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CHAPTER XX.

1 Christ avoucheth his authority by a question of John’s baptism. 9 The parable of the vineyard. 19 Of giving tribute to Cæsar. 27 He convinceth the Sadducees that denied the resurrection. 41 How Christ is the son of David. 45 He warneth his disciples to beware of the scribes.

A

ND it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?
3 And he answered and said unto them, I will also ask you one thing; and answer me:
4 The baptism of John, was it from heaven, or of men?
5 And they reasoned with themselves, saying, If we shall say, from heaven; he will say, Why then believed ye him not?
6 But and if we say, of men; all the people will stone us: for they be persuaded that John was a prophet.
7 And they answered, that they could not tell whence it was.
8 And Jesus said unto them, Neither tell I you by what authority I do these things.
9 Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
12 And again he sent a third: and they wounded him also, and cast him out.
13 Then said the Lord of the vineyard, What shall I do? I will send my beloved Son: it may be they will reverence him when they see him.
14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
15 So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard do unto them?
16 He shall come and destroy these husbandmen and shall give the vineyard to others. And when they heard it, they said, God forbid.
17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
19 ¶ And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
22 Is it lawful for us to give tribute unto Cæsar, or no?
23 But he perceived their craftiness, and said unto them, Why tempt ye me?
24 Show me a penny. Whose image and superscription hath it? They answered and said, Cæsar’s.
25 And he said unto them, Render therefore unto Caesar the things which be Cæsar’s, and unto God the things which be God’s.
26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
27 ¶ Then came to him certain of the Sadducees; which deny that there is any resurrection; and they asked him,
28 Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
29 There were therefore seven brethren: and the first took a wife, and died without children?
30 And the second took her to wife, and he died childless.
31 And the third took her: and in like manner the seven also; and they left no children, and died.
32 Last of all the woman died also.
33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
34 And Jesus answering said unto them, The children of this world marry, and are given in marriage
35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
38 For he is not a God of the dead, but of the living; for all live unto him.
39 ¶ Then certain of the scribes answering said, Master, thou hast well said.
40 And after that they durst not ask him any question at all.
41 And he said unto them, How say they that Christ is David’s son?
42 And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou at my right hand, 43 Till I make thine enemies thy footstool.
44 David therefore calleth him Lord, how is he then his son?
45 ¶ Then in the audience of all the people he said unto his disciples,
46 Beware of the scribes, which desire to walk in long robes, and love greeting in the markets, and the highest seats in the chief rooms at feasts;
47 Which devour widows’ houses, and for a show make long prayers: the same shall receive greater damnation.

    
Douay Rheims Version

The parable of the husbandmen. Of paying tribute to Caesar and of the resurrection of the dead.

A

ND it came to pass that on one of the days, as he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes, with the ancients, met together,
2. And spoke to him, saying: Tell us, by what authority dost thou these things? Or, who is he that hath given thee this authority?
3. And Jesus answering, said to them: I will also ask you one thing. Answer me:
4. The baptism of John, was it from heaven, or of men?
5. But they thought within themselves, saying: If we shall say, From heaven: he will say: Why then did you not believe in him?
6. But if we say, of men: the whole people will stone us. For they are persuaded that John was a prophet.
7. And they answered that they knew not whence it was.
8. And Jesus said to them: Neither do I tell you by what authority I do these things.
9. And he began to speak to the people this parable: A certain man planted a vineyard and let it out to husbandmen: and he was abroad for a long time.
10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. Who, beating him, sent him away empty.
11. And again he sent another servant. But they beat him also and, treating him reproachfully, sent him away empty.
12. And again he sent the third: and they wounded him also and cast him out.
13. Then the lord of the vineyard said: What shall I do? I will send my beloved son. It may be, when they see him, they will reverence him.
14. Whom, when the husbandmen saw, they thought within themselves, saying: This is the heir. Let us kill him, that the inheritance may be ours.
15. So casting him out of the vineyard, they killed him. What therefore will the lord of the vineyard do to them?
16. He will come and will destroy these husbandmen and will give the vineyard to others. Which they hearing, said to him: God forbid.
17. But he looking on them, said: What is this then that is written, The stone, which the builders rejected, the same is become the head of the corner?
18. Whosoever shall fall upon that stone shall be bruised: and upon whomsoever it shall fall, it will grind him to powder.
19. And the chief priests and the scribes sought to lay hands on him the same hour: but they feared the people, for they knew that he spoke this parable to them.
20. And being upon the watch, they sent spies, who should feign themselves just, that they might take hold of him in his words, that they might deliver him up to the authority and power of the governor.
21. And they asked him, saying: Master, we know that thou speakest and teachest rightly: and thou dost not respect any person, but teachest the way of God in truth.
22. Is it lawful for us to give tribute to Caesar, or no?
23. But he, considering their guile, said to them: Why tempt you me?
24. Shew me a penny. Whose image and inscription hath it? They answering, said to him: Caesar's.
25. And he said to them: Render therefore to Caesar the things, that are Caesar's: and to God the things that are God's.
26. And they could not reprehend his word before the people: and wondering at his answer, they held their peace.
27. And there came to him some of the Sadducees, who deny that there is any resurrection: and they asked him,
28. Saying: Master, Moses wrote unto us: If any man's brother die, having a wife, and he leave no children, that his brother should take her to wife and raise up seed unto his brother.
29. There were therefore seven brethren: and the first took a wife and died without children.
30. And the next took her to wife: and he also died childless.
31. And the third took her. And in like manner, all the seven: and they left no children and died.
32. Last of all the woman died also.
33. In the resurrection therefore, whose wife of them shall she be? For all the seven had her to wife.
34. And Jesus said to them: The children of this world marry and are given in marriage:
35. But they that shall be accounted worthy of that world and of the resurrection from the dead shall neither be married nor take wives.
36. Neither can they die any more for they are equal to the angels and are the children of God, being the children of the resurrection.
37. Now that the dead rise again, Moses also shewed at the bush, when he called the Lord: The God of Abraham and the God of Isaac and the God of Jacob.
38. For he is not the God of the dead, but of the living: for all live to him.
39. And some of the scribes answering, said to him: Master, thou hast said well.
40. And after that they durst not ask him any more questions.
41. But he said to them: How say they that Christ is the son of David?
42. And David himself saith in the book of Psalms: The Lord said to my Lord, sit thou on my right hand,
43. Till I make thy enemies thy footstool.
44. David then calleth him Lord. And how is he his son?
45. And in the hearing of all the people, he said to his disciples:
46. Beware of the scribes, who desire to walk in long robes and love salutations in the market place and the first chairs in the synagogues and the chief rooms at feasts:
47. Who devour the houses of widows, feigning long prayer. These shall receive greater damnation.

Ver. 36.—They are equal unto the angels. So the Arabic, Syriac, Egyptian, Persian, and Ethiopic; equal in celibacy, immortality, glory. As therefore the angels do not marry nor generate, so neither do the Blessed, because, being immortal per se, and glorious, they will remain for ever. For generation is desired in this life, because of death; as a mortal father might, as it were, survive and endure in the son whom he leaves alive. So S. Cyril: “As the angels are not of generation, so they who rise again will have no need of marriage.” S. Chrysostom on Matt. xxiii: “Wives are married that the diminution, which is by death, may be supplied by birth. But death will not be there, and, in consequence, neither marriages, nor wives, nor generation.”

And are, &c. “They are called the children of God,” says Theophylact, “as being born again through the Resurrection, not only through grace, but also through glory, that they may thus resemble God most closely, as is taught by S. John, 1 Ep. iii. 2. Then as sons they shall enter into the inheritance of God the Father.”

“They are called the sons of the Resurrection,” says Theophylact, “because they appear to be as it were born to a new, happy, and divine life.”

2. They will be the sons of the Resurrection, that is, worthy of the Resurrection, for the word “son” when it is added in Hebrew to the genitive of reward or punishment, means one subject to, one who deserves, or who is destined to, such a punishment or reward. Thus men are called the sons of Death and Gehenna, that is, men subject to death and hell; and the sons of the kingdom and the Resurrection, that is, they who are worthy of the kingdom of heaven, and of the Resurrection of the blessed.

Ver. 40.—And after that they durst not ask Him any question at all. That is the Sadducees, for the Pharisees asked Him afterwards which was the greatest commandment, as we find from Matt. xxii 35.

 

 

CHAPTER XXI.

1 Christ commendeth the poor widow. 5 He foretelleth the destruction of the temple, and of the city Jerusalem: 25 the signs also which shall be before the 1ast day. 34 He exhorteth them to be watchful.

A

ND he looked up and saw the rich men casting their gifts into the treasury.
2 And he saw also a certain poor widow casting in thither two mites:
3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
5 ¶ And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,
6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.
7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?
8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.
9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.
10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:
11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.
12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.
13 And it shall turn to you for a testimony.
14 Settle it therefore in your hearts, not to meditate before what ye shall answer:
15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
17 And ye shall be hated of all men for my name’s sake.
18 But there shall not an hair of your head perish.
19 In your patience possess ye your souls.
20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
21 Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.
22 For these be the days of vengeance, that all things which are written may be fulfilled.
23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
25 ¶ And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
26 Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
27 And then shall they see the Son of man coming in a cloud with power and great glory.
28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
29 And he spake to them a parable; Behold the fig tree, and all the trees;
30 When they now shoot forth ye see and know of your own selves that summer is now nigh at hand.
31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.
32 Verily I say unto you, This generation shall not pass away, till all be fulfilled.
33 Heaven and earth shall pass away; but my words shall not pass away.
34 ¶ And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
35 For as a snare shall it come on all them that dwell on the face of the whole earth.
36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.
37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.
38 And all the people came early in the morning to him in the temple, for to hear him.

    
Douay Rheims Version

The widow's mites. The signs that should forerun the destruction of Jerusalem and the end of the world.

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ND looking on, he saw the rich men cast their gifts into the treasury.
2. And he saw also a certain poor widow casting in two brass mites.
3. And he said: Verily, I say to you that this poor widow hath cast in more than they all.
4. For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
5. And some saying of the temple that it was adorned with goodly stones and gifts, he said:
6. These things which you see, the days will come in which there shall not be left a stone upon a stone that shall not be thrown down.
7. And they asked him, saying: Master, when shall these things be? And what shall be the sign when they shall begin to come to pass?
8. Who said: Take heed you be not seduced: for many will come in my name, saying: I am he and the time is at hand. Go ye not therefore after them.
9. And when you shall hear of wars and seditions, be not terrified. These things must first come to pass: but the end is not yet presently.
10. Then he said to them: Nation shall rise against nation, and kingdom against kingdom.
11. And there shall be great earthquakes in divers places and pestilences and famines and terrors from heaven: and there shall be great signs.
12. But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name's sake.
13. And it shall happen unto you for a testimony.
14. Lay it up therefore in your hearts, not to meditate before how you shall answer:
15. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.
16. And you shall be betrayed by your parents and brethren and kinsmen and friends: and some of you they will put to death.
17. And you shall be hated by all men for my name's sake.
18. But a hair of your head shall not perish.
19. In your patience you shall possess your souls.
20. And when you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand.
21. Then let those who are in Judea flee to the mountains: and those who are in the midst thereof depart out: and those who are in the countries not enter into it.
22. For these are the days of vengeance, that all things may be fulfilled, that are written.
23. But woe to them that are with child and give suck in those days: for there shall be great distress in the land and wrath upon this people.
24. And they shall fall by the edge of the sword and shall be led away captives into all nations: and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.
25. And there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea, and of the waves:
26. Men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.
27. And then they shall see the Son of man coming in a cloud, with great power and majesty.
28. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand.
29. And he spoke to them a similitude. See the fig tree and all the trees:
30. When they now shoot forth their fruit, you know that summer is nigh;
31. So you also, when you shall see these things come to pass, know that the kingdom of God is at hand.
32. Amen, I say to you, this generation shall not pass away till all things be fulfilled.
33. Heaven and earth shall pass away: but my words shall not pass away.
34. And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness and the cares of this life: and that day come upon you suddenly.
35. For as a snare shall it come upon all that sit upon the face of the whole earth.
36. Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come and to stand before the Son of man.
37. And in the daytime, he was teaching in the temple: but at night going out, he abode in the mount that is called Olivet.

38. And all the people came early in the morning to him in the temple, to hear him.

Ver. 18.—But there shall not an hair of your head perish. “Because,” says S. Gregory, “what was said about death was hard, comfort is added at once, from the joy of the resurrection, when it is said, ‘a hair of your head shall not perish.’ For we know that the flesh when wounded, causes pain, but the hair when cut does not. Our Lord therefore said to His martyrs, ‘A hair of your head shall not perish.’” From these words of Christ, we may conclude that we shall rise again with our actual bodies. S. Augustine (De Civitate, chap.19, 2O.) So S. Bonaventure, S. Thomas, the master of the sentences, Soto, and others. Their proof is from Matt. x. 30: “The very hairs of your head are all numbered;” and from this of S. Luke, “Not a hair of your head shall perish.” “Not in length,” says S. Augustine, “but in number.”

2. We may collect this from reason, for our bodies will rise without deformity, with their natural adornments and comeliness; the adornment of the head is the hair, the beard, the nails. If any one has not these he is a deformed.

Ver. 19.—In your patience possess ye your souls. Patience, therefore, is the possession of our souls. Firstly, because patience rules the soul and directs it in peace, and bends and influences it as it pleases. Secondly, because no one can keep the hope of a future life, as S. Augustine says, unless he have patience in the labours of the present one. Thirdly, S. Gregory (Homily xxxv. in Evangel.): “The possession of the soul consists of the virtue of patience, because patience is the root and guardian of all virtues. Through patience, we possess our souls, because, while we learn to govern ourselves, we begin to possess the knowledge that we are (quod sumus, quod adverb). It is patience to endure calmly the evils we suffer from others, and to be affected with no painful feeling against him who inflicts them upon us. For whoever so takes the oppressions of others, as to grieve in silence, but to look out for a time of retribution, does not possess this virtue, but only makes a show of it. Again, Solomon says, Prov. xvi. 32: ‘The patient man is better than the valiant, and he that ruleth his spirit than he that taketh cities.’ The taking of a city is therefore a less victory, because the conquest is outside ourselves. That which is subdued by patience is greater, because the mind is subdued by itself, and subjects itself to itself when patience subdues it to the humility of endurance.” S. Gregory adds the example of the Abbot Stephen, who returned contumelies with thanks, and thought a gain, loss, and considered his adversaries his helpers. Hence, at his death, angels were seen taking his soul to heaven.

The impatient do not possess their souls, but are possessed by the vices of wrath and vindictiveness, and consequently by Satan. They, only, who have ardent love can gain true patience, as those fervent martyrs—SS. Ignatius, Laurence, Sebastian, Vincent, and others. Trajan the Emperor, consequently, said when he conferred, by his sentence, martyrdom on S. Ignatius, “No people suffer so much for their God as the Christians.” S. Gregory (book v. Moral. chap. 13), “What is it to possess our souls, but to live perfectly in all things, and to govern all the emotions of our minds by the art of virtue? Whoever therefore possesses patience, possesses his soul, because he is thus made strong against all adversities, so that he rules even by subduing himself. By whatever he masters himself, he clearly shows himself unmastered, for when he masters himself in his pleasures, he prepares himself to be unmastered by their opposites.” In his 39th Epistle to Theoclister; “In your patience possess your souls. Consider a moment where patience would be if there were nothing to be endured. I suspect that he would not be an Abel who had no Cain. For if the good were without misfortunes, they could not be perfectly good, for they would have no purgation. Their very society with evil is the purification of the good.” Hence, says Theodore Studita in his 19th Catechetical Lecture, “Endurance is the highest perfection of virtue;” and Lucan (lib. ix.):

—Serpens, sitis, ardor, arenæ
Dulcia Virtutis, gaudet Patientia duris.

The sandy desert’s burning heat; the pangs
Of raging thirst; its serpent’s cruel fangs,
Are Virtue’s sweets; for Patience joys in these,
And welcomes hardships more than softest case.

Lastly, the whole band of virtues flows into patience, so that it appears to be the complex of all virtues. Sencea (Ep. 69. and following): “There is i fortitude of which the brands are patience, endurance, and toleration. There is prudence, without which no undertaking is entered upon, and which persuades us to endure bravely what we cannot escape. There is constancy which cannot be cast down from its pedestal, and the determination of which no force can overthrow. Here is that indivisible society of virtues.” And see the words of S. James. i. 4.

Ver. 34.—And take heed to yourselves, lest “the cares of this life absorb the mind and sink the faculties,” says Euthymius, “and do not allow men to think about their salvation.” “The cares of this life,” says Titus, “debauchery and ebriety, deprive men of their senses, obscure their faith, and cause forgetfulness of all that is useful and necessary. They distract the mind, seize hold of it, and absorb it in the cares of this world.”

Ver. 35.—For as a snare shall it come on all them that dwell on the face of the whole earth. As careless birds are taken craftily by snares, so in the day of judgment shall the men of pleasure be. 2 “As the snare strangles the birds, so shall the day of judgment choke sinners.” 3. “As the snare always keeps hold,” says the Interlinear, “of that which it has once caught, so shall the sentence, given by one Christian judge, be perpetual; and either for ever glorify him who is judged, in heaven, or consume him with fire in hell.”

Ver. 36.—Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand bore the Son of man. The Arabic has, “That you may be strengthened in flight.”

Stand before the Son of Man. So Wisdom v. i: “They shall stand with great constancy.” “To those therefore who give themselves up to vigils, prayers, and good works, that day shall not be a snare, but a festival,” says Theophylact.

Ver. 37.—And in the daytime He was teaching in the temple; and at night He went out, and abode in the mount that is called the mount of Olives. Because olives abounded in it. Christ gave the day to preaching and to His neighbour, but the night to prayer, to Himself, and to God. Thus He gave very little time to repose and slumber. The same did S. Paul, Dominic, F. Xavier, and others like them. “He went by night,” says Theophylact, “into the mountain, to show us that we ought to hold communion with God in quiet at night. By day we should be gentle, and do good.” So Bede: “What He commanded in words, He confirmed by His own example; for when the time of His Passion drew near, He was instant in teaching, in watching, and in prayers, either urging those, for whom He was to suffer, to faith by His words, or commending them to His Father by His prayers.”

Ver. 38.—And all the people came early in the morning to Him. The senses are in their vigour in the morning, and the morning therefore, as the best part of the day, is to be given to God.


 

 

CHAPTER XXII.

1 The Jews conspire against Christ. 3 Satan prepareth Judas to betray him. 7 The apostles prepare the passover. 19 Christ instituteth his holy supper, 21 covertly foretelleth of the traitor, 24 dehorteth the rest of his apostles from ambition, 31 assureth Peter his faith should not fail: 34 and yet he should deny him thrice. 39 He prayeth in the mount, and sweateth blood, 47 is betrayed with a kiss: 50 he healeth Malchus’ ear, 54 he is thrice denied of Peter, 63 shamefully abused, 66 and confesseth himself to be the Son of God.

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OW the feast of unleavened bread drew nigh, which is called the Passover.
2 And the chief priests and scribes sought how they might kill him; for they feared the people.
3 ¶ Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
5 And they were glad, and covenanted to give him money.
6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
7 ¶ Then came the day of unleavened bread, when the passover must be killed.
8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
9 And they said unto him, Where wilt thou that we prepare?
10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
12 And he shall shew you a large upper room furnished: there make ready.
13 And they went, and found as he had said unto them: and they made ready the passover.
14 And when the hour was come, he sat down, and the twelve apostles with him.
15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:
16 For I say unto you, I will not any more eat thereof, until it he fulfilled in the kingdom of God.
17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:
18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
19 ¶ And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

21 ¶ But, behold, the hand of him that betrayeth me is with me on the table.

22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! 23 And they began to enquire among themselves, which of them it was that should do this thing.
24 ¶ And there was also a strife among them, which of them should be accounted the greatest.
25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors
26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
28 Ye are they which have continued with me in Thy temptations.
29 And I appoint unto you a kingdom, as my Father hath appointed unto me
30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
31 ¶ And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
36 Then said he unto them, But now, 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.
37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
39 ¶ And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.
41 And he was withdrawn from them about a stone’s cast, and kneeled down and prayed,
42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
43 And there appeared an angel unto him from heaven, strengthening him.
44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
47 ¶ And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
50 ¶ And one of them smote the servant of the high priest, and cut off his right ear.
51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
54 ¶ Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.
55 And when they had kindled a fire in the midst of the hall, and were sat down together, Peter sat down among them.
56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
57 And he denied him, saying, Woman, I know him not.
58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.
60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
62 And Peter went out, and wept bitterly.
63 ¶ And the men that held Jesus mocked him, and smote him.
64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
65 And many other things blasphemously spake they against him.
66 ¶ And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
68 And if I also ask you, ye will not answer me, nor let me go.
69 Hereafter shall the Son of man sit on the right hand of the power of God.
70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

    
Douay Rheims Version

The treason of Judas. The last supper. The first part of the history of the passion.

N

OW the feast of unleavened bread, which is called the pasch, was at hand.
2. And the chief priests and the scribes sought how they might put Jesus to death: but they feared the people.
3. And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
4. And he went and discoursed with the chief priests and the magistrates, how he might betray him to them.
5. And they were glad and covenanted to give him money.
6. And he promised. And he sought opportunity to betray him in the absence of the multitude.
7. And the day of the unleavened bread came, on which it was necessary that the pasch should be killed.
8. And he sent Peter and John, saying: Go, and prepare for us the pasch, that we may eat.
9. But they said: Where wilt thou that we prepare?
10. And he said to them: Behold, as you go into the city, there shall meet you a man carrying a pitcher of water: follow him into the house where he entereth in.
11. And you shall say to the goodman of the house: The master saith to thee: Where is the guest chamber, where I may eat the pasch with my disciples?
12. And he will shew you a large dining room, furnished. And there prepare.
13. And they going, found as he had said to them and made ready the pasch.
14. And when the hour was come, he sat down: and the twelve apostles with him.
15. And he said to them: With desire I have desired to eat this pasch with you, before I suffer.
16. For I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God.
17. And having taken the chalice, he gave thanks and said: Take and divide it among you.
18. For I say to you that I will not drink of the fruit of the vine, till the kingdom of God come.
19. And taking bread, he gave thanks and brake and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.
20. In like manner, the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.
21. But yet behold: the hand of him that betrayeth me is with me on the table.
22. And the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed.
23. And they began to inquire among themselves, which of them it was that should do this thing.
24. And there was also a strife amongst them, which of them should seem to be the greater.
25. And he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent.
26. But you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth.
27. For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth.
28. And you are they who have continued with me in my temptations:
29. And I dispose to you, as my Father hath disposed to me, a kingdom; 30. That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.
31. And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat.
32. But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.
33. Who said to him: Lord, I am ready to go with thee, both into prison and to death.
34. And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:
35. When I sent you without purse and scrip and shoes, did you want anything?
36. But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip: and he that hath not, let him sell his coat and buy a sword.
37. For I say to you that this that is written must yet be fulfilled in me. And with the wicked was he reckoned. For the things concerning me have an end.
38. But they said: Lord, behold, here are two swords. And he said to them: It is enough.
39. And going out, he went, according to his custom, to the Mount of Olives. And his disciples also followed him.
40. And when he was come to the place, he said to them: Pray, lest ye enter into temptation.
41. And he was withdrawn away from them a stone's cast. And kneeling down, he prayed.
42. Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.
43. And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.
44. And his sweat became as drops of blood, trickling down upon the ground.
45. And when he rose up from prayer and was come to the disciples, he found them sleeping for sorrow.
46. And he said to them: Why sleep you? Arise: pray: lest you enter into temptation.
47. As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them and drew near to Jesus, for to kiss him.
48. And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?
49. And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?
50. And one of them struck the servant of the high priest and cut off his right ear.
51. But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.
52. And Jesus said to the chief priests and magistrates of the temple and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs?
53. When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour and the power of darkness.
54. And apprehending him, they led him to the high priest's house. But Peter followed afar off.
55. And when they had kindled a fire in the midst of the hall and were sitting about it, Peter was in the midst of them.
56. Whom when a certain servant maid had seen sitting at the light and had earnestly beheld him, she said: This man also was with him.
57. But he denied him, saying: Woman, I know him not.
58. And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.
59. And after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him: for he is also a Galilean.
60. And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.
61. And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny thrice.
62. And Peter going out, wept bitterly.
63. And the men that held him mocked him and struck him.
64. And they blindfolded him and smote his face. And they asked him saying: Prophesy: Who is it that struck thee?
65. And blaspheming, many other things they said against him.
66. And as soon as it was day, the ancients of the people and the chief priests and scribes came together. And they brought him into their council saying: If thou be the Christ, tell us.
67. And he saith to them: If I shall tell you, you will not believe me.
68. And if I shall also ask you, you will not answer me, nor let me go.
69. But hereafter the Son of man shall be sitting on the right hand of the power of God.
70. Then said they all: Art thou then the Son of God? Who said: You say that I am.
71. And they said: What need we any further testimony? For we ourselves have heard it from his own mouth.

Ver.6.—And he sought opportunity to betray Him unto them. Judas sold Jesus Christ on the fourth day of the week, the day of Mercury; on the following day, or the day of Jupiter, he delivered Him to them. Thence followed “the day of unleavened bread.” See how sudden was the wickedness of the Jews, and equally cunning and crafty. For they knew that Christ would celebrate the Passover, according to His custom, on the day following at Jerusalem, and that it would therefore be most convenient to deliver Him up then to the Jews at Jerusalem.

Ver. 20.—This cup is the new Testament in My blood. That is, this cup is the authentic instrument, and, as it were, the chart and tabula testamentaria, in which My new covenant is written and signed for giving you My heavenly inheritance, written, I say, not with ink, but in My blood. 1 Cor. xi. 23, &c.

Ver. 25.—And they that exercise authority upon them are called benefactors. Benefactor is a title of honour and praise which is bestowed upon princes because they are, or ought to be, good. The proper epithet of kings in former time was “good.” Virgil uses it of Acestes (Æn i. 195). Martial applies it to Trajan and Domitian, and Horace to Romulus. Homer thought nothing requisite in a king, but to be brave against the enemy, and good to the citizens. Paul calls Felix “Most Excellent.” Acts xxiv. 3.

Ver. 26.—But ye shall not be so. The Arabic has “Let the greater of you be as the least”—that is, let him among you who wishes to be the greatest, become the least. In this way he shall be the greatest.

Morally, let us learn this parable of Christ, incredible to the world, but in itself most true, and by experience most certain, namely, that the way to exaltation is abasement of self. Do we wish to become greater? Let us become less. God has sanctioned and fixed this way by His eternal law, and therefore Christ was the first-fruits to enter upon it, that we, by the same law, might follow Him, as in Phil. ii. 8, 9, 10, 11.

Hence S. Francis, a great follower and imitator of Christ, humbled himself to the lowest of all lowness, and wished to be the poorest and vilest of all men; and to a certain saint, a most lofty and splendid seat in heaven was shown, and when he asked whose it was, the answer was given, “It was the seat of one of the great ones among the fallen angels, but it is now reserved for the holy Francis.” S. Bonav., chap. vi., Life of St. Francis. The same S. Francis wished his followers to be called “Minores,” lest they should presume to become majores. His scribe, S. Francis de Paula, ordered the brethren of his order, to be called not Minores but Minimi. Hence the blessed Magdelena de Pazzi, who has been lately enrolled among the blessed by our holy father, Urban VIII., received the following order from God, “Be of the order of Minimæ, and the least of them, that thou mayest strive as zealously to be the least as men of this world do to be the greatest.” S. Elizabeth, wife of the Landgrave of Hesse, and the daughter of the king, of Hungary, personally, against the remonstrances of her friends, tended the sick and outcast, and said that if there were any position more humble still she would gladly fill it, the more closely to follow Christ, who from the first humbled Himself to be the lowest of men, as Isaiah describes, ch. liii.; for in this consists the crown of virtue and perfection. The like did Hedwig, Duchess of Polonia, and her granddaughter, S. Elizabeth, Queen of Portugal. So S. Paulinus, Bishop of Nola, sold himself for a slave, for the good of a son of a widow, that he might imitate Christ, and make himself one of the most humble of men. Peter Telonarius did the same, as is related in the Life of S. John Eleemosynarius. This is what the wise man teaches, Ecclus. iii. 20. See what I have commented thereon.

Ver. 29.—And I appoint unto you a kingdom. As My Father has decreed and prepared for Me, through humility and the cross: through so many labours and sufferings: a kingdom heavenly and eternal, so do I also appoint the same unto you: that is, I decree, prepare, and, going to death I now appoint, as by my will, that through the same humility, cross, and suffering, you shall possess a like, nay, the same kingdom with Me in heaven; dispute not then who among you shall be greatest, but who shall be less, that each may study to surpass the other in low estate and humility, for whoever does this, shall be first and greatest in my kingdom.

Ver. 30.—That ye may eat and drink at My table in My kingdom. As kings gave to their most intimate nobles a place at their own table, and made them companions of their banquets, but assigned to other and less famous nobles another table, so will I make you, My Apostles, the chief and foremost of My kingdom, and place you most nearly to Myself, and, as it were, at My table, and I will have you as the most intimate guests of My royal feasts. “In like manner,” say Euthymius, Titus, and Theophylact, “He shows that the Apostles, as the first and most illustrious of His followers, should enjoy the highest honours with their immortal king. It is by catachresis that the pleasures and honours of the kingdom of heaven are often compared in Holy Scripture to banquets, and feasts of meat and drink, and to the first seats at table with kings; because carnal men understand these things best, but are unable to estimate spiritual ones, and because, as meat and drink are incorporated into ourselves and made our own, so, in heaven by the beautiful vision and His other glorious gifts, God will be incorporated into us, as it were, and will be made our own.”

Ver. 31.—And the Lord said, Simon, Simon, behold, Satan hath desired to have You. Sift—that is vex, afflict, agitate, cast you down as wheat in a sieve that it may be cleared of chaff and dust. Satan in the same manner asked God to permit him to sift and afflict Job, and in some degree he obtained his end. He did the same again to Peter and the other Apostles, and again, in part succeeded, when he stirred up the Jews to seize Christ, for then the Apostles themselves fled in fear and were dispersed. The temptation is well compared to sifting and a sieve, because, as by means of the sieve the grains of wheat are separated from the chaff, and remain in the sieve, while the chaff is scattered to the wind, and dispersed in air, so the faithful and the saints in temptation remain constant, but the wicked fail and fly off.

But I have prayed for thee, that thy faith fail not. For thee, because I destine thee to be the head and chief of the Apostles and of My Church, that thy faith fail not in believing Me to be the Christ and the Saviour of the world. Observe that Christ in this prayer asked and obtained for Peter two especial privileges before the other Apostles: the first was personal, that he should never fall from faith in Christ; for Christ looked back to the sifting in the former verse, that is the temptation of His own apprehension when the other Apostles flew off from Him like chaff and lost their faith, and were dispersed, and fled into all parts. But Peter, although he denied Christ with his lips, at the hour foretold, and lost his love for Him, yet retained his faith. So S. Chrysostom (Hom. xxxviii.) on S. Matthew; S. Augustine (de corrept. et Grat. chap. viii.); Theophylact and others. This is possible but not certain, for F. Lucas and others think that Peter then lost both his faith and his love, from excessive perturbation and fear; but only for a short time, and so that his faith afterwards sprang up anew, and was restored with fresh vitality. Hence it is thought not to have wholly failed, or to have been torn up by the roots, but rather to have been shaken and dead for a time.

Another and a certain privilege was common to Peter with all his successors, that he and all the other bishops of Rome (for Peter, as Christ willed, founded and confirmed the Pontifical Church at Rome), should never openly fall from this faith, so as to teach the Church heresy, or any error, contrary to the faith. So S. Leo (serm. xxii.), on Natalis of SS. Peter and Paul; S. Cyprian (Lib. i. ep 3), to Cornelius; Lucius I., Felix I., Agatho, Nicolas I., Leo IX., Innocent III., Bernard and others, whom Bellarmine cites and follows (Lib. i. de Pontif. Roman).

For it was necessary that Christ, by His most wise providence, should provide for His Church, which is ever being sifted and tempted by the devil, and that not only in the time of Peter, but at all times henceforth, even to the end of the world, an oracle of the true faith which she might consult in every doubt and by which she might be taught and confirmed in the faith, otherwise the Church might err in faith, quod absit! For she is as S. Paul said to Timothy, “the pillar and ground of the truth” (1 Tim. iii 15). This oracle of the Church then is Peter, and all successive bishops of Rome. This promise made to Peter, and his successors, most especially applies to the time when Peter, as the successor of Christ, began to be the head of the Church, that is, after the death of Christ.

And when thou art converted, strengthen thy brethren. “From the sifting of Satan, that is from his temptation and from the sin by which thou wilt deny Me; for by this thou wilt be turned aside from Me, and My grace and love.” So Euthymius, Theophylact, Jansen, F. Lucas, and others.

Some take this converted (conversus) as meaning “again” (iterum). So Bede, “Do thou, 0 Peter, again confirm the Apostles thy brethren, in the faith after My death, whom I now, while alive, strengthen by My words.” For the Hebrew often uses the verb for the adverb. So Ps. lxxxv. 6.

Strengthen thy brethren. Thy brethren, and therefore Mine. The condescension of Christ here is wonderful. He does not call the Apostles sons although He spiritually begot them to God, but brothers: as well because Christ as man, was the brother of all men, being a sharer of the same human nature, as because the Apostles in their apostleship and preaching of the Gospel, were the brothers and colleagues of Christ; for they did the same work as He. Hence the Fathers, whom I have cited, and the Doctors of the Church conclude that Peter was set over the other Apostles by Christ, and consequently was made the head and chief over the whole Church, that he might build up, perfect, and confirm the Church in the faith and religion of Christ.

Ver. 36.—But now he that hath a purse, let him take it, and likewise his scrip. A purse filled with money, a scrip with food, that they might have support in the impending persecution; for they will never find either, “because men will fly from Me, who am bound and accused, and consequently from My disciples as men wicked and condemned.”

And he that hath no sword, let him sell his garment, and buy one. Christ, in these words, did not command them to take a purse and a scrip, and to sell their garment and buy a sword, for He soon after forbade Peter to draw his sword; but they were a warning of the fierce persecution which was about to fall upon Himself and the apostles, and which was so heavy to those that regarded the difficulty of the case with the eyes of mere human wisdom, that food and weapons would appear things absolutely necessary for the preservation of life. The meaning therefore is this, “Everything, so far, has happened to you, 0 my Apostles, well and prosperously; for when I sent you to preach the Gospel without purse, or scrip, or sword, you were kindly received by most, fed, and sheltered, and had no need of these things. But now so grievous a persecution is impending over you, and so great is the danger to your lives, that in human prudence it may seem necessary to each to think of the preservation of his life, and therefore to take a scrip and purse for provision, and a weapon for defence, and to sell his cloak, and buy a sword. But to Me, who weigh circumstances by the design and decree of God the Father, there is no need of such things; for I go voluntarily to the cross, and to death, and I offer Myself of My own free will, to those who will persecute Me and crucify Me, so that I may conform Myself to the will of My Father.” So S. Chrysostom (Hom. 85 on S. Matt.), and from him Theophylact on this passage, Jansen, Maldonatus, and others. S. Ambrose says well, “0 Lord, why commandest Thou me to buy a sword, and forbiddest me to strike, unless that I may be prepared for my defence, and that Thou mayest appear able to avenge though Thou wouldst not?”

Ver. 38.—And they said, Lord, behold, here are two swords. They did not understand the mind and words of Christ clearly. He did not mean that they should buy swords, but He wished to show them the impending danger. Christ did not explain His meaning to the Apostles, but concealed it, saying, “It is enough,” meaning that Peter and the other Apostles might carry these swords, and even cut off Malchus’ ear, which He Himself afterwards restored and healed, showing that He was not compelled by force, but was urged by love, willingly and freely to suffer and die. Some think that they were not military swords, but rather large butchers’ knives, which the apostles used for the slaughtering, sacrificing, and disjointing of the Paschal Lamb. So S. Chrysostom, from whom I have said more on Matt. xxvii.

Ver. 39.—And He came out, and went, as He was wont, to the mount of Olives. Bede gives the reason of this: “The Lord, when about to be delivered up, came to the retirement of this accustomed place, that He might be found the more easily. Where are they who maintained that He feared death, and was crucified against His will? Christ was wont, in these last days of His life, to preach in the temple by day, and to retire at night to the mount of Olives to pray. This, Judas, as being an Apostle, and a companion of Christ knew; and hence he came to this mountain with his followers, and there betrayed and delivered up Christ to them.”

Ver. 43.—And there appeared an angel unto Him from heaven. The angel appeared in a body assumed visibly that he might comfort the eyes and ears of Christ by his appearance and voice. Jansenius thinks that the angel appeared at each of Christ’s three prayers, and therefore comforted Him three times, to teach us that God always hears those who pray, and gives them grace and strength unceasingly. F. Lucas, and others, think with more reason, that the angel only appeared once, at the third and last prayer, and comforted Him when He prayed more earnestly, and sweated blood, to show that we ought to persevere in prayer, and that the fruit of such perseverance is the comfort of God, and the vision of angels. For after this consolation from the Father by the angel, the agony of Christ seems to have passed away, and He appears to have prayed no more but to have prepared bravely for death. This angel was Gabriel, says Gabriel Vasquez (I. p. tom. ii. disbut. 244, No. 3), for Gabriel has his name from his fortitude, Gabriel being Geber-el the man of God, or Gebura-el the fortitude of God; for he has the office of comforting the weak, afflicted, and fearful. But he comforted Christ not by strengthening His weakness, but by praising His surpassing fortitude. Lud. de Pont. thinks the same in his “Meditation on the Agony of Christ in the Garden,” because Gabriel was the legate and messenger of the śconomy of Christ, as at the Incarnation (Luke i. 26), and of the seventy weeks of Daniel, which foretold the time of the nativity of Christ.

Others, however, as F. Lucas, think that it was Michael, for he is the highest of all angels, and it became him, as such, to perform this office for the supreme God, that is Christ.

Strengthening Him. “The praise and due adoration of Christ,” says Titus, “being premised,” he comforted Christ by speaking to Him outwardly and setting before Him the will and glory of the Father, and the rich fruit which would ensue, both to Christ Himself, to men, and to angels, from His Passion. For the angel could not affect the inner mind of Christ, nor immediately change His inner powers. And as He could only be tempted by Satan, externally, so He could only be comforted by the angel outwardly. He could not be taught nor illuminated by him, for He was above all angels, and from the first moment of His conception, was full of wisdom and knowledge. So say the schoolmen with S. Thomas (3. p. q. 12, art. 4): The angel spoke the following, or like words to Christ, “0 Lord, bravest of men, Thy prayer is most acceptable to Thy Father; because, notwithstanding Thy natural dread of death, Thou resignedst Thyself wholly to the will of the Father boldly to undergo the death appointed for Thee by Him. Lay aside therefore this Thy horror and grief with which Thou hast voluntarily invested Thyself, and reassume Thy former mind and strength, and come bravely to the work of human Redemption, by which Thou wilt most signally celebrate the glory of God, rejoice the angels, redeem men from Hell, and bring them back to the glories of heaven. Endure the cross for the joy that is offered Thee, as the future author and perfector of the faith of very many. Heb. xii. 2. Thus Thou wilt cause SS. Peter and Paul, Laurentius, Vincentius, Agnes, Cścilia and very many other martyrs and virgins, men, and noble heroes and heroines boldly to undergo martyrdom for God, and the faithful, with other holy men, who triumphed gloriously over the flesh, the world, and the devil. I know that Thou, 0 Lord, hast no need of any strengthening of mine, who am myself strengthened by Thee both to be and to live; but, that this my ministry which I execute as a steward at the command of God Thy Father may be acceptable to Thee, I pray again and again.”

Theophylact thinks that the angel spoke thus, “0 Lord, Thine is the strength, for thou art powerful against death and hell, to set free the race of men.”

Ver. 44.—And being in an agony, He prayed more earnestly. The “et” here in the Hebrew is causal, and means quia, because. That is, the angel comforted Him; because being in an agony and praying more earnestly, He sweated blood, and then appeared to need comfort, and to merit it. The following, was the order of events. Christ had prayed the first and second time, but felt no help of God. Then His feeling growing on Him, He, permitting the agony (that is, a more vehement horror and anguish) to arise in Himself, He sweated blood. To overcome this, He prayed a third time more earnestly, teaching us that as temptation increases our prayers should increase equally. The angel therefore appeared to Him immediately, comforting Him; whereupon He ceased to pray and to fear, and to grieve, and, suppressing and overcoming His agony, He manfully prepared Himself for His Passion, and went forth of His own accord to meet Judas.

More earnestly. The Greek is ε̉κτενέστεζον, that is, more exclusively, more intensely. For this, as appears from SS. Matthew and Mark, was the third prayer of Christ, and He appears to have remained in it longer. More earnestly, because, as the anguish pressed upon Him, Christ, to overcome it, at once directed the contention of His mind, by praying; and He prayed with a more intense feeling and ardour. Luke includes in one as in a compendium, the three prayers of Matthew and Mark, and therefore relates some things of it, which took place in the first and second, and some which took place in the third.

And His sweat was as it were great drops of blood. The Greek has θζόμβοι, gouts, thick masses. The Arabic and S. Irenæus have globi. The Arabic says, “His sweat was (made) as distilling blood descending on the ground.”

Note.  Firstly, Some copies have nothing about this bloody sweat, as S. Hilary shows (De Trinit. lib. x.); S. Jerome (lib. ii. against Pelagius), lest men should ascribe infirmity of mind and weakness to Christ. But now all versions, Greek, Latin, Syriac, Arabic, have the same account, so it is certainly to be read, according to the agreement of the Council of Trent, Session IV.

Secondly, Christ is said to have sweated blood not improperly or as a by-word, and an allegory, as we say of one who is grievously afflicted and tormented, “he sweats blood,” as Euthymius and Theophylact explain it—but truly and properly. Hence the words “as it were” denote not resemblance but the truth. So SS. Hilary, Jerome, Augustine passim. The Ethiopic renders it plainly, “And His sweat was made as the sweat of blood flowing down upon the earth.” The Persian agrees with it. S. Athanasius, also, in his sixth book to Theophilus, which is on the Beatitude of the Son of God, says, “Anathema to those who deny that Christ sweated true blood.”

S. Bernard, treating of this prayer of Christ in the garden, says, “Not only with His eyes does He seem to have wept, but, as it were, with all His members, that His whole Body, which is the Church, might be the more effectually purged by His tears” (Serm. 3 on Palm Sunday). The love of Christ indeed was not content with the watery tears of His eyes, but wished, by the bloody tears of His whole Body, to lament and blot out our sins, and these tears of Christ were most efficacious with God the Father. “For,” says S. Irenæus (Lib. v. cap. i.) “the blood of Christ has a voice and ‘speaketh better things than that of Abel,’ Heb. xii. 24. The blood of Abel calls for vengeance, that of Christ for mercy.”

Symbolically, “the reason was,” says S. Augustine, “that Christ might show that from His whole Body would proceed the passions of martyrs” (Seutent. sent. 68). Again, “The blood of Christ,” says Bede, “flowed down upon the earth to show that men of the earth would be moistened by it.”

Ver. 45.—And when He rose up from prayer. For sorrow contracts the heart, and hinders the vital and subtle spirits from being sent to the head; wherefore the black and crass vapours which are the cause of sleep, invade the brain. But there is a hysteron proteron here. For these things happened before the bloody sweat which took place in the third prayer of Christ, while the former happened in the first prayer, as is clear from SS. Matthew and Mark. The reason is that S. Luke compresses the three prayers into one, and unites what happened at different times in the three prayers as if they had been done in one and the same. For after the first prayer, Christ, visiting the Apostles and finding them asleep, said as follows,

Ver. 46.—And said unto them, Why sleep ye? See what has been said on Matthew xxvi. xxvii.