Matthew 26:47-50

Ver 47. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the Chief Priests and elders of the people. 48. Now he that betrayed him gave them a sign, saying, "Whomsoever I shall kiss, that same is he: hold him fast." 49. And forthwith he came to Jesus, and said, "Hail, Master;" and kissed him. 50. And Jesus said unto him, "Friend, wherefore art thou come?" Then came they, and laid hands on Jesus, and took him.

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

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

Origen: Some may say that a great multitude came, because of the great multitude of those who already believed, who, they feared, might rescue Him out of their hands; but I think there is another reason for this, and that is, that they who thought that He cast out daemons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him. Even now do many fight against Jesus with spiritual weapons, to wit, with divers and shifting dogmas concerning God.

It deserves enquiry why, when He was known by face to all who dwelt in Judaea, he should have given them a sign, as though they were unacquainted with His person. But a tradition to this effect has come down to us, that not only had He two different forms, one under which He appeared to men, the other into which He was transfigured before His disciples in the mount, but also that He appeared to each man in such degree as the beholder was worthy; in like manner as we read of the manna, that it had a flavour adapted to every variety of use, and as the word of God shews not alike to all. They required therefore a sign by reason of this His transfiguration.

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

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

Origen: If it be asked why Judas betrayed Jesus with a kiss, according to some it was because He desired to keep up the reverence due to his Master, and did not dare to make an open assault upon Him; according to others, it was out of fear that if he came as an avowed enemy, be might be the cause of His escape, which he believed Jesus had it in His power to effect.

But I think that all betrayers of truth love to assume the guise of truth, and to use the sign of a kiss. Like Judas also, all heretics call Jesus Rabbi, and receive from Him mild answer.

"And Jesus said unto him, Friend, wherefore art thou come?" He says, "Friend," upbraiding his hypocrisy; for in Scripture we never find this term of address used to any of the good, but as above, "Friend, how camest thou in hither?" [Matt 22:12] and, "Friend, I do thee no wrong." [Matt 20:13]

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

Remig.: Or, after "Friend, for what thou art come," that do, is understood. "Then came they, and laid their hands on Jesus, and held him."

"Then," that is, when He suffered them, for ofttimes they would have done it, but were not able.

Pseudo-Aug., Serm. de Symb. ad Catech. 6: Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you.