Thomas Aquinas Commentary Matthew 26:47-56

"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. And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear. Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? How then should the scriptures be fulfilled that thus it must be? In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled." — Matthew 26:47-56 (ASV)

Here, the events preparatory to the Passion were related, namely, the institution of the Sacrament and Christ’s prayer. Here, however, the Evangelist relates the Passion concerning those things which were perpetrated by the Jews. And firstly, he shows how Christ was taken; secondly, he shows how He was examined; and thirdly, he shows how He was condemned. The second part is where it is said, And the chief priests and the whole council sought false witness against Jesus; and the third part is where it is said, Then the high priest rent his garments.

About the first part, he does three things. Firstly, he treats of the betrayal; secondly, he treats of His arrest; and thirdly, he treats of how He was led away after His arrest.

The second part is where it is said, Then they came up and laid hands on Jesus; and the third part is where it is said, But they holding Jesus led him to Caiaphas the high priest.

About the first point, he does three things. Firstly, he describes the person of the betrayer; secondly, he describes the sign of the betrayal; and thirdly, he describes the perpetration of the betrayal.

The second part is where it is said, And he that betrayed him gave them a sign; and the third part is where it is said, And forthwith coming to Jesus, he said: Hail, Rabbi.

The second part is where it is said, Then they came up and laid hands on Jesus; and the third part is where it is said, But they holding Jesus led him to Caiaphas the high priest. About the first point, he does three things. Firstly, he describes the person of the betrayer; secondly, he describes the sign of the betrayal; and thirdly, he describes the perpetration of the betrayal.

The second part is where it is said, And he that betrayed him gave them a sign; and the third part is where it is said, And forthwith coming to Jesus, he said: Hail, Rabbi.

He describes the betrayer by three things:

1. Firstly, he describes him by his name: As he yet spoke, behold Judas. More precisely, as Christ was speaking those words by which He was boosting their confidence, behold Judas, whose name means “confessing.”

   There were two Judases, of whom one was wicked and the other good, to signify that certain men who praise in the Church would be good—With the mouth, confession is made unto salvation (Romans 10:10)—and others would be wicked: They profess that they know God: but in their works they deny him (Titus 1:16).

2. Secondly, he is described by his dignity: One of the twelve. Although he was appointed to such a great dignity, nevertheless, he fell into so great a sin. In this, an example is given to us that no one should rely on his rank.

   The Apostle says: He that thinketh himself to stand, let him take heed lest he fall (1 Corinthians 10:12); and, Have not I chosen you twelve? And one of you is a devil? (John 6:71). And why did He choose him, since He knew that he would be wicked? One reason is that it was to give an example to prelates, so that they might not be disheartened.

3. Thirdly, Judas is described by his companions: And with him a great multitude. Just as he had a cruel soul, so he had cruel companions, because every soul seeks what is similar to itself. This is described because he says, a great multitude. In this it is observed that they were foolish, for foolish people are numerous: The number of fools is infinite (Ecclesiastes 1:15). And those men were truly foolish, because they were contradicting Wisdom.

   Likewise, they were armed, for he says, with swords and clubs. And what is the reason for this? Origen says that many believed in Him, and for that reason, they feared that a crowd would take Him from them. Similarly, because they were saying that He was casting out devils by Beelzebub (above 13); therefore, so that no power might protect Him, they came armed.

   Moreover, Judas is described by his authority, because they were sent from the chief priests and the ancients of the people. Hence, they were invested with their authority so that no one would contradict them, so that what is said in Psalm 2:2 might be fulfilled: The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.

Afterwards, the sign of the betrayal is discussed: And he that betrayed him gave them a sign, saying. But here a question arises: since He was known in Judea, why were they asking for a sign?

The reason can be twofold. One reason is that Judas had heard that Christ was transfigured on the mountain and supposed that this was done by magical arts; therefore, he wanted to anticipate this with the sign of a kiss before Christ could transfigure Himself. Jerome proposes this explanation. Origen, however, says the reason is that just as the manna in the desert had to each person the taste of whatever they preferred, so Christ appeared to everyone according to the opinion each person had of Him; therefore, it was necessary for Judas to give a sign.

He gave a surprising sign, namely, Whomsoever I shall 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 (Proverbs 27:6).

And forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him. Here the perpetration of the betrayal is related. Firstly, he showed the signs; and secondly, he began to act. And he first showed the signs by words, when he says, Hail, Rabbi; secondly, he showed the signs by an action: And he kissed him. Something similar is stated in 2 Samuel 20:9, namely, that Joab held the head of Amasa and killed him.

But why did he not come to Him immediately, but first greeted Him? One reason was his respect for the Master. Likewise, he first greeted Him because he feared that before he could identify Him, Christ might first transfigure Himself.

And Jesus said to him: Friend, whereto art thou come? This verse can be read either as a question or as a forbearing statement.

If it is read as a question, then it can be understood as a reproach, as if He were to say: ‘You show friendship by a kiss, and you have come to destroy me?’ This is according to what is written: They speak peace with their neighbor, but evils are in their hearts (Psalms 27:3). And He said, Friend. As often as He calls someone a friend in this manner, He is speaking as one reproaching. Hence, it was said above: Friend, how camest thou in hither not having on a wedding garment? (22:12). And elsewhere above it is said: Friend, I do thee no wrong (22:12). For we did not first love Him, but He first hath loved us (1 John 4:19).

Alternatively, it can be read as a forbearing statement, not as an expression of reprimand, but a permissive one: Friend, whereto art thou come? This is similar to what was said: That which thou dost, do quickly (John 13:27). And He calls him a friend in respect to Himself, since With them that hated peace I was peaceable (Psalms 119:7). And although He knew that Judas would kiss Him, nevertheless, He met him.

Then they laid hands on Jesus holding him fast. Now His arrest is discussed. Firstly, the severity of the arrest is related; secondly, a Scriptural reference is related; and thirdly, a rebuke of the disciples is related.

Regarding the first point (the severity of the arrest), the Evangelist does three things. Firstly, he states how the servants of the high priest arrest Him; secondly, how a certain disciple tried to prevent His arrest; and thirdly, that Christ rebuked him. He says, therefore: Then they laid hands on Jesus holding him fast. Your hands are full of blood (Isaiah 1:15). For He handed Himself over: I have given my dear soul into the hand of her enemies (Jeremiah 12:7).

Then it is related how one disciple attacked the attackers: And behold one of them that were with Jesus, stretching forth his hand, drew out his sword. Who was he? It must be said that it was Peter. Hence, just as he wanted to prevent Christ’s Passion above in chapter 16, so also he wanted to prevent Him here. From what did he have the occasion for doing this? It was from what is stated in Luke 22, where the Lord commanded that they buy swords. Knowing this, they supposed that the swords were needed; hence, they had a small knife for killing the lamb. Therefore, Peter had one.

Striking the servant of the high priest, cut off his ear. Do not suppose that if he had time for deliberation, he would have only cut off an ear; rather, he struck a blow, and when he intended to deal a death blow, he happened to only cut off an ear. The name of this servant was Malchus, which is interpreted as ‘king.’ And he signifies the cutting off of the kingdom from the Jewish people because, although his name means ‘king,’ he was nevertheless made a servant of the high priests—that is, he was made a servant of the Romans. Peter cut off this man's ear. By the ear, hearing is signified, and this is twofold: namely, the right ear, by which eternal life is signified, and the left ear, by which temporal life is signified.

He cut off his ear, because he cut off the teaching of spiritual things from the people of the Jews. This was done as an occasional cause, therefore, the Gentiles received the right ear, because Peter was the first one to preach to the Gentiles; and so he cut off the ear, by drawing the Gentiles to the faith.

Then Jesus saith to him: Put up again thy sword into its place. Here the rebuking is related. Firstly, He rebukes Peter; and secondly, He rebukes the servants of the high priest, where it is said: In that same hour, Jesus said to the multitudes.

And firstly, He relates a warning, and secondly, He gives the reasons for the warning, where it is said: For all that take the sword shall perish with the sword. It is said, therefore: Then Jesus saith to him: Put up again thy sword into its place. He came voluntarily to suffer; therefore, He did not wish to be defended. And in doing this, He was giving an example that martyrs suffering for Christ should not defend themselves.

Then He gives the reasons why He does not wish them to take up the sword: firstly, because of the punishment; secondly, because of Christ’s will; and thirdly, because of a citation of Scripture. The second reason is where it is said, Thinkest thou that I cannot ask my Father; and the third reason is where it is said, How then shall the scriptures be fulfilled? Firstly, He calms them from fear of the punishment, saying: All that take the sword shall perish with the sword.

But this raises a question. Augustine considers this question: not all who carry a sword perish by the sword, for sometimes they perish from fever. For that reason, this passage can be explained in three ways, as there are three types of swords:

1. There is the material sword, concerning which it is said: The wicked have drawn out the sword (Psalms 36:14).

2. Likewise, there is the sword of Divine sentence, concerning which it is said: I will destroy them with the sword (Jeremiah 19:7).

3. Moreover, there is the sword of the Divine word: Take unto you the sword of the Spirit (which is the word of God) (Ephesians 6:17).

The sword in this passage can, therefore, be understood in all of these ways. It can be understood as a material sword, because he who kills with a sword will perish by a sword, meaning he will perish by his own sword and not by another’s. Hence: Let their sword enter into their own hearts (Psalms 36:15). Likewise, it can be explained as the sword of condemnation, concerning which it is stated in Genesis 3 that the Lord put a sword turning every way before Paradise. Hence, those who condemn others will be condemned by the Divine sentence. Or some men take the sword by their own authority, which they do not have from another, and such men will perish by the sword.

Thinkest thou that I cannot ask my Father. Here He assigns the reason for calming Peter’s motivation, helping him understand that He was suffering voluntarily and could get away. And because He saw that Peter was presuming, for that reason, He says: Can I not ask my Father? He does not say, ‘Can I not call,’ or ‘Can I not bring,’ but ‘Can I not ask,’ for He speaks the words of a man, because it belongs to a man to pray: And he will give me presently more than twelve legions of angels?

This was said in accordance with the weakness of Peter’s soul. Accordingly, Peter thought that he should defend Him and that He needed the assistance of men. Therefore, Christ wished to say that if He could be defended by the assistance of men, so much more could He be defended by the assistance of angels. But it was not necessary, because the angels are, rather, sustained by Him.

But what does He mean when He says, Twelve legions of angels? It should be said that among the Greeks a group of soldiers is called a phalanx, and among the Romans it is called a legion, which has six thousand men. Hence, twelve legions equal seventy-two thousand soldiers, and there are that many languages of men, as is maintained based on Genesis 11. Therefore, He means to say: ‘If all men were to rise against Me, the Lord would be able to send a thousand angels against those speaking any one language. And if one angel destroyed so many thousand men, as shown in Isaiah 37, all the more could thousands of angels kill the men who speak one 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 (Daniel 7:10).

Remigius says the following: Whoever does God’s will can be called ‘angels,’ meaning ‘messengers’; Go, ye swift angels, to a nation rent and torn in pieces (Isaiah 18:2). For whosoever obeys God are called “angels”: Who makest thy angels spirits: and thy ministers a burning fire (Psalms 103:4). Therefore, a legion of Roman soldiers can be understood by the word ‘legion.’ Hence, the Lord would be able to summon and rouse the Roman legions to destroy the Jews, as was done later under Titus and Vespasian.

And by this passage, certain men refuted the opinion of those who said that the Lord was unable to do anything other than what He did; for if He was able to summon legions, which He did not summon, then it is evident that He can do many things which He does not do.

How then shall the scriptures be fulfilled? Here is the third reason why Peter should not impede His arrest: namely, because the Scriptures said that Christ would suffer, and for that reason, so it must be done. And He does not say which Scriptures, because all the prophets said this either hiddenly or openly. Hence, it is said: Ought not Christ to have suffered these things and so, to enter into his glory? (Luke 24:26).

In that same hour, Jesus said to the multitudes. In this part, He rebukes the servants of the high priest, and He does two things. Firstly, He calls to mind their deed; and secondly, He calls to mind the irrationality of their deed, when He says: You are come out, as it were to a robber, with swords and clubs to apprehend me.

He hath gnashed with his teeth upon me (Job 16:10), because they went out as if He were a robber; but they were, rather, coming like robbers. A robber hides so that he may not be arrested, but Christ offers Himself openly. And if robbers want to injure, they do not injure in public; but Christ was offering Himself. Hence, He says: I sat daily with you, teaching in the temple: and you laid not hands on me; therefore, ‘you have come like thieves.’ For in order to give them an opportunity to arrest Him, He went out of the city.

I sat daily with you, teaching in the temple. Something similar is stated in John 18:20: In secret I have spoken nothing. And He says, Teaching in the temple. This was always His custom: to teach in the Temple. And you laid not hands on me. Hence, it is evident that you have come like thieves.

Afterwards, the testimony of Scripture is related: Now all this was done that the scriptures of the prophets might be fulfilled. And the Evangelist does not say the books of which prophets, because it is as though it is found in them all: They have dug my hands and feet. They have numbered all my bones (Psalms 21:17-18). And: We reputed him the most abject of men, a man of sorrows (Isaiah 53:3).

And he says, That the scriptures of the prophets might be fulfilled. The word ‘that’ can be used causatively, but here it is not used in this sense. Or it can be used consecutively, and it is understood here in this sense. For this did not happen because the prophets said it; but rather, because it was going to happen, for that reason, they predicted it. Hence, the meaning is: ‘That it might be fulfilled,’ meaning that by this event happening, what the prophets had predicted has been fulfilled.

Then the disciples, all leaving him, fled; so that what is said in Psalm 37:12 might be fulfilled: My friends and my neighbors have left me.

But why did they not leave Him at first? Jerome replies: ‘It is because it was written in John 7:30, that they sought therefore to apprehend him: and no man laid hands on him, because his hour was not yet come. Hence, at first, they believed that He could free Himself, and they would defend Him. But when they saw that He would be arrested and that He did not wish to defend Himself, they fled and left Him.’