Opening
Matthew 26:26-28.
Matt. XXVI. 26-28.
And as they were eating, Jesus took bread, gave thanks, broke it, and gave it to the disciples, saying, "Take and eat; this is my body."
And as they were eating, Jesus took bread, and gave thanks, and broke it, and gave it to the disciples, and said, Take, eat; This is my body.
And He took a cup, gave thanks, and gave it to them, saying, "All of you, drink from it. This is my blood of the New Testament, which is poured out for many for the forgiveness of sins."
And He took a cup, and gave thanks, and gave it to them, saying, Drink ye all of it; This is my blood of the New Testament, Which is shed for many, for the remission of sins.
Ah! How great is the blindness of the traitor! Even partaking of the mysteries, he remained the same, and though admitted to the most holy table, he did not change. Luke shows this by saying that after this Satan entered into him—not because Satan despised the Lord's body, but because he was now mocking the traitor's shamelessness. Indeed, his sin became greater for two reasons: both because he came to the mysteries with such an attitude, and because after approaching them, he did not become better—not from fear, nor from the benefit, nor from the honor. Yet Christ did not forbid him, although He knew all things, so that you might learn that He leaves out nothing that pertains to correction. Therefore, both before this and after this, He continually warned him and restrained him, both by deeds and by words, both by fear and by kindness, both by threatening and by honor. But none of these things drew him away from that terrible plague.
Ah! How great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy table, he changed not. And this Luke shows by saying, that after this Satan entered into him, not as despising the Lord's body, but thenceforth laughing to scorn the traitor's shamelessness. For indeed his sin became greater from both causes, as well in that he came to the mysteries with such a disposition, as that having approached them, he did not become better, either from fear, or from the benefit, or from the honor. But Christ forbad him not, although He knew all things, that you might learn that He omits none of the things that pertain to correction. Wherefore both before this, and after this, He continually admonished him, and checked him, both by deeds, and by words; both by fear, and by kindness; both by threatening, and by honor. But none of these things withdrew him from that grievous pest.
Therefore, from that point onward, He abandons him, and through the mysteries reminds the disciples once more of His coming death. Even in the middle of the meal, His teaching concerns the cross, since by constantly repeating this prediction He makes His passion easier for them to accept. For if they were troubled even when so many things had been done and foretold, what would they not have felt if they had heard none of these things?
Wherefore thenceforth He leaves him, and by the mysteries again reminds the disciples of His being slain, and in the midst of the meal His discourse is of the cross, by the continual repeating of the prediction, making His passion easy to receive. For if, when so many things had been done and foretold, they were troubled; if they had heard none of these things, what would they not have felt?
And as they were eating, He took bread and broke it. Why did He ordain this sacrament at that particular time, during the Passover? So that you might learn from everything that He is the lawgiver of the Old Testament, and that the things in it are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth.
And as they were eating, He took bread, and broke it. Why can it have been that He ordained this sacrament then, at the time of the passover? That you might learn from everything, both that He is the lawgiver of the Old Testament, and that the things therein are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth.
The evening is a clear sign of the fullness of times and that things had now come to their very end.
But the evening is a sure sign of the fullness of times, and that the things were now come to the very end.
And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that He does not come to the passion unwillingly, and to teach us that whatever we may suffer, we should bear it thankfully, which also suggests good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and He will be delivered up for the benefit of our race. For this reason, I would add, He did not appoint the sacrament before this time, but only when the rites of the law were about to cease. And thus He brings the very chief of the feasts to an end, transferring them to another most awesome table, and He says, Take, eat, This is my body, Which is broken for many.
And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly does He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He says, Take, eat, This is my body, Which is broken for many.
And how were they not confused when they heard this? Because He had already told them many great things about this matter beforehand. For this reason He no longer establishes these points, since they had heard them sufficiently, but instead speaks about the purpose of His passion—namely, the removal of sins. He calls it the blood of a New Testament, the blood of the covenant, the promise, the new law. For He also promised this in the past, and this comprises the Testament that belongs to the new law. And just as the Old Testament had sheep and bulls, so this one has the Lord's blood. In this way He also shows that He is soon to die, which is why He mentioned a Testament, and He reminds them of the former Testament as well, for that too was dedicated with blood. And again He tells them the reason for His death—that it is shed for many for the forgiveness of sins. And He says, "Do this in remembrance of me." Do you see how He removes them and draws them away from Jewish customs? For just as you did that, He says, in remembrance of the miracles in Egypt, so also do this in remembrance of me. That blood was shed for the preservation of the firstborn, but this is for the forgiveness of the sins of the whole world. For "This," He says, "is my blood, which is shed for the forgiveness of sins."
And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, which is shed for many for the remission of sins; and He says, Do this in remembrance of me. Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, This, says He, is my blood, which is shed for the remission of sins.
But He said this to show that His passion and His cross are a mystery, and by this means He comforted His disciples once again. And just as Moses says, "This shall be to you for an everlasting memorial," so He too said, "in remembrance of me, until I come." Therefore He also says, "With desire I have desired to eat this passover"—that is, to hand over to you the new rites and to give a passover by which I am to make you spiritual.
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses says, This shall be to you for an everlasting memorial, Exodus 12:14 so He too, in remembrance of me, until I come. Therefore also He says, With desire I have desired to eat this passover, Luke 22:15 that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.
He Himself drank from it. This was so that when they heard this, they would not say, "What? Are we really drinking blood and eating flesh?" and then become confused. When He first began to speak about these things, many were offended by His very words. Therefore, to prevent them from being troubled in the same way, He did this Himself first, leading them to participate calmly in the mysteries. So He Himself drank His own blood. Someone might ask, "Should we then still observe that other ancient rite as well?" Absolutely not. For this reason He said, "Do this"—to draw them away from the other. For if this brings forgiveness of sins, as it certainly does, then the other is now unnecessary.
And He Himself drank of it. For lest on hearing this, they should say, What then? Do we drink blood, and eat flesh? And then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? Some one may say. By no means. For on this account He said, Do this, that He might withdraw them from the other. For if this works remission of sins, as it surely does work it, the other is now superfluous.
Just as He did with the Jews, here too He has connected the remembrance of the benefit with the mystery, and by this He also silences the mouths of heretics. For when they say, "How is it clear that Christ was sacrificed?" along with the other arguments we silence them from the mysteries as well. For if Jesus did not die, what are these rites symbols of?
As then in the case of the Jews, so here also He has bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? Together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?
Do you see how much care has been taken to ensure that we constantly remember that He died for us? Since the Marcionists, Valentinians, and Manichæans were going to arise, denying this dispensation, He continually reminds us of the passion even through the mysteries, so that no one should be deceived. He both saves us and teaches us at the same time through that sacred table. For this is the greatest of blessings, which is why Paul also emphasizes it in every way.
2. Do you see how much diligence has been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichæans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.
Then, when He had delivered it, He says, "I will not drink of the fruit of this vine, until that day when I drink it new with you in my Father's kingdom." Because He had spoken with them about the passion and the cross, He introduces again what He has to say about His resurrection, having mentioned a kingdom before them. They should not think there would only be a table and that they should rise up in drunkenness, when instead it is fitting to give thanks and end with a hymn.
Then, when He had delivered it, He says, I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom. For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn.
Listen to this, all of you who do not wait for the final prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, so that we also may give thanks. He gave thanks and sang a hymn after the giving, so that we also may do this same thing.
Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing.
But why does He go out to the mountain? He makes Himself visible so that He may be arrested, in order not to appear to be hiding. For He hurried to go to the place that was also known to Judas.
But for what reason does He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.
Then He says to them, "All of you will be offended in me." After this He mentions a prophecy as well: "For it is written, I will strike the shepherd, and the sheep will be scattered abroad." In doing so, He persuades them always to pay attention to the things that are written, and at the same time makes it clear that He was crucified according to God's purpose. By everything He does, He shows that He was not alien to the old covenant, nor to the God proclaimed in it, but that what is happening is a dispensation, and that the prophets all proclaimed beforehand from the beginning everything that is included in this matter, so that they might be fully confident about the better things as well.
Then He says unto them, All you shall be offended in me. Matthew 26:31 After this He mentions also a prophecy, For it is written, I will smite the shepherd, and the sheep shall be scattered abroad: at once persuading them ever to give heed to the things that are written, and at same time making it plain that He was crucified, according to God's purpose; and by everything showing He was no alien from the old covenant, nor from the God preached therein, but that what is done is a dispensation, and that the prophets all proclaimed all things beforehand from the beginning that are comprised in the matter, so that they be quite confident about the better things also.
He teaches us to understand what the disciples were like before the crucifixion and what they were like after it. Those who could not even stand their ground when He was crucified became mighty after His death and stronger than adamant.
And He teaches us to know what the disciples were before the crucifixion, what after the crucifixion. For indeed they who, when He was crucified, were not able so much as to stand their ground, these after His death were mighty, and stronger than adamant.
And this very thing demonstrates His death—I mean the fear and cowardice of His disciples. For if, even when so many things have been both done and said, some people are still shameless enough to say that He was not crucified, how much more wicked would they have become if none of these things had happened? So for this reason, He confirms the truth about His death not only through His own sufferings, but also through what happened to the disciples, and through the mysteries as well, thereby completely refuting those who are infected with the plague of Marcion's teaching. For this reason He allows even the chief apostle to deny Him. But if He was not bound or crucified, where did Peter's fear come from, and that of the rest of the apostles?
And this self-same thing is a demonstration of His death, the fright and cowardice, I mean, of His disciples. For if when so many things have been both done and said, still some are shameless, and say that He was not crucified; if none of these things had come to pass, to what pitch of wickedness would they not have proceeded? So for this reason, not by His own sufferings only, but by what took place with respect to the disciples, He confirms the word concerning His death, and by the mysteries also, in every way confounding those that are diseased with the pest of Marcion. For this reason He suffers even the chief apostle to deny Him. But if He was not bound nor crucified, whence sprung the fear to Peter, and to the rest of the apostles.
However, He doesn't allow them to wait until the sufferings come, but instead says, "But after I am risen again, I will go before you into Galilee." He doesn't appear immediately from Heaven, nor will He go away to some distant country, but remains in the same nation where He was crucified, practically in the same place. In this way He assures them again that the one who was crucified is the very same one who rose again, and by doing this He comforts them more fully in their sorrow. This is also why He mentioned Galilee—so that once they were freed from their fear of the Jews, they could believe His words. This is indeed why He appeared there.
He suffers them not however, on the other hand, to wait until the sorrows, but what says He? But after I am risen again, I will go before you into Galilee. For not from Heaven does He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He that was crucified was the very same that rose again, and in this way to comfort them more abundantly when in sorrow. Therefore also He said in Galilee, that being freed from the fears of the Jews they might believe His saying. For which cause indeed He appeared there.
But Peter answered and said, "Though all men should be offended because of You, yet I will never be offended."
But Peter answered and said, Though all men should be offended because of You, yet will I never be offended.
What do you say, Peter? The prophet said the sheep will be scattered; Christ has confirmed this statement, and yet you say, "No"? Wasn't what happened before enough, when you said, "Far be it from You," and were silenced? For this reason He allows him to fall, teaching him thereby to believe Christ in all things and to consider His word more trustworthy than one's own conscience. And the others also gained no small benefit from his denial, having learned about human weakness and God's truth. For when He foretells something, we must no longer be presumptuous or lift ourselves above the common person. For your rejoicing, it is said, you shall have in yourself and not in another. Where he should have prayed and said, "Help us, that we may not fall away," he is confident in himself and says, "Though all men should be offended because of You, yet I will never be"—though all should experience this, I will not—which led him little by little to self-confidence. Christ, then, wanting to put down this attitude, permitted his denial. For since he submitted neither to Him nor to the prophet (and He had brought in the prophet for this very purpose, that they might not contradict), but still would not submit to His words, he is instructed by deeds.
3. What do you say, O Peter? The prophet said, The sheep shall be scattered; Christ has confirmed the saying, and do you say, No? Is not what passed before enough, when Thou said, Far be it from You, Matthew 16:22 and your mouth was stopped? For this then He suffers him to fall, teaching him thereby to believe Christ in all things, and to account His declaration more trustworthy than one's own conscience. And the rest too reaped no small benefit from his denial, having come to know man's weakness, and God?' s truth. For when He foretells anything, we must no longer be subtle, nor lift up ourselves above the common sort. For, your rejoicing, it is said, you shall have in yourself, and not in another. For where he should have prayed, and have said, Help us, that we be not cut off, he is confident in himself, and says, Though all men should be offended in You, yet will I never; though all should undergo this, I shall not undergo it, which led him on little by little to self-confidence. Christ then, out of a desire to put down this, permitted his denial. For since he neither submitted to Him nor the prophet (and yet for this intent He brought in the prophet besides, that they may not gainsay), but nevertheless since he submitted not to His words, he is instructed by deeds.
In proof that He allowed it for this purpose—to correct this fault in him—listen to what He says: "I have prayed for you, that your faith fail not." He said this as a sharp rebuke, showing that Peter's fall was more serious than the others and needed greater help. There were two things to blame: first, that he contradicted Christ; and second, that he put himself ahead of the others. Or rather there was a third thing too: that he credited everything to himself.
For in proof that for this intent He permitted it, that He might amend this in him, hear what He says, I have prayed for you, that your faith fail not. For this He said sharply reproving him, and showing that his fall was more grievous than the rest, and needed more help. For the matters of blame were two; both that he gainsaid; and, that he set himself before the other; or rather a third too, namely, that he attributed all to himself.
To cure these things, then, He allowed the fall to happen, and for this reason He leaves the others aside and speaks earnestly to him. For He says, "Simon, Simon, behold Satan has desired to have you that he may sift you as wheat"—that is, that he may trouble, confound, and tempt you—"but I have prayed for you, that your faith fail not."
To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, Simon, says He, Simon, behold Satan has desired to have you that he may sift you as wheat; that is, that he may trouble, confound, tempt you; but I have prayed for you, that your faith fail not.
And why, if Satan desired all of them, did He not say concerning all of them, "I have prayed for you"? Is it not entirely clear that this is what I mentioned before: He directs His words to him as a way of reproving him and showing that his fall was more serious than that of the rest?
And why, if Satan desired all, did He not say concerning all, I have prayed for you? Is it not quite plain that it is this, which I have mentioned before, that it is as reproving him, and showing that his fall was more grievous than the rest, that He directs His words to him?
And why did He not say, "But I did not allow it," instead of "I have prayed"? He speaks humble things from this time onward, on His way to His passion, so that He may show His humanity. For He who has built His church upon Peter's confession and has so fortified it that ten thousand dangers and deaths cannot prevail over it, He who has given him the keys of Heaven and has put him in possession of so much authority, and in no way needed a prayer for these purposes (for neither did He say, "I have prayed," but with His own authority, "I will build my church, and I will give you the keys of Heaven"), how would He need to pray in order to strengthen the shaken soul of a single man? Why then did He speak in this way? For the reason which I mentioned, and because of their weakness, for they did not yet have the proper view of Him.
And wherefore said He not, But I did not suffer it, rather than, I have prayed? He speaks from this time lowly things, on His way to His passion, that He may show His humanity. For He that has built His church upon Peter's confession, and has so fortified it, that ten thousand dangers and deaths are not to prevail over it; He that has given him the keys of Heaven, and has put him in possession of so much authority, and in no manner needed a prayer for these ends (for neither did He say, I have prayed, but with His own authority, I will build my church, and I will give you the keys of Heaven), how should He need to pray, that He might brace up the shaken soul of a single man? Wherefore then did He speak in this way? For the cause which I mentioned, and because of their weakness, for they had not as yet the becoming view of Him.
How then did he deny? Jesus did not say "that you may not deny," but rather "that your faith fail not," that you not perish utterly. For this came from His care.
How then was it that He denied? He said not, that you may not deny, but that your faith fail not, that you perish not utterly. For this came from His care.
For indeed fear had driven out everything else, because it was beyond measure, and it became beyond measure since God had withdrawn His help from him to an extreme degree. And He did withdraw it to such an extreme degree because the passion of self-will and contradiction was in him to an extreme degree. So in order that He might uproot it completely, He therefore allowed the terror to overtake him.
For indeed fear had driven out all else, for it was beyond measure, and it became beyond measure, since God had to an exceeding degree deprived him of His help, and He did exceedingly deprive him thereof, because there was to an exceeding degree in him the passion of self-will and contradiction. In order then that He might pluck it up by the roots, therefore He suffered the terror to overtake him.
To prove that this passion was severe in him, he was not satisfied with his earlier words contradicting both the prophet and Christ, but even after this when Christ had said to him, "Truly I tell you that this night, before the rooster crows, you will deny me three times," he replies, "Even if I should die with You, I will never deny You." And Luke indicates moreover that the more Christ warned him, the more strongly Peter resisted Him.
For in proof that this passion was grievous in him, he was not content with his former words, gainsaying both prophet and Christ, but also after these things when Christ had said to him, Verily I say unto you, that this night, before the cock crow, you shall deny me thrice, he replies, Though I should die with You, I will not deny You in any wise. And Luke signifies moreover, that the more Christ warned him, so much the more did Peter exceedingly oppose Him.
What does this mean, Peter? When He said, "One of you shall betray me," you were afraid that you might be the traitor, and you urged the disciple to ask, even though you were conscious of no such thing in yourself. But now, when He is plainly crying out and saying, "All shall be offended," are you contradicting it, and not just once, but twice and often? For this is what Luke says.
What mean these things, O Peter? When He was saying, One of you shall betray me, you feared lest you should be the traitor, and constrained the disciple to ask, although conscious to yourself of no such thing; but now, when He is plainly crying out, and saying, All shall be offended, are you gainsaying it, and not once only, but twice and often? For this is what Luke says.
Where did this come from? It came from great love and great pleasure. What I mean is this: after Peter was freed from that distressing fear about the betrayal and learned who the traitor was, he then spoke confidently and lifted himself up above the rest, saying, "Though all shall be offended, yet I will not be offended." And to some extent his behavior also came from jealousy, for at supper they had argued about which of them was the greatest (Luke 22:24), so much did this passion trouble them. Therefore He checked him, not compelling him to the denial—God forbid! But leaving him without His help, and thus exposing human nature.
Whence then did this come to him? From much love, from much pleasure. I mean, that after that he was delivered from that distressing fear about the betrayal, and knew the traitor, he then spoke confidently, and lifted himself up over the rest, saying, Though all men shall be offended, yet will I not be offended. And in some degree too his conduct sprung from jealousy, for at supper they reasoned which of them is the greater, Luke 22:24 to such a degree did this passion trouble them. Therefore He checked him, not compelling him to the denial, God forbid! But leaving him destitute of His help, and convicting human nature.
See how he became humbler after these events. After the resurrection, when he said, "And what shall this man do?" (John 21:21) and was silenced, he no longer dared to speak against Christ as he had done here, but kept quiet. Again, near the ascension, when he heard, "It is not for you to know times or seasons" (Acts 1:7), he again kept quiet and did not contradict. After these things, on the housetop, with the sheet, when he heard a voice saying to him, "What God has cleansed, call not common" (Acts 10:15), even though he did not understand at the time what the saying meant, he remained quiet and did not argue.
See at any rate after these things how he was subdued. For after the resurrection, when he had said, And what shall this man do? John 21:21 and was silenced, he ventured no more to gainsay as here, but held his peace. Again, towards the assumption, when he heard, It is not for you to know times or seasons, Acts 1:7 again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, What God has cleansed, call not thou common, Acts 10:15 even though he knew not for the time what the saying could be, he is quiet, and strives not.
This is what the fall accomplished. Before it, Peter attributed everything to himself, saying, "Though all men shall be offended, yet I will not be offended," and "If I should die, I will not deny you"—when he should have said, "If I receive the assistance from you." But after these things, he said exactly the opposite: "Why do you give heed to us, as though by our own power or holiness we had made him to walk?"
4. All these things did that fall effect, and whereas before that he attributes all to himself, saying, Though all men shall be offended, yet will I not be offended; and, If I should die, I will not deny You (when he should have said, If I receive the assistance from You) — yet after these things altogether the contrary, Why do ye give heed to us, as though by our own power or holiness we had made him to walk?
Hence we learn an important doctrine: that a person's willingness is not sufficient unless one receives help from above, and that again we will gain nothing by help from above if there is no willingness. Both Judas and Peter demonstrate these things, for the one, though he had received much help, gained nothing because he was not willing and did not contribute his part. But this one, though he was ready in mind, fell because he received no assistance. For indeed virtue's web is woven from these two things.
Hence we learn a great doctrine, that a man's willingness is not sufficient, unless any one receive the succor from above; and that again we shall gain nothing by the succor from above, if there be not a willingness. And both these things do Judas and Peter show; for the one, though he had received much help, was profited nothing, because he was not willing, neither contributed his part; but this one, though he was ready in mind, because he received no assistance, fell. For indeed of these two things is virtue's web woven.
I urge you, then, neither to become lazy yourselves after casting everything upon God, nor to think you can accomplish everything through your own efforts when working hard. For it is not God's will that we should be idle—that is why He does not do everything Himself. Nor does He want us to be prideful—that is why He has not given everything to us. Instead, He has removed what is harmful in both extremes and left what is beneficial for us. This is why He allowed even the chief apostle to fall, both making him more humble in spirit and training him toward greater love from that point forward. For the one who is forgiven more, it is said, loves more.
Wherefore I entreat you neither (when you have cast all upon God) to sleep yourselves, nor, when laboring earnestly, to think to accomplish all by your own toils. For neither is it God's will that we should be supine ourselves, therefore He works it not all Himself; nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us. Therefore He suffered even the chief apostle to fall, both rendering him more humbled in mind, and training him thenceforth to greater love. For to whom more is forgiven, it is said, he loves more. Luke 7:47
Let us then believe God in everything and never contradict Him, even when what He says seems to go against our thoughts and senses. Instead, let His word have greater authority than both our reasoning and our sight. This is how we must act in the mysteries as well, not focusing on the things placed before us, but keeping His words in mind.
Let us then in everything believe God, and gainsay Him in nothing, though what is said seem to be contrary to our thoughts and senses, but let His word be of higher authority than both reasonings and sight. Thus let us do in the mysteries also, not looking at the things set before us, but keeping in mind His sayings.
For His word cannot deceive, but our senses are easily fooled. His word has never failed, but our senses go wrong in most things. Therefore, since the word says, "This is my body," let us be persuaded and believe, and look at it with the eyes of the mind.
For His word cannot deceive, but our senses are easily beguiled. That has never failed, but this in most things goes wrong. Since then the word says, This is my body, let us both be persuaded and believe, and look at it with the eyes of the mind.
Christ has given nothing merely physical, but even though the means are physical, everything must be understood by the mind. In the same way, in baptism the gift is given through a physical thing—that is, through water—but what actually happens is grasped by the mind: namely, the birth and the renewal. If you had been without a body, He would have given you the non-physical gifts directly; but because the soul is bound within a body, He delivers to you the things that the mind perceives through physical means.
For Christ has given nothing sensible, but though in things sensible yet all to be perceived by the mind. So also in baptism, the gift is bestowed by a sensible thing, that is, by water; but that which is done is perceived by the mind, the birth, I mean, and the renewal. For if you had been incorporeal, He would have delivered you the incorporeal gifts bare; but because the soul has been locked up in a body, He delivers you the things that the mind perceives, in things sensible.
How many people now say, "I wish I could see His form, His features, His clothes, His shoes." Look! You see Him, you touch Him, you eat Him. You want to see His clothes, but He gives Himself to you not only to see, but also to touch and eat and receive within you.
How many now say, I would wish to see His form, the mark, His clothes, His shoes. Lo! You see Him, Thou touchest Him, you eat Him. And thou indeed desirest to see His clothes, but He gives Himself to you not to see only, but also to touch and eat and receive within you.
Let no one approach it carelessly or halfheartedly, but everyone with burning hearts, everyone fervent, everyone alert. For if the Jews stood and ate in haste, wearing their shoes and holding their staffs in their hands, you ought to be much more watchful. They were about to go out to Palestine, which is why they wore the clothing of travelers, but you are about to move to Heaven.
Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all aroused. For if Jews standing, and having on their shoes and their staves in their hands, ate with haste, much more ought thou to be watchful. For they indeed were to go forth to Palestine, wherefore also they had the garb of pilgrims, but you are about to remove unto Heaven.
Therefore, it is necessary to be vigilant in every respect, for indeed no small punishment is appointed to those who partake unworthily.
5. Wherefore it is needful in all respects to be vigilant, for indeed no small punishment is appointed to them that partake unworthily.
Consider how indignant you are against the traitor and against those who crucified Him. Look therefore, lest you also become guilty of the body and blood of Christ. They slaughtered the all-holy body, but you receive it in a filthy soul after such great benefits. For it was not enough for Him to be made man, to be struck and slaughtered, but He also mingles Himself with us, and not by faith only, but also in very deed makes us His body. What then ought not he to exceed in purity who has the benefit of this sacrifice? What sunbeam should not that hand be more pure which is to divide this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened by that most awesome blood? Consider with what sort of honor you were honored, what sort of table you are partaking of. That which when angels behold, they tremble and dare not so much as look up at it without awe on account of the brightness that comes from it—with this we are fed, with this we are mingled, and we are made one body and one flesh with Christ. Who shall declare the mighty works of the Lord and cause all His praises to be heard? What shepherd feeds his sheep with his own limbs? And why do I say shepherd? There are often mothers who after the travail of birth send out their children to other women as nurses, but He does not endure to do this, but Himself feeds us with His own blood, and by all means entwines us with Himself.
Consider how indignant you are against the traitor, against them that crucified Him. Look therefore, lest you also yourself become guilty of the body and blood of Christ. They slaughtered the all- holy body, but you receive it in a filthy soul after such great benefits. For neither was it enough for Him to be made man, to be smitten and slaughtered, but He also commingles Himself with us, and not by faith only, but also in very deed makes us His body. What then ought not he to exceed in purity that has the benefit of this sacrifice, than what sunbeam should not that hand be more pure which is to sever this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened by that most awful blood? Consider with what sort of honor you were honored, of what sort of table you are partaking. That which when angels behold, they tremble, and dare not so much as look up at it without awe on account of the brightness that comes thence, with this we are fed, with this we are commingled, and we are made one body and one flesh with Christ. Who shall declare the mighty works of the Lord, and cause all His praises to be heard? What shepherd feeds his sheep with his own limbs? And why do I say, shepherd? There are often mothers that after the travail of birth send out their children to other women as nurses; but He endures not to do this, but Himself feeds us with His own blood, and by all means entwines us with Himself.
Mark this well: He was born from our substance. But you might say this doesn't apply to all people—though it actually does concern all. For if He came to our nature, it is completely clear that it was for all; but if for all, then for each individual person. And how is it, you ask, that not everyone received the benefit from this? This was not His fault, since He chose to do this on behalf of all, but the fault of those who were unwilling. He mingles Himself with each one of the faithful in the mysteries, and those whom He begot, He nourishes Himself, and does not hand them over to another. By this He persuades you again that He had taken your flesh. So let us not be careless, having been counted worthy of so much love and honor. Don't you see infants—with how much eagerness they take hold of the breast? With what earnest desire they fix their lips upon the nipple? With the same eagerness let us also approach this table and the nipple of the spiritual cup. Or rather, with much more eagerness let us, like infants at the breast, draw out the grace of the Spirit. Let it be our one sorrow not to partake of this food. The works set before us are not of human power. He who did these things at that supper is the same One who now also works them. We occupy the place of servants. He who sanctifies and changes them is the same. So let no Judas be present, no greedy person. If anyone is not a disciple, let him withdraw. The table does not receive such people. For "I keep the Passover with my disciples," He says.
Mark it, He was born of our substance. But, you say, this is nothing to all men; though it does concern all. For if He came unto our nature, it is quite plain that it was to all; but if to all, then to each one. And how was it, you say, that all did not reap the profit therefrom. This was not of His doing, whose choice it was to do this in behalf of all, but the fault of them that were not willing. With each one of the faithful does He mingle Himself in the mysteries, and whom He begot, He nourishes by Himself, and puts not out to another; by this also persuading you again, that He had taken your flesh. Let us not then be remiss, having been counted worthy of so much both of love and honor. See ye not the infants with how much eagerness they lay hold of the breast? With what earnest desire they fix their lips upon the nipple? With the like let us also approach this table, and the nipple of the spiritual cup. Or rather, with much more eagerness let us, as infants at the breast, draw out the grace of the spirit, let it be our one sorrow, not to partake of this food. The works set before us are not of man's power. He that then did these things at that supper, this same now also works them. We occupy the place of servants. He who sanctifies and changes them is the same. Let then no Judas be present, no covetous man. If any one be not a disciple, let him withdraw, the table receives not such. For I keep the passover, He says, with my disciples. Matthew 26:18
This table is the same as that one and lacks nothing. For it is not the case that Christ performed that miracle while a mere human performs this one, but He himself does this too. This is that same upper room where they gathered then, and from there they went out to the Mount of Olives.
This table is the same as that, and has nothing less. For it is not so that Christ wrought that, and man this, but He does this too. This is that upper chamber, where they were then; and hence they went forth unto the mount of Olives.
Let us also go out to help the poor, for that place is the mount of Olives. The multitude of the poor are like olive trees planted in the house of God, providing the oil that benefits us there—the oil that the five virgins had, while the others who had not received it perished because of that lack. Having received this oil, let us enter in so that with bright lamps we may meet the bridegroom. Having received this, let us depart from here.
Let us also go out unto the hands of the poor, for this spot is the mount of Olives. For the multitude of the poor are olive-trees planted in the house of God, dropping the oil, which is profitable for us there, which the five virgins had, and the others that had not received perished thereby. Having received this, let us enter in that with bright lamps we may meet the bridegroom; having received this, let us go forth hence.
Let no inhuman person be present, no one who is cruel and merciless, no one at all who is unclean.
Let no inhuman person be present, no one that is cruel and merciless, no one at all that is unclean.
I say these things to you who receive, and to you who minister. For I must address you ministers as well, so that you may distribute these gifts with great care. It is no small punishment for you if, knowing of any wickedness in any person, you allow him to partake of this table. His blood will be required at your hands. Even if someone is a general, even if he is a deputy, even if he is the one wearing the crown, if he comes unworthily, forbid him—the authority you have is greater than his. If you were entrusted to keep a spring of water clean for a flock, and you saw a sheep with much mud on its mouth, you would not let it bend down to the water and defile the stream. But now you are entrusted with a spring not of water, but of blood and of Spirit. If you see anyone covered with sin, which is more serious than dirt and mud, coming to it, are you not troubled? Do you not drive them away? And what excuse can you have?
6. These things I say to you that receive, and to you that minister. For it is necessary to address myself to you also, that you may with much care distribute the gifts there. There is no small punishment for you, if being conscious of any wickedness in any man, you allow him to partake of this table. His blood shall be required at your hands. Ezekiel 33:8 Though any one be a general, though a deputy, though it be he himself who is invested with the diadem, and come unworthily, forbid him, the authority you have is greater than his. You, if you were entrusted to keep a spring of water clean for a flock, and then were to see a sheep having much mire on its mouth, you would not suffer it to stoop down unto it and foul the stream: but now being entrusted with a spring not of water, but of blood and of spirit, if you see any having on them sin, which is more grievous than earth and mire, coming unto it, are you not displeased? Do you not drive them off? And what excuse can you have?
For this purpose God has honored you with this honor, so that you should discern these things. This is your office, this your safety, this your whole crown—not that you should go about clothed in white and shining vestments.
For this end God has honored you with this honor, that you should discern these things. This is your office, this your safety, this your whole crown, not that you should go about clothed in a white and shining vestment.
How do I know about this person or that person, you might ask? I'm not talking about unknown people, but about those who are well-known.
And whence know I, you may say, this person, and that person? I speak not of the unknown, but of the notorious.
Shall I say something even more frightening? It is not as serious a matter for the energumens to be inside as it is for people like these, whom Paul says trample Christ under foot, consider the blood of the covenant unclean, and insult the grace of the Spirit. For someone who has fallen into sin and draws near is worse than someone possessed by a demon. The demon-possessed are not punished because they are possessed, but those who draw near unworthily are handed over to undying punishment. Let us therefore not drive away only the demon-possessed, but everyone without exception whom we see coming unworthily.
Shall I say something more fearful. It is not so grievous a thing for the energumens to be within, as for such as these, whom Paul affirms to trample Christ under foot, and to account the blood of the covenant unclean, and to do despite to the grace of the Spirit. For he that has fallen into sin and draws near, is worse than one possessed with a devil. For they, because they are possessed are not punished, but those, when they draw near unworthily, are delivered over to undying punishment. Let us not therefore drive away these only, but all without exception, whomsoever we may see coming unworthily.
Let no one receive Communion who is not among the disciples. Let no Judas receive it, lest he suffer Judas's fate. This congregation is also Christ's body. Take heed, therefore, you who minister at the mysteries, lest you provoke the Lord by not purging this body. Do not give a sword instead of food.
Let no one communicate who is not of the disciples. Let no Judas receive, lest he suffer the fate of Judas. This multitude also is Christ's body. Take heed, therefore, you that ministerest at the mysteries, lest you provoke the Lord, not purging this body. Give not a sword instead of meat.
No, even if someone comes to receive communion out of ignorance, forbid him—do not be afraid. Fear God, not man. If you fear man, you will be mocked even by him, but if you fear God, you will be respected even by men.
Nay, though it be from ignorance that he come to communicate, forbid him, be not afraid. Fear God, not man. If you should fear man, you will be laughed to scorn even by him, but if God, you will be an object of respect even to men.
But if you don't dare to do it yourself, bring him to me. I will not allow anyone to dare do these things. I would give up my life rather than give the Lord's blood to the unworthy, and I will shed my own blood rather than give out such awesome blood in a way that is not fitting.
But if you dare not to do it yourself, bring him to me; I will not allow any to dare do these things. I would give up my life rather than impart of the Lord's blood to the unworthy; and will shed my own blood rather than impart of such awful blood contrary to what is meet.
But if someone has not discovered the bad man after much investigation, this is not blameworthy. For these things have been said concerning open sinners. If we correct these, God will quickly reveal to us the unknown ones as well; but if we neglect these, why would He then reveal those who are hidden?
But if any has not known the bad man, after much inquiry, it is no blame. For these things have been said about the open sinners. For if we amend these, God will speedily discover to us the unknown also; but if we let these alone, wherefore should He then make manifest those that are hidden.
I say these things not so that we should only reject them or cut them off, but so that we may correct them and bring them back, so that we may care for them. For in this way we will both have God's favor and will find many people to receive worthily; and for our own diligence and for our care for others, we will receive great reward. May God grant that we may all attain this through the grace and love for mankind of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
But these things I say, not that we repel them only, nor cut them off, but in order that we may amend them, and bring them back, that we may take care of them. For thus shall we both have God propitious, and shall find many to receive worthily; and for our own diligence, and for our care for others, receive great reward; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.