TRANSLATION MATTHEW 26:47

He was still speaking, when -see this!-Judas, one of the twelve arrived and with him a large crowd armed with swords and clubs, from the high priests and the elders of the people. The one who was handing him over had arranged a sign, “The one I shall kiss is your man; seize him.”

And straightaway he went up to Jesus, saying, “Greetings, Rabbi!” and kissed him affectionately. Jesus said to him, “Friend, do what you’ve come for.” Then they came forward, laid hands on Jesus and seized him. And -see this,- one of those with Jesus stretched out his hand and drew his sword and struck the high priest’s slave, cutting off his ear.

Then Jesus told him, “Put your sword back in its place, for those who take the sword will be destroyed by the sword. Do you imagine I cannot call upon my father and that he will not at once send me more than twelve legions of his messengers? But how then would the scriptures be fulfilled, that it must be this way?”

In that moment Jesus said to the crowd, “As if I were a criminal you’ve come out with swords and clubs to capture me! Yet day after day I was in the Temple, teaching, but you did not seize me.But all this has happened so that the scriptures of the Prophets may be fulfilled.”

Then all his pupils left him and ran away.

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As soon as Jesus breaks the news that there will be no legions from God, the pupils give him the body-swerve. Even Matthew who wants to soften Mark’s stringent critique of the pupils, has to admit their cowardice.

This is the start of Jesus’ humiliation but he is by no means humble, speaking to his enemies and friends with unchanged authority. He accepts Judas’ kiss with just a mild word telling him not to make a meal of it. He commands his one fighting follower to sheath his sword, but he doesn’t, as in Luke’s gospel, heal the ear. (The fact that it’s the high priest’s slave may indicate authorial contempt for the high priest) He boldly speaks his own conviction that his father has chosen the way of non- violence, but that he could have chosen otherwise. Then he refers to the scriptures – probably Isaiah 53 – which have long ago encompassed this event.

He takes the opportunity to mock the armed band of thugs who have come arrest him, reminding them they had been scared of the pilgrims in the Temple.

Soon he is on his own, his work with his pupils apparently unsuccessful.

Everything moves quickly in Matthew’s bare narrative, which is closely based on Mark.