Jesus said unto him,
Verily I say unto you, That this night, before the cock crows, you shall deny me three times.
All Commentaries on Matthew 26:34 Go To Matthew 26
John Chrysostom
AD 407
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 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, 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 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 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 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.
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 unto 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 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.
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 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.
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 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.
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 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 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.
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 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 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.
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, 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 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, 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 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 that is cruel and merciless, no one at all that is unclean.
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 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.
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 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 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.
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 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 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.
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.
