Bede — Commentary on Scripture

But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

But Jesus said to him: Judas, do you betray the Son of Man with a kiss? He says, do you betray the Son of Man because it is the flesh, not the divinity, that is seized. However, it rebukes the ungrateful all the more because he betrayed him who, though he was the Son of God, nevertheless wanted to be the Son of Man because of us. And it is as if he is saying: Ungrateful one, do you betray what I took on because of you? Certainly, it should be pronounced interrogatively, as if with the affection of someone who loves, he rebukes the betrayer. Judas, do you betray the Son of Man with a kiss? That is, with the symbol of love you inflict a wound, with the duty of charity you shed blood, with the instrument of peace you impose death; the servant betrays the Lord, the disciple the master, the chosen one the author?

Luke 22:49

When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Seeing what was to happen, those around him said: Lord, shall we strike with the sword? And one of them struck the servant of the high priest and cut off his right ear. Peter did this, as the evangelist John teaches, with the same fervor of mind with which he had done other things. For he knew how Phinehas received the reward of righteousness and everlasting priesthood by punishing the sacrilegious. What follows:

Luke 22:51 · 2 passages

And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

And when he touched his ear, he healed him. The Lord never forgets his compassion, even preventing his enemies from being harmed. They inflict death on the just one, while he heals the wounds of the persecutors: mystically teaching that even they can be healed, if they are converted, who are wounded in agreement with his death. According to the allegory, this servant is the people of the Jews, subjected to the obedience of the chief priests, so much so that by their influence they asked for Barabbas to be released, and Jesus, whom they had just been singing Hosanna to as the son of David and king, to be crucified. In the Lord's Passion, they lost the right ear, that is, the spiritual understanding of the law, being content only with the left, that is, the benefit of the letter. This ear is cut off by Peter's sword, not because he takes away the understanding from those listening, but reveals the neglect removed by divine judgment. But the same right ear was, by divine dignity, restored to its original function in those who chose to believe from the same people. Alternatively: the ear…

And when he touched his ear, he healed him. The Lord never forgets his compassion, even preventing his enemies from being harmed. They inflict death on the just one, while he heals the wounds of the persecutors: mystically teaching that even they can be healed, if they are converted, who are wounded in agreement with his death. According to the allegory, this servant is the people of the Jews, subjected to the obedience of the chief priests, so much so that by their influence they asked for Barabbas to be released, and Jesus, whom they had just been singing Hosanna to as the son of David and king, to be crucified. In the Lord's Passion, they lost the right ear, that is, the spiritual understanding of the law, being content only with the left, that is, the benefit of the letter. This ear is cut off by Peter's sword, not because he takes away the understanding from those listening, but reveals the neglect removed by divine judgment. But the same right ear was, by divine dignity, restored to its original function in those who chose to believe from the same people. Alternatively: the ear cut off for the Lord, and healed by the Lord, signifies hearing renewed after the old state is removed, so that it is in the newness of the spirit, and not in the oldness of the letter. Whoever is granted this by Christ will also be granted to reign with Christ. Hence, it is fitting that Malchus, the name of that servant, is interpreted as king or one destined to reign. But that he was found a servant also pertains to that old condition which generates servitude, which is Hagar. But when health approached, freedom was also symbolized.

But Jesus answered and said: "Permit it thus far." It should not be thought that He was pleased with what had happened up to this point, but rather He did not want it to proceed any further. In the words which Matthew records the Lord is said to have spoken: "Put your sword back in its place; for all who take the sword will perish by the sword" (Matthew 26). It was understood rather that the entire action, wherein Peter used the sword, was displeasing to the Lord. For it is more accurate that when they asked Him, saying: "Lord, should we strike with the sword?" then He responded: "Permit it thus far," meaning: do not be concerned with what is about to happen, they must be allowed to proceed up to this point, that is, to apprehend Me, and that what is written about Me may be fulfilled. But in the intervening time between the words of those questioning the Lord and His responding, Peter, in his eagerness to defend and with greater commotion for the Lord, struck. But it could not also be spoken at the same time that which could be done at the same time. For He would not have said: "But…

But Jesus answered and said: "Permit it thus far." It should not be thought that He was pleased with what had happened up to this point, but rather He did not want it to proceed any further. In the words which Matthew records the Lord is said to have spoken: "Put your sword back in its place; for all who take the sword will perish by the sword" (Matthew 26). It was understood rather that the entire action, wherein Peter used the sword, was displeasing to the Lord. For it is more accurate that when they asked Him, saying: "Lord, should we strike with the sword?" then He responded: "Permit it thus far," meaning: do not be concerned with what is about to happen, they must be allowed to proceed up to this point, that is, to apprehend Me, and that what is written about Me may be fulfilled. But in the intervening time between the words of those questioning the Lord and His responding, Peter, in his eagerness to defend and with greater commotion for the Lord, struck. But it could not also be spoken at the same time that which could be done at the same time. For He would not have said: "But Jesus answered," unless He was responding to their questioning. For concerning Peter's action, Matthew alone states what He judged. Where Matthew also did not say: "Jesus answered Peter: 'Put your sword back,'" but said: "Then Jesus said to him: 'Put your sword back,'" which appears the Lord said after the fact.

Luke 22:52 · 2 passages

Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

"Have you come out as against a robber, with swords and clubs? When I was daily with you in the temple, you did not stretch forth hands against me. But this is your hour and the power of darkness." It is foolish (he says) to seek him with swords and clubs, who willingly surrenders to your hands; to search for him at night as if he were hiding and avoiding your sight through a betrayer, who teaches daily in the temple. But you gather against me in the darkness because your power, which is armed against the light of the world, is itself in darkness.

Jesus said to those who had come to him, the chief priests, and officers of the temple, and elders. It is asked how Jesus is said to have addressed the chief priests, officers of the temple, and elders who came to him, when other evangelists report that they did not come themselves but sent servants while waiting in Caiaphas’s court. But since the chief priests, Pharisees, and elders managed the Lord’s death in such a way that they appeared innocent of His blood: Let Him not be handed over by us, but by His disciple; let Him not be seized by us, but by the tribune and the mob; let Barabbas be chosen by the people, not by us; and finally, let Him be condemned not by us but by the governor, and crucified not by our hand but by Roman soldiers; the evangelist, wishing to show that those who orchestrated everything were guilty of His blood, says that the chief priests, officers of the temple, and elders came to apprehend the Savior, so that it might be understood that just as they did not seize Christ themselves, but through those they sent, so too all those who shouted for His crucifixio…

Jesus said to those who had come to him, the chief priests, and officers of the temple, and elders. It is asked how Jesus is said to have addressed the chief priests, officers of the temple, and elders who came to him, when other evangelists report that they did not come themselves but sent servants while waiting in Caiaphas’s court. But since the chief priests, Pharisees, and elders managed the Lord’s death in such a way that they appeared innocent of His blood: Let Him not be handed over by us, but by His disciple; let Him not be seized by us, but by the tribune and the mob; let Barabbas be chosen by the people, not by us; and finally, let Him be condemned not by us but by the governor, and crucified not by our hand but by Roman soldiers; the evangelist, wishing to show that those who orchestrated everything were guilty of His blood, says that the chief priests, officers of the temple, and elders came to apprehend the Savior, so that it might be understood that just as they did not seize Christ themselves, but through those they sent, so too all those who shouted for His crucifixion did not kill Him by their own hands but through the one who was impelled by their clamor to this wickedness.

Luke 22:54-62 · 4 passages

Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.

Now the Chief Priest means Caiaphas, who according to John was High Priest that year. But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord's Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church. In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not. But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest. Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error h…

Now the Chief Priest means Caiaphas, who according to John was High Priest that year.

But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord's Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.

In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.

But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.

Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.

This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.

For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.

Having seized him, they led him to the high priest's house. By high priest, he means Caiaphas, who was the high priest that year, as the evangelist John testifies.

Otherwise: when Peter followed the Lord going to His passion from a distance, it symbolized the Church, which indeed would follow, that is, imitate the passions of the Lord, but in a much different way. For the Church suffers for itself, but He suffered for the Church.

Peter, however, followed from a distance. He rightfully followed from afar, for he was already close to denying. For he could not deny if he had adhered closely to Christ. But in this, he is most worthy of our admiration, that he did not abandon the Lord even when he was afraid. For what he feared was natural; what he followed was devotion; what he denied was deception; what he repented was faith.

Luke 22:55

And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

And when they kindled a fire in the midst of the courtyard and sat around it, Peter was in their midst. There is a fire of love, and there is also a fire of desire. Of this, it is said: "I came to cast fire on the earth, and what will I, if it be already kindled?" (Luke 12:49). Of that: "Behold, all you that kindle a fire, that gird yourselves with flames: walk in the light of your fire, and in the flames that you have kindled" (Isaiah 50:11). This fire, descending from heaven upon the believers in the upper room of Zion, taught them to praise God in various tongues. That fire, kindled from earthly materials of Caiaphas in the courtyard, inflamed the crowds to deny the Lord. With this fire, Moses burned the head of the golden idol, with that Zedekiah burned the writings of Jeremiah prophesying. Whoever extinguishes a vicious and harmful fire within himself can sing to the Lord: "For I am become like a bottle in the frost, I have not forgotten your statutes" (Psalm 119:83). But he who loses the flame of virtues hears from the Lord: "Because iniquity has abounded, the charity of many w…

And when they kindled a fire in the midst of the courtyard and sat around it, Peter was in their midst. There is a fire of love, and there is also a fire of desire. Of this, it is said: "I came to cast fire on the earth, and what will I, if it be already kindled?" (Luke 12:49). Of that: "Behold, all you that kindle a fire, that gird yourselves with flames: walk in the light of your fire, and in the flames that you have kindled" (Isaiah 50:11). This fire, descending from heaven upon the believers in the upper room of Zion, taught them to praise God in various tongues. That fire, kindled from earthly materials of Caiaphas in the courtyard, inflamed the crowds to deny the Lord. With this fire, Moses burned the head of the golden idol, with that Zedekiah burned the writings of Jeremiah prophesying. Whoever extinguishes a vicious and harmful fire within himself can sing to the Lord: "For I am become like a bottle in the frost, I have not forgotten your statutes" (Psalm 119:83). But he who loses the flame of virtues hears from the Lord: "Because iniquity has abounded, the charity of many will grow cold" (Matthew 24:12). Numbed by this chill for a moment, Apostle Peter desired to be warmed by the coals of the persecutors, because he sought the temporary comfort of their company. But without delay, being regarded by the Lord, he abandoned both their physical fire and the infidelity in his heart.

Luke 22:56

But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

When a certain servant girl saw him sitting in the light and looked closely at him, she said, "This man was also with him." Why is it that the servant girl is the first to betray him, when surely men could have recognized him more clearly, except that this gender also should appear to have sinned in the death of the Lord, and this gender should be redeemed by the Lord's passion? Therefore, a woman first received the mystery of the resurrection and kept the command, to abolish the old error of transgression.

Luke 22:57

And he denied him, saying, Woman, I know him not.

But he denied him, saying, "Woman, I do not know him." Some, out of affection for the apostle Peter, interpret this passage as if he had rightly said that he did not know him whom the human mind cannot comprehend, for no one knows the Son except the Father (Matt. XI). Again, when questioned, he said, "Man, I am not," preferring to deny himself rather than Christ. But even when asked a third time, with the words, "Man, I do not know what you are saying," he signified that he rejected and cursed their sacriligeous acts, that is, condemning them by rejecting and execrating them. But this interpretation is frivolous, as both the Lord, who predicted with truthful assertion that Peter would deny him three times, and Peter himself, who revealed through his subsequent tears that he had spoken not out of premeditation but out of weakness, make clear.

Luke 22:58

And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

After a little while, another saw him and said, "You also are one of them." But Peter said, "Man, I am not." In this denial by the blessed Peter, we learn that not only is Christ denied by him who says he is not Christ, but also by him who, although he is a Christian, denies being a Christian; the Lord, however, did not say to Peter, "You will deny that you are my disciple," but "You will deny me." Therefore, he denied him when he denied being his disciple.

Luke 22:59

And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.

And after about an hour had passed, another person insisted, saying: Truly this one also was with him, for he is a Galilean. It is not that the Galileans spoke a different language from the people of Jerusalem, who were both Hebrews, but because each province and region, having its own peculiarities, cannot avoid the local accent in speech. Hence in the Acts of the Apostles, when those on whom the Holy Spirit had descended spoke in the languages of all nations, among others who had gathered from different parts of the world, those who lived in Judea are recorded as having wondered and said: Are not all these who are speaking Galileans? And how is it that we hear each in our own language in which we were born?

Luke 22:60

And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

And Peter said: Man, I do not know what you are saying. And immediately, while he was still speaking, the rooster crowed. The sacred Scripture often signifies the merit of causes through the state of times. Hence Peter, who denied in the middle of the night, repented at the crowing of the rooster. Also, after the resurrection, in the light of day, he professed three times that he loved the Lord whom he had denied three times, because evidently what he erred in the darkness of forgetfulness, he corrected in the hope of the remembered light, and having attained the presence of the true light, he fully restored whatever had changed. I think that this rooster should be understood as some teacher who, waking us up and reproving us when we are sleepy, says: Awake, just ones, and do not sin (I Cor. XV).

Luke 22:61

And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had said: "Before the rooster crows, you will deny me three times." And Peter went out and wept bitterly. With the Lord looking upon him, Peter's heart was pricked, and he wiped away the stain of denial with the tears of repentance, as it is not only while repentance is performed but also for it to be performed, that the mercy of God is necessary. For His looking is to show mercy. Hence the Psalmist says: "How long shall my enemy be exalted over me? Look upon me and answer me, O Lord my God" (Psalm 12), that is, have mercy and help me. How harmful indeed are the sayings of the treacherous! Peter, among the Jews, denied knowing the man he had confessed as the Son of God among his fellow disciples. But could he do penance while detained in Caiaphas' courtyard? He went out, so that, separated from the council of the impious, he might wash away the stains of fearful denial with unrestrained weeping.

Luke 22:63-64 · 2 passages

And the men that held Jesus mocked him, and smote him.

And the men who held Him mocked Him, beating Him, and blindfolded Him, and struck His face. The prophecy is fulfilled that says: "With a rod they strike the judge of Israel on the cheek" (Micah 5). But He who was struck then by the blows of the Jews is also struck now by the blasphemies of false Christians. But they blindfolded Him, not so that He would not see their wickedness, but to hide His own face from them as they once did to Moses. For if they believed Moses, they might perhaps have believed in the Lord as well. But this veil remains over their hearts to this day, not revealed to them, but taken away from us who believe in Christ. For not in vain, at His death, was the temple veil torn in two.

They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, "I am the Christ," they might falsely accuse Him of claiming to Himself the kingly power.

For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.

They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.

Luke 22:64

And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?

And they asked him, saying: Prophesy, who is it that struck you? And many other things blaspheming, they said against him. They did these things as a mockery of him, who wished to be regarded as a prophet by the people: but as he himself, who suffers, ordains, all things are done for us, so that as Peter exhorts, having suffered Christ in the flesh, we should arm ourselves with the same thought. And also heretics, or Jews to this day who deny Jesus as God, and evil Catholics, who, by their reproachful deeds, provoking him, do not believe that their thoughts and works of darkness are seen by him, as if mocking him, they say: Prophesy, who is it that struck you?