Ver. 1. Now the feast of unleavened bread drew nigh which is called the Passover.2. And the Chief Priests and Scribes sought how they might kill him; for they feared the people.
Chrysostom: The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God;
Gloss: Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.
Bede: Now the Passover, which is called in Hebrew "Phase," is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth.
Chrysostom: The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, etc. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.
Bede: Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.
Ver. 3. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.4. And he went his way, and communed with the Chief Priests and captains, how he might betray him to them.5. And they were glad, and covenanted to give him money.6. And he promised, and sought opportunity to betray him to them in the absence of the multitude.
Theophylact: Having already said that the Chief Priests sought means how they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas.
TIT. BOST. Satan entered into Judas not by force, but finding the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness.
Chrysostom: St. Luke gives his surname, because there was another Judas.
Titus of Bostra: And he adds, one of the twelve, since he made up the number, though he did not truly discharge the Apostolic office. Or the Evangelist adds this, as it were for contrast sake. As if he said, "He was of the first band of those who were especially chosen."
Bede: There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed.
Chrysostom: Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains.
Theophylact: The magistrates here mentioned were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult; for they were seditious.
Chrysostom: By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them.
Theophylact: That is, he bargained and promised. And sought opportunity to betray him to them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude.
Bede: Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.
Ver. 7. Then came the day of unleavened bread, when the Passover must be killed.8. And he sent Peter and John, saying, Go and prepare us the Passover, that we may eat.9. And they said to him, Where will you that we prepare?10. And he said to them, Behold, when you are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he enters in.11. And you shall say to the goodman of the house, The Master said to you, Where is the guest-chamber, where I shall eat the Passover with my disciples?12. And he shall show you a large upper room furnished: there make ready.13. And they went, and found as he had said to them: and they made ready the Passover. par Titus of Bostra: Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place.
Bede: By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening.
Eusebius: But should any one say, "If on the first day of unleavened bread the disciples of our Savior prepare the Passover, on that day then should we also celebrate the Passover;" we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Savior did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples.
Theophylact: Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said Where will you that we prepare?
Bede: As if to sad, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had no where to lay His head.
Chrysostom: But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he told to them, Behold, when you are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he enters in.
Ambrose: First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble.
Theophylact: He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the men, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to was disciples. But He directs them by particular signs to a certain house; whence it follows, And you shall say to the goodman of the house, The Master said, Where is the guest-chamber, etc. And he will show you an upper room, etc.
Gloss: And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went and found as he had said to them, and made ready the Passover.
Bede: To explain this Passover, the Apostle says, Christ our passover is sacrificed for us. Which Passover in truth must needs have been slain there, as it was so ordained by the Father’s counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion.
Theophylact: By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam’s first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He gives grace to the humble, who know themselves to be but earth and dust.
Ambrose: Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.
Bede: They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the life giving fountain is consecrated to take away sin.
ORIGEN, But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus. Let us then ascend with the Lord united to us, to the upper part in which is the guest-chamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go you to such a one.
Ambrose: Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues.
Origen: But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus. For after the words of the disciples wherewith they questioned the goodman of the house, (that is, the understanding,) the Divine Person came into that house to feast there with His disciples.
Ver. 14. And when the hour was come, he sat down and the twelve apostles with him.15. And he said to them, With desire I have desired to eat this Passover with you before I suffer:16. For I say to you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.17. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:18. For I say to you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
Cyril: As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, etc.
Bede: By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.
Theophylact: But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down according to the common custom, to eat their other food. It follows, And he said to them, With desire have I desired to eat this Passover with you, etc.
Cyril: He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words.
Theophylact: Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.
Chrysostom: Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place.
Bede: He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.
Eusebius: Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.
Epiphanius: Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, "This Passover" that no one might transfer it to mean another.
Bede: Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say to you, I will not any more eat thereof; until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows;
And he took the cup, and gave thanks, and said, Take you, etc. For this gave He thanks, that the old things were about to pass away, and all things to become new.