Matthew 26:55

Having commanded Peter to put up his sword, which was an instance of patience, and having (as another Evangelist writes [marg. note: Luke 22:51]) healed the ear that was cut off, which waS an instance of the greatest mercy, and of Divine power, it now follows, "In that hour said Jesus to the multitudes, (to the end that if they could not remember His past goodness, they might at least confess His present,) Are ye come out as against a thief with swords and staves for to take me?"

As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues.

It is folly then to seek with swords and staves Him who offers Himself to your hands, and with a traitor to hunt out, as though lurking under cover of night, one who is daily teaching in the temple.

They did not lay hands on Him in the temple because they feared the multitude, therefore also the Lord went forth that He might give them place and opportunity to take Him. This then teaches them, that if He had not suffered them of His own free choice, they would never have had strength to take Him. Then the Evangelist assigns the reason why the Lord was willing to be taken, adding, "All this was done that the Scriptures of the Prophets might be fulfilled."

16] and in another place, "He is led as a sheep to the sl aug hter;" and, "By the iniquities of my people was He led to death." [Isa 53:7-8]

For because all the Prophets had foretold Christ's Passion, he does not cite any particular place, but says generally that the prophecies of all the Prophets were being fulfilled.

The disciples who had remained when the Lord was apprehended, fled when He spoke these things to the multitudes, "Then all the disciples forsook him and fled;" for they then understood that He could not escape but rather gave Himself up voluntarily.

In this act is shewn the Apostles" frailty; in the first ardour of their faith they had promised to die with Him, but in their fear they forgot their promise and fled. The same we may see in those who undertake to do great things for the love of God, but fail to fulfil what they undertake; they ought not to despair, but to rise again with the Apostles, and recover themselves by penitence.

Mystically, As Peter, who by tears washed away the sin of his denial, figures the recovery of those who lapse in time of martyrdom; so the flight of the other disciples suggests the precaution of flight to such as feel themselves unfit to endure torments.

"They that had laid hold on Jesus led Him away to Caiaphas the High Priest." But He was first taken to Annas, father-in-law to Caiaphas, as John relates. And He was taken bound, there being with that multitude a tribune and cohort, as John also records. [John 18:12]

But Josephus writes [ed. note: "Josephus (Ant. xviii. 3 and 4,) twice mentions this Caiaphas as the successor of Simon the son of Camithes, but we do not find that he purchased the High Priesthood of Herod." Vallarsi.], that this Caiaphas had purchased the priesthood of a single year, notwithstanding that Moses, at God's command, had directed that High Priests should succeed hereditarily, and that in the Priests likewise succession by birth should be followed up. No wonder then that an unrighteous High Priest should judge unrighteously.

And the action suits his name; Caiaphas, i.e. "contriving," or, "politic," to execute his villainy; or "vomiting from his mouth," because of his audacity in uttering a lie, and bringing about the murder. They took Jesus thither, that they might do all advisedly; as it follows, "Where the Scribes and the Elders were assembled."

Where Caiaphas the High Priest is, there are assembled the Scribes, that is, the men of the letter [marg. note: literati], who preside over the letter that killeth; and Elders, not in truth, but in the obsolete ancientness of the letter. It follows, "Peter followed Him afar off," He would neither keep close to Him, nor altogether leave Him, but "followed afar off."

Great was the zeal of Peter, who fled not when He saw the others fly, but remained, and entered in. For though John also went in, yet he was known to the Chief Priest. He "followed afar off," because he was about to deny his Lord.

For had he kept close to his Lord's side, he could never have denied Him. This also shews that Peter should follow his Lord's Passion, that is, imitate it.

And also that the Church should follow, i.e. imitate, the Lord's Passion, but with great difference. For the Church suffers for itself, but Christ for the Church.

He went in, either out of the attachment of a disciple, or natural curiosity, seeking to know what sentence the High Priest would pass, whether death, or scourging.

Although Jesus was only a single individual, He was nevertheless more things than one, according to the different standpoint from which He might be regarded; nor was He seen in the same way by all who beheld Him. Now, that He was more things than one, according to the varying point of view, is clear from this statement, “I am the way, and the truth, and the life;” and from this, “I am the bread;” and this, “I am the door,” and innumerable others. And that when seen He did not appear in like fashion to all those who saw Him, but according to their several ability to receive Him, will be clear to those who notice why, at the time when He was about to be transfigured on the high mountain, He did not admit all His apostles (to this sight), but only Peter, and James, and John, because they alone were capable of beholding His glory on that occasion, and of observing the glorified appearance of …

With those also who, as it were from sleep, themselves leap forth upon a contest which is travailing long and likely to be protracted, and draw upon themselves the temptations as it were of a sea-fight, and the inundations of many waves, or rather are for the brethren kindling the coals of the sinners, with them also we must communicate, inasmuch as they come to this in the name of Christ, even though they take no heed unto His words, when He teaches us “to pray that we enter not into temptation;” and again in His prayer, He says to His Father, “and lead us not into temptation, but deliver us from evil.” And perhaps also they know not that the Master of the House and our Great Teacher often retired from those who would lay snares for Him, and that sometimes He walked not openly because of them; and even when the time of His passion drew on, He delivered not up Himself, but waited until t …

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. …

16. Next comes in a passage, which is given by Luke as follows: “When they which were about Him saw what would follow, they said unto Him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest,” as is noticed by all the four historians, “and cut off his ear,” which, as we are informed by Luke and John, was his “right ear.” More over, we gather also from John that the person who smote the servant was Peter, and that the name of the man whom he thus struck was Malchus. Next we take what Luke mentions, namely, “Jesus answered and said, Suffer ye thus far;” with which we must connect the words appended by Matthew, namely, “Put up thy sword into his place: for all they that take the sword shall perish with the sword. …

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 …

Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, “My Lord, if now I have found favor in Thy sight, pass not away from Thy servant.” ( Gen. xviii. 3 .) Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. …