ACC ~ Matthew 26 v17 - 25

OVERVIEW:

The first day of Unleavened Bread is the evening before the feast day. Even though they owned no home in which to observe the feast, Jesus and the disciples observed the Passover in order to show that Jesus was willing to suffer (CHRYSOSTOM). The owner of the house where Jesus and the disciples observed the Passover is the same as the one more clearly defined in Mark and Luke (CYRIL OF ALEXANDRIA). Origen likens this man to Moses, who bears the law, while Jerome likens the room in which they ate to the spiritual law.

When Jesus announced that one of the disciples would betray him, the disciples were sorrowful because they knew how quickly human nature can change (ORIGEN). At first Jesus withheld Judas’s identity in order to allow him time to repent. The other disciples, however, were distraught. Jesus therefore revealed Judas’s identity (CHRYSOSTOM). Jesus’ ultimate betrayer is the devil (ORIGEN). Judas condemned himself by calling Jesus “teacher” instead of “Lord” (JEROME).

26:17-19 | Preparing for the Passover

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.

26:20-22 | At Table with the Twelve Disciples

READINESS FOR COMMUNION

ORIGEN: Perhaps someone will ask: If the twelve apostles all had clean consciences (that is, if they were all innocent of any act of betrayal against the teacher), why were they “sorrowful” at the news that he would be betrayed, as though it could have been one of them to whom he was referring? I believe that each of the disciples knew from the things Jesus had taught them that human nature is unstable and vulnerable to be turned toward sin and that in struggling “against the principalities and powers and rulers of this world of darkness” [1] a man can be besieged and fall or be so weakened by the power of the enemy that he becomes evil. Aware of these things, then, each disciple was “very sorrowful” because Christ had said “one of you will betray me.” And each disciple, not knowing what he might do in the future, began to inquire one by one: “Is it I, Lord?” Yet, if the apostles had good reason to fear that they might betray him, we who have not yet tasted of perfection must also be afraid of falling victim to future weakness. This is why the apostle said, “I am certain that neither death nor life … is able to separate us from the love of God in Christ Jesus.” [2] But whoever is not yet perfect should remain aware that he is still capable of falling. COMMENTARY ON MATTHEW 81. [3]

[1] Eph 6:12.

[2] Rom 8:38-39.

[3] GCS 38.2:192-93.

ONE OF YOU WILL BETRAY ME

CHRYSOSTOM: “When it was evening, he sat at table with the twelve disciples; and as they were eating, he said, ‘Truly, I say to you, one of you will betray me.’ ” Even before the supper he had washed the feet of Judas. See how he spares the traitor. He did not say, “Judas, you will betray me,” but only “one of you will betray me.” This was again to offer time for repentance by keeping his identity concealed. He was willing to allow all the others to be alarmed, just for the sake of redeeming this one. All the others, whose feet he had washed and who had accompanied him everywhere and to whom he had promised so many things, were alarmed unnecessarily because of the one. THE GOSPEL OF MATTHEW, HOMILY 81.1. [1]

[1] PG 58:731; NPNF 1 10:486.

IS IT I, LORD?

CHRYSOSTOM: Intolerable sorrow then seized that holy company. John says, “The disciples looked at one another, uncertain of whom he spoke.” [1] Each of them asked in fear concerning himself, although conscious to themselves of no such imagination. But Matthew writes, “They were very sorrowful and began to say to him one after another, ‘Is it I, Lord?’ ” He answered, “He who has dipped his hand in the dish with me will betray me.”

Note precisely at what time Jesus revealed his identity. It was when it was his will to deliver the rest from this trouble. For they were horrified with fear and pressing in their questions. He wanted to give Judas time to change his mind, but he wanted also to relieve the others from their distress. But Judas continued to be incorrigible and past any hope of change. So now he is unmasked. THE GOSPEL OF MATTHEW, HOMILY 81.1. [2]

[1] Jn 13:22.

[2] PG 58:731; NPNF 1 10:486.

26:23-25 | Woe to the Betrayer

BY WHOM THE SON OF MAN IS BETRAYED

ORIGEN: According to all appearances, Jesus departed and was about to suffer on the cross. In reality, however, he both departed and remained in the world with his disciples, keeping them in the faith, for they would not have been able to abide in his faith, especially once they saw him dead, if he had not been guarding their hearts invisibly. Christ didn’t say “woe to that man by whom he is betrayed” but “woe to that man through whom he is betrayed,” showing that Judas was only the means of his betrayal, whereas the agent of his betrayal was another, that is, the devil. The woe, however, is not only for Judas but for every betrayer of Christ, for whoever betrays one of Christ’s disciples betrays Christ himself. Even though he is betrayed by the devil, nevertheless woe to those through whom his betrayal comes. COMMENTARY ON MATTHEW 83. [1]

[1] GCS 38.2:195.

THEY WERE SORROWFUL

JEROME: The others were grieved and very much saddened as they questioned Christ: “Surely, Lord, you don’t mean me?” Lest he seem to betray himself by keeping silent, he too, whose conscience was troubling him and who had boldly placed his hand in the dish, questioned him: “Surely, teacher, you don’t mean me?” To this he added lip homage and a show of incredulity. The others, who were not traitors, said, “Surely, Lord, you don’t mean me?” He who was the traitor did not call him Lord but teacher, as if to have an excuse, upon rejecting the Lord, for having betrayed at most a teacher. “Jesus answered, ‘You have said so.’ ” The traitor was put to shame by the same response Christ would later give to Pilate. [1] COMMENTARY ON MATTHEW 4.26.25. [2]

[1] Mt 27:11.

[2] CCL 77:250.