Thomas Aquinas

Above, the Evangelist set down certain occasions of the passion and death of Christ; in this part he shows how Christ prepares his disciples before his passion, and first he shows how he formed them by example; second, how he comforted them by word, and this below in chapter 14, "let not your heart be troubled"; third, how he fortified them by the support of prayers, below in chapter 17, "these things Jesus spoke, and lifting up his eyes to heaven, he said," and so on. Concerning the first he does two things. First he sets down the example which Christ offered his disciples to imitate; second, the disciples' shortcoming, who were not yet fit to follow, there: "when Jesus had said these things, he was troubled." Concerning the first he does three things. First he sets down the example; second he adds the usefulness of the example, there: "he came therefore to Simon Peter"; third he leads them to imitation, there: "after therefore he had washed their feet ... he said to them." Concerning the first he does two things. First he sets forth the affection of Christ giving the example; second he indicates the deed in which he gave the example, there: "and supper being made," and so on. Concerning the first three things are touched upon. First indeed the present feast; second the imminent death of Christ; third the fervent love of Christ.

The present feast was the Passover; and this is what he says: "before the feast day of the Passover," and so on. Here it must be noted that some say this name "Pascha" is Greek, so that it is said from "passio" [suffering], as though this feast were called Pascha because then the Lord's passion is celebrated; and indeed it agrees with the Greek, for "Pascha" in Greek is the same as "to suffer." But the first origin of this word is had from the Hebrew: for "Pascha" is said as it were "phase," that is, the passage of the Lord, as is said in Exodus chapter 12:11. The Evangelist, however, interprets it here in this way on account of a twofold passage: one which preceded, namely that of the angel striking the firstborn of Egypt and saving the firstborn of the Hebrews; the other, which follows, of the children of Israel passing through the Red Sea. And therefore it was rightly done that this feast should be called Pascha. And thus we can say that our Pascha has the signification of both languages, namely the Hebrew and the Greek, because in the very passion of the Lord there was a passage of Christ from this world to the Father; Acts 10:38: "he went about doing good and healing." Likewise a passage of all of us, following Christ, either by penance and martyrdom, according to that of Psalm 65:12: "we passed through fire and water; and thou hast brought us out into a refreshment," or by the desire of the mind panting after heavenly things, according to that of Ecclesiasticus 24:26: "come over to me, all ye that desire me, and be filled with my generations." Now as to his saying "feast day," it is said by way of pre-eminence. For, as is read in Exodus 23:14 and following, there were three solemn days of the year, on which the Jews had to assemble in the place which the Lord had chosen: namely the phase, when the Passover was immolated, and Pentecost, and the feast of Tabernacles, namely Scenopegia. But the day of the Passover was the most celebrated among the others.

But a doubt arises here concerning his saying "before the feast day of the Passover": for that day is called the feast day of the Passover on which the lamb was immolated, which was the fourteenth moon. Since therefore he says that this was before the feast day of the Passover, it seems that this was done on the thirteenth moon, which preceded the fourteenth moon. The Greeks, following this, say that the Lord suffered on the fourteenth moon, when the Jews were to celebrate their Passover; and therefore the Lord, knowing that his passion was imminent, anticipated the celebration of the Passover, and on the preceding day celebrated his own Passover, before the feast of the Passover of the Jews. But because in Exodus 12:18 it is commanded that from the fourteenth day at evening until the twenty-first day of the month no leaven should be found among the Hebrews, they say further that the Lord made the supper not with unleavened bread, but with leavened: for "before the feast day of the Passover," that is, on the thirteenth moon, leavened bread was still found among the Hebrews.

But the other three Evangelists are contrary to this opinion: for they say, namely Matthew 26:17, Mark 14:12, Luke 22:7, that it was the first day of unleavened bread, when the Passover was to be immolated. From which it follows that the Lord's supper was made on that day on which the Passover of the Jews was immolated. To this indeed the Greeks respond, saying that the other Evangelists did not truly narrate this event, and therefore John, who wrote the last Gospel, corrected them. But it is heretical to say that anything false is found, not only in the Gospels, but in any canonical Scripture whatsoever; and therefore it is necessary to say that all the Evangelists say the same thing, and disagree in nothing. For the evidence of this, then, it must be known that, as is had in Leviticus 23:5, the solemnities of the Jews began from the evening of the preceding day. The reason for this is that they numbered days according to the moon, which first appears in the evening, whence they also reckoned the day from one evening to the next. And thus among them the solemnity of the Passover began from the evening of the preceding day, and ended in the evening of the day of the Passover; just as feasts are also celebrated among us. Thus therefore something done among us on the vigil of the Lord's Nativity can be said to have been done on the feast of the Nativity. Following this manner, the other Evangelists said that the supper was made on the first day of unleavened bread, because it was made on the preceding day toward evening, since it already belonged to the first day of unleavened bread. But John the Evangelist here takes "the feast day of the Passover" for that day which was wholly festive, not for that day whose evening only was festive, which was the day preceding the Passover; and therefore he says "before the feast day of the Passover." It is clear, therefore, that the Lord's supper was made on the fourteenth moon, toward evening.

Now the imminent death of Christ was his passage out of this world through the passion; and as to this he says, "Jesus knowing that his hour was come": for that solemnity of the Jews was a figure of the passion of Christ, "for all these things happened to them in figure," 1 Corinthians 10:11, and therefore he immediately sets down the truth, namely the passion of Christ. And as though explaining that Pascha is said from "phase," that is, passage, he makes mention of the passage: "that he should pass," he says, "out of this world to the Father." Here he sets down three things concerning the passion of Christ. First, that it was foreseen; second, that it was fitting; third, that it was promotive and exalting.

It was foreseen indeed, not accidental, and as to this he says "Jesus knowing"; as if to say: not unwilling, not unknowing, but knowing and voluntary he suffered, etc.; below, John 18:4: "Jesus knowing all things that were to come." The converse is said of us, Ecclesiastes 8:6: "the affliction of man is great: because he knoweth not the things past, and what is to come he cannot know by any means." It was fitting, moreover, as to time, and as to this he says "that his hour was come," that is, the very day of the Passover, on which he was to pass through the cross; Ecclesiastes 8:6: "there is a time and opportunity for every business." This is that hour of which it is said above, John 2:4: "my hour is not yet come." Nor is this hour to be understood as fatal, as though subject to the course and disposition of the stars, but as determined by divine disposition and providence. Therefore, I say, it was determined for the Passover of the Jews, because it was fitting to the solemnity of the Jews that the truth should follow the figure, so that when the lamb, which figured Christ, was immolated, Christ, who is truly the lamb of God, might be immolated; 1 Peter 1:18: "you were not redeemed with corruptible things as gold or silver, from your vain conversation of the tradition of your fathers; but with the precious blood of Christ, as of a lamb unspotted and undefiled." It was fitting also as to the matters accomplished. For already Christ had been glorified; below in the same chapter: "now is the Son of man glorified, and God is glorified in him." Already he had manifested the Father to the world; below, John 17:6: "Father, I have manifested thy name to the men whom thou hast given me out of the world." It remained, therefore, that he should consummate the work of the passion and of human redemption, of which it is said below, John 19:30: "it is consummated," and it follows: "bowing his head, he gave up the ghost."

The passion of Christ was promotive and exalting, and not oppressive: because "that he should pass out of this world to the Father," that is, by making human nature a partaker of the Father's glory; below, John 20:17: "I ascend to your Father, my God and your God." Nor is it to be understood that he passes from place to place, since God the Father is not comprehended by place; Jeremiah 23:24: "I fill heaven and earth." But just as Christ is said to have come from the Father, not by forsaking him but by assuming a lower nature like to ours, so also he is said to have returned to him only insofar as, even according to his humanity, he was made a partaker of the Father's glory; Romans 6:10: "for in that he liveth, he liveth unto God"; Philippians 2:11: "that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father."

Consequently, when he says "having loved his own who were in the world, he loved them unto the end," the fervent love of Christ is commended, and this as to four things. First, as to this, that it was preventing, according to that of 1 John 4:10: "not as though we had loved God, but because he hath first loved us." And as to this he says "having loved his own," as though beforehand: he loved, I say, before he created; Wisdom 11:25: "thou lovest all things that are, and hatest none of the things which thou hast made." He loved before he called; Jeremiah 31:3: "I have loved thee with an everlasting love, therefore have I drawn thee, taking pity on thee." He loved before he redeemed; below, John 15:13: "greater love than this no man hath, that a man lay down his life for his friends."

Second, his love is commended as to this, that it was fitting, because "he loved his own." Here it must be known that, according as some are "his own" in different ways, so according to this they are loved by God in different ways. Now some are his own in three ways. First by creation; and these he loves by preserving for them the goods of nature; above, John 1:11: "he came unto his own," by creation, "and his own received him not." Others, however, are his own by dedication, namely those who were given by God the Father through faith; below, John 17:6: "thine they were, and to me thou gavest them, and they have kept thy word." And these he loves by preserving them in the goods of grace. Others, however, are his own by special devotion; 1 Chronicles 11:1: "we are thine, O David, and thy flesh." These he loves by consoling them specially.

Third, the love of Christ is commended as to this, that it was necessary, because "he loved his own who were in the world." For some are his own who were already in the glory of the Father, because even the ancient fathers were his own, inasmuch as they hoped to be freed through him; Deuteronomy 33:3: "all his saints are in his hand." But these did not need such love so much as those who were in the world; and therefore he says "who were in the world," namely in body, but not in mind.

Fourth, it is commended as to this, that it was perfect, whence he says "he loved them unto the end." Now "end" is said in two ways: because there is the end of intention, and the end of execution. That indeed is the end of intention to which our intention is ordered; and such an end ought to be eternal life, according to that of Romans 6:22: "you have your fruit unto sanctification, and the end life everlasting." Again, this end ought to be Christ himself; Romans 10:4: "Christ is the end of the law, unto justice, to every one that believeth." And these two are one end: because eternal life is nothing other than the enjoyment of Christ according to his divinity; below, John 17:3: "this is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." According to this, then, he says "he loved them unto the end"; that he might lead them into himself as their end, or into eternal life, which is nothing other than that; Jeremiah 31:3: "in charity I have loved thee, therefore have I drawn thee, taking pity on thee."

That, however, is the end of execution which is the terminus of a thing; and thus death can be called an end, so that it be said "he loved them unto the end," that is, unto death: which can have a threefold sense. In one way, according to Augustine, so that it be said, in a certain human manner, that Christ loved his own until death only, and no further. But this sense is false: for far be it that he should have ended his love with death, who was not ended in death. In another way it can be understood so that the "unto" indicates a cause; and thus the sense is: "he loved them unto the end," that is, love brought him even unto death; Galatians 2:20: "he loved us, and delivered himself for us." In a third way it can be understood so that the sense be: "unto the end," that is, whereas he had shown them many signs of love before, at the end, that is, around the time of his death, he showed them signs of greater love; below, John 16:5: "these things I told you not from the beginning, because I was with you," as if he were to say: it was not necessary then for me to show you how much I loved you, except at my departure, so that thus the love and memory of me might be more deeply impressed in your hearts.

Consequently, when he says "and supper being made," he indicates the deed in which he gave the example, and first he describes the hour of the deed; second he adds the dignity of the doer, there: "Jesus therefore knowing that the Father had given him all things into his hands," etc.; third he pursues the humility of the deed, there: "he riseth from supper." Now he describes the time from two things: from one which pertained to his charity, and from the other which aggravated the iniquity of Judas, there: "when the devil had now put into the heart, that Judas Simon's son, the Iscariot, should betray him."

He says therefore, as to the first, "and supper being made." Here it must be known that a thing is said to be "made" differently in permanent things, and differently in successive things. In permanent things, indeed, a thing is said to be made when it arrives at the perfection of its own proper species and form, as a house is said to be made when it has its proper form. In successive things, however, a thing is said to be made when it is already consummated; as the world is said to have been made when it was completed. In this way also a thing is said to be made when it receives its proper species. When therefore he says "and supper being made," it is not to be understood that the supper had been completed and finished: because after he washed the feet of the disciples, he reclined again, and gave the morsel to Judas. It is to be understood, therefore, that "supper being made" means, that is, prepared, and already brought to its proper species: for they had already begun to sup, and afterward he rose. Whence in the midst of supping he washed the feet of the disciples. Concerning this supper it is had in Luke 14:16: "a certain man made a great supper." Now "dinner" differs from "supper." For "dinner" is said to be that which takes place in the first part of the day, but "supper" that which takes place at the end. Thus, then, spiritual refreshment is called "dinner," insofar as it is fitting for beginners; but "supper," insofar as it is fitting for the perfect.

Consequently, when he says "when the devil had now put into the heart, that Judas Simon's son, the Iscariot, should betray him," he describes the time from the fact that it aggravates the iniquity of the betrayer: which indeed the Evangelist describes for two reasons. First, indeed, that the iniquity of Judas might be shown the more, who, amid so many tokens of love and so many offices of humility, was contemplating committing so great an iniquity; Psalm 40:10: "he that ate my bread, hath greatly supplanted me." Second, that the love of Christ might be rendered the more admirable, who, although he knew this, nevertheless, offering him the office of love and humility, washed his feet; Psalm 119:6: "with them that hated peace I was peaceable."

But can the devil put anything into the heart of a man? It seems that he can. For in Psalm 77:49 it is said: "sendings in by evil angels." But to this it must be said that that is said to be in the heart of a man which is in his thought and will, whence what is said, "when he had now put into the heart," etc., is to be understood, that is, into his will. But to put something into the heart in this way can happen in two ways. Directly; and thus only he can put something into the heart of a man who has the power of moving his will from within, and this only God can do; and therefore he alone can directly impress upon the will of man; Proverbs 20:1: "the heart of kings is in the hand," that is, in the power, "of the Lord: whithersoever he will he shall turn it." But because the will is moved by an exterior object as by an apprehended good, hence it is that he who suggests that something is good is said to put that into the heart of a man, indirectly making him apprehend something as good, from which the will is moved. But this happens in two ways: either by suggesting exteriorly, and in this way even a man can put something into the heart; or by suggesting interiorly, and in this way the devil puts it in. For the imaginative power, since it is corporeal, when God permits, is subject to the power of the demon. Whence, whether waking or sleeping, he forms in it certain images, from the apprehension of which the will of man is moved to desire something. Thus, therefore, the devil puts something into the heart of a man, not directly by way of a mover, but indirectly by way of a suggester.

Consequently, when he says "knowing that the Father had given him all things into his hands," he treats of the dignity of the doer. Because it is said in Ecclesiasticus 3:20: "the greater thou art, humble thyself," therefore the Evangelist, about to speak of Christ's humility, first sets forth his greatest dignity; and this as to four things.

First as to knowledge; and as to this he says "knowing that the Father had given him all things into his hands." For such are spiritual gifts, that once given they are not unknown; 1 Corinthians 2:12: "we have received not the spirit of this world, but the Spirit that is of God, that we may know the things that are given us from God." And therefore Christ knew the things that had been given to him by God. He says this, however, so that his humility might be the more commendable. For sometimes it happens that someone is of great dignity, and yet, on account of his simplicity, does not recognize his own dignity. If such a one, then, were to do something humble, it would not be reputed to him for great praise, according to that of the Song of Songs 1:7: "if thou know not thyself, O fairest among women." But if someone knows the state of his own dignity, and yet his affection inclines toward humble things, his humility is to be commended. And therefore the Evangelist says "knowing that the Father had given him all things into his hands," yet he did not omit to do those things which are humble.

Second, as to power, because "the Father had given him all things into his hands," that is, into his power. God gave to Christ as man, in time, those things which nevertheless had been in the power of the Son from eternity; Matthew, last chapter, 18: "all power is given to me in heaven and on earth." He says, however, "the Father had given him all things into his hands," for two reasons: to show that Christ did not suffer unwillingly. For if all things were in his hand, that is, in his power, it is manifest that his adversaries could do nothing to him thereby against his will. Second, because when someone of little importance is exalted, he easily grows proud, and does nothing humble, lest he seem to derogate from his dignity; but he who, existing in a great state, is exalted, does not neglect humble things: and therefore he makes mention of the dignity of Christ.

Third, as to his nobility, and as to this he says "that he came from God, and goeth to God"; Wisdom 8:3: "having the fellowship of God." Fourth, as to his holiness, because "he goeth to God." In this consists the holiness of man, that he go to God. And he sets this down here for the reason that, since he himself goes to God, it is proper to him to lead others back to God: which indeed is done especially through humility and charity; and therefore he offered them an example of humility and charity.