Matthew 26:24

The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known.

"With the twelve," it is said, for Judas was personally among them, though he had ceased to be so in merit.

Judas acts in every thing to remove all suspicion of his treachery.

And it is beautifully said, "When even was come," because it was in the evening that the Lamb was wont to be slain.

For this reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.

The Evangelist relates how as they sat at meat, Jesus declares Judas" treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances.

He shews that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.

Or, He spoke generally, to prove the nature of each of their hearts, and to evince the wickedness of Judas, who would not believe in One who knew his heart. I suppose that at first he supposed that the thing was hid from Him, deeming Him man, which was of unbelief; but when he saw that his heart was known, he embraced the concealment offered by this general way of speaking, which was shamelessness. This also shews the goodness of the disciples, that they believed Christ's words more than their own consciences, "for they began each to say, Lord, is it I?" For they knew by what Jesus had taught them that human nature is readily turned to evil, and is in continual struggle with "the rulers of the darkness of this world;" [Eph 6:12] whence they ask as in fear, for by reason of our weakness the future is an object of dread to us. When the Lord saw the disciples thus alarmed for themselves, He pointed out the traitor by the mark of the prophetic declaration, "He that hath eaten bread with me hath wantonly overthrown me." [Ps 41:9]

O wonderful endurance of the Lord, He had said before, "One of you shall betray me." The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their months, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience.

I rather think that Christ did this out of regard for him, and to bring him to a better mind.

What Matthew calls "paropsis," Mark calls "catinus." The "paropsis" is a square dish for meat, "catinus," an earthen vessel for containing fluids; this then might be a square earthen vessel.

Such is the wont of men of exceeding wickedness, to plot against those of whose bread and salt they have partaken, and especially those who have no enmity against them. But if we take it of the spiritual table, and the spiritual food, we shall see the more abundant and overflowing measure of this man's wickedness, who called to mind neither his Master's love in providing carnal goods, nor His teaching in things spiritual. Such are all in the Church who lay snares for their brethren whom they continually meet at the same table of Christ's Body.

Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord's long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power.

It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that "he goeth." He says plainly, "As it is written of him," for all that He suffered had been foretold by the Prophets.

This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God's providence, which used the sins of others to our profit.

2] pointing out another, to wit the Devil, as the author of His betrayal, Judas as the minister. But woe also to all betrayers of Christ! and such is every one who betrays a disciple of Christ.

Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, "Good were it for that man if he had never been born."

We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil.

And if it be contended that there is a life before this life, that will prove that not only not for Judas, but for none other is it good to have been born. Can it mean, that it were better for him not to have been born to the Devil, namely, for sin? Or does it mean that it had been good for him not to have been born to Christ at his calling, that he should now become apostate?

After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense.

His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only "Lord;" the actual traitor addresses Him as "Master," as though it were some excuse that he denied Him as Lord, and betrayed a Master only.

Or, out of sycophancy he calls Him Master, while be holds Him unworthy of the title.

Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. "He saith unto him, Thou hast said."

Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.

This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.

5. But if they say that Judas in perishing was the image of her Enthymesis, neither in this way will the image bear any analogy to that truth which [by hypothesis] corresponds to it. For the Enthymesis having been separated from the Æon, and itself afterwards receiving a shape from Christ, then being made a partaker of intelligence by the Saviour, and having formed all things which are outside of the Pleroma, after the image of those which are within the Pleroma, is said at last to have been received by them into the Pleroma, and, according to [the principle of] conjunction, to have been united to that Saviour who was formed out of all. But Judas having been once for all cast away, never returns into the number of the disciples; otherwise a different person would not have been chosen to fill his place. …

1. Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, “But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth”), entails a heavier punishment on those who incur it, the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His …

Now after I had passed by the wild beast, and had moved forward about thirty feet, lo! a virgin meets me, adorned as if she were proceeding from the bridal chamber, clothed entirely in white, and with white sandals, and veiled up to her forehead, and her head was covered by a hood. And she had white hair. I knew from my former visions that this was the Church, and I became more joyful. She saluted me, and said, “Hail, O man!” And I returned her salutation, and said, “Lady, hail!” And she answered, and said to me, “Has nothing crossed your path?” I say, “I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it.” “Well did you escape from it,” says she, “because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. …

Justitiam ergo et salutis harmoniam, quæ est veneranda firmaque, alii quidem, ut ostendimus, nimium intenderunt, blaspheme ac maledice cure quavis impietate suscipientes continentiam; cure pie liceret castitatem, qu secundum sanam regulam instituitur, eligere; gratias quidem agendo propter datam ipsis gratiam, non habendo antem odio creatumm, neque eos aspernando, qui juncti sunt matrimonio; est enim creatus mundus, cream est etiam castitas; ambo autem agant gratias in iis, in quibus sunt collocati, si modo ea quoque norunt, in quibus sunt collocati. …

10. I then returned to the argument used in my former letter, in which I laboured to show that it was not right either for us to reproach them with atrocities of which some of their party had been guilty, or for them to reproach us if any such deeds were found by them to have been done on our side. For I granted that no example could be produced from the New Testament of a righteous man putting any one to death; but I insisted that by the example of our Lord Himself, it could be proved that the wicked had been tolerated by the innocent. For His own betrayer, who had already received the price of His blood, He suffered to remain undistinguished from the innocent who were with Him, even up to that last kiss of peace. …

158. Matthew proceeds thus: “Now when the even was come, He sat down with the twelve disciples; and as they did eat, He said, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Lord, is it I?” and so on, down to where we read, “Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.” In what we have now presented for consideration here, the other three evangelists, who also record such matters, offer nothing calculated to raise any question of serious difficulty.

2. Let us commence here, accordingly, with the notice presented by Matthew, [which runs thus]: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to His disciples, and said, Take, eat; this is my body.” Both Mark and Luke also gave this section. It is true that Luke has made mention of the cup twice over: first before He gave the bread; and, secondly, after the bread has been given. But the fact is, that what is stated in that earlier connection has been introduced, according to this writer’s habit, by anticipation, while the words which he has inserted here in their proper order are left unrecorded in those previous verses, and the two passages when put together make up exactly what stands expressed by those other evangelists. …

“For he was numbered with us,” ( πρὥτος τοῦ πράγματος αὐθεντει absent from A.B.C ) says Peter. On this account it behooves to propose another; to be a witness in his place. And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, “The mouth of the wicked and the mouth of the deceitful are opened against me” ( Ps. cix. 1 .); but where it speaks only of his punishment; for this was most to their advantage. …