What evil hath this man done? I find no cause of death in him.

St Luke Chapter XXIII : Verses 13-25

Contents

• Luke xxiii. Verses 13-25.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxiii. Verses 13-25.

Crucify him, crucify him.
J-J Tissot. Brooklyn Museum.

13 And Pilate, calling together the chief priests, and the magistrates, and the people,

Pilatus autem, convocatis principibus sacerdotum, et magistratibus, et plebe,

14 Said to them: You have presented unto me this man, as one that perverteth the people; and behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.

dixit ad illos : Obtulistis mihi hunc hominem, quasi avertentem populum, et ecce ego coram vobis interrogans, nullam causam inveni in homine isto ex his in quibus eum accusatis.

15 No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to him.

Sed neque Herodes : nam remisi vos ad illum, et ecce nihil dignum morte actum est ei.

16 I will chastise him therefore, and release him.

Emendatum ergo illum dimittam.

17 Now of necessity he was to release unto them one upon the feast day.

Necesse autem habebat dimittere eis per diem festum unum.

18 But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:

Exclamavit autem simul universa turba, dicens : Tolle hunc, et dimitte nobis Barabbam :

19 Who, for a certain sedition made in the city, and for a murder, was cast into prison.

qui erat propter seditionem quamdam factam in civitate et homicidium missus in carcerem.

20 And Pilate again spoke to them, desiring to release Jesus.

Iterum autem Pilatus locutus est ad eos, volens dimittere Jesum.

21 But they cried again, saying: Crucify him, crucify him.

At illi succlamabant, dicentes : Crucifige, crucifige eum.

22 And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore, and let him go.

Ille autem tertio dixit ad illos : Quid enim mali fecit iste? nullam causam mortis invenio in eo : corripiam ergo illum et dimittam.

23 But they were instant with loud voices, requiring that he might be crucified; and their voices prevailed.

At illi instabant vocibus magnis postulantes ut crucifigeretur : et invalescebant voces eorum.

24 And Pilate gave sentence that it should be as they required.

Et Pilatus adjudicavit fieri petitionem eorum.

25 And he released unto them him who for murder and sedition, had been cast into prison, whom they had desired; but Jesus he delivered up to their will.

Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem, quem petebant : Jesum vero tradidit voluntati eorum.

Douay-Rheims : 1582 text

13. And Pilate calling together the cheefe Prieſts and Magiſtrates, and the people,

14. ſaid to them: You haue preſented vnto me this man, as auerting the people, and behold I examining him before you, haue found no cauſe in this man of thoſe things, wherein you accuſe him.
15. No, nor Herod neither. For I ſent you to him, and behold, nothing worthie of death is done to him.
16. I wil chaſten him therfore and dimiſſe him.

17. And he of neceſſitie had to releaſe vnto them vpon the feaſt day, one.

18. But the whole multitude together cried out, ſaying: Diſpatch him, and releaſe vs Barabbas.
19. Who was for a certaine ſedition made in the citie and murder, caſt into priſon.
20. And Pilate againe ſpake to them, deſirious to releaſe IESVS.
21. But they cried againe, ſaying: Crucifie, crucifie him.
22. And he the third time ſaid to them: Why, what euil hath this man done? I find no cauſe of death in him. I wil correct him therfore & let him goe.
23. But they were inſtant with loud voices requiring that he might be crucified. And their voices preuailed.
24. And Pilate adiudged their petition to be done.
25. And he releaſed vnto them him that for murder and ſedition had been caſt into priſon, whom they demanded: but IESVS he deliuered to their pleaſure.

 

Annotations

    15. No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to him. AMBROSE. Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate... They both refuse to pronounce Him guilty, yet for fear’s sake, Pilate gratifies the cruel desires of the Jews. 

    THEOPHYLACT. Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.

    16. I will chastise him therefore, and release him. THEOPHYLACT. Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will chastise him therefore, and release him.

    17. Now of necessity he was to release unto them one upon the feast day. BEDE. As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, Now of necessity he was to release unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.

    18. But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas: THEOPHYLACT. For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. (1 Sam. xiv. 45.)

    AMBROSE. Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas means, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.

    BEDE. Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.

    20. - 21. And Pilate again spoke to them, desiring to release Jesus.  But they cried again, saying: Crucify him, crucify him.

THEOPHYLACT. Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.

    BEDE. With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.

    22. And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore, and let him go. THEOPHYLACT. Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.

    23. But they were instant with loud voices, requiring that he might be crucified; and their voices prevailed. BEDE. This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John’s words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate’s diligent questioning, they resort at last to prayers only; entreating that He might be crucified.

    24.-25. And Pilate gave sentence that it should be as they required.And he released unto them him who for murder and sedition, had been cast into prison, whom they had desired; but Jesus he delivered up to their will. THEOPHYLACT. They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.

    CHRYSOSTOM. For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy’s sake, or by the privilege of the feast, ought He to be let free.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

Pilate sends Jesus to Herod

St Luke Chapter XXIII : Verses 6-12

Contents

• Luke xxiii. Verses 6-12.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxiii. Verses 6-12.

Herod mocked him, putting on him a white garment.
J-J Tissot. Brooklyn Museum.

6 But Pilate hearing Galilee, asked if the man were of Galilee?

Pilatus autem audiens Galilæam, interrogavit si homo Galilæus esset.

7 And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem, in those days.

Et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Jerosolymis erat illis diebus.

8 And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.

Herodes autem viso Jesu, gavisus est valde. Erat enim cupiens ex multo tempore videre eum, eo quod audierat multa de eo, et sperabat signum aliquod videre ab eo fieri.

9 And he questioned him in many words. But he answered him nothing.

Interrogabat autem eum multis sermonibus. At ipse nihil illi respondebat.

10 And the chief priests and the scribes stood by, earnestly accusing him.

Stabant autem principes sacerdotum et scribae constanter accusantes eum.

11 And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate.

Sprevit autem illum Herodes cum exercitu suo : et illusit indutum veste alba, et remisit ad Pilatum.

12 And Herod and Pilate were made friends, that same day; for before they were enemies one to another.

Et facti sunt amici Herodes et Pilatus in ipsa die : nam antea inimici erant ad invicem.

Douay-Rheims : 1582 text

6. But Pilate hearing Galilee, aſked if the man were of Galilee.

7. And when he vnderſtood that he was of Herods iuriſdiction, he ſent him backe to Herod, who was alſo himſelf at Hieruſalem in thoſe daies.
8. And Herod ſeeing IESVS, was very glad, for he was deſirous of a long time to ſee him, for becauſe he heard many things of him: and he hoped to ſee some ſigne wrought by him.
9. And he aſked him in many wordes. But he anſwered him nothing.
10. And there ſtood the cheefe Prieſts and the Scribes constantly accuſing him.
11. And Herod with his armie ſet him at naught: and he mocked him, putting on him a white garment, and ſent him back to Pilate.
12. And Herod and Pilate were made freindes that day. For before they were enemies one to another.

 

Annotations

    6.-7.  But Pilate hearing Galilee, asked if the man were of Galilee? And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem, in those days. BEDE. Pilate having determined not to question our Lord concerning the above-mentioned accusation, is rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord’s country might be the person either to acquit or punish Him.

    THEOPHYLACT. Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.

    8.  And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him. GREGORY. (Mor. 10. c. 31.) Now Herod wished to make proof of Christ’s fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.

    9. And he questioned him in many words. But he answered him nothing.

    THEOPHYLACT. Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, he shall order his words with judgment:, (Ps. cxi. 5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.

    AMBROSE. He was silent and did nothing, for Herod’s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ’s wonderful works in the Gospel.

    GREGORY. (Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God’s word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise.

    10. And the chief priests and the scribes stood by, earnestly accusing him. 11. And Herod with his army set him at nought, and mocked him.   GREGORY. (Mor. 10. c. 31.) The Redeemer therefore though questioned held His peace, and though expected He disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. 

    putting on him a white garment, and sent him back to Pilate. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.

    AMBROSE. It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.

    12. And Herod and Pilate were made friends, that same day; for before they were enemies one to another. THEOPHYLACT. Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod’s authority. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us.

    AMBROSE. Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord’s Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised.

    BEDE. Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

Christ is taken before Pilate

St Luke Chapter XXIII : Verses 1-5

Contents

• Luke xxiii. Verses 1-5.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxiii. Verses 1-5.

Jesus is led before Pilate. J-J Tissot. Brooklyn Museum

1 And the whole multitude of them rising up, led him to Pilate.

Et surgens omnis multitudo eorum, duxerunt illum ad Pilatum.

2 And they began to accuse him, saying: We have found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he is Christ the king.

Cœperunt autem illum accusare, dicentes : Hunc invenimus subvertentem gentem nostram, et prohibentem tributa dare Cæsari, et dicentem se Christum regem esse.

3 And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it.

Pilatus autem interrogavit eum, dicens : Tu es rex Judæorum? At ille respondens ait : Tu dicis.

4 And Pilate said to the chief priests and to the multitudes: I find no cause in this man.

Ait autem Pilatus ad principes sacerdotum et turbas : Nihil invenio causae in hoc homine.

5 But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.

At illi invalescebant, dicentes : Commovet populum docens per universam Judæam, incipiens a Galilæa usque huc.

Douay-Rheims : 1582 text

1. AND al the multitude of them riſing vp, led him to Pilate.

2. And they began to accuſe him, saying: We haue found this man ſubuerting our Nation, & prohibiting to giue tributes to Cæſar, and ſaying that he is Chriſt the King.
3. And Pilate aſked him, ſaying: Art thou the King of the Iewes? But he anſwering ſaid: Thou ſayest.
4. And Pilate ſaid to the cheefe Prieſts and multitudes: I find no cauſe in this man.
5. But they were more earneſt, saying: He ſtirreth the people teaching throughout al Iewrie, beginning from Galilee euen hither.

 

Annotations

    1. And the whole multitude of them rising up, led him to Pilate. AUGUSTINE. (de Con. Ev. lib. iii. c. 7.) Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest.

    BEDE. That the word of Jesus might be fulfilled which He prophesied of His own death, 32 For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon,[Luke xviii. 33] that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.

    2.  And they began to accuse him, saying: We have found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he is Christ the king. AUGUSTINE. (lib. iii. c. 8.) He next relates what happens before Pilate. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him.

    THEOPHYLACT. Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled.

    BEDE. Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render therefore to Caesar the things that are Caesar's: and to God the things that are God's; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom.

    3. And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it. THEOPHYLACT. It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.

    BEDE. He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice: But he answering, said: Thou sayest it.

    5. But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place. THEOPHYLACT. Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, as if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles.

    BEDE. But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.

    AMBROSE. Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

The men that held him, mocked him, and struck him.

St Luke Chapter XXII : Verses 63-71

Contents

• Luke xxii. Verses 63-71.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxii. Verses 63-71.

And they blindfolded him, and smote his face.
J-J Tissot. Brooklyn Museum.

63 And the men that held him, mocked him, and struck him.

Et viri qui tenebant illum, illudebant ei, cædentes.

64 And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee?

Et velaverunt eum, et percutiebant faciem ejus : et interrogabant eum, dicentes : Prophetiza, quis est, qui te percussit?

65 And blaspheming, many other things they said against him.

Et alia multa blasphemantes dicebant in eum.

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.

Et ut factus est dies, convenerunt seniores plebis, et principes sacerdotum, et scribæ, et duxerunt illum in concilium suum, dicentes : Si tu es Christus, dic nobis.

67 And he saith to them: If I shall tell you, you will not believe me.

Et ait illis : Si vobis dixero, non credetis mihi :

68 And if I shall also ask you, you will not answer me, nor let me go.

si autem et interrogavero, non respondebitis mihi, neque dimittetis.

69 But hereafter the Son of man shall be sitting on the right hand of the power of God.

Ex hoc autem erit Filius hominis sedens a dextris virtutis Dei.

70 Then said they all: Art thou then the Son of God? Who said: You say that I am.

Dixerunt autem omnes : Tu ergo es Filius Dei? Qui ait : Vos dicitis, quia ego sum.

71 And they said: What need we any further testimony? for we ourselves have heard it from his own mouth.

At illi dixerunt : Quid adhuc desideramus testimonium? ipsi enim audivimus de ore ejus.

Douay-Rheims : 1582 text

63. And the man that held him, mocked him, beating him.

64. And they did blind-fold him, and ſmote his face. And they aſked him ſaying: Prophecie, who it is that ſmote thee?
65. And blaſpheming many other things they ſaid against him.
66. And when it was day, there aſſembled the Ancients of the people and cheefe Prieſts and Scribes, and they brought him into their Councel, ſaying:

67. If thou be Chriſt tel vs. And he ſaid to them: If I tel you, you wil not beleeue me:
68. if also I aſke, you wil not anſwer me, nor dimiſſe me.

69. But from henceforth the Sonne of man ſhal be ſitting on the right hand of the power of God.
70. And they al ſaid: Art thou then the Sonne of God? Who ſaid: You ſay that I am.
71. But they ſaid: What need we teſtimonie any further? For our ſelues haue heard of his owne mouth.

 

Annotations

    63. And the men that held him, mocked him, and struck him. CHRYSOSTOM. Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.

    64. And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee? THEOPHYLACT. Likewise the Lord of prophets is derided as a false prophet. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.

    66. And as soon as it was day, &c.  AUGUSTINE. (de Con. Ev. ut sup.) Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. 

    If thou be the Christ, tell us. BEDE. They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, “I am the Christ,” they might falsely accuse Him of claiming to Himself the kingly power.

    67. And he saith to them: If I shall tell you, you will not believe me. THEOPHYLACT. He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. 

    BEDE. For He had often declared Himself to be the Christ; as when he said, I and my Father are one, (John x. 30.) and other such like things. 

    68. And if I shall also ask you, you will not answer me, nor let me go.  For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. 

    69. But hereafter the Son of man shall be sitting on the right hand of the power of God. However, because they sought to accuse falsely the seed of David, they hear something still farther.

    THEOPHYLACT. As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when ye shall see Me, the Son of man, sitting on the right hand of the power of God.

    CYRIL OF ALEXANDRIA. Whenever sitting and a throne are spoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that in any wise right hand or left hand appertain to the Divine nature; for figure, and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honour and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural property of the Father?

    70. Then said they all: Art thou then the Son of God? Who said: You say that I am. AMBROSE. The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am.

    71. And they said: What need we any further testimony? for we ourselves have heard it from his own mouth. THEOPHYLACT. When then they heard this, they ought to have been afraid, but after these words they are the more frantic.

    BEDE. They understood that He called Himself the Son of God in these words, the Son of man shall be sitting on the right hand of the power of God.

    CYRIL OF ALEXANDRIA. When Christ spoke this, the company of the Pharisees were very wroth, uttering shameful words; as it follows, What need we any further testimony? for we ourselves have heard it from his own mouth.

THEOPHYLACT. Whereby it is manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

And Peter going out, wept bitterly

St Luke Chapter XXII : Verses 54-62

Contents

• Luke xxii. Verses 54-62.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxii. Verses 54-62.

And Peter going out, wept bitterly.
J-J Tissot. Brooklyn Museum.

54 And apprehending him, they led him to the high priest's house. But Peter followed afar off.

Comprehendentes autem eum, duxerunt ad domum principis sacerdotum : Petrus vero sequebatur a longe.

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.

Accenso autem igne in medio atrii et circumsedentibus illis, erat Petrus in medio eorum.

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.

Quem cum vidisset ancilla quaedam sedentem ad lumen, et eum fuisset intuita, dixit : Et hic cum illo erat.

57 But he denied him, saying: Woman, I know him not.

At ille negavit eum, dicens : Mulier, non novi illum.

58 And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.

Et post pusillum alius videns eum, dixit : Et tu de illis es. Petrus vero ait : O homo, non sum.

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.

Et intervallo facto quasi horæ unius, alius quidam affirmabat, dicens : Vere et hic cum illo erat : nam et Galilaeus est.

60 And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.

Et ait Petrus : Homo, nescio quid dicis. Et continuo, adhuc illo loquente, cantavit gallus.

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 me thrice.

Et conversus Dominus respexit Petrum, et recordatus est Petrus verbi Domini, sicut dixerat : Quia priusquam gallus cantet, ter me negabis.

62 And Peter going out, wept bitterly.

Et egressus foras Petrus flevit amare.

Douay-Rheims : 1582 text

54. And apprehending him, they led him to the high Prieſts house: but Peter followed a farre off.

55. And a fire being kindled in the middes of the court, & they ſitting about it, Peter was in the middes of them.
56. Whom when a certaine wench ſaw sitting at the light, and had beheld him, ſhe ſaid: This fellow alſo was with him.
57. But he denied him, ſaying: Woman, I know him not.
58. And after a while another man ſeeing him, said: And thou art of them. But Peter ſaid: O man I am not.
59. And after the ſpace as it were one houre, a certaine other man affirmed, ſaying: Verily this fellow also was with him: for he is also a Galilæan.
60. And Peter ſaid: Man I know not what thou ſayeſt. And incontinent as he was yet ſpeaking, the cocke crew.
61. And our Lord turning looked on Peter. And Peter remembred the word of our Lord, as he had ſaid: That before the cocke crow thou ſhalt thriſe denie me.
62. And Peter going forth a doores, wept bitterly.

 

Annotations

    54. And apprehending him, they led him to the high priest's house.  BEDE. Now the Chief Priest means Caiaphas, who according to John was High Priest that year.

    AUGUSTINE. But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest.

    CHRYSOSTOM. (Hom. 83. in Matt.) It is therefore said, to the high priest's house, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. 

    But Peter followed afar off. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so.

    AMBROSE. Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection.

    BEDE. But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord’s Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.

    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. AMBROSE. And by this time there was a fire burning in the house of the High Priest and Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him.

    PSEUDO-AUGUSTINE. (App. Serm. 79.) For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the ear of the High Priest’s servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.

    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. AMBROSE. What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord’s murder, in order that it might also be redeemed by His Passion? 

     57. But he denied him, saying: Woman, I know him not.  But Peter when discovered denies, for better that Peter should have denied, than our Lord’s word should have failed.

    AUGUSTINE. (ut sup.) What ails thee, Peter, thy voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Thy interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge thy confession, nor yet a woman, but a door-keeper, a mean slave.

    AMBROSE. Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. xi.17). 

    58. And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not. Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them.

    AUGUSTINE. (de Con. Ev. lib. iii. c. 6.) And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire.

    AMBROSE. For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.

    BEDE. In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is 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. AUGUSTINE. (de Con. Ev. ut sup.) What Matthew and Mark call after a little while, Luke explains by saying, after the space, as it were of one hour; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly thou art one of them, for thy speech bewrayeth thee; as also those which to the same Peter John declared to have been said, Did not I see thee in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other.

    BEDE. But he adds, for he is also a Galilean; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. 

    60. And Peter said: Man, I know not what thou sayest. AMBROSE. That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept.

    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 me thrice. BEDE. Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.

    AUGUSTINE. (ut sup.) The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it.

    BEDE. This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.

     CHRYSOSTOM. (Hom. 83. in Joan.) Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turning looked on Peter.

    AUGUSTINE. (ut sup.) How we should understand this, requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. Likewise also, where Mark said, And as Peter was beneath in the hall, he shews that the things he had been speaking of took place not only within but in the upper part. How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner. And as it was said, Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death: (Ps. xii. 4.) and, Turn to me, O Lord, and deliver my soul: O save me for thy mercy's sake, (Ps. vi. 5.) so I think the expression here used, And the Lord turning looked on Peter.

    BEDE. For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.

    62. And Peter going out, wept bitterly. AMBROSE. Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice.

    And Peter going out, wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if thou wilt obtain pardon, wash away thy guilt in tears.

    CYRIL OF ALEXANDRIA. Now Peter did not dare to weep openly, lest he should be detected by his tears, but he went out and wept. He wept not because of punishment, but because he denied his beloved Lord, which was more galling than any punishment.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

Dost thou betray the Son of man with a kiss?

St Luke Chapter XXII : Verses 47-53

Contents

• Luke xxii. Verses 47-53.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea of St Thomas

Luke xxii. Verses 47-53.

Judas, dost thou betray the Son of man with a kiss?  
J-J Tissot. Brooklyn Museum.

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.

Adhuc eo loquente, ecce turba : et qui vocabatur Judas, unus de duodecim, antecedebat eos, et appropinquavit Jesu ut oscularetur eum.

48 And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?

Jesus autem dixit illi : Juda, osculo Filium hominis tradis?

49 And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?

Videntes autem hi qui circa ipsum erant, quod futurum erat, dixerunt ei : Domine, si percutimus in gladio?

50 And one of them struck the servant of the high priest, and cut off his right ear.

Et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam ejus dexteram.

51 But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.

Respondens autem Jesus, ait : Sinite usque huc. Et cum tetigisset auriculam ejus, sanavit eum.

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?

Dixit autem Jesus ad eos qui venerant ad se principes sacerdotum, et magistratus templi, et seniores : Quasi ad latronem existis cum gladiis et fustibus?

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.

Cum quotidie vobiscum fuerim in templo, non extendistis manus in me : sed haec est hora vestra, et potestas tenebrarum.

Douay-Rheims : 1582 text

47. As he was yet ſpeaking, behold a multitude: and he that was called Iudas, one of the Twelue, he went before them, and approched to IESVS, for to kiſſe him.

48. And IESVS ſaid to him: Iudas with a kiſſe doeſt thou betray the Sonne of man?

49. And they that were about him, ſeeing what would be, ſaid to him: Lord, ſhal we ſtrike with the ſword?
50. And one the them ſmote the ſeruant of the high Prieſt: and cut off his right eare.
51. But IESVS anſwering, ſaid: Suffer ye thus farre. And when he had touched his eare, he healed him.
52. And IESVS ſaid to them that were come vnto him, the cheefe Prieſts, and Magiſtrates of the Temple, & Ancients: As it were to a theefe are you come forth with ſwordes and clubs?
53. When I was daily with you in the Temple, you did not lay handes vpon me, but this is your houre, and the power of darkeneſſe.

 

Annotations

    47. As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them. CYRIL OF ALEXANDRIA. He says, he that was called Judas, holding his name as it were in abhorrence; but adds, one of the twelve, to signify the enormity of the traitor. For he who had been honoured as an apostle became the cause of the murder of Christ.

    and drew near to Jesus, for to kiss him. CHRYSOSTOM. For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him. 

    CYRIL OF ALEXANDRIA. Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery.

    CHRYSOSTOM. (Conc. 1. de Laz.) Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him.

    48. And Jesus said to him: Judas, dost thou betray the Son of man with a kiss? AMBROSE. It must be used I think by way of question, as if he arrests the traitor with a lover’s affection.

    CHRYSOSTOM. And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger.

    AMBROSE. He says, dost thou betray the Son of man with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee?

    CHRYSOSTOM. But He said not, “Betrayest thou thy Master, thy Lord, thy Benefactor,” but the Son of man, that is, the humble and meek, who though He were not thy Master and Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee.

    AMBROSE. O great manifestation of Divine power, great discipline of virtue! Both the design of thy traitor is detected, and yet forbearance is not withheld. He shews whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, “For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy.

    AUGUSTINE. The Lord when He was betrayed first said this which Luke mentions, dost thou betray the Son of man with a kiss? next, what Matthew says, Friend, whereto art thou come?  and lastly, what John records, Whom seek ye?

    49. And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword? THEOPHYLACT. The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; 

    50. And one of them struck the servant of the high priest, and cut off his right ear.  But Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest.

    AUGUSTINE. He who struck, according to John, was Peter, but he whom he struck was called Malchus.

    AMBROSE. For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest’s servant.

Phineas: And behold one of the children of Israel went in before his brethren to a harlot of Madian, in the sight of Moses, and of all the children of Israel, who were weeping before the door of the tabernacle.   And when Phinees the son of Eleazar the son of Aaron the priest saw it, he rose up from the midst; of the multitude, and taking a dagger,   Went in after the Israelite into the brothel house, and thrust both of them through together, to wit, the man and the woman in the genital parts. And the scourge ceased from the children of Israel:  And there were slain four and twenty thousand men. [Numbers xxv. 6-9]

    51. But Jesus answering, said: Suffer ye thus far. AUGUSTINE. (de Con. Ev. lib. iii. c. 5.)  Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to shew that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter’s deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. 

    And when he had touched his ear, he healed him. BEDE. For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.

    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? CHRYSOSTOM. For they had come at night fearing an outbreak of the multitude, therefore He says, “What need was there of these arms against one who was always with you?” as it follows, When I was daily with you.

    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.     CYRIL OF ALEXANDRIA. Whereby He does not blame the chiefs of the Jews that they had not sooner prepared their murderous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His will; as if He says, “Ye did not take Me then, because I willed it not, but neither could ye now, did I not of My own accord surrender Myself into your hands.” Hence it follows, But this is your hour, that is, a short time is permitted you to exercise your vengeance against Me, but the Father’s will agrees with Mine. He also says, that this power is given to darkness, i.e. the Devil and the Jews, of rising in rebellion against Christ. 

    BEDE. As if He says, Therefore are ye assembled against Me in darkness, because your power, wherewith ye are thus armed against the light of the world, is in darkness. But it is asked, how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam. 

The Agony in the gGarden

St Luke Chapter XXII : Verses 39-46

Contents

• Luke xxii. Verses 39-46.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke xxii. Verses 39-46.

Why sleep you? arise, pray, lest you enter into temptation.
J-J Tissot. Brooklyn Museum.

39 And going out, he went, according to his custom, to the mount of Olives. And his disciples also followed him.

Et egressus ibat secundum consuetudinem in monte Olivarum. Secuti sunt autem illum et discipuli.

40 And when he was come to the place, he said to them: Pray, lest ye enter into temptation.

Et cum pervenisset ad locum, dixit illis : Orate ne intretis in tentationem.

41 And he was withdrawn away from them a stone's cast; and kneeling down, he prayed,

Et ipse avulsus est ab eis quantum jactus est lapidis : et positis genibus orabat,

42 Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.

dicens : Pater, si vis, transfer calicem istum a me : verumtamen non mea voluntas, sed tua fiat.

43 And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.

Apparuit autem illi angelus de cælo, confortans eum. Et factus in agonia, prolixius orabat.

44 And his sweat became as drops of blood, trickling down upon the ground.

Et factus est sudor ejus sicut guttæ sanguinis decurrentis in terram.

45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow.

Et cum surrexisset ab oratione et venisset ad discipulos suos, invenit eos dormientes præ tristitia.

46 And he said to them: Why sleep you? arise, pray, lest you enter into temptation.

Et ait illis : Quid dormitis? surgite, orate, ne intretis in tentationem.

Douay-Rheims : 1582 text

39. And going forth he went according to his cuſtome into mount-Oliuet. And his Diſciples also followed him.

40. And when he was come to the place, he ſaid to them: Pray, leſt ye enter into tentation.
41. And he was pulled away from them a ſtones caſt: and kneeling he praied,
42. ſaying: Father, if thou wilt, transferre this chalice from me. But yet not my wil, but thine be done.
43. And there appeared to him an Angel from Heauen, ſtrengthening him. And being in an agonie, he praied the longer.
44. And his ſweat became as drops of bloud trikling downe vpon the earth.
45. And when he was risen vp from praier, and was come to his Diſciples, he found them ſleeping for penſiuenes.
46. And he ſaid to them: Why ſleep you? arise, pray, leſt you enter into tentation.

 

Annotations

    39. And going out, he went, according to his custom, 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.”

    43. And there appeared to him an angel 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. disput. 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 œconomy 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, 

“O 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, Cœcilia 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, O 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, “O Lord, Thine is the strength, for thou art powerful against death and hell, to set free the race of men.”

    And being in an agony, he prayed the longer. 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.

    the longer. The Greek is ἐκτενέστερον, 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.

    44. And his sweat became as drops of blood, trickling down upon the ground. The Greek has θρόμβοι, 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 hi 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. 12:24. 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.”

    45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. 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. 

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.