Catena Aurea on Luke
Lecture 6
21. But, behold, the hand of him that betrays me is with me on the table.
22. And truly the Son of man goes, as it was determined: but woe to that man by whom he is betrayed.
23. And they began to inquire among themselves, which of them it was that should do this thing.
AugWhen our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrays me, &c.
TheophylAnd this He said not only to show that He knew all things, but also to declare to us His own especial goodness, in that He left nothing undone of those things which belonged to Him to do; (for He gives us an example, that even to the end we should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest.
ChrysYet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect.
BEDE; And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goes, &c.
ChrysBecause then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation. Christ adds, Woe to that man by whom he is betrayed.
BEDE; But woe also to that man, who coming unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members. Although the eleven Apostles knew that they were meditating nothing against their Lord, yet notwithstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning a sin of which they had no consciousness.
BASIL; For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.
Lecture 7
24. And there was also a strife among them, which of them should be accounted the greatest.
25. And he said to them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
26. But you shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that does serve.
27. For whether is greater, he that sits at meat, or he that serves? is not he that sits at meat? but I am among you as he that serves.
TheophylWhile they were inquiring among themselves who should betray the Lord, they would naturally go on to say to one another, “You are the traitor,” and so become impelled to say, “I am the best, I am the greatest.” Hence it is said, And there was also a strife among them which should be accounted the greatest.
Greek ExOr the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord’s place.
BEDE; As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blamable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.
AMBROSE; If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin.
BEDE; Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said to them, The kings of the Gentiles, &c.
ChrysHe mentions the Gentiles, to show thereby how faulty it was. For it is of the Gentiles to seek after precedence.
CYRIL; Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them, are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But you shall not be so.
BASIL; Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering to many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord’s example, who washed His disciples’ feet. Hence it follows, And he that is chief as he that does serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.
AMBROSE; But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world’s sake, for fear of his power, or regard to your own interest. In that case you seek to edify yourself, not to honor another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility.
BEDE; In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders. But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sits at meat, or he that serves? But I am among you, &c.
ChrysAs if He says, Think not that your disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.
TheophylHe shows Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.
BEDE; Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, all that He did in the flesh may be implied, but by serving He also signifies that He pours forth His blood for us.