ACC ~ Matthew 26 v17 - 19

THE FIRST DAY OF UNLEAVENED BREAD

CHRYSOSTOM: By “the first day of the feast of unleavened bread,” he means the day before that feast. For it is customary always to reckon the day from the evening. [1] He mentions this with regard to the evening of the Passover. It was on the fifth day of the week they came to him. Hence on the day before the feast of unleavened bread they came to him. As to the time, Mark says, “On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb.” [2] THE GOSPEL OF MATTHEW, HOMILY 81.1. [3]

[1] To begin the day with the evening was a widespread practice in antiquity.

[2] Mk 14:12.

[3] PG 58:729-30; NPNF 1 10:485.

I WILL KEEP THE PASSOVER

CHRYSOSTOM: The disciples came to him then on the first day, that is, the evening, when the Passover was drawing very near, and said, “Where will you have us prepare for you to eat the Passover?” Even from this it is clear that he had no house, no place in which to live, and I suppose neither had they. For surely they would have asked him to come there. But none of them had anything, having given away all their worldly possessions. Why did he keep the Passover? To indicate in every way and until the last day that he was not opposed to the law. And for what possible reason does he send them to an unknown person? To also show by this that he might have avoided suffering. For he had the power to change the minds of those who crucified him. So it is once again clear: He is willing to suffer. THE GOSPEL OF MATTHEW, HOMILY 81.1. [1]

[1] PG 58:730-31; NPNF 1 10:485.

GO TO A CERTAIN ONE

CYRIL OF ALEXANDRIA: Saying “a certain person” does not reveal a name but indicates any one of the saints. For the Word governs over every saint. The disciples of the Lord are the first he receives—evangelists, apostles foreordained in their souls even in the same way as the Christ. He does not exclude; rather, unbidden, the Holy Spirit dwells within each from the hour of holy baptism. So this “certain man” is the one with the “earthen pot washed with water” as described by Mark and Luke. [1] FRAGMENT 285. [2]

[1] Mk 14:13; Lk 22:10.

[2] MKGK 284.

THE BEARER OF WATER

ORIGEN: I think that the man “carrying a jar of water” [1] whom the disciples met when they entered the city and whom Jesus wanted them to follow into his house was bringing it into the house not only that the house might be clean but also more richly endowed. He was serving the head of the household (that is, the intellect), [2] bearing purifying water in an earthen vessel “that the heights of power might belong to God.” [3] Or perhaps he was supplying potable water in the earthen vessel so that the Son of God could provide new growth to the vine, for the servant of the intellect is the water of the Law and the Prophets, which must be mixed with the wine of the evangelical word. But we who wish to belong to the church and to celebrate the Passover with Jesus follow that man, whom I believe to be Moses, giver of the law, who bears this kind of water, carrying spiritual doctrine about in historical vessels. COMMENTARY ON MATTHEW 79. [4]

[1] Lk 22:10.

[2] This complex allegory is based on the detail omitted by Matthew, that the man whom the disciples of Jesus met was carrying a jar of water (Mk 14:13; Lk 22:10). The head of the household to whom the water was being brought symbolizes the intellect; the water, which was to be used for the Eucharistic consecration, symbolizes the Old Testament doctrine (with the man carrying the jar symbolizing Moses); the wine given directly by Jesus signifies his spiritual doctrine.

[3] 2 Cor 4:7.

[4] GCS 38.2:190-91. Origen, like Irenaeus, believes that the Old and New Testaments present the same spiritual doctrine, but the New Testament expresses it in a direct manner, whereas the Old Testament suggests it symbolically under the veil of the literal meaning.

THE DISCIPLES PREPARED THE PASSOVER

JEROME: The other Evangelist writes that they found a large upper room furnished and ready and they made preparations there for him. It seems to me that the room symbolizes the spiritual law which, emerging from the restraints of the written record, receives the Savior in a lofty place. Paul says that what he formerly counted as gain, he now despised as loss and refuse, that he might prepare a worthy guest chamber for the Lord. COMMENTARY ON MATTHEW 4.26.19. [1]

[1] CCL 77:249.