The Suffering Friend + + + In the previous chapter we have seen how the incarnate Word of God has come to us, offering us His divine fellowship. He reveals to us the features to the way of His fellowship; He caution us of the obstacles on the way. Now He is offering Himself a price to this friendship. We can thus see Him as the greatest priest who is shedding His life a Passover, so He takes us from the state of enmity to the partnership with the Father. He is the priest and the sacrifice at the same time. He offers His own blood a redemption for our sins. We can most assuredly say in confidence, that our teacher the evangelist St. Luke, when he describes the passion events of the Lord and His crucifixion, he is only presenting to us our Friend who is carrying us to the holiest of His holies. He walks us in His heavenly holy places, with no obstruction or any covering. For our sake, He impoverished Himself: He did not own a ‘loft’ where He could eat the Passover with His disciples, even though He is offering His life a unique Passover, able to save mankind. For our sake He crossed the valley of tears and pain, all alone, even though He is one with the Father, embracing us in love to Him. He accepted to be betrayed by one of His disciples, and be the subject of judgment before His creation, judged religiously and civilly. + + + 1- The Passover draws Near 1- 2 2- Judas’ betrayal 3- 6 3- Preparing for the Passover 7- 13 4- The New Passover 14- 23 5- A discussion about who is the Greatest 24- 30 6- Warning Peter 31- 34 7- A General Warning 35- 38 8- His Prayer on the Mount of Olives 39- 46 9- His Yielding in 47- 53 10- Being Judged Religiously in the chief Priest’s house 54 11- Peter Denying Him 55- 62 12- Beating and Scourging Him 63- 65 13- His Judgment at the Council 66- 71 + + + 1- The Passover Draws Near: (Luke22: 1,2) “Now the Feast of Unleavened Bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill Him, for they feared the people.” The Jews used to celebrate the Passover feast on the fourteenth of March (Nissan) when they commemorated the passing or crossing of the angel of death over the homes of their forefathers in Egypt, without harming their prime firstborns, once the angel sees the , blood sign on the board and tablets. Moreover, the word ‘Passover’ or ‘pascha’ means ‘to cross’. The feast of the bread-cake was on the following day, the fifteenth of March; this feast was for a period of seven days in which the Jews ate no leavened bread, but rather cake. Both feasts were blended together, and at the, time of Jesus they became one feast called ‘the feast of cakes’ or the ‘Passover’. I do not wish to go into details concerning the Passover and the cake feast, since we have spoken of them earlier on more than one occasion, particularly in the interpretation of the book of Exodus (ch.12), also in the interpretation of the book of Leviticus (Ch.23). what we wish to say at this point, is that our Friend has came to offer Himself a Passover in our place, so that with His blood, the angel of death would pass over, and not kill the primes of our life. In other words, by Him we cross to the heavenly life, and we are transferred from the thoughts of dust to the angelic thoughts. + The works of the Jews were a shadow of ours. This is why if you ask a Jew about the Passover or the cake feast, he would tell you nothing of real value, and he rather refers to the salvation from Egypt; whereas if someone asks this of me, he would not hear of Egypt or the Pharaohs, he would rather hear of the freedom from iniquity and the darkness of Satan, not by means of Moses but by the means of the Son of God. St. John Chrysostom The Jewish multitudes were heading towards Jerusalem to offer the Passover sacrifice, in its beautiful rituals that portrayed Christ’s work of salvation. The chief priests and the scribes were two crowded parties in the Syndrite assembly; these assembled together mostly in the house of Caiphas the chief priest ‘the house of conspiracy’. They discussed how to get rid of Jesus in a covered way, for they feared the people’s uproar against them. St. John Chrysostom says that according to the law of Moses there is only one chief priest. No other is appointed unless at his death. But because the Jews were spiritually lacking, there has come to be more than one chief priest. Actually, the Jews used to appoint every year a chief priest who practiced his job for one year. The Roman authorities had to be pleased with this particular person, and they even chose him with the Jewish leaders. At any rate, it was appropriate for then to have one chief priest, who stood for the bishop of our souls, our Lord Jesus. He accepts the advice form God, and according to His commandment; and He fears God and not man. but as for these ones they were many chief-priests who behaved according to a humane advice, and they feared the people and not God. St. Cyril the great says, “Let us look at the role played by Satan through his envy, and what his cunning plot against Jesus resulted in. he planted in the leaders of the Jewish assembly envy against Christ, that produced killing. This disease of envy mostly motivates to homicide. This is the normal way to this vice, as happened with Cain and Abel. It was also clear in the case of Joseph and his brothers. For this reason St. Paul the apostle clearly makes these two iniquities next to each other, as if they are related to each other, for he speaks of people who are fi8lled with ‘envy and murder’ (Rom.1: 29). In this way those people asked to kill Jesus through Satan’s inspiration that implanted evil in them, and he was their leader in their wicked plans. 2- Judas’ Betrayal: The Lord Jesus passed through agony of every kind, in which the Jews took part with all their various categories. One of His disciples also participated with them, as well as the Gentiles. The evangelist St. Luke speaks of the betrayal of Judas, saying, (Luke22: 3-6) “Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve. So he went his way and conferred with the chief priests and captains, how he might betray Him to them. And they were glad, and agreed to give him money. So he promised and sought opportunity to betray Him to them in the absence of the multitude.” Satan entered Judas not by force, but because he found the door open to him. Greed opened the door for betrayal, despite his being one of the twelve disciples. We hear in St. John’s gospel (John13: 27) “Now after the piece of bread, Satan entered Him.” Did Satan therefore, enter him before or during the Passover? There is no doubt, Judas gave himself as a vessel to the devil with every opportunity in which the door opened, particularly to respond to Satan as a master to Judas who rules over his heart, and directs his thoughts and actions. In other words, we may say that Judas, in his submission to the evil enemy, he grew every day in responding to him, and practicing his devilish deeds. Just as God is eager to dwell in His children’s hearts continuously so as to fill them with His divine work, likewise does the adversary wish to enter the hearts of those responding to him continuously. He wishes to take them to the end of his malice, for they are his tools and his personal sheep and kingdom. + You can see that Satan has actually entered Judas. He first entered when he planted in Judas’ heart the idea of betraying Christ. Then he came to supper embodying this spirit in him. When he took the body, Satan also entered him, not to tempt someone estranged to him, tied to someone else, but rather to rule over someone of his own, who belongs to him. St. Augustine + Due to greed, Judas has reached this point. Greed begets evil desires, and makes people blasphemous; greed urges people to lose their understanding of God, even though they receive thousands of gifts from Him. St. John Chrysostom The adversary trapped Judas who responded to him due to his love of money, and so Judas was motivated to steal (John12: 6). Then he pushed him to betray the Lord; Judas thus became Satan’s tool that he used just as he wished to, since Judas yielded himself to Satan. This is why St. Paul the apostle warns us, saying, (2Cor.2: 11) “Lest Satan should take advantage of us.” In the same spirit St. Mark the hermit offers to us his advice not to open the door to Satan, even if very little. Once he enters he overrules and it is hard to get rid of him. Let us fight Satan by the Lord when he is away from us, attempting to deceive us. Let us not allow him in and overrule! St. Cyril the great says Satan has gone into Judas’ heart, but not into Peter’s, James’ or John’s, because their hearts were well founded, and their love to Christ was firm. But Satan found a place for himself in him who betrayed due to the bitter disease of covetousness, about which the devout St. Paul said (1Tim.6: 10) “Money is the source of all evil.” The evangelist, moreover, confirmed that Judas was ‘one of the twelve’ to show clearly the iniquity of betrayal. The one who has honored him, making him one with the rest, and adorned him with the apostolic dignity, and made him beloved, and embraced him to the holy table—this same person has become a way and a means to kill Christ. For what did Judas sell his Lord? He sold Him for silver; as St. Didimoas the Alexandrian says, there are two kinds of silver: the genuine silver filtered seven times, which is the Word of God; and the fake silver which is Satan’s word. The Lord Jesus is the incarnate Word of God, the true silver, but Judas sold Him for the fake one. This betrayal has been practiced by the heretics across the ages, when they misinterpret the Word of God. They use the Holy Book to refer to their corrupt teachings. It is as if they are exchanging the pure and genuinely divine silver for their false one. The evangelist’s words (Luke22: 5) “And they agreed to give him money” means that they give him money in the general sense. The price was the definite sin of thirty pieces of silver, as Amos the prophet has previously prophesied (St. Ambrosios.2: 6) as a price for selling the Righteous One. This is a cheap price, paid as a ransom for a slave if hit by an ox and killed (Ex.21: 32). It is said that this silver piece, on one of its faces had the olive branch picture, a symbol of peace, and on the other face it had the picture of a censer, the symbol of worshiping, and at the bottom the words ‘the holy Jerusalem’ were engraved. 3- The Preparation for the Passover: The Passover time drew near; it was therefore appropriate for Him who has come ‘a Passover to the World’ to offer His body and shed His blood a sacrifice of thanks to God the Father, and the mystery for the life of His disciples... to be a real sacrifice able to reconcile the Father with humanity across the entire ages. The scholars disagreed in defining the Jewish Passover time: Was it on Thursday when the Lord Jesus offered Himself the Passover directly after the Jewish symbol to declare its absolute fulfillment? Or did the Lord wish to offer His Passover one day earlier so He would be crucified on Friday, at the moments of the Jewish Passover? Each party has its own endeavour to confirm its point of view. What concerns us is that the Jewish Passover was fulfilled and perfected by Passover of Christ, whether the Jews practiced their rituals of their Passover on the Covenant Thursday or during the crucifixion moments. The Evangelist says (Luke22: 7-13) “Then came the day of unleavened Bread, when the Passover must be killed. And He sent Peter and John saying ‘Go and prepare the Passover for us, that we may eat’. So they said to Him, ‘where do you want us to prepare?’ And He said to them, ‘Behold”, when you have entered the city, a man will meet you carrying a pitcher of water, follow him into the house which he enters. Then you shall say to the master of the house, ‘The Teacher says to you ‘Where is the guest room where I may eat the Passover with My disciples?’ Then he will show you a large furnished upper room, there make ready.’ So they went and found it just as He had said to them, and they prepared the Passover.” We notice in the above words: Firstly: Some think the words ‘Then came the day of Unleavened Bread, when the Passover must be killed.’ These words confirm the last supper was made on the Passover day, and that the Lord Jesus offered His body and His blood after the symbolic lamb has been killed. But some others think that according to the Jewish ritual, they were preparing for the feast on the day before, when the Jews’ cleaned the house and searched more than once in their rooms lest there be any leaven found, and thus be counted as breakers of the law, and their Passover would not be accepted. It is as if the Lord has assembled with His disciples on the day before the killing of the lamb, as a preparation for the Passover. But instead of searching in the loft-corners, He offered the spiritual Passover that was not of any material. In addition to this, if the Lord had assembled with His disciples to perform the Jewish Passover ritual, then where are the owners of the house themselves? In the interpretation of the gospel according to St. Matthew, I mentioned the preparation the Lord made for the last supper after the Lord Jesus and His disciples performed the Passover rituals of the law. But I repeat, what concerns our thoughts is the godly thinking itself and not the details of the time. Secondly: The Lord Jesus did not specify the name of the loft owner; but it is mentioned in the church tradition that it was St. Mark the apostle. St. Mark was also the youth who was carrying the pitcher, and he knew the Lord well enough. But the Lord did not mention his name; As St. Ambrosios says this may be to show He was not preparing His Passover in a loft of an unknown person. The Lord does not ask for famous people or prestigious ones. As Father Theophlactius says, it may be that Judas might not know the place and so inform the chief priests and the scribes, and thus arrest the Lord before offering His divine Passover. Thirdly: In our interpretation of the gospel according to the St. Mark (13: 12-16) we have seen the two saints: St. Cyril the great, and St. Ambrosios looking upon the pitcher of water as a sign to the baptism. We are not allowed to be blessed with the mystery of the Eucharist unless we first encounter the mystery of the baptism, and be blessed with the rebirth that is inwardly so perfect. Though the pitcher is of clay and pottery yet it carries water inside; likewise, even though we are of dust yet we receive the divine water of grace, and the work of the Holy Spirit within us, so we may be able to be uplifted by the Spirit with our Savior. We shall receive from His hands the mystery of our salvation, that is, His body and His blood that are shed for us. Fourthly: The Lord with His disciples were uplifted to the furnished loft, in which there is no leaven, and big enough for the Lord and His disciples to take. In this way the Lord wishes to carry us as if to the highest in a furnished loft, where we live in the hidden divine glories; we are exalted above the sins and defiled passions of this world. There, we shall meet Him, where we have no leaven of any evil or cunningness. We will rather have the beauty of the righteous Spirit, big enough with the divine love of God, so we carry within us the Lord and His disciples. + Let ascend with the Lord, united with Him, up to the loft. May our house-loft be big enough to receive in it Jesus the Word of God, who is not realised except it be by means of those who have great wisdom. Let this loft be prepared by means of the good house-owner, so the Son of God comes in it, and finds it washed and pure of every malice. + We have to be aware that no one is exalted to the loft who indulges in banquets and temporal concerns. He will have no share with Jesus in keeping the Passover. The scholar Oreganus 4- The New Passover: Firstly: The evangelist St. Luke says (Luke22: 14) “When the hour had come, He sat down, and the twelve apostles with Him.” The hour that the Lord of glory has specified has come for Him to put the basis for the Eucharist mystery, by whose means He offered the world the mystery of salvation, life and inward satisfaction. The Jews, according to the law of Moses, were used to eating the Passover while they were standing (Ex.12: 17) since this reminded them of being released from the bondage that their fathers experienced in Egypt; for the slave had no right to sit down in the presence of his masters; he rather had to stand to serve them. But when the Lord offered us His new Passover, He sat and the apostles with Him to declare our transfer to the state of ‘glory’. His Passover is the crossing to the heavenly life, so we sit with Him in his Father’s embrace, and be blessed in sharing His glories. Secondly: When the hour has come to fulfil our salvation by shedding His life for us, He declares He is doing this work in absolute willingness, in true and passionate eagerness, for He is asking for what has been perished. This is why He told them (Luke22: 15) “With fervent desire I have desired to eat this Passover with you before I suffer.” + Why so? Because He appreciated His cross, for this would fulfil the salvation of the world, and the mysteries would be given over, and the sorrowful matters would be wiped away. + This means “I am handing you the new rituals, and I am granting you the Passover that I am offering it to you spiritually.” St. John Chrysostom + He said this because the cross was drawing near soon after this Passover. We always find Him prophesying His Passion and suffering, eager to have them fulfilled. St. John Chrysostom + It is as if He is saying, “This is My last supper; it is precious indeed and I appreciate it.” It is similar to those who depart to a far-off place, when they offer to their dear ones their loving farewell words. Father Theophlactius But as for His words (Luke22: 16, 18) “For I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God.... I will not drink of the fruit of the vine until the kingdom of God comes.” We have previously interpreted this in our study of the book of Leviticus (10: 9) where we have seen the Lord drinking of the fruit of the spiritual vine, that is, when He rejoices at the completion of the elect in God’s kingdom. Thirdly: We notice here that there are two cups: the first one the Lord took and He gave thanks, saying (Luke22: 17) “Take this and divide it among yourselves.” The second one He took was after supper, and said (Luke22: 20) “This cup is the new covenant in My blood, which is shed for you.” It was the Jewish custom, in the Passover ritual for three cups to be used. This is why some think the first cup here is one of the cups in the Jewish rituals. As for the second one, it is the cup of the new covenant that has come, not as a cup of general blessing, but it has been sanctified to become the blood of the Lord Jesus that has been shed. The first one refers to the Old covenant and the second one is offered to us as the mystery of the new covenant. Fourthly: The Lord Jesus offered His true sacrifice, saying (Luke22: 19, 20) “This is My body which is given for you” and “This cup is the new covenant in My blood, which is shed for you.” But as for His words “do this in remembrance of Me”, as we have seen in the book “Christ, the Mystery of the Eucharist” that ‘the remembrance’ here in the Greek ‘Anamnasis’ does not merely mean the recalling of a certain matter that you regard, but that is away from you; it rather implies the repetition of His invitation or His representation in an active way. The Anomnasis here means the remembrance of the Crucified and Risen Jesus from the dead. Or, that we remember His sacrifice not as a thing of the past, but rather to offer a real sacrifice that is present and active, that is, an existing and active remembrance. + The Eucharist is the body of our Lord Jesus Christ who suffered for our sins, and who was raised by God the Father. St. Ignatius the enlightened one + The chalice that is mixed, and the bread made, these accept and receive the Word of God. They become the Eucharist of Christ’s body and His blood. St. Irianus + The bread before the sanctified liturgy, is common bread. But when it is sanctified by the mystery, it is called Christ’s body. St. Gregory, bishop of Nicus + When we partake of the holy body of Christ, the Savior of us all and drink of His precious blood, we have life in us; for we become as one with Him. We dwell in Him and we possess Him in us. + Do not doubt that this is true; for He said clearly “This is My body.” Receive the words of Your Savior in faith, for He is the Truth who does not lie. St. Cyril the great Christ did this so He brings us to the knot of sincere fellowship, and to declare His love to us, offering Himself to His loved ones. This is not only that they may see Him and touch Him, but also to eat of Him, and embrace Him absolutely in their hearts. St. John Chrysostom + Learn, then, how it is appropriate for you to eat of Christ’s body; that is, to remember His obedience till death, so that those alive may not live any more for themselves, but rather for Him who has died for their sakes, and rose from the dead. St. Basilious the great Fifthly: St. John Chrysostom thinks that the Lord Jesus spoke of His betrayer after offering the cup, and the betrayer shared in taking of it. The Lord showed that He has offered the betrayer every possibility for repentance, but that he did not wish to repent. God opens the doors of hope to everyone, but He obliges no one to repent against his will. When the Lord Jesus said that one of them would betray Him, they all began to ask Him. Though they knew how much they loved Him, yet they were more confident of His words than they had confidence in themselves. This is why each one of the feared lest he be the one meant, for they all knew how weak they were, and how subjected they were to fall. I wish we could copy the eleven disciples, and thus know our infirmities, and not rely on ourselves, but rather rely on God’s grace that keeps us from falling. 5- A Discussion about who is the Greatest: The Lord Jesus, being the incarnate Word of God, declared His heart’s eagerness and His strong desire to offer His life a Passover for mankind, and asked for their fellowship on an eternal level. At the same time, the Jewish leaders were plotting to kill the Messaiah and get rid of Him. As for the disciples, in their human weakness, they were mentally arguing about the first and prominent positions in the new kingdom. They assumed it to be a temporal kingdom. The evangelist St. Luke says, (Luke22: 24-30) “Now there was also a dispute among them, as to which of them should be considered the greatest. And He said to them, ‘The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors’. But not so among you; on the contrary, he who is greatest among you, let him be as the youngest, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. But you are those who have continued with Me in My trials. And I bestow upon you a ki8ngdom, just as My Father bestowed one upon Me. That you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel’.” Firstly: St. John Chrysostom says that the Lord Jesus attributes those who ask for the foremost positions are the Gentiles. It is as if the first landmark attributed for the Gentiles was their ‘arrogance’ and their desire for temporal glory. As a contrast, the landmark to be attributed to Christ’s body is ‘modesty’, and the desire to occupy the last position among all. With lowliness that is full of love, we are able to embrace everyone. In other words, the Word of God, due to His love for mankind, has denied Himself. He took the position of a slave, so He carries in His body the slaves, and He exalts them to the Father’s sonship. In the same Spirit, St. Paul the apostle was eager to enslave himself so as to win many (1Cor. 9: 19). St. Paul wished to follow His Master’s example, and thus he would have this honor, to consider himself a slave to everyone. This is not out of despair or self destruction, but it is out of real love so as to win many. + I wish he who is in power, not to be puffed up due to his job, lest he falls from the blessing of modesty. It befits him to know the true lowliness in serving many. I wish the greatest to be the youngest. I wish those who have the prominent jobs to be ready to offer even the physical service, following the Lord’s example when He washed His disciples’ feet. This is why He said ‘let the foremost one be as a servant.’ St. Basilious the great +Keep the faith and modesty within yourself, because with them, you will find mercy and help. You will also hear the divine words of God in your heart. You will be cseorted outwardly and inwardly with your guardian angel. +Modesty is a medal form God; because the incarnate Word was clothed with it, and He spoke of modesty by means of our bodies. He who is clothed with modesty, copies indeed Him who has come down from His high heavens’. He has covered the greatness of His righteousness with modesty. He has covered His glory with it, so that the creation would not be in flamed with His appearance. +The Modest person is not hated or blamed or scorned by anyone, because his Lord loves him. He loves everyone, and everyone loves him, and desire him everywhere. Wherever he may be, they look upon him as an enlightened angel, and they offer him reverence. +Modesty is a hidden power which is achieved by the perfect saints after their life has been fulfilled. Grace does not give this power except it be to those who are absolutely righteous. Mar Isaac the Syrian + The disciples opened a way to the human infirmities: they argued among themselves who is the greatest of them all. This weakness was provoked in them and has been recorded for our own good; since it has happened among the apostles, then it could be an example for us to be blessed with humility. Thus the Lord Jesus rebuked them for this disease, and as a successful physician He amputated it with a deep commandment full of zeal. + Let us stop this haughtiness that makes you lose your emotions and is absolutely vain. It springs from the love of vain glory, the source of arrogance. The desire to dominate others, and the conflict to reach this aim, makes man truly to be blamed, even though he cannot be totally void of any praise. To be exalted in righteousness is worthy of all honor and appreciation; but to reach this we have to be modest in our thoughts and attitude. We have to have humble feelings, not desiring to be the foremost ones, and this is due to our love for our brothers. This what the righteous St. Paul wants to be in us, for he wrote, (Rom.12: 10) “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another.” These feelings arm or the saints and are glorified by them, for our righteousness towards God becomes honorable. This modesty tears Satan’s cunning network and breaks down his various traps, and we are saved from the pit of corruption, and makes us perfect in being similar to Christ, the Savior of us all. Listen to how He puts Himself before us an example of the humble thinking, and the will-power that does not ask for any vain glory, for He says, (Matt.11: 29) “Learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.” In the words just read, He says, “For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as One who serves.” When we hear Christ uttering these words, who is he who will not take away the love of vain glory? And who will not cast out of his mind the love of hollow honor, and remain in his stubbornness? The co-essential with God the Father in His throne and His kingdom has taken the position of a slave, and has washed the apostles’ feet. In other words, He took the place of a bondsman through His body incarnation. He who is served, has become a servant, the Lord of glory has become poor, and gave us the example as is written (2Pet.2: 21). Therefore let us avoid the love of vain glory, and get rid of the desire for leadership. If we do so, we become like him, for He has denied Himself for our sake. St. Cyril the great Secondly: The desire for temporal greatness causes a crack among brothers, whatever positions they may have, even if they are Christ’s disciples. It is as if this current is the destroyer for the sanctified people. +If the disciples have argued, this is not a pretext for you; it is just a warning. Let us be cautions lest our arguments for the foremost positions, be the cause of our own perdition. St. Ambrosios Thirdly: The call of the Lord Jesus to His disciples not to ask for vain glory and the love of leadership, this is not a deprivation, but it is rather a guidance towards the eternal glory that we achieve by means of the cross. This is why He assures them of the greatest positions the apostles will attain by their being firm with Him in His trials, that is, their carrying the cross with Him every day due to their faith in Him and their preaching His gospel. The Lord Says, “But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me.” In other words, He does not only call upon them to leave their vain glory, but also to carry the cross, and sharing the Lord His suffering so they share Him His glories. As St. Paul the apostle says (Rom.6: 5) “For we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection.” Fourthly: When He speaks here of being blessed with the eternal kingdom, this does not mean it is by means of eating, drinking and sitting on seats in the literal meaning. The kingdom of God is not food and drink (Rom.14: 17), it rather means a state of ever lasting satisfaction, and the dominance in the Lord. As St. Cyril the great says, He describes the spiritual matters by means of the analogy in the present current life; for this is counted a great privelege for people to sit, with kings at their table, and share them their food! St. Ambrosios says that the apostles judge the tribes of Israel, not by their sitting in seats to judge in a literal sense, but rather that they would be the cause of their pricking conscience by means of their faith and their virtue. At this point the Israelite and iniquity will be put to scandal. 6- His Warning to St. Peter: Our Friend proclaimed His acceptance of the passion and suffering, and enduring the crucifixion to offer His life for the sake of our salvation. The Jewish rulers faced this love with hatred and the attempt of getting rid of Him. Moreover, Judas His disciple, faced this fellowship by betraying Him most atrociously. Now, the Lord says to His disciples (Luke22: 28) “But you are those who have continued with Me in My trials”, and He confirms that this firmness in Him is actually a divine gift and a free blessing, without which their faith could perish. In other words, if the downfall of Judas to the abyss is the outcome of his personal wickedness, despite being offered every opportunity for repentance, then the firmness of the eleven apostles is a gift from God, but they rather accept this gift out of their free self will. This is what the Lord has declared in His warning to St. Peter the apostle. (Luke22: 31-35) “And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not, fail; and when you have returned to Me, strengthen your brethren.’ But he said to Him, ‘Lord, I am ready to go with you, both to prison and to death.’ Then He said, “I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me.’” In the above conversation we notice the following: Firstly: He may have chosen Simon Peter in particular, because he was known for his impulsiveness and forwardness. He could have been one of those arguing about ‘who is the greatest’, or, on hearing the Lord’s words ‘You are those who will be firm in My trials’, he thus counted himself the first of those who are firm. Thus the Lord wished to reveal in St. Peter the weakness of human nature in general. Hence, each of us would see in himself his personal weakness. Judas stands for ‘the betrayal’, but St. Peter stands for ‘the weakness’ that needs help from God, and so he rises to become firm. He moreover makes others firm with him by means of the overflowing grace that he obtains. +This was said to St. Peter because he was more bold than the rest. He also might feel proud due to the promises Christ has said to him and the others, that they would rule and judge the twelve tribes of Israel. Secondly: In this conversation, the Lord Jesus depicted clearly the reality of the spiritual struggle for the sake of God’s kingdom. Though man’s heart is the battlefield, yet the conflict in its reality is between God and the devil. Here we can see Satan overruling Judas’ heart, and taking absolute control over his greed. Satan wishes to overrule the hearts of others as well. But he cannot invade our life and tempt us without any permission, for the lord Jesus says, (Luke22: 31) “Satan has asked for you, that he may sift you as wheat.” Though his temptation is similar to the sifting that separates the weeds for his account, yet it cannot touch the wheat, and this sifting does not take place without asking the Lords permission. At this point, important spiritual facts are brought to attention: the adversary exerts his utmost to sift humanity by means of his trials. Though he obtains the permission from God to sift, yet God’s care over His wheat prevails, and the wheat is untouched by the trials. Rather, the wheat is separated from the weeds and is discerned so it be crowned. We are God’s wheat, and we are His concern. The evil adversary will not touch us however much he sifts us, unless e allow ourselves to be transformed from being God’s wheat to Satan’s weeds. Dear one, even if you are a weed, know for sure that the Lord has come to change our weeds to wheat. He therefore pulls us away from Satan’s kingdom to His own. The adversary’s war is diversified and unrelentant. As St. Ogris says to the monks, the enemy fights them by day by means of the people around them. But at nighttime, Satan himself fights them directly, for he says, “At night, the devils ask that they sift the spiritual leader himself. As for the daytime, the people are used so they surround him by different controversies, slanders and hazards.” Thirdly: St. Augustine used the words of the Lord Jesus to St. Peter the apostle “But I have prayed for you, that your faith should not fail,” so as to answer Pelaguis’ followers who in their extreme defense for mankind’s freedom, they almost denied the word of God’s grace. They believed that man is able to save himself by means of his personal struggle. St. Augustine assures us at this point, that even the faith, this is a gift from God, for the only begotten Son asks for His apostle’s sake that his faith does not perish. St. Peter the apostle thought within himself he is able to share the Lord Jesus all of His suffering even unto death. In human zeal, yet with a sincere heart he said (Luke22: 33) “Lord, I am ready to go with You, both to prison and to death.” St. Peter did not realize that in fact, he was unable to pray or keep watch with the Lord in the garden. Neither could he face a maid in the house of the chief priest. St. Peter relied on himself and he was unaware of his actual weakness; a fact that his Master knew well about him more than St. Peter knew about himself. +What has the Lord asked for St. Peter other than he remains persistent till the end? For sure, if man were able to do so all by himself, this would not be asked of God for St. Peter’s sake. This is why the apostle said (2Cor. 13: 7) “Now I pray to God that you do no evil.” Surely He prays to God for their sakes so they be persistent. St. Augustine + Therefore, we should never assume that our, faith depends on our free self-will, without the need of God’s support. St. Augustine + He taught us modesty in every way, affirming that the human nature alone is like nothing at all. St. John Chrysostom +The Lord Jesus knew St. Peter at all times; He knew him when St. Peter did not know himself. This is as what always happens with the patients: the patient does not know what is happening inside him, whereas the doctor knows this; even though the former suffers from the sickness whereas the physician does not. The physician can inform us of what occurs in others’ lives; whereas the patient himself is unable to say what is happening inside him. + Man does not know what is inside him; but man’s Creator knows what is within man. St. Augustine + He teaches us to be committed to thinking in modesty concerning ourselves, for we are as nothing. According to our human nature and our mental readiness we fall into sin. It is only through Him and in Him alone, we are strengthened, and we become I the state we are in at the present time. If we borrow from Him our salvation, then we are counted righteous and devout; then what situation is there for puffed-up thoughts? All what we have is from Him, and nothing is of our own. (1Cor.4: 7) “And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” This is what the wish St. Paul said; as the righteous David the prophet said (Ps.59: 12) “O Lord, our shield.” Also (Ps. 45: 1) “God is our shelter and our strength.” Jeremiah the prophet says (Jer.16: 19) “O Lord, my strength and my stronghold, my refuge in the day of trouble.” Furthermore, the devout St. Paul when being truly advanced, says (Phil.4: 13) “I can do all things through Christ who strengthens me.” Indeed, even Christ Himself says (John15: 5) “Without Me you can do nothing.” + Christ shows clearly that even him who seems great, he is nothing and is weak indeed. Satan is used to attacking sublime people, of great prestige; he also creates a unique and fierce struggle, a barbaric conflict against those who have a good reputation in the righteous life. St. Cyril the great Fourthly: The Lord Jesus has asked of the Father for the sake of St. Peter. As St. Cyril the great says “He demeaned Himself for our sakes, so the Lord speaks here within the limitations of man. he is God in His nature, even if He has become incarnate. He is the Father’s power, by whom everything is kept, and from Him we obtain the ability for the good deeds; but because He has become man, He is asking of the Father.” It was necessary; yes, it was appropriate for Him who for the sake of providing Himself to become man like us, that He practices our work as well, when it is necessary to do so.” Fifthly: St. Augustine thinks Christ’s request for the sake of St. Peter, did not limit the fee will of St. Peter. He does not oblige him not to fall. He gives the divine support, and it is St. Peter’s right to accept or refuse this help. On another occasion the same saint confirms that God is concerned about men’s freedom, otherwise His commandments would have been of no use. But man needs the divine grace of God to support him in carrying out these commandments. Sixthly: St. Basilious the great discerns between the fall of the spontaneous ones such as St. Peter and the fall of others. He says that God allows the zealously spontaneous ones to fall sometimes as a cure for them lest they rely on themselves. This is usually hiddenly done, and is out of man’s weakness, and not out of ingratitude and insistence. As for the others, they fall due to their ingratitude and stubbornness. This is why the former ones need God’s support together with gentleness in raising them. As for the others, they usually need severe rebuke and discipline so they realise that God is the Judge, and thus they are terrified and so repent. Seventhly: The Lord Jesus links repentance or coming back to Him with the positive work in serving the souls; for the Lord Jesus asks Simon Peter to make firm his brethren whenever he returns. This godly commandment has been experienced by king David the prophet in his repentant moments, for he cried out in the Psalm of Repentance saying (Ps.51: 13) “Then I will teach transgressors Your ways and sinners shall be converted to You.” St. Cyril the great says that the Lord Jesus, even though He warned us of the trials, yet He offered us a comforting word. In other words, Christ is our true Friend, and He is warning us of our drawbacks, but He does not stand on the negative side; He rather supports us and encourages us to practice strongly the positive performance. Therefore we should not fear the devilish war or the authority of iniquity; rather, we have to believe in Him who dwells in us, and who works in us in authority for the spiritual construction. The system the Lord Jesus uses when dealing with us, urges us to the ‘active hope’. With warning, He adds strength, and He urges us to work fearlessly and persistently. Eighthly: When St. Peter still believed, after this discussion, that he could deep following Christ through his human zeal, the Lord assured him that he would deny Him three times. We have prior to this, spoken of this issue in the interpretation of St. Matthew 26: 34; St. Mark 14: 30. 7- A General Warning: The Lord Jesus warned St. Peter the apostle and assured him he would deny Him three times before the cock crows. He also told him that he would depart from this weakness by means of God’s work and His grace. Now the Lord is asking all of His disciples to be armored by the swords of faith and spiritual struggle, that is, by the faith that works in love. The evangelist says (Luke22: 35-38) “And He said to them, ‘When I sent you without money bag, knapsack, and sandals, did you lack anything?’ So they said ‘Nothing’. Then He said to them ‘But now, He who has a money bag, let him take it, and likewise a knapsack; and he who has no sward, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: ‘And He was number with the transgressors’. For the things concerning Me have an end.’ So they said ‘Lord, look, here are two swords’. And He said to them, ‘It is enough.’” Firstly: When sending them, He asked them for nothing other than to leave everything, even the necessities, so He be the secret of their satisfaction, and the Provider for their personal lives and their preaching mission. But now that the time of the crucifixion has come, He directed their attention to struggling. This is not to carry a sword and fight with it, as the disciples assumed; rather, to carry the sword of live faith that functions with love. This is why when they told Him there were two swords, He said to them ‘It is enough.’ They thus assumed He meant the two actual swords. St. John Chrysostom compares Christ’s words to a swimming instructor who puts his hands under the body of those he trains when in the water, and thus they feel confident and comfortable. The trainer then bit by bit takes his hands off, and so they struggle and learn. Likewise at the beginning, the Lord did not urge them for the spiritual struggle, He just sent them to preach, being carried on His hands, and not in need of anything. Now He is asking them for the spiritual struggle by the sword of the truthful Spirit, so they may face tribulations, and endure the crucifixion with Him Joyfully, and do not get hindered. The Lord Jesus did not leave them to be in need of anything; rather, in overflowing satisfaction He filled all their needs when He was with them physically. Now, due to His love, He wished to leave them so He carries the cross, and they become as if they were in need, so they be blessed with new experience amidst the need and the pain. The love through which they lived for a time, in relief and in no need, is the same one that allowed them to practice the partnership with Him in His passion. For this same reason as saint Anba Anthony the great says in his letters, that God probably gives those who repent, at the beginning of their repentance, a lot of solace so as to uplift them and support them. But He allows it that He takes away their solace for a while so they struggle amidst the suffering, and thus they become exalted and obtain greater solace than at first. Secondly: St. Ambrosios thinks the sword the Lord asked His disciples to have is ‘the Word of God’ that is counted as a double-edged sword. + (Luke22: 36) “and he who has no sword, let him sell his garment and buy one.” Why, Lord, are you commanding me to buy it, and yet You forbid me to strike (Matt.26: 52)? Why do You command me to possess that which You forbid me to get out of its sheath, even if it is to defend myself? The Lord was able to take revenge, yet He preferred to be slaughtered! There is also found the spiritual sword that makes you sell your inheritance to buy the Word that you deep spirit is clothed with. There is also found the sword of suffering by which you uproot the body, so that you buy with the remains of your slaughtered body the crown of holy martyrdom. He may have meant the Old and the with a kiss?’ When those around Him saw what was going to happen, they said to Him, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, ‘Permit even this.’ And He touched his ear and healed him.” Firstly: The crowd came that included the chief priests and the officers of the temple, and also some of the Roman soldiers and elders (John18: 12) under the leadership of Judas. The Jewish leaders carried the weapons of hatred and loathsomeness in their hearts, and the soldiers carried the swords and cudgels. As for Judas, he came forward with a kiss from his lips that was more bitter than all the other weapons. It was a false kiss from a student to his Teacher! Judas was terrible in his iniquity: on one hand, he offered the kiss, the sign of love and loyalty, and the sign of giving Him to them. He offered this on the feast of the Passover, when it was appropriate that he would be righteous and devout, in hear of the reverence of the greatest Jewish feast. He offered it at the garden, at a time in which he knew it was a place of prayer for his Teacher. The student abused all what is holy; he abused the reverence of being a student, and the reverence of the feast, the reverence of prayer, and at no cost, for he asked of them the price of a slave! King David the prophet says on behalf of the Lord Jesus who was betrayed by His student (Ps.55: 12-14) “For it is not an enemy who reproaches me, then I could bear it. Nor is it one who hates me, who has exalted himself against me, then I could hide from him. But it was you, a man my equal, my companion, and my acquaintance. We took sweet counsel together, and walked to the house of God in the throng.” + Judas did not cease his betrayal, even though Jesus warned him of it in every way; for at the last moment He told him “Judas, is it with a kiss you betray the Son of Man?”St. John Chrysostom + He did not tell him ‘You scoundrel’, even though Judas was indeed a betraying scoundrel. Is this what you offer Judas, to reward such a great and gentle Lord? But the Lord simply said ‘Judas’, using the appropriate name and the gentle title, for He did not speak angrily; He just wanted Judas to reconsider himself. He did not tell Judas “You are betraying You Master or your Lord, or He who has authority over you, but He merely said ‘Are you betraying the Son of Man”, that is, you are handing over this gentle and meek one. It is as if Jesus is telling him “Even if I am not your Master or your Lord, or Him you are indebted to, do you betray an innocent and gentle person with you? Do you kiss Him at this moment of betrayal, and make of the kiss a sign of betrayal?” Blessed are You, O Lord! You are an awesome example in enduring evil. You have manifested this in Your personality! What great meekness this is! The Lord gave us the example showing us not to cease offering the good advice to our brethren, even if our words seem to be of no avail at all. St. John Chrysostom + It is appropriate for us not to stop advising our brothers even when our pieces of advice seem to be fruitless; for the springs of water keep overflowing even if no one drinks of it, and he who does not listen today may listen tomorrow. The fisherman could have empty net all day long, and at the last moment he might catch a fish. Likewise, even though our Lord knew that Judas would not stop, yet He did not cease to offer him the advice. St. John Chrysostom Secondly: ‘The kiss’ is the sign of love, friendship and longing for. But Judas used it to betray his Master, and thus it has become to him a sign of treachery and ingratitude. This is why our fathers advise us not to conduct ourselves in sweet and gentle signs, but they cover up a cruel and violent heart. Let the outer appearance be a true reflection of the inner depths. And example of this is apparent silence as a sign of forgiveness or endurance, whereas the depths are boiling with hatred, or the outer silence is not a desire for gentleness, but is actually a kind of spite. + It is in vain to bridle your tongue, if your silence plays the same role that screaming does. Father Joseph Thirdly: when the disciples saw this general uproar against their innocent Lord, they said in human yet wrongful zeal (Luke22: 48) “Lord, shall we strike with the sword?” This was said by St. Peter the answer came clear and open (Matt.26: 53, 54) “Put your sword in its place, for all who take the sword will perish by the sword. Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? How then could the Scriptures be fulfilled, that it must happen thus?” (John18: 11) “Shall I not drink the cup which My Father has given Me?” Fourthly: St. Peter did not wait for the Lord’s answer when he said ‘Shall we strike, Lord, with the sword?” He might not even have heard the Lord’s answer, for the sight was very provoking and threatening, or he might have not quite woken up from sleep. He therefore struck Melchus, the slave of the chief priest and cut off his right ear. Fifthly: The Lord Jesus is naturally good and gentle, and He does not cease to do good even at the difficult moments. While the persecutors showed every hatred and malice, the Lord Jesus was concerned about healing the injury of this slave who came in rebelion so as to kill Him. St. Augustine comments on the healing of Melchus the slave’s ear, saying “Melchus means ‘he who helps so as to rule? Therefore what does the ear that has been cut for the Lord’s sake, and that the Lord has healed mean, other than the renewal of the hearing that the old times have been cut off from him, so that he becomes in the Lord’s fold, and not in the old literacy? Who can doubt that he who is blessed with this matter in Christ, has become impotent so he reigns with Him?” Why has the right ear been cut off, and the Lord healed it? The slave refers to the Jewish nation that was in the bondage state, and has not yet been blessed with the sonship to God. This nation was given the right ear so they hear the spiritual and divine voice through the old law. The left ear means the actual listening, and the right means the spiritual one. They had to listen to the law spiritually through the circumcision of the heart and the ear. But due to their cruel hearts, their ears were corrupted, since they were spiritually uncircumcised. The Lord allowed the cutting off of the uncircumcised so the actual hearing would die, and the inner ear be circumcised and thus hears the Lord’s voice. Sixthly: Just as the Lord Jesus has paid attention that in love He reproached Judas at the last moments before His betrayal, for Judas might repent and return, without Jesus hurting his feelings by any cruel or harsh word, likewise did Jesus pay attention to His disciple St. Peter and asked him not to strike with an actual sword. Jesus was also concerned about Melchus the chief priest slave, and He healed his right ear so he might hear the divine voice. At this point Jesus is also concerned about those rebeling against Him, and reproached them for the sake of their salvation, for the evangelist says, (Luke22: 52, 53) “Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him “Have you come out as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness.’” The Lord reproaches them because they came to him at night, so they perform the deeds of darkness and malice. It was Satan who was leading them ‘the power of darkness. It was more befitting for them to be the sons of Light and the sons of Day, meeting Him in the temple and enjoy the shine of His righteousness and the beams of His love. This work was called ‘the hour’ because the deeds of darkness however long the may be, they are only of a short duration and end. They were allowed to practice the deeds of darkness but for a short while. (Revise the fathers’ sayings, particularly those of Sts. Cyril the great and Ambrosios in our interpretation (Matt. 26: 47; Mark14: 43) 10- Being Judged Religiously in the chief priest’s house: (We have previously mentioned the fathers’ sayings in the religious Judgment of the Lord Jesus when interpreting (Matt.26: 57, Mark 14: 66) The Lord was led first to Ananias Caiaphas’ father in law, and caiaphas was the chief priest. Then He was led to Caiaphas, and this chief priest tore his clothes, and he thus phrophesies without being aware of it that the tearing of the levites’ priest clothes means canceling it (Math.26: 65). There, He was accused of two things: that the Lord has said He would destroy the temple and in three days He would build another not made with manual hands; and the second accusation was that the Lord has blasphemed. The Lord had to be judged before His own, so He be rejected, and thus the door of salvation would be opened to the Gentiles. 11- St. Peter Denying Him: We have previously spoken of St. Peter’s denial (Matt.26: 57; Mark14 :48) where we saw St. Peter following the Lord from afar (Luke22: 54) By so doing, Peter denied the Lord, and when he drew near to Him, he did not deny Him. Peter sat, warning himself among the slaves and the servants, when he lost the warmth of the inner spirit. Finally he repented and regretted, for (luke22: 61) “and the Lord turned and looked at Peter.” In other words, it is appropriate for us, so we do not deny the Lord, to draw closer to Him and not to follow Him from afar. We also have to ask for the warmth of the inner spirit, and not the warmth of the false word, and that the Lord books upon us with His merciful eye, and thus kindles our hearts with repentance, and grants our eyes the true tears acceptable unto God. We add the following excerpts to what has gone prior to them in the interpretations of St. Matthew and St. Mark: + This tribulation was truly and lesson for our salvation, so we learn that if we take lightly the infirmities of our bodies, we are then tempted. If St. Peter has been tempted, then who of us is able to be puffed up? He mentioned to us St. Peter who was tempted so that we learn of him how to resist temptation; and that even if we are tempted, yet we are able to overcome the thorn of tribulation with the tears of patience. St. St. Ambrosios + What do the words “And the Lord turned and looked at Peter” mean other than that He gave him back the face that Peter had turned away from the Lord a short while ago? He became confused, but he learnt not to trust himself; this was useful to him. + It cannot be said that the Lord turned to him and looked at him with His physical eyes; rather, this has come to happen inwardly. It has been fulfilled in the mind, in the deed of the will-power. Christ’s mercies have drawn close to him, silently and in secret. It touched his heart and reminded him of the past. The Lord remembered St. Peter with His inner grace, and it urged in him the tears of man’s inward feeling that is activated in him. Look by what means God is present with His help to work in our will power and our actions. Look how the Lord works in us so that we ‘want to’ and that ‘we work’ St. Augustine + St. Peter was in need of the Lord reminding him, His look to him was replacing the voice, and thus St. Peter was
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