NT-Commentary on the Gospel of Luke (Luke). Russian Synodal translation of Luke 22 36 interpretation

1. JUDAS EXPRESSED WILLINGNESS TO BETRAY CHRIST (22:1-6) (MAT. 26:1-5,14-16; MAR. 14:1-2,10-11: JOHN 11:45-53)

Onion. 22:1-6. Luke recorded that Christ was crucified on Passover, an annual festival commemorating the slaughter of lambs in Egypt, from where God had once brought the Jews out, freeing them from slavery and punishing their Egyptian oppressors (Exodus 12:1-28). On the connection between the Feast of Unleavened Bread and Passover in the commentary on Luke. 22:7 and John. 19:14.

Although the religious leaders were afraid of the people (Luke 19:47-48; 20:19), they still decided to destroy Jesus. Judas initiated the betrayal. Satan entered into him (compare John 13:27) and seduced him with the money that was promised to Judas for his betrayal. But Satan’s complicity in the murder of Jesus Christ predetermined his own defeat, for through the death of the Son of God victory was won over the devil and death as such (Col. 2:15; Heb. 2:14).

2. JESUS' PREPARATION FOR DEATH (22:7-46)

In Luke's account, Jesus' preparation for death includes His final ministry to His closest disciples at the Passover supper (verses 7-38) and His final solitary prayer in the Garden of Gethsemane (verses 39-46).

A. Passover Supper (22:7-38) (Matt. 26:17-35; Mark 14:12-31; John 13:1-38)

All the Synoptic Gospels record that Jesus celebrated the Passover supper with his disciples. However, the Gospel of John (John 19:14) says that Jesus died on the cross on the Friday before Easter (with a more accurate translation - “on Easter Friday”; in other words, the evangelist emphasizes that the slaughter of God’s Lamb, His “preparation” , was similar to the preparation (slaughter) of the Passover lambs - from the editor). The apparent "discrepancy" between John. 19:14 and Luke. 22:7 can be explained in two ways.

The Feast of Unleavened Bread, which lasted seven days and preceded Passover, was sometimes also called “Passover” (Luke 2:41; 22:1; Acts 12:3-4), or this entire week was called “Passover Week.”

In the first century AD, Jews followed two calendar systems when celebrating Passover. So Jesus and His disciples could celebrate the Passover according to one calendar, while the majority of the people, including the Pharisees, celebrated it according to another calendar, a day later, and then they slaughtered their Passover lambs on the very day when Jesus died on cross (John 19:14).

1. The disciples prepare the Passover meal (22:7-13).

Onion. 22:7-13. Even in these last hours of His earthly life, Jesus continued to perform miracles. So, He told Peter and John how and what would happen on their way when they went to prepare the Passover for them. His predictions naturally came true. It was not difficult to recognize the “man carrying a pitcher of water”, since it was usually women, not men, who carried water.

The disciples had to say to this man, following him into the house: The Teacher says to you: where is the room in which I can eat the Passover with My disciples? In all likelihood, the owner of the house was one of the believers in Jesus Christ, because he immediately provided the disciples with an upper room in his house, prepared for the festive dinner.

2. Jesus' teaching at the Easter supper (22:14-38).

Onion. 22:14-20. Jesus made it clear to those close to Him that His death would be marked by the coming into force of the New Testament. For this, His body and blood were necessary, which is conveyed in the symbolism of bread and the fruit of the vine and the “incorporation” of Christ’s followers into them.

At the Passover supper, Jesus taught for the last time about the Kingdom of God. It was a festive dinner, and celebration, feasting is always a symbol of the Evangelist Luke. Jesus and His disciples, here called Apostles (compare 6:13; 9:10; 17:5; 24:10), reclined at the table during this teaching.

The Lord rejoiced in fellowship with these people who believed His gospel of the Kingdom. They followed Him, they knew that He really was the Messiah. And in order to become His disciples, they abandoned everything that they had become accustomed to, that was dear to them. The discipleship to which He called them also broke their usual ideas.

Jesus announced to them that this was the last Passover that He would eat with them until it was completed in the Kingdom of God (22:16 compare with verse 18). (In the English text of the Bible, the corresponding line in verse 16 is translated as follows: “until all that it (Easter) signifies is fulfilled in the kingdom of God.”) Many things in the Old Testament, including Easter, pointed to the ministry of Jesus Christ and foreshadowed the kingdom that He would establish. And when this happens, the meaning of Easter will be realized, for nothing will hinder God’s communication with His people, whom He will lead into His eternal rest.

Bread and wine were attributes Everyday life- not just Easter ceremonies. But here, we repeat, they symbolized His body, which was sacrificed for all Israel, and His blood. He was the sacrificial Lamb who was to take away the sin of Israel and the whole world (John 1:29). The New Testament, mentioned many times in the Old Testament Scriptures and quite unequivocally in Jer. 31:31-34, was a necessary prerequisite for the Age of the Kingdom, and Jesus Christ - through the sacrifice of Himself - established this Covenant (Luke 22:20). They opened the path for Israel to revival and the infusion of the Holy Spirit into individual representatives of the people. Believers of the Church Age are also partakers of the same spiritual blessings (rebirth from above through the indwelling of the Holy Spirit) (1 Cor. 11:25-26; 2 Cor. 3:6; Heb. 8:6-7).

Onion. 22:21-23. Jesus made it clear to the disciples that one of them participating in this Passover meal would betray Him. God's decision regarding Jesus' death and Judas' decision to betray Him "came together" (verse 22). Christ had to die, because only in this way could the salvation of all mankind be accomplished, only by His death could the curse of sin be “deprived of power.” And, nevertheless, this did not relieve the traitor of responsibility for what he did. Apparently, the other disciples completely trusted Judas, judging by the perplexed questions they asked each other: which of us would be the one to do this? (verse 23).

Onion. 22:24-30. Oddly enough, after Christ warned that one of them would betray Him, the disciples began to argue about which of them should be considered greater. Kings rule over the nations (meaning over the pagans), the Lord remarked to them about this. But the followers of the Messiah cannot base their thoughts on this. Among them, he who strives to be greater must be like the lesser... like a servant.

For He Himself, Jesus Christ, is in the role of minister among them (verse 27). Students should imitate their Teacher. In the end, they will be awarded places of honor in His Kingdom because they remained with Him in His adversities. The followers of Christ will become partakers of “His table in the Kingdom”; they will sit on thrones judging the twelve tribes of Israel (compare Matt. 19:28).

Onion. 22:31-34. The Lord warns Peter that he will deny Him three times that night before the rooster crows. He says this in response to Peter’s assurances that he is ready to follow Him into prison and to death. Christ's words that Satan would like to sow them like wheat mean that he asked God for permission to lead Christ's disciples through difficult and painful circumstances to test their faith (this is comparable to the situation of Job).

Jesus here resorts to the image of wheat being sifted (as in the English text of the Bible) through a sieve to separate it from the chaff. The Lord also utters words of consolation: But I prayed for you (in the Greek text there is a plural number, so it would be more correct, apparently, to read it as “about you”), so that your faith (yours) would not fail. He directly makes it clear to Peter that after denying Him, he will return to the path of faith (and you, once converted, will begin to strengthen his brothers in the faith.

Onion. 22:35-38. Jesus reminded the disciples that they lacked nothing while He was with them and sent them out to minister in His name (9:3). But now, when He is taken from them, they themselves will have to take care of everything necessary for their ministry: the bag... the scrip and the sword. To protect yourself. Because He will not only die, but “will also be numbered among the evildoers” (quoted from Isaiah 53:12).

When the disciples said that they had two swords, Jesus responded: Enough. There are no less than four interpretations to this “answer” of His: 1) The Lord did not want to continue the conversation on this topic. 2) And two swords were “enough” to demonstrate the inability of people to prevent the implementation of God’s plan, which provided for the death of Christ.

Swords cannot prevent this. 3) Jesus simply meant that two swords were enough to protect eleven people. 4) Christ’s answer must be considered in connection with the above-mentioned words of the prophet Isaiah, i.e. Christ meant that His disciples, armed with two swords, would be “counted among the villains,” just like Himself. The fourth point of view seems closer to the truth.

b. Jesus on the Mount of Olives (22:39-46) (Matt. 26:36-46; Mark 14:32-42)

The prayer of Jesus Christ in the Garden of Gethsemane is recorded in the three synoptic Gospels, but John only says that Jesus “went out with his disciples beyond the brook Kidron, where there was a garden... and Judas, his betrayer, knew this place, because Jesus often gathered there with His disciples" (John 18:1-2). The fact that in his last hours on earth Christ struggled with temptation in the garden may be symbolic (Luke 22:46). In the garden, man fell into sin through temptation (Gen. 3). And now the liberation of humanity from sin took place again in the garden - through overcoming temptation. For Jesus, “the last Adam” (1 Cor. 15:45), did not succumb to it, but fulfilled the will of God, which the first Adam failed to do.

Onion. 22:39-44. Luke says that Jesus and the disciples went to the Mount of Olives. Matthew and Mark call this place "Gethsemane" (meaning "olive press"). The “Garden of Gethsemane” was a grove of olive trees located on the slope of the Mount of Olives or Mount of Olives (John 18:1).

There, moving away from the disciples to the distance of a thrown stone (a stone's throw), Jesus began to pray fervently. At some point, a strong temptation to ask the Father to deliver Him from the coming trial seized Him. This would mean abandoning God's plan for the salvation of mankind, according to which the Son was to take upon Himself the sin of the world and die for it.

From Christ’s prayer it is clear that in the very next moment He overcame temptation and expressed his readiness to fulfill the will of the Father (Luke 22:42). Only Luke records that an angel came from heaven and strengthened Him (verse 43). The mental anguish of Christ and the strain of all His strength were so great during these hours that bloody sweat fell from His face to the ground.

Onion. 22:45-46. Rising from prayer, He came to the disciples and found them sleeping... They fell asleep, overcome by sadness. The thought of the inevitability of the Teacher’s death plunged them into this sadness. They themselves were also in danger - not only the physical one that was approaching them, but also the spiritual one, for the very atmosphere of the garden was, like thunderstorms, “saturated with temptations.” This is why Jesus twice called on them to pray so that they would not fall into temptation (verses 40,46).

3. BETRAYAL (22:47-53) (MAT. 26:47-56; MAR. 14:43-50; JOHN 18:3-11)

Onion. 22:47-53. Luke highlights three moments in the scene of the betrayal and arrest of Jesus Christ. First. Jesus knew that Judas would betray Him (verses 47-48). He led a crowd of people behind him, which included religious “leaders” (verse 52) and Roman soldiers (John 18:12). The agreed sign for those who came to take Jesus was to be the kiss of Judas. From the words of Christ addressed to Judas (verse 48), it is clear that He knew in advance both about the impending betrayal and about secret sign kiss.

Second. Jesus' compassion for people did not change even at the time of his arrest (verses 49-51). When Peter, using one of the two swords they had, cut off the ear of the high priest's servant (named Malchus; John 18:10), the Lord healed him.

Finally, third. Christ bitterly reproached his enemies for hypocrisy (verses 52-53). They did not take Him openly, during the day, when He was teaching in the temple, but...as if they were a thief, they came out against Him with swords and stakes to seize Him secretly (19:48; 20:19; 22:2). Filled with the meaning of His word: but now is your time and the power of darkness. For they not only appeared under the cover of “darkness,” but also acted as forces of spiritual darkness, thirsting for the death of the Messiah.

What was happening in the Garden of Gethsemane had to end no later than 2:30 a.m., since by morning all six “trials” of Jesus were over, and at 9 a.m. He was already crucified.

His arrest in Gethsemane, although it was carried out with the sanction of the Sanhedrin, was not legal in the sense that it was carried out secretly, based on the denunciation of a paid traitor.

4. THE TRIAL OF JESUS ​​(22:54 - 23:25)

So, in the case of Jesus, six trials took place - three were conducted by the Jewish spiritual authorities, and three by representatives of the Roman administration (the corresponding Table is in Matt. 26:57-58). Luke writes about only two trials carried out by the Jews.

A. In the house of the high priest (22:54-65) (Matt. 26:57-75: Mark 14:53-54,65-72; John 18:12-18, 25-27)

Onion. 22:54. They took Him and led Him away and brought Him to the house of the high priest (Caiaphas) ​​- Matt. 26:57; John 18:13, and also comments on Luke. 3:2 and the Table of the Family of Hannah given in the commentary on Acts. 4:5-6. First, however, as follows from the Gospel of John (John 18:13), Jesus was taken to the house of Annas, the influential father-in-law of Caiaphas. We can say that the Apostle Peter remained true to his word up to a certain point (Luke 22:33), since, although from afar, he followed Christ, despite the fact that this was fraught with mortal risk for Him.

Onion. 22:55-62. Within a few hours, Peter, as Jesus had predicted, denied Him three times (verse 34). Moreover, each time he did it more and more hotly (compare verses 57-58, 60). And suddenly a rooster crowed... and the Lord, turning, looked at Peter... The combination of circumstances and this look of Jesus forced Peter to remember the words spoken to him by Christ at the beginning of the night, and Peter realized the full significance of what had happened. When he came out, he cried bitterly.

Onion. 22:63-65. In the house of the high priest, the people who took Jesus into custody mocked Him and beat Him. In particular, they mocked His prophetic gift (verse 64).

b. In the Sanhedrin (22:66-71) (Matt. 26:59-66; Mark 14:55-64; John 18:19-24)

Onion. 22:66-67a. The Sanhedrin was the highest legal authority among the Jews. The decisions he made were final. If the Sanhedrin found Jesus guilty, it would mean that all of Israel found Him guilty. The Sanhedrin could meet only with the onset of day; this is what the judges expected. They wanted to find out one question - is He Christ? That is, did Jesus really present Himself as the Messiah.

All other charges initially faded into the background. By asking this question, the answer to which they knew, because they knew that He presented Himself as the Messiah, the members of the Sanhedrin were perhaps giving Him a chance to renounce His claims. Or maybe they thought in this way to “shame” Him in front of His followers.

Onion. 22:67b-70. Jesus Christ confirmed that He is the Messiah, who, after His death, resurrection and ascension, will sit at the right hand of the power of God (Ps. 109:1; Acts 2:33; 5:31; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). In front of the Sanhedrin, He openly declared that He was the Son of God.

Onion. 22:71. From the point of view of the “elders of the people, the chief priests and the scribes,” the proof they were looking for of Jesus’ guilt had been obtained. For, in their opinion, Jesus committed blasphemy. Now they considered themselves entitled to hand Him over to the Roman authorities. The fact is that only they could carry out the death sentence; the Sanhedrin did not have such a right and could only declare a person guilty.

So, despite all the miracles performed by Christ, despite the truly messianic signs given by Him, the leaders of the people refused to believe Him. Acting on behalf of all Israel, they rejected Christ.

The Feast of Unleavened Bread, called Passover, was approaching.and the chief priests and scribes sought how to destroy Him, because they were afraid of the people.

Satan entered into Judas, who was called Iscariot, one of the Twelve,and he went and spoke with the chief priests and rulers, how to betray Him to them.They were delighted and agreed to give him money;and he promised, and sought a convenient time to betray Him to them, not in front of the people.

Now the day of unleavened bread had come, on which the Passover was to be killed. lamb, and sent Jesus Peter and John, saying: go, prepare for us to eat Easter.

They said to Him, “Where do you tell us to cook?”

He told them: behold, as you enter the city, a man will meet you carrying a jug of water; follow him to the house that he will enter,and say to the owner of the house: “The teacher says to you: Where is the room in which I can eat the Passover with My disciples?”And he will show you a large, furnished room; cook there.

They went and found as he had told them, and prepared the Passover.

And when the hour came, He lay down, and the twelve Apostles with Him,and said to them: I greatly desired to eat this Passover with you before My suffering,for I tell you that I will no longer eat it until it is completed in the Kingdom of God.

And, taking the cup and giving thanks, he said: accept it and divide it among yourselves,For I tell you that I will not drink of the fruit of the vine until the kingdom of God comes.

And he took the bread and gave thanks, broke it and gave it to them, saying: This is My Body, which is given for you; do this in remembrance of Me.Likewise I took the cup after supper, saying: this cup There is the new covenant is in My Blood, which is shed for you.

And behold, the hand of him that betrayeth Me is with Me at the table;However, the Son of Man goes according to his destiny, but woe to the man by whom He is betrayed.

And they started asking each other which one of them would be the one who would do this.

There was also a dispute between them as to which of them should be honored more.He told them: kings rule over nations, and those who rule over them are called benefactors,but you are not so: but whoever is the greatest among you must be like the younger, and the ruler like the servant.For who is greater: the one who reclines or the one who serves? isn't he reclining? And I am in your midst as one who serves.

But you remained with Me in My troubles,and I bequeath to you, as My Father bequeathed to Me, a kingdom,that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.

And the Lord said: Simon! Simon! Behold, Satan has asked to sow you like wheat,but I prayed for you, so that your faith would not fail; and you, having once turned, strengthen your brothers.

He answered Him: Lord! I am ready to go with You to prison and to death.

But He said: I tell you, Peter, before the rooster crows today, you will deny three times that you do not know Me.

And he said to them: When I sent you without a sack, without a scrip, or without sandals, did you lack anything?

They answered: nothing.

Then He said to them: but now whoever has a bag, take it, and also the bag; and whoever does not have it, sell his clothes and buy a sword;For I tell you that this which is written must also be fulfilled in Me: “I am numbered with the evildoers.” For what is about Me comes to an end.

They said: Lord! behold, here are two swords.

He said to them: enough.

And going out, he went as usual to the Mount of Olives, and His disciples followed Him.Having arrived at the place, he said to them: pray that you will not fall into temptation.

And He Himself went away from them a stone's throw, and knelt down and prayed,saying: Father! Oh, that You would deign to carry this cup past Me! however, not My will, but Yours be done.An angel appeared to Him from heaven and strengthened Him.And, being in struggle, he prayed more diligently, and His sweat was like drops of blood falling to the ground.

Rising from prayer, He came to the disciples and found them sleeping with sorrow,and said to them: what are you sleeping? stand up and pray that you will not fall into temptation.

While He was still saying this, a crowd appeared, and ahead of them walked one of the Twelve, called Judas, and he came to Jesus to kiss Him. For he gave them this sign: Whomever I kiss, He is the one.Jesus said to him: Judas! Do you betray the Son of Man with a kiss?

Those who were with Him, seeing where things were going, said to Him: Lord! Shouldn't we strike with a sword?And one of them struck the servant of the high priest and cut off his right ear.

Then Jesus said: leave it alone, that's enough. And touching his ear, he healed him.

Jesus said to the chief priests and rulers of the temple and the elders who were gathered together against Him: It was as if you came out against a robber with swords and staves to take Me.Every day I was with you in the temple, and you did not raise your hands against Me, but now is your time and the power of darkness.

They took Him and led Him away and brought Him to the house of the high priest. Peter followed from afar.When they had lit a fire in the middle of the courtyard and sat down together, Peter sat down between them.One maid, seeing him sitting by the fire and looking at him, said: “This one was with Him too.”

But he denied Him, saying to the woman: I do not know Him.

Soon after, another, seeing him, said: “You too are one of them.”

But Peter said to the man: No!

About an hour passed, and someone else insistently said: Surely this one was with Him, for he was a Galilean.

But Peter said to the man, “I don’t know what you are saying.”

And immediately, while he was still speaking, the rooster crowed.Then the Lord turned and looked at Peter, and Peter remembered the word of the Lord, how He said to him: “Before the rooster crows, you will deny Me three times”. And, going out, he wept bitterly.

The people holding Jesus mocked Him and beat Him;and, covering Him, they struck Him in the face and asked Him: Prophesy, who struck You?And many other blasphemies were uttered against Him.

And when the day came, the elders of the people, the chief priests and the scribes, assembled and brought Him into their Sanhedrin,and they said: Are you the Christ? tell us.

He told them: if I tell you, you won’t believe it;even if I ask you, you will not answer Me and will not let me go Me; from now on the Son of Man will sit at the right hand of the power of God.

And they all said: So, are you the Son of God?

He answered them: you say that I am.

They said: What more evidence do we need? for we ourselves have heard from His mouth.

Interpretation of the Gospel of Luke (Luke 22:36)

A word on the Gospel saying: whoever has a vagina, let him take the fur; and whoever has not, let him sell his robe and buy a knife (Luke 22:36).

Chapter 1. At first glance, the proposed saying contains, it seems, a great contradiction, and is contrary to other instructions of the Lord; but in a sublime sense, as it represents something useful for those being taught, it also shows the kindness of the One who teaches, namely, that He makes His instructions to spiritual ages for progress and improvement as they grow, in accordance with each state. For why does he now command those who have already learned to offer their cheeks to those who strike to take the belt? Why does he order to sell the robe and buy a knife to those who, after accepting the commandment not to have two clothes, actually had the one robe they were wearing? Did the Lord really want the Apostles to walk naked, which is generally recognized as indecent and inconsistent with the traditions of the Lord? He who cared about their spiritual freedom, and who, through the lack of his own property, gave them a carefree life, could not also neglect decency, commanding them to walk with their bodies naked. For, it is so uncharacteristic of wisdom to stretch beyond what is necessary and burden the soul with unnecessary vain worries, so it is insane and alien to the state of chastity to deny the body the necessary services. Therefore, we must find a solution consistent with both commands, and show what directly follows from both commandments, namely, that the first commandment is appropriate for beginners, and the second for perfect ones. For, even if it is obscene to have a naked body, in the literal sense; then in the contemplative sense this is not only decent, but also extremely useful. Therefore, whoever defends the literal meaning of this saying can eliminate the difficulty presented in it this way: To the Apostles, who were still approaching godliness, the Lord commanded non-covetousness, wanting them to engage only in the study of divine lessons, but also knowing that for the imperfect it is only dangerous to acquire property , those who have succeeded and are no longer tolerant of harm from property, allows them to fearlessly use their property, since they are no longer partial to money, like many others, and are not overcome by the charm of the love of money, and says: when you are sent without a vagina and without fur, food is deprived of what? And now I say to you: whoever has a vagina, let him also take the fur (Luke 22:35). For in the beginning they had to, without carrying anything with them, experience the power of the Teacher, who every day, without their worries, gave them what they needed for the body, and not even this alone, but also what we said not long before - so that, having actively learned non-acquisitiveness, acquired an unchangeable skill towards it, gradually succeeding in impartiality towards themselves; because the love of money has destroyed many; it plunged Judas, who was accustomed to money, into the abyss of betrayal because of the ark entrusted to him to serve the faithful (John. 12, 6).

Chapter 2. But I no longer know how to defend myself by defending the literal meaning of the words: whoever has a knife, let him take it, and whoever doesn’t have it, let him sell the robe and buy a knife; when the Lord everywhere demands that his disciples be peaceful and meek. Let us therefore see how this command, although it relates to the body and is literally impossible, is possible and useful in the spiritual sense. Already approaching suffering and preparing to enter the cross, both through the malice of the Jews and according to his own will for the sake of a saving economy, the Lord says this to the disciples, preparing them for the struggle with those who oppose the truth, but not for the struggle on unimportant subjects, where irritation controls the disposition of those who fight. , but to competition in feat, which was inspired by God out of fiery zeal for godliness. For the Lord has already seen that the shameless dogs of the Jews are furiously rebelling against the divine teaching, and are in a hurry to put an end to the saving sermon, and therefore, inspiring his disciples to this feat with the Jews, he commands them to put aside their former meekness, and, armed with a strong word, go to denounce those who are trying to overthrow the truth. Although a Christian first of all needs the necessary clothing befitting the name of this calling; because a Christian is adorned with a sedate serenity of spirit and a modest disposition no less than clothes; however, during the fight against opponents, he also needs the weapon of words. Therefore, says the Lord, at the time when I sent you as teachers to Israel, you did well, showing a peaceful state of mind, and with such behavior attracting the disobedient to obedience, with meekness bringing them to obedience; because for conviction, a right life is more valid than a strong word, in itself presenting to those who know it a convincing reason to admit that they are disgraced. But since upon My ascension the enemies of truth will attack it; then each of those who care about moral well-being, let them put aside care about maintaining peace, and let them prepare for competition; for there is no inconsistency for the most important to leave the less important for a while, and putting aside meekness to become a warrior.

Chapter 3. The Prophet also advises this, saying: Let the meek be brave (Joel 3:11). And just like the prophetic word: they will beat their swords into plowshares, and their spears into pruning hooks (Isa. 9:4), that is, after the end of the battle with the passions, they will turn their spiritual powers into agricultural tools, and vice versa, when the battle calls, it is good to put them together with decorate yourself appropriately, prepare for the fight, and take the sword in your hands for the Lord’s commandments, taking off the robe of moral virtues, if you have to fight naked: for such a one, perhaps, in battle will be safer than one clothed in a robe. The Prophet makes this clear, saying: the flight will perish from the fleeting, and the strong will not hold his strength, and the brave will not save his soul, and fast leg his own will not survive (Amos 2:14-15), he adds: naked he will flee on that day (Amos 2:16). The Lord wants the one who sells the robe and the one who buys the knife to be naked, without renouncing, because of the truth of what is signified, what seems indecent in the literal sense. For, wanting people to always conform to what is useful for them, he often gives opposite advice, as we have already said in advance, sometimes he teaches them to accept blows and not show indignation, sometimes he commands them to carry a sword, showing a warlike appearance, challenging them to battle. , and before entering into it, frightening enemies with one look. And when one prophet commanded that military weapons be converted into agricultural tools, soon after him another prophet gave the opposite command to convert agricultural tools into military weapons. One says: forge your swords into plowshares, and your spears into pruning hooks (Isa. 9:4), and the other: cut your plowshares into swords, and your pruning hooks into pruning hooks (Joel 3:10). And this advice, although disgusting in letter, is not disgusting in understanding. For one instructs what beginners should do to fight the passions, and the other, what to do for those who have put their enemies to flight. Therefore, for the time being it is good to be clothed in clothes, and then to take off the clothes when you need to buy a knife instead of a robe; because for safety it is not so much the robe that serves as the knife; in clothing - decoration, not safety; and the knife is a great protection for the combatant. Since such a robe is useful only until the time has reached perfection and ascended to the shelter of speculation, it is forbidden to return back. For the Lord clearly teaches, saying: let him who is on the roof not come down to take his garments (Matthew 24:17-18).

Chapter 4. But there are also shelters of exaltation, the ascendants of which are condemned by the prophetic word, saying: what happened, as now everyone is looking at vain temples (Psalm 23: 1)? For this temple was not the height of virtue, which has a solid foundation, but the arrogance of empty pride, slippery for one who asserts his stay at such a height. But the roof of truth stands unshakably, has unshakable virtue, built on a moderate way of thinking, it is impossible to fall from it; because the very crown of shelter is safe, the ascendant mountain, as in paradise, keeps naked and innocent. If someone does not take off such a robe after pacifying the battle with passions, and does not replace work on moral virtues with an effort to acquire the power of speech, does not even want to free the body from untimely labor, when the one who annoys the body with voluptuousness has already passed by; then he is subject to reproach as delaying, when he should no longer, the sale of a robe and the purchase of a knife. And this can be heard from the attendant, who says: Take away your robe, for the troublemaker will pass away (Prov. 27:13). For the zeal for asceticism in divine words exhausts the body no less than strictness in active life, and even more contributes to the labor of purity; because the thought does not have time to go back and engage in passions that are ready to disturb it, since the thought is constantly striving for the better. The work of a strict life, exhausting the body, perhaps still gives the passions time to move the idle thought to that which constitutes the proper substance of the passions. Speculation, holding the whole mind attracted to itself, does not give room, not to say passion, but even to human thought, which perhaps calls for a necessary need. But only passionate voluptuousness overcomes the pleasure of speculation, in which the pleasant is mixed with the useful, but also natural need. Knowing this, Paul also says: physical training is useful for a little while, but godliness is useful for everything (1 Tim. 4:8); thus he testifies to the benefit of the former over time, and attributes to the latter an everlasting and constant benefit; because bodily struggle ceases in the next century, and knowledge receives an increase in perfection, stretching from seeing the hoped-for blessings through a mirror in fortune-telling to seeing face to face (1 Cor. 13:12).

Chapter 5. Therefore, bodily exercise must be taken off as a robe, and the labors thereof as the price of what was sold in order to acquire the sword of piety, which will be useful in protecting and bringing to safety what we have. This sword also becomes a praise - praise, that is, not the destructive pride of arrogant arrogance, but a grateful feeling of God's help, as it was said to someone: your helper will protect, and your sword will be your praise: and your enemies will lie to you, and you will step on their neck (Deut. 33, 29). This is how a chasuble is sold, this is how a knife is bought; the robe is sold, serving to acquire something that did not exist before, and itself remaining in the ability to act, although, according to observation, it ceases to be effective. For the ability to act, although it does not carry out the work ahead of it, nevertheless, having strong strength, when it wants, usually acts unhindered, like that artist who shows the fullness of his knowledge on substances, and in the absence of them remains idle, while his knowledge is silent and not destroyed. Why is it that he who has taken off such a robe, and again, out of condescension towards the imperfect, is forced to use it for business, says: “I have taken off my robe as if I had put on nakedness” (Song. 5:3), if such a robe did not remain, without showing its effectiveness, however, maintaining the strength of the ability to act? Why does someone who sells a chasuble certainly buy a knife, both without destroying it first and acquiring the last one? And what kind of knife does he buy? The one about whom Christ says: He did not come to speak the world, but a sword (Matthew 10:13), calling the word of preaching a sword. For, just as a knife divides what has grown together and cuts a connected body into pieces, so the word of the sermon, brought into the house, in each of them united for evil by unbelief, cut off each other from each other, separating a son from his father, a daughter from his mother, a daughter-in-law from her mother-in-law, cutting the very nature, showed the purpose of the Lord’s command, namely, that for the great benefit and good of people He commanded the Apostles to take a knife.

Chapter 6. Therefore, Peter immediately answers, saying that they have two knives, about which the Lord said that they were enough for the feat ahead. These knives, as the Apostle says, are the reproof of the opposite and the consolation of believers. For in the epistle to Titus he entrusts them to the teachers, saying: let him be able to comfort in sound teaching and to reprove those who resist (Titus 1:9), which is what divides the word into two types; For one kind is the word of teaching to the faithful, and another is the word of truth to the enemies; and one is the denunciation of lies, and the other is the confirmation of the truth. And what the word calls a sword is obvious to everyone; since everyone remembers the often repeated saying of Scripture: the word of God is living and active, and sharper than any two-edged sword (Heb. 4:12). For here too the double action of the word is spoken of. But another may call clarity and truth two swords; for when they are combined in a word, they are enough to subdue those who oppose. That is why the high priest, in the word that he had on his tongue, had the mysteriously assigned: appearance and truth (Ex. 28:30), - appearance for the purpose of clarifying what is being said, and truth for the overthrow of lies. Therefore, Peter, having openly used a knife when he cut off the ear of the bishop’s servant, turns out to have done this together both mysteriously and significantly. For the Apostles, at the beginning of their preaching, also fulfilled what was prescribed by the law, when they brought to the Door, that is, to Rexham: “I am the door” (John 10:7), who claimed that they loved the rule of the law, and taking the awl of teaching, they tried to turn slave hearing into freedom of obedience (Deut. 15:17). When the Jews recognized themselves as unworthy of eternal life, and the need arose to turn to the pagans; Then the Apostles, with the word of the Spirit, completely cut off their hearing, as being unworthy of the word of freedom for disobedience. For to say: “It is wrong for you to speak the word of God first” (Acts 13:46) meant turning the slave’s ear into freedom; and then to add: because you are unworthy, you create for yourself the eternal, the belly, we turn into tongues - it meant completely cutting off their hearing.

Chapter 7. Paul says the same thing to the Jews: you who were justified by the law have fallen away from grace (Gal. 5:4). For to fall from grace also meant to be cut off from the word of freedom. This is why the Lord says: Go and teach all languages ​​(Matthew 28:19), after the ear of the Jews has been cut off, opening the ear of the Gentiles to obedience. The Old Testament Scripture also testifies to this long ago and from ancient times, clearly prophesying about both, namely, that the ear of the Jews will be cut off, and that it will be added to the pagans. For Ezekiel also says to the Jewish congregation: Your nostrils and your ears will be circumcised (Ezekiel 23:25); because they did not accept the fragrance of the world of Christ, like the one who says: into the stench of Your world we flow (Song. 1, 3), and after the cutting and taking away from them of the main instruments of feelings, they did not want, like sheep, to listen to the voice of the Shepherd. And Isaiah introduces the very church of the pagans, which says: apply my ear to hear, and the punishment of the Lord will open my ears (Isa. 50: 4-5). So the Lord gave an ear to the pagan church, and cut off the ear of the Jewish church. And this is enough said about those who sold the robe and took the knife. Let's see if we all, when we wear such a robe, wear it right? For about some it is written: “All clothes are collected with flattery, and the robe is given away with reconciliation” (Isa. 9:5), and about others: “They bind their garments with snakes, they hold the veils to the treasury” (Amos 2:8). Therefore, don’t we have those who, lying in wait for the simple-minded in heresies, have gathered their clothes by flattery, dress in the garments of moral virtues, but put on them, as if they were strangers, not in the truth, but more to maintain a good opinion of them, and are transformed by accepting looks meek and modest, which is how those who fall for this trick are caught in destruction?

Chapter 8. In the next century they will give away such vestments with reconciliation; because they will not receive rewards for their labors, but will suffer punishment and torment for deception from God, who takes vengeance on all those who are clothed in alien garments, as He says in the Prophet (Zeph. 1:8). For everything that is done not for the sake of the good itself, but for the sake of something else, not only remains without reward, but is also subject to responsibility, and especially when these machinations are set up by those who see it, serving as a disastrous bait for the simple-minded. How vanity makes the work of virtue useless and deprives the worker of eternal rewards, serving for itself as a low-value reward for great labors, fleeting praise for difficult feats, a quick-perishing honor that fades before it matures as it should; Thus, the image of piety, feignedly acceptable for deception, makes labor not only in vain, but also dangerous, condemned not only to deprivation of reward, but to prolonged and extremely painful punishment. So to some who exhausted themselves and endured such labor, the Apostle said: how much will you suffer, will you? even to the point and tuna (Gal. 3, 4), in the word: tuna, meaning deprivation of rewards, and in the words: even to the point and tuna - the lamentability of the expected torment. Those who hold the veils together, holding the vestments together with snakes, are doing, perhaps, some of the ministers of the Church, who hypocritically imitate those who officiate immaculately under the veil inside the sanctuary. For one thing is a veil (ϰαταπέτασμα), and another a covering (ϰαταπέτασμα), although the similarity of names hides the difference of things. The veil is hung wherever it is, for a while, as necessary, so as not to do something openly before the eyes of everyone that requires secrecy, and it is attached on both sides to a distortion with ligatures from right hand to the left, having nothing above it; and the cover descends on ligatures attached from above, just like the name itself, according to word production, shows the fall of the fabric from above, and perhaps we are signified by it when we accept labor in virtues for the sake of God, who sees in secret, hiding what is done from the eyes of men. , we reveal to the One who sees from above.

Chapter 9. And the Proposal has a cause for grief, depending on pleasing God, likewise the veil hangs from above. When we do good, we perform sacred acts under cover. But when, putting out an image of chastity or non-covetousness, we secretly do the opposite, and spreading the veil with snakes of sins, we imprint another image on ourselves, and cover ourselves with another image, giving an honest appearance to hidden shame with a feigned appearance, and deceiving the eyes of people in order to become famous for piety and virtue: then, under the veil of secrets, to our reproach that which, if revealed, will deserve condemnation. For thus virtue done in secret has praise from God, but virtue done openly is loudly proclaimed; Likewise, vice, while hidden, is threatened only by punishment and torment, but when exposed, final condemnation is ready. But although such corrupt undertakings are not obvious here, hiding behind a pious appearance, they will certainly be exposed there when their imaginary glory is taken away from them, but the truth will be revealed and shine by itself. For about them, perhaps, Isaiah speaks: the Lord will reveal their shame (τὸ σχῆμα) on that day (Is. 3:18). But those who practice goodness are not all like this, although some, in order to grasp the glory of man, pass the title of piety uncleanly. And because of deceivers, the thrifty should not be slandered. For those who have truly devoted themselves to virtue, and who have not lied to their vow by deeds, but who have also made the hidden things like the visible, in whom appearance serves as the interpretation of the thing itself, and who do not appear only to be what they claim to be, but what they say they are, are such in reality, or are trying to do better , not in the opinion of others, but in ourselves, to be such, with the help of one who tests everything, even the depths of the heart, and rewards everyone according to his own deeds, and not according to a preconceived notion about him. On the other hand, some of them also shy away from true goal, exalting themselves and thinking that they had acquired the adornment of virtue through their own efforts.

Chapter 10. For it is a rare and extremely difficult thing to bear the greatness of virtue without being exalted in thought, without being puffed up by success, remaining humble and, as someone says, unleavened; because what is unleavened does not puff up even near fire, but remains in a humble form, and he who thinks modestly about himself does not exalt himself, practicing virtue, being held back by reverence from the arrogance of arrogance. The legislator gives them advice to have the fear of God before their eyes, appointing it forever as a guardian of unreasonable exaltation and a holy mentor in chastity. For the command to make cassocks on the raised vestments from spinning blue (Num. 15:38), and for those looking on to have in this a constant reminder of the divine commandments, it seems to me, significantly makes this very thing clear; because just as robe is the beginning of a robe, so the fear of the Lord is the beginning of wisdom. Therefore, he must be sought at every peak of virtue (because the peaks are slippery, the weak-minded are seduced into arrogance) - so that, constantly wavering before the eyes of the soul, he restrains himself from arrogance with success and teaches the valiant that, although he himself sought for himself a robe, nevertheless God gave him wisdom for such searching, and it is fitting for the author of knowledge, and not the doer, to write down all the power. In this way, virtue will be more brilliant, being recognized as the work of God, and its acquisition for the acquirer will be brought into safety by the fear of God, as always protected by reverence for our God himself. To him be glory and power forever. Amen!

Conspiracy of religious leaders against Jesus

(Matt. 26:2-5; Mark 14:1-2; John 11:45-53)

1 The Feast of Unleavened Bread, called Easter, was approaching.2 The chief priests and teachers of the Law were looking for a way to deal with Jesus without causing indignation among the people.

Judas decides to betray Jesus

(Matthew 26:14-16; Mark 14:10-11)

3 Then Satan entered into Judas, who was called Iscariot, one of the twelve.4 Judas went and conspired with the chief priests and the commanders of the temple guard to betray Jesus to them.5 They were delighted and promised to pay him.6 Judas agreed and began to look for an opportunity when there would be no people with Jesus to betray Him.

Preparations of the disciples for Easter

(Matt. 26:17-19; Mark 14:12-16)

7 The Day of Unleavened Bread had arrived, when the Passover lamb was to be slaughtered,8 and Jesus sent Peter and John with a mission:

– Go and prepare Easter dinner for us.

9 – Where do you want us to cook it? - they asked.

10 He replied:

– When you enter the city, you will meet a man carrying a jug of water. Follow him into the house where he enters,11 and say to the owner of the house: “The teacher asks you: Where is the guest room in which I will eat the Passover dinner with My disciples?”12 He will show you a large room upstairs, in which everything is already prepared; cook dinner there.

13 They went and everything happened as Jesus told them, and they prepared the Passover dinner.

Jesus' last supper with his disciples

(Matt. 26:20-29; Mark 14:17-25; John 13:21-30; 1 Cor. 11:23-25)

14 When the time came, Jesus and His apostles gathered around the table.15 Jesus said to them:

– I really wanted to eat this Passover with you before My suffering.16 I tell you that I will no longer eat it until it is completed in the Kingdom of God.

17 Taking the cup and thanking God for it, He said:

– Take it and divide it among yourselves.18 I tell you that I will no longer drink from the fruit of the vine until the Kingdom of God comes.

19 Then, taking the bread and thanking God for it, He broke it and gave it to them with the words:

– This is My body, given for you. Do this in remembrance of Me.

20 He also took the cup after dinner and said:

– This cup is the new covenant, sealed by My blood, which is shed for you# 22:20 Wed. Ref. 24:8; Heb. 9:18-20.. 21 But the hand of the one who betrays Me is on the same table with Mine.22 With the Son of Man everything will happen as it was intended, but woe to the man who betrays Him.

23 Then the disciples began to ask each other which of them could do this.

Don't dominate, but serve

(Matt. 20:25-28; 19:28; Mark 10:42-45)

24 Then they began to argue which of them should be considered the greatest.25 Jesus then said to them:

– The kings of the pagans rule over them, the rulers of the people are called “benefactors”,26 but don't be like them. On the contrary, let the greatest among you be like the least, and the ruler like a servant.27 After all, who is more important: the one who reclines at the table, or the one who serves? Isn't he the one who reclines? I am among you as a servant.28 You were with Me in all My trials,29 and just as My Father gave Me royal power, so now I give it to you,30 so that you too may eat and drink at My table in My Kingdom, and you will sit on thrones to rule# 22:30 Or: “to judge.”twelve tribes of Israel.

Jesus Predicts Peter's Denial

(Matt. 26:33-35; Mark 14:29-31; John 13:37-38)

31 – Simon, Simon, Satan asked thatAllyou were scattered like wheat,32 but I prayed for you so that you would not lose faith. And you yourself, when you turn to Me, strengthen your brothers.

33 Peter answered:

– Lord, I am ready to go with You to prison and to death!

34 But Jesus said:

“I tell you, Peter, before the rooster crows today, you will deny three times that you know Me.”

35 Then Jesus asked them:

– When I sent you without a purse, without a bag, without sandals, did you need anything?

“Nothing,” they answered.

36 – Now, if you have a wallet, take it, take the bag, and if you don’t have a sword, then sell the cloak, but buy a sword# 22:36 Most likely, the meaning of the words spoken here is that His followers must prepare themselves for the upcoming spiritual struggle, for deprivation and persecution for the faith. A literal understanding would conflict with the words of Jesus (see Matt. 26:51-53; Luke 22:49-51; John 18:36; 2 Cor. 10:3-4).. 37 I tell you that what is written in Scripture must be fulfilled with Me: “He was numbered with the transgressors.”# 22:37 Isa. 53:12.. Everything that has been written about Me will soon be fulfilled.

38 The students said:

– Look, Lord, we have two swords.

- Enough about it, - Jesus answered.

Jesus praying on the Mount of Olives

(Matthew 26:36-46; Mark 14:32-42)

39 Jesus went to the Mount of Olives as usual, and His disciples went with Him.40 Arriving at the place, Jesus said:

– Pray that you will not give in to temptation.

41 He walked away from them about a stone's throw away, knelt down and began to pray:

42 – Father, if You want, carry this cup past Me, but let everything be not according to My will, but according to Yours.

43 Then an angel appeared to Him from heaven and strengthened Him.44 In agony, Jesus began to pray even more fervently, and His sweat became like drops of blood flowing down to the ground.45 When He rose from prayer and returned to the disciples, He found them sleeping, because they were exhausted by sadness.

46 – Why are you sleeping? - Jesus asked. – Get up and pray that you will not give in to temptation.

Jesus betrayed and arrested

(Matt. 26:47-56; Mark 14:43-50; John 18:3-11)

47 He was still speaking when a crowd approached, at the head of which was one called Judas, one of the twelve disciples. He approached Jesus to kiss Him.48 Jesus said:

– Judas, are you betraying the Son of Man with a kiss?

49 When those who were with Jesus saw what was happening, they asked:

– Lord, what if we hit with a sword?

50 And one of them struck the servant of the high priest and cut off his right ear.51 But Jesus said:

– Stop it, enough!

He touched the servant's ear and healed him.52 Then Jesus said to the chief priests, the commanders of the temple guard, and the elders who had come for Him:

– What am I, a robber# 22:52 Or: “rebel.”Why did you come with swords and staves?53 I was with you every day in the temple, and you did not seize Me. But now is your time, now is the power of darkness.

Peter's denial

(Matt. 26:67-75; Mark 14:66-72; John 18:15-18, 25-27)

54 They grabbed Him and took Him to the house of the high priest. Peter, keeping a distance, followed them.55 A fire was lit in the middle of the high priest's courtyard, and Peter, along with other people, sat down to warm himself with it.56 One of the maids, seeing Peter in the light of the fire, peered closely at him and said: