h. Some commentators have thought that the somewhat difficult Greek verb (aréxe:) would be better rendered, he ¢s at a distance ; as though our Lord meant to say, “ There is yet time for you to take some rest. The betrayer is some distance off.” Such an interpretation would require a full stop between the clause now rendered, “it is enough,” and the clause, “the hour is come;” so that the passage would read, “Sleep on, now, and take your rest; he (that is, Judas) is yet a good way off.” Then there would be an interval; and then our Lord would rouse them up with the words, ‘“* The hour is come; behold, the Son of man is betrayed into the hands of sin- ners.” This interpretation all hangs upon the true rendering of the word aréyve:, which, although it might be taken to mean “ he,” or “it is distant,” is nevertheless quite capable of the ordinary interpretation, “ it suificeth.” According to the high authority of Hesychius, who explains it by the words axéxpn and etapxe?, it seems safer on the whole to accept the ordinary meaning, “ It is enough.”
Ver. 43.—And straightway, while he yet spake, cometh Judas, one of the twelve. How the stupendous crime is here marked ! It was so startling a fact that “one of the twelve” should be the betrayer of our Lord, that this designation of Judas became linked with his name: ‘“ Judas, one of the twelve.” He comes not only as a thief and a robber, but also as a traitor; the leader of those who were thirsting for Christ’s blood. St. Luke (xxii. 47) says that Judas “went before them,” in his eagerness to accomplish his hateful errand. And with him a multi- tude (not a great multitude; the word woAbs has not sufficient authority). But though not a great multitude, they would be a eon-
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siderable number. There would be a band of soldiers ; and there would be civil officers gent by the Sanhedrim. Thus Gentiles and Jews were united in the daring act of arresting the Son of God. St. John (xviii. 3) says that they had “lanterns and torches;” although the moon was at the full.
Wer. 44.—Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely. Why was Judas so anxious that Christ should be secured? Perhups because he feared a rescue, or because he feared lest our Lord should hide himself by an exercise of his miraculous power ; and so Judas might lose the thirty pieces of silver.
Ver. 45.—And when he was come, straightway he came to him, and saith, Rabbi; and kissed him (xarepfanoey adrédv); literally, kissed him much. The kiss was an ancient mode of salutation amongst the Jews. the Romans, and otlier nations. It is
ible that this was the usual mode with which the disciples greeted Christ when they returned to him after any absence. But Judas abused this token of friendship, using it for a base and treacherous purpose. St. Chrysostum says that he felt assured by the gentleness of Christ that he would not repel him, or that, if he did, the treacherous action would have answered its purpose.
Ver. 47.—But a certain one of them that stood by drew his sword, and smote the ser- vant of the high priest, and struck off his ear (adetAcy aitov TowTlov). We learn from St. John (xviii. 10) that this was Peter. St. John also is the only evangelist who mentions the name (Malchus) of the high
riest’s servant. Malclius would probably
e prominent amongst them. St. Luke (xxii. 51) is the only evangelist who men- tions the healing of the wound by our Lord.
Ver. 48.—We learn from St. Matthew (xxvi. 52) that our Lord rebuked his dis- ciples for their resistance; after which he proceeded to rebuke those who were bent upon apprehending him. Are ye come out, as against a robber (ws em Anorny), with swords and staves to seize me? The order of events in the betrayal appears to have been this: First, the kiss of the traitor Judas, by which he indicated to those who were with him which was Jesus. Then follows that remarkable incident mentioned only by St. John (xviii. 4—6), “Jesus... went forth, and saith unto them, Whom seek ye? They anawered hin, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, was stand- ing with them. When therefore he said unto them, I am he, they went backwar and fell to the ground.” The presence
Christ im his serene majesty overpowered them. There was something in his looks and manner, as he repeated these words, “I am he,” words often used before by him, that caused them to retreat backwards, and to prostrate themselves. It was no external force that produced this result. The Divine majesty flashed from his countenance and overawed them, at least for the moment. At all events, it was an emphatic evidence, both to his own disciples and to this crowd, that it was by his own will that he yielded himself up to them. Perhaps this incident fired the courage of St. Peter; and so, as they approaclied to take our Lord, he drew his sword and struck off the ear of Malchus. Then our Lord healed him. And then he turned to the multitude and said, “ Are ye come out as against a robber, with swords and staves, to seize me?”
Ver. 49.—But this is done that the Serip- tures might be fulfilled. This, as it stands in the original, is an incomplete sentenee ; in St. Matthew (xxvi. 56) the sentence oceurs in its complete form. In both cases it hes been questioned whether the words are those of our Lord, or whether they are the com- ment of the evangelist. On the whole, it would seem more probable that they are our Lord’s words, which seem almost required to conclude what he had said before.
Ver. 50,—And they all left him, and fled. But soon afterwards two of them, Peter and John, took courage, and followed him to the house of the high priest.