Exegetical and Hermeneutical Commentary of John 18:4
Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
4. all things that should come ] Better, all the things that were coming.
went forth ] From what? (1) from the shade into the light; (2) from the circle of disciples; (3) from the depth of the garden; (4) from the garden itself. It is impossible to say which of these suggestions is right; the last is not contradicted by Joh 18:26. The kiss of Judas is by some placed here, by others after Joh 18:8. While ‘His hour was not yet come’ (Joh 7:30, Joh 8:20), He had withdrawn from danger (Joh 8:59, Joh 11:54, Joh 12:36); now he goes forth to meet it. He who had avoided notoriety (Joh 5:13) and royalty (Joh 6:15), goes forth to welcome death.
said ] The better reading gives saith. His question perhaps had two objects; to withdraw attention from the disciples ( Joh 18:8), and to make His captors realise what they were doing.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Jesus knowing all things, c.] He had gone through all his preaching, working of miracles, and passion, and had nothing to do now but to offer up himself on the cross he therefore went forth to meet them, to deliver himself up to death.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This evangelist saith nothing of what the other evangelists mention, of the sign that Judas had given them, by which they should know him; nor of Judass kissing of him, or our Saviours reply to him. (John, all along his Gospel, mentions very little of what is recorded by the other evangelists). It must be supposed, that after Judas had kissed our Saviour, our Saviour himself came forth and asked him whom they looked for; hereby showing that he laid down his life, and no man took it from him: he could easily have delivered himself out of their hands, (though I think they are too charitable to Judas, who think that it was that which made Judas discover him; not that he designed his death), he had once and again before so escaped them; but now his hour was come, he freely offers himself unto his enemies, and asketh whom they looked for.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4-9. Jesus . . . knowing all thingsthat should comewere coming.
upon him, went forthfromthe shade of the trees, probably, into open view, indicating Hissublime preparedness to meet His captors.
Whom seek ye?partly toprevent a rush of the soldiery upon the disciples [BENGEL];and see Mar 14:51; Mar 14:52,as showing a tendency to this: but still more as part of that courageand majesty which so overawed them. He would not wait to be taken.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus therefore knowing all things,…. As being the omniscient God, so his knowledge reaches to all persons and things, without any limitation, and restriction; though here it has a regard to all the things,
that should come upon him; even all the sufferings he should endure, which were all determined by God; agreed to by him, in the covenant of grace; predicted in the Old Testament, and foretold by himself: he knew all the circumstances that would attend his sufferings, as that he should be betrayed by Judas; be forsaken by the rest of his disciples; that the Jews would give him gall and vinegar in his thirst; and the soldiers part his garments among them: he knew the time of his sufferings; and that it was now at hand; and that Judas and his company were not far off: and therefore, went forth out of the garden, or at least from that part of it where he was, and his disciples with him: this was done to show his willingness to suffer; he
went forth of his own accord; he did not hide himself in the garden, as the first Adam did: he did not stay till those that sought his life came up to him: he went forth, not to make his escape from them, but to meet them, and make himself known unto them;
and said unto them; whom seek ye? this question was put, not out of ignorance; for he knew full well who they were seeking after: nor with a design to deceive them, and make his escape; but to show that he was not afraid of them, and that they could not have known him, nor have taken him, had he not made himself known; and offered himself to them; and which makes it appear, that he was willingly apprehended by them, and voluntarily suffered.
Fuente: John Gill’s Exposition of the Entire Bible
Knowing all the things that were coming upon him ( ‘ ). Mentioned already in Joh 13:1. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains.
Fuente: Robertson’s Word Pictures in the New Testament
That should come [ ] . Literally, that are coming. The details in 4 – 9 are peculiar to John.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus therefore, knowing all things,” (lesous oun eidos panta) “Then Jesus knowing all things,” from the beginning, omniscient in His Deity, as the Son of God, Joh 2:24-25; Joh 21:17; Joh 13:1; Joh 13:3; Luk 9:51; Heb 12:2.
2) “That should come upon him,” (ta erchomena ep’ auton) “All the things coming upon him,” in His laying down His life, Joh 10:17-18; Act 2:28.
3) “Went forth, and said unto them,” (ekeslthen kai legei autoi) “Went forth (forward) and said directly to them,” went forth from the olive grove, and disciples, from under the olive trees, approaching the hit-band, the night-mob, led by the covetous thief, the contract-man, Judas Iscariot, Luk 22:47-48.
4) “Whom seek ye?” (tina zeteite) “Whom seek ye?” or who are you all trying to find? Not that He did not know, but to hear them say it, and for His disciples to hear them say who they were hounding, pursuing for the seizure and the slaying. He thus focused attention on Himself to prevent a general attack on the disciples as well. Judas responded by approaching Jesus and planting the treacherous traitor’s kiss upon His cheek, Mar 14:44-45.
Fuente: Garner-Howes Baptist Commentary
4. Jesus therefore, hnowing. The Evangelist states more clearly with what readiness Christ went forward to death, but, at the same time, describes the great power which he exercised by a single word, in order to inform us that wicked men had no power over him, except so far as he gave permission.
Fuente: Calvin’s Complete Commentary
(4) Jesus therefore, knowing all things that should come (better, were coming) upon him.Comp. Mat. 26:45.
Went forth, and said unto them, Whom seek ye?i.e., probably, went forth from the garden itself. (Comp. Note on Joh. 18:26.) Other possible interpretations are, went forth from the depth of the garden; or, went forth from the circle of the disciples standing round; or, went forth from the shade of the tree into the moonlight. For the word, comp. Joh. 18:1, and Mat. 14:14). The kiss of Judas, mentioned in all the earlier Gospels, must be placed here between went forth and said unto them.
For the question, comp. Mat. 26:50. Jesus will boldly face the danger, and direct it upon Himself, that the disciples may be saved from it (Joh. 18:8).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Knowing all that should come John leaves to the other Evangelists to describe the humiliations of the garden and of the Judas kiss, and seizes those points in which the foreknowledge and majesty of Jesus appear rising above the inflictions he suffered. It is the same upper tone of triumph as reigns through the previous discourses, heightened to sublimity by the recollection of the degradations which the previous Gospels disclose.
John’s Gospel is therefore a supplement, not merely in external facts, but in grand views and sublime truths.
Went forth After the traitor’s kiss, the traitor himself retreats among the band that follow him, who stand in hesitation. Jesus steps forward in firm majesty to meet the men, who appear more like culprits to be arraigned than like officers coming to arrest him.
Whom seek ye? Not that he did not know whom they sought. Not that their leaders did not know him by the traitor’s signal. He speaks to make them confess their object, and then to show that they can attain it only by his actual permission. It is the word by which he commences the display of power exhibited in Joh 18:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus therefore, knowing all the things that were coming on him, went up and says to them, “Who are you looking for?” They answered him, “Jesus of Nazareth”. Jesus says to them, “I am.” And Judas also who betrayed him was standing with them. When therefore he said to them, “I am” they went backward and fell to the ground.’
‘Knowing all things that were coming on Him.’ It is being underlined that He acted with full knowledge of the situation. Indeed He was waiting for it. All was known to Him and had He wished He could have called on twelve legions of angels (Mat 26:53). Then where would the Roman cohort have been? But He was ready for what was to happen, for His hour had come.
‘They answered’. The response comes from a number, from ‘they’. The Roman Tribune (the Chiliarch) stayed in the background. He and his men were not going to be directly involved unless there was trouble.
‘Who are you looking for?’ Unafraid of what was to happen Jesus asked the men for whom they were looking. To the reader, and those to whom the words were read, the question would have a double meaning. They knew Who it was. It was the Lord of glory. Jesus was the calmest person there. The contrast in John is deliberate and startling. If only the arresting party had known the real answer to the question. But they thought it was simply a man, ‘Jesus of Nazareth’. The reply was a police-like reply. The formal name of the man to be arrested was given. Jesus indicated that He was that man by declaring, ‘I am He.’
However, while this reply was apparently also commonplace it certainly had a significance for John, for the words ‘ego eimi’ could also indicate the ‘I am’, the living God, as we have previously seen (Joh 8:58).
Something about Him at that moment caused the intruders to back away. They would know Jesus’ reputation as a prophet. and miracle worker, and they knew what had happened to people in earlier days who had arrested prophets. It would not have been the first time that fire came down from Heaven and destroyed an arresting party (2Ki 1:9; 2Ki 1:12). So they were no doubt apprehensive. Besides it was dark among the trees, even though there was a full moon, and the advance of Jesus out of the darkness of the trees, approaching them so calmly, had been unexpected. Furthermore He had a reputation for escaping arrest as a prophet, and in the darkness that was probably working on their minds. They would remember what God had done when men went to arrest Elijah by sending down fire from Heaven. Indeed the very presence of Roman soldiers revealed to them the general uneasiness of their leaders. So it would seem that even their leaders were expecting trouble.
‘They fell to the ground.’ Did someone trip in the darkness as he backed away so that others fell over him? If so John sees it as highly symbolic. Or was it the direct result of a moment of supreme divine disclosure? John does not tell us but either way it is clear that John links it with the use of ‘I am’. In his eyes it was the divine name revealed which could only bring obeisance.
‘Judas — was standing with them.’ Another thing that John could not forget was the sight of his erstwhile companion and friend standing with the enemy. It was one thing to learn indirectly of his intentions to in some way betray Jesus. It was another to see him face to face aligned with the enemy. We are judged by the company we keep.
Fuente: Commentary Series on the Bible by Peter Pett
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?
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 18:4. Jesus knowing all things that should come, &c. That were coming. Our Lord not only knew in general, that he should suffer death, but of course, as the God-man, was acquainted with all the particular circumstances of ignominy and horror that should attend his sufferings; which accordingly he largely foretold; (See Mat 20:18-19 and the parallel places;) though many of these circumstances were as contingent as can well be imagined. It is impossible to enter aright into the heroic behaviour of our Lord Jesus, without carrying this circumstance along with us. The critics are in raptures at the gallantry of Achilles, in going to the Trojan war, when he knew, according to Homer, that he should fall there. But he must have a very low way of thinking, who does not see infinitely more fortitude in our Lord’s conduct on this great occasion, when the present circumstance, so judiciously, though so modestly suggested by St. John, is duly attended to.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 18:4-5 . This advance of Judas occasioned ( ) Jesus to come forth, since He knew all that was about to come upon Him, and consequently was far removed from any intention of withdrawing Himself from His destiny, of which He was fully and clearly conscious.
, of destinies , happy (Mat 10:13 ) and unhappy (Mat 23:35 ; Aesch. Pers . 436, 439; Ellendt, Lex. Soph . I. p. 686 f.), in the classics more frequently with the dative (Thuc. viii. 96. 1) than with .
(see the critical notes): from the garden , Joh 18:1 , Nonnus: . The context yields no other meaning, and Joh 18:26 is not opposed to it. Hence not: from the garden-house (Rosenmller, Ewald), or from the depth of the garden (Tholuck, Maier, De Wette, Luthardt), or from the circle of disciples (Schweizer, Lange, Hengstenberg).
, . . .] Tragic moment in the descriptive picture of this scene, without any further special purpose in view. Tholuck arbitrarily remarks: John wished to indicate the effrontery of Judas; and Hengstenberg: he wished to guard against the false opinion that the was intended to convey to the officers something unknown to them. This he could surely have been able to express in few words.
The kiss of Judas (Mat 26:47 ff.), instead of which John gives the above personal statement (as Strauss indeed thinks: in order to the glorification of Jesus), is not thereby excluded, is too characteristic and too well attested to be ascribed to tradition, and cannot have followed (Ewald) the question of Jesus (Joh 18:4 ), but, inasmuch as the immediate effect of the did not permit of the interruption of the kiss, must have preceded , so that immediately on the exit of Jesus from the garden, Judas stepped forward, kissed Him, and then again fell back to the band. Accordingly, John, after the one factor of the betrayal, namely the kiss , had been already generally disseminated in tradition, brings into prominence the other also, the personal statement; hence this latter is not to be ascribed merely to the Johannean Jesus (Hilgenfeld, Scholten).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1717
CHRISTS ENEMIES SMITTEN DOWN BY A WORD
Joh 18:4-9. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way; that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
THE cross of Christ has been an offence and a stumbling-block to both Jews and Gentiles in every age: they think it absurd to expect salvation from one who saved not himself, and life from one who was made subject unto death. But every step of his humiliation was accompanied with circumstances which abundantly attested the dignity of his person, and counterbalanced the ignominy of his low and suffering condition. When he lay in a manger, he was pointed out to the Eastern Magi by an extraordinary star; when he agonized in the garden, there came an angel from heaven to strengthen him; and when he was apprehended as a thief, he beat down the whole band of his enemies by a word of his mouth. This miraculous exertion of his power, though not recorded in the other Evangelists, is a very interesting and instructive part of our Lords history. I wish you to notice,
I.
The particular incidents here related.
1.
His successful resistance to his enemies
[Our Lord went forth boldly to meet his enemies. Many from amongst ourselves will go forth to face danger, and will manifest great boldness in the midst of it, because they hope to escape the troubles that threaten them, and to overcome the enemies that oppose them. But if they could look into futurity and see the sufferings which they would be called to endure, they would not be so precipitate; they would be glad, if possible, to avoid the evil, especially if they found that their submission to it would entail on them nothing but disgrace. Not so our blessed Lord: he knew all things that should come upon him: he had already tasted of the bitter cup, and knew that he was about to drink it even to the very dregs; he knew all that he should endure from men, from devils, and from his heavenly Father; yet he went forth unappalled, enduring the cross and despising the shame.
He shewed them, however, how vain would be their attempts to apprehend him, if he chose to stand in his own defence. Inquiring calmly whom they sought, and being told, Jesus of Nazareth, he answered, I am he. Here were no reproaches (for though reviled, he reviled not again), but a plain acknowledgment that he was the object whom they wanted. But with what a glorious power were his words accompanied! No sooner were they uttered, than all the band of soldiers, with Judas at their head, were struck as with lightning, and staggering backward, they fell to the ground. This miracle, though at first sight it may appear vindictive, was, in fact, as replete with mercy as any that Jesus ever wrought. It was calculated to shew them their guilt and danger, and thereby to lead them to repentance. The chief priests and elders in particular, (for they also were close at hand [Note: Luk 22:52.],) could scarce fail to call to mind the signal vengeance that had been inflicted on two bands of soldiers who went to apprehend Elijah, and to contrast with that the mercy they had received [Note: 2Ki 1:9-14.]. The recollection of this might have convinced them that they were at this instant monuments of Gods forbearance, and that Christ, if he had chosen, could have struck them all dead upon the spot. Happy would it have been for them if they had indulged such obvious and suitable reflections.
But his hour being come, he satisfied himself with merely shewing them what he could do, if he pleased; and that they could no otherwise apprehend him than by,]
2.
His willing surrender
[Notwithstanding this most awful warning, they still persisted in their intention to apprehend Jesus. If the eyes be blinded and the heart hardened, it is in vain to expect any great benefit either from judgments or mercies. Like Pharaoh we may be affected for a moment, but shall soon return with the dog to his vomit. No sooner had they recovered a little from their surprise, than they resumed their purpose. But O! who would have conceived that the ministers of religion should be so employed, and that an Apostle too should be found standing in such company, and on such an occasion? Contemplate him one moment as rising from the ground, and instantly leading on again the murderous band; what an awful picture of human depravity!. Lord, what is man! What a monster of iniquity, if left to follow the dictates of his own heart.
Our Lord, having thus demonstrated his power to resist, surrendered up himself into their hands. Our Lord had before affirmed that no man could take away his life, but that he would lay it down of himself [Note: Joh 10:18.]. Before his hour was come he repeatedly withdrew himself both from injudicious friends and from incensed enemies [Note: Luk 4:29-30 and Joh 6:15.]. But now he proceeded to fulfil his word, and willingly gave up himself into the hands of his enemies. As, when first he undertook our cause, he said to the Father, Lo, I come, I delight to do thy will, O God [Note: Psa 40:7-8.]; so now, at the close of his undertaking, he went up to his enemies again, and asked, Whom seek ye? and replied again as before to the answer given him. Now he suffered himself to be bound as a criminal, and yielded up himself to all those indignities and miseries, which, as our surety, it became him to endure. This voluntary surrender of himself was necessary in order to his being a sacrifice for us; and it was one principal circumstance that rendered his sacrifice so peculiarly acceptable to God; He loved us, says the Apostle, and gave himself for us, an offering and a sacrifice to God of a sweet-smelling savour [Note: Eph 5:2.].
Nevertheless, even while he thus humbled himself, he further evinced his power by,]
3.
His dignified capitulation
[He did not see fit to let his Disciples participate yet in his bitter cup. He had ordained that they should be conformed to him in their death as well as in their life. But they were yet but weak in the faith, and not able to encounter great difficulties. A premature discouragement might prove fatal to them. Our Lord therefore would not put new wine into old bottles, or suffer his Disciples to be tried beyond their strength. On this account he stipulated with his enemies that they should not molest any of his adherents. He did not make a request to his enemies, for there was no probability that they would listen to it for one moment. He imposed it on them with authority, that they should let his Disciples go; and, by his invisible agency, he constrained them to obey him. And so effectual was his command, that they could not even retaliate upon Peter, whose temerity had exposed both himself and his fellow-disciples to most imminent hazard. Jesus had just before declared to his heavenly Father, that he had preserved all whom the Father had committed to him [Note: Joh 17:12.]. He was therefore peculiarly solicitous for their welfare in the hour of danger: and shewed that, though he saved not himself, he was both able and determined to save those who had put their trust in him.]
From these striking incidents we shall be led to notice,
II.
The light which they cast on the general character of our Lord
Behold him here,
1.
As a surety for sinners
[What he did on this occasion is precisely what he has done with respect to all the enemies of our salvation. Does the justice of God arrest us, or his holy law condemn us? Behold, Jesus gives up himself in our stead, and says respecting us, Let these go their way. Isaac was not more certainly doomed to death in the purpose of his father, than we were by reason of our iniquities: but Jesus, like the ram, is accepted in our stead, and we rise to a life of immortality and glory. Let us ever view Jesus in this light; let us regard him as our surety and substitute; nor doubt, but that through his willing sacrifice, and authoritative mediation, our souls shall live for ever.]
2.
As an avenger of his enemies [Note: Isa 1:24.]
[We have seen what Christ did when he was about to surrender up himself, and to stand as a criminal at mans tribunal: what then will he not do when he shall sit upon the throne of his glory, and summon the universe to his tribunal? If an armed band were smitten to the ground by the power of his word in the hour of his deepest humiliation, how shall an individual, unarmed, resist him in the day when he shall sit on his throne of judgment? When he shall say, I am he, whom thou despisedst, I am he, whose invitations thou didst slight, and on whose blood thou didst trample; what confusion will cover us! what terror will seize us! and how irresistible will be the power that shall consign us over to perdition! Surely, it is a fearful thing to fall into the hands of the living God. O let us seek Jesus, not to betray and dishonour him, but rather to serve and glorify him with our whole hearts.]
3.
As a protector of his people
[As his people were beset with enemies at that time, so are they in every age, and every place. Malignant as they were who came to apprehend our Lord, they were but instruments in the hands of that malicious fiend who seeks to destroy us. But all the hosts of hell are as much subject to the power of Jesus, as Judas and the soldiers were. Not any weapon formed against us can prosper, if only we put our trust in him Let us then flee to him; and he will hide us under the shadow of his wings As birds flying to protect their young, so will the Lord defend us. And as the attendant angel passed between the destroyer and the houses sprinkled with blood, so will the Lord pass over to preserve us from the assaults of our enemies [Note: Isa 31:5.]. Let us rely on him, and we shall find him a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall [Note: Isa 25:4.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jesus, therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? (5) They answered him , Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. (6) As soon then as he had said unto them, I am he, they went backward, and fell to the ground. (7) Then asked he them again, Whom seek ye ? and they said, Jesus of Nazareth. (8) Jesus answered, I have told you that I am he, if therefore ye seek me, let these go their way: (9) That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none, (10) 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. (11) Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? (12) Then the band, and the captain and officers of the Jews took Jesus, and bound him,
It is not wonderful that the Roman soldiers should have been ignorant of Christ’s person, for they little regarded the Great Redeemer of mankind, unconscious of their need of one. But that the chief priests and Pharisees, and especially Judas, should not instantly have recognized Christ, is astonishing. Some have thought that the Lord for the moment struck the whole party with blindness, as the angels at Lot’s house struck the sodomites, before that the Lord struck them to the ground. Gen 19:11 . But be this as it may, certain it is that somewhat overawed the whole company, and probably it was a large one, if, as some suppose that the Chiliarch (who in Joh 18:12 is so called) commanded not less than five hundred men.
But I pass over this, and indeed every other consideration, to call the Reader’s attention to two grand points here presented to our contemplation. First, the promptness of Jesus to meet his enemies, in going to them unasked. And, Secondly, the miracle which he wrought in smiting them to the ground. Of the first, I shall have occasion to speak more particularly in the succeeding verses. And of the second, I will only beg to observe, that, according to my apprehension of things, this was the greatest miracle that we have upon record, produced by apparently the slightest exertion of Christ’s power. Reader! figure to yourself an army of soldiers, with weapons, falling backward to the earth only at the simple words of Jesus, I am! And then ask your own heart, Who but God could have wrought such a miracle! How was that prophecy of the Psalmist concerning Christ fulfilled, When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell. Psa 27:2 . And how blessedly also was that prophecy of Isaiah accomplished, which he spake concerning this stem of Jesse, and the Branch which should grow out of his roots, when it was said of him, that he should smite the earth with the rod of his mouth, and with the breath of his lips he should slay the wicked. Isa 11:1-4 . Oh! how easily might the same breath which cast them to the ground, have cast them into hell! And, Reader! do not overlook how graciously the same words of Jesus which minister comfort to his people, prove destructive to his enemies. See Isa 58:9 ; Mat 14:25-33 . For when at any time the Lord speaks graciously to his own, it is for the most part in making himself known unto them. I, even I, am he that comforteth you. Then thou shalt call, and the Lord shall answer: thou shalt cry, and He shall say, here I am. It is I, be not afraid. See Isa 58:9Isa 58:9 ; Mar 6:49-50 . So that the very presence of the Lord, and the manifestation of that presence, which confounds the Lord’s enemies, comforts his friends; yea, the very same words, according to the manner in which the Lord speaks them, give life, or destroy.
When the Reader hath duly pondered these things, I would beg to call his attention to what I before glanced at in these words and actions of Christ, in the promptness of Jesus, in going forth to meet his enemies, and voluntarily surrendering himself into their hands. Jesus knowing all things that should come upon him, went forth and said unto them, whom seek ye? Now the voluntary surrender of himself as a sacrifice for the redemption of his Church and people, is among the grand events of the whole business, and therefore I more earnestly request the Reader’s attention to it.
And for the proper apprehension of it, we must look back, according to the scriptural account of these transactions, to the everlasting covenant, ordered in all things and sure, in which the Almighty Covenanters engaged before the foundation of the world. We are too apt to begin the subject of Christ and his Church, at that part of it which concerns the redemption of the Church; whereas, in truth, this is but the consequence of things, and not the first chapter in this wonderful volume of God! Christ, and his Church, were set up from everlasting. And for the time-state of the Church, the Lord Jesus, as the Head and Husband of his Church, volunteered from all eternity to come and deliver her from the ruin of the fall, which in the Adam-nature, in which she was to be born, in common with the whole Adam-race, it was foreseen she would be involved. And hence we hear Christ, by the Spirit of prophecy, ages before his incarnation, saying, Sacrifice and offering thou didst not desire: mine ears hast thou opened: burnt offering and sin offering hast thou not required; then said I, Lo! I come! In the volume of the book it is written of me. I delight to do thy will, O my God; yea, thy law is within my heart. Psa 40:6-8 . Now the freewill offering of Christ as a sacrifice, constituted the principal feature in the merit of it. So that we find, no sooner doth scripture open to the Church the subject of redemption, and proclaim the Lord Jesus Christ as the High Priest, the Altar, and the Sacrifice, but we discover also, in the same Scriptures, the voluntary will and freeness of the Lord Jesus, in giving himself a sacrifice.
I must not, in a work of this kind, amplify pages in bringing a selection of scriptures to this point, in proof at large. But I earnestly request the Reader to consult those I refer to. They may be classed under their several heads. First, what the Scriptures relate of these things, in Christ’s willingness to offer himself a sacrifice for his Church, before the foundation of the world. See, in confirmation, Psa 89:19-29 ; Pro 8:22 to the end. Rom 16:25-26 . Secondly. The further relation of those things from the first dawn of revelation, and before Christ openly tabernacled in substance of our flesh. Every service under the law ministered to this one end, and every type and shadow had no other object but in allusion to the one offering of the body of Jesus Christ, once for all. Heb 10:10 . In proof of this the whole Jewish dispensation might be brought forward, and the whole code of prophecy also. See Psa 22 and Psa 69 ; Isa 53 ; Zec 9:11 . Thirdly. When the Son of God appeared, and came to accomplish the full purposes of the covenant, every act of Christ, before the time arrived for his sufferings and death, most fully proved that his entire consent was in it. My meat is to do the will of him that, sent me, said Jesus, and to finish his work, Joh 4:34 . Wist ye not that I must be about my Father’s business, Luk 2:49 . Yea, the zeal of the Lord’s house is said to have eaten him up. Joh 2:17 . So that everything indicated how exceedingly his heart was engaged in this work. Jer 30:21 . And perhaps as striking an instance in proof, as ever could be given, was the reproof he gave to Peter, who, from his love to Jesus, when the Lord was foretelling his disciples of his sufferings, cried out, Lord, be it far from thee! Get thee behind me, Satan, (said Jesus,) thou art an offence unto me; for thou savorest not the things which be of God, but those that be of men! Mat 16:21-23 . See the Commentary there. From all which appears the earnestness with which the Lord looked forward to this great event of his sacrifice and death, as the delight of his heart. He engaged in it from all eternity. And in time, no sooner had his Almighty hands, in common with the Father and the Holy Ghost, created the world, than he began to shew forth, in types and sacrifices, his redemption of the world; yea, he is said to have been the Lamb slain from the foundation of the world, because every offering shadowed forth the offering of his body once for all. Rev 13:8 ; Heb 10:10 . And, lastly, to mention no more: the freeness and willingness with which Christ here came forward from the garden, to give himself up to the band of men and officers, become a full confirmation of the whole. He who struck to the ground the whole band, could have delivered himself from them forever; but, as he himself said, how then would the Scriptures have been fulfilled, that thus it must be. See Mat 26:50-54 . If the Reader wishes to consult more scriptures in proof of the voluntary offering of Christ, and the Lord’s delight in the prospect of his death, he may turn to Luk 9:18-22 and Luk 9:51 ; Mat 20:20-28 ; Luk 12:49-50 ; Joh 13:27-32Joh 13:27-32 .
I beg the Reader’s particular notice to the wonderful authority of Christ, expressed in these words, in the very moment of surrendering himself: If, therefore, ye seek me, let these (meaning his disciples) go their way. I humbly conceive, that Jesus spake not as a matter of request, as though he begged it as a favor for his disciples to be at freedom to depart; but a command, they shall go their way. Touch not mine anointed, and do my Prophets no harm. Psa 105:15 . And, surely, if his overruling power had such sway in the safety of others, how much more, had it pleased the Lord, might he have exercised it for himself. I mention this as an additional testimony of the free-will offering of Christ, in which, beyond all doubt, consisted the infinite value of his sacrifice. And what a very sweet and comfortable thought ariseth out of this view of Jesus, thus giving his disciples a safe deliverance through the midst of their enemies. Surely he standeth round about his people now, as much as then. The Lord knoweth how to deliver the godly out of temptation. 2Pe 2:9 . When the Prophet’s servant in the Mount, found himself surrounded with the horses and chariots, even a very great host, sent by the king of Syria to take prisoners, the Prophet and his servant, the poor distressed follower of Elisha, cried out, Alas! my master, how shall we do? But how different did he view things, when, at the Prophet’s prayer, the Lord opened his eyes, he saw a mountain full of horses of fire, and chariots of fire, encircling them both around for protection? 2Ki 6:14 , etc. So was it with the disciples of Jesus, in the hour here described. The presence of Jesus was a wall of fire round about. Zec 2:5 . So is it now, and ever hath been, and will be in all ages of the Church. There is a suited grace, a suited strength in Christ, for every occasion. And when faith is in lively exercise, a child of God finds himself enabled to fetch all from Christ, and to live wholly upon Christ. I can do all things, said Paul, (and so may every child of God say the same, when the Lord the Holy Ghost quickens to the act of faith,) through Christ which strengtheneth me. Php 4:13 ; 2Co 12:9-10 .
If I detain the Reader one moment longer on this very interesting passage, it shall be only to remark to him the very great preciousness in the accomplishment of our Lord’s prayer, respecting the safety of his people. The Lord Jesus had just before declared to his Father in that prayer, (see Joh 17:12 .) that he had lost none of all that the Father had given him. And here the Evangelist records a blessed instance of it, so immediately upon accomplishment. Surely so sweet a proof, and so graciously handed down to the Church by God the Holy Ghost, ought to be had in everlasting remembrance. For what is here said of the Apostles, holds equally good to all the Church of Christ. Not one of them whom the Father hath given to the Son can be lost, either in time or eternity, either body or soul, for both are equally the Father’s gift, and equally united to Christ, and equally beloved by God the Holy Ghost. And it would be well if every child of God, from so remarkable an instance as this before us, would take comfort from it against all the exercises he may meet with in his own life. And though Peter seemed for the moment to have made it doubtful, by cutting off the ear of one of the party, yet even this act of violence on the Apostle’s side called forth no resentment from them on their’s. A plain proof of the restraint Jesus had over the minds of all that came against him, and, by the way, no small proof also of his divine nature in the act. So that the whole forms a very blessed instruction, and of comfort to all the children of God, in all ages of the Church, and I venture to hope that my Reader will not lose sight of it. Joh 6:39 .
Of the binding of Christ, which as a sacrifice became highly proper, I have already dwelt upon, Mat 26:57 . But, in addition to what was there offered, I would request the Reader to connect with it the wonderful coincidence of circumstances, which arise from the view of Christ, as a free-will offering. To bind Him, who by the breath of his mouth cast to the ground the whole party of soldiers, and who could have commanded a legion of angels to attend his divine person, how mysterious it appears! And yet, so it must be. His divine nature is proved from the omnipotency he manifested; and the binding him, as another Isaac, as fully demonstrated that he was crucified through weakness, 2Co 13:4 and both together confirm. the wonders of his person; Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness; but unto them that are called both Jews and Greeks, Christ the power of God, and the wisdom of God, 1Co 1:23-24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
Ver. 4. Went forth and said unto them ] Met his enemy in the face, after he had prayed; whereas, till then, he feared. See the power of prayer. So Esther, when she had fasted and prayed, found her heart fortified against the fear of man; and putting her life in her hand, went boldly to the king. So Hudson the martyr, of whom before.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 11. ] Mat 26:48-56 . Mar 14:44-52 .Luk 22:48-53Luk 22:48-53 .
Fuente: Henry Alford’s Greek Testament
4. ] On . see Mat 26:45 .
probably, from the shade of the trees into the moonlight; hardly, as De Wette and Lcke suggest, from some building in the garden.
., spoken, as was the saying , Mat 26:50 , to carry reproof to the conscience of those addressed: and also to obtain for so solemn an act as the delivering Himself up to them, the formal declaration of their intention to take Him. “When men sought Him to make Him a king, He fled: now that they seek Him to put Him to death, He goes forth to meet them.” Stier, vi. 252, edn. 2.
Fuente: Henry Alford’s Greek Testament
Joh 18:4 . Jesus, then, not with the boldness of ignorance, but knowing , “all that was coming upon Him,” cf. Luk 14:31 , , “went out” from the garden, or more probably, Joh 18:26 , from the group of disciples, “and says, Whom seek ye?” to concentrate attention on Himself and prevent a general attack.
Fuente: The Expositors Greek Testament by Robertson
upon. Greek. epi. App-101.
unto = to.
Fuente: Companion Bible Notes, Appendices and Graphics
4-11.] Mat 26:48-56. Mar 14:44-52. Luk 22:48-53.
Fuente: The Greek Testament
Joh 18:4. , having gone forth) Therefore He might even still have departed.-, said) in order that He might turn aside the violence of the cohort (band) from the disciples: Joh 18:8.
Fuente: Gnomon of the New Testament
Joh 18:4
Joh 18:4
Jesus therefore, knowing all the things that were coming upon him,-Jesus had gone through the fearful struggle of the agonies as the hour approached, the angel had appeared strengthening him, and a composure of mind and determination to drink the cup followed. So as the band approached, he went forth to meet them. [Jesus had just aroused the sleeping disciples for the last time. (Mar 14:42). Note the fullness and freeness of his sacrifice.]
went forth, and saith unto them, Whom seek ye?-With this determination, too, he knew the sufferings through which he would pass and went forth composedly to meet the coming sufferings. [Probably he stepped in front of the mob to protect the disciples. His face may have been still shining from the spiritual victory which ended the passion and therefore may have been inexpressibly majestic.]
Fuente: Old and New Testaments Restoration Commentary
knowing: Joh 10:17, Joh 10:18, Joh 13:1, Joh 19:28, Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19, Mat 26:2, Mat 26:21, Mat 26:31, Mar 10:33, Mar 10:34, Luk 18:31-33, Luk 24:6, Luk 24:7, Luk 24:44, Act 2:28, Act 4:24-28, Act 20:22-23
Whom: 1Ki 18:10, 1Ki 18:14-18, Neh 6:11, Psa 3:6, Psa 27:3, Pro 28:1, 1Pe 4:1
Reciprocal: Gen 37:15 – What 2Sa 17:2 – I will smite Jer 20:11 – my Joh 1:38 – What Joh 6:24 – seeking Joh 20:15 – whom Joh 21:17 – Lord Act 10:21 – Behold
Fuente: The Treasury of Scripture Knowledge
4
The crowd was due a surprise, for instead of having to search for Jesus, he anticipated them and came forward saying, whom seek yet The crowd as a whole was unaware of the person who asked them the question. It was night and they had not been around him enough even to recognize his voice.
Fuente: Combined Bible Commentary
Joh 18:4. Jesus therefore, knowing all the things that were coming upon him, went forth. It is in the full knowledge of all that was about to happen that Jesus speaks and acts. In this knowledge He went forth, not merely out of the garden, or out of the shade of the trees into the moonlight, or out of the circle of the disciples, but (taking up again the went forth of Joh 18:1) to the fulfilment of the Divine purpose. At this instant the kiss of Judas mentioned by the first two Evangelists was given (Mat 26:49; Mar 14:45).
And saith unto them, Whom seek ye? The object in all probability was partly to allow them to take Him, His hour being now come; partly to direct attention to Himself, so that the disciples might escape.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Lords 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-priests 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 Fathers will.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 4-9. The meeting of Jesus with the band. Jesus therefore, knowing all that which was to come upon him, went forth and says to them:Whom are you seeking for? 5. They answered him, Jesus of Nazareth. Jesus says to them, I am he. Now Judas, who betrayed him, was also standing among them. 6. When therefore Jesus said to them, I am he, they went backward and fell to the ground. 7. Jesus asked them a second time, Whom are you seeking for? They said, Jesus of Nazareth. 8. Jesus answered, I have told you that I am he; if therefore you are seeking me, let these go their way; 9, that the word might be fulfilled which he had spoken: I have lost none of those whom thou hast given me.
In coming forward spontaneously and as the first to meet the band, Jesus has a purpose which the sequel will explain. He desires, by giving Himself up, to provide for the safety of His disciples. The word He went forth might mean: from the remote part of the garden or from the midst of His disciples; but it is more natural to understand: from the garden itself. He comes forward boldly even before the gate, while His disciples remain grouped behind Him in the garden; thus are the words of Joh 18:26 easily explained.
The kiss of Judas, in the Synoptics, which is said to be incompatible with John’s account, is naturally placed at the moment when Jesus, coming forth from the garden, meets the band, and thus immediately before the question: Whom are you seeking?John alone does not mention this incident, and yet he is accused of personal animosity against Judas! Jesus, after having experienced this last perfidy from His disciple, turns towards the band, addressing to them the question relative to their commission: He desires to have this distinctly stated, in order to shelter those who are not the object of itthat is, His disciples. The insertion of the remark relating to Judas, at the end of Joh 18:5, has been explained in different ways. Luthardt rightly says: These words are placed between the declaration I am he and the effect produced by it, because they are designed to explain this effect. The impression of fear produced on the witnesses by the words I am he, which were pronounced with majesty and seemed to fall as a threatening from heaventhis impression could have been felt by no one of those present so vividly as by the faithless disciple, who had so often heard this same word as the affirmation of the unique dignity of Jesus; and it was no doubt from him that the emotion was communicated to those who surrounded and followed him.
The same moral ascendency to which the traders and money-changers in the temple had yielded, and which had many times arrested the multitude at the moment of stoning Him (comp. also Luk 4:30), causes the band suddenly to fall back, and this unexpected movement on the part of those who were foremost occasions the falling down of a certain number of those who are following them. There is no direct act of God’s omnipotence here overthrowing these persons, but it would be quite as much an error to see herein only an accidental effect. This result was desired on the part of Him who produced it. By thus making them feel His power, Jesus meant to show them that it would be dangerous for them to go beyond their commission, and thereby to secure the retreat of His disciples. We see how mistaken Weiss is in seeing in such a miracle only a miracle of display.
Then, in a milder tone, which leads the officers to approach Him again, Jesus interrogates them a second time; and after He has again caused them distinctly to declare that it is He, and He alone, whom they have the commission to arrest, He surrenders Himself while stipulating for the liberty of all His disciples. Then it was that the beautiful image was fulfilled which Jesus had used, Joh 10:12 : The shepherd sees the wolf coming, and he does not flee, because he cares for the sheep. The question was not only of the preservation, but even of the salvation of the disciples.
John felt this indeed, and this is what gives the explanation of the remark in Joh 18:9. The example of Peter, the most courageous one among them, shows that an arrest would have been, at that moment, for some of the apostles the signal for a deep fall, perhaps for an irreparable denial. And Jesus, who had said to the Father: I have watched over those whom thou hast given me, and none of them is lost (Joh 17:12), must fulfil to the end this serious task. All this causes Reuss to smile compassionately. He sees in the application which the author here makes of these words only a proof of his disposition to indulge in double sense; he even asks whether Jesus, in rendering an account to God of the care which He had had of His disciples, would have hinted that He took care not to let them spend the following night in the guard-house. For our own part, this quotation seems to us instructive. No one can suppose that John was ignorant of the spiritual sense of the words of Jesus in Joh 17:12 : I have kept those whom thou hast given me, and no one of them is lost; and yet he applies it here to a material fact, which undoubtedly pertained, though only indirectly, to the salvation of the disciples. Here is an example fitted to make us see the broad way in which we should treat the Scriptural quotations in general.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
18:4 {3} Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
(3) Christ’s person (but not his power) was bound by his adversaries, but only when and how he desired.
Fuente: Geneva Bible Notes
John noted that when Jesus approached the leaders of the soldiers He knew their intentions (cf. Joh 10:14; Joh 10:17-18). He consistently presented Jesus’ death as a voluntary self-sacrifice. Earlier in His ministry Jesus had withdrawn from conflict with officials because His hour had not yet come (Joh 10:40; Joh 11:54), but now His hour had arrived (Joh 17:1).