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Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. Jesus therefore, knowing all the things that were happening to him, went out, and said to them, “Who are you looking for?”
They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas also, who betrayed him, was standing with them.
John 18:3-5 sits inside this longer paragraph.
When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered. Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. Jesus therefore, knowing all the things that were happening to him, went out, and said to them, “Who are you looking for?”
They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas also, who betrayed him, was standing with them.
Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.
Jesus therefore, knowing all the things that were happening to him, went out, and said to them, “Who are you looking for?”
They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas also, who betrayed him, was standing with them.
Iudas then after he had receaved abonde of men and ministres of the hye Prestes and Pharises came thyther with lanterns and fyerbrondes and wepens.
Then Iesus knowynge all thinges that shuld come on him went forth and sayde vnto them: whom seke ye?
They answered him: Iesus of Nazareth. Iesus sayde vnto them: I am he.
Iudas then, after hee had receiued a band of men and officers of the high Priests, and of the Pharises, came thither with lanternes and torches, and weapons.
Then Iesus, knowing all things that shoulde come vnto him, went foorth and said vnto them, Whom seeke yee?
They answered him, Iesus of Nazareth. Iesus sayde vnto them, I am hee. Nowe Iudas also which betraied him, stoode with them.
Questions where the Bible appears to say two different things, with the passages on each side set together.
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John Calvin 1540 · Public Domain On vv3–5 3. Judas, therefore, having received a band of soldiers.…
3. Judas, therefore, having received a band of soldiers. That Judas came accompanied by soldiers and by so large a retinue, is a sign of a bad conscience, which always trembles without any cause. It is certain that the band of soldiers was borrowed from the governor, who also sent a captain at the head of a thousand soldiers; for, on account of sudden mutinies, a garrison was stationed in the city, and the governor himself kept a body-guard, wherever he was. The rest were officers sent by the priests; but John makes separate mention of the Pharisee, because they were more enraged than all the rest, as if they had cared more about religion.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3–4 Christ, who was innocent, was taken as a wicked…
Christ, who was innocent, was taken as a wicked person, that we which are wicked might be let go as innocent.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 3 Judas then, having received a band of men…
3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
Ver. 3. Judas having then received a band] These are the enemies’ best arguments, and those they flee to when all is done. So the Jesuits, those sworn swordsmen of Satan, give out that their weapons are only preces et lachrymae, prayers and tears; and that it is unlawful for them to use any other, even then when they are about their most bloody designs. (Camd. Eliz. Epist. to Reader.) A late king of France (after his revolt to Popery) being persuaded by a great duke about him not to readmit the Jesuits, which had been justly banished the realm, he answered suddenly, "Give me then security for my life." He therefore admitted them, even into his bosom, giving them his house for a college; and in a public speech, saying, That they were Timothies in the house, Chrysostoms in the chair, Angustines in the schools, &c. But what came of it? One of the pope’s slaughter slaves, by the instigation of the Jesuits, stabbed him to the heart: these Timothies proved Judases; these Chrysostoms, Catilines; these Augustines, assassins. (Vita David Patti, Operib. praefix.)
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Cometh thither with lanterns, &c.] Hypocrites may be compared (saith one) to those soldiers in the Gospel which came to seek Christ with lights and lanterns, as if they meant not to miss him; yea, they brought clubs and staves, as if they would fight for him: yet, when he saith, Here I am, take you up my cross, they stumble at the cross, and fall backwards. (Essays Divine and Moral.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–5 The evangelist here passeth over all mentioned by the…
The evangelist here passeth over all mentioned by the other evangelists about Judas’s going to the high priests, and contracting with them, and cometh to relate his coming to apprehend him with a band of men that he had obtained from the chief priests and Pharisees for that purpose. By band we must not understand a Roman cohort, as the word signifies, but such a convenient number out of that band (probably) which at the time of the passover guarded the temple, as was sufficient to take him: they came with
lanterns and torches, ( though it were the time of full moon), to make the strictest search; and with weapons, fearing where no fear was; for Judas (their leader) could have told them that he was not wont to go with any great company to the mount of Olives.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v4 Observe here, 1. How our Lord’s sufferings were all…
Observe here, 1. How our Lord’s sufferings were all foreknown to himself, before they came upon himself, before they came upon him, and yet how willingly and cheerfully did he go forth to meet them.
Should our sufferings be known unto us before they come upon us, how would it disquiet and disturb us! yea, not only discompose us, but distract us! In great wisdom, therefore, and in tender mercy, has God concealed future events from us.
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But it was otherwise with Christ; he had an exact knowledge of those bitter sufferings which he was to undergo, and yet with a composed mind he goes forth to meet them: Jesus knowing all things that should come upon him, went forth.
Lord! how endearing are our obligations to thyself, that when thou knewest before-hand the bitterness of that cup, which the justice of God was about to put into thy hand, thou didst not decline to drink it off for our sakes!
Observe, 2. That it was not man’s power, but Christ’s own permission, which brought his sufferings upon him. How easily could Christ have delivered himself out of his enemies’ hands, who with a word from his mouth caused them to go backward and fall to the ground!
Christ in speaking those words did let out a little ray or beam of his deity, and this struck them down. Mark what a strange power was here in the word of Christ, and that not an angry word neither. He did not chide them, and say, "You wretches, how dare you lay hands on me, and carry me to judgment who shall one day be your judge!" Christ only said, I am he, and down they fell.
O what fear will Christ send out when he cometh to judge the world, who could send forth such a fear when he yielded up himself to be judged and condemned in the world! If there was so much majesty in the voice of Christ, in one of the lowest acts of his humiliation, what will the voice of a glorified Christ be to sinners, when he shall come as a judge to condemn the world.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–5 Judas then having received a band of men,.... From…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v3 A troop of soldiers - A cohort of Roman…
A troop of soldiers - A cohort of Roman foot.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–5 Verse 3. A band] την σπειραν, The band or…
Verse 3. 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 Mt 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 Mt 26:55; Mr 14:48; Lu 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v4 Joh 18:4-11. Jesus, knowing all things that should come…
Joh 18:4-11. Jesus, knowing all things that should come upon him — That is, knowing, not only in general, that he must suffer a variety of insults, tortures, and even death itself, but also all the particular circumstances of ignominy and horror that should attend his sufferings; went forth — Namely, after his repeated supplications to his heavenly Father, and his agony, as is related at large, Mat 26:37-46; Mar 14:34-42; Luk 22:41-46; where see the notes; and said unto them — With the greatest composure of mind; Whom seek ye? — The appointed time of our Lord’s sufferings being come, he did not now, as formerly, avoid his enemies, but readily came forward, and gave them an opportunity of apprehending him, telling them, when they said they sought Jesus of Nazareth, I am he — Which expression he had no sooner uttered than the whole band went backward, and fell to the ground — By which exertion of his divine power he evidently showed them that they could not apprehend him without his consent. How amazing is it, that they should renew the assault after so sensible an experience both of his power and mercy! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beelzebub, and that it was through the providence of God, not the indulgence of Jesus, that they received no further damage. See note on Mat 26:47-50. If ye seek me, let these (my disciples) go — It was an eminent instance of his power over the spirits of men, that they so far obeyed his word as not to seize even Peter, when he had cut off the ear of Malchus. Then Simon Peter, having a sword, drew it — No other evangelist names the person that drew the sword, nor could they without exposing Peter to danger. But John, writing after his death, might do it without any such inconvenience. And smote the high-priest’s servant, &c. — See note on Mat 26:51-54. Then said Jesus, Put up thy sword, &c. — For I will not have recourse to this or any other method of defence. The cup which my Father hath given me, shall I not drink it? — You look only at second causes, and have but an imperfect view of things; but I consider all the sufferings I am now to meet, as under a divine direction and appointment, and therefore willingly acquiesce in what I know to be my heavenly Father’s will.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v3 A band - See the notes at Mat 26:47;…
A band - See the notes at Mat 26:47; Mat 27:27. John passes over the agony of Jesus in the garden, probably because it was so fully described by the other evangelists.
Lanterns ... - This was the time of the full moon, but it might have been cloudy, and their taking lights with them shows their determination to find him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v5 Jesus here asks them, whom they were seeking, not…
Jesus here asks them, whom they were seeking, not as if he were ignorant of their errand, but to shew them, that of their own power they could do nothing, because, though he, whom they sought, was present, and stood before them, yet, they did not know him. (Theophylactus) --- The darkness of the night could not have been the reason why they did not see him, because, as the evangelist observes, they had lanterns and torches with them, and if they could not see him, at least they might have known him by his voice; for how could Judas, their leader, who was one of his own apostles, be unable to know him by his voice. (St. John Chrysostom)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 Judas then--"He that was called Judas, one of the…
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].
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–5 3. Judas… cometh—For the train and order of events…
3. Judas… cometh—For the train and order of events of our Lord’s betrayal and arrest, consult our notes on § 132.
Lanterns and torches—For though it was the full moon, yet his apprehenders knew that their victim might be concealed in the garden, in the houses, or in the clefts of the rocks. But to no such refuges, worthy of the guilty only, did it become the dignity of our Lord to resort.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–5 3. Judas then] Better, Judas therefore; S. John’s favourite…
3. Judas then] Better, Judas therefore; S. John’s favourite particle, as in Joh_18:4; Joh_18:6-7; Joh_18:10-12; Joh_18:16-17; Joh_18:19; Joh_18:24; Joh_18:27-29; Joh_18:31; Joh_18:33; Joh_18:37; Joh_18:40. It was because Judas knew that Jesus often went thither that he came thither to take Him. “Our English version gives little idea of the exactness of the description which follows.” S. p. 241.
a band of men] Rather, the band of soldiers. This is one part of the company; Roman soldiers sent to prevent ‘an uproar’ among the thousands of pilgrims assembled to keep the Passover (see on Mat_26:5). The word for band, speira, seems elsewhere in N.T. to mean ‘cohort,’ the tenth of a legion (Mat_27:27; Mar_15:16; Act_10:1; Act_21:31; Act_27:1), and with this Polybius (xi. xxi. 1; [xxiii. 1]) agrees. But Polybius sometimes (vi. xxiv. 5, xv. ix. 7, III. cxiii. 3) appears to use speira for ‘maniple,’ the third part of a cohort and about 200 men. In any case only a portion of the cohort which formed the garrison of the fortress of Antonia can here be meant: but that the arrest of Jesus was expected to produce a crisis is shewn by the presence of the chief officer of the cohort (Joh_18:12). The Jewish hierarchy had no doubt communicated with Pilate, and his being ready to try the case at so early an hour as 5 a.m. may be accounted for in this way.
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officers from the chief priests and Pharisees] i.e. from the Sanhedrin. These may have been either officers of justice appointed by the Sanhedrin, or a portion of the Levitical temple-police: that some of the latter were present is clear from Luk_22:4; Luk_22:52. This is a second part of the company. S. Luke (Luk_22:52) tells us that some of the chief priests themselves were there also. Thus there were (1) Roman soldiers, (2) Jewish officials, (3) chief priests.
with lanterns and torches] The ordinary equipment for night duty, which the Paschal full-moon would not render useless. It was possible that dark woods or buildings would have to be searched. The word for ‘lantern,’ phanos, occurs here only in N.T.; and here only is lampas rendered ‘torch;’ elsewhere either ‘light’ (Act_20:8) or ‘lamp’ (Mat_25:1-8; Rev_4:5; Rev_8:10). ‘Torch’ would perhaps be best in all cases, even in Mat_25:1-8, leaving ‘lamp’ free as the translation of luchnos (Joh_5:35; Mat_5:15; Mat_6:22; Mar_4:21; Luk_8:16; Luk_11:33-34; Luk_11:36, &c.) for which ‘light’ and ‘candle’ are either inadequate or misleading. Torches were fed with oil carried in a vessel (Mat_25:4) for the purpose.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–5 (3) A band of men and officers from the…
(3) A band of men and officers from the chief priests and Pharisees.—Better, the band, and officers from the chief priests and Pharieess. The other Gospels tell us of a “great multitude” (Matt.), or a “multitude” (Mark and Luke). St. John uses the technical word for the Roman cohort. It was the garrison band from Fort Antonia, at the north-east corner of the Temple. This well-known “band” is mentioned again in the New Testament (in Joh_18:12; Mat_27:27; Mar_15:16; Act_21:31). (Comp. Notes at these places.) The word occurs also in Act_10:1 (“the Italian band”) and Act_27:1 (“Augustus’ band”). The Authorised version misleads, by closely connecting in one clause two distinct things, “a band of men and officers.” The band was Roman; the “officers” were the Temple servants, of whom we read in Joh_7:32; Joh_7:45. These were sent, here, as there, by the chief priests and Pharisees, with Judas for their guide, and their authority was supported by the civil power.
Lanterns and torches and weapons.—Better, with torches and lamps (Mat_25:1) and arms. The torches and lamps were part of the regular military equipment for night service. Dionysius describes soldiers rushing out of their tents with torches and lamps in the same words which are used here (Joh_11:40). They are not mentioned in the other Gospels. St. Matthew and St. Mark describe the “weapons” as “swords and staves.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–5 Judas therefore, because he knew the place, was able…
Judas therefore, because he knew the place, was able treacherously to use his knowledge. Having received the cohort, H speira is used for the lemon or portion of the legion of soldiers, who, under the direction of the Roman procurator, garrisoned the Tower of Antonia, which dominated the north-east temple courts. The article (thn) is probably used because the ciliarcov , military tribune, chief captain, or commander of the thousand men, had (Ver. 12) accompanied the detachment. "The word speira , is used by Polybius for the Latin manipulus, not cohors (Polyb., 11:23), consisting of about two hundred men, the third part of a cohort" (Westcott). It should, however, be observed that the word is used of the Roman garrison of the tower Act_10:1 Act_21:31 Act_27:1; Josephus, "Ant.," 20:4. 3; "Bell. Jud:," 5:5:8). Ciliarcov was the proper name for the commander of a cohors, equivalent to one-sixth of a legion, i.e. a thousand men and a hundred and twenty horsemen. The strength of the cohort differed according to circumstances and need. Josephus ("Bell. Jud:," 3:4:2) says that some speirai consisted of a thousand, some of six hundred, men. It is not rational to suppose that the whole cohort were visibly present, but they were present in close proximity. Though John alone mentions the Roman soldiers, yet cf. Mat_26:53, Mat_26:54, where our Lord says, "Thinkest thou not that I could pray (parekalesai) my Father, and he would henceforth furnish me with more than twelve legions of angels? a legion of angels for each one of the little group. The presence of this band of Roman soldiers with the Jewish police gives very great force and impressiveness to this scene of Israel"s degradation and of the world"s assault upon the Divine Savior. The other hints given by the synoptists of the presence of weapons in the "band," is Peter"s use of the sword. Judas brought with him, not only the drilled and armed Roman soldiers, but the officers from the chief priests and of thePharisees; i.e. a detachment of the Jewish guard of the temple, under direction of the Sanhedrin. The chief priests would have small difficulty in securing the aid of a detachment of the Roman garrison to prevent popular outbreak at the time of the feast. These uphretai , under the direction of the chief priests and Pharisees, have been mentioned in Joh_7:32, Joh_7:45, and the same name is given to the uphretai in Act_5:22, Act_5:26, where the high priests and Sadducees are spoken of as their masters. In Luk_22:4, 52 the commandants of the temple are spoken of in the plural, strathgoiv tou ierou . The Jewish guard was under the custody of one officer, o strathgov , and he was a man of high rank and dignity (Josephus, "Ant.," 20:6. 2; "Bell. Jud:," 2:17:2) not two, but one; the reference to more than one must therefore point to the Roman military official as well, thus unconsciously sustaining the more definite information given by John. Judas with his band cometh thither with lanterns and torches and weapons; for, though it was the Paschal full moon, they were intent on finding an individual, whom Judas would identify for them, amid the depths of the olive shades. (Lampav is in its primary sense a torch, or even meteoric light, but it is used for a lamp or lantern; and fanov also is used for "torch" primarily, with secondary meaning of "lantern.") Matthew and Mark mention "swords" and "staves," but say nothing of the flaring torches which so arrested the eve of John. Thoma sees a reference to the frequent declaration of Christ, that he was the "Light of the world," and to the contrast between that light and the power of darkness.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 An exhibition of divine majesty:
An exhibition of divine majesty:
v. 4. Jesus, therefore, knowing all things that should come upon Him, went forth, and said unto them, Whom seek ye?
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v. 5. They answered Him, Jesus of Nazareth. Jesus saith unto them, I am He. And Judas also, which betrayed Him, stood with them.
v. 6. As soon, then, as He had said unto them, I am He, they went backward, and fell to the ground.
v. 7. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth.
v. 8. Jesus answered, I have told you that I am He; if therefore ye seek Me, let these go their way;
v. 9. that the saying might be fulfilled which He spake, Of them which Thou gavest Me have I lost none.
The members of the band might have saved themselves a great deal of trouble, for the hour of Jesus had now come, and He voluntarily delivered Himself into their hands. He knew all things that were to happen to Him, and went out to meet the men that were seeking Him. He was not only the omniscient God, knowing everything that was to happen to Him, but He was also the almighty God, as they were shortly to find out. From the description of John the roles of pursuers and pursued might have been reversed. For it is Jesus that challenges the band: whom seek ye? Their answer is: Jesus the Nazarene. And Jesus, with inimitable dignity and impressiveness, answers I am He. A wonderful, encompassing confession! "In considering this word, ’I am He,’ the Christians should mark well who Christ is, what His will is, what His intention is, and how great He is that was captured by the Jews, crucified, and killed; and also, why Christ suffered thus and died. This serves to make a distinction between the suffering of Christ and that of all other saints. For when this distinction is made, then the Passion of Christ has value and transcends that of all prophets, apostles, martyrs, etc. But if you ask who Christ is, then you shall know that He is the Man who shortly before, in Joh 17:10, says: Father, all Mine are Thine, and Thine are Mine. ". As Jesus made His ringing confession, Judas, the traitor, as the evangelist especially remarks, stood with them. He had joined their ranks, he had cast his lot with the enemies of the Lord. And therefore the almighty power of this great confession struck also him, with the whole band: they all went backward and fell to the ground. Here was evidence of Christ’s divine majesty, which should have served to open their eyes as to the real nature of the Man whom they were trying to arrest. With all their torches and lamps and weapons of diverse shapes and kinds they could not stand before Christ, a single word out of whose mouth threw them into a heap. Having given this evidence of His almighty power, Jesus again sends forth His ringing challenge: Whom seek ye? He now hid the rays of His divine majesty, He once more became the lowly, humble man. The truculent answer of the enemies must have been given all the more grudgingly as they felt themselves inferior to this Man. And Jesus again designated Himself as the Man whom they were seeking; He voluntarily delivered Himself into their hands. But to the last He held His guarding and sheltering hand over His disciples, reminding the officers and leaders of the band that, by their own statement, they are instructed to arrest none but Himself. His disciples therefore should be given leave to go their way unchallenged. In doing this, the evangelist finds that Jesus was carrying out the words of His prayer of but a short hour ago, Joh 17:12. "The evangelist here indicates that Christ with these words speaks of a being lost temporally. Above, in Joh 17:12, the text says clearly that the Lord speaks of a being lost eternally. But these two texts are not opposed to each other, though it certainly might seem that way; for if the disciples had been taken captive at that time, they would have been lost eternally in body and soul. There Christ is their Patron and Protector with the word ’I am He,’ and that He says to the band, ’Let these go their way. ’ With these words He preserved them that they might be lost neither temporally nor eternally; and in their soul they remain safe forever, although they afterwards in due time had to yield their bodies, and were obliged to give glory to God by their death. " Note: The tender kindness of Christ is concerned about all His believers in the same way, and it is ever active, and effectively so, in our interest.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 General Information:
General Information:
Jesus begins to speak with the soldiers, officers, and Pharisees.
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Then Jesus, who knew all the things that were happening to him
"Then Jesus, who knew everything that was about to happen to him"
Jesus of Nazareth
"Jesus, the man from Nazareth"
I am
The word "he" is implied in the text. AT: "I am he" (See: Assumed Knowledge and Implicit Information)
who betrayed him
"who handed him over"
translationWords
Nazareth
Judas Iscariot
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5 18:3 John’s full description of the arresting party expands…
18:3 John’s full description of the arresting party expands the picture from the other Gospels. The Temple authorities sent Roman soldiers and Temple guards; while the Temple guards made the arrest, the Roman detachment stood by to prevent a riot. The Roman detachment was large enough to warrant a commander (18:12) and came armed, anticipating a struggle (18:10). Numerous men had claimed to be the Messiah, and often they had made politically explosive attempts to expel the Romans.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.