Lecture 6 — Judas’ betrayal

^26:47^ As he was still speaking, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the elders of the people. [n. 2248]

^26:48^ And he who betrayed him, gave them a sign, saying: whomever I will kiss, that is he, hold him fast. [n. 2251]

^26:49^ And coming to Jesus immediately, he said: hail, Rabbi. And he kissed him. [n. 2252]

^26:50^ And Jesus said to him: friend, for what have you come? Then they came up, and laid hands on Jesus, and held him. [n. 2253]

^26:51^ And behold one of those who were with Jesus, stretching out his hand, drew out his sword, and striking the servant of the high priest, cut off his ear. [n. 2256]

^26:52^ Then Jesus said to him: put your sword back into its place: for all who take the sword will perish with the sword. [n. 2257]

^26:53^ Do you think that I cannot ask my Father, and he will give me presently more than twelve legions of angels? [n. 2261]

^26:54^ How then will the Scriptures be fulfilled, that so it must be done? [n. 2264]

^26:55^ In that same hour Jesus said to the multitudes: you are come out as it were to a robber with swords and clubs to apprehend me. I sat with you daily, teaching in the temple, and you did not lay hands on me. [n. 2265]

^26:56^ Now all this was done, that the Scriptures of the prophets might be fulfilled. Then the disciples, all leaving him, fled. [n. 2266]

2247. Above, those things preparatory to the passion were set down, namely the institution of the sacrament and the prayer of Christ; and here he sets down the passion as regards those things inflicted by the Jews. And

first, he shows how he is seized;

second, how he is examined;

third, how he is condemned.

The second is at **and the chief priests **(Matt 26:59); the third, at **then the high priest **(Matt 26:65).

Concerning the first, he does three things:

first, he treats of the betrayal;

second, of the seizing;

third, how he was led after the seizing.

The second is at then they came up; the third, at but they holding Jesus.

Concerning the first, he does three things:

first, he describes the person of the betrayer;

second, the sign of betrayal;

third, the completion.

The second is at and he who betrayed him, gave them a sign; the third, at and immediately coming to Jesus.

He describes the betrayer by three things: first, by name; second, by dignity; third, by company.

2248. By name: as he was still speaking, behold Judas. **Speaking **namely these words, by which he gave them courage, behold Judas, which means ‘he who professes.’ There were two Judases, of whom one is bad and one good, to signify that some of those who would profess belief within the Church were going to be good, with the mouth, confession is made unto salvation (Rom 10:10); some were going to be bad, they profess that they know God: but in their works they deny him (Titus 1:16).

2249. Next, he is described by dignity: one of the twelve, because although he had been set up in such great dignity, yet he fell into so great an evil. In which an example is given, that no one should place confidence in his state. The Apostle: he who thinks himself to stand, let him take heed lest he fall (1 Cor 10:12); have not I chosen you twelve; and one of you is a devil? (John 6:71).

And why did he choose him, when he knew that he was going to be evil? One reason is to give an example to prelates, that they may not be desolated.

2250. Likewise, he is described by company: and with him a great multitude. As he had a cruel soul, so he had a cruel company, for every animal desires its like.

And this is described: great. This indicates that they were foolish, for the foolish are in a multitude; the number of fools is infinite (Eccl 1:15). And these men were quite foolish, because they were speaking out against wisdom.

Likewise they were armed: with swords and clubs. And why is this? Origen says that many believed in him, and so they were afraid that a crowd might steal him away from them. Also, since they said (Matt 12) that he cast demons out in Beelzebub, they came armed, so that no power might protect him.

Likewise, he is described by authority, for they had been sent from the chief priests and the elders of the people; for they had been given instructions by their authority, so that no one might speak against them, that what is said in the Psalm might be fulfilled: the kings of the earth stood up, and the princes met together, against the Lord and against his Christ (Ps 2:2).

2251. Next, he treats of the sign of betrayal: and he who betrayed him, gave them a sign, saying.

But here there is a question. Since he was known in Judea, why did they ask for a sign? There can be two reasons. One, because Judas had heard that Christ had been transfigured on the mount, and he thought that this was done by a magic art; so he wanted to prevent this by the sign of a kiss, before he could transfigure himself. Jerome posits this explanation. But Origen speaks this way, that just as the manna in the desert tasted to each man as he thought of it, so Christ appeared to each man in accord with his opinion of him; so it was necessary that he give a sign. He gave an amazing sign: whomever I will kiss, that is he, hold him fast. He made a sign of friendship into a sign of betrayal; better are the wounds of a friend, than the deceitful kisses of an enemy (Prov 27:6).

2252. And coming to Jesus immediately, he said: hail, Rabbi. And he kissed him. Here the completion of the betrayal is set down. And first, he gave a sign; second, he began to act. And he shows it first by word, when he says, hail, Rabbi; second, by deed, and he kissed him. A similar thing is found, that Joab held Amasa’s chin and killed him (2 Sam 20:9).

But why did he not come to him immediately, but saluted him first? One reason is owing to reverence for a teacher. Also, he saluted him first because he feared that he would transfigure himself before he could point him out.

2253. And Jesus said to him: friend, for what have you come? And this can be read directly either interrogatively, or remissively. If interrogatively, then it can be understood as said by way of rebuke, as though to say: you make a show of friendship with a kiss, and have you come to destroy me? In accord with this, who speak peace with their neighbor, but evils are in their hearts (Ps 27:3). And he said, friend. Whenever he calls someone a friend, he speaks by way of reproach. Hence it was said above, friend, how did you come in here not having on a wedding garment? (Matt 22:12). And in another place, friend, I do you no wrong (Matt 20:13). Not as though we had loved God, but because he has first loved us (1 John 4:10).

Or, it can be read remissively, and in this way it is not a reproachful saying, but permissive: friend, for what have you come? in accord with, that which you do, do quickly (John 13:27). And he calls him a friend insofar as he is from himself, for with them who hated peace I was peaceable (Ps 119:7). And although he knew that he was about to kiss him, yet he went to him.

2254. Then they came up, and laid hands on Jesus. Now he treats of the seizing. And

first, the severity of the seizing is set down;

second, a testimony;

third, the reproach of a disciple.

Concerning the first, he does three things:

first, he says how the emissaries seized him;

second, how a certain disciple wanted to prevent it;

third, how Christ reproached him.

2255. It says therefore, then they came up, and laid hands on Jesus. Your hands are full of blood (Isa 1:15). For he himself handed himself over; I have given my dear soul into the hand of her enemies (Jer 12:7).

2256. Then he sets down how one disciple attacked the attackers: and behold one of those who were with Jesus, stretching out his hand, drew out his sword. Who was this man? One should say that it was Peter. Hence as he wished to prevent Christ’s passion above (Matt 16:22), so also here. What was the occasion for this? It was what is said, where the Lord commanded that they buy swords (Luke 22:36), and thinking on this, they believed that swords were necessary; hence they had a knife for killing the lamb. This is why Peter had one.

Striking the servant of the high priest, cut off his ear. Do not think that he had time to decide that he would cut off the ear; rather he struck a blow, and while he wanted to strike him dead, it happened that he cut off the ear.

This man’s name was Malchus, which means ‘king.’ And it signifies the cutting off of the kingdom from the Jewish people, and yet it was made the servant of the high priest, i.e., of the Romans: Peter cut off this man’s ear. The ear signifies hearing, and there are two, namely the right, which signifies eternal life, and the left, which signifies temporal life. He cut off his ear, because he cut off spiritual teaching from the Jewish people. This was done indirectly, because the gentiles received the right ear, for Peter first preached to the gentiles, and in this way he cut off the right ear, by drawing the gentiles to faith.

2257. Then Jesus said to him: put your sword back into its place. Here the reproach is set down. And

first, he reproaches Peter;

second, the emissaries, in that same hour Jesus said to the multitudes.

And

first, he sets out a warning;

second, he gives a reason for the warning, for all who take the sword will perish with the sword.

2258. It says, then Jesus said to him: put your sword back into its place. He had come so that he might voluntarily suffer, so he did not wish to be defended. And by this he gave an example, that the martyrs suffering for Christ should not defend themselves.

2259. Then he gives a reason; and

first, from a punishment;

second, from Christ’s desire;

third, from an authority.

The second is at do you think that I cannot ask my Father, and he will give me presently more than twelve legions of angels? The third, at how then will the Scriptures be fulfilled?

2260. First, he calms him down by the fear of punishment, saying, all who take the sword will perish with the sword.

But Augustine raises a question, because not all who have carried a sword have perished by the sword, but sometimes they have perished by a fever. So it can be explained in three ways, according as there are three swords: the material sword, about which it says, the wicked have drawn out the sword (Ps 36:14). Also, the sword of divine judgment, about which it says, I will destroy them with the sword (Jer 19:7). Also, the sword of the divine Word; and the sword of the Spirit (which is the Word of God) (Eph 6:17). It can therefore be understood as about all these.

As about the material sword, because those who destroy by the sword will perish by the sword, i.e., their own, not another’s. Hence, let their sword enter into their own hearts (Ps 36:15). Likewise, it can be explained as about the sword of condemnation, about which it says that the Lord placed a sword turning every which way in front of paradise (Gen 3:24). For those who condemn others will be condemned by the divine judgment. Or, some men take up by their own authority what they do not have from another, and such men perish by the sword.

2261. Do you think that I cannot ask my Father. Here he gives a reason to calm Peter’s soul, giving him to understand that he was suffering voluntarily, and that he could have fled. And since he saw him supposing that he was helpless, he says, I cannot ask my Father? And he does not say, that I am not able to call, or induce, but ask: for he speaks the words of a man, since to pray belongs to a man. And he will give me presently more than twelve legions of angels? And this was said in conformity with the weakness of Peter’s soul. Peter considered himself such that he should defend him, and thought that he would need the help of men; so he wishes to say that if he could be defended by the help of men, much more could he be defended by the help of angels. But it was not necessary, because the angels are rather upheld by him.

2262. But why does he say, twelve legions of angels? One should say that among the Greeks a company is called a ‘phalanx,’ among the Romans a ‘legion,’ and it had six thousand men. Hence twelve legions are seventy-two thousands, and that is how many languages of men there are, as is had from Genesis (Gen 11). Hence he wishes to say: if all men were to rise up against me, the Lord could send a thousand angels against each language; is there any numbering of his soldiers? (Job 25:3) and, thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him (Dan 7:10).

Remigius speaks this way: all those who do God’s will can be called angels, i.e., messengers; go, swift angels, to a nation rent and torn in pieces (Isa 18:2). For all those who serve God are called angels; who make your angels spirits: and your ministers a burning fire (Ps 103:4). Therefore the legion can be understood as a legion of the Romans. Hence the Lord could have brought in and provoked legions of Romans to destroy the Jews, as was done later under Titus and Vespasian.

2263. And some have used this passage to destroy the opinion of those who said that the Lord could not have done anything but what he does; for if he could have called together legions which he did not call together, it follows that he can do many things which he does not do.

2264. How then will the Scriptures be fulfilled? Here a third reason is set down why he should not prevent it: for Scripture has spoken this way, and therefore it must happen this way. And he does not say which Scriptures, because all the prophets had said it either in a hidden way or manifestly. Hence, ought not Christ to have suffered these things, and so to enter into his glory? (Luke 24:26).

2265. In that same hour Jesus said to the multitudes. In this part he reproves the emissaries. And he does two things: first, he mentions the thing done; second, the irrationality of the thing done, when he says as it were to a robber with swords and clubs to apprehend me. He has gnashed with his teeth upon me (Job 16:10), because they had come out as though he were a robber; they themselves came much more like robbers. A robber hides so as not to be caught; but Christ presents himself openly. And robbers, if they wish to do harm, do no harm in public; but Christ offered himself. Hence he says, I sat daily with you, teaching in the temple, and you did not lay hands on me; therefore you have come like robbers. For in order to give them an opportunity, he left the city. I sat daily with you, teaching in the temple. A similar thing is found in John, in secret I have spoken nothing (John 18:20). And he says, teaching in the temple. This was always his custom, that he would teach in the temple. And you laid not hands on me. Hence it is clear that you have come like robbers.

2266. Next a testimony is set down: now all this was done, that the Scriptures of the prophets might be fulfilled. And he does not say which ones, because it is found as it were in all; they have pierced my hands and feet. They have numbered all my bones (Ps 21:17–18). And, the most abject of men, a man of sorrows (Isa 53:3). And he says, that the Scriptures of the prophets might be fulfilled. This that can be taken causatively, and it is not taken this way here; or consecutively, and this is how it is taken here. For it did not happen because the prophets had spoken, but rather they predicted it for this reason, that it was to happen. Hence the meaning is: so that it is fulfilled, i.e., by this deed was fulfilled what had been predicted by the prophets.

2267. Then the disciples, all leaving him, fled; so that what is said in the Psalm was fulfilled, my friends and my neighbours . . . stood afar off (Ps 37:12).

But why did they not leave him at the beginning? Jerome responds: because it is written that they sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come (John 7:30). Hence at the beginning they thought that he could free himself, and defend himself, but when they had seen that he was captured, and that he did not wish to defend himself, they fled and left him.