Church Fathers Commentary Matthew 26:47-50

"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 priest and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that is he: take him. And straightway he came to Jesus, and said, Hail, Rabbi; and kissed him. And Jesus said unto him, Friend, [do] that for which thou art come. Then they came and laid hands on Jesus, and took him." — Matthew 26:47-50 (ASV)

Glossa Ordinaria: Having stated above that the Lord offered Himself willingly to His pursuers, the Evangelist now relates how He was seized by them.¹

Remigius of Auxerre: "One of the twelve," by association of name, not of merit. This shows the monstrous wickedness of the man who fell from the dignity of the apostleship to become the traitor. To show that they seized Him out of envy, it is added, "A great multitude sent by the Chief Priests and elders of the people."

Origen of Alexandria: Some may say that a great multitude came because they feared the large number of believers might rescue Him from their hands. I think, however, there is another reason: those who thought He cast out demons through Beelzebub supposed He might use some magic to escape their grasp. Even now, many fight against Jesus with spiritual weapons—namely, with various and shifting doctrines concerning God.

It is worth asking why, when He was known by sight to all who lived in Judea, Judas gave them a sign as if they were unacquainted with His person. A tradition has come down to us that He not only had two different forms—one in which He appeared to people, and another into which He was transfigured before His disciples on the mountain—but also that He appeared to each person to the degree that the beholder was worthy. This is similar to how we read that the manna had a flavor adapted to every taste, and how the word of God does not appear the same to everyone. Therefore, they required a sign because of this transfiguration.

St. John Chrysostom: Or, it was because whenever they had tried to seize Him until now, He had escaped them in ways they could not understand. He could have done so then as well, if He had wished.

Rabanus Maurus: The Lord endured the traitor's kiss, not to teach us to be deceitful, but so that He would not seem to shrink from His betrayal.

Origen of Alexandria: If we ask why Judas betrayed Jesus with a kiss, some say it was because he wished to maintain the reverence due to his Master and did not dare to assault Him openly. Others say it was out of fear that if he came as an avowed enemy, he might cause Jesus to escape, which he believed Jesus had the power to do.

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

Jesus said to him, Friend, wherefore art thou come? He says, "Friend," rebuking his hypocrisy, for in Scripture we never find this term of address used for anyone who is good. For example, we see it used as above in, Friend, how camest thou in hither? (Matthew 22:12) and, Friend, I do thee no wrong (Matthew 20:13).

St. Augustine of Hippo: He says, "Why have you come?" as if to say, "Your kiss is a trap for Me. I know why you have come; you pretend to be My friend, but you are actually My betrayer."²

Remigius of Auxerre: Or, the phrase "Friend, for what you have come" is understood to mean, "do what you have come to do." Then it says, Then they came and laid their hands on Jesus, and took him.

"Then"—that is, when He allowed it—for they often would have done so before, but were not able.

Pseudo-Augustine: Rejoice, Christian! You have gained from this bargain of your enemies; what Judas sold, and what the Jews bought, now belongs to you.³

1. non occ.
2. non occ.
3. Serm. de Symb. ad Catech. 6