But he has fallen into error by not perceiving that at the time when Christ suffered He did not eat the passover of the law.
and the multitude of the Jews against our Lord at Jerusalem,
in His holy and undefiled hands, and, looking up to Thee His God and Father, "He brake it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins."
It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman
after this no longer playing the harlot, but coming to the feet of Jesus, and wetting them with the tears of repentance, and anointing them with the fragrance of the ointment of holy conversation, on account of whom, reproaching Simon the leper,-the former people,-He spoke those things which are written.
The use of crowns and ointments is not necessary for us; for it impels to pleasures and indulgences, especially on the approach of night. I know that the woman brought to the sacred supper "an alabaster box of ointment,"
or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial;
Who, when he had heard that, went his way, and said to the priests, What will ye give me, and I will deliver Him unto you? And they bargained with him for thirty pieces of silver."
But when he had preached He who was the Passover, the Lamb of God, led as a sheep to the slaughter, presently taught His disciples the mystery of the type on the thirteenth day, on which also they inquired, "Where wilt Thou that we prepare for Thee to eat the passover? "
. Which prediction was thus also fulfilled, that "on the first day of unleavened bread"
Did not the Jews perish for this reason, that they chose rather to envy Christ
and used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: "Verily, verily, I say unto you, that one of you will betray me; "and every one of us saying, "Is it I? "
I have power to lay down my life, and I have power to take it again. And, last of all, while He was supping with us, He said,
The Lord Himself shall teach us that Judas the deceitful is meant: "He that dippeth with Me in the dish, the same shall betray Me."
For He who was amongst us, and knew what was in man, seeing his evil disposition, and foreseeing what he would attempt from his spirit of covetousness, and from his want of stable ideas of duty towards his Master, along with many other declarations, gave utterance to this also: "He that dippeth his hand with Me in the dish, the same shall betray Me."
Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.
Besides, the Lord also declared regarding him, "Woe to the man by whom the Son of man shall be betrayed; "
devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born,
better were it for them not to have been born."
-"Vae homini illi," inquit Dominus; "bonum esset el, si non natus esset, quam ut unum ex electis meis scandalizaret.
Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones."
of His own, created things-not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful-He took that created thing, bread, and gave thanks, and said, "This is My body."
, too, that His body is reckoned in bread: "This is my body."
But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom."
and that the taste of the wine was different from that which He consecrated in memory of His blood.
At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament,
I say unto you, I will not drink henceforth of this fruit of the vine, until that day in which I shall drink new wine with you in the kingdom of my Father."
And that it was wine which was the thing blessed, He showed again, when He said to His disciples, "I will not drink of the fruit of this vine, till I drink it with you in the kingdom of my Father."
And from the New Testament also they quote the saying of the Saviour, in which He makes a promise to His disciples concerning the joy of wine, saying, "Henceforth I shall not drink of this cup, until I drink it with you new in My Father's kingdom."
We thank thee, our Father, for the holy vine of David Thy servant,
and we were with Him, and sang an hymn according to the custom.
And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone; "
To the same purpose did the Lord also declare, "Heaven and earth shall pass away."
Her anguish, again, was indicated when He said, "My soul is exceeding sorrowful, even unto death; "
nor would He have wept over Lazarus, nor have sweated great drops of blood; nor have declared, "My soul is exceeding sorrowful; "
," says He, "is exceeding sorrowful, even unto death; "
For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down-even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him "a soul that was trembling even unto death,"
He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so: that is, He wanted to fulfil His ministry of teaching; and when it was finished, I do not say He stood firm, but He had no desire even to get from His Father the aid of hosts of angels: finding fault, too, with Peter's sword. He likewise acknowledged, it is true, that His "soul was troubled, even unto death,"
Father, and that very wisdom of God, in which were created all things, visible and invisible, can be believed to have existed within the limits of that man who appeared in Judea; nay, that the Wisdom of God can have entered the womb of a woman, and have been born an infant, and have uttered wailings like the cries of little children! And that afterwards it should be related that He was greatly troubled in death, saying, as He Himself; declared, "My soul is sorrowful even unto death; "
and, "My soul is sorrowful, even unto death; "
And again, "My soul is sorrowful even unto death."
And why do I say His body? Nay, not even His soul, of which it is related, "My soul is exceeding sorrowful, even unto death."
Matt. 26:38 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith
that "He was sorrowful in soul,"
On account of these infirmities and sicknesses which He bore away from us, He declares His soul to be sorrowful and sore troubled,
or sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup
having taken three of His disciples to the hill called Olivet, situated opposite to the temple in Jerusalem, He prayed in these words: `Father, if it be possible, let this cup pass from me.'
her fear by the words, "Father, if it be possible, let this cup pass from Me; "
the substances, you may see that you have in you the spirit's strength as well as the flesh's weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,-the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit. He also asked of His Father, that if it might be, the cup of suffering should pass from Him.
After this, wishing to prove that the occurrences which befell Him were painful and distressing, and that it was impossible for Him, had He wished, to render them otherwise, he proceeds: "Why does he mourn, and lament, and pray to escape the fear of death, expressing himself in terms like these: `O Father, if it be possible, let this cup pass from Me? '"
And he changes the words in the expression, "Father, if it be possible, let this cup pass from Me," and does not give what follows immediately after, which manifests at once the ready obedience of Jesus to His Father, and His greatness of mind, and which runs thus: "Nevertheless, not as I will, but as Thou wilt."
Since, then, He received the scourgings with silent firmness, and bore with meekness all the insults of those who outraged Him, it cannot be said, as is said by some, that it was in cowardly weakness that He uttered the words: "Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as Thou wilt."
And further, the Lord, setting forth the infirmity of the humanity which He bore, says, "Father, if it be possible, let this cup pass from me'" and affording an example to His disciples that they should do not their own will, but God's, He went on to say, "Nevertheless not as I will, but as Thou wilt."
Matt. 26:39 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Of this same matter, according to Matthew: "Father, if it be possible, let this cup pass from me; nevertheless, not what I will, but what Thou wilt."
from us, He prayed to His Father, saying: "Father, remove this cup away from me; yet not my will, but Thine be done."
as the Lord has said: "The spirit truly is willing, but the flesh is weak."
For as the Lord has testified that "the flesh is weak," so [does He also say] that "the spirit is willing."
" And Epicharmus, "This nature of men is inflated skins." And the Saviour has said to us, "The spirit is willing, but the flesh is weak."
And they that are in the flesh cannot please God." And in further explanation continues, that no one may, like Marcion
; He thirsted with the woman of Samaria; He wept over Lazarus; He trembles at death (for "the flesh," as He says, "is weak "
for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. "Watch and pray," saith (the Lord), "lest ye fall into temptation."
This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; "
From the saying of our Lord we know that the flesh is weak, the spirit willing.
But we read "that the flesh is weak; "
ourselves in some cases. Yet we read, too, that "the spirit is strong; "
persevere in waging a war of extermination against the "better things? "The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in H's day "could not be endured; "which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege "the flesh," because the Lord said, "the flesh is weak? "
wever,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit. And for this reason He puts first "the willing spirit,"
But what it was before, that also it continued to be in nature and activity when united with divinity, even as the Saviour said, "The spirit indeed is willing, but the flesh is weak."
and, "The spirit is willing, but the flesh is weak."
o who, as it were from sleep, themselves leap forth upon a contest which is travailing long and likely to be protracted, and draw upon themselves the temptations as it were of a sea-fight, and the inundations of many waves, or rather are for the brethren kindling the coals of the sinners, with them also we must communicate, inasmuch as they come to this in the name of Christ, even though they take no heed unto His words, when He teaches us "to pray that we enter not into temptation; "
For He would not have us go over to the ministers and satellites of the devil, that we might not be the cause to them of a manifold death, inasmuch as thus we should be compelling them both to be harsher, and to carry out their deadly works, but He would have us to wait, and to take heed to ourselves, to watch and to pray, lest we enter into temptation.
Wherefore neither let us be rash and hasty to thrust ourselves into dangers, for the Lord says: "Pray that ye fall not into temptation: the spirit indeed is willing, but the flesh is weak."
as mindful of the words of the Lord. For, knowing that though "the spirit be willing, the flesh is weak,"
But while men are asleep who do not act according to the command of Jesus, "Watch and pray that ye enter not into temptation,"
And when He had done this thrice, while we out of despondency of mind were fallen asleep, He came and said: "The hour is come, and the Son of man is betrayed into the hands of sinners. And behold Judas, and with him a multitude of ungodly men,"
, that Judas, when about to betray Him, said to the multitudes who were setting out with him, as not being acquainted with Him, "Whomsoever I shall kiss, the same is He."
war, nay, how will he serve even in peace, without a sword, which the Lord has taken away?
Thinkest thou that I cannot even now pray to My Father, and He will presently give Me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that thus it must be?"
He has power to ask, if He will, legions of angels from the Father for His help.
with their usual weapons, as if going out against a robber.
And I think that the Saviour Himself indicates the same thing by the words: "I was daily with you, teaching in the temple, and ye laid no hold on Me."
" He said to them therefore, "Are ye come out, as against a thief with swords and staves, for to take Me? "
just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled."
etc., and, again, "That the things spoken through the prophets might be fulfilled."
And the high priest arose, and said to Him, Answerest thou nothing to what these witness against thee? But Jesus held His peace."
Was not the great charge against Jesus, which His accusers brought forward, this, that He said, "I am able to destroy the temple of God, and after three days to raise it up again? "
It follows from this that the first day is to be called the "earthly" day, and the second the psychical, the resurrection of the Church not having taken place on them. Now the statements of the false witnesses, recorded in the Gospel according to Matthew and Mark
Matt. 26:64 - NIV, NAB - in Fragments of Clement from the Latin Translation of Cassiodorus
In the other Gospels, however, He is said not to have replied to the high priest, on his asking if He was the Son of God. But what said He? "You say."
who is pierced in the side,
" Which rebuke against Peter became more and more apparent when the Lord was apprehended, and, frightened by the damsel, he said, "I know not what thou sayest, neither know I thee; "
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