Matthew 26:49

non occ.: Having said above that the Lord offered Himself of His own accord to His pursuers, the Evangelist proceeds to relate how He was seized by them.

"One of the twelve," by association of name, not of desert. This shews the monstrous wickedness of the man who from the dignity of the Apostleship became the traitor. To shew that it was out of envy that they seized Him, it is added, "A great multitude sent by the Chief Priests and elders of the people."

Some may say that a great multitude came, because of the great multitude of those who already believed, who, they feared, might rescue Him out of their hands; but I think there is another reason for this, and that is, that they who thought that He cast out daemons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him. Even now do many fight against Jesus with spiritual weapons, to wit, with divers and shifting dogmas concerning God. It deserves enquiry why, when He was known by face to all who dwelt in Judaea, he should have given them a sign, as though they were unacquainted with His person. But a tradition to this effect has come down to us, that not only had He two different forms, one under which He appeared to men, the other into which He was transfigured before His disciples in the mount, but also that He appeared to each man in such degree as the beholder was worthy; in like manner as we read of the manna, that it had a flavour adapted to every variety of use, and as the word of God shews not alike to all. They required therefore a sign by reason of this His transfiguration.

Or, because whenever they had hitherto attempted to seize Him, He had escaped them they knew not how; as also He might then have done had He been so minded.

The Lord suffered the traitor's kiss, not to teach us to dissemble, but that He might not seem to shrink from His betrayal.

If it be asked why Judas betrayed Jesus with a kiss, according to some it was because He desired to keep up the reverence due to his Master, and did not dare to make an open assault upon Him; according to others, it was out of fear that if he came as an avowed enemy, be might be the cause of His escape, which he believed Jesus had it in His power to effect. But I think that all betrayers of truth love to assume the guise of truth, and to use the sign of a kiss. Like Judas also, all heretics call Jesus Rabbi, and receive from Him mild answer. "And Jesus said unto him, Friend, wherefore art thou come?" He says, "Friend," upbraiding his hypocrisy; for in Scripture we never find this term of address used to any of the good, but as above, "Friend, how camest thou in hither?" [Matt 22:12] and, "Friend, I do thee no wrong." [Matt 20:13]

non occ.: He says, "Wherefore art thou come?" as much as to say, Thy kiss is a snare for Me; I know wherefore thou art come; thou feignest thyself My friend, being indeed My betrayer.

Or, after "Friend, for what thou art come," that do, is understood. "Then came they, and laid their hands on Jesus, and held him." "Then," that is, when He suffered them, for ofttimes they would have done it, but were not able.

Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.

8. But although patience be a virtue of the mind, yet partly the mind exercises it in the mind itself, partly in the body. In itself it exercises patience, when, the body remaining unhurt and untouched, the mind is goaded by any adversities or filthinesses of things or words, to do or to say something that is not expedient or not becoming, and patiently bears all evils that it may not itself commit any evil in work or word. By this patience we bear, even while we be sound in body, that in the midst of the offenses of this world our blessedness is deferred: of which is said what I cited a little before, “If what we see not we hope for, we do by patience wait for it.” By this patience, holy David bore the revilings of a railer, and, when he might easily have avenged himself, not only did it not, but even refrained another who was vexed and moved for him; and more put forth his kingly power …

15. When we follow the versions presented by Matthew and Mark, we find that the history now proceeds thus: “And while He yet spake, lo, Judas, one of the twelve, came, and with him a great multitude, with swords and staves, from the chief priests and elders of the people. Now he that betrayed Him, gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him.” First of all, however, as we gather from Luke’s statement, He said to the traitor, “Judas, betrayest thou the Son of man with a kiss?” Next, as we learn from Matthew, He spoke thus: “Friend, wherefore art thou come?” Thereafter He added certain words which are found in John’s narrative, which runs in the following strain: “Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am He. …

10. “The man of My peace, in whom I trusted, which did eat of My bread, hath enlarged his heel against Me” ( ver. 9 ): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, “in whom I trusted”? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, “I have chosen you twelve, and one of you is a devil”? How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself?…“The man of My peace, in whom I trusted, which did eat of My bread.” How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, “Which did eat of My bread.” Again, when he came to betray Him, He granted him a kiss, that …

8. “Without iniquity I did run, and was guided; rise up to meet me, and see.” To God is said this. But why? If He meet not, is He unable to see? It is just as if thou wast walking in a road, and from afar by some one thou couldest not be recognised, thou wouldest call to him and wouldest say, Meet me, and see how I am walking; for when from afar thou espiest me, my steps thou art not able to see. So also unless God were to meet, would He not see how without iniquity he was guided, and how without sin he was running? This interpretation indeed we can also accept, namely, “Rise up to meet me,” as if “help me.” But that which he hath added, “and see,” must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, “Now I know that thou fearest God.” God saith, “Now I know:” whence, but because I …

20. But, if it does not weary you, let the point out as briefly as possible, specific references to prophecy in the Gospels, that those who are being instructed in the first elements of the faith may have these testimonies written on their hearts, lest any doubt concerning the things which they believe should at any time take them by surprise. We are told in the Gospel that Judas, one of Christ’s friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: “He who hath eaten My bread hath lifted up his heel against Me:” and in another place; “My friends and My neighbours drew near and set themselves against Me:” and again; “His words were made softer than oil and yet be they very darts.” What then is meant by his words were made soft? “Judas came to Jesus and said unto Him, Hail, Master, and kissed Him.” Thus through the soft blandishment of a kiss …

1. No man is happier than the Christian, for to him is promised the kingdom of heaven. No man struggles harder than he, for he goes daily in danger of his life. No man is stronger, for he overcomes the Devil. No man is weaker, for he is overcome by the flesh. Both pairs of statements can be proved by many examples. For instance, the robber believes upon the cross and immediately hears the assuring words: “verily I say unto thee, To-day shalt thou be with me in paradise:” while Judas falls from the pinnacle of the apostolate into the abyss of perdition. Neither the close intercourse of the banquet nor the dipping of the sop nor the Lord’s gracious kiss can save him from betraying as man Him whom he had known as the Son of God. …

20. Hate all heretics, but especially him who is rightly named after mania, who arose not long ago in the reign of Probus. For the delusion began full seventy years ago, and there are men still living who saw him with their very eyes. But hate him not for this, that he lived a short time ago; but because of his impious doctrines hate thou the worker of wickedness, the receptacle of all filth, who gathered up the mire of every heresy. For aspiring to become pre-eminent among wicked men, he took the doctrines of all, and having combined them into one heresy filled with blasphemies and all iniquity, he makes havoc of the Church, or rather of those outside the Church, roaming about like a lion and devouring. Heed not their fair speech, nor their supposed humility: for they are serpents, a generation of vipers . Judas too said Hail! Master , even while he was betraying Him. …

9. Let us then seek the testimonies to the Passion of Christ: for we are met together, not now to make a speculative exposition of the Scriptures, but rather to be certified of the things which we already believe. Now thou hast received from me first the testimonies concerning the coming of Jesus; and concerning His walking on the sea, for it is written, Thy way is in the sea . Also concerning divers cures thou hast on another occasion received testimony. Now therefore I begin from whence the Passion began. Judas was the traitor, and he came against Him, and stood, speaking words of peace, but plotting war. Concerning him, therefore, the Psalmist says, My friends and My neighbours drew near against Me, and stood . And again, Their words were softer than oil, yet be they spears . …