John 18:5

18:5 I Am he (literally I am): Jesus identified himself by the divine name God had revealed to Moses on Mount Sinai (see Exod 3:14; see also John 4:26; 8:24, 58).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 18:5 . Ἰησοῦν τὸν Ναζωραῖον “Jesus the Nazarene,” cf. Act 24:5 , Ναζαρηνός occurs Mar 14:67 , etc. ἐγώ εἰμι , “I am He”. He had already been identified by Judas’ kiss, Mat 24:47 , but Jesus wished to declare Himself as one who did not fear identification. That the kiss was superfluous is, however, no proof that it was not given. Εἱστήκει δὲ καὶ Ἰούδας … This remark is inserted not to bring o t that Judas fell to the ground with the rest (Holtzmann), but to point out that Judas had not only given directions, but had actually come, and now confronted his Lord and companions.

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

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 Joh 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.

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 5. Jesus of Nazareth.] They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, &c., to give them, that they might know whom they were to seize: see Mt 26:48. Though some harmonists place the kiss after what is spoken in the ninth verse.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. It is I. He replies mildly that he is the person whom they seek, and yet, as if they had been struck down by a violent tempest, or rather by a thunderbolt, he lays them prostrate on the ground. There was no want of power in him, therefore, to restrain their hands, if he had thought proper; but he wished to obey his Father, by whose decree he knew that he was called to die.

We may infer from this how dreadful and alarming to the wicked the voicc of Christ will be, when he shall ascend his throne to judge the world. At that time he stood as a lamb ready to be sacrificed; his majesty, so far as outward appearance was concerned, was utterly gone; and yet when he utters but a single word, his armed and courageous enemies fall down. And what was the word? He thunders no fearful excommunication against them, but only replies, It is I What then will be the result, when he shall come, not to be judged by a man, but to be the Judge of the living and the dead; not in that mean and despicable appearance but shining in heavenly glory, and accompanied by his angels? He intended, at that time, to give a proof of that efficacy which Isaiah ascribes to his voice. Among other glorious attributes of Christ, the Prophet relates that

he will strike the earth with the rod of his mouth, and will slay the wicked by the breath of his lips, (Isaiah 11:4.)

True, the fulfillment of this prophecy is declared by Paul to be delayed till the end of the world, (2 Thessalonians 2:8.) Yet we daily see the wicked, with all their rage and pride, struck down by the voice of Christ; and, when those men fell down who had come to bind Christ, there was exhibited a visible token of that alarm which wicked men feel within themselves, whether they will or not, when Christ speaks by his ministers. Besides, as this was in some measure accidental to the voice of Christ, to whom it peculiarly belongs to raise up men who were lying in a state of death, he will undoubtedly display toward us such power as to raise us even to heaven.

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.

(5) They answered him, Jesus of Nazareth.—He was known to many of them (Joh_7:32; Joh_7:46; Mat_26:55); but this is probably an official declaration of the person with whose apprehension they are charged.

I am he.—Comp. Notes on Joh_8:28; Joh_8:58.

And Judas also, which betrayed him, stood with them.—He had advanced to give the signal of the kiss (Joh_18:4), and had again retreated, and was now standing with them. He is mentioned in accordance with the vivid impression which the fact left upon the Apostle’s mind. Judas, who had been one of them, who had been present with them, and had received bread from his Master’s hand on that very night, was now standing with the officers of the Sanhedrin and the Roman band, who had come to capture Him! The position of the words suggests also that Judas was in some way specially connected with the fact that on hearing the words “I am He,” they fell to the ground, as though fear passed from him to those with him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Jesus of Nazareth] Or, Jesus the Nazarene (Mat_2:23), a rather more contemptuous expression than ‘Jesus of Nazareth’ (Joh_1:46; Act_10:38; comp. Mat_21:11). ‘The Nazarene’ in a contemptuous sense occurs Joh_19:19; Mat_26:71; Mar_14:67. It is sometimes used in a neutral sense (Mar_10:47; Luk_18:37; Luk_24:19). Later on the contempt of Jews and heathen became the glory of Christians (Act_2:22; Act_3:6; Act_4:10; Act_6:14).

I am he] The ‘he’ is not expressed in the Greek: and ‘I am’ to Jewish ears was the name of Jehovah. We have had the same expression several times in this Gospel (Joh_4:26), Joh_6:20, Joh_8:24; Joh_8:28; Joh_8:58, Joh_13:13 (see notes in each place). Judas, if not the chief priests, must have noticed the significant words. There is nothing in the narrative to shew that either the whole company were miraculously blinded (Luk_24:16), or that Judas in particular was blinded or paralysed. Even those who knew Him well might fail to recognise Him at once by night and with the traces of the Agony fresh upon Him.

which betrayed him, stood] Literally, who was betraying Him (Joh_18:2), was standing. This tragic detail is impressed on S. John’s memory. In this as in the lanterns and torches, which he alone mentions, we have the vividness of the eye-witness. S. Luke (Luk_22:47) tells us that ‘Judas, one of the twelve, went before them, and drew near unto Jesus to kiss Him.’ Apparently, after having done this, he fell back and rejoined Christ’s enemies, standing in the foreground.

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.

They answered him, Jesus of Nazareth,.... Their answer is not, "thee"; for they knew him not, their eyes were holden, or struck with dimness, or blindness, as the men of Sodom were; or they that answered might be such, who never personally knew him: nor do they say "Christ", for they rejected and denied him as the Messiah; nor do they call him that deceiver, or seditious person, as they sometimes did, being willing to cover their malicious views and intentions; but Jesus of Nazareth, a name by which he was commonly known, being taken from his education and conversation in that place; though this was sometimes given him in a contemptuous way:

Jesus saith unto them, I am he; or "I am", respecting his name Jehovah, averring himself to be the Christ, and owning himself under the name they were pleased to call him by; which shows how willing he was to be taken by them, and may teach us not to be ashamed of him, or of any nickname we may bear for his sake:

and Judas also which betrayed him stood with them; this circumstance is recorded to show, that Judas at first did not know him any more than the rest; so that he might easily have passed them if he had pleased; and that Judas did not stand with them as an idle spectator; he came with them to betray him, and was looking out for him; though when he spake he knew him not: it also expresses the different company Judas was in; a little while ago, he was at supper with Christ, and the other disciples, and now he is at the head of a band of soldiers, and others, to betray him; and also his continuance in his iniquity and wicked resolutions and agreement; as yet he had no remorse of conscience, or sense of his sin: and it seems to be mentioned also with this view, to inform us, that he fell to the ground with the rest; which is related in Joh 18:6. The Jew (x) asserts, that there is a disagreement between the Evangelist John and the rest of the evangelists in this account: he observes, that when Judas came with his armed men to take Jesus, Jesus went out to meet them, and asked them, saying, whom Seek ye? they say Jesus of Nazareth; to whom he replies, I am he; and then Judas, that betrayed him, stood with them: but Matthew, in his Gospel, Mat 26:47, and Mark, Mar 14:43; and Luke, Luk 22:47; relate, that Judas gave a sign to the soldiers, when they came to take Jesus, saying, him whom I shall kiss, lay hold on, and they did so. But here is no contradiction, John does not deny that Judas gave a sign to the soldiers; though he omits it, it being so particularly observed by the other evangelists, and only relates what is not taken notice of by them, and which no ways contradicts what they have asserted: the force of the objection seems to lie here; that, according to the other evangelists, Judas, as soon as he came into the garden, made up to Christ, and gave the signal by which he might be known, whereas he is here said to stand with the soldiers and officers; and that seeing such a signal was given, he must be, and was known by it, whereas he is here represented as if he was not known by them until he had made himself known to them; and that as soon as Judas had given the sign, they immediately seized him, whereas, according to this account, they did not, until some words had passed between Christ and them, and they first fell to the ground. In answer to which it may be said, that admitting that Judas did make up to Christ as soon as he entered the garden, and gave the signal to the soldiers, he might upon that immediately retire, and place himself among the multitude; either to give further directions and instructions to them, or that they might defend him from Jesus, should there be any occasion for it: and though it should be allowed that the signal was given by Judas before this, it might not be discerned by the soldiers, either not being near enough to observe it; or, as some think, being stricken with blindness, for a time, as the Sodomites were; or even supposing it was seen, and they knew by it which was Jesus, it is still a fuller proof of the courage and intrepidity of Christ to go forth, and present himself to them, and put the questions he did, and confirm unto them the truth of it, that he was Jesus whom they sought: to which may be added, that it does not appear that Christ was immediately seized by the soldiers, upon the signal given them by Judas, without some intervening words and actions; for though the signal and the seizure lie very near together in the accounts of Matthew and Mark; yet Luke relates many things between them, as the question of the disciples, whether they should smite with the sword; Peter's cutting off the ear of the high priest's servant; Christ's rebuking him, and touching the servant's ear, and healing it; and some discourse which passed between him, and the chief priests, captains, and elders. All which agree with the account the Evangelist John here gives.

(x) R. Isaac Chizzuk Emuna, par. 2. c. 56. p. 445, 446.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

Ver. 5. Jesus of Nazareth Jesus saith, I am he] They called him Jesus of Nazareth by way of reproach. He takes it upon him, and wears it for a crown. And should not we do likewise?

And Judas also, &c.] With what face could the traitor stand there? But being full of the devil he was past grace, and could blush no more than a sackbut. Effraenis et effrons.

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.

Jesus here asks them, whom they were seeking, not as if he were ignorant of their errand, but to shew them, that of their own power they could do nothing, because, though he, whom they sought, was present, and stood before them, yet, they did not know him. (Theophylactus) --- The darkness of the night could not have been the reason why they did not see him, because, as the evangelist observes, they had lanterns and torches with them, and if they could not see him, at least they might have known him by his voice; for how could Judas, their leader, who was one of his own apostles, be unable to know him by his voice. (St. John Chrysostom)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They tell him, Jesus of Nazareth. Christ was born in Bethlehem of Judea, Mat 2:1; but his father and mother lived at Nazareth, a city of Galilee, Luk 2:4,39, where he lived with them, Luk 2:51; hence he was called Jesus of Nazareth, from the place where he lived, and most ordinarily conversed. Mat 21:11; Mat 26:71; Mar 1:24; 10:47; 14:67; 16:6. Christ replies that he was the man; and it is particularly noted, that Judas was with this armed company.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Jesus of Nazareth—They have not the spirit to rush forward and seize him without a word of parley. The drill serjeant, however, mechanically answers, according to the warrant, “Jesus of Nazareth.” The Lord has compelled them to utter that memorable name, the memento of their own guilt, the emblem of divine power.

I am he—Let it be well identified, to even those ignorant of his person, who it is they seek, and by whose power they are prostrated. At the responsive word, I am he, they recoil and fall. Joh_18:6.

Stood with them—Probably the first clear glance that John had caught of the traitor disclosed Judas standing in the crowd. He too, doubtless, feels the overthrow from the mighty name of “Jesus of Nazareth.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5, 6. They answered him, Jesus the Nazarene. Jesus saith unto them, I am he. Then, in all probability, the miscreant, the son of perdition, said," Hail, Master!" and kissed him; and there followed before and after his act the sublime replies given, "Companion, wherefore art thou come?" and "Judas, betrayest thou the Son of man with a kiss?" John, however, overwhelmed with the majesty and spontaneous self-devotion of the Lord, calls attention to the language he addressed to the "baud" which surrounded him. In some royal emphasis of tone he said, "I am (he)," and the same kind of effect followed as on various occasions had proved how powerless, without his permission, the machinations of his foes really were. In the temple courts, and on the precipice of Nazareth, the murderous Jews and Galilaeans were foiled (compare the murderers of Marius and of Coligny) by the moral grandeur of his bearing; and when he said, I am he, they went backward, and fell to the ground (camai for camaze). Whether this was a supernatural event, or allied to the sublime force of moral greatness flashing in his eye or echoing in the tone of his voice, we cannot say, but associating it with other events in his history, the supernatural in his case becomes perfectly natural. It was so that he whose "I am he" had hushed the waves and cast out the devil, and before whose glance and word John and Paul fell to the earth, as if struck with lightning, did perhaps allow his very captors (prepared by Judas for some display of his might) to feel how powerless they were against him. It is remarkable that our narrative should place between the "I am he" and its effect, the tautologous remark if there be nothing to explain it, Now Judas also, who was Betraying him, was standing with them. This implies that Judas had taken some step equivalent to that described in the synoptic narrative. There is some momentary consolation in the thought that the traitor fell to the ground with his gang, and for an instant saw the transcendent crime he had committed in betraying the innocent blood with the kiss of treachery and shame. Thoma sees in the approximation of Judas the approach of the prophetic Beast to the true King, and endeavors out of the letters of his name to read the number 666! It is true that Joh_13:27 represents Satan as having entered into Judas. He stood there, he fell there, with the powers of darkness. What a moment: The devil may have tempted Christ to blast his emissaries with the breath of his nostrils; but, true to his sublime mission, he is occupied only with the safety and future work of those who knew that he had come out from God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

5. Ἰ. τ. Ναζωραῖον. Jesus the Nazarene (Mat 2:23), a rather more contemptuous expression than ‘Jesus of Nazareth’ (Joh 1:46; Act 10:38; comp. Mat 21:11). ‘The Nazarene’ in a contemptuous sense occurs Joh 19:19; Mat 26:71; Mar 14:67. It is sometimes used in a neutral sense (Mar 10:47; Luk 18:37; Luk 24:19). Later on the contempt of Jews and heathen became the glory of Christians (Act 2:22; Act 3:6; Act 4:10; Act 6:14).

ἐγώ εἰμι. These words to Jewish ears were the name of Jehovah. We have had the same expression several times in this Gospel (Joh 4:26), Joh 6:20, Joh 8:24; Joh 8:28; Joh 8:58, Joh 13:1 (see notes). Judas, if not the chief priests, must have noticed the significant words. There is nothing in the narrative to shew that either the whole company were miraculously blinded (Luk 24:16), or that Judas in particular was blinded or paralysed. Even those who knew Him well might fail to recognise Him at once by night and with the traces of the Agony fresh upon Him.

εἱστήκει … ὁ παραδιδούς. Judas, who was betraying Him (Joh 18:2) was standing with them. This tragic detail is stamped on the Evangelist’s memory: that one dark figure standing as the chief representative of the ἐξουσία τοῦ σκότους. S. John has been accused of personal hatred towards Judas; but he alone of the four Evangelists omits the traitor’s kiss. For εἱστήκει Joh 18:16, comp. Joh 1:35, Joh 7:35, Joh 19:25, Joh 20:11.

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.

5.] Some among them knew Him (Mat 26:55), others probably not. This answer may have been given by some one in authority among the Roman soldiers, who had it in command ‘to apprehend Jesus of Nazareth.’

εἱστήκει … μετʼ αὐτῶν] I believe these words to be the description of an eyewitness;—John detected Judas standing among them, and notices the detail, as is his constant habit, by way of enhancing the tragic character of the history. The synoptic narrative related the kiss which presently took place: but this self-tradition of our Lord was not related in it. John therefore adds this touch of exactness, to shew that the answer Ἰησοῦν τ. Ν. was not given because they were ignorant of His Person, so as not to be able to say ‘Thee;’—but because they feared to say it.

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

5. ἀπεκρ. αὐτῷ Ἰησοῦν τὸν Ναζωραῖον. “Jesus the Nazarene,” or “Jesus of Nazareth,” was the name by which He had been popularly known. The blind man was told that it was “Jesus of Nazareth” who was passing by (Mar 10:47, Luk 18:37). The man with the unclean devil addressed Him as “Thou Jesus of Nazareth” (Luk 4:34). The two disciples on the way to Emmaus spoke of Him thus (Luk 24:19). So did Peter in his sermon at Pentecost (Act 2:22). In Mk.’s account of the Resurrection, the young man at the sepulchre says to the women, “Ye seek Jesus of Nazareth” (Mar 16:6). After His arrest, He was familiarly described in this way by the maid in the court of the high priest (Mar 14:67, Mat 26:71). It is clear that the instructions given to those sent to apprehend Him were that they should take “Jesus of Nazareth.” They inquired for Him by the designation by which He was best known. See 19:19.

Jn.’s narrative indicates, as has been said above, that Jesus identified Himself voluntarily, by saying, “I am He,” in answer to the request for “Jesus of Nazareth.” And ἐγώ εἰμι in v. 5 may mean simply, “I am He of whom you are in search” (cf. 4:26, 9:9). The reading of B ἐγώ εἰμι Ἰησοῦς must carry this meaning.

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

Of Nazareth [τον ναζωραιον] . Literally, the Nazarene.

Stood [ειστηκει] . Imperfect tense. Rev., correctly, was standing.

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