“Arise, let us be going forward. Behold, he who betrays me is at hand.”

We do not know how long Jesus then waited there for His disciples to enjoy their rest, but inevitably the moment came when He looked up and saw the torches of a large crowd of men coming up the mountain towards them, moving with ominous precision, and turning to His disciples He woke them and cried, ‘Arise, let us move into action. Look the one who delivers me over (the Betrayer) is at hand.’

The verb for ‘going forward’ regularly indicates going forward into military action. Thus this is a call to be ready for what is about to happen. He knows that in contrast to Judas they are all with Him in heart, and He makes them a part with Him in these final moments. This is how God’s people must always face betrayal, by going forward to meet it, confident in God.

Jesus Is Betrayed And Refuses Any Suggestion Of Rescue, For This Is Why He Has Come. All His True Friends Desert Him (26:47-56b).

The traitor arrives with a great crowd of armed men, and Jesus makes clear that He is now ready to drink of the cup. He rejects any suggestion of rescue, and indeed points out that if He wished to be rescued He had the available means at hand. But it could not be, because the Scriptures must be fulfilled. The will of His Father must be done. He now had no doubt about His destiny.

The pattern of this next ‘Matthaean sandwich’ is – betrayal and desertion (Mat 26:47-56), trial before the Chief Priests and elders (Mat 26:57-68), denial by Peter (Mat 26:69-75). We commence with the betrayal and desertion.

Analysis.

a And while he yet spoke, lo, Judas, one of the twelve, came (Mat 26:47 a).

b And with him a great crowd with swords and staves, from the chief priest and elders of the people (Mat 26:47).

c Now he who betrayed him gave them a sign, saying, “Whoever I shall kiss, that is he. Take him. And immediately he came to Jesus, and said, “Hail, Rabbi,” and kissed him. And Jesus said to him, “Friend, do what you are come for.”

d Then they came and laid hands on Jesus, and took him. And behold, one of those who were with Jesus stretched out his hand, and drew his sword (50-51a).

e And he smote the servant of the high priest, and struck off his ear (Mat 26:51 b).

d Then Jesus says to him, “Put up again your sword into its place, for all they who take the sword will perish with the sword” (Mat 26:52).

c “Or do you think that I cannot beseech my Father, and he will even now send me more than twelve legions of angels? How then would the scriptures be fulfilled that thus it must be?” (Mat 26:53-54).

b In that hour Jesus said to the crowds, “Are you come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and you did not arrest me. But all this is come about, that the scriptures of the prophets might be fulfilled.” (55-56a).

a Then all the disciples left him, and fled (Mat 26:56 b).

Not that in ‘a’ Judas the Betrayer arrives, and in the parallel the remaining disciples flee. Foe has replaced friend. This is Satan’s hour. In ‘b’ the great crowd arrive with swords and staves, and in the parallel Jesus draws attention to the fact. In ‘c’ we have the hypocritical pretence at friendship, and in the parallel it is contrasted with the faithfulness and reliability of One Who would spring to Jesus aid at His request. In ‘d’ one of His followers draws his sword, and in the parallel Jesus forbids it. And centrally the ear of the High Priest’s servant is cut off, symbolic of the fact that even the High Priesthood is seen as having failed to hear.

Fuente: Commentary Series on the Bible by Peter Pett

Mat 26:46 . Observe the air of quick despatch about the words , , .

] is not a summons to take to flight , in consequence perhaps of a momentary return of the former shrinking from suffering (which would be inconsistent with the fact of the victory that had been achieved, and with the clear consciousness which He had that . . , . . . Mat 26:45 ), but: to go to meet the betrayer , with a view to the fulfilling of the of which He had just been speaking. , , Euthymius Zigabenus.

REMARK.

On the agony in the garden (see, in general, Ullmann, Sndlos. , Exo 7 , p. 127 ff.; Dettinger in the Tb. Zeitschr . 1837, 4, 1838, 1; Hofmann, Schriftbew . II. 1, p. 306 ff.; Keim, III. p. 306 ff.), the following points may be noted: (1) As to the nature of it, we must not regard it simply as bodily suffering (Thiess, Paulus), nor as consisting in sorrow on account of the disciples and the Jews (Jerome), nor as pain caused by seeing His hopes disappointed ( Wolfenbttel Fragments ), nor as grief at the thought of parting from His friends (Schuster in Eichhorn’s Bibl . IX. p. 1012 ff.); but, as the prayer Mat 26:39 ; Mat 26:42 proves, as consisting in fear and dread of the cruel suffering and death that were so near at hand , the prospect of which affected Christ whose sensibilities were purely human, and not of the nature of a philosophical abstraction, like the imperturbability of Socrates or the apathy of the Stoic (Celsus, in Origen , ii. 24, charges Him with cowardice) all the more powerfully in proportion to the greater purity, and depth, and genuineness of His feelings, and the increasing distinctness with which He foresaw the approach of the painful and, according to the counsel of the Father, inevitable issue. For having been victorious hitherto over every hostile power, because His hour had not yet come (Joh 7:30 ; Joh 8:20 ), He realized, now that it was come (Mat 26:45 ), the whole intensity of horror implied in being thus inevitably abandoned, in pursuance of God’s redemptive purpose, to the disposal of such powers, with the immediate prospect before Him of a most dreadful death, a death in which He was expected, and in which He Himself desired, to manifest His perfect obedience to the Father’s will. The momentary disturbing of the complete harmony of His will with that of God, which took place in Gethsemane, is to be ascribed to the human incidental to His state of humiliation (comp. 2Co 13:4 ; Heb 5:7 ), and should be regarded simply as a natural shrinking from suffering and death, a shrinking entirely free from sin (comp. Dorner, Jesu sndlose Vollkommenh . p. 6 f.). Neither was it in any way due to the conviction, unwarrantably ascribed to Him by Schenkel, that His death was not absolutely necessary for the redemption of the world. That touch of human weakness should not even be described as sin in embryo, sin not yet developed (Keim), because the absolute resignation to the Father’s will which immediately manifests itself anew precludes the idea of any taint of sin whatever. To suppose, however, that this agony must be regarded (Olshausen, Gess) as an actual abandonment by God. i.e. as a withdrawing of the presence of the higher powers from Jesus, is to contradict the testimony of Heb 5:7 , and to suppose what is inconsistent with the very idea of the Son of God (Strauss, II. p. 441); and to explain it on the ground of the vicarious character of the suffering (Olshausen, Ebrard, Steinmeyer, following Luther, Melanchthon, Calvin, Beza, and the dogmatic writers of the orthodox school), as though it were to be regarded as “a concrete bearing of the whole concentrated force of a world’s sin” (Ebrard), and of the wrath of God in all its fulness (comp. Thomasius, III. 1, p. 69 f.; Weber, v. Zorne Gottes , p. 266 ff.), is erroneously to take a materialistic and quantitative view of the of Jesus; whereas Scripture estimates His atoning death according to its qualitative value, that is to say, it regards the painful death to which the sinless Son of God subjected Himself in obedience to the Father’s will as constituting the efficient cause of the atonement, and that not because He required to undergo such an amount of suffering as might be equivalent in quantity and intensity to the whole sum of the punishment due to mankind, but because the vicarious on behalf of humanity consisted in the voluntary surrender of His own life. Comp. Mat 26:27 f., Mat 20:8 ; Joh 1:29 ; 1Jn 2:2 ; 1Jn 3:5 ; 1Ti 2:6 ; 2Co 5:21 ; Gal 3:13 . But it would be unwarrantable, on the other hand, to ascribe the dread which Jesus felt merely to the thought of death as a divine judgment , and the agonies of which He was supposed to be already enduring by anticipation (Kstlin in the Jahrb. f. D. Theol . III. p. 125). Those who adopt this view lay great stress upon the sinlessness of our Lord as tending to intensify this painful anticipation of death (Dettinger, comp. Ullmann, Neander). (2) John, notwithstanding the fact that he was both an eye and ear witness of the agony in Gethsemane, makes no mention of it whatever, although he records something analogous to it as having taken place somewhat earlier, Mat 12:27 . With the view of accounting for this silence, it is not enough to suppose that John had omitted this incident because it had been sufficiently recorded by the other evangelists, for a mere external reason such as this would accord neither with the spirit of his Gospel nor with the principle of selection according to which it was composed (in opposition to Lcke, Tholuck, Olshausen, Ebrard). We should rather seek the explanation of the matter in the greater freedom which characterizes the composition of this Gospel, and therefore in the peculiarities of style and form which are due to this work of John being an independent reproduction of our Lord’s life. After the prayer of Jesus, which he records in ch. 17, John felt that the agony could not well find a place in his Gospel, and that, after Mat 12:23 ff., there was no reason why it should be inserted any more than the cry of anguish on the cross. Comp. Ewald, Gesch. Chr. p. 557 f. In John, too, ch. 18, the transition from acting to suffering is somewhat abrupt (in opposition to Hofmann); but after the high-priestly prayer, the suffering appears as one series of victories culminating in the triumphant issue of Joh 18:30 ; in fact, when Jesus offered up that prayer, He did so as though He were already victorious (Joh 16:33 ). It is quite unfair to make use of John’s silence either for the purpose of throwing discredit upon the synoptic narrative (Goldhorn in Tzschirner’s Magaz. f. chr. Pred . 1, 2, p. 1 ff.; Schleiermacher, L. J. p. 422 f.), or as telling against John (Bretschneider, Probab . p. 33 ff.; Weisse, II. p. 268; Baur, Keim; likewise Theile in Winer’s Journ . II. p. 353 ff., comp. however, his Biogr. Jesu , p. 62), or with a view to impugn the historical character of both narratives (Strauss, Bruno Bauer). The accounts of the two earliest evangelists bear the impress of living reality to such an extent that their character is the very reverse of that which one expects to find in a legend (in opposition to Gfrrer, Heil. Sage , p. 337; Usteri in the Stud. u. Krit . 1829, p. 465); nor is there any reason why, even after the high-priestly prayer, such an agony as that in question should not find a place in the Gospel narrative; for who shall presume to say what changes of feeling, what elevation and depression of spirit, may not have taken place on the eve of such a catastrophe in a heart so noble, so susceptible, and so full of the healthiest sensibilities, and that not in consequence of any moral weakness, but owing to the struggle that had to be waged with the natural human will (comp. Gess, p. 175; Weizscker, p. 563)? Comp. John, remark after ch. 17. (3) The report of Jesus’ prayer should not be (unpsychologically) supposed to have been communicated by the Lord Himself to His disciples, but ought rather to be regarded as derived from the testimony of those who, before sleep had overpowered them, were still in a position to hear at least the first words of it.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

46 Rise, let us be going: behold, he is at hand that doth betray me.

Ver. 46. Rise, let us be going ] To meet that death which till he had prayed he greatly feared. So it was with Esther, Ezr 4:16 , and with David, Psa 116:3-4 . See the power of faithful prayer to disarm death, and to alter the countenance of greatest danger. Quoties me oratio, quem paene desperantem susceperat, reddidit exultantem, &c.? How oft hath prayer recruited me? (Bern. Serm. 33 in Cant.)

Behold, he is at hand ] Behold, for the miracle of the matter, yet now no miracle.

” Tuta frequensque via est per amici fallere nomen:

Tuta frequensque licet sit, via crimen habet. “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

going. To meet Judas; not to attempt flight.

Fuente: Companion Bible Notes, Appendices and Graphics

Mat 26:46. , he that betrayeth Me) Of whom I have already spoken: that betrayeth Me, He says, not you.

Fuente: Gnomon of the New Testament

1Sa 17:48, Luk 9:51, Luk 12:50, Luk 22:15, Joh 14:31, Act 21:13

Reciprocal: Psa 119:150 – draw nigh Mat 17:22 – betrayed Mar 14:41 – Sleep Mar 14:42 – General

Fuente: The Treasury of Scripture Knowledge

6:46

We do not know how much time passed between this and the preceding verse. It could not have been long, yet there was enough time for the disciples to get a short but undisturbed nap. Jesus saw Judas and the crowd with him approaching, and roused the disciples from their sleep.

Fuente: Combined Bible Commentary

Mat 26:46. Arise, i.e., rouse yourselves, not simply, stand up.

Let us be going. Both expressions imply haste, not necessarily terror. The conflict is over, the spirit of submission reigns; yet He is anxious that the trial of the moment of His betrayal should be over. His advancing to meet His betrayer may have been to rejoin and protect the eight disciples at the entrance of the garden.

Behold, etc. The band of Judas now appears.

Fuente: A Popular Commentary on the New Testament

Mat 26:46-49. Rise, let us be going Namely, to meet those who are coming to arrest me, and to go along with them whithersoever they shall lead us. Behold, he is at hand that doth betray me Though they had not come within sight, our Lord perfectly knew the precise moment of their approach, and gave his disciples notice of it. And while he yet spake, Judas came Judas found Christ in the most heavenly and excellent employment when he came to apprehend him. O how happy is it when our sufferings find us in Gods way, engaged in his service, and engaging his assistance by fervent supplication! Thus did our Lords sufferings meet him; may ours so meet us! And with him a great multitude The chief priests and elders being informed by Judas that the proper time of apprehending his Master was come, sent a band of soldiers along with him, and servants , (Joh 18:3,) carrying lanterns and torches to show them the way, because, though it was always full moon at the passover, the sky was dark by reason of the clouds, and the place whither they were going was shaded with trees. At the same time, a deputation of their number accompanied the band, to see that every one did his duty, (Luk 22:52,) for they were exceedingly anxious to get Jesus into their hands. He that betrayed him gave them a sign, &c. As the soldiers probably had never seen Jesus before, and it was now night, and there were twelve persons together, probably dressed much alike, Judas found it necessary to point him out to them by some such sign as he now gave: a sign, the design of which was less to be suspected by his other disciples, as it was a Jewish custom, after a long absence, or at departing from each other, to make use of the ceremony of a kiss. They used it likewise as a sign of affection to their equals, and as a mark of homage and reverence to their superiors. See Psa 2:12; Luk 7:45. It is very probable that our Lord, in great condescension, had used, agreeably to this custom, to permit his disciples thus to salute him when they returned, after having been any time absent. And forthwith he came to Jesus Here we see it was the portion of our blessed Redeemer to be betrayed into the hands of his mortal enemies by the treachery of a false and dissembling friend, whose sin was greatly aggravated by the eminence of his place and station, and by the peculiar honour done him and trust reposed in him. For he bare the bag; that is, he was, as it were, almoner and steward of Christs family, to take care for the necessary accommodations of Christ and his apostles; and yet this man, thus called, thus honoured, thus respectfully treated by Christ, for the lucre of a little money, perfidiously betrays him! O whither, says Burkitt, will not a bad heart and busy devil carry a man? Hail, Master, and kissed him Here was honey on the tongue, and poison in the heart. This treacherous kiss enhanced his crime beyond expression. O vilest of hypocrites, how durst thou approach so near thy Lord in the exercise of so much baseness and ingratitude! But none sin with so much impudence as hypocrites and apostates.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ver. 46. Rise, let us be going: behold, he hath come who will betray Me. He bids them rise, not in order to fly with Him, but to go forth to meet Judas. It is hence clear that Christ was heard in His last prayer; that, comforted of God by the angel, He had thrown off His sadness and sorrow, and went forth to meet Judas and the death of the cross with great and noble resolution. “For,” as Origen says, “He saw in the spirit Judas the traitor drawing nigh, though he was not yet seen by the disciples.” “He therefore in every way teaches His disciples,” says S. Chrysostom, “that this was not a matter of necessity or of weakness, but of a certain incomprehensible dispensation, for He foresaw that they were coming, and so far from flying, He went forth to meet them.”

Christ in thus going forth, as indeed in the whole of His Passion, left three points most worthy of notice. 1st His innocence in boldly going forth to meet His enemies. 2nd His majesty, forethought, and power, wherewith as God He orders and foretells the approach of His enemies, and so moderates their fury that they could do no more than He permitted and foreordained. 3rd The readiness with which He voluntarily met Judas, to show that it was not from weakness or unwillingness, but with the highest dignity, condescension, and generous love that He suffered and died for us. “Rise, let us be going,” to meet Judas; and, as S. Jerome says, “let us go of our own accord to death.”

Morally: Christ here teaches us to arouse ourselves, and go forth to meet our sufferings. It is the act of an heroic mind to weaken by its own resolution the force of any imminent evil, and by voluntarily embracing it to overcome and subdue it. Great evils are more easily overcome by a great mind than minor evils by a small one. As says the poet, “Yield not to trials; boldly go to meet them, as a lion shuts its eyes when rushing on its foes” (Plin. N.H. viii. 16). The cross therefore pursues those who fly from it, and flies those who seek for it As is said of honour.

Ver. 47. And while He yet spake, lo, Judas, one of the twelve came, &c. This is more fully set forth, John xviii 2. The truth of His prediction and foreordaining was thus made good. He so interwove Judas’ sin and His Passion, that the whole action appeared to be partly permitted and partly ordained by Him.

Lo, Judas, one of the twelve. Lo is an expression of wonder. An unheard-of portent, a stupendous crime, that one of the Apostles was not only a thief and robber, but the traitor, and the leader of those who killed Christ! “He went before them,” says S. Luke.

A great multitude: of Roman soldiers, high priests’ servants, &c.

Staves: tipped with iron, as spears, &c., or not so tipped, as clubs. Observe here the folly and madness of Judas and the Jews. He knew that He was a very great prophet, nay, the Son of God, who could not be overcome by force, as the Jews well knew, and yet, maddened with avarice and fury, they bring armed men to use violence towards Him, to seize and bind Him. Dost thou wish, 0 Judas, to bind God, to seize the Almighty, to fight, 0 petty men, against your Creator, and compel Him to give Himself into your hands? “It was avarice,” says S. Chrysostom, “which inspired him with this madness, avarice which makes all its slaves cruel and fierce; for if the covetous man neglect his own salvation, what will he care for another?

Ver. 48. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He: hold him fast. Lest He escape, as He did at other times. “And lead Him away carefully,” adds S. Mark. For Judas was afraid lest Christ should escape by changing His shape, and that He should thus lose the thirty pieces of silver, which were not as yet given, but only promised.

Gave them a sign. That the Roman soldiers might know him. For it was night. And perhaps, as some moderns suggest, from His likeness to S. James the Less, His kinsman.

I shall kiss. Origen mentions a tradition that Christ had two countenances, one natural, the other assumed at will, as at His transfiguration, and that Judas gave this sign for fear Christ should alter His appearance, so as not to be recognised. But this is a gratuitous assumption, and not to the point, for Judas was not present at the Transfiguration; and even had he been there, he might reasonably fear that Christ might render Himself invisible, as He knew He had done at other times. The true reason is as given above.

Ver. 49. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him. Judas knew from Christ’s words at the Last Supper that he and his treachery were known to Christ; but yet, in order to hide it from the other Apostles, he pretends to give Christ the usual mark of friendship and reverence. It was the ancient mode of salutation. The Apostles probably saluted Christ in this manner, when returning back to Him from some other place. The early Christians also used to salute each other in the same way (see Tert. de Orat., and 1Cor 16:20). But Judas most wickedly misused this token of friendship for the purpose of betrayal, being persuaded (says S. Chrysostom) that Christ in His gentleness would not reject his kiss, and that if He rejected it, the sign would yet have been given. S. Victor of Antioch says, “The unhappy man gave the kiss of peace to Him against whom he was laying deadly snares.” “Giving,” says pseudo-Jerome, “the sign of the kiss with the poison of deceit.” Moreover, though Christ felt deeply, and was much pained at His betrayal by Judas, yet He refused not his kiss, and gave him a loving kiss in return. 1. “That He might not seem to shrink from treachery” (S. Ambrose in Luke xxi. 45), but willingly to embrace it and even greater indignities, for our sake. 2. To soften and pierce the heart of Judas (S. Ambrose, ibid.); and 3. To teach us to love our enemies and those whom we know would rage against us (S. Hilary). For Christ hated not, but loved the traitor, and grieved more at his sin than at His own betrayal, and accordingly strove to lead him to repentance. Just as the spark of fire is elicited from the steel, so was Christ’s latent love elicited by His blows and sufferings. His love was pre-eminent through the whole of His Passion.

Ver. 50. And Jesus said unto Him, Friend, wherefore art thou come? If thou comest to betray Me, why givest thou Me this friendly kiss? But if thou comest as a friend, why bringest thou so many enemies against Me? “Thou kissest Me,” says S. Augustine, “and layest snares for Me. Thou pretendest to be a friend, though thou art a traitor.” Hence Luke adds that Christ said, “Judas, why betrayest thou the Son of Man with a kiss?” And such words, full of majesty and love, ought to have wounded his stony heart, unless he had hardened it like iron.

It was a wondrous instance of Christ’s gentleness and patience, that He tolerated Judas for three years, and deprived him not of his Apostolate, or disclosed to any one his sin. Teaching us to overcome our wrongs by love.

The Saints in this matter imitated Christ, S. Martin especially in his treatment of Brice, one of his clerks, who was constantly calumniating him. And when blamed for it, he said, “Christ bore with Judas the traitor, and should not I bear with Brice my calumniator?” By this gentleness he so won upon him, that he amended his ways, became a Saint, and succeeded S. Martin as Bishop, as S. Martin had foretold (Sulp. in Vit. S. Martin).

The passage, John xviii. 4, should here come in, in the regular course of the narrative. To harmonise S. John with the other Evangelists the order of the history is as follows:-Judas preceded the crowd by a few steps, so as not to seem to be one of them; and then, when he had kissed Christ, he drew back into the crowd again, and when Jesus boldly confronted the crowd, Judas was standing with them. Jesus thus boldly asked them, “Whom seek ye?” and on Jesus saying that He was Jesus of Nazareth whom they were seeking, they were thunderstruck, and fell to the ground; not on their faces, but backward, so as to make it clear that they were struck down by His power. He allowed them, however, to rise up again, and on their saying again that they were seeking Christ, He replied, “I told you that I am He; if, therefore, ye seek Me, let these go their way,” showing that He cared more for them than for Himself.

Observe (with S. Chrysostom and S. Cyril) that the eyes of the soldiers were miraculously blinded, so that they could not discern, and much less lay hold on Christ. (S. Augustine thinks otherwise.) They gather this from the reply, “We seek Jesus of Nazareth,” as though they knew not it was He. S. Chrysostom and others suppose that even Judas did not recognise Him. But he seems to have withdrawn rather from horror at his crime. For Christ cut him off from the Apostolic band, “Begone, 0 traitor; thou art not worthy of the companionship of Me and Mine,” and then struck him and the whole band to the earth. This was the first miracle which Christ wrought when He was seized, to manifest His Divine majesty and omnipotence, and that the Jews might learn that they would have come in vain against Him with the armed band, had not He given Himself gracefully and willingly into their hands. The Sodomites were struck with a like blindness (Gen 19:11). “Seest thou His surprising power, that though standing in their midst He struck them blind?” says S. Chrysostom and S. Cyril. “The divine power of Christ shone forth in that, though He presented Himself to those who sought Him, He was not recognised.” Symbolically S. Augustine in John xviii. The eternal day was so hid by human form, as to be sought for with lanterns and torches, in order to be slain by the darkness.

2. His second miracle was His striking them to the ground by the single word, “I am He.” “That word, ‘I am He,’ struck them down like a thunderbolt,” says S. Leo. “Where was their cruel conspiracy? where their glowing anger? where their array of weapons? The Lord saith, I am He, and at His voice the multitude of the ungodly falls prostrate. What will His Majesty do hereafter in judgment, when His humility, though about to be judged, had such power?”

Though “I am He” means only “He whom ye seek,” yet Rupertus explains it, “I am that I am” (Exod 3:14). And S. Jerome (Ep. cxl. ad Principium) thinks that Christ struck down these guards with the heavenly splendour of His countenance, for otherwise the Apostles would not have followed Him, nor would those who came to lay hold on Him have fallen to the earth.

Allegorically: This fall of Judas and his followers signified the comparable fall of the Jews, who would be obstinate in their unbelief, and well-nigh incapable of salvation. “Their fall is an image of all those who oppose Christ.” S. Cyr. Alex. in John 18. and S. Augustine in loc. “Where is now the band of soldiers, the terror and defence of weapons? A single word, without a weapon, struck down, smote, laid prostrate that crowd, fierce in hatred and terrible in arms. For God was veiled in flesh. What will He do when He comes in judgment, who wrought this when He came to be judged?

Tropologically: Here is represented the fall of the reprobate, for they fall on their back so that they cannot arise; but when the elect sin, they fall on their face, because they are soon touched by God, and rise up in penitence. “We fall on our face,” says S. Gregory (Hom. viii. in Ez.), “because we blush for our sins, which we remember to have committed.” And also (Mor. xiii. 10), “To fall on the face is for every one to acknowledge his own faults in this life, and to bewail them with penitence. But to fall on the back, where we cannot see, is to depart suddenly out of life, and to know not to what punishment we are brought.”

Again, “The righteous fall on their face, as looking on those things that are before; but sinners fall on their back, as seeking for those things which are behind and pass away, and are soon gone.” “For everything which passes away,” says S. Gregory (Mor. xxxiii. 23), “is behind, while everything which is coming and is permanent is before.”

3. The third miracle, as S. Chrysostom and S. Augustine remark, was that which He wrought by His all-powerful providence and the efficacy of His word. “Let these go their way,” that the Jews laid hands on none of the disciples. He offered Himself alone to death, as a good shepherd laying down His life for the sheep.

4. The fourth, the instantaneous healing of Malchus’ ear. But how great was their blindness and malice, who, after they had seen so many miracles, dared to lay hands on Him!

Then came they and laid hands on Jesus, and took Him. The order is here inverted, for before they could take Him Peter smote off Malchus’ ear, and it was only when Jesus had healed it that He gave Himself up to be taken and bound.

Ver. 51. And behold, one of them which were with Jesus stretched forth his hand, and struck the servant of the high priest. Peter, that is, who was more fervent and resolute than the others. S. Luke adds that he first asked permission from Christ, “Shall we smite with the sword?” but waited not for His answer, and in his zeal for Christ in His imminent danger drew his sword.

A question is raised, what was this sword ? merely a knife (culter), or a military sword (ensis), or an ordinary sword (gladius)? The Fathers are in favour of ensis. S. Hilary says that the sword was ordered to be sheathed, because He was about to destroy them with no human sword, but with the word of His mouth (Rev 1:16, Rev 19:15). S. Ambrose explains the two swords (Luk 22:38) mystically, as the Old and New Testaments, with which we are armed against the wiles of the devil.

But writers on all sides explain these two swords allegorically as the twofold power of the Church, temporal and spiritual (see Extrav. “Unam sanctam” De Majoritate et obedientia). And again by the sword is denoted excommunication, which cuts off a man from the Church.

Many think that Peter intended to kill Malchus, but that God guided the blow so that he merely cut off his ear.

Tropologically: S. Ambrose by this sword understands martyrdom. “There is,” saith he, “the sword of suffering, by which thou canst cast off the body, and purchase for thyself the crown of a martyr by putting off the slough of the body.” Cornelius urges many reasons why it should be a sword, and not merely a knife which S. Peter used, adding that the sword of Peter is still preserved, and exposed to the veneration of the faithful.

A servant of the high Priest, named Malchus (Joh 18:10). S. Peter seems to have attacked him, as being the most bold and forward in assailing Christ.

Cut off his ear. His right ear, say S. John and S. Luke, signifying, as Origen says, that the Jews in reading and hearing Scriptures had lost their right ear, the true understanding of heavenly things

S. Augustine (Contr. Faust. xxii. 70) remarks that Moses, after he had smitten the Egyptian, was made the head of the Synagogue. S. Peter, after mutilating Malchus, was made the head of the Church. Both of them went beyond bounds, not from hateful cruelty, but from blameless impetuosity. For Peter sinned through rashness, for it was without the knowledge, rather against the will of Christ that he drew his sword, his sole means of defending Christ against so many armed men, and in cutting off Malchus’ ear he provoked them the rather against Christ. But he showed his ardour and zeal for Christ, blameable as it was; and when this fault had been corrected at Pentecost, he obtained through Him to be the Pastor and Prince of the Church.

Christ by blaming and restraining S. Peter, and by healing Malchus’ ear, manifested most strikingly His power and clemency. Especially since it is a theological dogma (as Paulus de Palatio adds) that when the Lord heals, He heals perfectly. If Christ healed Malchus both in body and mind, what greater proof could there be of charity, what stronger evidence of an undisturbed mind? It is clear from Act 2:37 that many of these persecutors of Christ were converted. And what marvel if Malchus were, who had experienced so striking an evidence of Christ’s goodness and power? Christ thus acted that He might furnish no ground for the charge that He had opposed the public ministers of justice, and also to exhibit a pattern of forbearance and gentleness, as He did when He converted Saul into Paul. Mystically, the Gloss says that the wounding and healing of Malchus’ car is the restoration of hearing, when the old man is taken away, for slavery is the old estate, healing is liberty.

Ver. 52. Then Jesus saith to him, Put up again thy sword into his place. Christ here reproves Peter’s rashness in drawing his sword against His wish. Peter’s sin, then, was twofold: first in striking against Christ’s wish, and next, because this was an act not so much of defence as of revenge, which did not help to deliver Christ from the soldiers, but rather excited them the more against Him. But Peter, says S. Chrysostom, was hurried on by his eagerness to protect Christ, and did not think of this, but remembered rather His words, that Christ had ordered them to take two swords, inferring that it was for His defence. And accordingly he thought that in striking the servant he was acting according to the mind of Christ, “Let revenge cease, let patience be exhibited,” says the Interlinear Gloss.

For all they that take the sword (without proper authority). To strike, i.e., and wound others. To take the sword by public authority to punish the guilty, or in a just war, is lawful and honest.

Shall perish with the sword. Deserve thus to perish (Gen 9:6) (see Aug. Qust. V. and N. T., cap. civ.). Homicides, moreover, and gladiators very often die violent deaths in war or by casualties (see Act 28:4).

And Christ here insinuates that the Jews would perish by the swords of the Romans. S. Luke adds that Christ said, “Suffer ye thus far.” “Cease to draw your swords, ye have contended sufficiently,” just as we part two combatants. But Cajetan explains otherwise, “Suffer the Jews to rage against Me, while their hour lasts, and the power of darkness.” Hence Maldonatus and others infer that the other Apostles, when they saw S. Peter’s zeal, wished to fight for Him also, but were forbidden by Christ. For, says S. Ambrose (in Luke xxii.), He who wished to save all by His own wounds, wished not to be saved by the wounding of His persecutors. Whence the motto, “Health by wounds,” which is specially applicable to Christ, by whose stripes we are healed (1Pe 2:24).

Ver. 53. Thinkest thou that I cannot now pray to my Father, and He will give Me more than twelve legions of angels? A second reason for our Lord forbidding Peter to defend Him. I need not thy aid, since I have at My command all the armies of angels, one of whom slew the host of the Assyrians (2Ki 19:35). “If one angel,” says S. Chrysostom, “slew so many thousands of armed men, what would twelve legions of them do against one thousand?” He accommodated His discourse to their wish, for they were already half dead with fear. “For Christ Himself as God needed not their aid,” as Origen remarked; “they much rather needed His,” to whom thousands of thousands ministered (see Dan 7:10).

Christ is within bounds in speaking as He does. For angels are countless, exceeding the number of all men, past, present and future (see S. Dion. de Cel. Hier. S. Thom. part 1, qust. 2, art. 3).

Christ here teaches us in every danger to invoke our guardian angels, as most wise, powerful, and full of love for us, as knowing that God orders this to be so. Conf Psa 91:11, Psa 34:7; Gen 32:1, &c.

Ver. 54. But how then shall the Scriptures be fulfilled, that thus, it must be? And if Scripture foretells My sufferings, “Why do ye oppose it?” says S. Chrysostom. This, then, is the third reason why Christ prohibits His defence by arms. “Though He might have these legions, He was unwilling to have them, in order that the Scriptures might be fulfilled, that it was fitting He should thus suffer.” For we owe that reverence to the word of God, as not to oppose, but to assent to it and make it good. But thou wilt say, “The Jews then did no sin in killing Christ, because they merely fulfilled the Scriptures.” S. Athanasius (de Cruce) denies the inference. “For they did sin thus boldly against Christ, as fulfilling the words of prophecy, but merely of their own accord, so that the Prophet was not the cause of their acts, but their own free will. Or rather, they themselves caused the Prophets to predict such things of them.” The Jews then perpetrated this sacrilegious murder from their own wickedness and hatred of Christ, and the Prophets only foresaw and foretold it. They did not approve, or order the Jews to do it. But God ordered Christ to bear it all, and thus atone for the sins of men. ” Pleasing the suffering, though the deed displeased.” Hence S. Leo (Serm. 1. de Pass.) says, “We have nothing to thank you for, 0 ye Jews; we owe nought to thee, 0 Judas. For your wickedness promoted our salvation without your will, and that was wrought by you which the hand and counsel of God decreed to be done. That death thus sets us free, but is a charge against you. Ye only justly lose that which ye wished all to lose.” See on Act 2:23.4. The fourth reason is given by S. Joh 18:11. “The cup which My Father hath given Me, shall I not drink it? God ordained this cup of the Passion from all eternity, and now gives it Me to drink. Shall I not eagerly take it from His hand, and gladly drain it out?” Observe, He had before deprecated it as a very bitter cup of gall, but now, on knowing the Father’s will, He embraces it, as full of honeyed sweetness. For what is sweeter than for Him to obey God, to offer Himself as a holocaust to God, to make Himself a sacrifice to God for the salvation of men? “How sweetly,” says S. Bernard (Serm. ii. in Pent.), “didst Thou hold converse with men! How abundantly didst Thou bestow on them many and great blessings! How boldly didst Thou suffer such indignities and cruelties for men, so as to draw honey from the rock, and oil from the hardest stone!” (Deu 32:13). Which was hard set against Thy words, harder still at Thy wounds, most hard at the horrors of the Cross; for in all these sufferings He was as a lamb before His shearers, and opened not His mouth (Isa 53:7).

Ver. 55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves for to take Me? I sat daily with you teaching in the Temple, and ye laid no hold on Me. He had before reproved Peter and the Apostles when they drew their swords; He now reproves still more severely Judas and the Jews who wished to take Him; exhibiting in this way wonderful loftiness, freedom, and calmness of mind. For He said this when He was still free. It was just after He had healed Malchus’ ear. Shame on you, He would say, to come and seize Me by night, as a thief! I am no thief, but publicly taught the Jews in the Temple. Why did ye not seize Me then? I know why you seek to take Me, but I know also that ye were afraid to take Me in the Temple on account of the people. Deal with Me now as you please; I surrender Myself willingly; bind Me, scourge Me at your will, &c. This is your hour, and the power of darkness. And ye therefore fittingly come to seize Me by night, because I am the light of the world, and have openly taught the light of truth in the light of day. But ye as children of darkness shun the light and love darkness, and therefore do ye seize Me in the darkness. So say Bede and Theophylact, and S. Leo (Serm. viii. de Pass.), “The sons of darkness rushed against the true Light, and though using torches and lanterns, yet escaped not the darkness of unbelief, because they knew not the Author of light,” &c.

It is clear from S. Luke that it was after these words that the Jews laid hands on Jesus. The order of events (see ver. 50) is here transposed by S. Matthew, who wished to bring together at one time all that related to the seizure of Christ without regard to the order of time.

Lastly, how cruel and insulting was this seizure of Christ! First, as being seized as a malefactor, though most innocent, and in Himself, as God, boundless and uncreated sanctity. Secondly, in being seized by the vilest of men, and His greatest enemies. Thirdly, in being forsaken by the Apostles. Fourthly, because by these His bonds He wished to loose the most grievous and hard bonds of our sins (see Lam 4:20). Fifthly, because He wished in this way to animate Christians and martyrs especially to bear boldly their imprisonment and bonds, as S. Paul did, Eph 3:1, and S. Chrysostom in loc. The bonds of many martyrs were cruel, but those of Christ were more cruel still.

This crowd consisted of a thousand soldiers, and also of many attendants and servants of the high priest. See Joh 18:12.

Ver. 56. But all this was done that the Scriptures of the Prophets might be fulfilled. These are the words of the Evangelist, not of Christ. All these indignities were foreordained in the eternal counsel of God, who willed that Christ should take them all on Himself, and suffer for the salvation of man. And He willed also that the Prophets should foretell them.

Then all the disciples forsook Him, and fled. As He foretold (ver. 31), they fled because they saw no hope of assisting Him, and were afraid lest they themselves should be seized and evil entreated by the Jews. “They were more ready,” says Bede (in Mar 14:49), “to take safety in flight, than to suffer boldly with Christ.” For, as Origen says, “the Spirit was not yet given” (Joh 7:39). Was this flight of the Apostles allowable? Some say there was little blame in it, because they inwardly and in their minds clave to Christ, though in outward act they fled, as being no longer able to help Him. They were therefore wise in flying, to avoid the risk of either denying Christ or of suffering hardship. But when they had received at Pentecost the gift of the Holy Spirit, they boldly exposed themselves to every trial. This flight of theirs was defective, as arising from fear and failing in resolution, but not unlawful and wicked.

But others regard it as unlawful, as springing from distrust in Christ, and despairing of His aid, by which act they tacitly denied Christ. The first opinion I said (ver. 31) was the most probable. They sinned therefore venially, as struck down by sudden and excessive fear, and without His command or assent. For having experienced so often Christ’s aid in danger, they ought to have still trusted in it, especially after His recent displays of power. They ought to have sought for His aid, and to have prayed, Lord, help us! what wouldst Thou have us to do? And Christ no doubt would have told them. S. Mark here speaks of the young man who left his linen cloak and fled away naked. Who he was, and why he did so, we shall read in S. Mark.

Ver. 57. But they that had laid hold on Jesus led Him away to Caiaphas the High Priest, where the scribes and elders were assembled. S. John mentions that they led Him first to Annas, the father-in-law to Caiaphas. This was out of respect to Annas as the elder, or because he especially wished that Christ should be taken. Whence S. Cyril and F. Lucas think that the price of Judas’ betrayal was paid him there, or because the house of Annas was on the road (see on S. Joh 18:13). For it was in the house of Caiaphas that Christ was first examined, smitten, and denied by S. Peter, as is clear from S. Matthew, S. Mark, and S. Luke; and S. Joh 18:19 also insinuates the same when he says “that the High Priest questioned Jesus.” For when he says (ver. 24) that Annas sent Him bound to Caiaphas, it must be considered an analepsis. For John merely goes back to what he had omitted, for fear any one should conclude from his previous statement that Christ had been examined by Annas and not by Caiaphas. Some transpose ver. 24 and put it in after ver. 13, as S. Cyril does. So Origen, S. Augustine (de Cons. Evang. cap. vi.), Jansen, &c.

Were assembled. He says not “were called together,” for this had been done when Judas requested Caiaphas’ soldiers to take Christ. For it was then that Caiaphas summoned the Scribes and Elders to judge and condemn Him as soon as Judas brought Him before them. For they had conceived a deadly hatred against Christ, and thirsted for His death. “They sat watching all the night in Caiaphas’ house,” says S. Chrysostom.

Ver. 58. But Peter followed Him afar off. Peter alone gathered courage, and partly from curiosity, but more from love of Jesus, followed Him; but yet it was “afar off,” for fear he should be seized by the soldiers, both as a disciple of Jesus, and also as having cut off Malchus’ ear. His flight was a token of fear, his return a token of love overmastering his fear. “Peter,” says S. Ambrose in Luke xxii., “is deserving our highest admiration for not forsaking the Lord even when afraid; his fear was natural, his care for Him was from affection; his fear alien to his nature, his not flying natural; his following Him was from devotion, his denial from surprise.” In Peter, therefore, fear and love struggled together; in the first case love overcame fear, but soon afterwards under heavy temptation fear overcame love, when through fear of the attendants he denied Christ.

Unto the High Priest’s house. That is, Caiaphas.’ This is more fully stated Joh 18:15. The disciple there mentioned was S. John, according to S. Chrysostom, Theophylact, Euthymius. So Jerome (in Epit. Marc.), and Lyranus, who says that John was known to the High Priest from selling him fishes, or because one of his kindred was a servant of the High Priest, or because he had sold his inheritance to the High Priest (Niceph. i. 28). But it is more likely that it was not one of the Apostles, because they were not known to the High Priest. And, moreover, both Christ and his Apostles were hated by the High Priest, and would not have been admitted into his palace by the servants; more likely would have been taken prisoners. Most probably it was one of His secret disciples, according to the Syriac version.

And went in, and sat with the servants. Not into the house where Jesus was to be examined, but into the court. “He approached not the place where Jesus was,” says S. Jerome, “lest he should be suspected, but sat with the servants and warmed himself at the fire,” as the other Evangelists state. Peter erred from imprudence and rashness, for thrusting himself among the servants, and thus exposing himself to the risk of either joining with them in reviling Him, or else of suffering imprisonment and scourging. He therefore shortly afterwards denied Christ. “He that loveth danger shall perish therein” (Ecclus. iii. 26).

To see the end. Whether Christ would be condemned or not, or set Himself free from His peril. If condemned, Peter would have taken refuge in flight; if acquitted, he would have dutifully returned to Him.

Ver. 59. But the Chief Priests and all the Council sought false witness against Jesus, to put Him to death. Here comes in S. John’s narrative (xviii. 19).

The High Priest “asked Jesus of His disciples and of His doctrine,” as is there said, because, says Euthymius, “he wished to convict Him of introducing strange doctrines, and of stirring up sedition.” For it was the duty of the High Priest to inquire, into heresies and new sects. But Jesus firmly and prudently replied that He had taught openly, and that those who heard His teaching were there present, and though His enemies, could speak to it. Let him ask them what He had taught them. For there is no surer evidence of innocence and sound teaching than that which comes from unfriendly hearers. For had Christ stated His own doctrine, they might have urged that through fear of condemnation He had said one thing in the Council and another in public. “He replied not arrogantly,” says S. Chrysostom, “but as confident in the truth.” Whence He says, “Why askest thou Me?” Why dost thou insidiously and captiously ask Me, thou crafty High Priest, to catch something out of My mouth wherewith to accuse and condemn Me? Thou canst easily learn from the common opinion of the people what I taught them. If thou knowest it not, thou hast not done thy duty as High Priest. And if thou wishest to know it now, ask the bystanders, My enemies, who have often heard Me. Let them produce, if they can, a single untrue or unsound word of Mine. For I know they cannot do so in truth.

But when S. John says “that one of the officers which stood by struck Jesus with the palm of his hand,” S. Cyril thinks that he was struck with His teaching, and wished to remove this impression by striking Him.

He struck Him on the cheek, as vindicating the honour of the High Priest. Such a blow, inflicted with a mailed hand, was both severe and disgraceful, as appears from the “sacred countenance” which is religiously preserved at S. Peter’s, and exhibited to the people in Passion Week. “What more audacious act?” says & Chrysostom. “Let the Heaven be horrified, let the earth tremble at the patience of Christ and the insolence of His servants.” “Methinks,” says S. Cyril, “the whole universe would have shuddered had it known what it meant: for the Lord of Glory was smitten by the impious hand of a man.” It is a marvel that this hand was not at once shrivelled up, nay, that the earth had not swallowed the man up alive. But the gentleness and love of Christ prevented this, who called him and many of his fellows to repentance (Act 2:37). Just as Jeremiah foretold in sorrow, or rather in astonishment, “He will give His cheek to him that smiteth Him. He will be filled full of reproach” (Lam 3:30).

Now comes in S. Matthew’s narrative. Finding they could find nothing against Him from those who were there, “they sought false witnesses,” as despairing of finding true testimony, because Christ’s wisdom, truthfulness, and sanctity were fully known to all the people.

That they might deliver Him to death. This was the great end for which they sought for false witnesses as a necessary means, though the sole end of justice is to condemn only on true evidence, and to inflict on false witnesses a correspondent punishment. For they wished for their own credit not to appear men of violence, but impartial judges, and consequently to be proceeding judicially against Him, though they were at the same time both judges and accusers, against every rule of justice and equity. “They craftily devise,” says S. Chrysostom, “the outward form and appearance of justice, disguising their craft under the veil of a trial” (Vict. Ant. on Mark xiv.). Again, they wished Him to be condemned by Pilate, but they knew he would not condemn Him unless the crime were proved by witnesses to be deserving of death. The Chief Priests therefore seek false witnesses against Jesus, the Author of life and Saviour of the world, because, though they knew it not, God had decreed to give us, by His death, life both here and hereafter.

Ver. 60. But found none: yea, Though many false witnesses came, yet found they none. “The wicked men found no semblance of blame in him,” says Origen, “though they were many, astute, and ingenious, so pure and blameless was the life of Jesus.” For the evidence of these witnesses was either false or contradictory, or not to the point, so that He could not be proceeded against as worthy of death.

At last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to rebuild it in three days. Christ, indeed, had said this (Joh 2:19), in answer to their request for a sign that He was sent from God. But they were false witnesses, because, though they spake the truth in part, yet they perverted His words and meaning. For, first, He did not say “I am able to destroy,” but “destroy ye,” i.e., “if ye destroy it.” Next, S. Mark says they added the words “made without hands,” though S. John has nothing of the kind. Next, Christ said not, “I will build it again,” but “I will raise it up.” In like manner they distorted its meaning, for He spake of the temple of His Body, in which the fulness of the Godhead dwelt as in a temple, as S. John added. For when the Jews asked for a sign, Christ gave them the sign of His resurrection. Christ might have plainly said, “I will rise again from the dead.” But He chose rather to make use of the figure of the temple, because in the presence of cavillers He was obliged to speak covertly and symbolically, and also by speaking thus obscurely to furnish occasion for His Passion; for He knew that the Jews, from misunderstanding this obscure saying, would prosecute Him as guilty of death. S. Mark here adds, “But neither so did their testimony agree together.” For however boastful these words of Christ seemed to be, yet they injured no one, and a capital charge could not be founded on them.

Ver. 62. And the High-Priest arose and said, Answerest Thou nothing to those things which they witness against Thee? He arose, as being indignant that He was silent, and slighted this accusation as futile, and confuted it by His silence. Again, he rose up to show the heinousness and gravity of the crime brought against Christ, as though Christ, in speaking thus, had made light of the magnificence and holiness of the temple.

But Jesus held His peace. 1. Because the charge contained nothing worthy of death, and needed not an answer. 2. Because He knew that anything He might answer would be turned into a charge against Him. 3. Because He was fully preparing Himself for the death decreed for Him of the Father, and wished not to escape it by self-excuse. 4. The silence of Christ atoned for Adam’s excuses (Com. on Mark 14 apud S. Jer.). Christ was silent, in order by His silence to make satisfaction for Adam’s foolish talking.

Ver. 63. And the High Priest said to Him, I adjure Thee by the Living God that Thou tell us whether Thou be the Christ, the Son of God. I, the High Priest, am the Vicar of God on earth, and therefore by the authority of God committed to me, I call God to witness, and conjure Thee to answer. Caiaphas here touches the essence of the whole matter. Jesus said that He was the Christ, sent with supreme power for the salvation of men. The Chief Priests pertinaciously denied it. He therefore asks the question not for information, but in order to condemn Him. For if He said He were, they condemned Him to death as a blasphemer; but if He said He were not, he would have replied, Why then didst Thou pass Thyself off with the people as Christ the Son of God? and would consequently have condemned Him as a false Prophet, in having made Himself equal with God, as the Jews urged against Him (Joh 5:19). For the whole ground of their hatred against Him was that He, a man, as it seemed, of low birth, said He was Christ and Son of God, preached accordingly without their sanction, despised their foolish traditions, and publicly and sharply reproved their vices and crimes.

Ver. 64. Jesus saith unto him, thou hast said. Meaning thereby, I am. Christ candidly and clearly replied that He was Christ, both to show reverence to the Divine Name by which He was adjured, and to bestow due honour and obedience to the authority of the High Priest who adjured Him. Says S. Chrysostom, “to take away from them every excuse,” that they might not be able to excuse themselves with men, nor before God in the day of judgment, by saying, We asked Jesus judicially in the Council, but He was either silent or answered ambiguously, wherefore we were not obliged to accept and believe in Him as Christ!

Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power. After this time, i.e., in the day of judgment. Ye shall see Me then, who now seem to be only the Son of Man, to be truly the very Son of God, when I am seated at the right hand of God, and to be His equal in dignity, majesty, and glory. He alludes to Psa 110:1. I am He of whom David sang of old, “The Lord said unto my Lord,” &c. Christ, moreover, not only as God, but as man too, sitteth on the right hand of God, as explained in Col 3:1.

The Chief Priests will not strictly and exactly see this in the day of judgment, as being reprobates, and not to be blessed with the sight of God, but to be cursed with the sight of the devil. But indirectly and in effect they will see it. For they will see such great majesty, glory, and splendour, and such a train of angels attending Him, that they will not doubt that He is near to God, nay, God himself, and the Son of God. For they will then experience His omnipotence in glorifying the godly and condemning the ungodly, who here have condemned Him as weak and feeble.

And coming in the clouds of Heaven. Alluding to Dan 7:13. Behold here, and wonder at His greatness of mind, who though standing in the midst of His enemies, yet threatens them with His coming to judgment. As though He said, Ye now unjustly condemn Me as a false prophet and false Christ, but that day will come when I, who stand at your tribunal, shall be seated as judge. Ye condemn Me now to the death of the Cross; but I, in this very same place (for Christ will sit in the Valley of Jehoshaphat, which is nigh Jerusalem, Joe 3:2), will condemn you to the eternal torture of hell-fire, because ye committed on My person this awful sacrilege, because ye were the murderers of Christ and of God. And surely it will thus be

Ver. 65. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy. The garments of the Jews could easily be rent, for they were open at the neck, so as to be readily taken on and off. They could therefore easily take hold of both sides of the opening, and tear them down to the waist (but no farther), in token of grief and indignation. This was usual among the heathen, but especially among the Jews, in grief or when they heard blasphemy against God. (See 2Ki 19:1.)

But Caiaphas, being High Priest, tore his garments unlawfully; for “he shall not uncover his head, nor rend his clothes,” Lev. xxi 10: the reasons for which I have there given. But Caiaphas rent his garment to arouse their ill-will against Jesus, and to expose Him as a blasphemer to general execration. But by this very act he signified symbolically that the old law with its priesthood was rent away by the death of Christ, and that he also was deprived of his Priesthood by Him. So S. Leo (Serm. vi. de Pass.) says, “He did this to increase their anger at what they had heard. But not knowing the meaning of his mad act, he deprived himself of the honour of the Priesthood in forgetfulness of the precept, ‘He shall not take off his head-dress, nor rend his clothes.'” And Origen says, “He rent his garments, displaying his filthiness and the nakedness of his soul, and showing forth in mystery that the old Priesthood was to be rent away, and its school of Priests, and its training, which was according to the letter.” And Jerome, “He rent his garments to show that the Jews had lost the glory of the Priesthood, and that the seats of the High Priests were empty.” So, too, S. Chrysostom, Theophylact, Euthymius, Jansen, Barradius, and others.

He hath spoken blasphemy, in saying He was the Messiah and Son of God. The High Priest, for fear any one should be influenced by the words of Christ, anticipates it by fastening on Him the charge of blasphemy, to keep any one from speaking in His behalf, and to compel them all to condemn Him as a blasphemer.

What need we any further witness? Caiaphas here displays his wickedness, in not acting as a judge, but as a prosecutor and accuser of Christ. (See S. Chrysostom.)

What think ye? Here again he acts the part of a prosecutor and not of a judge, makes the very enemies of Christ His judges, and by his pontifical authority, and his sentence already decided on, drives them, as it were, to condemn Him as a malefactor. “The same persons,” says S. Chrysostom, “bring the charge, discuss it, and pass sentence.”

But they answered and said, He is guilty of death. Blasphemers were stoned (Lev 24:16), as S. Stephen was stoned. But they cried out that He was guilty, not of stoning, but of death. For they had already decided to crucify Him. Origen touchingly sets forth the indignity of this most iniquitous sentence. “How great an error was it to declare the Prince of Life Himself guilty of death, and not, on the testimony of so many who had risen, to look on Him as the Fount of Life, from whom life flowed forth on all living! For as the Father hath life in Himself, so hath He given to the Son to have life in Himself.” What greater indignity than that the Son of God, the source of all life to angels, men, and all living things, should be condemned by the whole Council as guilty of death for having, when asked and adjured by the High Priest, confessed that He was the Son of God?

He had restored sight to the blind, hearing to the deaf, life to the dead, and is therefore condemned to death by the envious priests. But they said in ignorance (but in another sense), that though Christ was in Himself most innocent and holy, yet He had taken on Himself to atone for our sins. And on that account He was guilty of death. For Christ took on Himself the sentence passed on Adam and his posterity, “In the day thou eatest thereof,” &c. (Gen 2:17). For He wished to atone for our death, that by His death He might restore us to the eternal life of grace and glory. And accordingly He took on Himself this most undeserved sentence with the greatest calmness, equanimity, and patience, and surrendered Himself to God the Father as a victim for our sins (see Isa. 53), to teach us to bear contentedly (after His example, and for love of Him) the unjust judgments, the reproaches and censures of men, in order to make the best return to Him we can; while in His service we are treated as guilty of death, just as He was, by the whole Council, judged and proclaimed guilty of death for our sakes.

Tropologically: a Christian who sins condemns our Redeemer a second time to death, kills Him (as it were), and crucifies Him (see Heb 6:6). Whence S. Bridget (Rev 1:37) tells us that the Blessed Virgin said to her, “I complain that my Son is crucified more cruelly by His enemies in the world now, than He was by the Jews. For the sins with which they spiritually crucify my Son are more abominable and grievous than the sins of those who crucified Him in the body.” Some suppose that this Council was held early the next day, and that everything here recorded by S. Matthew from ver. 59 is spoken by anticipation, and ought to come after the first verse of the next chapter (see S. Aug. de Cons. Evan. iii. 7, &c.). Others maintain, more correctly, that these events were recorded by S. Matthew in due order, and that they took place immediately after midnight. For there were two Councils held, one at night, the one here mentioned, the second next morning (Luk 22:66). For as all the Council were not present at night, Caiaphas summoned a general assembly in the morning, to which he convened them all. In this Christ was condemned unanimously as guilty of treason, not only against Divine law in calling Himself the Son of God, but against human law also, in asserting that He was a King, and was given up to Pilate to sentence Him to crucifixion. The great Council (the Sanhedrin) was held in the morning.

Ver. 67. Then they spat on His face. Great and brutal was the barbarity of the servants, as also of the Chief Priests and the Councillors who permitted it. But they considered they did rightly, in vindicating their law and the honour of God, since Christ had been already condemned to death as a blasphemer. Those who held Him, and the other bystanders as well, and some, too, of the Council (as S. Mark implies), spat upon Him.

On that Divine face, worthy of reverence and adoration from all creatures, on which the angels desire to look. This was an atrocious insult inflicted by the vilest men on Christ the Son of God, who here exhibited stupendous gentleness, humility, and patience, and fulfilled the prophecy of Isa 2:6, “I gave My back to the smiters, and My cheeks to them that pluck off the hair.” Whence Forerius says that the plucking of the beard was a great pain and insult, like spitting in the face. Whence S. Clement Alex (Pd. iii. 3) says “it is a monstrous thing to pluck off the hair, which is man’s natural beauty.”

Whence Euthymius says, “Shudder, ye heavens and earth, and all creation; for what face was it on which they inflicted such insults?” And so S. Chrysostom, and Titus Bostrensis after him, “They spat on that face which the waves of the sea feared, on seeing which on the Cross the sun hid his rays; they smote it, fully satisfying their anger, inflicting the most insulting wounds, thrusting their hands into His face, &c. But why did they beat Him when they were about to kill Him? What need was there for such insults? But their cruelty was manifest in all they did, like hunters who vent their rage on the prey they have at length found, counting it a pleasure and festive sport, and showing how eager they were for cruelty.”

S. Anselm (de Pass. Dom.) introduces the Blessed Virgin as thus saying, “After a little while my Son appeared covered with spittle as with leprosy;” and speaking of His scourging says, “My Son was so benumbed and disfigured, that He appeared as though struck with leprosy.”

They buffeted Him. A buffet (colaphus) is a blow struck with the fist on the neck or head; a blow (alapa) is given with the flat of the hand on the cheek, inflicting greater insult, but less pain than the blow (colaphus).

But others struck Him in the face with their hands. Some translate as a rod or a slipper. But here, by a misuse of words, it means “a blow.” Christ is therefore here accused as impious,-struck with the hand, as impudent; speaks as the Lord, is silent as innocent; is condemned as sacrilegious; is smitten with fists, “though He measures out the waters with the hollow of His hand” (Isa. 40). His countenance, the brightness of His Father’s glory, is disfigured with blows. His eyes are veiled who lays bare the secrets of the hearts and looks into all thoughts. He is insulted, beaten, and assailed with scoffs, and has His hair torn out.

Ver. 68. Prophesy unto us, thou Christ, Who is he that smote Thee? They jest at Him for saying He was a Prophet. If Thou art a Prophet, prophesy to us. They seem to have said this insultingly, after they had covered His face. If Thou art the Christ, Thou canst not be ignorant of what is hid from Thee. Tell us who smote Thee? They jested at Him as a pretended soothsayer. “The King of Prophets,” says Theophylact gravely, “is jested at as a false Prophet.” “They insultingly covered His face, so as to make mock of Him, and next that they might not be deterred from beating Him by His Divine countenance,” says Jansen. “For His majesty beamed forth in His countenance,” says S. Jerome.

Mystically: Christ when veiled signified that He hid His face from the Jews, who were deprived of faith and the knowledge of God. Just as Moses, a type of Christ, when he veiled his eyes on coming down from the Mount, signified the same thing (2Co 3:13). In his own words, “I will hide my face from them” (Deu 32:20).

Tropologically: it signifies that He atoned for Adam and Eve’s sin, for they sinned both with their eyes and their mouths, in looking at and then eating the forbidden fruit. Christ therefore, to expiate this sin, suffered His mouth and eyes to be covered. For, as S. Augustine says, “Christ suffered in all the members in which man has sinned, that He might expiate all.”

Christ, moreover, endured all these sufferings with steadfast patience. “As He,” says S. Chrysostom, “omitted no act of gentleness, so did they omit no act of insult or impiety, but sought to glut their rage both in word and deed.”

The Delphic Sibyl thus foretold-

“Then impious Israel

Will buffet Him, and from their sinful lips

Will pour their poisonous spittle,

And will give, for food the gall, and vinegar to drink,” &c,

And the Erythran Sibyl (Lact 4:18)-

“The innocent will give His back to blows,” &c.

The reason for these insults was-First, That Christ should thus expiate the infinite sins with which men (so far as they can) inflict the greatest injuries on God. For the sinner, so far as he can, spits upon God, buffets and beats Him, because he despises Him, and esteems Him less than the creature which he loves. So Origen, “He suffered all these indignities to save us who deserved them all.” “His reproaches took away our reproach,” Pseudo-Jerome on S. Mark. “It was not Christ that suffered, but we suffered in Him,” says S. Athanasius. Christ wished to endure all these dire sufferings in order to honour God the more, and to make the greater satisfaction for the wrong done Him. His Passion therefore honoured God more than Adam’s sin dishonoured Him. Add to this, that wicked men insult God, and invent fresh ways of insulting Him. Christ therefore willed to be insulted, and to expiate their newly-devised sins by His newly-devised insults.

Secondly, to set forth the highest pattern of patience and virtue. If any one, therefore, desires a specimen of the greatest humility, gentleness, obedience, patience, constancy, charity, let him look on Christ suffering and crucified, and imitate Him as far as he can. “According to the pattern I showed to thee in the Mount” of Calvary (Exod 25:40). “Wondrous is Thy Passion, 0 Lord Jesus,” says S. Bernard (Wednesday in Holy Week), “which hath driven away all our sufferings, makes propitiation for all our iniquities, and is never found ineffectual in all our diseases. For what is so deadly as not to be healed by Thy death? In this Passion, then, three things we must specially look at: the act, the mode, the cause; for in the act, patience; in the mode, humility; in the cause, charity,-is specially commended to us.”

Thirdly, to animate the martyr to endure every kind of torment, and the faithful to bear any injuries, by whomsoever imposed. “He endured them all with great courage, teaching us to bear injuries,” says Euthymius, deriving from Christ adamantine hardness; as Isaiah (Isa 50:7) says, “I have set my face as a flint, and I know that I shall not be confounded. He is near that justifieth me; who will contend with me?” For as iron is hardened the more it is struck with the hammers, and is so far from being broken by them that it breaks them itself; so let us, the more we are afflicted, exhibit the greater courage, and thus by our patience overcome the hatred of our adversaries (see Eze 3:9). Again, as iron breaks iron, so do the patient overcome the obstinate wickedness of the ungodly, of whom Zecharias says (Zec 7:12), “They made their hearts as adamant, lest they should hear the law.” “For nothing is so hard as not to be surpassed by something harder,” says S. Bernard. Moreover, S. Athanasius says (de Cruce), “Just as when a man strikes a stone with his hand, he does not break the stone, but hurts his hand; so they who strove against the Lord, as contending against incorruption, were corrupted, and as plotting against the Immortal, themselves perished.”

And so the Jews, for these insults offered to Christ, were rejected by God, and exposed to universal reprobation. “They received,” says Origen, “a lasting blow, and lost all their Prophets; whereas God exalted Jesus, who humbled Himself even unto death, and gave Him a name which is above every name.”

After Caiaphas had with the whole Council proclaimed Christ to be guilty of death, the servants of the High Priest and some of the Council insulted Him for three whole hours, while the others lay down to rest, to be ready to proceed with the case in the morning.

Indeed, He was subjected all the night through to cruel injuries, and bore them all with sweetness and fortitude.

S. Bernard (Serm. xliii. in Son 1:12), on the words, ‘My beloved is as a bundle of myrrh,’ wisely and piously observes, “He made up this bundle from the reproaches and insults of these attendants,” and adds, “This healthful posy is preserved for me; no one shall take it from me. It shall lie between my breasts. These I said meditated wisdom; in these I established the perfections of my righteousness, in these the fulness of wisdom, in these the riches of salvation, in these abundance of merits. From these there came to me one while the heathful draught of bitterness, at another the sweet ointment of consolation. They sustain me in adversity, those check me in prosperity; and amidst the joys and sorrows of this present life they afford me safe guidance on either side as I walk along the royal road, and ward off imminent dangers on both sides.”

Ver. 69. Now Peter sat without in the hall: and a damsel came unto Him, saying, And thou also was with Jesus of Galilee. S. Matthew here goes back to the history of S. Peter, whom he speaks of (ver. 58) as having followed Jesus into the hall; and he here brings together in one S. Peter’s three denials, though they took place at different times. He sat at the fire warming himself. S. John says he stood; but this with the Jews merely meant that he was present, not any particular attitude. He stood, it may be, at one time, and sat at another.

But if he stood without, how was it that he was within the house? He was within, as being in the outer court, but without with respect to the inner court. Whence S. Ambrose says (Luke xxii.), “Where was it that Peter denied Christ? In the prtorium of the Jews, in the company of the wicked.” And Bede, too, on Mark xiv., “How hurtful is converse with the wicked! Peter amongst the servants of the High Priest said he knew not the man, though among the disciples he had confessed Him to be God.”

A damsel. One of inferior degree, “a doorkeeper,” says S. John. Hence we see more clearly the weakness and fear of Peter, who was staggered by the question of a humble damsel, and denied Christ; though afterwards, when he had received the Spirit, feared not Caiaphas, or the whole Council, when he said, “We must obey God rather than men” (Act 5:29). Learn from this how weak is man when over-confident in himself and forsaken of God, and, on the other hand, how bold, if he distrusts himself and trusts in God. “Peter without the Spirit was overcome by the words of the damsel, but with the Spirit he yielded neither to rulers nor kings” (Com. on S. Mark, apud S. Jerome).

But how did this damsel recognise Peter before all the men who had seen him in the garden with Christ? Because, as the doorkeeper, she carefully noticed those who went in and out. And she observed that Peter was not one of the servants, but a stranger, and with an agitated look, and hence conjectured he was a follower of Jesus. For sagacious doorkeepers are quick in detecting, for it is difficult to conceal the feelings, and not to betray them by the look. Perhaps, also, she had seen Peter with the other Apostles, and had carefully n

Fuente: Cornelius Lapide Commentary

26:46 {12} Rise, let us be going: behold, he is at hand that doth betray me.

(12) Christ offers himself willingly to be taken, that in so obeying willingly he might make satisfaction for the wilful fall of man.

Fuente: Geneva Bible Notes