Chapter Twenty-Two

The feast of unleavened bread, called the Passover, was approaching, and the chief priests and scribes sought how to destroy Him, because they feared the people. And Satan entered into Judas, who was called Iscariot, one of the twelve, and he went and spoke with the chief priests and the rulers how to deliver him up to them. and he promised, and sought a convenient time, to deliver him up to them not in the presence of the people. The scribes sought to kill Him (Jesus). And since the time of the Passover was approaching, and they therefore saw danger to themselves from the gathering people, especially on the feast, they finally sought a way to kill Him without being exposed to any danger - Satan entered into Judas, "one of the twelve," that is, one of the close and sincere disciples. No one should rely on himself, but be attentive to his life, because you have a terrible enemy. Some words, "one of the number of the twelve," were understood in this way: supplementing only the number of the apostles, but not a true apostle and disciple. For what kind of true disciple is he who stole what was put into the box? (John 12:6). In this way, Judas accepted Satan who had entered into him and agreed to betray Jesus to those who sought Him. For this is the meaning of the word "promised," that is, he finally concluded the condition and the contract. And he sought a convenient time when he would find Him (Jesus) without the people, that is, alone, and hand Him over to them. For the Romans had appointed certain overseers for the people, that they might not be indignant, for they were rebellious. These are the chiefs he calls (in Church Slavonic - voivodes). Or perhaps those who, belonging to the priesthood, had military positions, were called voivodes. For, suffering from a love of primacy, they interfered in such offices as well. That is why he called them the governors of the temple, perhaps in order to hurt them more sensitively.

And the day of unleavened bread came, on which the Passover lamb was to be buried, and Jesus sent Peter and John, saying, "Go and prepare for us to eat the Passover." And they said unto him, Where dost thou command us to cook? He said to them, "Behold, when you are entering the city, a man will meet you carrying a pitcher of water; follow him into the house into which he enters, and say to the master of the house, 'The Master says to you, 'Where is the room in which I may eat the Passover with My disciples?' And he will show you a large upper room, which is furnished; Cook there.

That the Passover, in Hebrew called facek, means the exodus from Egypt, was said by many, and in general everything that was done then on this feast was explained by the saints. And we need to say what day is called the day of unleavened bread. "The day of unleavened bread" is the name given to the Thursday, on the evening of which the Passover was to be buried. Thus, on Thursdays, perhaps in the morning, the Lord sends the disciples Peter and John, one as loving, the other as beloved, He sends them to a "stranger's" house; for neither Himself nor the disciples had anything of their own, otherwise He would have celebrated the Passover with one of the disciples. Look, what poverty! He sends them to an unknown person to show that He accepts suffering voluntarily. For if He did not wish to suffer, then, inclining the mind of this unknown man to receive them (Himself and His disciples), He could have done in the Jews what pleased Him. Some say that the Lord did not say the name of this man and did not declare him, but leads the disciples to his house according to some sign, so that the betrayer, having learned the name, would not show the Pharisees this house, and they would not come to take Him before He established the supper, before He taught His spiritual mysteries. That is why Christ, after a while, says: "I very much desired to eat this Passover with you before I suffered." That is, I have made every effort for us to hide ourselves from the betrayer, so that we may not be subjected to suffering before the time before I administer the sacraments. Anyone who wants can accept such an explanation. - Why does the Lord celebrate Pascha? In order to prove by all His actions to the last breath that He is not an opponent of the Law. Let us also eat this Passover wisely, let us understand by the day of unleavened bread the whole life spent in the spiritual light, which does not have in the least the decrepitude of the former disobedience in Adam. Leading a truly such life, we must feast upon the mysteries of Jesus. These mysteries will be prepared by Peter and John, activity and contemplation, ardent zeal and peaceful meekness. For the believer must be ardent to do good, zealous against evil, and meek to those who do evil. For evil should be hated, and not he who does evil. This one needs to be treated, for he suffers. To do evil means to be troubled by the evil one and to suffer malice. If we have Peter and John preparing the supper, that is, the good life that Peter portrays, and the true teaching that John the Theologian portrays, then we will meet with such preparers, that is, we will then find a truly human being, created in the image of the Creator, or rather, the Creator, carrying a pitcher of water. Water signifies the grace of the Spirit, as the Evangelist John teaches (7:38-39), and the pitcher signifies the destructibility and softness of the heart. For he who receives spiritual grace is humble and contrite in heart, but the Lord giveth grace to the humble (James 4:6). Conscious of himself as earth and ashes, and saying to Job, "Thou hast made me like clay." (Job 10:9), he will bear the grace of the Spirit in the breakable and indestructible vessel of his heart. Following such a mood, we will enter the house of the mind, whose master, the mind, will show us a large room that has been cleaned. The "upper room" is the high room of the mind, that is, the divine and spiritual objects among which it lives and treats with love. They are removed, for they have nothing harsh, but even that which is crooked for such a mind is made the right way, as Solomon said: "They are all clear to him who understands, and just to them that have acquired knowledge" (Proverbs 8:9). You will not sin if you say that the mind, although it performs a lofty deed, acts according to the power of the mind, nevertheless, its knowledge is still extended and very close to the earth. But knowledge is truly high, and ignorance, which surpasses the intellect, is higher than all height, when the intellect no longer acts, but perceives action. First we must act with our minds, then the grace of the Lord will work in us, rapturing us, as well as the prophets, and rejecting all natural power. Truly it is said that in such and such a prophet there was a rapture from the Lord. Just as here, when this upper room is cleaned, Jesus comes with His disciples and performs the sacraments, coming to us Himself and manifesting His own power in us, and not waiting for us to come to Him. The "disciples" of God the Word are all reflections on created things. When the Word works in us in this way, then we will understand the communion of Pascha and will be even more satiated with contemplation of created things, according to what is said: "I look to heaven, the work of Thy fingers" (Psalm 8:4).

They went, and found it, as He had told them, and prepared the Passover. And when the hour came, he sat down, and the twelve apostles with him, and said to them, "I longed very much to eat this passover with you before my suffering, for I say to you that I will eat it no more until it is finished in the kingdom of God." And taking the cup, and giving thanks, he said, Take it, and divide it among yourselves, for I say unto you, that I will not drink of the fruit of the vine until the kingdom of God comes. And having taken bread, and having given thanks, he broke it, and gave it to them, saying, This is my body, which is given up for you. do this in remembrance of me. Likewise, the cup after supper, saying, This cup is the New Covenant in my blood, which is shed for you. The Passover was eaten standing up: how then is it said of the Lord that He reclined? It is said that, having eaten the lawful Passover, they lay down afterwards, according to the general custom, to eat some other viands. - The Lord says to His disciples: "I very much desired to eat this Passover with you before My suffering." It is as if He were saying: This is the last supper for Me with you, therefore it is pleasing and desirable to Me, for in the time to come I will not eat with you. This is like how those who have to go on a journey conduct their last speeches with relatives and friends with greater sweetness and love. And in other words: I very much desired to eat this Passover with you, because in it I have to teach you the great mysteries – the mysteries of the New Testament. By this He shows that He will voluntarily suffer. For He, since He knew of the impending sufferings, it was undoubtedly possible for Him to avoid them, just as in the preceding time (John 8:59). The words: "I will not drink of the fruit of the vine until the Kingdom of God comes" were understood by some of the saints in this way: until I am resurrected. For after the resurrection, when He dealt with His disciples, He ate and drank with them, as Peter also says to Cornelius: "And they ate and drank with Him, after His resurrection from the dead" (Acts 10:41). That the resurrection is the Kingdom of God is obvious. For resurrection is the destruction of death. Death reigned from Adam to Christ; and from that time, being destroyed, it yielded the victory and the kingdom to the Lord, as it is written: "Death! Where is your victory?" (Hos. 13:15). And David says: "The Lord reigns" (Psalm 92:1), and then, in explanation of how He reigned, he adds: "clothed with majesty," when the body was delivered from corruption and adorned with Divinity, as Isaiah says: "so majestic in His garment, appearing in the fullness of His power" (63:1). And the Lord Himself after His resurrection says: "All authority is given to Me" (Matt. 28:18). Thus, when the resurrection came, which, as having destroyed death, is called the Kingdom of God, the Lord again drank with His disciples, assuring that He had not risen illusory. - Others understood the Kingdom of God to be the future state, and by the Lord's drink with us in the age to come, the revelation of His mysteries. For He, the Lover of mankind, rejoices Himself in rejoicing in us, and in nourishing us, He Himself is nourished, and our drink and food, that is, teaching, He counts as food for Himself. And so, He will then drink some new drink with the worthy, always revealing to them something new and extraordinary. - I think Luke mentions two cups. Of one he says: "Receive it and divide it among yourselves," which some may call an image of the Old Testament, and of the other he speaks after the breaking and distribution of bread. The Lord Himself divides it among the disciples, calls it the New Testament and says that it is renewed in His blood. For when the Old Law was given, the blood of irrational animals was used as a seal (Exodus 24:5-8); and now, when God the Word has become Man, the New Covenant is sealed for us with His blood. The words, "which is given up for you" and "which is shed for you," do not show that His body was betrayed and His blood was shed for the apostles alone, but for the entire human race. And so, when he says that "for you" he is betrayed, you understand: for your human race. - The ancient Passover was celebrated for deliverance from slavery in Egypt, and the blood of the lamb was shed for the preservation of the firstborn: and the new Passover was for the remission of sins and for the preservation of thoughts appointed and consecrated to God. - Bread is taught first, and then the cup. For before there is a difficult and inconvenient activity. Virtue is preceded by sweat, just as bread is not only cultivated by the sweat of the brow, but also requires labor during its use (Gen. 3:19). Then, after the labors, there is joy from the grace of God, which is signified by the chalice. For whoever labors in inconvenient virtue is subsequently worthy of gifts and experiences good intoxication, renouncing this world, like Paul and David, or, to put it still more boldly, like God in the prophet Habakkuk (3:14).

And behold, the hand of him that betrayeth Me is with Me at the table; however, the Son of Man goes according to His destiny, but woe to the man to whom He is betrayed. And they began to ask each other which one of them would be that would do it. There was also a dispute between them, which of them should be considered the greatest. And he said to them, Kings rule over the nations, and those who rule over them are called benefactors, but you are not so: but whoever of you is greater, let him be as the least, and the ruler as the servant. For who is greater, the one who reclines or the one who serves? Is he not reclining? But I am in your midst as a servant.

There is nothing more miserable than a soul that is rigid in stubbornness. For behold what the Lord says: Behold, the hand of him that betrayeth Me is with Me at the table, and the fool has not been sensed. The Lord says this not only to show that He knows what is about to happen, but also in order to show us His goodness and the malice of the betrayer, for which he was not ashamed to be at His supper, and then did not abandon the fulfillment of his intention. The Lord also gives us a model for this, so that we strive to the end for the benefit of those who fall. And "the Son of man," he says, "is coming, not because he cannot defend himself, but because he has ordained death for the salvation of men. But woe to the man to whom He surrenders." Though He is destined to suffer, why are you so angry as to betray Him? For this reason "woe" will fall into your lot, because you have been inclined to betrayal, since the serpent is also cursed because it served as an instrument of the devil's wiles. - Hearing this, the disciples were confused. You will learn more about this in the commentary on the Gospel of John (ch. 13). They are now troubled not only by the suspicion of betrayal, but from this confusion they pass on to dispute, arguing about which of them is greater. They came to an argument about this successively. Probably one of them said to the other, "You want to betray him," and this one again said to him, "No, you want to betray him." From here they proceeded to the fact that they began to say: I am better, I am more, and so on. What about the Lord? He calms their confusion with two examples. First, by the example of the Gentiles, whom they considered filthy, declaring that if they thought so, they would be like the Gentiles. Secondly, by His own example, for by explaining that He serves them, He thereby leads them to humility. It was at that time, as it is said, that He divided the bread and the cup with them. If I, Whom all angelic and rational creatures worship, serve in your midst, how dare you think much of yourselves, and argue about primacy? It seems to me that He did not mention this reclining and service in passing, but to remind them that if you ate of the same bread and drank of the same cup, then one meal makes you friends and of one mind. Why then do you have thoughts unworthy of them? Moreover, I have not done so that I should serve one and not the other, and all of you are equal. Therefore, you also have the same feelings. Perhaps, from all this, you will understand how the disciples were then still imperfect, and afterwards shone so wonderfully. Let the Manichaeans be ashamed, who say that some are incapable of learning by nature, and that it is impossible for them to change.

But ye have been with me in my afflictions, and I command unto you, as my Father hath bequeathed unto me, the kingdom, that ye go and drink at my table in my kingdom, and sit down on thrones to judge the twelve tribes of Israel. And the Lord said, Simon! Simon! Behold, Satan asked to sow you as wheat, but I prayed for you, that your faith might not fail; and when thou art converted, strengthen thy brethren. He answered Him, "Lord! with Thee I am ready to go to prison and to death. But He said, "I say to you, Peter, the will not crow today, until you deny three times that you do not know Me." Having said, "Woe" to him who betrays Me, and at the same time having taught them (the disciples) that they should be humble-minded, the Lord predestines "woe" as the lot of the betrayer, so, on the contrary, He says to them: "But you are those who have only remained with Me in My temptations; wherefore I also bequeath unto you a recompense, that is, I make arrangements with you, that even as my Father bequeathed unto me, that is, he appointed unto me the kingdom, ye also shall eat and drink at my table. He said, "Eat and drink," not because there would be viands and that His kingdom was sensual. For in His answer to the Sadducees He Himself taught that there is angelic life (Luke 20:36); and Paul teaches that the Kingdom of God is not meat and drink (Romans 14:17). Therefore, when no one hears the words, "Eat and drink at my table," let no one be offended, but let him understand that they are spoken in reference to those who are honored by the kings of this world. For those who share the king's table are considered to be the first over all. So the Lord says of the apostles that He prefers them to all. Likewise, when you hear about sitting on thrones, do not understand thrones, but glory and honor. For of the created and begotten, no one will sit there. Sitting is befitting the One Holy Trinity, the Uncreated and King of all God, and the creature, like a slave, must stand, and then we speak bodily about sitting and standing. "To judge," that is, to condemn those who do not believe from among the twelve tribes. For the unbelieving Israelites are no small condemnation of the apostles, who themselves are Israelites, yet they believed. - Inasmuch as He repaid the betrayer with grief, and to them, who continued in love for Him, He predicted a high honor in the future, so that they would not become proud, as if they had done something great, that they remained in love for Him and did not betray You, He says: Satan asked to "sow" you, that is, to trouble, to spoil, to tempt; but "I prayed." Do not think, he says, that all this perfection is from yourselves. For the devil exerts all his strength to tear you away from My love and make you traitors. The Lord addresses this speech to Peter, because he was both more bold than the rest, and probably became proud of Christ's promises. Therefore, humbling him, the Lord says that Satan was much stronger against them. "But I've prayed for you." He says this for mankind, for, like God, what need did He have to pray? "I," he said, "prayed that thy faith might not fail." Though thou shalt be shaken a little, yet the seeds of faith will remain in thee, and though the spirit of the tempter shakes the leaves, yet the root is alive, and thy faith shall not fail. "And thou shalt be converted and strengthen thy brethren." This is conveniently understood, namely: since I was the first to address you with My word, then, after you have lamented your denial of Me and come to repentance, strengthen the rest. For this befits thee, who first confessed Me by the rock and by the foundation of the Church (Matt. 16:16-18). But these words can be applied not only to the apostles, whom Peter was then to affirm, but also to all believers until the end of time. Peter! You, having been converted, will be a wonderful example of repentance for all, and none of those who believe in Me will despair, looking at you, who, being an apostle, denied and, nevertheless, through repentance, regained his former importance among all the apostles and among the chosen ones of God from all the world. Satan asked to sow you and spoil you like pure wheat, mixing mud into it, because he is usually jealous of you in his love for Me. He did the same with Job. But I have not forsaken thee altogether, lest thy faith be utterly impoverished. Though I Myself prayed for you, yet thou shalt not fall, but, having turned, that is, having brought repentance and tears, be also an example of repentance and hope for the rest of the faithful. What about Peter? Relying on strong love, he promises something that is not yet possible for him. But the Lord, seeing that he speaks thoughtlessly (for, having once heard from the self-existent Truth, which told him that he would be subjected to temptation, he should not have contradicted him), declares to him also the form of temptation, namely, renunciation. From this we learn the truth that human volition is not enough without God's help. Peter was left for a short time and, apparently, loved even fervently, but when God forsook him, he was stumbled by the enemy. Likewise, God's help is not enough without human consent. Judas, although the Lord did everything for his benefit, did not receive any benefit, for he had no good will. And so, let us shudder at the thought of the wiles of the devil, how powerful they are against the careless. And here, too, although Peter was strengthened by God, nevertheless, when he was abandoned for special purposes, he came to renounce. What would he have undergone if he had not been preserved by God and if there had not been good seeds hidden in him? For the devil's goal was to bring him to betrayal; for the devil has "luxurious food," as the prophet says (Hab. 1:16). Thanks be to God, Who does not forsake the holy, righteous and good in heart, such as Peter was, tenderly loving and devoid of any suspicion about the Teacher.

And he said to them, When I sent you without a bag, and without a purse, and without shoes, did you lack anything? They answered: in nothing. Then he said to them, "But now whoever has a bag, let him take it, and also the bag; but whoever has not, sell your clothes and buy a sword; For I say unto you, that which is to be fulfilled in me, and that which is written, and is numbered with the evildoers. For that which is about Me comes to an end. They said, "Lord! Behold, there are two swords here. He said to them, "Enough." The Lord, at the beginning of the sermon, sending His disciples to the villages and cities, commanded them not to take too much, not to carry with them anything even necessary, and not to worry about anything, and in this case they had to know His power. For Himself, caring for them as for the weak, He arranged it so that even without their care, everything necessary flowed to them in abundance. And now He commands the opposite, not contradicting Himself, but declaring to them that hitherto He has cared for them as children and has not forced them to take care of anything, and henceforth they must consider themselves mature and take care of themselves. I," he said, "your caring Father, am already departing. Henceforth, take upon yourselves the care of your affairs, and do not lay everything on Me; for your works will not be as easy and not difficult, but you will be exposed to hunger, and thirst, and many calamities. This is hinted at by the words about the bag, the bag and the sword. Therefore, be cheerful, for you are hungry and in need of food, as the "bag" hints at, and courageous, because you will fall into many dangers, as the "sword" indicates. He says this, of course, not so that they should carry swords with them, but, as I have said, to declare wars and disasters and make them ready for anything. Lest posterity think that the Apostles did not bring anything of themselves for piety, but everything was from God, the Lord says: no, let it not be so. For I do not want to use My disciples as soulless instruments, but I demand that they also add what they can of themselves. And indeed, you will find that the apostles, and especially Paul, successfully performed many of the human arts (Acts 18:3; 20:34); except that God's help was not lacking in them. At the same time, this was useful for the modesty of the apostles. For if they, not caring about anything themselves, expected everything from God and everything was given to them, then they could become proud, as having received as their lot something higher than human nature. Moreover, nature would become inactive and corrupt if they did not invent anything of their own accord, but expected everything in a ground form, as they say. That is why the Lord says to them: "From now on, carry "bags", that is, dispose and take care as those who have hunger, and buy "swords", that is, take care of yourselves as those who have to meet dangers and wars. - Some people understood the purchase of a sword differently. By this, they say, He alludes to the imminent attack upon Him, and to the fact that He will be captured by murderous men. Since before this time they argued with each other about primacy, the Lord says: now is the time not for disputes about primacy, but for danger and murder. For I, your Teacher, will also be led away to death, and to a dishonorable death at that. But through this will be fulfilled in Me that which was said: "And I was numbered with the transgressors" (Isaiah 53:12).

Я думаю, что Господь говорит так приточно для того, чтобы получили пользу после, когда вспомнят и поймут. Поскольку тогда они находились в таком недоразумении, что сказали: Господи, вот здесь два меча, а Он, видя, что они не поняли, говорит: довольно, хотя и не было довольно. Ибо если бы против пришедших разбойническим образом нужно было употребить человеческую помощь, то не довольно было бы и сотни мечей. Если же не человеческое, но Божественное содействие нужно было, то излишни были и два меча. Однако ж Господь не захотел обличать их в непонимании, но, сказав "довольно", пошел. Это подобно тому, как и мы, когда, беседуя с кем-нибудь, видим, что он не понимает наших слов, говорим: хорошо, оставь; хотя и не хорошо, но, чтобы не оскорбить его, оставляем. Господь поступил так потому, что видел, что ученики не понимают сказанного. - Он идет вперед и оставляет речь, предоставляя уразумение сказанного течению обстоятельств, подобно тому, как Он некогда сказал: "разрушьте храм сей", а ученики поняли уже впоследствии, после Его воскресения (Ин. 2, 19. 22). Некоторые же говорят, что Господь словом "довольно" указал на несообразность слов с обстоятельствами. Ученики сказали: вот здесь два меча, а Господь, говорят, указывая на эту несообразность, сказал: если есть два меча, то это очень много и довольно для нас против той толпы, которая придет на нас.

И, выйдя, пошел по обыкновению на гору Елеонскую, за Ним последовали и ученики Его. Придя же на место, сказал им: молитесь, чтобы не впасть в искушение. И Сам отошел от них на вержение камня, и, преклонив колени, молился, говоря: Отче! о, если бы Ты благоволил пронести чашу сию мимо Меня! впрочем не Моя воля, но Твоя да будет. Явился же Ему Ангел с небес и укреплял Его. И, находясь в борении, прилежнее молился, и был пот Его, как капли крови, падающие на землю. Встав от молитвы, Он пришел к ученикам, и нашел их спящими от печали и сказал им: что вы спите? встаньте и молитесь, чтобы не впасть в искушение.После вечери Господь не предается бездействию, удовольствиям и сну, но учит и молится, давая на то нам образец и пример. Поэтому горе тем, кои после ужинов обращаются к постыдным делам блуда. Научив этому учеников, Господь восходит на гору масличную, чтоб помолиться. Он любил это делать наедине, поэтому отлучается и от учеников. Впрочем, Он берет с Собой учеников, но не всех, а только тех троих, кои видели славу Его на горе (Лк. 9, 28). Поскольку Он находится в борении и молится, то, чтобы сие не показалось признаком боязни, Он берет тех, кои сами видели Божескую славу Его и сами слышали свидетельство с неба, чтобы, видя Его в борении, сочли это делом человеческой природы. Ибо для уверения, что Он был воистину Человек, Он сей природе позволил действовать по-своему. Как Человек, Он желает пожить и молится о мимонесении чаши, ибо человек животолюбив; и чрез то ниспровергает ереси, по словам коих Он вочеловечился призрачно. Ибо если и после таких действий (человеческой природы) находили повод подобным образом пустословить, то чего не насказали бы, если бы сих действий не было? Итак, желание, чтоб чаша пронесена была мимо, принадлежит человеческому естеству, а вскоре за тем сказанные слова: однако, "не Моя воля, но Твоя да будет" показывают, что и мы должны иметь такое же расположение и также мудрствовать, подчиняться воле Божией и не уклоняться, хотя бы наша природа влекла и в противную сторону. "Не Моя" человеческая "воля, но Твоя да будет", и эта Твоя не отделена от Моей Божеской воли. Единый Христос, имея два естества, имел, без сомнения, и волю или желания каждого естества, Божеского и человеческого. Итак, человеческое естество сначала желало жить, ибо это ему свойственно, а потом, следуя Божеской воле, чтобы все люди спаслись, воле, общей Отцу и Сыну, и Святому Духу, решилось на смерть, и таким образом одно стало желание - спасительная смерть. Что молитва была от человеческого естества, по допущению имевшего общее всем пристрастие к жизни, а не от Божества, как говорят проклятые ариане, это видно из того, что Иисус был в поту и таком борении, что, как говорит присловие, с Него падали капли крови. Ибо о тех, кои сильно трудятся, обыкновенно говорят, что они потеют кровью, подобно как и о тех, кои горько сетуют, говорят, что они плачут кровью. Это-то желая показать, именно: что с Него текла не какая-нибудь тонкая и как бы для видимости показывающаяся жидкость, но падали крупные капли пота, евангелист для изображения действительности употребил капли крови. Отсюда явно, что естество, источавшее пот и находившееся в борении, было человеческое, а не Божеское. Ибо естеству человеческому допущено было испытывать такие состояния, и оно испытывало, чтобы, с одной стороны, показать, что Он не призрачно являлся человеком, а с другой - цель сокровенная, чтоб уврачевать общую человеческому естеству боязливость, истощив оную в Самом Себе и подчинив ее воле Божеской. - Иной может сказать, что выступающий из тела и падающий на землю пот означает то что, с ободрением и укреплением нашего естества во Христе, источники боязливости в нас испаряются, обращаются в капли и падают с нас. Ибо если бы Он не имел этого в виду, то есть желания излечить нашу человеческую боязливость, то не потел бы так, хотя бы и очень был боязлив и малодушен. "Явился же Ему Ангел с небес и укреплял Его". И это для нашего утешения, именно: чтобы мы узнали укрепляющую силу молитвы и, узнав, к ней обращались в случае несчастий. Вместе с сим исполняется и пророчество Моисея, сказанное в великой песни: "и да укрепятся все сыны Божии" (Втор. 32, 43). Некоторые же изъясняли сии слова так, что Ему явился Ангел, прославлял Его и говорил: Твоя, Господи, крепость! Ибо Ты одолел смерть и ад и освободил род человеческий. Это так, - Он же, найдя учеников спящими, выговаривает им и вместе убеждает молиться в искушениях, чтоб не быть от них побежденными. Ибо не впасть в искушение - значит не быть поглощенным от искушения, не стать под его властью. Или и просто повелевает нам молиться, чтобы наше достояние было безопасно и нам не подвергнуться какой-нибудь неприятности. Ибо самим себя ввергать в искушения - значит отважничать и гордиться. Как же Иаков (1, 2) говорит: "С великою радостью принимайте, когда впадаете в различные искушения"? Что это, не противоречим ли мы себе? Нет, ибо Иаков не сказал: ввергайте себя, но, когда подвергнетесь, не падайте духом, а имейте всякую радость и невольное некогда сделайте вольным. Ибо лучше, если б не пришли искушения, но когда и пришли, зачем печалиться безумно? - Укажи ты мне место в Писании, где бы буквально повелевалось молиться о том, чтобы впадать в искушения? Но ты не можешь указать. - Знаю, что два вида искушения и что некоторые долг молиться о невпадении в искушение разумеют об искушении, побеждающем душу, например, об искушении блуда, искушении гнева. А всякую радость должно иметь тогда, когда подвергаемся телесным болезням и искушениям. Ибо в какой мере внешний человек тлеет, в такой внутренний обновляется (2 Кор. 4, 16). Хотя знаю я это, но предпочитаю то, что более истинно и что ближе к настоящей цели.

Когда Он еще говорил это, появился народ, а впереди его шел один из двенадцати, называемый Иуда, и он подошел к Иисусу, чтобы поцеловать Его. Ибо он такой им дал знак: Кого я поцелую, Тот и есть. Иисус же сказал ему: Иуда! целованием ли предаешь Сына Человеческого? Бывшие же с Ним, видя, к чему идет дело, сказали Ему: Господи! не ударить ли нам мечом? И один из них ударил раба первосвященникова, и отсек ему правое ухо. Тогда Иисус сказал: оставьте, довольно. И, коснувшись уха его, исцелил его. Первосвященникам же и начальникам храма и старейшинам, собравшимся против Него, сказал Иисус: как будто на разбойника вышли вы с мечами и кольями, чтобы взять Меня? Каждый день бывал Я с вами в храме, и вы не поднимали на Меня рук, но теперь ваше время и власть тьмы. Иуда идущим на Иисуса поставил знаком поцелуй, но чтобы они не ошиблись по причине ночи, указал не издалека. - Чтобы Иисус не скрылся, для сего они приходят с фонарями и светильниками. - Что же Господь? Он допускает к Себе с этим вражеским поцелуем. И громовые стрелы не просыпались в неблагодарного и коварного! Так, Спаситель учит нас незлобию в таких обстоятельствах. Он с укоризной говорит только: "Иуда! целованием ли предаешь?" Ужели не устыдишься самого вида предательства? Зачем к дружескому поцелую примешиваешь предательство, дело вражеское? Да и кого предаешь? "Сына Человеческого", то есть смиренного, кроткого, снисходительного, вочеловечившегося ради тебя, и притом истинного Бога. Говорит это потому, что до последнего времени пламенел к нему любовью. Поэтому не обидел его, не назвал его бесчеловечным и крайне неблагодарным, но назвал его собственным именем: "Иуда". И не упрекнул бы, если бы и это не служило к его улучшению, в случае его желания. Ибо Он сделал это и, по-видимому, упрекнул для того, чтоб Иуда не подумал, что Он укроется, но чтобы, по крайней мере, теперь, признав Его Владыкой, как Всеведущего, припал к Нему и раскаялся. Господь знал, что Иуда неисправим, однако же, творил Свое, подобно как и Отец Его творил в Ветхом Завете; знал, что евреи не послушают, однако же, посылал пророков. А вместе и нас научает сему самому, именно: чтоб мы не оскорблялись при исправлении падающих. - Ученики воспламеняются ревностью и извлекают мечи. Откуда они имели их? Им естественно было иметь их, так как они пред этим закалали агнца и вышли из-за стола. Но горячий Петр получает упрек, потому что употребил ревность вопреки намерению Господа. Тогда как прочие спрашивают, не ударить ли нам, он не ожидает одобрения (как везде он был горяч за Учителя!), но ударяет раба первосвященникова и отсекает ему правое ухо. Это сделалось не случайно, но в знак того, что первосвященники тогдашние все сделались рабами и потеряли правильный слух. Ибо, если бы они слушали Моисея, не распяли бы Господа славы (Ин. 5, 46). Иисус приставляет ухо; ибо великой силе Слова прилично исцелять непокорных и давать им ухо для слышания. Иисус совершает чудо для того, чтобы сим видимым чудом над ухом показать Свое незлобие и, по крайней мере, чудом навести их на мысль удержаться от бешенства. - Говорит первосвященникам и "начальникам" храма, то есть распорядителям, поставленным для удовлетворения требований священников; или начальниками называет тех, коим вверялись дела по постройке и украшению храма. Говорит им: всякий день учил Я в храме, и вы не хотели взять Меня, а теперь пришли как на разбойника. Впрочем, вы предпринимаете поистине дела ночи, и власть ваша есть власть тьмы. Поэтому вы точно выбрали такое время, которое прилично и вам, и делу, которое вы предпринимаете.

Взяв Его, повели и привели в дом первосвященника. Петр же следовал издали. Когда они развели огонь среди двора и сели вместе, сел и Петр между ними. Одна служанка, увидев его сидящего у огня и всмотревшись в него, сказала: и этот был с Ним. Но он отрекся от Него, сказав женщине: я не знаю Его. Вскоре потом другой, увидев его, сказал: и ты из них. Но Петр сказал этому человеку: нет! Прошло с час времени, еще некто настоятельно говорил: точно и этот был с Ним, ибо он Галилеянин. Но Петр сказал тому человеку: не знаю, что ты говоришь. И тотчас, когда еще говорил он, запел петух. Тогда Господь, обратившись, взглянул на Петра, и Петр вспомнил слово Господа, как Он сказал ему: прежде нежели пропоет петух, отречешься от Меня трижды. И, выйдя вон, горько заплакал. Петр, по предсказанию Христову, оказался слаб и отрекся от Владыки Христа не однажды, а трижды, и отрекся с клятвой, ибо Матфей говорит: "Тогда он начал клясться и божиться, что не знает Сего Человека" (Мф. 26, 74). Может быть, им овладела такая робость, и он на некоторое время оставлен был за его дерзновение, как бы в научение, чтоб он и к прочим был снисходителен. Ибо он был очень дерзновенен, и если бы не уцеломудрился этим обстоятельством, то во многом поступал бы самовластно и без снисхождения. Но тогда он впал в такой ужас, что не почувствовал бы и падения, если бы Господь, обратясь, не взглянул на него. О благость! Сам находится под осуждением, а заботится о спасении ученика. И справедливо. Ибо самое осуждение Он переносил для спасения человеческого. - Сначала ученик отрекся, потом петух запел. Тот снова отрекся, даже до трех раз, и петух опять запел в другой раз. Так точно и подробно описывает Марк (гл. 14) и передает это как узнавший от Петра, ибо он был его учеником. А Лука, поскольку о сем сказано у Марка, сказал кратко, не входя в подробности. И слова Луки не противоречат тому, что сказал Марк. Ибо петух имеет обычай и за каждый прием петь раза два или три. Итак, Петр был приведен человеческой немощью в такое забвение, что не пришел в чувство и от пения петуха, но и после того, как петух пропел, снова отрекся, и еще раз, доколе благостный взгляд Иисуса не привел его в память. - "И, выйдя вон, горько заплакал". Марк говорит, что Петр вышел и после первого отречения (Мк. 14, 68). Потом естественно было ему снова войти, чтобы не подать большего подозрения, что он был Иисусов. Когда же снова пришел в чувство, тогда уже выходит и горько плачет. А чтобы не быть замеченным от находившихся во дворе, выходит тайно от них. - Некоторые, не знаю почему, слагают безумную защиту в пользу Петра, дерзко говоря, что Петр не отрекся, но сказал: я не знаю Сего "человека", то есть знаю не как простого человека, но как Бога, сделавшегося Человеком. Этот безумный довод оставим другим. Ибо они Господа представляют лживым, противоречат связи евангельской речи и никак не смогут согласить порядок повествования. Да и о чем Петру плакать, если он не отрекся?

Люди, державшие Иисуса, ругались над Ним и били Его; и, закрыв Его, ударяли Его по лицу и спрашивали Его: прореки, кто ударил Тебя? И много иных хулений произносили против Него. И как настал день, собрались старейшины народа, первосвященники и книжники, и ввели Его в свой синедрион и сказали: Ты ли Христос? скажи нам. Он сказал им; если скажу вам, вы не поверите; если же и спрошу вас, не будете отвечать Мне и не отпустите Меня, отныне Сын Человеческий воссядет одесную силы Божией. И сказали все: итак, Ты Сын Божий? Он отвечал им: вы говорите, что Я. Они же сказали: какое еще нужно нам свидетельство? ибо мы сами слышали из уст Его. Причинявшие это Иисусу были какие-нибудь ругатели и люди необузданные; ибо нужно было, чтобы диавол не оставил ни одного вида злобы, но всю ее излил, чтобы природа наша, оказавшись во всем святой, победила и попрала его.