John 18:3

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.

Joh 18:3. Τὴν σπεῖραν) the band (cohort) of Roman soldiers with the Captain: in contradistinction to which, the ministers or officers of the Jews are mentioned in Joh 18:12.—μετὰ φανῶν) φανὸς, a lantern. See Hesychius.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_18:3. The σπεῖρα is the Roman cohort (see Mat_27:27; Act_21:31; Polyb. xi. 23, i. 6, xiv. 3 ff.; Valckenaer, Schol. I. p. 458 f.), designated by the article as the well-known band, namely, because serving as the garrison of the fort Antonia, distinguished by what follows from the company of officers of justice appointed on the part of the Sanhedrim, and not to be explained of the Levitical temple-watch (Michaelis, Kuinoel, Gurlitt, Lect. in N. T. Spec. IV. 1805, B. Crusius, Baeumlein). That Judas arrived with the whole σπεῖρα is, as being disproportionate to the immediate object (against Hengstenberg), not probable; but a division, ordered for the present service, especially as the chiliarch himself was there (Joh_18:12), represented the cohort.[207] Of this co-operation of the Roman military, for which the Sanhedrim had made requisition, the Synoptics say nothing, although Hengstenberg takes pains to find indications of it in their narrative. Johns account is more complete.

φανῶν κ. λαμπ.] with torches and lamps (the latter in lanterns; Mat_25:1 ff.). Comp. Dion. H. xi. 40. Extreme precaution renders this preparation conceivable even at the time of full moon. The arms are understood to have been, as a matter of course, carried by the soldiers, but not by the ὑπηρέται, and are mentioned as helping to complete the representation.

The καίs are not accumulated (Luthardt), not one of them is unnecessary.

[207] This is quite sufficient for the inexactness of popular information. We have hence neither to understand a manipulus (i.e. the third part of the cohort), for which an appeal is erroneously made to Polyb. xi. 23. 1, nor, generally, a band, a detachment of soldiers (2Ma_8:23; 2Ma_12:22; Jdt_14:11). The latter, not because it is Roman military that are spoken of; the former, not because although Polybius elsewhere employs σπεῖρα as equivalent to manipulus (see Schweighäuser, Lex. p. 559), yet a whole maniple (some 200 men) would here be too many.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 18:3 . ὁ οὖν Ἰούδας λαβών τὴν σπεῖραν καὶ … ὑπηρέτας . σπεῖρα (Spira, anything rolled up or folded together), a Roman cohort (Polyb., xi. 23, 1) or tenth part of a legion, and therefore containing about 600 men. The cohort denotes the garrison of the castle Antonia, which, during the Passover, was available to assist the Sanhedrim in maintaining order. Part of it was now used in case “the servants of the Sanhedrim,” ἐκ τῶν … ὑπηρέτας , should not prove sufficient. A considerable body of troops would obviate the risk of a popular rising, Joh 7:32-49 , Joh 12:42 ; especially Mar 14:2 . They were furnished with φανῶν καὶ λαμπάδων καὶ ὅπλων . φανός was a link or torch, consisting of strips of resinous wood tied together, and in late Greek was used for λυχνοῦχος , a lantern; λαμπάς was the open torch. See Rutherford’s New Phryn. , p. 131, and Wetstein. Both open lights and lanterns were in use in the Roman army, and would be at hand. “The soldiers rushed out of their tents with lanterns and torches.” Dion. Hal., Joh 11:5 . It was new moon, but it might be cloudy, and it would certainly be shady in the garden.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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. Text via Bolls.life.

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].

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.

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.

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.

(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.

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.

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.

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:

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.

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.)

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.

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.

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.

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.

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.

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.

3. ὁ οὖν Ἰ. Judas therefore. It was because he knew that Jesus often went thither that he came hither to take Him. The details which follow are minute and accurate as of an eyewitness.

τὴν σπεῖραν. The band of soldiers: this is one part of the company; Roman soldiers sent to prevent ‘an uproar’ among the thousands of pilgrims assembled for the Passover (see on Mat 26:5). Επεῖρα 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 σπεῖρα 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.

ἐκ τ. ἀρχ. κ. τ. Φ. From the Sanhedrin (see on Joh 7:32; Joh 7:45, Joh 11:47). These ὑπηρέται 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. The φανοί and λαμπάδες were the common equipment for night duty, not rendered useless by the Paschal full moon. Dark woods or buildings might need searching. Φανός occurs here only in N.T. Both A.V. and R.V. vary between ‘torch,’ ‘light,’ and ‘lamp’ for λαμπάς (Mat 25:1-8; Act 20:8; Rev 4:5; Rev 8:10). Torches were fed with oil carried in a vessel for the purpose, and perhaps ‘torch’ would be best everywhere for λαμπάς, leaving ‘lamp’ for the translation of λύχνος (Joh 5:35; Mat 5:15; Mat 6:22; Luk 8:16, &c.). There is a suppressed irony in the details of this verse: ‘all this force against one; against one who intended no resistance; against One who with one word (Joh 18:6; Mat 26:53) could have swept them all away.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] See, on this band of men, note on Matt. ver. 47. Lücke refers to Dion. Hal. ix. (ἐξέτρεχον ἅπαντες ἐκ τῶν σκηνῶν ἀθρόοι, φανοὺς ἔχοντες κ. λαμπάδας) to shew that lanterns and torches were part of the utensils of military on a night march.

φανοί appear to be strictly torches,—any blazing substance held in the hand;—and λαμπάδες, lights, fed with oil.

The weapons were swords and staves,—Matt., Mark. The fact of its being full moon did not make the lights unnecessary, as, in searching for a prisoner, they might have to enter dark places.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. The Synoptists say nothing about soldiers taking part in the arrest of Jesus, and mention only the emissaries of the Sanhedrim (Mar 14:43, Luk 22:52 stating that members of the Sanhedrim were themselves in the crowd). Jn. mentions these latter (ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν Φαρισαίων ὑπηρέτας) in the same terms that he has done before when telling of a projected arrest (7:32, where see the note for the constitution and authority of the Sanhedrim); but he adds here that Judas had brought with him also a detachment of soldiers (τὴν σπεῖραν).

Troops were always quartered in Fort Antonia, at festival seasons when the city was crowded, to be ready in case of a riot; and a representation from the Sanhedrim to the military authorities that soldiers might be needed to help the Temple guard (ὑπηρέτας: cf. 7:32) would naturally have been acted on. Pilate, the procurator, seems to have known that something important was taking place that night, for he was ready at an early hour in the morning to hear the case (v. 28; cf. Mat 27:19, for the dream of Pilate’s wife). There is nothing improbable in Jn.’s statement that soldiers were present at the arrest.

The term σπεῖρα (if the soldiers were legionaries) was generally equivalent to the Latin cohors, which numbered 600 men. Polybius, indeed, uses it (xi. 23. 1) for manipulus, which is only one-third of a cohort. But here (if, as is probable, they were auxiliaries) and in the N.T. elsewhere (see esp. Act 21:31) it numbered 1000 men (240 horse and 760 foot), commanded by a chiliarch (cf. v. 12 below), a tribunus militum. It is not, however, to be supposed that Jn. means that the whole strength of the regiment (cf. Mar 15:16) was turned out to aid in the arrest of Jesus; the words λαβὼν τὴν σπεῖραν indicate no more than that Judas had got the help of “the cohort,” i.e. a detachment, with whom the commanding officer of the garrison came (v. 12), in view of possible developments.

Fam. 13 insert ὅλην before τὴν σπεῖραν (probably from Mar 15:16), which shows that the scribe of the common exemplar thought that τὴν σπεῖραν was not sufficiently definite.

καὶ ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν φαρισαίων ὑπηρέτας, i.e. officers of the Sanhedrim (see on 7:32 for οἱ ἀρχ. καὶ οἱ Φαρις., as indicating the Sanhedrim in its official capacity). For ὑπηρέτας, cf. 18:12, 22, 19:6 and Mat 26:58; they were the Temple police, under the control of the Sanhedrim.

μετὰ φανῶν καὶ λαμπάδων. It was the time of the Paschal full moon, but lights were brought, nevertheless, to search out the dark recesses of the garden, in case Jesus should attempt to hide Himself.

φανός (ἅπ. λεγ. in N.T.) is a “link” or “torch,” made of strips of wood fastened together, and λαμπάς is an ordinary torch-light, the word being used in later Greek for a lantern. Both were carried by Roman soldiers on duty; cf. Dion. Hal. xi. 5, ἐξέτρεχον ἅπαντες ἐκ τῶν σκηνῶν ἀθρόοι, φανοὺς ἔχοντες καὶ λαμπάδας.1 Lights also were carried, when necessary, by the Temple guard; thus Lightfoot (on Luk 22:4) quotes: “The ruler of the mountain of the Temple takes his walks through every watch with torches lighted before him” (Middoth i. 2).

καὶ ὅπλων. The Temple guard was not always armed (Joseph. B.J., iv. 4. 6), but on this occasion they probably carried weapons as well as the soldiers. Mar 14:43 speaks of a crowd with swords and staves (ὄχλος μετὰ μαχαιρῶν καὶ ξύλων) who had been sent by the Sanhedrim.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A band (thn speiran). Properly, the band. See on Mr 14:16; also on centurion, Luk 7:2; and Act 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia.

Officers [υπηρετας] . See on Mt 5:25. Sent from the Sanhedrim. The temple police. The Synoptists speak of the body which arrested Jesus as oclov, a multitude or rabble; but both Matthew and Mark mention the band [σπειρα] later in the narrative (Mt 27:27; Mr 14:16).

Lanterns [φανων] . Only here in the New Testament. A detail peculiar to John. Though it was full moon, it was feared that Jesus might hide and escape.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.