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of blood that has no price. Why do you take thirty pieces of silver, O Judas? Christ came freely to pour out this blood for the world, for which you make agreements and shameless transactions. For what is more shameless than this transaction?

4. Then the disciples came. Then; when? When these things happened, when the betrayal was advanced, when Judas destroyed himself, the disciples came to Him, saying, ‘Where do You want us to prepare for You to eat the Passover?’ Have you seen a disciple? Have you seen disciples? That one betrays the Master, these ones are concerned about the Passover; that one makes agreements, these ones prepared for service. Both he and they enjoyed the same wonders, the same teachings, the same authority; whence, then, the change? From free will; this is the cause of all things everywhere, both of good and of evil. Where do You want us to prepare for You to eat the Passover? It was evening then; since, therefore, the Master had no house, for this reason they say to him, ‘Where do You want us to prepare for You to eat the Passover?’ We have no designated lodging, we have no tent, nor a house. Let those who build splendid houses, and wide porticoes, and long enclosures, learn that Christ had nowhere to lay His head. Therefore they ask, ‘Where do You want us to prepare for You to eat the Passover?’ What Passover? Not this one of ours, but the Jewish one for the time being; for that one the disciples prepared, but this one of ours He Himself established; and not only did He establish it Himself, but He Himself also became the Passover. Where do You want us to prepare for You to eat the Passover? That Passover was a Jewish one, that one had its beginning in Egypt. For what reason, then, does Christ eat it? Because He fulfilled all things of the Law. For also when He was being baptized, He said, ‘For thus it is fitting for us to fulfill all righteousness.’ He came to redeem man from the curse of the law. For God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, and to bring the law itself to rest. Therefore, lest anyone say that He abolished it for this reason, because He was not able to fulfill it, as it was burdensome and oppressive and difficult to achieve, having first fulfilled all of it, He then abrogated it. For this reason He also kept the Passover; for the Passover was a command of the law. And for what reason did the law command to eat the Passover? The Jews were ungrateful to their 49.379 benefactor, and in the midst of the very benefactions they forgot the commandment of God. For when they went out of Egypt, seeing the sea parted and coming together again, and countless other wonders, they said, ‘Let us make for ourselves gods who will go before us.’ What are you saying? The wonders are still in your hands, and you have forgotten the benefactor? Since, therefore, they were so insensible and ungrateful, God bound up the memorials of His gifts in the institution of the feasts, and for this reason also commanded them to sacrifice the Passover, so that, if your son asks you, it says, ‘What is this Passover?’, you might say that ‘Our forefathers in Egypt once smeared the blood of the lamb on the doors, so that the destroyer, coming and seeing it, would not dare to rush in and inflict a plague.’ And so the feast was a perpetual reminder of salvation. Rather, they not only gained this, that it reminded them of the ancient benefactions, but also another greater thing, that it prefigured the things to come. For that lamb was a type of another, spiritual Lamb, and a sheep of a Sheep; and the one was shadow, the other truth. But since the Sun of righteousness has appeared, the shadow accordingly has ceased; for when the sun rises, the shadow is hidden. For this reason, at the same table, both Passovers take place, both that of the type, and that of the truth. For just as painters on the same panel both draw the outlines and sketch the shadow, and then apply to it the truth of the colors; so also Christ did: upon the same table He both sketched the typical Passover, and added the true one. Where do You want us to prepare for You

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αἵματος τιμὴν οὐκ ἔχοντος. Τί λαμβάνεις τριάκοντα ἀργύρια, ὦ Ἰούδα; ∆ωρεὰν ἦλθεν ὁ Χριστὸς ἐκχέαι τὸ αἷμα τοῦτο ὑπὲρ τῆς οἰκουμένης, ὑπὲρ οὗ σύμφωνα σὺ ποιεῖς καὶ συναλλάγματα ἀναιδῆ. Τί γὰρ ἀναιδέστερον τοῦ συναλλάγματος τούτου;

δʹ. Τότε προσῆλθον οἱ μαθηταί. Τότε· πότε; Ὅτε ταῦτα ἐγένετο, ὅτε ἡ προδοσία προεχώρησεν, ὅτε ἑαυτὸν ἀπώλεσεν ὁ Ἰούδας, Προσῆλθον αὐτῷ οἱ μαθηταὶ λέγοντες· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Εἶδες μαθητήν; εἶδες μαθητάς; Ἐκεῖνος προδίδωσι τὸν ∆εσπότην, οὗτοι περὶ τὸ Πάσχα μεριμνῶσιν· ἐκεῖνος σύμφωνα ποιεῖ, οὗτοι πρὸς ὑπηρεσίαν παρεσκεύαζον. Τῶν αὐτῶν ἀπέλαυσαν κἀκεῖνος καὶ οὗτοι θαυμάτων, τῶν αὐτῶν διδαγμάτων, τῆς αὐτῆς ἐξουσίας· πόθεν οὖν ἡ μεταβολή; Ἀπὸ τῆς προαιρέσεως· αὕτη πάντων αἰτία πανταχοῦ καὶ τῶν ἀγαθῶν καὶ τῶν κακῶν. Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ἡ ἑσπέρα αὕτη ἦν τότε· ἐπεὶ οὖν οἰκίαν οὐκ εἶχεν ὁ ∆εσπότης, διὰ τοῦτο αὐτῷ λέγουσι· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Οὐκ ἔχομεν καταγώγιον ὡρισμένον, οὐκ ἔχομεν σκηνὴν, οὐδὲ οἰκίαν. Μανθανέτωσαν οἱ τὰς λαμπρὰς οἰκοδομοῦντες οἰκίας, καὶ τὰς εὐρείας στοὰς, καὶ τοὺς μακροὺς περιβόλους, ὅτι οὐκ εἶχεν ὁ Χριστὸς ποῦ τὴν κεφαλὴν κατακλῖναι. ∆ιὸ ἐρωτῶσιν οὗτοι· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ποῖον Πάσχα; Οὐχὶ τοῦτο τὸ ἡμέτερον, ἀλλὰ τὸ Ἰουδαϊκὸν τέως· ἐκεῖνο μὲν γὰρ οἱ μαθηταὶ παρεσκεύασαν, τοῦτο δὲ τὸ ἡμέτερον αὐτὸς κατεσκεύασεν· οὐ μόνον δὲ αὐτὸς αὐτὸ κατεσκεύασεν, ἀλλὰ καὶ αὐτὸς Πάσχα ἐγένετο. Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ἐκεῖνο Ἰουδαϊκὸν ἦν τὸ Πάσχα, ἐκεῖνο ἐν Αἰγύπτῳ τὴν ἀρχὴν ἔλαβε. Τίνος οὖν ἕνεκεν τρώγει αὐτὸ ὁ Χριστός; Ὅτι πάντα τὰ νομικὰ ἐπλήρωσε. Καὶ γὰρ ὅτε ἐβαπτίζετο, ἔλεγεν· Οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. Ἦλθον ἐκ τῆς τοῦ νόμου κατάρας ἐξαγοράσαι τὸν ἄνθρωπον. Ὁ γὰρ Θεὸς τὸν ἑαυτοῦ Υἱὸν ἔπεμψε γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, καὶ αὐτὸν ἀναπαύσῃ τὸν νόμον. Ἵνα οὖν μή τις λέγῃ, ὅτι διὰ τοῦτο αὐτὸν κατήργησεν, ἐπειδὴ πληρῶσαι αὐτὸν οὐκ ἠδύνατο, ὡς φορτικὸν καὶ ἐπαχθῆ καὶ δυσκατόρθωτον ὄντα, πρῶτον αὐτοῦ πληρώσας ἅπαντα, τότε κατέλυσε. ∆ιὰ τοῦτο καὶ τὸ Πάσχα ἐποίησε· νόμου γὰρ ἦν ἐπίταγμα τὸ Πάσχα. Καὶ τίνος ἕνεκεν ὁ νόμος ἐπέταξε τὸ Πάσχα ἐσθίειν; Ἀγνώμονες ἦσαν περὶ τὸν 49.379 εὐεργέτην οἱ Ἰουδαῖοι, καὶ παρ' αὐτὰς τὰς εὐεργεσίας ἐπελανθάνοντο τοῦ προστάγματος τοῦ Θεοῦ. Καὶ γὰρ ὅτε ἐξῆλθον ἐξ Αἰγύπτου, ἰδόντες θάλασσαν σχιζομένην καὶ συνιοῦσαν πάλιν, καὶ ἄλλα μυρία θαύματα, ἔλεγον· Ποιήσωμεν ἑαυτοῖς θεοὺς, οἳ προπορεύσονται ἡμῶν. Τί λέγεις; τὰ θαύματα ἐν χερσὶν ἔτι, καὶ ἐπελάθου τοῦ εὐεργέτου; Ἐπεὶ οὖν οὕτως ἦσαν ἀναίσθητοι καὶ ἀγνώμονες, τῇ ὑποθέσει τῶν ἑορτῶν ἐγκατέδησε τῶν δωρεῶν τὰ ὑπομνήματα ὁ Θεὸς, καὶ διὰ τοῦτο καὶ τὸ Πάσχα θύειν ἐκέλευσεν, Ἵνα, ἐάν σε ἐρωτήσῃ, φησὶν, ὁ υἱός σου, Τί ἐστι τὸ Πάσχα τοῦτο; εἴπῃς, ὅτι Τοῦ προβάτου τὸ αἷμα ἐπέχρισαν ταῖς θύραις ποτὲ ἡμῶν οἱ πρόγονοι ἐν Αἰγύπτῳ, ἵνα μὴ ὁ ὀλοθρεύων ἐλθὼν καὶ ἰδὼν τολμήσῃ εἰσπηδῆσαι, καὶ ἐπαγάγῃ πληγήν. Καὶ ἦν ἡ ἑορτὴ λοιπὸν ὑπόμνησις σωτηρίας διηνεκής. Μᾶλλον δὲ οὐ τοῦτο μόνον ἐκέρδαινον, ὅτι τῶν παλαιῶν αὐτοὺς ἀνεμίμνησκεν εὐεργετημάτων, ἀλλὰ καὶ ἕτερον μεῖζον, ὅτι τὰ μέλλοντα προδιετύπου. Καὶ γὰρ τύπος ἦν ἐκεῖνος ὁ ἀμνὸς ἑτέρου ἀμνοῦ πνευματικοῦ, καὶ πρόβατον προβάτου· καὶ τὸ μὲν ἦν σκιὰ, τὸ δὲ ἀλήθεια. Ἐπειδὴ δὲ ἐπέφανεν ὁ τῆς δικαιοσύνης ἥλιος, ἡ σκιὰ λοιπὸν ἐπαύσατο· ἡλίου γὰρ ἀνίσχοντος, κρύπτεται ἡ σκιά. ∆ιὰ τοῦτο γὰρ ἐν αὐτῇ τῇ τραπέζῃ ἑκάτερον γίνεται Πάσχα, καὶ τὸ τοῦ τύπου, καὶ τὸ τῆς ἀληθείας. Καθάπερ γὰρ οἱ ζωγράφοι ἐν αὐτῷ τῷ πίνακι καὶ τὰς γραμμὰς περιάγουσι καὶ τὴν σκιὰν γράφουσι, καὶ τότε τὴν ἀλήθειαν τῶν χρωμάτων αὐτῷ ἐπιτιθέασιν· οὕτω καὶ ὁ Χριστὸς ἐποίησεν· ἐπ' αὐτῆς τῆς τραπέζης καὶ τὸ τυπικὸν Πάσχα ὑπέγραψε, καὶ τὸ ἀληθινὸν προσέθηκε· Ποῦ θέλεις ἑτοιμάσωμέν σοι