Thomas Aquinas · 66 of 74

Gospel of Matthew · Chapter 26 · Part 2

19. And the disciples did as Jesus had appointed them; and they made ready the Passover.

Gloss., non occ.: The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, “On the first day of unleavened bread.”

Jerome: 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.

Remig.: 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.

Chrys., 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 week.

[ed. note: This passage has been altered by the text of S. Chrys. The Catena has, ‘Vel hanc primam diem azymorum dicit quia septem dies azymorum erant.”]

REMIG. 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.

Chrys.: 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.

Aug., 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 I 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.

Chrys.: Or, we may say that this, “to such a man,” shews that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how 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.

Hilary: 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.

Raban.: 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.

Jerome: 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.

Chrys.: “My time is at hand,” this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. “I will keep the 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.

Origen: Some one may argue [marg. note: e.g. The Ebionites], that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was “made under the Law,” 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] 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.” [John 6:53]

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.”

Jerome: 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.

Remig.: “With the twelve,” it is said, for Judas was personally among them, though he had ceased to be so in merit.

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

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

Raban.: 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.

Chrys.: 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.

Leo, Serm. 58, 3: He shews 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.

Origen: 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 shamelessness.

This also shews 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 rulers 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]

Jerome: 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 months, 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.

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

Raban.: 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.

Origen: 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.

Jerome: 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.

Remig.: 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.

Chrys.: 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.

Origen: He said not, By whom “the Son of Man is betrayed,” but “through whom,” [John 13:2] pointing out another, to wit 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.

Remig.: 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.”

Jerome: 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.

Aug., Quaest. 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?

Origen: 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.

Jerome: 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.

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

Chrys.: 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.”

Remig.: 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.

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

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.”

Jerome: When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech [marg. note: Gen 14:18], Priest of the most high God, had done in foreshadowing Christ, offering bread and wine, He also should offer the present verity of His Body and Blood.

[ed. note: Many of the passages here quoted appear to have been taken by S. Thomas from the Decretum of Gratian, though the Catena gives no reference to this compilation. Whenever they can be found, the originals are referred to in the margin, and the important differences or additions are noticed in the note. The present passage from S. Jerome (in Joe.) is found in Gratian. de Cons. ii. 88; that which follows from S. Augustine, ibid, 53. The next passage headed ‘Gloss.’ cannot be found any where.]

Aug., 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.

Gloss., 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.

Ambrose, Ambr. de Sacr., vi, 1 [ed. note: S. Ambrose’s name has been retained at the head of the passages out of the Treatise ‘De Sacramentis,’ because it is placed in the Ben. ed. among the genuine works of S. Ambrose, and not in the Appendix. But there seems to be little doubt of its spuriousness. See Jenkyns’ note to Cranmer’s ‘Defence, &c.’ in Cranmer’s Works, ii. 326]: And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption.

Aug., 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.

Remig.: Fittingly also did He offer fruit of the earth, to shew thereby that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and 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.

Ambrose, Ambr. 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, to Whom it is said, “Thou art a Priest for ever after the order of Melchisedech;” [Ps 110:4] and of Whom it is here said, “Jesus took bread.” [John 12:24]

Gloss., non occ.: [ed. note: This Gloss is partly from the Gloss on Gratian de Cons. d. ii. c. 5. The next passage is headed ‘Gregorius in Registro’ in the editions, and is so quoted by S. Thomas, Summa 3. q. 74. art. 4. but cannot be found in S. Greg.]

This, 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 forasmuch as Christ up to the very last day, to use the words of Chrysostom as above [marg. note: p. 886], shewed 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.

Greg., 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 [marg. note: commixtione]; other [marg. note: Graecaesc] 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.

Ambrose, Ambr. 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.

[ed. note: ap. Grat. ibid. 54. On this remarkable passage it may be observed, first, S. Ambrose is referring to the creation, and his meaning is, “If his word had power to make these things,” i.e. heaven and earth, “begin to be, which were not, how much rather is it not efficacious to make those things,” i.e. the bread, not begin, but “continue to be, which were already, and are but changed into something else?”

2. Next he illustrates the change by our own change in regeneration. “Tu ipse eras, sed eras vetus creatura; postea quam consecratus es, nova creatura esse cepisti.”

3. There is no introduction of the word “substance,” i.e. no assertion of transubstantiation.]

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.

Paschasius: 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 Lords word, it is added, “He blessed.”

[ed. note: This passage is quoted in the Bodl. MS. and early editions of the Cat., as ‘Augustinus in Verb. Dom.’ Gratian also (de Cons. d. ii. 72.) gives it as Augustine’s, but the earliest author in whom it is found is Paschasius Radbertus, Abbot of Corbey, and a well-known writer of the ninth century, ‘De Corpore et Sanguine Dom.’ 4.]

Remig.: Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, “And brake.”

Lanfranc: 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?

[ed. note: This is quoted in the early editions, and in Gratian de Cons. ii. 37. as Augustinus ‘in Libro Sent. Prosper.’ but does not occur in that collection of Prosper as we have it. It is found in Lanfranc cont. Bereng. 13.]

Dionysius, Eccl. Hier., 3, in fin: In this is also shewn, that the one and uncompounded Word of God came to us compounded and visible by taking human nature upon Him, and drawing to Himself our society, made us partakers of the spiritual goods which He distributed, as it follows, “And gave to his disciples.”

Leo, 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.

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

Chrys., Hom. lxxxii: And this John shews when be says “After the sop, Satan entered into him.” [John 13:27] For his sin was aggravated in that he came near to these mysteries with such a heart, and that having come to them, he was made 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.

Remig.: 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.

Hilary: 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.

Aug.: [ed. note: This passage, headed ‘Augustinus’ in the Bodl. MS., and ‘Aug de Verb. Dom.’ in the earlier editions, is apparently taken from two canons in the 3d pt. of Gratian, viz. c. 70. and c. 58. to which Augustine’s name is there prefixed. It has not been found in S. Augustine’s works. But it is found in Bede on I Cor. x. who also quotes it from ‘Aug. de verb. Evang.’]

“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.

Aug., 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.

Ambrose, 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.

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.”

Remig.: The Lord having given His disciples His Body under the element of bread [marg. note: sub specie panis], well gives the cup of His Blood to them likewise; shewing what joy He has in our salvation, seeing He even shed His Blood for us.

Chrys.: He gave thanks to instruct us after what manner we ought to celebrate this mystery, and shewed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with 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.

Jerome, Hieron. Ep. 120, ad Hedib: Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten. [ed. note: ap. Grat. do Consecr. d. ii. 87.]

Chrys.: “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.

Remig.: For thus it is read, “Behold the blood of the covenant which the Lord hath made with you.” [Ex 24:8]

Chrys.: And in calling it blood, He foreshews His Passion, “My blood ... which shall be shed for many.” Also the purpose for which He died, adding, “For the remission of sins;” as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins.

Remig.: 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.

Chrys.: Thus saying, He shews that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, “This shall be an ordinance to thee for ever,” [Ex 12:24] so Christ speaks as Luke relates, “This do in remembrance of me.” [Luke 22:19]

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

Gloss., 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 shewing 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.

Ambrosiaster, in 1 Cor 11:26 : And for this reason also in do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul.

Cyprian, Ep. 63, ad Caecil.: The cup of the Lord is not water only, or wine only, but the two are mixed; so the Lord’s Body cannot be either flour only, or water only, but the two are combined.

[ed. note: To signify, as S. Cyprian proceeds to say, the union between Christ and His faithful people; “For if one offer wine only, the blood of Christ begins to be without us; if water only, the people begin to be without Christ.” This passage of Cyprian is quoted in Gratian. de Cons ii. 7.]

Ambrose, 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.