We can now understand the progress of events. In the fortress of Antonia, close to the Temple and connected with it by two stairs, [5859] lay the Roman garrison. But during the Feast the Temple itself was guarded by an armed Cohort, consisting of from 400 to 600 men, [5860] so as to prevent or quell any tumult among the numerous pilgrims. [5861] It would be to the captain of this Cohort' that the Chief Priests and leaders of the Pharisees would, in the first place, apply for an armed guard to effect the arrest of Jesus, on the ground that it might lead to some popular tumult. This, without necessarily having to state the charge that was to be brought against Him, which might have led to other complications. Although St. John speaks of the band' by a word (spera) which always designates a Cohort' - in this case the Cohort,' the definite article marking it as that of the Temple - yet there is no reason for believing that the whole Cohort was sent. Still, its commander would scarcely have sent a strong detachment out of the Temple, and on what might lead to a riot, without having first referred to the Procurator, Pontius Pilate. And if further evidence were required, it would be in the fact that the band was led not by a Centurion, but by a Chiliarch, [5862] which, as there were no intermediate grades in the Roman army, must represent one of the six tribunes attached to each legion. This also explains not only the apparent preparedness of Pilate to sit in judgment early next morning, but also how Pilate's wife may have been disposed for those dreams about Jesus which so affrighted her.
This Roman detachment, armed with swords and staves' - with the latter of which Pilate on other occasions also directed his soldiers to attack them who raised a tumult [5863] - was accompanied by servants from the High-Priest's Palace, and other Jewish officers, to direct the arrest of Jesus. They bore torches and lamps placed on the top of poles, so as to prevent any possible concealment. [5864]
Whether or not this was the great multitude' mentioned by St. Matthew and St. Mark, or the band was swelled by volunteers or curious onlookers, is a matter of no importance. Having received this band, Judas proceeded on his errand. As we believe, their first move was to the house where the Supper had been celebrated. Learning that Jesus had left it with His disciples, perhaps two or three hours before, Judas next directed the band to the spot he knew so well: to Gethsemane. A signal by which to recognise Jesus seemed almost necessary with so large a band, and where escape or resistance might be apprehended. It was - terrible to say - none other than a kiss. As soon as he had so marked Him, the guard were to seize, and lead Him safely away.
Combining the notices in the four Gospels, we thus picture to ourselves the succession of events. As the band reached the Garden, Judas went somewhat in advance of them, [5865] and reached Jesus just as He had roused the three and was preparing to go and meet His captors. He saluted Him, Hail, Rabbi,' so as to be heard by the rest, and not only kissed but covered Him with kisses, kissed Him repeatedly, loudly, effusively (katephilesen). The Saviour submitted to the indignity, not stopping, but only saying as He passed on: Friend, that for which thou art here;' [5866] [5867] and then, perhaps in answer to his questioning gesture: Judas, with a kiss deliverest thou up the Son of Man?' [5868] If Judas had wished, by thus going in advance of the band and saluting the Master with a kiss, even now to act the hypocrite and deceive Jesus and the disciples, as if he had not come with the armed men, perhaps only to warn Him of their approach, what the Lord said must have reached his inmost being. Indeed, it was the first mortal shaft in the soul of Judas. The only time we again see him, till he goes on what ends in his self-destruction, is as he stands, as it were sheltering himself, with the armed men. [5869]