Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.

“(Ezech. Hom. ix.) Why is this, that the Elect fall on their faces, the reprobate backward? Because every one who falls back, sees not where he falls, whereas he who falls forward, sees where he falls. The wicked when they suffer loss in invisible things, are said to fall backward, because they do not see what is behind them: but the righteous, who of their own accord cast themselves down in temporal things, in order that they may rise in spiritual, fall as it were upon their faces, when with fear and repentance they humble themselves with their eyes open.”

“Above, before the Passion, the Lord prepared his disciples, instructing them in many ways by examples, comforting them by words, and advancing them by pledges; here the Evangelist proceeds to narrate his Passion, and first sets forth the mystery of the Passion, and second the glory of the resurrection, in chapter 20, where it says "Now on the first day of the week," etc. The Passion of Christ, moreover, was accomplished partly through the Jews, partly through the gentiles. First, therefore, he describes the Passion of Christ as to those things which he suffered through the Jews; second, as to those things which he suffered through the gentiles, in chapter 19, where it says "Then Pilate took Jesus," etc. Concerning the first he does three things. First he shows how the Lord is betrayed by a disciple; second how he is presented by the ministers of the chief priests, where it says "the cohort, and the tribune, and the ministers of the Jews took Jesus"; third how he is accused by the chief priests before the governor, where it says "then they led Jesus," etc. Concerning the betrayal by the disciple the Evangelist touches on three things. First indeed the place; second the equipment, where it says "Judas therefore, having received the cohort, ... came there with lanterns," etc.; third Christ's ready disposition to undergo the betrayal, where it says "Jesus therefore, knowing all things that were to come upon him, went forth," etc. The place is shown to be fitting for the betrayal on three counts: because it was removed from the city, in itself hidden and enclosed, and known to the betrayer. It was indeed removed from the city, whence Judas could more easily do what he intended; hence he says "when he had said these things," namely, the things said above. But since the things he had said pertained to Christ's prayer, the Evangelist would have spoken more fittingly if he had said "when he had prayed these things." But the Evangelist did this to show that he made this prayer not on account of his own need, since he himself was the one who prayed as man, and heard as God; but this was for our instruction. Whence it was, as it were, a certain teaching. "He went forth with his disciples," not indeed immediately, according to Augustine, after his prayer, since certain other things intervened which are narrated by the other Evangelists but omitted by this one — namely, that a dispute arose among the disciples as to which of them seemed to be greater, Luke 22:24. Meanwhile also Jesus said to Peter: "Behold, Satan has sought to have you, that he might sift you as wheat. But I have prayed for you, that your faith may not fail," as Luke narrates in the same place, verse 31. The disciples also sang a hymn with the Lord, as Matthew and Mark narrate. Thus, then, it is not to be understood that as soon as he had said this, he went forth immediately; but rather that he did not go forth before he had said it. "He went forth," I say, "beyond the torrent Cedron." But Matthew and Mark say that they went forth to the Mount of Olives, and then he came with them to the village which is called Gethsemane. In this there is no contradiction, since it is the same place which John records and Matthew, for the torrent Cedron is at the foot of the Mount of Olives, where also is the village called Gethsemane. Cedron, moreover, in Greek is a genitive plural, as if to say: beyond the torrent of the cedars. Perhaps there were many cedar plants there. It is fitting to the mystery that he crossed the torrent, since by it his Passion is signified; Psalm 109:7: "He shall drink of the torrent in the way; therefore shall he lift up his head." It is also fitting that it was beyond the torrent Cedron. For Cedron is interpreted "overshadowing," and Christ by his Passion took away the shadow of sin and of the law, and with hands outstretched on the cross protected us under the shadow of his hand; Psalm 16:9: "Protect me under the shadow of thy wings." The place was, moreover, a fitting one for the betrayal; hence he says "where there was a garden, into which he entered, himself and his disciples." And this fittingly, because he was making satisfaction for the sin of the first man committed in a garden. For Paradise is interpreted "garden of delights." Likewise because through the Passion he brings us in to be crowned in a garden and in Paradise; Luke 23:43: "Today thou shalt be with me in Paradise." It was also a fitting place, because known to the betrayer; hence he says "and Judas also, who betrayed him, knew the place"; and the reason for this is that Jesus had often come there with his disciples, among whom Judas had been like a wolf among sheep; above, John 6:71: "Have I not chosen you twelve, and one of you is a devil?" A wolf covered with sheep's clothing, and tolerated among the sheep by the deep counsel of the father of the household, learned where he might for a short time scatter the flock of sheep. But since Judas had gone out from the supper long before in order to accomplish the betrayal, it is asked how he knew that Christ would go out to that place at that hour. To which it must be said, according to Chrysostom, that it was Christ's custom, and especially on great feasts, after supper to lead his disciples apart, and to teach certain lofty things concerning the feast, which it was not lawful for others to hear; and therefore, because it was then the chief feast, Judas supposed that after supper he would have gone out there. He did this, moreover, so that in the mountains and in gardens he might teach his disciples lofty things, seeking above all a place pure of tumults, lest their mind be hindered; Hosea 2:14: "I will lead her into solitude, and I will speak to her heart." Here the equipment of the betrayer is set down. And note that, as is said in Luke 22:3 and following, Judas, after he had negotiated the betrayal with the chief priests, sought an opportunity for how he might betray him without a tumult of crowds; and therefore he wished to find him in secret, and at night, since in the day he was always occupied about the instruction of the crowds. But because at night he could be hindered either by a sudden gathering of crowds, or by the darkness, by which Christ might be snatched away or escape from their hands, therefore against the crowds he fortified himself with arms, against the darkness with lanterns and torches. But because some among the crowd might resist him by the power of the people, therefore against these he took a cohort, not of Jews, but of soldiers from the governor, so that with the order of legitimate power thus observed, no one would dare to resist him. Likewise some among the Jews, led by zeal for the law, especially since he was being seized by gentiles, might perhaps have wished to resist them; and therefore he also took ministers from the chief priests and Pharisees, and came there. Job 15:26: "He hath run against God with his neck raised up"; Luke 22:52: "You are come out as against a thief, with swords and clubs." Here the Evangelist sets down Christ's ready disposition to undergo the betrayal willingly, in two ways. First by offering himself willingly; second by restraining the disciple who resisted, where it says "Simon Peter therefore, having a sword, drew it." And concerning the first the Evangelist does two things. First he narrates that Christ showed himself, in order to show his power; second in order to demonstrate his patience, where it says "again therefore he asked them, whom do you seek?" Concerning the first he does three things. First he sets down Christ's questioning; second his own manifestation of himself, where it says "Jesus said to them, I am he"; third the effect of the manifestation, where it says "as soon therefore as he had said to them, I am he, they went backward." Concerning the first he does three things. First he commends Christ's knowledge and cognition: because "Jesus, knowing all things that were to come upon him, went forth," etc.; above, chapter 13:1: "Jesus knowing that his hour was come," etc. The Evangelist interposed this for two reasons. First, lest the questioning which Christ was about to put to them should seem to have been made out of ignorance; second, lest it should seem that he offered himself unwillingly and out of ignorance, when they came to kill him. Hence "all things that were to come upon him" he knew. Second he sets down Christ's questioning, who, although he knew these things, nevertheless went forth, and said to them, "whom do you seek?" — not out of ignorance, as has been said. Third he adds their response: "Jesus of Nazareth," namely, we seek — not indeed to imitate him, but to deal maliciously with him and to kill him. Whence above, chapter 8:11: "You seek me, and you shall die in your sin." Here is set down the manifestation of himself, by which he presented himself to them to be seized; hence he says "I am he," namely Jesus of Nazareth whom you seek. The Evangelist adds, moreover, the presence of Judas: because he had said above that Judas had gone out from him. Now it might be believed that it would be no wonder if Christ were not recognized by them by face on account of the darkness; but that someone should not be recognized by voice, especially by one very familiar with him, this cannot be ascribed to the darkness. He shows, therefore, by this that he says "I am he," that he was not recognized even by Judas, familiar to him, who stood with them — which is especially demonstrative of the power of Christ's divinity. "Judas therefore, who betrayed him, stood with them" — that is, he persevered in evil, so as to point him out by the sign of a kiss; Isaiah 33: "His mouth shall be," etc. Here is set down the effect of the manifestation: that "they went backward, and fell to the ground." And, as Gregory says, it is read at times of the saints that they fall to the ground; Daniel 2:46: "He fell upon his face, and adored Daniel," etc.; Ezekiel 2:1: "I fell upon my face." But of the wicked it is read that they fall; Isaiah 3:25: "Thy most beautiful men shall fall." But this is the difference: that of the wicked it is said that they fall backward, 1 Kings 4:18: "He fell from his seat backward"; but of the saints, that they fall upon their face. The reason for which is assigned in Proverbs 4:18: "because the path of the just, as a shining light, goeth forwards, and increaseth even to perfect day." And "the way of the wicked is darksome; they know not where they fall." For everyone who falls backward, falls there where he does not see. The wicked, therefore, because they fall among things invisible, are said to fall backward — because they run there where they cannot then see what follows them. But he who falls forward, falls there where he sees; and therefore the saints, who of their own accord cast themselves down among these visible things, in order to be raised up among the invisible, are said to fall upon their face, because, struck with fear, seeing, they are humbled. Mystically, moreover, by this — that they fell backward — it is given to be understood that the people of the Jews, who was the peculiar people, not hearing the voice of Christ in his preaching, went backward, shut out from the kingdom. Here is set down the second questioning. And first he sets down the repeated questioning; second Christ's manifestation, and third his offering of himself. He asked, moreover, a second time, according to Chrysostom, for two reasons: so that, namely, while he had indicated his power — that his enemies, coming against him, fell backward to the ground before him — the faithful might be instructed that he was seized by his own will; Isaiah 53:7: "He was offered because it was his own will." Second, so that also, as far as was in him, he might give the Jews occasion for conversion, having seen the miracle of his power; Isaiah 5:4: "What more ought I to do?" And therefore, since they were not immediately converted at the showing of his power, he offered himself of his own accord to be seized. Whence when again he asked them: "whom do you seek?" And they said: "Jesus of Nazareth," he, manifesting himself again, answered: "I have told you that I am he." In which it is clear that they were blind, so that they could not recognize him. The offering of himself is set down when he says "if therefore you seek me" — namely, to seize — "do what you intend, yet so that you let these" — namely, my disciples — "go their way"; because it was not yet the time that they should be taken from the world through the Passion; above, chapter 17:15: "I do not ask that thou take them out of the world." In which it is clear that he himself gave them the power of seizing him; for just as by his own power he preserved his disciples, so much more could he have preserved himself; above, chapter 10:18: "No one taketh my life from me, but I lay it down of myself." And that the ministers did not let the apostles go on account of Christ's persuasion, but on account of his power, the Evangelist shows, saying "that the word might be fulfilled which he said" — as though the ministers let the apostles go because they were not able to hold them, since he himself had said, above, chapter 17:12: "of them whom thou hast given me, I have not lost any one." But on the other hand: above the Lord said this concerning the loss of the soul; how does the Evangelist adapt this to the loss of the body? Response. It must be said, according to Chrysostom, that the Lord spoke above of the loss both of soul and of body. And if he spoke only of the loss of the soul, it must be said that the Evangelist here refers it by a certain extension to the loss of the body. Or, according to Augustine, it must be said that what is said is to be understood also as to the loss of the soul; because the apostles did not yet believe in such a way as those believe who do not perish. And therefore, if they had at that time gone out of this world, they would have been among those who perish.”

“Judas then having received a band of men,.... From the captain of this band, who in Joh 18:12; is called a "Chiliarch", that is, a commander of a thousand men, one might conclude there were so many in this band; but it seems, that such an officer might have two bands under his command; and if this was, the case, there were at least five hundred men in this company; a large number indeed, to take an unarmed person; and yet, as if this was not sufficient, it is added, and officers from the chief priests and Pharisees; servants that belong to each of these, and who seem to be a considerable number also; for these are said to be "a great multitude"; Mat 26:47; nay, not only so, but the chief priests, captains of the temple, and elders of the people, were themselves among them, Luk 22:52; to see that the men did their work, and did not return without him; as these officers, when sent by them once before, did: cometh thither with lanterns, and torches, and weapons: which is no other than the Greek word here used for a lantern, the Jews tell us (u), was an earthen vessel, in which a candle was put and covered, that the wind might not put it out, and it had holes in the sides of it, through which light was let out; their or "lamp", here rendered "torch", they say (w), was also an earthen vessel in the form of a reed, at the top of which was a proper receptacle, in which they burnt old rags dipped in oil: now though it was full moon, being the time of the passover, they brought these along with them to discover him by the light of, and find him out with them, if he should hide himself among the trees, or in any of the more shady places in the garden; and they took warlike instruments, as swords, spears, and staves, as if they had a thief or a murderer to apprehend, or a little army of men to encounter with; whereas there were only Christ, and his eleven disciples; and these in no condition, nor had any design, to defend themselves in an hostile manner. (u) Maimon. & Bartenora in Misn. Celim, c. 2. sect. 4. (w) Ib. in sect. 8.”

“A band - Την σπειραν, The band or troop. Some think that the spira was the same as the Roman cohort, and was the tenth part of a legion, which consisted sometimes of 4200, and sometimes of 5000 foot. But Raphelius, on Mat 27:27, has clearly proved, from Polybius, that the spira was no more than a tenth of the fourth part of a legion. And as the number of the legion was uncertain, and their divisions not at all equal, no person can tell how many the band or spira contained. See many curious particulars in Raphelius on this point, vol. i. p. 351, edit. 1747. This band was probably those Roman soldiers given by the governor for the defense of the temple; and the officers were those who belonged to the Sanhedrin. With lanterns and torches - With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon's age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from Mat 26:55; Mar 14:48; Luk 22:52. The swords mentioned by the other evangelists were probably those of the Roman soldiers; the clubs and staves belonged to the chief priest's officers.”

“Judas then--"He that was called Judas, one of the Twelve," says Luke (Luk 22:47), in language which brands him with peculiar infamy, as in the sacred circle while in no sense of it. a band of men--"the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order" [WEBSTER and WILKINSON]. officers from the chief priests and Pharisees--captains of the temple and armed Levites. lanterns and torches--It was full moon, but in case He should have secreted Himself somewhere in the dark ravine, they bring the means of exploring its hiding-places--little knowing whom they had to do with. "Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast" (Mat 26:48). The cold-bloodedness of this speech was only exceeded by the deed itself. "And Judas went before them [Luk 22:47], and forthwith he came to Jesus, and said, Hail, Master, and kissed Him" (Mat 26:49; compare Exo 4:27; Exo 18:7; Luk 7:45). The impudence of this atrocious deed shows how thoroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point Him out. But a comparison of the narratives seems to show that our Lord's "coming forth" to the band was subsequent to the interview of Judas. "And Jesus said unto him, Friend"--not the endearing term "friend" (in Joh 15:15), but "companion," a word used on occasions of remonstrance or rebuke (as in Mat 20:13; Mat 22:12) --"Wherefore art thou come?" (Mat 26:50). "Betrayest thou the Son of man with a kiss"--imprinting upon the foulest act the mark of tenderest affection? What wounded feeling does this express! Of this Jesus showed Himself on various occasions keenly susceptible--as all generous and beautiful natures do.”