Since it’s Cycle A, why don’t we do something timely - look at some elements peculiar to Matthew’s gospel? (Note: much of these have already been posted once or twice before)
"Rabbi" and "Lord"
In Matthew’s version of the Last Supper, when Jesus announces to His disciples that one of them will hand Him over, they begin to ask Him: “Is it I, Lord?” After giving a clue as to who the betrayer would be, Judas quips: “Is it I, Rabbi?” Jesus then gives an oblique answer to Judas, abruptly ending the scene. (26:20-25)
Notice something odd here? In Matthew, only Judas calls Jesus ‘Rabbi;’ the other disciples refer to Him as Kyrie (vocative of Kyrios), ‘Lord.’ This is a unique characteristic of Matthew: he has different characters address Jesus using different titles, depending on whether they have a positive or negative role in the story. Those who willingly follow Jesus address Him almost always as “Lord” (8:2-8; 9:27-31; 14:28; 17:4; 20:30), which emphasizes the authority of Jesus and the divine power at work in Him. By contrast, those antagonistic to Jesus address Him as didaskale “teacher,” which in Matthew is a designation never used by Jesus’ true followers (8:19; 12:38; 17:24; 19:16; 22:16).
In fact, if you’ compare Matthew to, say, Mark’s gospel (where ‘Rabbi’ is used of Jesus indiscriminately), you’ll find that where Mark has Peter and Bartimaeus saying “Rabbi,” Matthew has Peter and the two blind men (his analogue to Bartimaeus) address Jesus as “Lord” (17:4; 20:33; cf. Mark 9:5; 10:51). The other instance where Peter calls Jesus “Rabbi” in Mark (when he finds the fig tree withered; 10:51), meanwhile, is simply not found in Matthew’s gospel.
Matthew has thus provided a clue for his audience as to where a given character’s loyalty lies. To a discerning ear, Judas has basically ‘outed’ himself by his noun choice: “Rabbi,” which also happens to be one of the titles which Matthew’s Jesus had condemned the scribes and the Pharisees for accepting (23:7-8).
It is as if Matthew’s Jesus doesn’t need to exercise any supernatural ability to read Judas’ intentions; his words serve as code language that signifies his treachery. To the arrest party at Gethsemane, Judas gives a kiss as an agreed-upon sign, but for Jesus (and by extension, the audience) he gives no less a sign - the word “Rabbi.” Judas is the only character in Matthew to use either one. In other words, Judas speaks like the enemies of Jesus, failing to perceive his Master’s true identity.
While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. Now the betrayer had given them a sign, saying, “The one I will kiss is the man; seize him.” And he came up to Jesus at once and said, “Greetings, Rabbi!” And he kissed him. Jesus said to him, “Friend, do what you came to do.” Then they came up and laid hands on Jesus and seized him.