But when it was evening, he sat down with his twelve disciples.

“Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelesness. This also shews the goodness of the disciples, that they believed Christ’s words more than their own consciences, for they began each to say, Lord, is it I? For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with the niters of the darkness of this world; (Eph. 6:12.) whence they ask as in fear, for by reason of our weakness the future is an object of dread to us. When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, He that hath eaten bread with me hath wantonly overthrown me. (Ps. 41:9.)”

“(Quæst. Ev. i. 40.) And if it be contended that there is a life before this life, that will prove that not only not for Judas, but for none other is it good to have been born. Can it mean, that it were better for him not to have been born to the Devil, namely, for sin? Or does it mean that it had been good for him not to have been born to Christ at his calling, that he should now become apostate?”

“Now on the first day he then treats of the institution of the sacrament, and because new things succeed old things, as is said in Leviticus 26:10: "when new things come in, you shall cast out the old"; first he treats of the old; second, of the new. Concerning the first there are two parts. First, the preparation of the Passover is set forth; second, the foretelling of the betrayer is set forth, at the words "and as they were eating, he said," etc. And concerning the first, first the time is designated; second, the preparation of the feast; third, the institution of the sacrament. He says therefore, "on the first day of the unleavened bread." And here there can be an objection, because this day was the first day of the Passover. And this seems to be against what is said in John 13:1: "before the feast day of the Passover," etc. The Greeks say that Matthew, Luke, and Mark erred, and that John corrected them, because it was done before the day of the Passover. Hence they say that the Lord suffered on the fourteenth moon, and made the supper on the thirteenth. Hence they say that the Lord confected the sacrament not in unleavened bread, but in leavened. And they strive to confirm this with many arguments. First, because it is said in John 18:28 that they did not enter in, that they might not be defiled, but might eat the Passover; and thus on the day of the passion they were still to eat the Passover. Likewise another argument of theirs, that the women prepared spices, therefore etc. But this cannot stand, because the Lord did not break the ceremonies: for it is not found that the Passover was anticipated, though it is found that it was prolonged. And granted that it were anticipated, this does not help the Greeks, because it is written that the Passover had to be eaten with unleavened bread and wild lettuce. If therefore he had done otherwise, he would have acted against the law. Therefore, according to what the three Evangelists say, this was done on the fourteenth moon, and then it was necessary to eat the Passover. What then is to be answered to that which John says: "before the feast day of the Passover"? It must be said that the custom was that they began the day from the evening, and so the paschal day began from the evening. And this is found in Exodus 12:18: "on the fourteenth moon, at evening, you shall celebrate the Passover"; and from then on leavened bread was not to be found in the houses of the Jews until the twenty-first day. Hence if we compute from the evening of the fourteenth moon, the preparation was made before the day of the Passover, and yet it was the fourteenth moon. John therefore calls that day the day of unleavened bread, and calls the day of the Passover the fifteenth moon. As to what you say secondly, that they did not enter the praetorium etc., Chrysostom resolves it thus, and says that the Lord omitted nothing of the legal observances; hence he ate the Passover on the fourteenth moon. But these rulers were bent on the killing of Christ, on account of which they delayed, and so did not celebrate then, and this was against their own law. Or by "Passover" are understood the unleavened loaves. As to what they say concerning the women, Augustine says that they had many solemnities; but the sabbath was the more solemn solemnity. Hence it was not lawful to prepare food on the sabbath, which however was lawful on other feasts, but not on the sabbath day. Therefore it then so happened that the feast of the Passover fell on a Friday, and the sabbath followed; therefore they prepared then, and rested on the sabbath day. Therefore we can say that he celebrated the Passover on the fourteenth moon. There follows the solicitude of the disciples: "the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the Passover?" And first the inquiry is set forth; second, the command; third, the fulfillment. He says, "his disciples came." But which disciples? Remigius says that Judas came out of a show of duty, so as to conceal his betrayal. Yet Pope Leo says that others also came. "Where wilt thou that we prepare for thee to eat the Passover?" By this it is signified that Christ had no house there, nor did anyone of his company; thus his poverty is signified; hence above, Matthew 8:20: "but the Son of Man has nowhere to lay his head." "And he said" — here the command is set forth. And first he announces the host; second, the passion; third he requests the place for the banquet. He says therefore, "go into the city to a certain man." And you should note that he was not lodging in the city, but in Bethany. But what is the meaning of his saying "a certain man"? Augustine says that the Lord named some definite person; but because it was not necessary to name him, Matthew omitted to name him. Chrysostom says that he says "go to a certain man," that is, to whomever, because he wished to show his power, so that they would not be troubled about the passion. For his fame had so spread abroad that it was already decreed that whoever should receive him would be put outside the synagogue. Hence he wished it to be understood that no one would receive him unless he changed that one's heart; Proverbs 21:1: "the king's heart is in the hand of the Lord, and he will incline it wherever he will." "And say to him," etc. He foretells the passion so that they may not be troubled; hence he says "time" — not just any time whatever, but one determined by the Father. In this manner it is said in John 7:6: "my time has not yet come, but your time is always ready." "I will keep the Passover at thy house," that is, I will celebrate the paschal feast at your house. And he adds "with my disciples," to denote that it was not in secret, but publicly. According to Chrysostom he said this, because he wanted sufficient food to be prepared both for himself and for the disciples. But how is it that he celebrated it, and we ought not to celebrate it? For it is said in John 13:15: "I have given you an example, that as I have done, so you also should do." To this Augustine responds, that just as Christ suffered in order to redeem us from death, so he willed to observe the law, in order to free us from the law. Then follows the execution: "and the disciples did as Jesus had commanded them," etc. Similarly it is found in Exodus 24:3: "all the words which the Lord has commanded we will do." Consequently the feast is treated: "and when evening was come, he sat down with his twelve disciples." And it says "in the evening," because, as is commanded in Exodus 12:18, "on the fourteenth moon, at evening, you shall celebrate the Passover." Or "in the evening," because it tends toward its setting; Zechariah 14:7: "and at evening time there shall be light." Or the true passing-over of Christ is signified, namely his end: for evening is the end of the day. "And as they were eating, he said," etc. Here is set forth the foretelling of the betrayer. And first he indicates it from companionship; second, from authority; third, from his own voice. The second at the words "but he answering," etc.; the third at the words "thou hast said it." And concerning the first, first the foretelling is set forth; second, the effect: "and they were sorrowful." Hence he says: "and as they were eating, he said: Amen I say to you, that one of you is about to betray me." "Amen I say" — he affirms, because he was saying something great, namely that one of you, whom I chose to be the pillars of the Church; Ecclesiasticus 6:10: "there is a friend, a companion at the table, and he does not remain in the day of need." And in Jeremiah 9:4: "have no confidence in any brother of yours." Then follows the effect, and it is a twofold effect: sorrow and doubt. As to sorrow, he says "and they were sorrowful." And why? They were saddened over the death of Christ, because it was bitter to them to be without such a leader, such a patron. Likewise they were saddened over such a crime that was to come; Jeremiah 9:1: "who will give a fountain of tears to my eyes?" Then the doubt is set forth: "they began each one to say." But why did they doubt? Was not each one certain of himself? Response: the disciples had been instructed that men are quickly prone to sin; hence the Apostle, 1 Corinthians 10:12: "let him who stands take heed lest he fall." Likewise they doubted, because they trusted him more than their own conscience. Similar is what is said in 1 Corinthians 4:4: "I am conscious of nothing to myself, yet I am not thereby justified." "But he answering said: he who dips his hand in the dish, he will betray me." Here is set forth the foretelling from the prophetic word. And first he sets forth the prophetic foretelling; second, the necessity of the passion; third, the punishment of the betrayer. He says therefore, "but he answering said." Of this can be understood that saying of Psalm 40:10: "he who ate my bread has magnified his supplanting against me." "He who dips his hand in the dish." Mark says "in the bowl." A paropsis is called a four-cornered vessel, and is so called as having equal sides. A catinus is called an earthen vessel for receiving liquids; hence liquids were placed in the catinus, dry things in the paropsis; hence there could be both there. Or it was called a paropsis, but by its function a catinus. And what does it mean when he says, "he who dips his hand in the dish"? It must be said that the custom among the ancients was that many ate from one dish, and perhaps took the vessel. Hence all, in astonishment, drew back their hand, except Judas — so that he might the more excuse himself; and therefore the word was ambiguous, because he was dipping at the same time along with all of them; therefore he was unwilling to expose him, lest he become a greater sinner. Or it can be said that they sat two by two, and he had placed this one with himself, in order to draw him back. But many are not drawn back by friendship. "The Son of Man indeed goes, as it is written of him." What is it that you say, that you will be betrayed? He says "the Son of Man goes," namely by his own will. "He was offered because it was his own will," as it is written in Isaiah 53:7. Hence the passion was foretold by the prophets, as is found in Luke, last chapter, 27: "and beginning from Moses, and all the prophets, he interpreted to them in all the Scriptures the things that were concerning him." And thus nothing harms the Son of Man, because what comes to pass is what he himself ordained. But someone will say: if he goes by his own will, then it is not to be imputed to Judas. It must be said that, on the contrary, it is to be imputed, because he was doing with an evil will that which the Son was doing willingly. Therefore there follows the punishment: "but woe to that man by whom the Son of Man shall be betrayed." As above, 17:7: "it must needs be that scandals come; but woe to that man by whom the scandal comes." And the greatness of the punishment is touched upon: "it were good for him if that man had not been born." From this follows an occasion of error. For some say that punishment is not inflicted on what does not exist, and therefore they say that it is simply better not to have been, which is against the Apostle in Romans 9. Hence, according to Jerome, it must be said that he speaks according to the common manner of speaking, that is, a lesser harm — that is, he feels a greater torment than if he had not been born. And to this end seems to serve what is said in Ecclesiastes 4:2: "I praised the dead more than the living." And this is against Augustine in the book On Free Will. What is nothing cannot be chosen. Likewise, what we choose is nearer to happiness. But what does not exist is not near to happiness. What then must be said? Can someone choose not to be, rather than to be in a state of punishment? Therefore it must be said that "not to be" can be taken in two ways: either in itself, or by comparison to something else. In itself, I say that it is not choiceworthy, as Augustine says, but by comparison to something else it is choiceworthy, as Jerome says. Because this is not something in nature, but according to the apprehension of the soul it is taken as something, as "not to sit." But choice is taken from that which is apprehended: therefore to be without evil is taken as a good. When therefore one chooses it, one chooses it not for its own sake, but insofar as it excludes evil, as the Philosopher says. By this the answer to the second is clear. He says therefore that that which more removes one from evil is taken as nearer to happiness; hence, for a man with a fever, to be without the fever seems to be happiness, because he seems not to be under miseries; hence it is better not to be, than to be under miseries. "And Judas, who betrayed him, answering, said: Is it I, Rabbi?" It should be noted that he said this in pretense; hence, because he delayed in asking, he signified that he was sorrowful, but it was a pretense. Likewise, the others call him Lord, but this one calls him Master. Yet he was both; John 13:13: "you call me Master and Lord, and you say well, for so I am." "He said to him: thou hast said it." Note the meekness of the Lord. Above, Matthew 11:29: "learn from me, for I am meek and humble of heart"; and this so that he might give us an example of meekness; hence he says "thou hast said it," that is, you have confessed it. Or: you say these things — I do not assert it, but you say it. Hence it is not the word of one asserting. For he did not wish to expose him; as if he were saying: I do not assert it, but you say it.”

“And as they did eat,.... The passover lamb, the unleavened bread, and bitter herbs: he said it was usual, whilst they were thus engaged, to discourse much about the reason and design of this institution. What they talked of may be learnt from what follows (y): "it is an affirmative precept of the law, to declare the signs and wonders which were done to our fathers in Egypt, on the night of the fifteenth of Nisan, according to Exo 13:3, "remember this day", &c. and from whence on the night of the fifteenth? from Exo 13:8, "and thou shalt show thy son", &c. at the time that the unleavened bread, and bitter herbs lie before thee. And though he has no son, or though they are wise, and grown up, they are bound to declare the going out of Egypt; and everyone that enlarges, or dwells long on the things that happened and came to pass, lo! he is praiseworthy. It is a command to make known to children, even though they do not ask; as it is said, "and thou shalt show thy son": according to the son's knowledge, his father teaches him; how if he is a little one, or foolish? he says to him, my son, all of us were servants, as this handmaid, or this servant, in Egypt; and on this night the holy, blessed God redeemed us, and brought us into liberty: and if the son is grown up and a wise man, he makes known to him what happened to us in Egypt, and the wonders which were done for us by the hands of Moses, our master; all according to the capacity of the son. And it is necessary to make a repetition on this night, that the children may see, and ask, and say, how different is this night from all other nights? until he replies to them, and says to them, so and so it happened, and thus and thus it was.--If he has no son, his wife asks him; and if he has no wife, they ask one another, how different is this night? and though they are all wise men, everyone asks himself alone, how different is this night? and it is necessary to begin with reproaches, and end with praise, how? he begins and declares, how at first our fathers were in the days of Terah, and before him, deniers (of the divine being), and wandering after vanity, and following idolatrous worship; and he ends with the law of truth, how that God brought us near to himself, and separated us from the nations, and caused us to draw nigh to his unity; and so begins and makes known, that we were servants to Pharaoh in Egypt, and all the evils he recompensed us with; and ends with the signs and wonders which were wrought for us, and with our liberties: and he that expounds from--"a Syrian was my father, ready to perish": till he has finished the whole section: and every one that adds and enlarges in expounding this section, lo! he is praiseworthy. And everyone that does not say these three words on the night of the fifteenth, cannot be excused from blame; and they are these, the passover, the unleavened bread, and the bitter herbs: "the passover", because God passed over the houses of our fathers in Egypt, as it is said, Exo 12:27, "the bitter herbs", because the Egyptians made bitter the lives of our fathers in Egypt: "the unleavened bread", because they were redeemed: and these things all of them are called the declaration, or showing forth.'' Christ now took up some part of the time, at least, whilst they were eating, in discoursing with his disciples about the traitor: he said, verily I say unto you, that one of you shall betray me; meaning to the chief priests and Scribes, who should condemn him to death, and deliver him to the Gentiles, to be mocked, scourged, and crucified, as he had told them some time before, Mat 20:18, though he did not tell them as now, that it should be done by one of them; he had indeed signified as much as this two days before, at the supper in Bethany, but none seemed to understand whom he meant, but Peter and John, and the thing wore off their minds; and therefore he mentions it again to them, with great seriousness, and in the most solemn manner, declaring it as a certain and undoubted truth. (y) Maimon. ib. c. 7. sect. 1, 2, 3, 4, 5. Vid. c. 8. 2, 3, 4, 5. & Haggadah Shel. Pesach. p. 5, 6, 7, 8.”

“When it was evening. [2] St. Luke says, when the hour was come, which was at the latter evening, after sunset. The time of killing and sacrificing the lamb was, according to the 12th of Exodus, to be between the two evenings; (see Mark xiv. 15.) so that we may reasonably suppose, that Christ sent some of his apostles on Thursday, in the afternoon, to perform what was to be done, as to the killing and sacrificing of the lamb, and then to bring it away: and he eat it with his disciples after sunset. — He sat down, &c. Literally, laid down, in a leaning or lying position. Some pretend, from this circumstance, that he eat not the paschal lamb that year, because it was to be eaten, standing, according to the law. But they might stand at the paschal lamb, and eat the rest of the supper on couches; as it was then the custom. (Witham) — We must not hence suppose that he transgressed the law. He first eat the Pasch according to the Mosaic rite, standing, and then sat down to supper. (St. Chrysostom, hom. lxxxii.)”