John 18:8

18:8 I Am: Jesus used God’s divine name for the second time (see study note on 18:5).

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

Joh 18:8. Ἀπεκρίθη, answered) Twice He says, I am [He]: if He had said it the third time, they would not have taken Him. He shall say it the third time hereafter.—τούτους, these) viz. the disciples; whom they were blindly attacking.

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

Joh_18:8-9. Jesus was apprehensive of the seizure at the same time of the disciples. That hands had already been laid on them (Bengel, B. Crusius, and several others), the text does not say. He should and would suffer alone.

ἵνα πληρ., κ.τ.λ.] Divinely-determined object of ἀπεκρίθη, in reference to the words εἰ οὖν, κ.τ.λ. John discovers in the saying, Joh_17:12 (the quoting of which, without verbal exactness, should be noted as an instance of the free mode of citation in the N. T.), a prophetic reference to the preservation of the disciples from their being also taken prisoners along with Him, so far, that is, as the Lord, in virtue of this protection, brought none of them into destruction, namely, by occasioning the apostasy into which many a one would have fallen had he also been taken prisoner. This prophetic reference (against Schweizers and Scholtens severe judgment) is justified by the fact that Jesus, in Joh_17:12, delivers a closing avowal of His activity on the disciples behalf; consequently, that which is still further to be done on their behalf must be conformable to that saying, and appear as the fulfilment, as the actual completion of what was therein expressed.

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.

Christ doth not neglect the office of a good pastor, no not in his greatest danger.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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 8. Let these go their way] These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the least of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the ear of Malchus. There were probably no other disciples with Christ than Peter, James, and John, at this time. see Mt 26:37; Mr 13:33.

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

8. I have told you that it is I. Here we see how the Son of God not only submits to death of his own accord, that by his obedience he may blot out our transgressions, but also how he discharges the office of a good Shepherd in protecting his flock. He sees the attack of the wolves, and does not wait till they come to the sheep which have been committed to his care, but immediately goes forward to guard them. Whenever, therefore, either wicked men or devils make an attack upon us, let us not doubt that this good Shepherd is ready to aid us in the same manner. Yet by his example Christ has laid down to shepherds a rule which they ought to follow, if they wish to discharge their office in a right manner.

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.

(8) If therefore ye seek me, let these go their way.—It may be that some of the Roman cohort, not knowing Jesus, were already laying hands on the disciples. In any case, they are exposed to this danger, and the Good Shepherd, who Himself goes forth to meet the danger, will shield the flock from it.

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

8. I have told] Rather, I told.

let these] At first Jesus had gone forward (Joh_18:4) from His company, as Judas from his. Judas had fallen back on his followers while the disciples followed up and gathered round Christ. Thus the two bands confronted one another.

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.

Jesus answered, I have told you that I am he,.... This he said, upbraiding them with their stupidity; signifying he was ready to deliver himself up into their hands; and which he did with intrepidity and calmness, only on this condition, with this proviso for his disciples;

if therefore ye seek me, let these go their way: Christ was about to suffer for them, and therefore it was not just that they should suffer too; nor was it proper that they should suffer with him, lest their sufferings should be thought to be a part of the price of redemption. Besides, their suffering time was not come, and they had other work to do: this shows the love of Christ to his disciples, and his care of them, and also his power, and that he could have saved himself as well as them. Moreover, these words may be considered as an emblem and pledge of the acquittance and discharge of God's elect, through the suretyship engagements, and performances of Christ, who drew near to God on their account, substituted himself in their room, and undertook for them in the council and covenant of peace, and laid himself under obligation to pay their debts, to satisfy for their sins, to bring in an everlasting righteousness, to keep and preserve them in this world, and to make them happy in another. Accordingly, in the fulness of time he was made under the law, and stood in their place and stead, and was taken, suffered, died, and rose again. Now, as there was a discharge and acquittance of them from eternity, a non-imputation of sin to them, and a secret letting of them go upon the suretyship engagements of Christ, and in virtue thereof, a passing by, and over, the sins of the Old Testament saints so there was an open acquittance and discharge of them all upon the apprehension, sufferings, death, and resurrection of Christ; complete deliverance from wrath and condemnation being obtained, and a full title to eternal glory made. Moreover, these words may be considered not only and merely as spoken to the Jews, but as addressed to the law and justice of God; or however, as having some respect to them, while directed to the others; for justice finding the sins of all the elect upon Christ, on whom the Father had laid them, and Christ had took them upon himself, was seeking for, and about to demand satisfaction of him for them; and he being under the law, and coming into the world to fulfil it, in the room and stead of his people, was about to bear the curse of it; wherefore seeing this was the case, he insists upon it, that they who were convicted of the law as transgressors, and held under it as condemned criminals and malefactors, and who were liable, as considered in themselves, to be seized upon by the justice of God, and to have the sentence of condemnation and death executed upon them, might be discharged and let go; and accordingly, upon the satisfaction made by Christ, this is the case: Christ's people are no longer under the law, as a ministration of condemnation and death, nor liable to suffer the vindictive wrath of God; they are become free from the curses of a righteous law, and are let go by divine justice, and will never suffer the strokes of it, neither in this world nor in that to come; there is no demand to be made upon them, either by the law or justice of God; there is no wrath or punishment will be inflicted on them, either here or hereafter; and they may, and shall go their way into everlasting life, when time shall be no more with them, neither law nor justice having anything to say to the contrary.

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

8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

Ver. 8. Let these go their way] This seems to indent with the Jews ere he yielded himself their prisoner. As a good shepherd, he interposeth between the wolf and the flock: as a heavenly eagle, he hath ever an eye to his nest, when he flieth highest from it.

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.

Let these go their way - These apostles. This shows his care and love even in the hour of danger. He expected to die. They were to carry the news of his death to the ends of the earth. Hence he, the faithful Captain of salvation, went foremost into trials; he, the Good Shepherd, secured the safety of the flock, and went before them into danger. By the question which he asked those who came out against him, he had secured the safety of his apostles. He was answered that they sought for him. He demanded that, agreeably to their declaration, they should take him only, and leave his followers at liberty. The wisdom, caution, and prudence of Jesus forsook him in no peril, however sudden, and in no circumstances, however difficult or trying.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

8. I have told you—An intimation to the armed crowd what playthings they might be in his hand.

These—Pointing to the disciples; sacrificing himself, but saving others.

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

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 this word, as not to seize even Peter, when he had cut off the ear of Malchus.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

In verse 9 there is a break from the main story line as John tells us background information about Jesus fulfilling Scripture. (See: Background Information)

I am

Here the word "he" is not present in the original text, but it is implied. AT: "I am he" (See: Assumed Knowledge and Implicit Information)

This was in order to fulfill the word that he said

Here "the word" refers to the words Jesus had prayed. You can translate this in an active form. AT: "This happened in order to fulfill the words that he had said when he was praying to his Father" (See: Assumed Knowledge and Implicit Information and Active or Passive)

translationWords

fulfill

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. ἄφετε τούτους ὑπάγειν. He is no hireling (Joh 10:12); His first thought is for the sheep. At first Jesus had gone forward (Joh 18:4) from His company, as Judas, to give the kiss, from his. Judas has fallen back on his followers, while the disciples gather round Christ. Thus the two bands and two leaders confront one another.

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.

8.] Bengel strikingly says of this ἐγώ εἰμι “Tertio dicet olim.” And Augustine, “Quid judicature faciet, qui judicandus hoc fecit? Quid regnaturus poterit, qui moriturus hoc potuit?” Tract. cxii. 3.

ἄφετε τούτους, “quos illi cæci adoriebantur.” Bengel. This saying was sufficient to shew Peter and the rest what was the appointed course for them;—the ἄφ. τούτ. ὑπάγειν to the band, is ὑπάγετε ὑμεῖς to the Apostles.

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

8. The reply is stern and authoritative. He repeats ἐγώ εἰμι (see on v. 5).

εἰ οὖν ἐμὲ ζητ. κτλ. “If, then, it is I (emphatic) whom you seek, let these (sc. the Eleven) go their way,” or “go home,” for ὑπάγειν has a suggestion of this meaning (see on 7:33). His solicitude for His faithful disciples is characteristic of the Good Shepherd (cf. 10:12, and see on v. 19).

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

These. The disciples.

Go their way [υπαγειν] . Withdraw.

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