As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them and drew near to Jesus, for to kiss him.
ετι δε αυτου λαλουντος ιδου οχλος και ο λεγομενος ιουδας εις των δωδεκα προηρχετο αυτους και ηγγισεν τω ιησου φιλησαι αυτον
11 Church Fathers comment on this verse
Judas identified Jesus to those approaching Him by giving Him a kiss, ensuring there would be no confusion in the darkness by not indicating from a distance. To prevent Jesus from being concealed, they arrived with torches and lamps. What is the Lord?
The human soul is besieged by numerous and intense passions; these forces assault it with unbearable harshness, driving it towards sinful actions. Yet, among all these, the most dreadful is the root of all evils—greed for wealth. This insidious attachment ensnared the traitorous disciple so completely that he consented to serve as an agent of deception, aligning himself with the malicious leaders of the Jewish synagogue in their nefarious schemes against Christ. The truth of this is unmistakably affirmed in the lessons of the Gospel. The Savior warned His chosen apostles that He would be arrested and endure the anguish of crucifixion at the hands of sinful men.
Simultaneously, He instructed them to remain vigilant and prayerful when faced with temptation, rather than succumbing to weariness and despair. While He was still imparting this teaching, it is recorded, "Behold, a multitude of people, and he that was called Judas, one of the twelve, went before them." Notice how the beloved evangelist expresses sorrow, almost fainting in despair. He refrains from uttering the name of the disciple who could be so easily swayed; instead, he refers to him as "the one who was called Judas." What is the reason for this? Was he unaware that this individual was among the elect and part of the holy apostles? Yet, as I have indicated, the evangelist looked down upon even his name, thus the phrase, "he who was called Judas." He emphasizes that this man was one of the twelve, underscoring the depth of the traitor’s betrayal. This was a man equally esteemed, adorned with the dignity of apostleship; the chosen and beloved who was granted access to the sacred fellowship and the highest honours, yet he chose to be the means by which Christ faced His executioners. What sorrow is adequate for such a fate? What floods of tears should not pour from his eyes when he reflects on the joy he forfeited, plunging instead into unimaginable despair? For the trivial sum of money, he severed his connection with Christ, losing the hope of God, the honour, the crowns, the life, and the glory prepared for true disciples of Christ, as well as the right to reign with Him. It is also crucial to ponder the nature of his treachery. He provided the conspirators with a signal, saying, "Whom I kiss, he is the one." He completely overlooked the majesty of Christ, foolishly believing that he could remain undetected by presenting a kiss, a gesture symbolizing love, all while harboring a heart brimming with bitterness and lawless deceit. Even as he walked alongside Christ, our collective Savior, during their missions with the other apostles, he frequently heard Him proclaim what lay ahead. Being God by nature, Christ, who knows all, disclosed his betrayal directly, stating, "Verily I say unto you, that one of you shall betray me." How could Judas’s intentions remain hidden? No, the serpent took residence within him, opposing God; he was a vessel for the devil. One of the holy evangelists records that, while seated with the other disciples at the table, the Savior offered him a piece of bread, dipped in the dish, and "after the bread Satan entered into him."
In the sixty-fifth chapter of the Gospel according to Matthew, it is clearly articulated. The phrase ‘went ahead of him’ is understood to mean ‘went ahead of him.’
The adversaries of Jesus had long conspired to capture the teacher from Nazareth whom they despised. They had ample time to deliberate on their scheme in all its facets. Yet, it must be noted that it was not righteous indignation but rather wounded pride, bitter jealousy, and other base emotions that incited the Sanhedrin and its leader, the high priest Caiaphas, to turn against our Lord Jesus. What a travesty that such esteemed scholars and experienced governors could stoop to such depths in their first attempt to apprehend Jesus. Their actions highlight the grandeur of our Savior contrasted with the pitiful state of the Sanhedrin, consumed by their carnal desires.
As I observed, Judas, one of the two disciples, arrived with a multitude armed with swords and spears, sent by the chief priests and elders (Matthew 26:47). The Lord declared, "Arise, behold, He who betrays Me is coming." Indeed, He was correct, far more so than the council itself. The betrayer, fully aware of where and when he could find his Master and Friend (John 18:2), could have turned Jesus in discreetly at any moment, without causing a stir. What, then, did the enemies of Jesus resort to? They took extreme measures, dispatching throngs of armed men with Judas to seize Him—He who was so gentle that He would not extinguish even a flickering flame (Matthew 12:20) while remaining in a vulnerable location.
Judas led a cohort of 500 Roman soldiers (John 18:3), alongside attendants of the Sanhedrin, which included all three tiers of its composition: priests, scribes, and elders of the people (Mark 11:13). A chief officer led this detachment, and an elder oversaw the servants (John 18:12). The Roman guards wielded swords, while the Sanhedrin's attendants were furnished with clubs. Yet, such force was deemed insufficient; they felt it necessary to involve the magistrates of the temple—the leaders of the guards, and even the high priests themselves (Luke 22:52). Additionally, they chose to commit this disgraceful act under the cover of night, despite the full moon illuminating the sky, carrying torches and lanterns as if they were capturing someone from the shadows (John 18:3).
What purpose did this serve? If their intent was to demonstrate to the public that they were dealing with a disruptor of both ecclesiastical and civil order, who among the night could witness the foul deeds of these miserable men? Was this not an indication of their cowardice, a reflection of their confusion, along with wickedness quaking in fear despite the absence of pursuit? Traditionally, a kiss signifies friendship and affection; this gesture has been a universal expression throughout time (Gen. 29:11, 13; Gen. 33:4; Luke 7:45; Acts 20:27; Rom. 16:16). The Sanhedrin and Judas mistakenly believed that Jesus would escape as He had done on prior occasions (Luke 4:30; John 8:59) unless they acted discreetly. They were blind to His divine strength and presumed the darkness of night would obscure His identity among His followers. Thus, a common sign of camaraderie became the very means by which Judas betrayed his Master to the hands of His enemies.
It was at this moment that the betrayer arrived, accompanied by the temple guard from the chief priests and a contingent from the Roman cohort, and deceitfully greeted the Lord with a kiss. However, the soldiers did not recognize the sign of betrayal. Jesus stepped forward and revealed His identity. The divine majesty and serene authority with which He presented Himself, alongside the remembrances of His miraculous works, left such a profound impact on the Jewish guards—who had previously hesitated to arrest Him and did not know whom to apprehend—that they fell to the ground. Jesus was then captured.
In an attempt to defend Him, Peter drew a dagger from the Last Supper and struck one of the soldiers, but Jesus instructed him not to continue the violence, affirming that He could call upon legions of angels for protection. The soldiers sought to seize the disciples, yet Jesus intervened, stating that their armed approach against Him was futile; consequently, the disciples fled in fear. One young man abandoned his garments to escape when the soldiers attempted to apprehend him.
When Judas, the betrayer, arrived in the Garden of Gethsemane, the Lord greeted him with an invitation to seek repentance. The phrases Jesus used to call Judas back from his betrayal vary among the Gospel writers. In the account by Matthew, Jesus addressed him with the words, “Friend, why have you come?” (a plea for him to awaken to the truth of his actions). In the Gospel of Luke, we find the question, “Judas, do you betray the Son of Man with a kiss?” (which highlights a profound contradiction of love). It may be inferred that Christ extended an initial call to repentance even before the kiss was shared, as soon as Judas chose to draw near.
As the chosen apostles awakened, they accompanied Jesus towards the garden's entrance where the others lay asleep. Approaching the exit, they noticed a crowd advancing, illuminated by lanterns and lamps. Leading this group was Judas, who guided Roman soldiers, temple guards, and the high priests' attendants, all equipped with swords and clubs, dispatched by the Sanhedrin. The high priests had covertly instructed Judas to bring Jesus to them, emphasizing discretion. They could not reveal to their detainers whom they sought to apprehend; instead, they focused on directing them to seize the individual identified by Judas.
Such meticulousness was necessary for two reasons: the agents might encounter other wakeful members of the populace who could learn about their mission and potentially rally to free the captured teacher; moreover, there had previously been instances when the temple guards and priests' servants, sent to arrest Jesus, had lacked the courage to carry out their orders (John 7:45-46). Consequently, the soldiers were commanded to take only the one designated by Judas. Maintaining the secrecy of his task, Judas merely indicated, "Whom I will kiss, He is the One we are following; seize Him and escort Him carefully."
At that very moment, beams of light pierced through the dense trees, and a large group of temple guards and high priest officers emerged, equipped with swords and clubs. They stealthily approached the garden where they believed Christ would be found, led by the betrayer who had informed them. Such measures were utterly unnecessary, for Christ was prepared to surrender Himself willingly. However, His profound self-giving spirit served as a stark admonition to the consciences of the evil-minded; upon Christ’s straightforward confirmation that He was the one they sought, the entire armed assembly was struck with fear and collapsed. This response was intensified as the betrayer struggled repeatedly to indicate the sign he had intended to make, paralyzed by his own wretchedness. It was only on the third attempt that Satan infused him with diabolical courage, enabling Judas to deliver the traitor’s kiss with his shameful lips.
As the anguished spirit of our Lord Jesus Christ rose in earnest prayer to the Father, His disciples, including even Peter—who had just recently made fervent vows—were peacefully asleep. Meanwhile, the betrayer Judas remained alert. Arriving at the house of the high priest, he expressed his commitment to fulfill the pact he had made days earlier during the Passover meal. Could there be any doubt that this offer was met with eagerness and no reluctance? Caiaphas had long ago fervently convinced others that, "It is better that one man should die for the people than that all the people should perish." Now the moment had finally arrived for his words to come to fruition.
In the Hebrew judicial system, the role often resembling that of law enforcement was primarily held by those who witnessed the crime. The witnesses were responsible for apprehending the offender at the crime scene, bringing him to trial, and serving as accusers. Yet, it is evident there also existed a proper police force, a group designated to ensure court orders were carried out, including arresting those who fled to cities of refuge or when the witnesses could not fulfill their duties. Given the circumstances, one can easily infer the method the chief priests decided to utilize in this case. Since there were no witnesses against Jesus Christ, the extensive resources of the Sanhedrin ministers were at Caiaphas's disposal.
Perhaps daunted by the power he was confronting, and aiming to grant the situation additional significance, Caiaphas sent a contingent of Roman soldiers—referred to by the Evangelist John as a ' cohort,' led by a tribune—to arrest the Lord Jesus Christ. Jerusalem, under Roman authority, followed the directives of the regional governor unconditionally. The procurator had access to six cohorts of Roman troops; one such cohort was permanently stationed at Antonia to maintain order during significant Jewish festivities. John mentions the cohort, indicating a section of this group was at the disposal of the high priest.
This military unit, usually consisting of 500 to 600 soldiers, seemed excessive for capturing one individual, especially considering that they were accompanied by the Sanhedrin’s own police officers and simple servants from the chief priests and Pharisees. Adding to the assembly were the chief priests, temple rulers, and elders of the people, creating a formidable multitude wielding swords and clubs, which Judas led.
The role of the ‘captains of the temple’ becomes clearer when we compare biblical references to accounts from Josephus and elder traditions. Luke distinguishes these temple officials from the chief priests, while others group them together. From the Book of Acts, we see that these temple captains held significant authority and were closely connected to the Sanhedrin. Josephus highlights the importance of such a captain, Ananus, as second only to the high priest and responsible for overseeing temple courts and managing the gates of the sanctuary. This hierarchical structure suggests that the leaders of individual temple watch-posts were among those gathered in Gethsemane, alongside the chief priests and elders.
The account of the Lord's arrest in the Garden of Gethsemane is presented by Luke, drawing insights from the narratives of the Evangelists Matthew and Mark. While Luke aligns closely with their descriptions, he includes some unique details that enhance their stories: refer to Matthew 26:47-56 and Mark 14:43-50 for further context.
The group was instructed to apprehend anyone whom Judas kissed. This kiss, a traditional form of greeting, was used by Judas to mask his betrayal from both Christ and the apostles, attempting to hide his involvement in the plot devised by the religious authorities and their guards. However, the Lord revealed to Judas that his deceit was futile. "Judas! Are you betraying the Son of Man with a kiss?" Christ responded to his duplicitous greeting.
Passages read together with this verse.
Greek text, 20 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS