. Having brought with him Peter, James and John, he began to grieve. Before he brought them along with him, he did not feel sad. It was only after they had accompanied him that he grew exceedingly sad. His sadness thus arose not from himself but from those whom he had taken with him. It must be realized that the Son of man brought with him none but those whom he showed that he would come into his kingdom at that time when, in the presence of Moses and Elijah on the mountain, he was surrounded by all the splendor of his eternal glory. But the reason for bringing them with him both then and now was the same.

Source: Commentary on Matthew 31.4
[AD 407] John Chrysostom on Matthew 26:37
His disciples were clinging to him inseparably. So he said to his disciples, “Sit here, while I go over there and pray.” For it was usual with him to pray apart from them. He did this to teach us how to pray, how to use silence and solitude to pray for great matters. And taking with him the three, he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” Why does he not take all of them with him? That they might not be more sorrowful. He took only those who had been spectators of his glory.

Source: THE GOSPEL OF MATTHEW, HOMILY 83.1
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 220] Tertullian on Matthew 26:38
"My soul," says He, "is exceeding sorrowful, even unto death; " and "the bread that I will give is my flesh, (which I will give) for the life of the world.

Source: On the Flesh of Christ
[AD 220] Tertullian on Matthew 26:38
For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down-even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him "a soul that was trembling even unto death," but which did not fall through death, because even the Scripture informs us that "He spoke of His body.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on Matthew 26:38
He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so: that is, He wanted to fulfil His ministry of teaching; and when it was finished, I do not say He stood firm, but He had no desire even to get from His Father the aid of hosts of angels: finding fault, too, with Peter's sword. He likewise acknowledged, it is true, that His "soul was troubled, even unto death," and the flesh weak; with the design, (however,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit.

Source: On Flight in Persecution
[AD 253] Origen of Alexandria on Matthew 26:38
“Stay here and keep watch with me.” It is as though Jesus had said, “Although I told the other disciples to ‘sit here while I go and pray’ but brought you three along with me, I don’t want you to come any further, for you are not yet able. So, stay here keeping watch as I keep watch, knowing that the others were commanded to sit over there because they are weaker and need to be protected from this agony. [But] I have brought you who are stronger with me to labor with me in watching and praying. Nevertheless, you remain here, that each one stand firm in the state of his calling,for every grace (however great it may be) has a superior.” What Jesus meant when he said “remain here” is explained by what was said next: “going a little farther, he fell on his face.” Therefore let us remain where Jesus commanded us to remain, as the apostle also admonished: “Everyone should remain in the state in which he was called.” And let us do everything in our power to keep watch with him who “neither slumbers nor sleeps, who keeps Israel.”

Source: COMMENTARY ON MATTHEW 91.19
[AD 367] Hilary of Poitiers on Matthew 26:38
Then he said, “My soul is sad, even to death.” Did he say, My soul is sad because of death? Certainly not. For if death were the reason for his fear, he certainly ought to have said so. But the reason for his fear lies elsewhere. Actually we have no indication, since the reason for what begins in another person may differ from what it is at the end. He had just said before, “You will all fall away this night because of me.” He knew that they would be frightened, that they would run away and deny knowing him. And since blasphemy against the Holy Spirit is forgiven neither here nor in eternity, he feared they might deny that he is God, once they looked upon him beaten and spat upon and crucified. This was the reason that prompted Peter, who, in betraying Christ, denied him in this way: “I do not know the man,” for anything said against the Son of man will be forgiven. Christ is therefore sad even to death. So it is not death itself but the process of death that is feared, for after his death the faith of the believers would be strengthened by the power of the resurrection.

Source: Commentary on Matthew 31.5
[AD 407] John Chrysostom on Matthew 26:38
And He takes with Him the three, and says unto them, my soul is exceeding sorrowful, even unto death. Wherefore does He not take all with Him? That they might not be cast down; but these He takes that had been spectators of His glory.
[AD 407] John Chrysostom on Matthew 26:38
Hom. lxxxiii: 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.
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.37
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 856] Rabanus Maurus on Matthew 26:38
Luke says, “To the mount of Olives,” .
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, does He pray in the ‘valley of fatness’ showing that through the valley of humility, and the richness of charity, He took upon Him death for our sakes. The practical instruction which we may also learn from this is, that we should not suffer our heart to dry up from the richness of charity.
[AD 220] Tertullian on Matthew 26:39
And for this reason He puts first "the willing spirit," that, looking to the natures respectively of both the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,-the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit. He also asked of His Father, that if it might be, the cup of suffering should pass from Him. So ask you the like favour; but as He did, holding your position,-merely offering supplication, and adding, too, the other words: "but not what I will, but what Thou wilt.

Source: On Flight in Persecution
[AD 253] Origen of Alexandria 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 promising, but careful in prayer. And therefore, He went forward a little, not to go far from them, but that He might be near them in His prayer. Also, He who had said above, Learn of me, for I am meek and lowly in heart, now commendably humbling Himself, falls on His face. But He shows His devotion in His prayer, and as beloved and well-pleasing to His Father, He adds, Not as I will, but as thou wilt, teaching us that we should pray, not that our own will, but that God's will, should be done. And as He began to have fear and sorrow, He prays accordingly that the cup of His Passion may pass from Him, yet not as He wills, but as His Father wills; wills, that is, not according to His Divine and impassible Substance, but according to His human and weak nature. For in taking upon Him the nature of human flesh, He fulfilled all the properties thereof, that it might be seen that He had flesh not in appearance only, but in-reality. The believer indeed must in the first instance be loth to incur pain, seeing it leads to death, and he is a man of flesh; but if it be God's will, he acquiesces because he is a believer. For as we ought not to be too confident that we may not seem to make a boast of our own strength; so neither ought we to be distrustful, lest we should seem to charge God our helper with weakness. It is to be observed that Mark and Luke write the same, but John does not introduce this prayer of Jesus', that this cup may pass from Him, because the first three are rather occupied about Him, according to His human nature, John according to His divine. Otherwise; Jesus makes this petition, because He sees what the Jews will suffer for requiring His death.

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 Passion to be procured without it, let it pass from Me, and both the world be saved, and the Jews not be condemned in putting Me to death. But if the salvation of many cannot be procured without the destruction of a few, saving Thy justice, let it not pass away. Scripture, in many places, speaks of passion as a cup that is drained; and it is drained by him, who in testimony suffers whatever is inflicted upon him. He sheds it, on the contrary, who denies in order to avoid suffering.

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.

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 does good works, and is careful that He does not run into any dark doctrine, for so the prayer of the watchful is heard.

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 another sense the flesh of those only is weak whose spirit is willing, and who with their willing spirit do mortify the deeds of the flesh. These then He would have watch and pray that they should not enter into temptation, for the more spiritual any one may be, the more careful should he be that his goodness should not suffer a great fall.

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 it, it would perhaps pass from Him, but from men it would not pass. He would fain therefore that it should so pass from Him as that He should not at all taste its bitterness, yet only if it were possible, saving the righteousness of God. If it were not possible, He was rather willing to drink it, that so it might pass from Him, and from the whole race of mankind rather than against His Father's will shun the drinking thereof.

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 we should not faint but should persevere in prayer, until we obtain what we have begun to ask.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:39
His words “if it be possible” referred not only to God’s power but also to his justice. As to God’s power, whatever is just or unjust is possible. As to his justice, which is not only powerful but also just, not everything is possible—only that which is just.

Source: COMMENTARY ON MATTHEW 95
[AD 367] 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, it may go to another. His whole fear then is for those who were to suffer, and therefore He prays for those who were to suffer after Him, saying, Let this cup pass from me, i. e. as it is drunk by Me, so let it be drunk by these, without mistrust, without sense of pain, without fear of death. He says, If it be possible, because flesh and blood shrink from these things, and it is hard for human bodies not to sink beneath their infliction. That He says, Not as I will, but as thou wilt, He would fain indeed that they should not suffer, lest their faith should fail in their sufferings, if indeed we might attain to the glory of our joint inheritance with Him without the hardship of sharing in His Passion. He says, Not as I will, but as thou wilt, because it is the Father's will that strength to drink of the cup should pass from Him to them, that the Devil might be vanquished not so much by Christ as by His disciples also.

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 he had most loudly boasted that he would not be offended.

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.

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, because we cannot suffer, except by His passion.

Source: Catena Aurea by Aquinas
[AD 407] 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.

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.

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 thing is repeated a second and third time, that is the greatest proof of its truth and reality; as, for example, when Joseph says to Pharaoh, And for that thou sawedst it twice, it is proof of the thing being established by God. (Gen. 41:32.)

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:39
Not without reason does He inveigh against Peter most, although the others also had slept; but to make him feel by this also, for the cause which I mentioned before. Then because the others also said the same thing (for when Peter had said (these are the words), Though I must die with You, I will not deny You; likewise also, it is added, said all the disciples); Matthew 26:36 He addresses Himself to all, convicting their weakness. For they who are desiring to die with Him, were not then able so much as to sorrow with Him wakefully, but sleep overcame them.

And He prays with earnestness, in order that the thing might not seem to be acting. And sweats flow over him for the same cause again, even that the heretics might not say this, that He acts the agony. Therefore there is a sweat like drops of blood, and an angel appeared strengthening Him, and a thousand sure signs of fear, lest any one should affirm the words to be feigned. For this cause also was this prayer. By saying then, If it be possible, let it pass from me, He showed His humanity; but by saying, Nevertheless not as I will, but as You will, He showed His virtue and self-command, teaching us even when nature pulls us back, to follow God. For since it was not enough for the foolish to show His face only, He uses words also. Again, words sufficed not alone, but deeds likewise were needed; these also He joins with the words, that even they who are in a high degree contentious may believe, that He both became man and died. For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers
[AD 407] John Chrysostom on Matthew 26:39
By saying then, “If it be possible, let it pass from me,” he showed his true humanity. But by saying, “Nevertheless not as I will, but as you will,” he showed his virtue and self-command. This too teaches us, even when nature pulls us back, to follow God. In order to make clear that he is truly God and truly human, words alone would not suffice. Deeds were needed. So he joined deeds with words in order that even those who have been highly contentious may believe that he both became man and died. Admittedly some still do not believe that this was so. But many more would have been unable to have believed if his face had not been seen at Gethsemane. See in how many ways he shows the reality of the incarnation. He demonstrates both by what he speaks and by what he suffers.

Source: THE GOSPEL OF MATTHEW, HOMILY 83.1
[AD 420] Jerome on Matthew 26:39-44
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.

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.

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.

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.)

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.

He prayed the third time, that in the mouth of two or three witnesses every word might be established.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:39-44
(de Cons. Ev. iii. 4.) 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 Luke expresses more plainly; for he says not, If it be possible, but If thou wilt.

(in Ps. 32. enar. 2.) Christ thus as man shows 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 Himself. But because as man He would be righteous and guide Himself by God's will, He adds, Nevertheless not as I will, but as thou wilt; as much as to say to us, Man, behold thyself in Me, that thou canst will somewhat apart of thyself, and though God's will is other, this is permitted to human frailty.

(Quæst. Ev. i. 47.) 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 the knowledge of things, so the other is the fear of losing such knowledge. To the desire of honour or applause is opposed the dread of disgrace and insult. To the desire of pleasure is opposed the fear of pain.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:39-44
(Serm. 58, 5.) 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 temptations, or the terrors of the persecutors, if Christ did not in all and for all say to the Father, Thy will be done. Let all the sons of the Church then utter this prayer, that when the pressure of some mighty temptation lies upon them, they may embrace endurance of the suffering, disregarding its terrors.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:39
The disciples were admonished, and the Lord beseeches the Father that they might confront the force of the present temptation with watchful prayer: “My Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as you will.” The first petition arises from weakness, the second from strength: He desired the former based on our nature and chose the latter based on his own. Equal to the Father, the Son knew that all things were possible to God; rather, he descended into this world to take up the cross against his will so that he might suffer through this conflict of emotions with a disquieted mind. But in order to show the distinction between the receiving nature and the received nature, what was proper of humanity desired divine intervention and what was proper of God looked upon the human situation. The lower will yielded to the higher will, and this demonstrated what the fearful person may pray for and what the divine healer should not grant. “For we do not know how to pray as we ought,” and it is good for us that what we want, for the most part, is not granted. God, who is good and just, shows mercy toward us by denying us those things we ask for which are harmful.

Source: SERMON 43.2.26
[AD 533] Remigius of Rheims on Matthew 26:39-44
Otherwise; In these words He shows 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.

Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.

Source: Catena Aurea by Aquinas
[AD 856] 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 that our spirit, soul, and body should be kept in safety.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Matthew 26:39
. He does not take all the disciples with Him, but only the three to whom He showed His glory on Mt. Tabor, lest the others see Him very heavy of heart while He was praying, and be scandalized. But He leaves even these three and goes away to a place to pray that was yet more private. He was sorrowful and heavy in accord with the divine plan, so as to confirm that He was truly man. For it is human nature to fear death; it was against our nature that death entered, and for this reason our nature flees from it. At the same time, Christ was sorrowful so that the devil would unknowingly leap upon Him, the God-man, and bear Him down to death as though He were mere man, and thus the devil himself would be crushed. Moreover, if the Lord had rushed towards death it would have given the Jews the excuse that they did not sin in killing one who was so eager to suffer. From this we learn not to throw ourselves into trials and temptations, but to pray that we may be delivered from them. For this reason, too, He did not move away a great distance, but was near the three disciples, that they might hear Him and remember when they themselves fell into temptations, and pray in the same manner. He calls His Passion a cup [as of wine], either because of the sleep which it brought, or because it became the cause of gladness and salvation for us. He wants the cup to be removed either to show that as a man subject to nature He pleads to escape death, as was said above, or because He did not wish the Jews to commit a sin so grave that on account of it the temple would be destroyed and the people perish. Yet He desires that His Father’s will be done, that we also may learn that it is precisely when our nature draws us away from obedience that we must obey God and fulfill His will.
[AD 253] Origen of Alexandria on Matthew 26:40-43
But notice that after the first prayer “he came to the disciples and found them sleeping.” Likewise after the second prayer “he came and found them sleeping, for their eyes were heavy.” On this, I believe they were the eyes not so much of their bodies as of their souls. Besides, he had not yet removed the heaviness from their eyes, “because he was not yet glorified.” And just as “the Spirit had not been given, because Jesus was not yet glorified,” so too the heaviness had not yet been removed from their eyes “because Jesus was not yet glorified.” Therefore he does not rebuke them, but “leaving them again, he went away and prayed for the third time, saying the same words.” He also teaches us through those “same words,” that we may not grow faint in prayer but persist in the very words of our prayer until we obtain those things we have begun to pray for.

Source: COMMENTARY ON MATTHEW 95
[AD 253] Origen of Alexandria on Matthew 26:40-43
As long as Jesus was present, his disciples did not sleep. After he had walked away a short distance, they were unable to watch for even one hour in his absence. For this reason we should pray that Jesus will not leave us for even a short while but will fulfill what he promised when he said to us, “And I am with you all days, even to the end of the world.” In this way will we keep watch as he banishes sleep from our souls, to make it possible for us to fulfill his command: “Do not give sleep to your eyes or slumber to your eyelids, that you may escape as a doe from the nets and a bird from the snare of the fowlers.” But coming to the disciples and finding them asleep, he arouses them with a word and tells them to listen, so he may as it were say to those who are listening: “How is it that you were not able to watch with me for even one hour?”He orders us then to be wakeful so we may keep watch and pray. Now that person watches who does good works, that person watches who diligently attends to the truth of the faith lest he be ensnared by any shady teaching. He who watches and prays in this way will have his prayer heard. This is what the Lord means when he says, “Watch and pray.” We should first watch and, while watching, we should pray.

Source: COMMENTARY ON MATTHEW 93
[AD 367] Hilary of Poitiers on Matthew 26:40-43
After that, he returns to the disciples and finds them sleeping. He asks Peter why he could not watch with him one hour—Peter, indeed, was one of the three, for he had boasted in front of the others that he would not fall away. And he indicates the cause of his greater fear, saying, “Pray that you may not enter into temptation.” He wanted then to prevent temptation (so he included in his prayer the words “lead us not into temptation”), lest anything in us cater to the weakness of the flesh. He also makes it clear why he urged them to pray in order to avoid temptation, saying, “The spirit indeed is willing, but the flesh is weak.” These words did not apply to himself but were aimed at them. For that matter, how is it that now his spirit is willing, whereas before his soul was sad even to death? At any rate, he orders them to watch and pray lest they give in to temptation and succumb to the weakness of the body. He therefore prays that, if possible, the cup may pass from himself, for when it comes to drinking from it, all flesh is weak.

Source: Commentary on Matthew 31.9
[AD 367] Hilary of Poitiers on Matthew 26:40-43
The fact that, after returning and finding them asleep, he first reproves them, secondly is silent and thirdly orders them to rest, can be explained in this way: First, after the resurrection, he scolded them for scattering and for being apprehensive and restless; second, once the Holy Spirit had been sent, he came and found them sleeping, since their eyes were too heavy for them to discern the freedom of the gospel—having been held back by the love of the law for some time, their faith was still sleeping; and third, with the return of his radiance, he restored them to restfulness and peace of mind.

Source: Commentary on Matthew 31.11
[AD 407] John Chrysostom on Matthew 26:40
After that He comes and says to Peter, as it is said, What, couldest thou not watch one hour with me? Mark 14:37 All were sleeping, and He re bukes Peter, hinting at him, in what He spoke. And the words, with me, are not employed without reason; it is as though He had said, You could not watch with me one hour, and will you lay down your life for me? And what follows also, intimates this self-same thing.
[AD 420] Jerome on Matthew 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.'

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:40-43
“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.

Source: COMMENTARY ON MATTHEW 4.26.41
[AD 220] Tertullian on Matthew 26:41
Would any man have dared to touch even with his little finger, the body of Christ, if it had been of an unusual nature; or to smear His face with spitting, if it had not invited it (by its abjectness)? Why talk of a heavenly flesh, when you have no grounds to offer us for your celestial theory? Why deny it to be earthy, when you have the best of reasons for knowing it to be earthy? He hungered under the devil's temptation; He thirsted with the woman of Samaria; He wept over Lazarus; He trembles at death (for "the flesh," as He says, "is weak " ); at last, He pours out His blood.

Source: On the Flesh of Christ
[AD 220] Tertullian on Matthew 26:41
To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. "Watch and pray," saith (the Lord), "lest ye fall into temptation." And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that "no one untempted should attain the celestial kingdoms.

Source: On Baptism
[AD 220] Tertullian on Matthew 26:41
This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer.

Source: On Prayer
[AD 220] Tertullian on Matthew 26:41
From the saying of our Lord we know that the flesh is weak, the spirit willing. Let us not, withal, take delusive comfort from the Lord's acknowledgment of the weakness of the flesh.

Source: Ad Martyras
[AD 220] Tertullian on Matthew 26:41
If the "spirit is willing, but the flesh," without patience, "weak," where, save in patience, is the safety of the spirit, and of the flesh itself? But when the Lord says this about the flesh, pronouncing it "weak," He shows what need there is of strengthening, it-that is by patience-to meet every preparation for subverting or punishing faith; that it may bear with all constancy stripes, fire, cross, beasts, sword; all which prophets and apostles, by enduring, conquered!

Source: Of Patience
[AD 220] Tertullian on Matthew 26:41
But we read "that the flesh is weak; " and hence we soothe ourselves in some cases.

Source: To His Wife Book I
[AD 220] Tertullian on Matthew 26:41
But we read "that the flesh is weak; " and hence we soothe ourselves in some cases. Yet we read, too, that "the spirit is strong; " for each clause occurs in one and the same sentence.

Source: To His Wife Book I
[AD 220] Tertullian on Matthew 26:41
And how long will this most shameless "infirmity" persevere in waging a war of extermination against the "better things? "The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in H's day "could not be endured; "which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege "the flesh," because the Lord said, "the flesh is weak? " But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh-that the weak may yield to the stronger.

Source: On Monogamy
[AD 220] Tertullian on Matthew 26:41
He likewise acknowledged, it is true, that His "soul was troubled, even unto death," and the flesh weak; with the design, (however,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit. And for this reason He puts first "the willing spirit," that, looking to the natures respectively of both the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,-the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit.

Source: On Flight in Persecution
[AD 407] John Chrysostom on Matthew 26:41
See how He is again instructing them not to be self-confident, but contrite in mind, and to be humble, and to refer all to God.

And at one time He addresses Himself to Peter, at another to all in common. And to him He says, Simon, Simon, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you; and to all in common, Pray that you enter not into temptation; every way plucking up their self-will, and making them earnest-minded. Then, that He might not seem to make His language altogether condemnatory, He says, The spirit indeed is ready, but the flesh is weak. For even although thou dost desire to despise death, yet you will not be able, until God stretch forth His hand, for the carnal mind draws down.
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 500] Desert Fathers on Matthew 26:41
Cassian told a story of a hermit who was living in the desert. He asked God to grant that he should never fall asleep when the conversation was edifying but that if anyone spoke with back-biting or hate, he should nod off at once so that he would not hear poisonous words. He said that the devil strives hard to make men speak idle words, and fights against letting anyone hear any spiritual teaching. He gave the following example of this: Once when I was talking to some brothers for the good of their souls they became so drowsy that they could not even keep their eyelids open. I wanted to show them that this was the devil’s work, so I started gossiping: and at once they sat up and began to enjoy what I was saying. But I said sadly, ‘We were talking of heaven just now, and your eyes were closing in slumber: but the moment the talk became frivolous, you all began to listen eagerly. I beg you then, dear brothers, since you know that this is the work of the devil, be watchful and beware of falling asleep when you are hearing about spiritual things.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 500] Desert Fathers on Matthew 26:41
Evagrius said, ‘If your attention falters, pray. As it is written, pray in fear and trembling (cf. Phil. 2:12), earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are trying to hinder us forcefully.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 1107] Theophylact of Ohrid on Matthew 26:41
. Because Peter and the other disciples had been brash and made reckless promises, Jesus now rebukes them for their weakness, and in particular addresses Peter. Could you not keep vigil one hour with Me? How then will you lay down your life for Me? But again, after wounding them with His rebuke, He heals them by saying that the spirit is willing, but the weakness of the flesh resists. That is to say, I consider you deserving of forgiveness, because you fell asleep not out of disdain, but out of weakness. But since you are weak, do not be overly bold; rather pray that you not enter into temptation at all. Others understand "that ye enter not into temptation" to mean "that you not be defeated by temptation." For, they say, He did not bid us to be without temptations, for temptations are our crowns. Rather He bids us to pray that we not be swallowed up by temptation and enter into its belly, as into the belly of a wild beast. For he who is overcome by temptation enters into it, that is, is swallowed up by it.
[AD 407] John Chrysostom on Matthew 26:42
And again He prayed in the same way, showing here, that He fully harmonizes with God's will, and that we must always follow this, and seek after it.
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:43
For besides that it was late at night, their eyes also were weighed down by their despondency. And the third time He went and spoke the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, Did the dream appear to you the second time? For truth was this done, and that you might be assured that this shall surely be. Genesis 41:32 Therefore He too once, and twice, and three times spoke the same thing, for the sake of proving the incarnation.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:43
. When you hear that the Lord Himself prayed many times, learn, O man, that you ought to pray continuously when beset by temptations. When Jesus found them sleeping again, He did not rebuke them lest He grieve them, but He let them be. And He left them and prayed for the third time, thus confirming His human nature. For the number three signifies both truth and confirmation.
[AD 407] John Chrysostom on Matthew 26:44
After that he returns and says to Peter, “So, could you not watch with me one hour?” They all were sleeping. He admonishes Peter. He is hinting at him in what he said, especially in the words “with me.” They are not employed without reason. It is as though he had said, “So you are the one who is ready to lay down your life for me, and you could not watch with me for one hour!” What follows also suggests the same admonition: “Watch and pray that you may not enter into temptation.” He is again instructing them not to be self-confident but contrite in mind, to be humble and to refer everything to God.

Source: THE GOSPEL OF MATTHEW, HOMILY 83.1
[AD 407] John Chrysostom on Matthew 26:44
And at one time we find him addressing them all together and at another time Peter. He says, “Simon, Simon, Satan has desired to have you, that he may sift you as wheat, but I have prayed for you.” Then he says to all in common, “Watch and pray that you may not enter into temptation.” He is in every way encouraging them to be resolute and strong in these convictions. Then, that he might not seem to make his language altogether condemnatory, he says, “The spirit indeed is willing, but the flesh is weak.” For no matter how much you might wish to despise death, you will not be able to do so until God extends his hand. For the carnal mind draws you downAnd again he prayed in the same way, saying, “My Father, if this cannot pass unless I drink it, your will be done.”

Source: It is clear here that his human will is in full harmony with God’s will. This harmony is what we must always seek after and follow.THE GOSPEL OF MATTHEW, HOMILY 83.1
[AD 253] Origen of Alexandria 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 they are not merely to sleep, but to take their rest, that this order may be rightly observed, namely, that we first watch with prayer that we enter not into temptation, and afterwards sleep and take our rest, when having found a place for the Lord, a tabernacle for the God of Jacob, (Ps. 132:3.) we may go up into our bed, and give sleep to our eyes. It may be also that the soul, unable to sustain a continual energy by reason of its union with the flesh, may blamelessly admit some relaxations, which may be the moral interpretation of slumbers, and then again after due time be quickened to new energy.

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 hands of sinners.

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 into the power of sinners, Jesus is delivered into the hands of sinners.

He says not, Draws near to thee, for indeed the traitor was not near Him, but had removed himself far off through his sins.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:45-46
Then, undoubtedly after the third prayer, he came to the disciples. But the sleep he now orders them to sleep is not that which, as is written, came upon the disciples twice before. For at first “he found them sleeping” but not at rest, and “again he came and found them sleeping, for their eyes were heavy.” But now he orders them not simply to sleep but to take their rest. Indeed, there is a big difference between the sleep implied in Christ’s second command to “sleep now and take your rest” and the sleep that is against his will after he orders them to “remain here and watch one hour with me.” There was nothing contradictory between his words “watch with me” and later, “Sleep on and take your rest.” He simply kept a certain order, so that first indeed we should watch and pray that we do not enter into temptation, and then we should sleep and take our rest according to Christ’s command.

Source: COMMENTARY ON MATTHEW 96
[AD 253] Origen of Alexandria on Matthew 26:45-46
“Look! The hour is approaching, and the Son of man will be delivered up into the hands of sinners.” It is also in view of this hour, I believe, that he said to his mother, “My hour has not yet come.” And now he declares that with the hour approaching, “the Son of man will be delivered up into the hands of sinners.” Would that only into the hands of those sinners had Jesus been delivered up! But now I believe that he is delivered up always “into the hands of sinners” when they who seem to believe in Jesus have him in their hands since they are sinners. Indeed, as often as a righteous person indwelt by Jesus has fallen under the sway of sinners, Jesus is delivered up “into the hands of sinners.”“Rise, let us be going; see, my betrayer is approaching.” After he has awakened them from that sleep we spoke about, he says to his disciples, “Rise, let us be going.” And seeing Judas in his mind, who was approaching him to deliver him up and who was not yet seen by his disciples, he says, “See, the one who will deliver me up is approaching.” I believe, however, that “see, he is approaching” and “see, the one who will deliver me up is approaching” are not equivalent. Furthermore, the traitor, who had separated himself from Jesus by his sins and his betrayal was not simply “approaching” Jesus, but “he is approaching” to deliver up the Son of God, whom he already betrayed. Plainly, all wrongdoers first betray Jesus; then they deliver him up.

Source: COMMENTARY ON MATTHEW 97-98
[AD 367] 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.

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 the cup that was to pass from Him to us, diverting upon Himself the weakness of our body, the terrors of dismay, and even the pains of death itself.

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 His resurrection, when He finds them dispersed, distrustful, and timorous, He rebukes them; the second time, when their eyes were heavy to look upon the liberty of the Gospel, He visited them, sending them the Spirit, the Paraclete; for, held back by attachment to the Law, they slumbered in respect of faith; but the third time, when He shall come in His glory, He shall restore them to quietness and confidence.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:45-46
Indeed it behoved them then to watch, but He said this to show 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.

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, show that this was the work of their wickedness, not that He was guilty of any crime.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:45-46
Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.” All this belongs to the divine economy. “Into the hands of sinners” is said to make it clear that he was not liable to any charge but that this course of events was due to human wickedness. Finally he says, “Rise, let us be going; see, my betrayer is at hand.” By all these means he was teaching them that this course of events was not something that happens of necessity, without human willing or out of human weakness. It is all unfolding, without denying freedom, as God’s own secret dispensation. Even though he foreknew that Judas would come, so far was he from fleeing, he even went to meet him.

Source: THE GOSPEL OF MATTHEW, HOMILY 83.1-2
[AD 407] John Chrysostom on Matthew 26:45
And wherefore came He the second time? In order to reprove them, for that they were so drowned in despondency, as not to have any sense even of His presence. He did not however reprove them, but stood apart from them a little, showing their unspeakable weakness, that not even when they had been rebuked, were they able to endure. But He does not awake and rebuke them again, lest He should smite them that were already smitten, but He went away and prayed, and when He has come back again, He says, Sleep on now, and take your rest. And yet then there was need to be wakeful, but to show that they will not bear so much as the sight of the dangers, but will be put to flight and desert Him from their terror, and that He has no need of their succor, and that He must by all means be delivered up, Sleep on now, He says, and take your rest; behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Matthew 26:45

He shows again that what is done belongs to a divine dispensation.

But He does not this only, but also, by saying, into the hands of sinners, He cheers up their minds, showing it was the effect of their wickedness, not of His being liable to any charge.
[AD 420] 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 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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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:

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:45-46
(de Cons. Ev. iii. 4.) 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 by supposing the words, Sleep on, and take your rest, to be an ironical rebuke, and not a permission; it might be rightly so taken if need were. But as Mark records it, when He had said, Sleep on, and take your rest, He added, it is enough, and then continued, The hour is come, behold, the Son of man is betrayed into the hands of sinners; (Mark 14:41.) we clearly understand the Lord to have been silent some time after He had said, Sleep on, to allow of their doing so, and then after some interval to have roused them with, Behold, the hour is at hand. And as Mark fills up the sense with, it is enough, that is, ye have had rest enough.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:45-46
Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 26:46
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 the cup that wasto pass from Him to us, diverting upon Himself the weakness of our body, the terrors of dismay, and even the pains of death itself.
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 His resurrection, when He finds them dispersed, distrustful, and timorous, He rebukes them; the second time, when their eyes were heavy to look upon the liberty of the Gospel, He visited them, sending them the Spirit, the Paraclete; for, held back by attachment to the Law, they slumbered in respect of faith; but the third time, when He shall come in His glory, He shall restore them to quietness and confidence.
[AD 407] John Chrysostom on Matthew 26:46
For by all means He taught them, that the matter was not of necessity, nor of weakness, but of some secret dispensation. For, as we see, He foreknew that Judas would come, and so far from flying, He even went to meet him.
[AD 407] John Chrysostom on Matthew 26:46
Indeed it behoved them to watch, but He said this to show that the prospect ofcoming 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.
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,” show that this wasthe work of their wickedness, not that He was guilty of any crime.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:46
Showing that He has no need of their help, even when He is about to be betrayed, He says to them, "Sleep on now." Or, He is speaking with irony, as if to say, "Behold, the betrayer is at hand — sleep, if you so desire and time allows." Then He rouses them from that place where He was praying and approaches those who are about to arrest Him, and goes forward to meet them as if they were about to present Him with some delightful gift. Thus we see that Christ God prayed as a man in Gethsemane to confirm the divine economy, the plan of salvation. His prayer in Gethsemane also showed His desire to avoid His suffering, knowing that as a consequence of the Crucifixion the Jews would be destroyed for their sin against Him.
[AD 253] Origen of Alexandria on Matthew 26:47-50
Some may say that a great multitude came, because of the great multitude of those who already believed, who, they feared, might rescue Him out of their hands; but I think there is another reason for this, and that is, that they who thought that He cast out dæmons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him. Even now do many fight against Jesus with spiritual weapons, to wit, with divers and shifting dogmas concerning God. It deserves enquiry why, when He was known by face to all who dwelt in Judæa, he should have given them a sign, as though they were unacquainted with His person. But a tradition to this effect has come down to us, that not only had He two different forms, one under which He appeared to men, the other into which He was transfigured before His disciples in the mount, but also that He appeared to each man in such degree as the beholder was worthy; in like manner as we read of the manna, that it had a flavour adapted to every variety of use, and as the word of God shows not alike to all. They required therefore a sign by reason of this His transfiguration.

If it be asked why Judas betrayed Jesus with a kiss, according to some it was because He desired to keep up the reverence due to his Master, and did not dare to make an open assault upon Him; according to others, it was out of fear that if he came as an avowed enemy, he might be the cause of His escape, which he believed Jesus had it in His power to effect. But I think that all betrayers of truth love to assume the guise of truth, and to use the sign of a kiss. Like Judas also, all heretics call Jesus Rabbi, and receive from Him mild answer. And Jesus said unto him, Friend, wherefore art thou come? He says, Friend, upbraiding his hypocrisy; for in Scripture we never find this term of address used to any of the good, but as above, Friend, how camest thou in hither? (Matt. 22:12.) and, Friend, I do thee no wrong. (Matt. 20:13.)

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:47
Someone may question why “a great crowd” gathered “with swords and clubs” against him. According to John, this large crowd consisted of a band of soldiers and officers sent by the chief priests. And someone may say that because of the multitude of believers from the people, so many came against him lest a large crowd of believers snatch him out of their hands. But I think there may be another reason why the crowd had gathered against him. Those who believed that he exorcised devils in the name of Beelzebub thought that out of a kind of black magic he could escape from the midst of those who wanted to take hold of him. And perhaps some of them had heard that once when he was to be thrown down from a mountaintop he escaped from the hands of those who were holding him, not by simple human flight but by some preternatural force.

Source: COMMENTARY ON MATTHEW 99.2
[AD 407] John Chrysostom on Matthew 26:47-50
Or, because whenever they had hitherto attempted to seize Him, He had escaped them they knew not how; as also He might then have done had He been so minded.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:47
Seemly surely are the instruments of the priests! with swords and staves do they come against Him! And Judas, it is said, with them, one of the twelve. Again he calls him of the twelve, and is not ashamed.
[AD 430] Augustine of Hippo on Matthew 26:47-50
(non occ.) He says, Wherefore art thou come? as much as to say, Thy kiss is a snare for Me; I know wherefore thou art come; thou feignest thyself My friend, being indeed My betrayer.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:47-50
One of the twelve, by association of name, not of desert. This shows the monstrous wickedness of the man who from the dignity of the Apostleship became the traitor. To show that it was out of envy that they seized Him, it is added, A great multitude sent by the Chief Priests and elders of the people.

Or, after Friend, for what thou art come, that do, is understood. Then came they, and laid their hands on Jesus, and held him. Then, that is, when He suffered them, for ofttimes they would have done it, but were not able.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 26:47-50
The Lord suffered the traitor's kiss, not to teach us to dissemble, but that He might not seem to shrink from His betrayal.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 26:47-50
(Serm. de Symb. ad Catech. 6.) Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:47-50
(non occ.) Having said above that the Lord offered Himself of His own accord to His pursuers, the Evangelist proceeds to relate how He was seized by them.

Source: Catena Aurea by Aquinas
[AD 367] Hilary of Poitiers on Matthew 26:48-49
There is a certain order to the different facets of Christ’s suffering. But the reason for Judas’s kiss was that we might discern all our enemies and those who we know would delight in raging against us. The Lord does not resist his kiss.

Source: Commentary on Matthew 32.2
[AD 407] John Chrysostom on Matthew 26:48
For having shown his own strength, at once he yielded himself. But the other Evangelist says that even at that very moment he continued to reprove him, saying, “Judas, would you betray the Son of man with a kiss?” Are you not ashamed even of the form of your betrayal? Nonetheless he submitted to be kissed and did not even resist this shameless act. He gave himself up willingly. They laid their hands on him. They seized him that night on which they ate the Passover. To such a degree did they boil with rage and madness. They, however, would have had no strength against him unless he had permitted it. Yet this did not deliver Judas from unspeakable punishment. He even more exceedingly condemns himself by the manner of his betrayal, by the Lord’s meekness and leniency and gentleness. He became fiercer than any wild beast. The Gospel of Matthew, Homily
[AD 407] John Chrysostom on Matthew 26:48
Oh! What depravity had the traitor's soul received. For with what kind of eyes did he then look at his Master? With what mouth did he kiss Him? Oh! accursed purpose; what did he devise? What did he dare? What sort of sign of betrayal did he give? Whomsoever I shall kiss, he says. He was emboldened by his Master's gentleness, which more than all was sufficient to shame him, and to deprive him of all excuse for that he was betraying one so meek.
[AD 407] John Chrysostom on Matthew 26:48-49
How fitting are the instruments of the priests! They came against him “with swords and clubs.” Judas himself was with them, one of the Twelve. In the interest of fair disclosure the Evangelist still calls him “one of the Twelve,” unashamedly. “Now the betrayer had given them a sign, saying, ‘The one I shall kiss is the man; seize him.’ ” O with what depravity had the traitor’s soul been inflamed! With what kind of eyes did he then look at his Master? With what mouth did he kiss him? O accursed purpose! What sign did he devise? What did he dare? What sort of clue of betrayal did he give? Whoever I kiss! He was emboldened by his Master’s gentleness. Yet it by itself was sufficient to shame him. The kiss deprived him of all excuse, for he was betraying one incomparably meek.But why does he say [“Seize the one I kiss”?] Often when Jesus had been under attack and possible seizure, he had gone out from the crowd, through the middle of it, without their even knowing it.

Source: THE GOSPEL OF MATTHEW, HOMILY 83.2
[AD 420] Jerome on Matthew 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. .
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 253] Origen of Alexandria on Matthew 26:50-51
But I think that all betrayers of the truth, pretending to love the truth and using the sign of a kiss as a mark of affection, betray the Word of God. Cloaked in belligerence, brandishing clubs and the swords of battle and proffering insults, his enemies desire to take hold of him. And the traitor says to Jesus, “Master.” Indeed, all heretics, like Judas, address Jesus in the same way, “Master.” They kiss him even as Judas did. Jesus speaks peacefully to them all, since they are all Judases who betray him: “Judas, is it with a kiss that you betray the Son of man?” As for Judas, he is reproached by Christ for his false friendship. “Friend, why are you here?” We hear of no one who is good called by that name in the Scriptures. Moreover, to the wicked and the one not wearing a wedding garment he says, “Friend, how did you get in here without a wedding garment?” Wicked too is that man in the parable of the denarius who hears the words, “Friend, I am doing you no wrong; did you not agree with me for a denarius? Take what belongs to you, and go. I choose to give to this last as I give to you.”

Source: COMMENTARY ON MATTHEW 100
[AD 253] Origen of Alexandria on Matthew 26:50-51
Perhaps what Peter did was a mystery, for the right ear of the Jewish people had to be cut off because of their malice toward Jesus. Though they seem to hear the law, they now hear with their left ear the shadowy tradition of the law but not the truth, since they are enslaved by words that profess the service of God but do not serve him in truth. The mystery of these words against Christ is found in the person of Christ’s adversary, the high priest Caiaphas. Now it seems to me, since all the Gentile believers were made one people in Christ, the very fact that they believed in Christ was the reason why the right ear of the Jews was cut off, according to what had been prophesied about them: “Make the ears of this people heavy, and shut their eyes; lest they see with their eyes, and hear with their ears … and turn and be healed.”

Source: COMMENTARY ON MATTHEW 101
[AD 367] Hilary of Poitiers on Matthew 26:50-51
As to what he tells Judas, “Do what you have to do,” he authorizes his own betrayal by that very statement. For he who had it within his power to call upon twelve thousand legions of angels against his betrayers would have found it so much easier to oppose the plans and artifices of one man. At length he says to Pilate, “You would have no power over me unless it had been given you.” He thus gives power against himself when he says, “Do what you have to do.” In other words, because the crime of what is willed is counterbalanced by what is perpetuated, Judas would accomplish in deed what he had already done in his will.

Source: Commentary on Matthew 32.2
[AD 367] Hilary of Poitiers on Matthew 26:50-51
The apostle cuts off the ear of the slave of the high priest; that is, a disciple of Christ cuts off a disobedient ear from a man in the priesthood. What was once incapable of hearing the truth is now cut off.

Source: Commentary on Matthew 32.2
[AD 407] John Chrysostom on Matthew 26:50
But wherefore does He say this? Because often when seized by them He had gone out through the midst, without their knowing it. Nevertheless, then also this would have been done, if it had not been His own will that He should be taken. It was at least with a view to teach them this, that He then blinded their eyes, and Himself asked, Whom do you seek? John 18:4 And they knew Him not, though being with lanterns and torches, and having Judas with them. Afterwards, as they had said, Jesus; He says, I am He whom you seek: and here again, Friend, wherefore are you come?

For after having shown His own strength, then at once He yielded Himself. But John says, that even to the very moment He continued to reprove him, saying, Judas, do you betray the Son of Man with a kiss? Luke 22:48 Are you not ashamed even of the form of the betrayal? Says He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.

Knowing then these things, let us flee from covetousness. For that, that it was, which then drove him to madness; that exercises them who are taken thereby in the most extreme cruelty and inhumanity. For, when it makes them to despair of their own salvation, much more does it cause them to overlook that of the rest of mankind. And so tyrannical is the passing, as sometimes to prevail over the keenest lust. Wherefore indeed I am exceedingly ashamed, that to spare their money, may indeed have bridled their unchastity, but for the fear of Christ they were not willing to live chastely and with gravity.

Wherefore I say, let us flee from it; for I will not cease for ever saying this. For why, O man, do you gather gold? Why do you make your bondage more bitter? Why your watching more grievous? Why your anxiety more painful? Account for your own the metals buried in the mines, those in the kings' courts. For indeed if you had all that heap, you would keep it only, and wouldest not use it. For if now you have not used the things you possess, but abstainest from them as though they belonged to others, much more would this be the case with you, if you had more. For it is the way of the covetous, the more they heap up around them, the more to be sparing of it. But I know, do you say, that these things are mine. The possession then is in supposition only, not in enjoyment. But I should be an object of fear to men, do you say. Nay, but you would by this become a more easy prey both to rich and poor, to robbers, and false accusers, and servants, and in general to all that are minded to plot against you. For if you are desirous to be an object of fear, cut off the occasions by which they are able to lay hold of you and pain you, whoever have set their hearts thereon. Do you not hear the parable that says, that the poor and naked man, not even a hundred men gathered together are ever able to strip? For he has his poverty as his greatest protection, which not even the king shall ever be able to subdue and take.

The covetous man indeed all join in vexing. And why do I say men, when moths and worms war against such a man? And why do I speak of moths? Length of time is enough alone, even when no one troubles him, to do the greatest injury to such a man.

What then is the pleasure of wealth? For I see its discomforts, but do thou tell me the pleasure of it. And what are its discomforts? Do you say: anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain.

For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also does the rich man. For he has plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; The lust of eunuch to deflower a virgin; and, Like an eunuch embracing a virgin and groaning; so are all the rich.

Why should one speak of the other things? How such a one is displeasing to all, to his servants, his laborers, his neighbors, to them that handle public affairs, to them that are injured, to them that are not injured, to his wife most of all, and to his children more than to any. For not as men does he bring them up, but more miserably than menials and purchased slaves.

And countless occasions for anger, and vexation, and insult, and ridicule against himself, does he bring about, being set forth as a common laughing stock to all. So the discomforts are these, and perhaps more than these; before one could never go through them all in discourse, but experience will be able to set them before us.

But tell me the pleasure from hence. I appear to be rich, he says, and am reputed to be rich. And what kind of pleas ure to be so reputed? It is a very great name for envy. I say a name, for wealth is a name only void of reality.

Yet he that is rich, says he, indulges and delights himself with this notion. He delights himself in those things about which he ought to grieve. To grieve? Wherefore? asks he. Because this renders him useless for all purposes, and cowardly and unmanly both with regard to banishment and to death, for he holds this double, longing more for money than for light. Such a one not even Heaven delights, because it bears not gold; nor the sun, forasmuch as it puts not forth golden beams.

But there are some, says he, who do enjoy what they possess, living in luxury, in gluttony, in drunkenness, spending sumptuously. You are telling me of persons worse than the first. For the last above all are the men, who have no enjoyment. For the first at least abstains from other evils, being bound to one love; but the others are worse than these, besides what we have said, bringing in upon themselves a crowd of cruel masters, and doing service every day to the belly, to lust, to drunkenness, to other kinds of intemperance, as to so many cruel tyrants, keeping harlots, preparing expensive feasts, purchasing parasites, flatterers, turning aside after unnatural lusts, involving their body and their soul in a thousand diseases springing therefrom.

For neither is it on what they want they spend their goods, but on ruining the body, and on ruining also the soul therewith; and they do the same, as if any one, when adorning his person, were to think he was spending his money on his own wants.

So that he alone enjoys pleasure and is master of his goods, who uses his wealth for a proper object; but these are slaves and captives, for they aggravate both the passions of the body and the diseases of the soul. What manner of enjoyment is this, where is siege and war, and a storm worse than all the raging of the sea? For if wealth find men fools, it renders them more foolish; if wanton, more wanton.

And what is the use of understanding, you will say, to the poor man? As might be expected you are ignorant; for neither does the blind man know what is the advantage of light. Listen to Solomon, saying, As far as light excels darkness, so does wisdom excel folly. Ecclesiastes 2:13

But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he sees not their beauty; so also he that is in covetousness, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray you the mist that arises from this passion, and then will you see the nature of things.

But nowhere do these things so plainly appear as in poverty, nowhere are those things so disproved which seem to be, and are not, as in self-denial.

But oh! Foolish men; who do even curse the poor, and say that both houses and living are disgraced by poverty, confounding all things. For what is a disgrace to a house? I pray you. It has no couch of ivory, nor silver vessels, but all of earthenware and wood. Nay, this is the greatest glory and distinction to a house. For to be indifferent about worldly things, often occasions all a man's leisure to be spent in the care of his soul.

When therefore you see great care about outward things, then be ashamed at the great unseemliness. For the houses of them that are rich most of all want seemliness. For when you see tables covered with hangings, and couches inlaid with silver, much as in the theatre, much as in the display of the stage, what can be equal to this unseemliness? For what kind of house is most like the stage, and the things on the stage? The rich man's or the poor man's? Is it not quite plain that it is the rich man's? This therefore is full of unseemliness. What kind of house is most like Paul's, or Abraham's? It is quite evident that it is the poor man's. This therefore is most adorned, and to be approved. And that you may learn that this is, above all, a house's adorning, enter into the house of Zacchæus, and learn, when Christ was on the point of entering therein, how Zacchæus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? The half of my goods I will give, he says, to the poor; and whomsoever I have robbed, I will restore fourfold. On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if you adorn it in another way, you are inviting the devil and his company.

He came also into the house of the publican Matthew. What then did this man also do? He first adorned himself by his readiness, and by his leaving all, and following Christ.

So also Cornelius adorned his house with prayers and alms; wherefore even unto this day it shines above the very palace. For the vile state of a house is not in vessels lying in disorder, nor in an untidy bed, nor in walls covered with smoke, but in the wickedness of them that dwell therein. And Christ shows it, for into such a house, if the inhabitant be virtuous, He is not ashamed to enter; but into that other, though it have a golden roof, He will never enter. So that while this one is more gorgeous than the palace, receiving the Lord of all, that with its golden roof and columns is like filthy drains and sewers, for it contains the vessels of the devil.

But these things we have spoken not of those who are rich for a useful purpose, but of the grasping, and the covetous. For neither is there among these, diligence nor care about the things needful, but about pampering the belly, and drunkenness, and other like unseemliness; but with the others about self-restraint. Therefore nowhere did Christ enter into a gorgeous house, but into that of the publican and chief publican, and fisherman, leaving the kings' palaces, and them that are clothed with soft raiment.

If then thou also desirest to invite Him, deck your house with alms, with prayers, with supplications, with vigils. These are the decorations of Christ the King, but those of mammon, the enemy of Christ. Let no one be ashamed then of a humble house, if it has this furniture; let no rich man pride himself on having a costly house, but let him rather hide his face, and seek after this other, forsaking that, that both here he may receive Christ, and there enjoy the eternal tabernacles, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.
[AD 420] Jerome on Matthew 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)?

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:50
. Do you see the weapons of the chief priests? Staves and swords! So peaceful were they, and possessed of such a spirit of meekness! The evangelist says, "one of the twelve," marveling that though Judas had been chosen and ranked among the first, yet he gave himself to the devil. So you, too, O man, be fearful though you may be among the most intimate of the Lord’s friends, lest you become careless and lazy and fall away. Judas gave a sign because it was night and they were not able to identify Jesus. For those who came to arrest Him were not from the multitude, but were servants of the high priest, who perhaps did not know Jesus at all. But the disciple reveals the Master to them with a kiss. For Judas knew the Lord’s love for mankind, and hence was emboldened to kiss Him. The Lord was patient even to the last moment, eager to win Judas by His long-suffering. Even so Judas was not brought to reason, whereupon the Lord caused the servants of the high priest to fall, as John says (Jn. 18:5-6), so that in falling down they would recognize His power. But even so they did not desist from their brazenness, whereupon Jesus gives Himself over to them. He calls Judas "friend," deriding and disparaging him for supposedly giving Him a friend’s kiss. "Wherefore art thou come?" means "For what reason have you come here? As a friend? Then there was no need to come with swords. As an enemy? Then why do you kiss Me?" Thus He rebukes him as a treacherous deceiver.
[AD 253] Origen of Alexandria 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 believing in Christ, they become the cause of cutting off the Jews' right ear.

This shows that the armies of heaven have divisions into legions like earthly armies, in the warfare of the Angels against the legions of the dæmons. This He said not as though He needed the aid of the Angels, but speaking in accordance with the supposition of Peter, who sought to give Him assistance. Truly the Angels have more need of the help of the Only-begotten Son of God, than He of theirs.

Source: Catena Aurea by Aquinas
[AD 367] 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 hear is cut off so that it is no longer capable of hearing.

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 this every one who uses the sword shall perish by the sword, justly was the sword now drawn against those who were using the same for the promotion of crime.

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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:51
Who was this one, who cut off the ear? John says that it was Peter. John 18:10 For the act was of his fervor.

But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, here are two. But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And when they said, Nothing, He said unto them, But now, he that has a purse, let him take it, and a scrip, and he that has no sword, let him sell his garment, and buy one. And when they said, Here are two swords, He said unto them, It is enough.

Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He says unto them, Let him buy a sword, not that they should arm themselves, far from it; but by this, indicating His being betrayed.

And wherefore does He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, When I sent you without purse, lacked ye anything? that by both they might learn His power, both wherein He protected them, and wherein He now leaves them to themselves by degrees.
[AD 407] John Chrysostom on Matthew 26:51-54
(Hom. Ixxxiv.) 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 disciples answered, Lo, here are two swords. It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers.

To move the disciple to this, He adds a threat, saying, All they that take the sword, shall perish by the sword.

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 had shown many qualities of human infirmity, He would have seemed to say what was incredible, if He had said that He had power to destroy them, therefore He says, Thinkest thou that I cannot now pray to my Father?

And He quiets their fears not thus only, but by reference to Scripture, How then shall the Scriptures he fulfilled that thus it must be?

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:51-54
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.

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.

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.

This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:51-54
(cont. Faust. xxvii. 70.) 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 to His disciples to take the sword, but not to smite with the sword. Was it then at all unbeseeming that Peter after this sin should become ruler of the Church, as Moses after smiting the Egyptian was made ruler and chief of the Synagogue? For both transgressed the rule not through hardened ferocity, but through a warmth of spirit capable of good; both through hatred of the injustice of others; both sinned through love, the one for his brother, the other for his Lord, though a carnal love.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:51-54
(Serm. 22.) 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 He, who had come to die for all, should refuse to be apprehended. He gives therefore licence to their fury against Him, lest by putting off the triumph of His glorious Cross, the dominion of the Devil should be made longer, and the captivity of men more enduring.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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.

We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judæa, and that was fulfilled, The whole world shall fight for him against those foolish men. (Wisd. 5:21.)

Source: Catena Aurea by Aquinas
[AD 856] 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 function in those who out of this nation believed.

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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Augustine on Matthew 26:51-54
(Serm. de Symb. ad Catech. 6.) Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 26:52
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe

Source: On Idolatry
[AD 253] Origen of Alexandria on Matthew 26:52-54
He said to Peter, “Put your sword back into its place” (which is one of patience). After restoring the amputated ear, as the other Evangelist says (which was a sign of both supreme kindness and divine power), he spoke these words that they might ring true to what he had said and done before. Although they might not remember the good things done in the past, they might acknowledge the good things done in the present.

Source: COMMENTARY ON MATTHEW 103
[AD 407] John Chrysostom on Matthew 26:52-54
Who was this “one” who cut off the ear? John says it was Peter. For this was an act of fervor. Another point deserves inquiry: Why were the disciples bearing swords? That they indeed bore swords is evident from the text both here and in the other accounts. But why did Christ even permit them to have swords? For Luke affirms also that “one of them struck the servant of the high priest, cutting off his right ear,” remembering that in Luke Jesus had said to them, “When I sent you without purse, traveling bag and shoes, did you lack anything?” And when they said, “Nothing,” he said to them, “But now, he that has a purse, let him take it, and a bag, and he that has no sword, let him sell his garment, and buy one.” And when they said, “Here are two swords,” he said to them, “It is enough.” So why did they have swords? Because he had said to them, “Let him buy a sword.” Yet this was not meant that they should arm themselves, far from it, but to indicate that he was to be betrayed. The swords had prophetic rather than military purpose. They indicated his being forcefully seized and betrayed.

Source: THE GOSPEL OF MATTHEW, HOMILY 84.1
[AD 407] John Chrysostom on Matthew 26:52-54
Peter is rebuked for using his sword and for his severe threat. He was resisting the servant who came indeed with hostility. He was not defending himself but doing this on behalf of his Master.Christ however did not permit any harm to ensue. For he healed [the servant] and manifested a great miracle, enough to indicate at once both his forbearance and his power and the affection and meekness of his disciple. Peter had acted from affection. Now he acts from duty. For when he heard, “Put your sword back into its place,” he obeyed immediately.

Source: THE GOSPEL OF MATTHEW, HOMILY 84.1
[AD 407] John Chrysostom on Matthew 26:52-54
One of his followers, in another account, asked, “Lord should we strike with our swords?” But it is clear in all accounts that he rejected it and healed the man and rebuked his disciple in such a way that he might move him to acquiescence. “For all who take the sword will perish by the sword.” Then he adds, “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 should the Scriptures be fulfilled, that it must be so?” By these words he quenched their anger, appealing to holy Scripture. He prayed that the disciples might accept meekly whatever befell him when they had learned that this also is occurring according to God’s will. His response is twofold: He is able to appeal to his Father, and he is able to resist the angry passions of his supposed defenders with these words: “All who take the sword will perish by the sword.”

Source: THE GOSPEL OF MATTHEW, HOMILY 84.1
[AD 407] John Chrysostom on Matthew 26:52
But whence were the swords there? They had come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master.

Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, Put up your sword into its sheath, John 18:11 he obeyed straightway, and afterwards nowhere does this.

But another says, that they moreover asked, Shall we smite? Luke 22:49 but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience.
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 220] Tertullian on Matthew 26:53
He has power to ask, if He will, legions of angels from the Father for His help. He exclaims that God had forsaken Him.

Source: Against Praxeas
[AD 407] John Chrysostom on Matthew 26:53
And by these two things, He comforted them, both by the punishment of them that are plotting against Him, For all they, He says, that take the sword shall perish with the sword; and by His not undergoing these things against His will, For I can pray, He says, to my Father.

And wherefore did He not say, Think ye that I cannot destroy them all? Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, My soul is exceeding sorrowful even unto death, and, Father, let the cup pass from me; Matthew 26:38-39 and He had appeared in an agony and sweating, and strengthened by an angel.

Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, Think ye that I cannot destroy them. Therefore He says, What, think ye that I cannot pray to my Father? And again He speaks it humbly, in saying, He will presently give me twelve legions of angels. For if one angel slew one hundred and eighty-five armed thousands, 2 Kings 19:35 what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, How then shall the Scriptures be fulfilled? alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:54
By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learned that this again is done according to God's will.
[AD 407] John Chrysostom on Matthew 26:54
Hom. lxxxiv: 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;” and the disciples answered, “Lo, here are two swords. "It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers.
To move the disciple to this, He adds a threat, saying, “All they that take the sword, shall perish by the sword.”.
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” Because He had shewnmany qualities of human infirmity, He would have seemed to say what was incredible, if He had said that He had power to destroy them, therefore He says, “Thinkest thou that I cannot now pray to my Father?”.
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?”
[AD 1107] Theophylact of Ohrid on Matthew 26:54
Peter was the one who drew the sword, as John says (Jn. 18:10). For he had a sword, having just recently sacrificed the lamb which they ate. But let us not condemn Peter, for it was not on his own behalf, but for his Master, that he acted so zealously. But the Lord converts Peter to the evangelic life lived according to the Gospel, teaching man not to use the sword, not even when presuming to avenge God. Peter cuts off the ear, signifying that the Jews suffered from the infirmity of deafness in that they would neither hear nor heed. Then Christ gives the dictum of the law, that he who slays will himself be slain. For the law says that "they who take the sword shall perish with the sword" (Gen. 9:6 and Jer. 15:2). He implies that the Jews who take up the sword against Him will be destroyed by the sword of the Romans. He did not say, "I can bring to My side twelve legions of angels," but "[I can] pray to My Father," speaking by divine dispensation as a man, out of consideration for their weakness. By sweat, by fear, and in many ways did He show His human nature. For His words would not have seemed plausible if He had said, "I Myself can bring angels to My side." Instead of twelve disciples, He says, "Twelve contingents of angels would stand beside Me if I so desired." The legion is the largest military contingent, consisting of six thousand horsemen. All these things must be, He says, in order to fulfill the Scriptures which had foretold them. The Jews were not wicked because the Scriptures had foretold that they would be; rather, these events were described in the Scriptures beforehand by the inspiration of the Holy Spirit because the Jews would do these things of their own evil will.
[AD 253] Origen of Alexandria 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 [Luke 22:51.]) healed the ear that was cut off, which was an instance of the greatest mercy, and of Divine power, it now follows, In that hour said Jesus to the multitudes, to the end that if they could not remember His past goodness, they might at least confess His present,) Are ye come out as against a thief with swords and staves for to take me?

Where Caiaphas the High Priest is, there are assembled the Scribes, that is, the men of the letter1, who preside over the letter that killeth; and Elders, not in truth, but in the obsolete ancientness of the letter. It follows, Peter followed Him afar off, He would neither keep close to Him, nor altogether leave Him, but followed afar off.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:55-56
There is now much to choose from the prophets, such as their sayings that were fulfilled when Christ said he had to suffer these things. Moveover, it is customary for scholars to collect prophetic words that were fulfilled. And in the psalm you may find a number of things reflected in those who came with Judas to seize Jesus, even as you may find things said about Judas in that psalm. “Then all the disciples forsook him and fled.” Fearing the crowds and Judas at their head, they fled because they did not yet have the Spirit (“since Jesus had not yet been glorified”)34 and the “Spirit of power and love.” If they had the Spirit, they would not be weak nor would they need anything besides divine love.

Source: COMMENTARY ON MATTHEW 104
[AD 407] 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 suffered them of His own free choice, they would never have had strength to take Him. Then the Evangelist assigns the reason why the Lord was willing to be taken, adding, All this was done that the Scriptures of the Prophets might be fulfilled.

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 rather gave Himself up voluntarily.

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 deny his Lord.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:55
See how many things He does that might awaken them. He cast them to the ground, He healed the servant's ear, He threatened them with being slain; For they shall perish with the sword, He says, who take the sword. By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, I was daily with you, and sat teaching, and you laid no hold on me; by this also making it manifest, that the seizure was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast.

When I taught, you laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? By these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.
[AD 407] John Chrysostom on Matthew 26:55-56
Then he also adds, “Day after day I sat in the temple teaching, and you did not seize me.” By this he makes it clear that the seizure was of his permission. He passes over the miracles and mentions only his teaching, that he might not seem to boast.When I taught, you did not seize me. Why now, when I hold my peace, do you come against me? I was in the temple every day, and no one seized me. Now you come to me late and at midnight with swords and staves! What need is there of these weapons? I have been around daily. Thus he was teaching them that unless he had voluntarily yielded, not even then would they have succeeded. Even then those who were holding him with their hands would not succeed in doing so if he were not willing.

Source: THE GOSPEL OF MATTHEW, HOMILY 84.2
[AD 407] John Chrysostom on Matthew 26:55-56
After this, he solves also the difficulty of why he willed it at this time. “All this has taken place that the Scriptures of the prophets might be fulfilled.” See how even up to the last hour and in the very act of being betrayed, he did everything he did seeking their amendment and healing, employing prophecy and argument and admonition. Those who take up coercion will perish by their coercion. To show that he is suffering voluntarily, he says, “I was daily with you teaching.” All this was to show his accord with his Father’s will and “that the Scriptures of the prophets might be fulfilled.”But why did they not lay hold on him in the temple? Because they would not have dared to do so in the temple on account of the people. This is why he continued teaching at all times and places, even to the last hour, taking away their excuse. In order to obey the prophets, he gave up even his very life. In no way did he teach contrary to the prophets.
“Then all the disciples forsook him and fled.” Up until the time he was seized, they remained. But when he had said these things to the multitudes, they fled. For from then on they could see that escape was no longer possible. So he gave himself up to them voluntarily, saying that this was done according to the Scriptures.

Source: THE GOSPEL OF MATTHEW, HOMILY 84.2
[AD 420] Jerome on Matthew 26:55-58
This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:55-58
(Cons. Ev. iii. 6.) 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 tribune and cohort, as John also records. (John 18:12.)

(Quæst. Ev. i. 46.) 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.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims 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.

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.

In this act is shown 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 great things for the love of God, but fail to fulfil what they undertake; they ought not to despair, but to rise again with the Apostles, and recover themselves by penitence.

For had he kept close to his Lord's side, he could never have denied Him. This also shows that Peter should follow his Lord's Passion, that is, imitate it.

Source: Catena Aurea by Aquinas
[AD 856] 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 feel themselves unfit to endure torments.

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 Jesus thither, that they might do all advisedly; as it follows, Where the Scribes and the Elders were assembled.

Source: Catena Aurea by Aquinas
[AD 220] Tertullian on Matthew 26:56
On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good; " and, "What I had not seized I was then paying in full; " They exterminated my hands and feet; " and, "They put into my drink gall, and in my thirst they slaked me with vinegar; " "Upon my vesture they did cast (the) lot; " just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled."

Source: An Answer to the Jews
[AD 420] Jerome on Matthew 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).

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:56
. He shows the absurdity of their efforts, and that they did not seize Him by their own strength. "For when I was in the temple," He says, "you wanted to take Me but you could not because I did not permit you; but now I voluntarily give Myself over to you. For I know that it is impossible that the Scriptures which foretold your wickedness should be proved false."
[AD 253] Origen of Alexandria on Matthew 26:57
I believe the word for Jewish slavery whereby poor and abandoned persons now profess to be slaves is “Caiaphas.” He is known as the high priest who, at odds with the truth, rails against Jesus. But Jesus according to the truth is a priest, the Word of God; under him are established all who worthily and zealously serve God the Father. Where the high priest Caiaphas is found, however, there the scribes come together, that is, learned men who preside over the perishing written word. While being scribes, they are also elders who preside not over the truth but over the classic usage of a mere word. They are unwilling to consider anything beyond that.

Source: COMMENTARY ON MATTHEW 105.4
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.57
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:58
Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was known to the high priest. John 18:15
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.58
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:58
The other disciples fled, but Peter, who was more fervently devoted to the Master, followed at a distance. If John also followed, it was not as a disciple but as an acquaintance of the high priest (Jn. 18:15).
[AD 253] Origen of Alexandria on Matthew 26:59-62
From this it is clear that Jesus “committed no sin; no guile was found on his lips.” His life was unimpeachable and completely blameless, leaving his enemies no opportunity for provocation. Clearly they found nothing to say against him or to insinuate by shading the truth (“the chief priests and the whole council sought false testimony,” but they could find none). There is room for false testimony when it is given with a shading of the truth; however, no shading of the truth was found which could further their lies against Jesus—although there were many who wished to find favor with Caiaphas and the chief priests and the scribes and the elders and the whole council. These avidly sought that testimony.

Source: COMMENTARY ON MATTHEW 107.7
[AD 253] Origen of Alexandria 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 the Chief Priests. This then is a great testimony in favour of Jesus, that He had lived and taught so irreproachably, that though they were many, and crafty, and wicked, they could find no semblance of fault in Him.

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 manfully and resolutely silent, than to plead our cause in vain.

Under the Law, we do indeed find many instances of this adjuration (Numb. 5:19, 1 Kings 22:16.); 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. But he that regards Jesus commanding the dæmons, and giving His disciples power over them, will say, that to address the dæmons by the power given by the Saviour, is not to adjure them. But the High Priest did sin in laying a snare for Jesus; imitating his father, who twice asked the Saviour, If thou be Christ the Son of God. (Matt. 4.) Hence one might rightly say, that to doubt concerning the Son of God, whether Christ be He, is the work of the Devil. It was not fit that the Lord should answer the High Priest's adjuration as though under compulsion, wherefore He neither denied nor confessed Himself to be the Son of God. For he was not worthy to be the object of Christ's teaching, therefore He does not instruct him, but taking up his own words retorts them upon him. This sitting of the Son of Man seems to me to denote a certain regal security; by the power of God, Who is the only power, is He securely seated to Whom is given by His Father all power in heaven as in earth. And there will come a time when the enemies shall see this establishment. Indeed this has begun to be fulfilled from the earliest time of the dispensation; for the disciples saw Him rising from the dead, and thereby saw Him seated on the right hand of power. Or, In respect of that eternity of duration which is with God, from the beginning of the world to the end of it is but one day; it is therefore no wonder that the Saviour here says, Shortly, signifying that there is but short time before the end come. He prophesies moreover, that they should not only see Him sitting at the right hand of power, but also coming in the clouds of heaven. These clouds are the Prophets and Apostles, whom He commands to rain when it is required, they are the clouds that pass not away, but bearing the image of the heavenly, (1 Cor. 15:49.) are worthy to be the throne of God, as heirs of God, and joint-heirs with Christ. (Rom. 8:17.)

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 rise again.

Source: Catena Aurea by Aquinas
[AD 407] 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 shows, Though many false witnesses came, yet found they none.

Why did they not bring forward now His breaking the Sabbath? Because He had so often confuted them on this point.

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 mockery of justice, it was in truth nothing more than the anarchy of a den of robbers.

This He did to give weight to the accusation, and to confirm by deeds what He taught in words.

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 to a certain opinion, he anticipates the answer, What need we any further witnesses? Behold, now ye have heard his blasphemy. What was this blasphemy? For before He had interpreted to them as they were gathered together that text, The Lord said unto my Lord, Sit thou on my right hand, (Matt. 22:44.) and they had held their peace, and had not contradicted Him. How then do they call what He now says blasphemy? They answered and said, He is guilty of death, the same persons at once accusers, examiners, and sentencers.

(Hom. lxxxv.) As hunters who have started their game, so they exhibit a wild and drunken exultation.

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 such things for us. This let us read continually, let us imprint in our minds, and in these things let us boast.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:59
And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that it was early, added, they entered into the judgment hall, lest they should be defiled, but that they might eat the passover.

What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 26:59-62
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.

Source: COMMENTARY ON MATTHEW 4.26.61
[AD 420] Jerome on Matthew 26:59-68
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.

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.

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.

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.

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.)

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.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Matthew 26:59-68
(Quæst. Ev. i. 44.) 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 He is not yet come, disowning and rejecting His person.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Matthew 26:59-68
(ord) Prophesy unto us is said in ridicule of His claim to be held as a Prophet by the people.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:60
Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For neither did their testimonies agree together; so feigned was the court of justice, and all things full of confusion and disorder.
[AD 1107] Theophylact of Ohrid on Matthew 26:60
They brought Jesus to Caiaphas who was the high priest for that year. There Caiaphas spent the night along with the others, not keeping the Pascha at that time, but waiting so that they might kill the Lord, and thus transgressing the law (Jn. 18:28). For the Lord kept the Pascha in keeping with the law, but they despised the law that they might slay the Lord.
[AD 407] John Chrysostom on Matthew 26:61
In three days, but He said not, I will destroy, but, Destroy, and not about that temple but about His own body.
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:62
What then does the high priest? Willing to press Him to a defense, that by that he might take Him
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 253] Origen of Alexandria on Matthew 26:63-64
We find in the law several cases of swearing. And now, on this occasion, the priest commands Jesus to swear “by the living God.” In this regard, I believe it is improper for one who wants to live by the gospel to command someone to swear.Likewise, the Lord himself says in the Gospel: “But I say to you, ‘Do not swear at all’ ” and do not command someone else to swear at all. So, according to Christ’s Gospel command, if it is not permissible to swear, neither is it permissible to command someone else to swear. Therefore it is clear that the high priest unlawfully ordered Jesus to swear, even though he may have ordered him to swear “by the living God.”

Source: COMMENTARY ON MATTHEW 110
[AD 253] Origen of Alexandria on Matthew 26:63-64
It was not fitting for our Lord to respond to the high priest’s command to swear... For this reason, he neither denied that he was Christ, the Son of God, nor did he openly declare it. Instead, as though accepting to be a swearing witness ... he replied, “You have said so.”
And since “everyone who commits sin is of the devil,” the high priest also committed a sin in plotting against Jesus. Therefore he was of the devil, and, being of the devil as it were, he imitated his very father, who doubtingly asked the Savior twice, “If you are the Son of God,” as is written concerning his temptations. Similar in fact are the words “If you are the Son of God” and “if you are the Christ, the Son of God.” Someone may rightly say in this regard that to doubt whether Christ is the Son of God is the work of the devil and of the high priest who plotted against our Lord.

Source: COMMENTARY ON MATTHEW 110
[AD 253] Origen of Alexandria on Matthew 26:63-64
It seems to me that the Son of man seated “at the right hand of Power” signifies enthronement and empowerment. He was seated therefore next to Power—the only power properly so called—and at the right hand. He received all power from the Father “in heaven and on earth.” His adversaries too will see his enthronement, sometime after the blessed have seen him with joy.Now the passage according to Mark does not say “hereafter.” It reads simply, “You will see the Son of man seated at the right hand of Power.” This does not imply anything contrary to what we have said. However, in light of Matthew’s words, “hereafter you will see” and Luke’s words, “so will the Son of man be in his day,” one may ask whether since the time the Savior had said these things, they were fulfilled to those who heard his words.… Our reply is that they appear to have been fulfilled, since from that time, that is, from the time of the dispensation, the Son of man has been seated “at the right hand of Power,” and his disciples witnessed his resurrection from the dead. For this reason, as we noted before, they saw him seated “at the right hand of Power.”

Source: COMMENTARY ON MATTHEW 111.21
[AD 253] Origen of Alexandria on Matthew 26:63-64
The prophets of God and the apostles of Christ are those living clouds which Jesus orders to rain down or not to rain down, as he sees fit, upon the fruitless vineyard. Now if anyone does not wish to become these clouds upon which and with which the Son of man will appear, Christ will know this. For God the Word and wisdom and truth and justice will always come upon these clouds and be with them, manifesting his coming to those worthy of himself. Furthermore, we speak of these clouds as though they bear a “sign from heaven,” heavenly clouds that do not pass away. They have been made worthy of the throne of God and the kingdom of God as “heirs of God and coheirs of Christ.” And they will reign with him.

Source: COMMENTARY ON MATTHEW 111.23
[AD 407] John Chrysostom on Matthew 26:63
For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road.

And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, Acts 7:59 stopping their ears, this high priest does here also.
[AD 420] Jerome on Matthew 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?

Source: Commentary on Matthew
[AD 100] Didache on Matthew 26:64
Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. [Matthew 24:42] But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; [Matthew 24:11-12] for when lawlessness increases, they shall hate and persecute and betray one another, [Matthew 24:10] and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

Source: The Didache, Chapter 16
[AD 215] Clement of Alexandria on Matthew 26:64
Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, "I am; and you shall see the Son of man sitting at the right hand of power." But powers mean the holy angels. Further, when He says "at the right hand of God," He means the self-same [beings], by reason of the equality and likeness of the angelic and holy powers, which are called by the name of God. He says, therefore, that He sits at the right hand; that is, that He rests in pre-eminent honour. In the other Gospels, however, He is said not to have replied to the high priest, on his asking if He was the Son of God. But what said He? "You say." Answering sufficiently well. For had He said, It is as you understand, he would have said what was not true, not confessing Himself to be the Son of God; [for] they did not entertain this opinion of Him; but by saying "You say," He spoke truly. For what they had no knowledge of, but expressed in words, that he confessed to be true.

Source: Fragments of Clement from the Latin Translation of Cassiodorus
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:64
Truly these were false witnesses. For Christ had not said, "I am able to destroy," but "You shall destroy." And He had not said, "the temple of God," but "this temple," that is, "My Body." And again, He had not said, "I shall build," but "I shall raise." So they were clearly false witnesses, the Lord having said one thing while they reported that He had said another. Jesus therefore kept silent, knowing that their tribunal was unlawful. For how would a verbal defense persuade those whom signs had not persuaded? The high priest asks the question, wanting to induce Him to blaspheme; so that if He should say, "I am the Son of God," He might be condemned as a blasphemer, but if He should deny it, the High priest would have Him as a witness against Himself. But the Lord caught those sophists in their own cunning, and answers, "Thou hast said," meaning, "Your mouth has confessed that I am the Son of God."
[AD 1107] Theophylact of Ohrid on Matthew 26:64
. He is speaking to them from the prophecy of Daniel who said, "I saw one coming as the Son of Man upon the clouds" (Daniel 7:13). For since they thought that He was deluded, as He appeared to them in humble form, He said, "You shall see Me then coming in power and seated with the Father." "Power" here means that of the Father, and the Son of Man will be coming not from earth but from heaven.
[AD 407] John Chrysostom on Matthew 26:65
And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, The Lord said unto my Lord, Sit on my right hand, Matthew 22:43-46 and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sits at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.
[AD 407] John Chrysostom on Matthew 26:65
Then the high priest rent his clothes, saying, he has spoken blasphemy. He did this to add force to the accusation and to aggravate what he said by a symbolic action. What had been said moved the hearers to fear. They did in this case what they would later do in the case of Stephen: they stopped their ears. The high priest does the same thing.Yet what kind of blasphemy was this? For indeed he had said before, when they were gathered together, that “the Lord said unto my Lord, sit thou on my right hand.” And he had interpreted the saying, and they dared to say nothing. They held their peace and from that time forward did not challenge him further. Why then did they now call the saying a blasphemy? And why did Christ now answer them? He did so to take away all their excuses. Even to the last day he taught that he was the Christ, and that he would sit at the right hand of the Father and that he would come again to judge the world. All this was the language of one manifesting his full accordance with the will of the Father.

Source: THE GOSPEL OF MATTHEW, HOMILY 84.2-3
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.63
[AD 420] Jerome on Matthew 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.

Source: COMMENTARY ON MATTHEW 4.26.65
[AD 461] Leo the Great on Matthew 26:65
To emphasize his alarm over the words he had just heard, Caiaphas “tore his garments.” Unaware of his own madness, he deprived himself of priestly honor. Caiaphas, where does reason reside in your mind?… You are oblivious to the command you read concerning high priests: “Do not let the hair of your heads hang loose, and do not rend your clothes.” But you, who have now forfeited your dignity, are the very object of disgrace. And in token of the end of the old regulation, the same rending that rips your priestly attire will soon also tear apart the veil of the temple.

Source: SERMON 44.2.32
[AD 253] Origen of Alexandria on Matthew 26:66-68
It was necessary for him to teach these things by example, “giving his back to whips and his cheeks to fists” and not turning his face away “from insults and spitting.” Thus would he, by suffering these things in our place, deliver us (as I believe) who were worthy to suffer all that disgrace. Truly he did not “die for us” that we might not die but that we might not die for ourselves. And he was spat upon and beaten for us, so that we who were worthy of all these things because of our sins might not just suffer them but, suffering them for the sake of justice, we might gratefully accept them. Paul makes it clear that the Savior “humbled himself becoming obedient all the way to death, even to the death of the cross.” … “On account of all this, God exalted him.” God not only exalted him because of the death he underwent for our sake but also because of the buffeting and the spitting and all the rest.Christ did not turn his face away “from insult and spitting,” so his face might be glorified more than the face of Moses42—with so much glory that comparatively the glorification of Moses’ face was outshone, even as the light of a lamp is outshone by that of the sun and even as knowledge, which knows in part, is outshone “when that which is perfect has come.” But they also buffeted the holy head of the church. Because of this, they will be beaten by Satan, not that they may not be extolled or may have their power brought to an end but that, once in the hands of the enemy and punisher, they may receive just punishment for the sin they committed in buffeting Jesus.
Not content with spitting in his face and buffeting him, they even struck his face with the palms of their hands, and, mocking him, they said, “Prophesy to us, O Christ! who is it that struck you?” On account of this … they have been struck and punished. Yet they were unwilling to accept any discipline, as Jeremiah had prophesied about them: “You chastened them and they did not grieve; they were unwilling to receive correction.” And now whoever harms anyone in the church and does these things to him spits on the very face of Christ, and, buffeting Christ, they slap him with the palms of their hands.

Source: COMMENTARY ON MATTHEW 113
[AD 407] John Chrysostom on Matthew 26:66-68
Note with admiration the self-restraint of the disciples. Observe how carefully they relate these things. This clearly shows their disposition to love the truth. They relate with all truthfulness the things that seem to be opprobrious. They disguise nothing. They are not ashamed of anything. Rather, they account it as a very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both his unutterable tenderness and the inexcusable wickedness of those men who had the heart to do such things to him that was so mild and meek. His words were such as to change a lion into a lamb.… All of these things the prophet Isaiah had foretold. He had proclaimed it beforehand: “Like as many were astonished at you, so shall your form be held inglorious of men, and your glory of the sons of men.”

Source: THE GOSPEL OF MATTHEW, HOMILY 85.1
[AD 407] John Chrysostom on Matthew 26:66
Having rent therefore his clothes, he says, What do you think? Matthew 26:66 He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him among themselves, and anticipate the hearers by saying, You have heard the blasphemy; all but necessitating and forcing them to deliver the sentence. What then say they? He is guilty of death; that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, He is guilty of death; themselves accusing, themselves judging, themselves passing sentence, themselves being everything then.

But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.

Before Pilate at any rate they said nothing of this kind, but what? If this Man were not a malefactor, we would not have delivered Him up unto you; attempting to put Him to death by political accusations. And wherefore did they not slay Him secretly? They were desirous also to bring up an evil report against His fame. For since many had now heard Him, and were admiring Him, and amazed at Him, therefore they endeavored that He should be put to death publicly, and in the presence of all.

But Christ hindered it not, but made full use of their wickedness for the establishment of the truth, so that His death should be manifest. And the result was the contrary to what they wished. For they wished to make a show of it, as in this way disgracing Him, but He even by these very things shone forth the more. And much as they said, Let us put Him to death, lest the Romans come and take away our place and nation; and after they had put Him to death, this came to pass; so also here; their object was to crucify Him publicly, that they might injure His fame, and the contrary result took place.

For in proof that indeed they had power to have put Him to death, even among themselves, hear what Pilate says: Take ye Him, and judge Him according to your law. John 18:31 But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, Write not that this man is King of the Jews; but that He said it.

But all these things are done for the truth, so that they might not have so much as any shadow of a defense that is surely shameless. And at the sepulchre too, in the like manner, the seals and the watches made the truth to be the more conspicuous; and the mockings, and the jeerings, and the revilings, wrought again this self-same effect.

For such is the nature of error: it is destroyed by those things whereby it plots; thus at least it fell out even here, for they that seemed to have conquered, these most of all were put to shame, and defeated, and ruined; but He that seemed to be defeated, this man above all has both shone forth, and conquered mightily.

Let us not then everywhere seek victory, nor everywhere shun defeat. There is an occasion when victory brings hurt, but defeat profit. For, for instance, in the case of them that are angry; he that has been very outrageous seems to have prevailed; but this man above all is the one subdued and hurt by the most grievous passion; but he that has endured nobly, this man has got the better and conquered. And while the one has not had strength to overcome so much as his own disease; the other has removed another man's; this has been subdued by his own, that has got the better even of another's passion; and so far from being burnt up, he quenched the flame of another when raised to a height. But if he had minded to gain what seems to be victory, both he himself would have been overcome; and having inflamed the other, he would have occasioned him to have suffered this more grievously; and, like women, both the one and the other would have been disgracefully and miserably overthrown by their anger. But now he that has exercised self-control is both freed from this disgrace, and has erected a glorious trophy over anger both in himself and in his neighbor, through his honorable defeat.

Let us not then everywhere seek victory. For he that has overreached has conquered the person wronged, but with an evil victory, and one that brings destruction to him that has won it; but he that is wronged, and seems to have been conquered, if he have borne it with self-command, this above all is the one that has the crown. For often to be defeated is better, and this is the best mode of victory. For whether one overreaches, or smites, or envies, he that is defeated, and enters not into the conflict, this is he who has the victory.

And why do I speak of overreaching and envy? For he also that is dragged to martyrdom, thus conquers by being bound, and beaten, and maimed, and slain. And what is in wars defeat, namely, for the combatant to fall; this with us is victory. For nowhere do we overcome by doing wrongfully, but everywhere by suffering wrongfully. Thus also does the victory become more glorious, when we sufferers get the better of the doers. Hereby it is shown that the victory is of God. For indeed it has an opposite nature to outward conquest, which fact is again above all an infallible sign of strength. Thus also the rocks in the sea, by being struck, break the waves; thus also all the saints were proclaimed, and crowned, and set up their glorious trophies, winning this tranquil victory. For stir not yourself, He says, neither weary yourself. God has given you this might, to conquer not by conflict, but by endurance alone. Do not oppose yourself also as he does, and you have conquered; conflict not, and you have gained the crown. Why do you disgrace yourself? Allow him not to say that by conflicting you have got the better, but suffer him to be amazed and to marvel at your invincible power; and to say to all, that even without entering into conflict you have conquered.

Thus also the blessed Joseph obtained a good report, everywhere by suffering wrong getting the better of them who were doing it. For his brethren and the Egyptian woman were among those that were plotting against him, but over all did this man prevail. For tell me not of the prison, wherein this man dwelt, nor of the kings' courts where she abode, but show me who it is that is conquered, who it is that is defeated, who that is in despondency, who that is in pleasure. For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if you will, hear her very words, and you shall see the trophy. You brought in unto us here an Hebrew servant to mock us. Genesis 39:17 It was not this man that mocked you, O wretched and unhappy woman, but the devil that told you that you could break down the adamant. This your husband brought not in unto you an Hebrew servant to plot against you, but the wicked spirit brought in that unclean lasciviousness; he it was that mocked you.

What then did Joseph? He held his peace, and thus is condemned, even as Christ is also.

For all those things are types of these. And he indeed was in bonds, and she in royal courts. Yet what is this? For he was more glorious than any crowned victor, even while continuing in his bonds, but she was in a more wretched condition than any prisoner, while abiding in royal chambers.

But not hence alone may one see the victory, and the defeat, but by the end itself. For which accomplished his desired object? The prisoner, not the high born lady? For he strove to keep his chastity, but she to destroy it. Which then accomplished what he desired? He who suffered wrong, or she who did the wrong. It is quite plain, that it is he who suffered. Surely then this is the one who has conquered.

Knowing then these things, let us follow after this victory, which is obtained by suffering wrong, let us flee from that which is got by doing wrong. For so shall we both live this present life in all tranquility, and great quietness, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.
[AD 444] Cyril of Alexandria on Matthew 26:66-68
This is clearly a reflection of the holy prophet’s words, “Be appalled at this, O heavens, and shudder with great fear,” says “the Lord,” the one true God, the king of kings and Lord of lords. He was dishonored by us: first he endured blows, and then he endured laughter from the impious, exemplifying the highest forbearance yet presented to us. How can the one who “examines heart and mind,” the one who illumines prophets, not know “who strikes you”?

Source: FRAGMENT 301.34
[AD 1107] Theophylact of Ohrid on Matthew 26:66
It was the practice of the Jews to tear their garments whenever something insufferable would befall them. In order to deceive the crowd, Caiaphas tears his clothes as if he were faced with manifest blasphemy, meaning to create the impression that Christ had greatly blasphemed, and thus to impel the crowd to say that He was guilty unto death. Nevertheless, learn that when Caiaphas rent his clothes, it was a symbol that the high priesthood of the Old Testament had been rent.
[AD 407] John Chrysostom on Matthew 26:67
Wherefore did they these things, when they were to put Him to death? What need of this mockery? That you might learn their intemperate spirit by all things, and that having taken Him like a prey, they thus showed forth their intoxication, and gave full swing to their madness; making this a festival, and assaulting Him with pleasure, and showing forth their murderous disposition.

But admire, I pray you, the self command of the disciples, with what exactness they relate these things. Hereby is clearly shown their disposition to love the truth, because they relate with all truthfulness the things that seem to be opprobrious, disguising nothing, nor being ashamed thereof, but rather accounting it very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both His unutterable tenderness, and the inexcusable wickedness of those men, who had the heart to do such things to Him that was so mild and meek, and was charming them with such words, as were enough to change a lion into a lamb. For neither did He fail in any things of gentleness, nor they of insolence and cruelty, in what they did, in what they said. All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For like as many were astonished at you, he says, so shall your form be held inglorious of men, and your glory of the sons of men.
[AD 420] Jerome on Matthew 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)

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:68
For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him. And words again teeming with much derision did they speak, saying, prophesy unto us, thou Christ, who is he that smote you? because the multitude called Him a prophet.

But another Luke 22:64 says, that they covered His face with His own garment, and did these things, as though they had got in the midst of them some vile and worthless fellow. And not freemen only, but slaves also were intemperate with this intemperance towards Him at that time.

These things let us read continually, these things let us hear aright, these things let us write in our minds, for these are our honors. In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs. And now he says, let us go forth unto Him bearing His reproach; Hebrews 13:13 and now, who for the joy that was set before Him endured the cross, despising the shame. Hebrews 12:2
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 1107] Theophylact of Ohrid on Matthew 26:68
When they had condemned Him, then they abused Him and mocked Him, wrapping His face in a cloth, as another evangelist says (Lk. 22:64, Mk. 14:65). They mocked Him in this manner because the people considered Him a prophet. To "buffet" is to strike with the hands with the fingers clenched, or, to put it more plainly, to punch with the fist.
[AD 253] Origen of Alexandria on Matthew 26:69-75
Or, By the first handmaid is understood the Synagogue of the Jews, which oft compelled the faithful to deny; by the second, the congregations of the Gentiles, who even persecuted the Christians; they that stood in the hall signify the ministers of divers heresies, who also compel men to deny the truth of Christ.

Source: Catena Aurea by Aquinas
[AD 253] Origen of Alexandria on Matthew 26:69-75
Upon examining Peter’s denial, we note that “as yet the Spirit had not been given, because Jesus was not yet glorified.” For this reason, neither was it possible for Peter at the time to profess belief in Jesus nor was he to be criticized for not professing belief in him, since it is said to those who profess belief: “It is not you who speak, but the Spirit of your Father speaking through you.” We … since the Spirit of the Father has the power to speak in us and since it is in our power to “make room” in us for the Holy Spirit and not “for the devil,” if we should deny Christ, we would have no excuse.It may be that whoever is in the courtyard of Caiaphas “the high priest” cannot admit knowing the Lord Jesus unless he has gone outside his courtyard and has been brought outside of every teaching contrary to Jesus and outside of Jewish traditions handed down, not according to the Spirit of the Scriptures but according to the “commands and teachings of men.” Consider how Peter, seated outside at a distance from Jesus and in the high priest’s courtyard, denied Jesus before them all; and again, for the second time, going out to the porch and wishing to leave but not yet outside the gateway, he denied the Lord. Then, for the third time, “while the bystanders came and said, ‘Certainly you are also one of them,’ ” when “he began to invoke a curse on himself and to swear ‘I do not know the man,’?” he was not yet outside. Furthermore, all the denials were made at night and in the darkness, before the break of dawn and the sign of the new day, that is, the crowing of the cock that bestirs the early risers. And if, by way of hypothesis, Peter had denied after the crowing of the cock, as was said, “The night is far gone, the day is at hand … let us conduct ourselves becomingly as in the day,” he would have had no excuse for his actions.
Perhaps all people when they deny Jesus … seemingly deny him before the crowing of the cock, when the sun of justice has not yet risen for them and its rising is not yet at hand. But if upon the rising of the sun for the soul “we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins but a fearful prospect of judgment and a fury of fire which will consume the adversaries.”

Source: COMMENTARY ON MATTHEW 114
[AD 253] Origen of Alexandria on Matthew 26:69-75
I believe that the first servant girl who caused Christ’s disciples to deny him stands for the synagogue of the Jews “according to the flesh,” who have frequently coerced the faithful to deny him. The second maidservant stands for the assembly of Gentiles, who also in persecuting Christians has forced them to deny the Lord. And third were the bystanders in the courtyard, who are ministers of the different heresies and who also compel others to deny the truth of Christ.

Source: COMMENTARY ON MATTHEW 114
[AD 397] Ambrose of Milan on Matthew 26:69-75
(in Luc. 22, 57.) I had rather that Peter deny, than that the Lord be made out false.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:69-75
And he, who, when he saw his Master laid hands on, drew his sword and cut off the ear, now when he sees Him enduring such insults becomes a denier, and cannot withstand the taunts of a mean servant girl. A damsel came unto him, saying, Thou also wast with Jesus of Galilee.

But not once, but twice and thrice did he deny within a short time.

To show that the sound did not keep him from denial, nor bring his promise to mind.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Matthew 26:69-75
Oh strange and wonderful acts! When indeed he saw his master seized, Peter was so fervent as both to draw his sword and to cut off the man’s ear! But when it was natural for him to be more indignant and to be inflamed and to burn, hearing such revilings, then he became a denier. For who would not have been inflamed to indignation by the things that were then done? Yet the great disciple, overcome by fears, so far from showing indignation, even denies and cannot even stand the threat of a tiny and lowly servant girl.This happens not only once but a second and third time. He denies the Lord. In a short period and even before judges, he denies him. For it was “when he went out to the porch” that they asked him whether he was the man who “was with Jesus of Nazareth.” And he was not even aware of his own lying. Luke says that Christ looked upon him, and this made it clear that he had denied him and was not even aware of how far he had fallen into forgetfulness. This happened even though the cock had crowed. He needed a further remembrance from his Master. Jesus’ look was greater than any voice. Peter was so full of fear. Mark says that when he had once denied the Lord, then first the cock crowed, but then it did so for a second time and a third time. He shows us more particularly the weakness of the disciple, that he was utterly dead with fear. Mark had learned these things from the eyewitnesses, for he himself was a follower of Peter. One marvels at Mark in that, so far from hiding his teacher’s faults, he declared them more distinctly than the rest. On this very account he was a true disciple.
Why does Matthew affirm that “Peter remembered the saying of Jesus, ‘Before the cock crows, you will deny me three times,’ ” while Mark declares after the third denial that “the cock crew the second time”? Both are in harmony. At each crowing the cock is inclined to crow both a third and a fourth time. Mark showed that not even the sound of the rooster checked him and brought him to recollection. So that both things are true. For before the cock had finished the one crowing, Peter had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears. Then “he went out and wept bitterly.”

Source: THE GOSPEL OF MATTHEW, HOMILY 85.1-2
[AD 420] Jerome on Matthew 26:69-75
Peter sat without, that he might see the event, and not excite suspicion by any approach to Jesus.

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.'x 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.

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.

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.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 26:69-75
“And again he denied it with an oath, ‘I do not know the man.’ ” I know that some people with a soft spot in their hearts for the apostle Peter have interpreted this passage to the effect that Peter did not deny God but man, and what he meant was “I do not know the man, because I know God.” The wise reader realizes how frivolous this interpretation is, for those who thus defend the apostle make the Lord guilty of a lie. If Peter did not deny him, then the Lord lied in saying, “Truly, I say to you, this very night, before the cock crows twice, you will deny me three times.” Notice what he says: “You will deny me”—not “the man.”“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.
“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.

Source: COMMENTARY ON MATTHEW 4.26.72-75
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 430] Augustine of Hippo on Matthew 26:69-75
(Quæst. Ev. i. 44.) 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 He is not yet come, disowning and rejecting His person.

(de Cons. Ev. iii. 6.) Among the other insults offered to our Lord was the threefold denial of Peter, which the several Evangelists relate in different order. Luke puts Peter's trial first, and the ill usage of the Lord after that; Matthew and Mark reverse the order.

(ubi sup.) We understand that having gone out after his first denial, the cock crowed the first time as Mark relates.

(ubi sup.) The second denial was not outside the door, but after he had returned to the fire; for the second maid did not see him after he had gone out, but as he was going out; his getting up to go out drew her attention, and she said to them that were there, that is, to those that were standing round the fire in the hall, Tins fellow also was with Jesus of Nazareth. He who had gone out, haying heard this returned, that he might by denial vindicate himself. Or, as is more likely, he did not hear what was said of him as he went out, but it was after he came back that the maid, and the other man whom Luke mentions, said to him, And thou also art one of them.

(ubi sup.) Let us now come to the third denial; And after a while came they that stood by, and said to Peter, Surely thou also art one of them, (Luke's words are, About the space of one hour after,) for thy speech bewrayeth thee. (Luke 22:59.)

(Quæst. Ev. i. 45.) Also Peter thrice denied, because heretical error concerning Christ is limited to three kinds; they are in error respecting His divinity, His humanity, or both.

Source: Catena Aurea by Aquinas
[AD 461] Leo the Great on Matthew 26:69-75
(Serm. 60, 4.) For this reason it should seem he was permitted to waver, that the remedy of penitence might be exhibited in the head of the Church, and that none should dare to trust in his own strength, when even the blessed Peter could not escape the danger of frailty.

(Serm. 60. 4.) Blessed tears, O holy Apostle, which had the virtue of holy Baptism in washing off the sin of thy denial. The right hand of the Lord Jesus Christ was with thee to hold thee up before thou wast quite thrown down, and in the midst of thy perilous fall, thou receivedst strength to stand. The Rock quickly returned to its stability, recovering so great fortitude, that he who in Christ's passion had quailed, should endure his own subsequent suffering with fearlessness and constancy.

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Matthew 26:69-75
Observe how baneful are communications with evil men; they even drove Peter to deny the Lord whom he had before confessed to be the Son of God.

Spiritually; By Peter's denial before the cock-crow, are denoted those who before Christ's resurrection did not believe Him to be God, being perplexed by His death. In his denial after the first cock-crow, are denoted those who are in error concerning both Christ's natures, His human and divine. By the first handmaid is signified desire; by the second, carnal delight; by them that stood by, the dæmons; for by them men are led to a denial of Christ.

Source: Catena Aurea by Aquinas
[AD 856] Rabanus Maurus on Matthew 26:69-75
What means this, that a handmaid is the first to tax him, when men would be more likely to recognise him, except that this sex might seem to sin somewhat in the Lord's death, that they might be redeemed by His passion? He denied before them all, because he was afraid to reveal himself; that he said, I know not, shows that he was not yet willing to die for the Saviour.

In this denial of Peter we affirm that Christ is denied not only by him who denies that He is Christ, but who denies himself to be a Christian.

Observe, that he said the first time, I know not what thou sayest; the second time, He denied with an oath; the third time, He began to curse and to swear that he knew not the man. For to persevere in sinning increases sinfulness, and he who disregards light sins, falls into greater.

After the third denial comes the cock-crow; by which we may understand a Doctor of the Church who with chiding rouses the slumbering, saying, Awake, ye righteous, and sin not. (1 Cor. 15:14.) Thus Holy Scripture uses to denote the merit of divers cases1 by fixed periods, as Peter sinned at midnight and repented at cock-crow.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 420] Jerome on Matthew 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.

Source: Commentary on Matthew
[AD 407] John Chrysostom on Matthew 26:75
But Mark says, that when he had once denied, then first the cock crew, but when thrice, then for the second time; for he declares more particularly the weakness of the disciple, and that he was utterly dead with fear; having learned these things of his master 1 Peter 5:13 himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher's faults, he declared it more distinctly than the rest, on this very account, that he was his disciple.

How then is what is said true, when Matthew affirms that Christ said, Verily I say unto you, that before the cock crow you shall deny me thrice; Matthew 26:34 and Mark declares after the third denial, that The cock crew the second time? Mark 14:72 Nay, most certainly is it both true and in harmony. For because at each crowing the cock is wont to crow both a third and a fourth time, Mark, to show that not even the sound checked him, and brought him to recollection says this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but he went out, and wept bitterly.
[AD 1107] Theophylact of Ohrid on Matthew 26:75
Overcome with immense fear, Peter forgot his promises and became enslaved to human weakness, as if he were lifeless with fear, not knowing what he was saying. Understand it also in the spiritual sense, that Peter was rebuked by the servant girl, that is, by human weakness which is lowly and meant to be governed, until the cock crowed and brought him to his senses. The rooster is the Word which does not permit us to be lazy and to sleep, but says, "Wake up and rise, O sleeper!" Peter, therefore, was wakened by the Word as if by a rooster. Going out of the palace of the high priest, that is, the confines of a hardened mind, and leaving behind senselessness, he wept bitterly. While he was in the courtyard of the hardened mind, he could not weep, for he had lost his sense; but as soon as he went out, he came to his senses.