Mateusza 26:47 Komentarz

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

Now he that betrayed him gave them a sign,.... By which it might be known who he was; for it being night, though they had lanterns and torches, as John says, Joh 18:3, yet Judas himself might not be able to discern, him, so as to point him out, until he came very near him: moreover, Christ and his apostles might be clothed alike, so that a mistake might be easily made, and one of them be took for him: and so the Jews say (l), that the two thousand men, they pretend were with him, were clothed with the same apparel; which story may take its rise from hence: add to this, that James, the son of Alphaeus, called the brother of our Lord, is reported to be very like unto him. Besides, it is very likely that the Roman soldiers, who were to be the principal persons in apprehending, binding, and carrying him away, might never have seen him, and so could not know him without some sign was given them; and which Judas gave them before he came out with them: and is as follows: saying, whomsoever I shall kiss, that same is he, hold him fast. Judas might the rather pitch upon this to be the sign, partly because it might be what had been usual with the disciples, when they had been at any time absent from Christ, and which he admitted of; and partly because he might think this would best cover his treacherous designs, who, with all his wickedness, had not effrontery enough to come sword in hand and seize him in a violent manner, and besides, might not judge such a method advisable, had he impudence enough to prosecute it, lest this should put Jesus upon taking some measures to make his escape. The reason of his advice, "hold him fast", was, because he knew that once and again, when attempts were made to seize him, he easily disengaged himself, passed through the midst, and went his way; see Luk 4:30. Joh 10:39; and therefore gave them this caution, and strict charge, lest, should he slip from them, he should lose his money he had agreed with the chief priests for; or to let them know, that when he was in their hands, he had made good his agreement, and should expect his money: and that it lay upon them then to take care of him, and bring him before the sanhedrim. The account the Jews themselves give of the directions of Judas, is not very much unlike this; who represent him advising in this manner, only as on the day before: "gird yourselves ready about this time tomorrow, and the man whom shall worship and bow to, the same is he; behave yourselves like men of war, fight against his company, and lay hold on him (m). (l) Toldos Jesu, p. 16. (m) Ib.

Someone may question why "a great crowd" gathered "with swords and clubs" against him. According to John, this large crowd consisted of a band of soldiers and officers sent by the chief priests. And someone may say that because of the multitude of believers from the people, so many came against him lest a large crowd of believers snatch him out of their hands. But I think there may be another reason why the crowd had gathered against him. Those who believed that he exorcised devils in the name of Beelzebub thought that out of a kind of black magic he could escape from the midst of those who wanted to take hold of him. And perhaps some of them had heard that once when he was to be thrown down from a mountaintop he escaped from the hands of those who were holding him, not by simple human flight but by some preternatural force.

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 dæmons through Beelzebub, supposed that by some magic He might escape the hands of those who sought to hold Him.

At any rate, "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." Seemly surely are the instruments of the priests! "with swords and staves" do they come against Him! And Judas, it is said, with them, one of the twelve. Again he calleth him "of the twelve," and is not ashamed. Now he that betrayed Him gave them a sign, saying, "Whomsoever I shall kiss, that same is He, hold Him fast." Oh! what depravity had the traitor's soul received. For with what kind of eyes did he then look at his Master? with what mouth did he kiss Him? Oh! accursed purpose; what did he devise? What did he dare? What sort of sign of betrayal did he give? Whomsoever I shall kiss, he saith. He was emboldened by his Master's gentleness, which more than all was sufficient to shame him, and to deprive him of all excuse for that he was betraying one so meek.

(Verse 46, 47) Get up, let's go, behold the one who will betray me is approaching. While He was still speaking, behold Judas, one of the twelve, came, and with him a great crowd with swords and clubs, sent by the chief priests and elders of the people. Let us not be found as if fearing and retreating, let us willingly go towards death, so that they may see the confidence and joy we will endure.

One of the twelve, by association of name, not of desert. This shows the monstrous wickedness of the man who from the dignity of the Apostleship became the traitor. To show 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.

Do you see the weapons of the chief priests? Staves and swords! So peaceful were they, and possessed of such a spirit of meekness! The evangelist says, "one of the twelve," marveling that though Judas had been chosen and ranked among the first, yet he gave himself to the devil. So you, too, O man, be fearful though you may be among the most intimate of the Lord's friends, lest you become careless and lazy and fall away.

(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.

Above were set forth the things preparatory to the passion, namely, the institution of the sacrament and the prayer of Christ; but here he sets forth the passion as regards the things inflicted by the Jews. And first, he shows how he is captured; secondly, how he is examined; thirdly, how he is condemned. The second is at the chief priests etc.; the third at then the chief priests etc. Concerning the first he does three things. First, he treats of the betrayal; secondly, of the capture; thirdly, how he was led away after the capture. The second is at then they came up; the third at but they holding him, etc. Concerning the first he does three things. First, he describes the person of the betrayer; secondly, the sign of betrayal; thirdly, its completion. The second is at and he that betrayed him etc.; the third at and forthwith etc. He describes the betrayer from three things. First, from his name; secondly, from his dignity; thirdly, from his company. From his name: as he yet spoke, behold Judas etc. While he was speaking, namely, these words by which he was giving them confidence, behold Judas, whose name means "confessing." There were two named Judas, of whom one is wicked and the other good, to signify that some who confess in the Church would be good, Romans 10:10: for with the mouth, confession is made unto salvation, and some would be wicked; Titus 1:16: they profess that they know God, but in their works they deny him. Next, he is described from his dignity: one of the twelve, because although he was established in so great a dignity, yet he fell into so great a crime. In this an example is given that no one should be confident of his state. The Apostle, 1 Corinthians 10:12: he that thinks himself to stand, let him take heed lest he fall; John 6:71: have not I chosen you twelve, and one of you is a devil? And why did he choose him, since he knew he would be wicked? One reason is so that he might give an example to prelates, that they should not become desolate. Likewise, he is described from his company: and with him a great multitude etc. Just as he had a cruel spirit, so he had cruel company, because every animal seeks its like. And this is described, because it was great. In this it is noted that they were foolish, for the foolish are in great number; Ecclesiastes 1:15: the number of fools is infinite. And they were indeed foolish, because they contradicted wisdom. Likewise, they were armed, because they came with swords and clubs. And what is the reason? Origen says that many believed in him, and therefore they feared that the crowd might snatch him from them. Likewise, because they said, above in chapter 12, that he cast out devils by Beelzebub; and so, lest any power should protect him, they came armed. Likewise, he is described from authority, because they were sent from the chief priests and the ancients of the people; hence they were equipped with their authority, so that no one would contradict them, 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.

(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.

GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15) In the end of the sabbath, as it began to dawn--after the Sabbath, as it grew toward daylight. toward the first day of the week--Luke (Luk 24:1) has it, "very early in the morning"--properly, "at the first appearance of daybreak"; and corresponding with this, John (Joh 20:1) says, "when it was yet dark." See on Mar 16:2. Not an hour, it would seem, was lost by those dear lovers of the Lord Jesus. came Mary Magdalene, and the other Mary--"the mother of James and Joses" (see on Mat 27:56; Mat 27:61). to see the sepulchre--with a view to the anointing of the body, for which they had made all their preparations. (See on Mar 16:1-2). And, behold, there was--that is, there had been, before the arrival of the women. a great earthquake; for the angel of the Lord descended from heaven, &c.--And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation--recorded by Matthew alone--bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning--luster that darted from him, the Roman guard, and do honor to his rising Lord.