CHAPTER 18

Jn 18:1–13. Betrayal and Apprehension of Jesus.

1. over the brook Kedron—a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.

where was a garden—at the foot of the Mount of Olives, “called Gethsemane; that is, olive press (Mt 26:30, 36).

2. Judas … knew the place, for Jesus ofttimes—see Jn 8:1; Lu 21:37.

resorted thither with his disciples—The baseness of this abuse of knowledge in Judas, derived from admission to the closest privacies of his Master, is most touchingly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. “No man taketh My life from Me, but I lay it down of Myself” (Jn 10:18). Besides, the scene which was to fill up the little breathing-time, the awful interval, between the Supper and the Apprehension—like the “silence in heaven for about the space of half an hour” between the breaking of the Apocalyptic Seals and the peal of the Trumpets of war (Rev 8:1)—the agony—would have been too terrible for the upper room; nor would He cloud the delightful associations of the last Passover and the first Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, its shady olives, its endeared associations, would be congenial to His heart. Here He had room enough to retire—first, from eight of them, and then from the more favored three; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor.

3. Judas then—“He that was called Judas, one of the Twelve,” says Luke (Lu 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” (Mt 26:48). The cold-bloodedness of this speech was only exceeded by the deed itself. “And Judas went before them [Lu 22:47], and forthwith he came to Jesus, and said, Hail, Master, and kissed Him” (Mt 26:49; compare Ex 4:27; 18:7; Lu 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 Jn 15:15), but “companion,” a word used on occasions of remonstrance or rebuke (as in Mt 20:13; 22:12)—“Wherefore art thou come?” (Mt 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.

4. Jesus … knowing all things that should come—were coming.

upon him, went forth—from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.

Whom seek ye?—partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mk 14:51, 52, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.

5. They answered … Jesus of Nazareth—just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions.

I am He—(See on Jn 6:20).

Judas … stood with them—No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.

6. As soon then as he said unto them, I am He, they went backward—recoiled.

and fell to the ground—struck down by a power such as that which smote Saul of Tarsus and his companions to the earth (Ac 26:14). It was the glorious effulgence of the majesty of Christ which overpowered them. “This, occurring before His surrender, would show His power over His enemies, and so the freedom with which He gave Himself up” [Meyer].

7. Then asked he them again, Whom seek ye?—Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand.

Jesus of Nazareth—The stunning effect of His first answer wearing off, they think only of the necessity of executing their orders.

8. I have told you that I am He: if therefore ye seek me, let these go their way—Wonderful self-possession, and consideration for others, in such circumstances!

9. That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none—The reference is to such sayings as Jn 6:39; 17:12; showing how conscious the Evangelist was, that in reporting his Lord’s former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples on this occasion is viewed as part that deeper preservation undoubtedly intended in the saying quoted.

10, 11. Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus—None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being “known to the high priest” (Jn 18:15), the mention of the servant’s name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (Lu 22:50), the man was “likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head” [Webster and Wilkinson].