Matthew 26:47

The account of Jesus’ being betrayed by Judas is recorded by all the evangelists. See Mar 14:43-52; Luk 22:47-53; Joh 18:2-12.

Mat 26:47

Judas, one of the twelve, came - This was done while Jesus was addressing his disciples.

John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the Passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised.

A great multitude with swords and staves - John says that he had received a band of men and officers from the chief priests and Pharisees.” Josephus says (Antiq. b. 20 chapter iv.) that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult if any should be excited. This band, or guard, was at the disposal of the chief priests, Mat 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with “swords.” The other persons that went out carried, probably, whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.

Staves - In the original, “wood;” used here in the plural number. It means rather “clubs” or “sticks” than spears. It does not mean “staves.” Probably it means any weapon at hand, such as a mob could conveniently collect. John says that they had “lanterns and torches.” The Passover was celebrated at the “full moon;” but this night might have been cloudy. The place to which they were going was also shaded with trees, and lights, therefore, might be necessary.

Mat 26:48

Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him.

It was night. Jesus was, besides, probably personally unknown to the “Romans” - perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship.

John tells us that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him, claimed the right that his disciples should be suffered to escape, “that the saying might be fulfilled which he spake Joh 18:9; Of them which thou gavest me have I lost none.”

Mat 26:49

Hail, Master - The word translated “hail,” here, means to “rejoice,” to have joy, and also to have “cause” of joy.

It thus expresses the “joy” which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the “joy” of Judas at finding his Master and again being “with him.”

Master - In the original, “Rabbi.” See the notes at Mat 23:7.

Kissed him - Gave him the common salutation of friends when meeting after absence. This mode of salutation was more common among Eastern nations than with us.

Mat 26:50

And Jesus said unto him, Friend - It seems strange to us that Jesus should give the endeared name “friend” to a man that he knew was his enemy, and that was about to betray him.

It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered “friend” - one implying “affection and regard,” the other not. One is properly rendered “friend;” the other expresses more nearly what we mean by “companion.” It is this “latter” word which is given to the disaffected laborer in the vineyard: “‘Friend,’ I do thee no wrong” Mat 20:13; to the guest which had not on the wedding-garment, in the parable of the marriage feast Mat 22:12; and to “Judas” in this place.

Wherefore art thou come? - This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.

Mat 26:51

One of them which were with Jesus - John informs us that this was Peter.

The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known.

And drew his sword - The apostles were not commonly armed. On this occasion they had provided “two swords,” Luk 22:38. In seasons of danger, when traveling, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See the notes at Luk 10:30. Josephus informs us that the people were accustomed to carry swords under their garments as they went up to Jerusalem.

A servant of the high-priest - His name, John informs us, was “Malchus.” Luke adds that Jesus touched the ear and healed it, thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking him that was sent from heaven.

Mat 26:52

Thy sword into his place - Into the sheath.

For all they that take the sword ... - This passage is capable of different significations.

1. They who resist by the sword the civil magistrate shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.

2. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them.

3. However, the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defense might be the occasion of his own destruction. In doing it he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.

Mat 26:53

Thinkest thou ... - Jesus says that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will.

If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter - a mighty host of angels.

Twelve legions - A legion was a division of the Roman army amounting to more than 6,000 men. See the notes at Mat 8:29. The number “twelve” was mentioned, perhaps, in reference to the number of his apostles and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he should pray to him, and if it was his will.

Mat 26:54

But how then shall the scriptures be fulfilled ... - That is, the Scriptures which foretold of his dying for the world.

In some way that must be accomplished, and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to death. This was said, doubtless, to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him.

Mat 26:55

Against a thief - Rather a “robber.” This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life.

It adds not a little to the depth of his humiliation that he consented to be “hunted down” thus by wicked people, and to be treated as if he had been the worst of mankind.

Daily with you teaching in the temple - For many days before the Passover, as recorded in the previous chapter.

Mat 26:56

Scriptures of the prophets - The “writings” of the prophets, for that is the meaning of the word “scriptures.” He alludes to those parts of the prophetic writings which foretold his sufferings and death.

Then all the disciples ... - Overcome with fear when they saw their Master actually taken; alarmed with the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to forsake him, they all left their Saviour to go alone to trial and to death! Alas, how many, when attachment to Christ would lead them to danger, leave him and flee! Mark adds that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. It is not known who he was, but not improbably he may have been the owner of the garden and a friend of Jesus. Aroused by the noise from his repose, he came to defend, or at least to follow the Saviour. He cast, in his hurry, such a covering as was at hand around his body, and came to him. The young men among the Romans and Jews attempted to seize him also, and he only secured his safety by leaving in their hands the covering that he had hastily thrown around him. It is not known why this circumstance was recorded by Mark, but it would seem to be probable that it was to mention him with honor, as showing his interest in the Saviour, and his willingness to aid him. See the notes at Mar 14:50-51. This circumstance may have been recorded for the purpose of honoring him by placing his conduct in strong contrast with that of the apostles, who had all forsaken the Saviour and fled.

Mat 26:57

The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists’ pleasure.

Accordingly, Matthew and Mark relate the “trial” first, and Peter’s denial afterward; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark 14:53-72; Luke 22:54-71; and Joh 18:13-27.

To Caiaphas - John says that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of “advising” his son-in-law in a difficult case. The Saviour was “detained” there. probably, until the chief priests and elders were assembled.

The high priest - Note, Mat 26:3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. See the notes at Joh 11:49-50.

The scribes and elders - The men composing the great council of the nation, or Sanhedrin, Mat 5:22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting.

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

Mat_26:47-52

And Jesus said unto him, Friend, wherefore art thou come?

The last pleading of love

I. The patience of Christs love. The betrayer in the very instant of his treason has that changeless tenderness lingering around him, and that merciful hand beckoning to him still. Sin is mighty, but it cannot make God cease to love us.

II. The pleading of Christs patient love. There is an appeal to the traitors heart, and an appeal to his conscience. Christ would have him think of the relations that have so long subsisted between them, and of the real nature of the deed he was doing. The sharp question is meant to wake up his conscience. All our evils are betrayals of Christ, and all our betrayals of Christ are sins against a perfect friendship and an unvaried goodness. We too have sat at His table, heard His wisdom, had a place in His heart. It is the constant effort of the love of Christ to get us to say to ourselves the real name of what we are about. Wherefore art thou come? Almost all actions have a better and a worse side, prudence is called selfishness; we are clever men of business, he a rogue. It is, therefore, the office of love to force us to look at the thing as it is. He must begin with rebukes that He may advance to blessing.

III. The possible rejection Of the pleading of Christs patient love. We can resist His pleadings. It is easily done. Judas merely held his peace-no more. Silence is sufficient. Non-submission is rebellion. The appeal of Christs love hardens where it does not soften. The sun either scatters the summer morning mists, or it rolls them into heavier folds, from whose livid depths the lightning is flashing by mid-day. That silence was probably the silence of a man whose conscience was convicted while his will was unchanged. (A. Maclaren, D. D.)

Gods love embraces the worst man

As the sunshine pours down as willingly and abundantly on filth and dunghills, as on gold that glitters in its beam, and jewels that flash back its lustre, so the light and warmth of that unsetting and unexhausted source of life pours down on the unthankful and on the good. The great ocean clasps some black and barren crag that frowns against it, as closely as with its waves it kisses some fair strand enamelled with flowers and fragrant with perfumes. So that sea of love in which we live, and move, and have our being, encircles the worst with abundant flow. He Himself sets us the pattern, which to imitate is to be the children of our Father which is in heaven, in that He loves His enemies, blessing them that curse, and doing good to them that hate. (A. Maclaren, D. D.)

Man may reject the Divine love

We cannot cease to be the objects of His love, but we can refuse to be the recipients of its most precious gifts. We can bar our hearts against it. Then, of what avail is it to us? To go back to an earlier illustration, the sunshine pours down and floods a world, what does that matter to us if we have fastened up shutters on all our windows, and barred every crevice through which the streaming gladness can find its way? We shall grope at noontide as in the dark, within our gloomy houses, while our neighbours have light in theirs. What matters it though we float in the great ocean of the Divine love, if with pitch and canvas we have carefully closed every aperture at which the flood can enter? A hermetically closed jar, plunged in the Atlantic, will be as dry inside as if it were lying on the sand of the desert. It is possible to perish of thirst within sight of the fountain. It is possible to separate ourselves from the love of God, not to separate the love of God from ourselves. (A. Maclaren, D. D.)

Judas, why made a disciple

But why did Christ choose Judas as a disciple, knowing him a wicked man?

1. To teach us that He will tolerate in the Church militant evil men, and no society among men so small, so holy, but some will creep in.

2. To show His humility and patience in admitting to His board and bread so vile a person, yea, to dip his hand in the same dish.

3. To accomplish the ancient prophecy, that his familiar friend, and he that eats bread with Him, that went up to the house of God with Him as a friend, he should lift up his hand against Him (Psa_55:13-14.) (Thomas Taylor.)

Perishing by the sword if we use the sword

Human vengeance will produce its own punishment. Resist, and you will be resisted. Treat men unkindly and they will treat you unkindly. But, on the other hand, be gentle and you will rule. Be willing to bear injuries and you will triumph. Believe in martyrdom. Let martyrdom be possible. Blessed are the meek, for they shall inherit the earth. Christ is the great fulfilment of that beatitude; and His example is here before us, consistent to the end. (Dean Howson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

§ 132. — APPREHENSION OF JESUS, Mat_26:47-56.

While the solemn scenes of the Last Supper and of Gethsemane are transpiring, a very different business is going on between Judas and the Jewish authorities. The armed band is furnished; he knows the customary place of Jesus and his twelve; and now, lo! he comes. To show that he truly lays down his life with full power to retain it, our Lord for a moment by divine power overwhelms his assailants. (See Joh_18:4-9.) He meets with cutting rebuke the treacherous kiss of the betrayer. He arrests the sword of Peter and heals the wound it inflicted. He reproves the shamefulness of their armed band, and declares that he submits only to the divine necessity of fulfilling the prophetic Scripture. His disciples flee; the evangelist Mark is all but apprehended. (Mar_14:51.) The Saviour then is in the hands and at the mercy of his enemies.

47. Lo, Judas — The deed by which his name is forever a term of abhorrence is now in course of completion. Staves — The plural of staff. They were nearer canes than clubs. Although it was full moon, they came, as John informs us, with torches and lanterns. Judas led the way, going before them. Luk_22:47.

With him a great multitude — By what authority was Jesus now arrested? and of whom or what did this multitude consist?

To the first question we may answer, that in Judea there was an inferior native or Jewish government, under the dominion of the Roman government. Of the Jewish government the chief magistrate was the high priest. The legislative authority resided in the Sanhedrim. It was by the Jewish authority, or at least at their prosecution, that our Lord is now arrested and taken before their high priest, to answer for offence against the Jewish law.

The multitude who apprehended Jesus were of the following four classes:

1. The band, (Joh_18:3,) being a detachment from the garrison of five hundred Roman soldiers, who, in the fortress of Antonia, overlooking the temple, kept the Jews in awe. A detachment was ever ready to be sent when the commander was informed that a disturber needed to be taken in custody. So that thus much Jesus was apprehended by the loan of a Roman body.

2. The captains of the temple, (Luk_22:52,) who came, doubtless, attended by their guard or police, men who kept order at the temple.

3. Several of the Jewish dignitaries attended to see the work carefully done; namely, (Mat_26:47,) chief priests, zealous Pharisees, and elders. 4. Servants of these dignitaries, (Joh_18:18,) both private and official, like Malchus. Our Lord was thus arrested by the Jewish authority, partly using Roman instrumentality.

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

CRITICAL NOTES

Mat_26:47. A great multitude.—See Joh_18:3 (R.V.); Luk_22:52. The body, guided by Judas, consisted of

(1) a company of Roman soldiers;

(2) a detachment of the Levitical temple-guard;

(3) certain members of the Sanhedrin and Pharisees (ibid.). Staves.—I.e. clubs. Not the same word as in chapter Mat_10:10.

Mat_26:51. One of them.—See Joh_18:10. When the Evangelical tradition first assumed shape and form, prudence required that the name of Peter should not be publicly mentioned. Hence the indefinite expression in the Synoptists. But this necessity did not exist when John wrote his Gospel; therefore he gives the name (Lange).

Mat_26:53. Twelve legions.—In the Roman army a legion numbered about six thousand. Note the contrast to the “twelve weak men, one a traitor, and the others timorous “; also to the company with Judas.

Mat_26:56. But all this was done, etc.—A continuation of the address of Jesus. See R.V.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_26:47-56

Forbearance.—What the Saviour had just spoken of (Mat_26:46), now comes to pass. “Lo, Judas,” and a “great multitude” “with him” (Mat_26:47). This is the beginning of this part of the story. The end corresponds. Jesus is seen as a captive—and by Himself—in the hands of His enemies (Mat_26:50; Mat_26:56). How has all this come to pass? Through His own action—His own inaction, rather—in very great part. What He has refrained from doing is the chief cause of these things being done. We may contemplate this forbearance of His, first, in His way of dealing with treachery; secondly, in His way of dealing with insult; thirdly, in His reasons for both.

I. His way of dealing with treachery.—This was remarkable, first, because of the nature of the treachery in question. It was something, even for treachery, exceedingly base. Base, as noted before (Mat_26:14), but noted again here (Mat_26:47), as though a feature which should never be forgotten in telling the story, because of the position of the traitor himself. What he was doing was to betray the Man whom he had professed to follow and love in a specially eminent way! Wronging his Master! Selling his Friend! Base still more because of the nature of the “sign” which he fixed upon with this view. Was there no other way of effecting betrayal than by a protestation of loyalty? “Whomsoever I shall kiss, that same is He.” You may know whom I am injuring by my pretending to love Him. Baser yet because of the wholly unnecessary effusion with which this vile purpose was effected. “He said, Hail Rabbi, and kissed Him;” “kissed Him much” (so R.V.); did more than was needed for the evil object in view; over-acted his affectation of friendship; went out of his way, as it were, to indulge in falseness. Basest of all because of the character of the Master whom he was treating with this baseness—even the Truth itself—the Incarnation of Love—and the very last of men, therefore, to be treated thus, even if any man ought. Equally remarkable, therefore, in the next place, was the Saviour’s reply to this baseness. “Friend, wherefore art thou come?” This is all, according to one version, that He says in reply; as though He would thereby merely let the traitor know that His design was seen through. “Friend, do that for which thou hast come.” So we find given in another version of the Saviour’s reply, as though He would not only show to the traitor that He understood his design, but that He did not intend to resist or oppose it, even by so much as a word. In any case, there is not a trace of bitterness or sign of anger in any one of His words. Never, perhaps, was any man more cruelly wronged. Never, surely, did any wrong elicit less wrath in return.

II. His way of dealing with insult.—How much there was of this here, on the one side, is shown in two ways. Partly, by what we read of those who had now come with the traitor. They were carrying “swords” some of them (Mat_26:47; Mat_26:55), and appear, therefore, to have been Roman legionaries engaged for this work. Others had “staves” (see as before), so, probably, came from the priests. Either way they had all come against the Saviour as against one of the dregs of mankind—a double insult to One who had recently—and so openly—claimed to be a leader of men. (See especially Mat_21:1-12; Mat_21:23). Partly, by what we read here of the Saviour Himself, and by the express way in which He showed that He felt what their conduct involved (Mat_26:55). And partly, once more, by what is related here of the conduct of one of His disciples. To the Apostle Peter (Joh_18:10), the indignity offered appeared absolutely beyond endurance. Drawing his sword (Luk_22:38), he struck violently at one of those on the opposite side; not impossibly at one of the foremost of them, and one forward, therefore, both with staff and gesture, to threaten the person of Christ. At any rate, in Peter’s judgment the insult offered warranted even the shedding of blood in return. Hence, therefore, on the other side, the exceeding wonder of Christ’s view of the same. What the disciple could not endure for His sake, He submits to with patience. More than that, what the disciple had done, He undoes, as it were. So we are told, be it observed, by the physician St. Luke (Luk_22:51). He even goes so far as to lay down a law against the adoption, by those who are His, of any remedy of this kind, declaring it to be a remedy which could only in the end be productive of more harm (Mat_26:52). It is not for Me, He says—it is not for any of Mine—to have recourse to the “sword.” What a way of meeting all the violence with which He was threatened! Not even a breath of it in return!

III. The Saviour’s reasons for this twofold forbearance.—Not want of feeling, as we have seen (see again Mat_26:55; also compare the use of the word “friend” (= companion, or mate) in Mat_26:50 with Psa_41:9; Psa_55:12-13). Nor yet want of capacity to take vengeance, had He so willed. The Saviour shows here, on the contrary, that what He had to do now lay in the exactly opposite line. Not to exert power, but to restrain it; not to call for help, but to forbid it; not to summon “legions,” but to prevent them from coming; not, in a word, to speak the word which would have destroyed all His enemies at one stroke (cf. Joh_18:6)—was what lay now upon Him (Mat_26:53). Why, then, did He restrain Himself thus? Why restrain others—why such others—as well? His own answer is of the simplest and most definite kind. Because the Scriptures, if He had done otherwise, would have been set on one side. It is very observable that, even in this mere summary of the story, this is specified twice (see Mat_26:54; Mat_26:56). It is equally observable that no other reason is mentioned beside. All our attention is concentrated by the Saviour—and by the Evangelist also—on this one reason alone. Whatever other reasons there were in the background—and we can well believe there were not a few—they are all hidden here behind this. Christ meets these marvellous wrongs in this marvellous manner because it was prophesied that He should! That is what He Himself leaves last on our minds!

1. How full of awe, then, on the one hand, are the Scriptures of truth! By them even the King of kings holds Himself bound. Not even the Holy One of God will allow Himself to set them aside (cf. Psa_40:7)!

2. How full of grace, on the other hand, are the Scriptures of truth! For to what is it, when we come to inquire, that they thus bind the Messiah? Is it not to do that which had been predicted of Him of old? Even to “bring in everlasting righteousness,” and “make reconciliation for iniquity” and provide a ransom for all? The more binding, therefore, the more gracious, on this view of the case! The more stringent, the better! What can, indeed, be better for us than that such a Saviour should have thus bound Himself not to fail in His work?

HOMILIES ON THE VERSES

Mat_26:49. The traitor’s kiss.—

1. Holy things may be prostituted to basest uses.

2. Symbols of friendship may become signals of treason.

3. Deeds receive their moral worth from underlying motives.

4. Men betray Christ with a kiss, when they mask a hatred of His disciples beneath false shows of friendship.

5. When they mingle with His disciples, to make themselves familiar with, and then laugh over their defects.—J. C. Gray.

Mat_26:50. An important question.—St. Bernard used often to ask himself the question which our Lord put to Judas, “Friend, wherefore art thou Come? Why hast thou been created and placed in this world at all? Why hast thou been made a member of Christ in baptism? Why hast thou been led by Providence to this or that state of life? Art thou here to do thine own will? Or wouldst thou indeed serve God, and by labour and suffering such as He may appoint prepare for thine everlasting aim? Friend, wherefore art thou come?” If we would sincerely press that question home, how different would be the aim and the perfectness of our work through each day?—Canon Liddon.

Mat_26:52. Christ’s condemnation of war.—

I. The evils of war are the very evils Christ came to remove.—What are they?

1. Reign of brute force.

2. Carelessness about cruelty.

3. Neglect of the interest of individual souls.

4. Stubborn hindrance of progress and brotherhood.

5. Setting up wrong standards of character; such as Roman honour of Mars and Hercules, and Scandinavian honour of Thor, rather than Christian honour of the Christ. The beatitudes are reversed, and a glamour is thrown around soldiery.

II. The advantages of war are only apparent gains.—

1. War leads to war. The seeds of revenge are sown in the scars of the conquered.

2. There has to be recourse to arbitration at the end, as there might have been at the beginning.

3. If there is acquiescence in victory, it is a wicked confession that Providence is on the side of the strongest battalions.—U. R. Thomas, B.A.

Mat_26:53-54. Christ’s apprehension.—

I. How easily our Lord could have rescued Himself.—

1. God is pleased to work by the ministry of angels.

2. Our Lord might have had any number.

II. Why He forbore to rescue Himself.—That the Scriptures might be fulfilled.

III. Practical observations.—

1. Prayer will extricate us from trouble.

2. Be content to go to heaven in God’s way.

3. Christ’s solicitude for the fulfilment of the Scriptures was a pledge of His anxiety for their accomplishment in all that relates to our salvation.—C. Simeon, M.A.

Mat_26:56. The fickleness of friends.—“Then all the disciples forsook Him and fled.”

I. The cruelty of this it would be hard to exaggerate.—For three years and upwards their Divine Master had been building up their faith and binding them to Himself by a thousand heavenly acts.

II. A lesson of patience towards one another.—Be more patient, more long-suffering and less ready to take offence and rail against the world and its ways; remembering that thou hast bound no one on the earth’s surface to thee—nor canst bind—as Christ bound the eleven, who, when they beheld Him apprehended in the garden, at once forsook Him and fled.—J. W. Burgon, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

FIFTH SECTION

JESUS ON THE NIGHT OF HIS BETRAYAL: JESUS AND THE TRAITOR; JESUS AND THE DEFENDER; JESUS AND THE MULTITUDE; JESUS AND HIS DISCIPLES GENERALLY; OR THE GLORY OF JESUS IN THE NIGHTLY ASSAULT AND THE CONFUSION OF THE IMPRISONMENT.73

26:47–56

(Mar_14:43-52; Luk_22:47-53; Joh_18:1-11)

47And while he yet spake [was yet speaking, ἔτι αὐτοῦ λαλοῦντος], lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves [clubs, ξύλων],74 from the chief priests and elders of the people. 48Now he that betrayed him gave them a sign, saying, Whomsoever [Whom, ὅν] I shall kiss, that same is he; hold him fast. 49And forthwith he came to Jesus, and said, Hail [χᾶρε], Master [Rabbi];75 and kissed him. 50And Jesus said unto him, Friend, wherefore art thou come? [do that for which thou art here!]76 Then came they, and laid hands on Jesus, and took him [held him fast, as in Mat_26:48]. 51And, behold, one of them which [that] were with Jesus stretched out his hand, and drew his sword, and struck a [the] servant77 of the high-priest, and smote off his ear. 52Then said Jesus unto him, Put up again thy sword into his place: for all 53they that take the sword shall perish with the sword.78 [Or, ἤ] Thinkest thou that I cannot now pray to my Father, and he shall presently79 give me [place beside me, παραστήσει μοι]80 more than twelve legions of angels? 54But how then [How then, πῶς οὖν]81 shall [can] the Scriptures be fulfilled, that thus it must be? [fulfilled? For thus it mustbe.] 55In that same hour [in that hour, ἐν ἐκείνῃ τῇ ὥρᾳ] said Jesus to the multitudes, Are ye come out as against a thief [robber, λῃστήν]82 with swords and staves [clubs] for83 to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56But all this was done, that the Scriptures of the prophets might be fulfilled. Then all the disciples [the disciples all]84 forsook him, and fled.

EXEGETICAL AND CRITICAL

Mat_26:47. Then came Judas.—He knew the spot, as being the place where Jesus often met His disciples, Joh_18:2. During the completion of the meal, the final discourses of Jesus, and His agony in Gethsemane, Judas went out into the night, and consummated the work of his villany. His impetuosity induced the Sanhedrin to rescind their resolution of not taking Jesus at the feast. This it was first necessary that they should decide upon, and then summon the temple-guard; after which the permission of the Roman governor was to be obtained, and the requisite military protection. Judas had reckoned upon all this delay, and had calculated that time enough would be allowed for Jesus to hare reached Gethsemane. But that the preparation which the high-priests in league with Judas appointed, was exaggerated and excessive, all the Evangelists agree. According to John, Judas brought the Roman cohort (σπεῖρα). Even if we do not understand this literally—as the one Roman cohort which was stationed in the Castle Antonia consisted of 500 men—yet we may assume that the disposable portion of that force, representing the cohort, was there. To these must be added, according to Luke, the temple-watch. Such a watch belonged to the temple, and was commanded by a στρατηγός, Act_4:1. The plural στρατηγοί (Luk_22:52), refers to the presence of other and subordinate officers. The torches also betray the excess of the preparation; although even the paschal full moon would not render these needless, when searching among the shady caverns of the gloomy valley of the Kedron.

One of the twelve.—The significance of this expression here rests upon this, that Judas no longer comes in the train of the disciples as a follower of Jesus, but at the head of the hostile multitude.

With him a great multitude.—The swords85 indicate that the Roman cohort (Joh_18:3) was the centre of this multitude: while the clubs, and so forth, indicate that the Jewish temple-watch, and other miscellaneous fanatics, were there also. According to Luk_22:52, there were also fanatical priests and elders who mingled in the procession,—a circumstance which Meyer refers to a later and incorrect enlargement of the tradition. But Luke appears to regard representatives of the Sanhedrin as requisite for such a religious capture as this was (see Act_4:1); and Meyer under-estimates the fanatical impulses of Jewish fanaticism.

With swords and olubs, from the high-priests.—Here we see the mingled religious and political relations. The Sanhedrin had the decision in all matters of spiritual jurisdiction. Thus it was for them to settle the question whether any one was a false prophet, and therefore worthy of stoning,—the appointed punishment of that crime. That question they had already settled in the affirmative some time before, having determined to put Jesus to death (Joh_11:47); although they found themselves wanting in grounds of action, which therefore they endeavored by cunning to obtain from Himself, but failed. The right of putting offenders to death had been taken from them by the Roman government (Joh_18:31); hence the Roman crucifixion was afterward substituted for the Jewish stoning. Thus their undertaking was, on the whole, a daring experiment of wickedness. They were as yet without false witnesses and without grounds of accusation; they had not the thorough consent of Pilate; and they must silence and win over, by some sudden stimulant, the common people. On this account they aimed to give the capture, in which the Roman soldiers were at their disposal, a spurious character of importance; their excessive preparation would have the effect of creating the presumption that Jesus must be a very great criminal.

Mat_26:48. Gave them a sign.—Meyer: “The ἔδωκεν is commonly, but improperly, regarded as having a pluperfect sense. The Vulgate has it right, dedit. As he came he gave them a sign.” [So also Alford].—Whom I shall kiss.—The kiss was among the ancients a sign of affectionate and cordial intimacy, and particularly a token of fidelity, Gen_29:11. More commonly, the teachers kissed their pupils; but examples of the converse are not wanting. Lightfoot, Horœ, p. 484. It is doubtful whether the kiss of reverent submission (Psa_2:12) was impressed on the lips: probably on the hands or the feet.

Hold Him fast, seize Him.—We take the κρατήσατ εαὐ τόν as emphatic. Possibly there was a touch of irony in the language of the archtraitor, who expected that Jesus might in a magical manner elude them after all. For the darkened mind of Judas had now come to regard Him as a magician.

Mat_26:49. And forthwith he came.—Excited, but also dissembling. He pretended that he did not belong to the procession of enemies, that he would precede them, point out the danger, and separate from his Master with sorrow.—Kissed Him.—The κατεφίλησεν must be understood in all its emphasis, to kiss very tenderly, to caress. Comp. Xenoph Mem. 2:6, 33; Luk_7:38; Luk_7:45; Act_20:37. Meyer: “The sign was the simple kissing; but the performance was more emphatic, a caressing, corresponding with the purpose of Judas to make sure, and with the excitement of his feelings.” The kiss of Joab, 2Sa_20:9 (comp. 2Sa_3:27). “The early Christians, who kissed each other at the Lord’s Supper, did it as appropriate to the time when the sufferings of Christ were remembered; they did not thereby intend to express their abhorrence of Judas’ kiss.” Heubner.

Mat_26:50. Friend, ἑταῖρε.—Comp. Mat_20:13 [and Crit. Note No. 4, p. 352.]

[Why did the Lord call Judas friend—a term of civility, though not necessarily of friendship—and not a villain, or a traitor, and why did He not turn away, in holy indignation, from this Judas-kiss, the vilest, the most abominable piece of hypocrisy known in history, which the infernal inspirer of treason alone could invent? To give us an example of the utmost meekness and gentleness under the greatest provocation, surpassing even the standard which He holds up for His disciples, Mat_5:39. If the face of the Saviour was not disgraced by the traitor’s kiss, no amount of injury and insult heaped upon His followers by the enemies of religion can really dishonor the former, but falls back with double effect upon the latter. At the same time the words ἐφ ̓ ὄ πάρει, whether they be taken as a question, or as an exclamation, or as an elliptical assertion or command—together with the question recorded by Luke: “Betrayest thou the Son of Man with a kiss?” conveyed a most stinging rebuke to Judas, whose force was doubled by the use of the word friend, and the deep emotion and holy sadness with which they were uttered. The effect appears from the subsequent despair of Judas.—P. S.]

Do that for which thou art here!86 [Authorized Version: Wherefore art thou come?—Meyer: “Since the relative ὅς (ἐφ̓ ὅ πάρει) is never used in direct question, but only in indirect, the common acceptation of this as a question is not correct; and it is quite groundless (Winer, 192) to assume a corruption in the declining Greek in relation to ὅς. Fritzsche explains it as an appeal ad qualem rem perpetrandam ades! But the Greek would require this also to take the form of a question. The words are broken off with an aposiopesis: Friend, that for which thou art here come—do! Jesus thereby denounces the traitorous kiss.”—Ewald: “I need not thy kiss; I know that thou meanest it in hypocrisy; do rather that which is thy business.” Similarly Euthym. Zigab. This would certainly accord with the declining of the kiss in Luke: Betrayest thou the Son of Man with a kiss? But, in this case, it is better to assume that it is a concise form only: τοῦτο πρᾶττε, ἐφ̓ δ̀ πάρει. Or: παρέστω, ἐφ̓ ὅ πάρει. By the Lord’s going out to meet the watch, the hypocritical play of Judas was interrupted. John alone relates the falling to the ground on the part of the multitude. But Jesus hastened to meet the multitude, in order to protect, not only the three, but also the other disciples on the outside of the garden.

Mat_26:51. And, behold, one of them.—When the evangelical tradition first assumed shape and form, prudence required that the name of Peter should not be publicly mentioned. Hence the indefinite expression in the Synoptists. But this necessity did not exist when John wrote his Gospel: therefore he gives the name. The same remark applies to the omission of the raising of Lazarus in Bethany, which the Synoptists may have had good reasons for ignoring, but not John who wrote so much later.

Drew his sword.—When he saw that they laid sands on the Lord. According to Luke, the question was first asked from among the disciples, Lord, shall we smite with the sword? (On the two swords, compare Luke.) Immediately thereupon followed the blow of Peter’s sword; and it struck the servant of the high-priest, called Malchus, according to John. He had cut off his right ear: Matthew and Mark, τὸ ὠτίον; but Luke, τὸ οὖς, the ear itself, and not merely the lobe. It seemed that he would have split his head. The separation of the ear must have been not quite perfect; and Jesus healed the servant, according to the narrative of Luke the physician. Meyer, following Strauss, attributes this healing to a later tradition. The other Evangelists, however, appear to have regarded this healing as self-understood; as, otherwise, Peter would have remained a criminal, and the mutilation of Malchus would have furnished good ground of an accusation, which, however, was not preferred.

Mat_26:52. Put up again thy sword into its place.—The sheath, Joh_18:11. Peter, therefore, still stood there with his drawn and brandished sword in his hand.—For all they that take the sword.—This is a judicial sentence, but also a threatening warning. In the former light, it rests upon an absolutely universal principle. The sword is visited by the sword in war; the sword of retribution opposes the arbitrary sword of rebellious sedition; and the sword taken up unspiritually in a spiritual cause, is avenged by the certain, though perhaps long-delayed, sword of historical vengeance. Peter was, in all these three aspects, in a bad position, and the representative of wrong. The warrior exposed himself to the superior force of the legions of Rome, the rebel to the order of the magistrate, and the abuse of the sword in the service of religion provoked, and seemed to justify, the same abuse on the part of the world. Peter had really forfeited his life to the sword; but the Lord rectified his wounded position by the correcting word which He spoke, by the miraculous healing of the ear, and by the voluntary surrender of Himself to the authorities. But Peter had not only with wilful folly entered on the domain of this world, he had also brought his Master’s cause into suspicion. Indeed, he sought to bring his fellow-disciples, and his Lord Himself, into this wrong position, and to make his own Christ a Mohammed. Therefore the Lord so solemnly denounced his act, pronounced an ideal sentence of death upon his head, which, however, was graciously repealed. The Lord’s word from that hour became a maxim of Christianity (comp. Rev_13:10); and it was probably spoken to Peter with a typical significance. Even the Church of Rome says: ecclesia non sitit sanguinem, but only to have recourse to the stake and faggot, of which certainly the letter of this passage says nothing.

[Shall perish.—Alford: “ἐν μαχαίρῃ ἀπολῦται is a command; not merely a future, but an imperative future; a repetition by the Lord in this solemn moment of Gen_9:6. See the parallel in Rev_13:10 : δεῖ αὐτὸν ἐν μαχ. ἀποκτανθῆναι. This should be thought of by those well-meaning but shallow per sons, who seek to abolish the punishment of death in Christian states.” Comp. also Rom_13:4. Thus the passage justifies capital punishment as a measure of just retribution for murder in the hands of the civil magistrate, but condemns at the same time the resort to all carnal and violent measures on the part of the Church, which is a spiritual body, and should only use spiritual weapons. Comp. 2Co_10:3-4. Rome agrees in theory (Ecclesia non sitit sanguinem), but violates it in practice by handing the heretics, wherever she has the power, to the state for execution, and thus using the civil magistrate as an instrument. Quod quis per alium facit, id ipse fecisse dicitur.—P. S.]

Mat_26:53. Or thinkest thou?—If Christ had refused to take the way of the passion, He might have adopted quite another way than that of wilful and violent opposition to the world: the way, namely, of coming to judgment upon it. Thinkest thou not that, if I did not desire to be a long-suffering Redeemer, I might at once appear to the whole world as its supreme Judge, rather than enter upon thy hypocritical way of half-spirituality and half-worldliness, half-patience and half-violence, of civilization with a sword in its hand? For, the twelve legions of angels which He might have prayed for, doubtless signified that multitude of angels which will actually attend Him when He returns to judgment (Mat_25:31). If the Church of the Middle Ages had not the courage to achieve the evangelization of the world in the way of Christ’s passion, she should have had faith to supplicate for the last day to come; but she did wrong to make Christ another Mohammed, and to continue His work by a hypocritical mixture of religious preaching and carnal violence. Meyer: “The number twelve corresponds to the number of the Apostles, because it was one of those who had just endeavored to defend Him.” But it is also and always the number of the developed perfection of life. The legion is the symbol of a great fighting host. Schaaf, Alterthumskunde: “By legio (a legendo) was originally understood the aggregate of the Roman military collected for war. When that force increased, it became a great division of the host, which contained, at various times, from 2400 to beyond 6000 infantry, and from 300 to 400 horsemen. Since the time of Marius, the legion had reached more than 6000.”—It is well worthy of notice that Christ here numbers the angels by legions, as the counterpart of the Roman power, now leagued against Him with His enemies.

Mat_26:54. How then shall the Scriptures be fulfilled? for, etc.—Meyer: “We must not supply λέγουσαι before ὅτι (Beza, Maldonatus, and others); but there must be a question after γραφαί, and ὅτι is for. For thus (in no other way) must it (that which now befalls Me) be.” Thus there are two reasons: 1. The fulfilment of the Scripture concerning the suffering Messiah: Psalms 22; Isaiah 53; Dan_9:26 Zec_13:7. 2. The counsel of God Himself for the salvation of a sinful world, which is the foundation of all the prophetical Scriptures.

Mat_26:55. In that hour said Jesus to the multitudes.—According to Luke, especially to the rulers and the guard of the temple, which Meyer vainly seeks to set aside.—Starke: “Jesus did not say this before he had been seized and bound. He would give no indication that He was not willing to be taken; and therefore not till after they had done their will did He rebuke their injustice.”—In the temple;—that is, in the forecourt of the temple. In this space the Rabbins placed a synagogue (comp. Luk_2:46). Here also was to be sought Solomon’s porch (Joh_10:23; Act_3:11), with other halls—the region of teaching and preaching.—And ye laid no hold on Me.—Certainly, because they durst not; but that exhibits their surprise by night as the work of evil conscience and malignity.

Mat_26:56. But all this is done that the Scriptures of the prophets might be fulfilled.—Luke: “But this is your hour, and the power of darkness.” The one supplements the other. Of this hour of darkness, and of the seeming triumph of evil, all the prophets prophesied: Isaiah 53; Dan_9:26, etc. The supposition of Erasmus, de Wette, and others, that this last word in Matthew was a remark of the Evangelist, takes off the point of our Lord’s address, as Meyer rightly observes. It was this last word which indicated His settled purpose to take the path of death. Hence it also gave occasion for the flight of the disciples. Their courage now failed them, and they fled. The flight, however, was not absolute, as appears from the narrative of the young man in Mar_14:51, and the conduct of Peter and John, according to Joh_18:15. They followed Him, but afar off. In reality, the scattering and flight was complete. [But while the eleven forsook the Lord, other disciples, as Nicodemus, and Joseph of Arimathea, took a more decided stand for Him. The Church can never fail; new Christians always take the place of the old ones. Comp. Lange’s notes on Mar_14:51-52.—P. S.]

DOCTRINAL AND ETHICAL

1. The Kiss of Judas.—Its dark history in the world and the Church. This combination, the betrayal and the kiss of respect in one, could have been invented by no man, least of all by the soul of an Evangelist. He only who executed it could have devised it; or, rather, hell alone.

2. This wild combination of enemies—soldiers, temple-servants, and priests—for the accomplishment of an act of hypocritical violence against Christ, is also a typical world-historical scene.87 Not less so is the surprise and capture of the Holy One in His Holiest of All, under the pretext of serving the sanctuary.

3. Peter showed by his first stroke that he was no soldier; happily he had missed his blow. That it was the ear of Malchus which he struck, is very significant. It has always been the ear, the spiritual hearing, and willing susceptibility, which carnal defenders of Christ’s cause have taken away from their opponents, when they have had recourse to the sword of violence.

4. They who take the Sword shall perish by the Sword.—That this was said to Peter, had its typical historical meaning. “The early Christians, amidst all the slanders heaped upon them, were never charged with having risen in insurrection against their Gentile oppressors. Comp. Tertull. Apol. cap. 37. Luther (in the peasant insurrection) quoted this passage against the peasants. Duels also are by this sentence absolutely forbidden. The punishment of death for certain offences is clearly enjoined. See Rothe’s Ethik, iii. 877.” Heubner. How far a Christian state may be justified in giving this punishment another form, may be matter of reasonable question. In its essential significance the death penalty is an inalienable legal ordinance, but the form of social death and its execution has been in many ways subject to modification.

5. Thinkest thou that I cannot.—Christ rejects once for all that unholy and disturbing mixture of judgment and salvation into which carnal zeal is so much disposed to turn His cause. What He here says applies to every moment in the history of Christianity. If it were God’s will that at any time (before the end) the economy of grace, effectual through the sacred cross, should be suspended, at that moment the infinite preponderance of heavenly forces over the violence of the enemy of earth would at once be exhibited. But then the work of salvation would be broken off before its consummation. This no man should ever think of. Whenever men act on this principle, they tempt God, and summon such powers against the cause of evil as prove themselves to be, not angels of light, but disguised powers of darkness; and the enmity which these exhibit against the cause of evil is only apparent. Of such carnal violence against conscience we must distinguish educational legal discipline within the Church, as we must distinguish also between theocracy and hierarchy.

6. The assurance of Christ to those who came against Him with weapons in the night,—that He had been ready to give them an account in broad day,—has also a symbolical meaning for all ages. The persecutions of the faithful are always stamped with the mark of calumny.

7. The last word of Christ is the expression of His consummate preparation for His passion. Therefore it is the crisis when the disciples, not yet mature in faith, forsook Him. Old Testament martyrdom had in it some affinity with the self-sacrifice of a hero in battle: they hoped for the speedy triumph of the theocracy. The New Testament martyr must, in the patience of the saints (Rev_13:10; Rev_14:12), tarry for the manifestation of victory until the last day. For this the disciples were not ripe: they had not the joyful testimony of victory within their own spirits. This New Testament martyrdom could flourish only after the blood of Christ was shed.

HOMILETICAL AND PRACTICAL

The betrayal.—The first betrayal as the germ of the second.—Jesus and His company in the hour of betrayal.—An old and always new event, and yet an event standing alone.—No place upon earth is a perfectly secure refuge for the Church: God alone is that. (Luther sung: “A tower of strength our God is still,” but many sing: “A tower of strength our Church is still.”)88—Gethsemane: 1. Consecrated by Christ’s prayer; 2. desecrated by the betrayal; 3. for ever consecrated by the voluntary resignation of Jesus.—The temple dishonored in the name of the temple.—Judas, having left the company of the Twelve, now at the head of Christ’s enemies: a fearful image of a deep apostasy.—The sign of treachery, the self-condemnation of the traitor: 1. As the hypocritical sign of his acquaintance, of his discipleship, of his apostolical vocation; 2. as the token of his apostasy, of his ingratitude, of his reprobation.—The kiss of Judas, the most cunning and the maddest imagination of hell.—The serpent’s bite in its historical consummation and spiritual meaning: 1. Consummated in the connection of hellish betrayal with the sign of heavenly honor (Psa_2:12); 2. the sign of all treason against all faith and fidelity, taken from the sign of love and confidence.—Supreme cunning, one with supreme infatuation (stupidity).—Friend, wherefore art thou here; or, the counter-greeting of Christ to the traitor: 1. Infinitely gentle (although “friend” in Greek was no more than “companion”):89 a mild allusion to his ingratitude. 2. Infinitely earnest and severe: Take the mask away! Stand forth as thou art! 3. Infinitely effectual: the subsequent despair of Judas.—How different, although related, the kiss of Judas and the sword-stroke of Peter!—The unholy use of the sword, and all the acts of spiritual violence do but dull the spiritual ear in their false zeal.—Christ between His friends and His enemies: oppressed by both, righteous to both.—The decree of the Lord, “All who take the sword,” etc.: 1. A decisive action (the perfect action of perfect suffering); 2. a sacred principle; 3. a prediction scarcely half-fulfilled.—The connection between Peter’s smiting with the sword and his denial: 1. Presumption, despondency; 2. wounded conscience, anxiety (Joh_18:26, Malchus’ relation); 3. his misinterpretation of the word: “He that taketh the sword shall perish by the sword;” as if it were to be at once literally fulfilled.—Christ enters upon the path of His passion in the full consciousness of His heavenly glory (Thinkest thou that I could not?)—Not weakness restrains the judgment upon the wicked, but only the divine compassion.—One of the deadliest evils to Christ’s cause is the intermixture of gospel and judgment in carnal zeal for the advantage of the Church: it makes both the gospel mercy and the judicial severity matter of contempt and scorn.—The protest of the Lord against the cunning violence of the assault, an eternal protest of the spirit of truth.—The cunning violence of the enemies of the truth condemns itself: 1. The violence and force condemns the cunning; 2. the cunning condemns the force.—Swords and staves mixed, and both lost: the honor of the sword, of the State; the dignity of the staff, of the Church.—The Scriptures of the prophets concerning Christ taken and bound.—Christ’s peace in the great word that the dark hour of uttermost darkness was perfectly in accordance with the word and will of God.—The flight of the disciples at the end of their human enthusiasm was their guilt, and yet mercifully they were delivered from its consequences by their Lord’s protection.—Christ the great Martyr, the Founder of New Testament martyrdom.

Starke:—Wickedness is often stupid and shameless. The wicked* are bold, Mat_7:22.—Zeisius: The Lord abhors the bloody and deceitful man, Psa_5:6.—Psa_2:12, the kiss of genuine homage and love.—Quesnel: The world is full of deceitful courtesies and flatteries.—Everywhere we should be able to answer the question: Wherefore art thou come?—Osiander: When Christians are bound and put in prison without any guilt of their own, they should reckon it no disgrace, but rather the highest honor.—Even among the saints is much lust of revenge, Rom_12:19.—Provocation to anger and vengeance the most deadly temptations of Satan in the time of external tribulation.—Young and rash preachers are too apt to brandish Peter’s sword, before they have learned to use the sword of the Spirit90.—But when our carnal zeal smites wrongly, the injury is done to the ear, which should hear the word of God.—Canstein: God rules the sins and infirmities of His people in such a way, that they cannot do more evil than He has decreed to permit, Rom_13:4.—Luther: They take the sword who use it without orderly authority. They have fallen under the judgment of the sword, although repentance may prevent the execution of the decree. Thus Christ approves a right use of the sword.—Rambach: Peter says (1 Eph_4:15): “Let no man suffer as a murderer or as an evildoer,” probably with allusion to this very event. If he had cut off the servant’s head, he would have fallen under the condemnation of the law as a murderer, and then could never have died as a martyr.—1Pe_2:13 : No man must oppose lawful authority.—Hedinger: Christ’s kingdom needs no sword; suffering and praying are the best weapons.—Cramer: The seditious go never unpunished, 2Ki_9:31; 2Sa_18:14.—The angels of Dan_7:10; Heb_1:14.—That all the angels of God serve the Saviour, a great consolation for God’s children.—Canstein: When God suffers His people to be overcome in external trouble, that is no sign of His weakness, but that these sufferings are decreed for His own glory and His people’s good.—Nova Bibl. Tub.: The weapons of the false Church are swords and staves, external violence.—True Christians never shun the light: their words and deeds are manifest.—The heart, Jer_17:9-10, with reference to Peter.

Braune:—Jesus’ suffering His greatest deed.—Gerlach: The sword out of its sheath is not in its place, except when it is subserving the wrath of God.

Lisco:—The sad fall of Judas should be a warning to every one not to indulge a vain reliance in the mere external fellowship of Christ.

Heubner:—The frightful transformation of Judas.—Judas at their head.—A studied dishonor to the Lord,—that they should come with so great a multitude.—Jesus, taken and suffering in the night, atones for the sins which are done in the night.—There is always a Judas-kiss among us (insincerity of profession, in office, in sacramental pledges, in the holy communion).—Jesus endures still the kiss of many false members of His Church.—Jesus, according to Luk_22:48, names his name: Judah! Thou art named confessor, and art become a traitor.—This Bound One is the Captain of God’s host, the Leader of all mankind.—Jesus is free even in His bonds.—Peter not yet free from revenge and ambition.—How often must the Lord repair what the rashness and folly of His disciples have done amiss!—He who has full faith in God, his Father, sees himself without amazement surrounded by enemies; invisible defenders are around him, and the Almighty is his help.—Look on all sufferings as the Lord’s good pleasure; so will all their bitterness be gone.—Wrong for ever shuns the light.—Goodness can always appeal to its open, frank, and known behavior before the world.—The forsaken Jesus is the atonement of our unfaith-fulness.—He knows what the forsaken feel.

Kapff:—What we may learn from Jesus when taken captive: 1. Courage and strength; 2. humility and submission to the will of God; 3. meekness and love for our enemies.—Brandt: Because Adam would not be bound by God’s commandment and his own obedience, Christ must be bound by human bonds.—Grammlich: Christ’s fettered hands tear away the bonds of our death.

[Burkitt:—None sin with so much impudence and obstinacy, as apostates.—There is so much hypocrisy in many, and so much corruption in all, that we must not be too confident. Peter’s heart was sincere, but his head rash in drawing the sword.—God’s intentions are no warrant for irregular actions.—Christ will thank no man to fight for Him without a warrant and commission from Him.—Christ was more concerned for our salvation than for His own temporal preservation.—Had He been rescued by the power of angels, we would have fallen into the paw of devils. Matthew Henry:—Many betray Christ with a kiss, and Hail, Master, who, under pretence of doing Him honor, betray and undermine the interests of His kingdom.—Mel in ore, fel in corde—Honey in the mouth, gall in the heart.—Καταφιλεῖν οὐκ ἐστιφιλεῖν—To embrace is one thing, to love another.—Jacob’s kiss and Judas’s kiss were much alike.—Religio cogi non potest, et defendenda non occidendo, sed moriendo. [From Lactantius: Institutiones div. Similar remarks might be quoted from Tertullian’s Apologeticus, and other ante-Nicene writers, who opposed religious persecution and claimed toleration as an inalienable right of conscience.—P. S.] Men hasten and increase their own troubles by blustering, bloody methods of self-defence.—Persecutors are paid in their own coin, Rev_13:10.—God has no need of us, of our services, much less of our sins, to bring about His purposes; and it argues our distrust and disbelief of the power of Christ, when we go out of the way of our duty to serve His interests.—There is an innumerable company of angels, Heb_12:22. (Twelve legions=above seventy-two thousand, and yet a mere detachment which would not be missed in heaven.)—Let God’s word be fulfilled and His will be done, whatever may become of us.—The Scriptures are fulfilling every day.—What folly, to flee, for fear of death, from Him who is the fountain of life! Lord, what is man!—Christ, as the Saviour of souls, stood alone; as He needed not, so He had not the assistance of any other. He trod the wine-press alone, and when there was none to uphold, then His own arm wrought salvation, Isa_63:3; Isa_63:5.—P. S.]

Footnotes:

[73]All these significant headings are omitted in the Edinb. trsl.—P. S.]

[74]Mat_26:47.—[The Vulgate translates μετὰ μαχαιρῶν καὶ ξύλων: cum gladiis et fustibus; Lange: mit Schwertern und mit Keulen; other German Versions: Stangen, or Knitteln, or Prügeln; staves was introduced by Tyndale, and retained in the subsequent English Version, except that of Rheims, which renders ξύλα: clubs. Staff is the proper translation for ῥάβδους in Mat_10:10; Mar_6:8; but the Authorized Version renders ξύλα and ῥάβδους alike. Comp. Mat_26:55; Luk_22:52. John mentions also lantern and torches, to search perhaps in the secret parts of the garden and the dark caverns of the valley of the Kedron.—P. S.]

[75]Mat_26:49.—[The colder and more formal Rabbi ought be retained here and in Mat_26:25 in the translation, as Matthew retained it from the Hebrew for διδάσκαλε, and as the English Version itself did in Mat_23:7-8.—P. S.]

[76]Mat_26:50.—[The words: ἐφ̓ ὅ πάρει, are generally understood as a question and so punctuated in most editions; but Fritzsche takes them as an exclamation: For what (dreadful deed) art thou here! Meyer, Ewald, Lange, as an elliptical command, as to say: Away with your hypocritical kiss; do rather that for which thou art here! See the Exeg. Notes. But the ellipsis might also be supplied by an οἶδα: I know for what thou art here.—P. S.]

[77]Mat_26:51.—[Τὸν δοῦλον, the well known servant, viz., Malchus, Joh_18:10. Comp. Mar_14:47, where the English Version likewise substitute’s the indefinite article.—P. S.]

[78]Mat_26:52.—Some uncial Codd. read άποθανοῦνται [for ἀπολοῦνται].

[79]Mat_26:53.—[Presently should be omitted, as it arose from confounding two readings in the text, some authorities placing ἅρτι, now, after παραστήσει, others after δύναμαι, but none repeating it. Cranmer’s Bible first put now (over now) after both verbs, while Tyndale, the Genevan Bible, and the Bishops’ Bible have it only after cannot, and the Rheims N. T. (following the Vulgate) after give me. King James revisers substituted presently for the second now.— P. S.]

[80]Mat_26:53.—[Or: cause to stand by, as the Bishops’ Bible literally renders παραστήσει, and Scrivener commends Conant prefers “send” with Coverdale. Campbell: “send to my relief.”—P. S.]

[81]Mat_26:54.—[But is an insertion to make the connection plainer, or it was supposed to be implied in οῦ̓ν. But the meaning is: Considering then that God could place such a mighty force at My disposal, how is it possible, etc.—P. S.]

[82]Mat_26:55.—[Not: κλέπτης, which is expressly distinguished from λῃστής in Joh_10:1; Joh_10:8. Comp. Mat_21:13, and note. Scrivener; “All these precautions would be futile against a petty thief, though very proper against a bandit, such as Barnabas for example.”—P. S.]

[83]Mat_26:55.—[For before the infinitive is obsolete and should be omitted in a revised translation—P. S.]

[84]Mat_26:56.—[This is the emphatic form of the Greek: οἱ μαθηταὶ πάντες, and so rendered by Conant and others.— P. S.]

[85][Not: these words, as the Edinb. edition reads.—P. S.]

[86]So Lange: “Freund! (nur das) wozu du da bist! Similarly Ewald: “Freund, das wozu du da bist! But Luther, de Wette, and other German Versions, agree with the English in taking the phrase as a question.—P. S.]

[87][Not: symbolical, as the Edinb. trsl. reads. In German: ein tupisches weltnistorisches Bild, i.e., an event of typical significance which is frequently repeated and fulfill ed in history.—P. S.]

[88][Dr. Lange alludes, of course, to the famous hymn of Luther: Ein feste Burg ist unser Gott (based upon Psalms 46 and composed 1529), which may be called the spiritual [illegible]r-song of the Reformation, and which has been very often translated into English, by Thomas Carlyle, Mills, Cath. Winkworth. Bunting, and others. It is omitted in the Edinb. edition, together with a number of homiletical hints in this section.—P. S.]

[89][Comp. note 4 on p. 352.—P. S.]

[90][The Edinb. edition has godly,—no doubt typograpical error for godless.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

THE ARREST

Mat 26:47-56; Mar 14:43-52; Luk 22:47-53;Joh 18:2-12. “And Judas, the one betraying Him, knew the place, because frequently, Jesus, with His disciples, had resorted thither. Then Judas, taking a band and officers from the chief priests and Pharisees, comes thither with lanterns, torches, and arms.” The lantern was a closed- up light of some kind, fortified against the wind, while the torches were large, blazing flambeaux. Though the moon was very bright, as she was nearly full, it was exceedingly important to have plenty of light as a fortification against the liability of mistaking the wrong person, as they surmised that an effort would be made on the part of the disciples to elude them in that way; their great confidence, however, being in Judas, who was so intimately acquainted with Him. Thus they had taken every precaution to make sure that they arrested the One whom they had been pursuing these three years, and who had baffled them so frequently by rendering Himself invisible, and in various ways eluding their grasp till His work was done.

Mar 14:43 : “And immediately, He speaking, Judas, being one of the twelve, comes, and a great multitude with him, with swords and clubs, from the chief priests, scribes, and elders.” A huge club, four or five feet long, is an exceedingly common weapon in that country now. I saw persons incessantly thus armed — quite a formidable weapon in the hands of a stalwart man.

Joh 18:4-9. “Then Jesus, knowing all things which are coming upon Him, having gone out, said to them, Whom do you seek? They responded to Him, Jesus the Nazarene. Jesus says to them, I am He?” Never did the world see another such a man as Jesus. When they came to crown Him King, He fled away; but when they came to kill Him, He went out to meet them. “Judas, the one betraying Him, also stood with them. Then, when He said to them, I am He, they went back, and fell upon the ground.” This is His last miracle, except healing the amputated ear, which speedily followed. Though He boldly comes out from the dense shade of those great olive-trees into the clear light of the moon, shining so brightly from that cloudless, Palestinian sky, and also into the strong light of a hundred flambeaux, so that it was as bright as day, and there was no trouble about recognition, yet, lo! an awful panic strikes them, so they retreat back and fall upon the ground like dead men. How easily He could have utterly baffled and defeated them, striking them all with the paralysis of incorrigible terror! But the time has come for Him to meet the bloody avalanche from the bottomless pit, and lay down His life for a lost world.

“Then again He asked them, Whom do you seek? And they said, Jesus the Nazarene. Jesus responded, I said to you that I am He. If then you seek Me, let these retire in order that the word which He spoke may be fulfilled, That I lost none of them whom Thou hast given Me.” They did not consider His disciples sufficiently important to deserve their attention at that time, as they were satisfied if they could only get the One who had given them so much trouble, and whose life they had so long been seeking in vain. Really, all their energies, aspirations, and wits were laid under contribution to secure the arrest and execution of Jesus.

Mat 26:48-50. “And the one having betrayed Him gave them a sign, saying, Whom I shall kiss is He; hold Him fast. And immediately coming to Jesus, he said, Hail, Master; and kissed Him copiously. Jesus said to him, Comrade, for what do you come? Then they, coming, laid hands on Jesus, and bound Him.” Joh 18:12. “Then the band, the chiliarch, and the officers of the Jews took Jesus and bound Him.” Such was their fear, solicitude, and anxiety for success that they all united in arresting and binding Him. Joh 18:10 : “Then Simon Peter having a sword drew it, and smote the servant of the high-priest, and cut off his right ear. And the name to that servant was Malchus.” Mat 26:52 :

“Then Jesus said to Peter, Put up thy sword into its place; for all taking the sword shall perish by the sword.” (Gen 9:6.) Of course, those who use the sword are all liable to perish in that way. Luk 22:51 : “Jesus said, Hold on a little, and touching his ear He healed it.” The moment Peter smote Malchus, Jesus ordered him to put up his sword, stepped instantly to the wounded soldier, touched his ear and healed it, thus in His last miracle manifesting His loving kindness even to His enemies, who had that moment arrested Him, and He knew they were going to take His life. You see in the assault Peter made on the enemies of Jesus a brilliant manifestation of his native heroism. He feared the face of no man, but was brave enough to fight that whole army. It is a great mistake to conclude that he was deficient in natural courage because in the subsequent events of that awful night he displayed so signal cowardice. All this was because Jesus would not let him fight, and consequently he felt he was at the mercy of His enemies, who knew no mercy.

Mat 26:53-56. “Do you not think that I am able now to call on My Father, and He will send Me more than twelve legions of angels? How then can the Scriptures be fulfilled, because it behooveth it thus to be?” Those angels were ready, hovering around, and eager for the opportunity to snatch Him away from the cruel manacles of the bloodthirsty rabble and bear Him on pinions of light to the home of the glorified. Right there at Jerusalem a solitary angel had slain a hundred and eighty-five thousand Assyrian soldiers in one night. Doubtless the same angels who ministered to Him when tempted in the wilderness were hovering round. “At that hour Jesus said to the multitudes, You have come out as against a thief with swords and clubs to take Me. I sat daily with you, teaching in the temple, and you laid not hands on Me. But all this has taken place that the Scriptures of the prophets may be fulfilled. Then all of His disciples, leaving Him, fled.” When the mob first came they surrounded them altogether. Now that they have secured the only One they wanted, they break ranks, leaving an opening for the others all to run away, as they did not want to be encumbered with them at that time. If Jesus had not risen from the dead, thus creating a great popular sensation and weakening the hands of His enemies, they would have arrested and executed every one of His apostles, except Judas, as accomplices in the criminality in which they had falsely implicated Jesus. Now the apostles see that He is arrested and bound, completely in the hands of His enemies; hence, yielding to desperation and affright, they flee away.

Luk 22:53. “But this is your hour, and the power of darkness.” His enemies had repeatedly tried to arrest Him, stone Him, and destroy Him in any way they could; but invariably suffered utter defeat till now, when He is turned over to the powers of earth and hell to execute their vilest venom against His innocent person, and He thus becomes the vicarious substitute for every guilty sinner.

Mar 14:51-52. “And one certain young man follows Him, clothed with a linen cloth on his naked body. The young men arrest him; but he, leaving the linen cloth fled from them in a state of nudity.” It is believed that this young man was none other than the Apostle John and it is said that he fled away to the house of Rabbi Amos in the city, and there procured the robe of a Jewish priest, invested in which he returned, and remained with the Savior in all of His troubles, walking by His side to the tribunal of Annas, thence to the judgment-hall; of Caiaphas, thence to Pilate’s bar and to Herod’s tribunal, then back to Pilate, and on His way to Calvary. Standing by His side when He hung bleeding on the cross all this time hoping that He would revive, exercise His wonderful power, and extricate Himself from the hands of His enemies, till the Roman soldier came along and plunged the spear into His side, thus tearing His heart to pieces. It is said that when this cruel deed was done, all hope of His reviving taking its flight, John, yielding to despair, fainted. Let this be as it may, we see here that John was with Him after the flight of the other ten.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Mat 26:47. Ξύλων, staves) as in a sudden tumult; see Mat 26:55.

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

Mat_26:47. Εἷς τῶν δώδεκα] precisely as in Mat_26:14, and repeated on both occasions in all three evangelists. In the oral and written tradition this tragic designation (κατηγορία, Euthymius Zigabenus) had come to be so stereotyped that if would be unconsciously inserted without there being any further occasion for doing so. The same holds true with regard to ὁ παραδιδοὺς αὐτόν, Mat_26:48; Mat_27:3.

ὄχλος πολύς] Matthew makes no reference to the Roman cohort, Joh_18:3; his account, however, does not, at the same time, exclude it, as it is simply less precise. Luk_22:52 likewise represents the high priests and elders as appearing at this early stage among the throng; but this is an unwarrantable amplification of the tradition; see on Luke.

ξύλων] cudgels, fustibus (Vulgate). Herod. ii. 63, iv. 180; Polyb. vi. 36. 3. Wetstein on the passage.

ἀπὸ τῶν, κ.τ.λ.] belongs to ἦλθε; see on Gal_2:12.

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.

Mat 26:47-56 . The apprehension (Mar 14:43-52 , Luk 22:47-53 ). εἷς τ . δώδεκα , as in Mat 26:14 , repeated not for information, but as the literary reflection of the chronic horror of the apostolic church that such a thing should be possible. That it was not only possible but a fact is one of the almost undisputed certainties of the passion history. Even Brandt, who treats that history very sceptically, accepts it as fact ( Die Evangelische Geschichte , p. 18). μετʼ αὐτοῦ , etc.: the description of the company to whom Judas acted as guide is vague; ὄχ . πολ . is elastic, and might mean scores, hundreds, thousands, according to the standard of comparison. ὄχλος does not suggest soldiery as its constituents, neither does the description of the arms borne swords and staves. Lk. (Luk 22:52 , στρατηγοὺς τ . ἱεροῦ ) seems to have in his mind the temple police, consisting of priests and Levites with assistants, and this view appears intrinsically probable, though Brandt ( E. G. , p. 4) scouts it. The Jewish authorities would make arrangements to ensure their purpose; the temple police was at their command, and they would send a sufficiently large number to overpower the followers of their victim, however desperate their resistance.

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

Sent from the high Priests.

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

Verse 47. Judas, one of the twelve] More deeply to mark his base ingratitude and desperate wickedness - HE was ONE of the TWELVE-and he is a TRAITOR, and one of the vilest too that ever disgraced human nature.

A great multitude with swords and staves] They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall!

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

(47) A great multitude with swords and staves.—St. John’s account (Joh_18:3) is fuller. The multitude included (1) the band (not “a band,” as in the Authorised version), i.e., the cohort (the same word as in Act_10:1) of Roman soldiers sent by Pilate to prevent a tumult. These probably were armed with swords; (2) the officers of the chief-priests, probably the Levites or Nethinim, who were the guards of the Temple, armed with “staves” or “clubs.” He adds, also, what lay in the nature of the case, that they were provided with “lanterns and torches” as well as weapons. It was now near the hour of dawn, but they must have left the city while there was at best only moonlight to guide them. They bent their steps to Gethsemane, as that was known to Judas as one at least of our Lord’s chosen resorts (Joh_18:2), in which, we may well believe, He had spent some hours of each of the four preceding nights.

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

47–56. The Arrest of Jesus

St Mar_14:43-50; St Luk_22:47-53; St Joh_18:3-11

47. a great multitude with swords and staves] St John more definitely, “having received a (strictly, the) band (of men) and officers from the chief priests and Pharisees” (Mat_18:3). The band of men here = the company of Roman soldiers, placed at the service of the Sanhedrin by the Procurator. The same word is used Act_10:1; Act_21:32; Act_27:1. St Luke names the “captains of the temple” (Luk_22:52). Hence the body, guided by Judas, consisted of (1) a company (speira) of Roman soldiers; (2) a detachment of the Levitical temple-guard (Luke); (3) certain members of the Sanhedrin and Pharisees.

with swords and staves] St John has “with lanterns and torches and weapons.” Staves, rather, clubs; different from the travellers’ “staves” of ch. Mat_10:10, where another Greek word is used.

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.

Now he that betrayed him gave them a sign,.... By which it might be known who he was; for it being night, though they had lanterns and torches, as John says, Joh 18:3, yet Judas himself might not be able to discern, him, so as to point him out, until he came very near him: moreover, Christ and his apostles might be clothed alike, so that a mistake might be easily made, and one of them be took for him: and so the Jews say (l), that the two thousand men, they pretend were with him, were clothed with the same apparel; which story may take its rise from hence: add to this, that James, the son of Alphaeus, called the brother of our Lord, is reported to be very like unto him. Besides, it is very likely that the Roman soldiers, who were to be the principal persons in apprehending, binding, and carrying him away, might never have seen him, and so could not know him without some sign was given them; and which Judas gave them before he came out with them: and is as follows:

saying, whomsoever I shall kiss, that same is he, hold him fast. Judas might the rather pitch upon this to be the sign, partly because it might be what had been usual with the disciples, when they had been at any time absent from Christ, and which he admitted of; and partly because he might think this would best cover his treacherous designs, who, with all his wickedness, had not effrontery enough to come sword in hand and seize him in a violent manner, and besides, might not judge such a method advisable, had he impudence enough to prosecute it, lest this should put Jesus upon taking some measures to make his escape. The reason of his advice, "hold him fast", was, because he knew that once and again, when attempts were made to seize him, he easily disengaged himself, passed through the midst, and went his way; see Luk 4:30.

Joh 10:39; and therefore gave them this caution, and strict charge, lest, should he slip from them, he should lose his money he had agreed with the chief priests for; or to let them know, that when he was in their hands, he had made good his agreement, and should expect his money: and that it lay upon them then to take care of him, and bring him before the sanhedrim. The account the Jews themselves give of the directions of Judas, is not very much unlike this; who represent him advising in this manner, only as on the day before:

"gird yourselves ready about this time tomorrow, and the man whom shall worship and bow to, the same is he; behave yourselves like men of war, fight against his company, and lay hold on him (m).

(l) Toldos Jesu, p. 16. (m) Ib.

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

47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

Ver. 47. Lo, Judas, one of the twelve] Lo, for the reason next mentioned before. The truth hath no such pestilent persecutors as apostates. Corruptio optimi pessima, sweetest wine maketh sourest vinegar.

With swords and staves] What need all this ado? But that the hornet haunted them, an ill conscience abused them, Exo 23:28. When he put forth but one beam of his Deity, these armed men fell all to the ground: nor could they rise again till he had done indenting with them, Joh 18:6.

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.

Mark saith the same, Mar 14:43, adding also the scribes. Luke saith there was a multitude, and Judas went before them, adding, that he drew near to Jesus to kiss him, Luk 22:47. If any ask how Judas knew where Jesus was at that time of the night, or rather so early in the morning, John satisfieth us, Joh 18:2, And Judas also, which betrayed him, knew the place: for Jesus oft times resorted thither with his disciples. And then goeth on, Joh 18:3, Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Those skilled in the Jewish learning tell us, that the ordinary guard of the temple belonged to the priests, and such officers as they employed; but upon their great festivals, the Roman governor added a band of his soldiers, who yet were under the command of the priests. It is thought these officers, soldiers, and others came with a warrant to apprehend our Saviour from the Jewish sanhedrim, or highest court, which was made up of chief priests, scribes, and Pharisees, and the elders of the people: they had torches and lanterns, because it was yet dark, before the day was broke; swords and staves, to be ready against any opposition. Judas the traitor comes before as their leader.

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

Vers. 47-56. Betrayal and apprehension of Jesus. (Mar_14:43-52 Luk 22:47-53Jo Luk_18:2-11)

Judas, one of the twelve. So called by all the synoptists, as if to enhance his guilt one of Christ"s own familiar friends, who had eaten bread with him. Came. St. Luke tells us that he led the way to Gethsemane. He well knew the place as a favourite resort of Christ; (Joh_18:2) he knew, too, that Jesus was alone there with his apostles, and he had gone with confidence to inform the authorities where they could find him, and to demand a force sufficient to make the arrest. A great multitude. Consisting of some of the Levitical guard, Roman soldiers, Sanhedrists, and elders. The soldiers carried swords, the fanatical herd bore staves, to overcome any opposition which, after the demonstration at the triumphal entry, might be naturally expected. St. John adds that they brought with them lanterns and torches in order to search the recesses of the grove, should Christ have hidden himself there.

Vers. 47-56. The apprehension of our Lord.

I THE BETRAYAL.

1. The approach of Judas. The three evangelists describe him as "one of the twelve." They add this description, not for the sake of accurate identification, for his treachery had been already mentioned, but to set forth the blackness of his guilt. Holy Scripture commonly uses a certain stern simplicity in speaking of great offences. There is a depth of meaning in those few simple words, "one of the twelve." He was the most conspicuous person among the advancing group; his sin was the deadliest. He knew the perfect holiness of the blessed Master; he had been admitted into his friendship; he had listened to his words of heavenly wisdom, and seen his works of almighty power and love; he had lived for two years and more in the immediate presence of that life of wondrous purity and beauty. And now be is to teach us the solemn lesson that the heart of man is indeed deceitful above all things, and desperately wicked; that it can continue hard and selfish and impenitent in spite of the greatest possible religious privileges. He came, and with him a great multitude Roman soldiers, officers of the temple, servants of the chief priests. It may be they feared resistance from the Galilaeans or other adherents of the Lord; it may be they feared him. Many of them had heard of his miracles; Judas knew that he had stilled the tempest, that he had raised the dead. He trusted, it seems, to numbers, to earthly weapons. Strange folly, almost incredible in one who had known so much of Christ; but he was blinded by Satan, to whom he had sold himself.

2. The traitors kiss. He gave them a sign. The Roman soldiers, perhaps others also, did not know the Person of the Lord. The sign was to be a kiss. The traitor had known the Lord intimately; he had been, it seems, on the same footing of affectionate friendship with him as the rest of the twelve. He would kiss him now for the last time; but that last kiss would be, not the kiss of peace, but the deadly breath of hellish treachery, the cold, wicked kiss of hypocrisy the kiss of death. He came; he said, "Hail, Master!" and he dared to pollute the face of the Lord with his unholy kiss. He kissed him. The Greek word seems to imply that he did it with an affectation of earnestness, with much warmth of manner, perhaps out of excitement, perhaps in fear; perhaps he thought, in his madness and folly, that he might be able to conceal his sin. Christ and the apostles might think that he was coming simply to join them, and might not discover his connection with the band that followed. But the Lord went forth, "knowing all things that should come upon him." He knew the evil heart of Judas. "Companion," he said he could not call him "friend;" and the Greek word has something of sternness in it, as in Mat_20:13 and Mat_22:12 it this for which thou art come?" "Judas, betrayest thou the Son of man with a kiss?" He showed his Divine knowledge; he showed his almighty power. At the words, "I am he," "they went backward, and fell to the ground." But then he meekly yielded himself to suffer and to die. One word of wrath would have swept his assailants into utter death. He would not speak it; for he came to lay down his life for his sheep. "Then came they, and laid hands on Jesus, and took him.

II THE SWORD OF PETER.

1. The blow. Two of the disciples were armed with swords. (Luk_22:38) They thought for a moment of resistance; "Lord," they said, "shall we smite with the sword?" Peter, always impetuous, did not wait for an answer, but at once struck a servant of the high priest"s, and smote off his ear.

2. The Lord"s reproof. Mark his majestic collectedness, his thoughtfulness for others; in the immediate presence of danger and death he cared for the wounded man, he cared for the erring apostle. "Put up thy sword into his place," he said, as Peter stood with his drawn weapon, ready to repeat the blow; "for all they that take the sword shall perish with the sword." The kiss of Judas and the sword stroke of Peter stand in diametrical opposition; the one was the act of cold, selfish, hateful treachery; the other, of bold, ardent, self-forgetting zeal. Both were wrong, though in widely different degrees. The one was the act of a devil; (Joh_6:70) the other, the act of a saint, though not a saint-like act. Christians may not use the sword for the defence or for the propagation of the gospel. Sometimes mistaken zeal, sometimes more unholy motives, have led to persecutions and to so called religious wars. The Lord distinctly condemns the use of force; he himself refrained from the exercise of his power. He was King of kings and Lord of lords; he could have subjugated all the kingdoms of the world at once, by one act of omnipotence; he might have had around him now, not eleven disciples, but more than twelve legions of angels. But how then should the Scriptures be fulfilled? The salvation of man was to be brought about, not by force, not by a display of power, but by holy teaching, by holy example, by suffering, by self-sacrifice, by the cross. The forces to be employed were not physical, but moral and spiritual. Christ would not terrify men into obedience. What he seeks is not the forced service of slaves, but the willing obedience of love. And love cannot be forced; it can be gained only by love. It is the love of Christ manifested in his incarnation, in his holy life, in his precious death, which constrains his faithful followers to live no longer unto themselves, but unto him who died for them, and rose again. The Lord asked not for the twelve legions of angels; his followers must not use the sword to propagate the gospel.

III THE LORD"S ADDRESS TO THE MULTITUDE.

1. The needless display of force. There was much hesitation in the action of the soldiers. They had felt the Lord"s power; (Joh_18:6) evidently they regarded him with some awe, with some indefinite terror. Hence he had time to heal the wound of Malchus, to speak to Judas, to Peter, to the multitude. He asked them now why they had come out as against a robber? He had long sat quietly teaching in the temple; he had not sought to escape. But they did not seize him then; they did not interfere with his teaching. Why did. they now seem to regard him as a dangerous robber? Why these swords and staves? The good Lord felt the cruelty of their conduct, the indignity with which they were treating him.

2. The real cause of the Lords sufferings. The Lord knew, they did not know, the deep necessities which lay under all this show of human violence. The Scriptures of the prophets must be fulfilled. Those wicked men were ignorantly working out the eternal purpose of God. They were guilty, all of them, more or less; their will was free. But yet, in the mystery of the Divine foreknowledge and the overruling providence of God, which is so infinitely above our reach, they were bringing to pass the utterances of God through the prophets. The Scriptures must be fulfilled. St. Matthew dwells reverently upon that great truth. He recurs to it again and again. Let us remember it, and treasure it in our hearts for warning and for encouragement.

3. The flight of the disciples. They had looked, perhaps, for some exertion of power. But the Lord did not resist; he meekly yielded himself to die. And their heart sank within them. Fear became stronger than love. "They all forsook him, and fled." Even Peter, who had just drawn the sword in his defence; even John and James, the sons of thunder all fled. Alas! for human nature; how much weakness and cowardice and selfishness there is even in the best of us! Let us learn to distrust ourselves, to recognize our own weakness, to trust in him whose strength is made perfect in weakness.

LESSONS.

1. Many knew Christ after the flesh; and yet they were not saved. Let us pray to know him by faith through the presence of his Spirit.

2. The kiss of Judas could not hide his treason. Outward reverence will not conceal a selfish, wicked heart.

3. We must use gentle means to win hearts to God.

4. Apostles fled. Let us beware of self-confidence; let us watch and pray.

Vers. 47-56. The submission of Jesus.

After the third time praying in Gethsemane, Jesus came to his slumbering disciples, and said, "Sleep on now, and take your rest the opportunity for watching is past. Note: Opportunities pass, never to return; therefore we should never fail to improve them in their passing. "Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners the hour of trial is come for which watchings should have prepared. "Arise, let us be going," not to run away from the crisis, but to meet it. (cf. Joh_18:4) "Behold, he is at hand. that betrayeth me. And while he yet spake, lo, Judas," etc. Note here, and admire

I THE SUBMISSION OF JESUS TO JUDAS.

1. He might have avoided him.

(1) He knew of his coming (see vers. 45, 46). Every particular of the tragedy was vividly presented to his prophetic spirit.

(2) The Miracle worker had not lost his resources. On a former occasion, when hurried by an infuriated rabble to the brow of the hill at Nazareth, that they might throw him headlong, he knew how to pass through the midst of them. (see Luk_4:30) How he did this we are not informed whether he shut their eyes or overawed them by the sense of his majesty. But Judas knew the fact, and was probably influenced by the recollection of it when he nervously said, "Hold him fast." Instead of avoiding the traitor:

2. He endured his kiss.

(1) A kiss is the token of allegiance and friendship. (see Psa_2:12)

(2) With Judas the token of friendship was made the sign of treachery. The kiss of Judas came to be an expression for the greatest of all hypocrisies the betrayal of innocence by simulated love. The "angel of light" seeks hellish ends in heavenly means.

(3) By enduring that infamous kiss Jesus permitted the traitor to show himself up. God"s permission is judicially given to the sinner to sin. "Do that for which thou art come." Sin is its own chastiser.

3. He called him friend," or companion.

(1) Thus he identified himself as the Ahithophel of prophecy. (cf. 2Sa_15:12 Psa_41:9 Psa_55:12-14)

(2) He was "one of the twelve." The vilest wretches lurk in the best company.

(3) Once, probably, Judas had been as sincere a friend to Jesus as Ahithophel had been to David. The Heart searcher would not have chosen him for a disciple and promoted him to the apostolate unless he had then been a true man.

(4) But how fearfully bad he fallen! A leader of the flock of Christ has become the leader of a mob of ruffians against his life. Apostates from religion become its bitterest foes. Julian and Judas are notable examples.

(5) There is truth in the irony of the term "friend." The working out of the redemption and salvation of men was the great purpose cherished in the heart of Christ. Judas, therefore, unwittingly befriended him in furthering his sufferings. Jesus called Peter "Satan" for hindering him. (see Mat_16:22, Mat_16:23) God brings good out of the evil working of the wicked.

II THE SUBMISSION OF JESUS TO THE RABBLE.

1. He might have resisted them.

(1) With what authority did he drive the throng of sacrilegious traders from the temple! (see Mat_21:12, Mat_21:13)

(2) He was the same Miracle-worker still. At the utterance of the words, "I am he," they were so overpowered that "they went backward, and fell to the ground". (see Joh_18:6) They never could have approached him without his consent. The power that restored the ear of Malchus could not have been controlled by that of Malchus and his company.

(3) He might have had "more than twelve legions of angels." Note:

(a) The "innumerable company of angels" are marshalled into ranks.

(b) The angels were to Elisha "chariots of fire and horses of fire," not only to secure him, but to consume his assailants. (cf. 2Ki_1:10-15 2Ki_2:11 2Ki_6:14-17 Psa_104:4)

(c) If a single angel could destroy a hundred and eighty-five thousand Assyrians at a stroke, (2Ki_19:35) what might not "twelve legions" do?

2. He forbade an appeal to the sword.

(1) Had he made such an appeal, there would have been a popular response. The people were disposed even forcibly to make Jesus their Warrior-King. (see Joh_6:15) They readily followed false Christs who relied upon the sword. Peter was in sympathy with his nation when he weilded the sword.

(2) But Jesus rebuked the impetuosity of Peter. He struck without asking, "Shall we smite with the sword? ". (see Luk_22:49) Peter did not intend evil, but intemperate zeal is often evil in its results.

(3) He reproved him for appealing to the sword.

(a) It was needless, for Christ could have received succour from his Father. God has no need of our sins to bring about his purposes.

(b) It was dangerous, viz. both to himself and his fellow disciples. For "he that; takes the sword shall perish by the sword.

(c) It evinced ignorance of the Scriptures. They teach that the way to glory is through suffering rather than through fighting. Peter would have the end without the means

(d) Peter"s unsanctified zeal was another step toward his fall, by increasing his subsequent fear of detection.

(4) To show that he did not wish to be defended by carnal weapons, the Lord healed the ear of Malchus. (see Luk_22:51) The soldiers of Christ do not war after the flesh. (see 2Co_10:3, 2Co_10:4)

3. Instead of resisting, he reasoned.

(1) "Are ye come out as against a robber, with swords and staves?" Judaea at this time was infested with thieves, and every one will lend a hand to stop a thief.

(2) The "swords" were those of the "cohort" of the chiliarch, or "chief captain probably Roman soldiers from the Tower of Antonia. (cf. ver. 45; Joh_18:12) The "slaves" were those of the creatures of the high priest. These classes were usually at variance; but, like Pilate and Herod, they find a point of agreement in hostility to Christ.

(3) Thus they treated as a robber him that came to "restore" that he "took not away". (see Psa_69:4) He became a prisoner that he might set us at liberty. "If therefore ye seek me, let these go their way". (see Joh_18:8, Joh_18:9)

(4) "I sat daily in the temple teaching, and ye took me not." How comes this change in your conduct? Is it not unreasonable and inconsistent? Why come clandestinely in the night? Who looks most like the criminal?

III THE SUBMISSION OF JESUS TO GOD.

1. For the vindication of his truth.

(1) "How then should the Scriptures be fulfilled, that thus it must be?" Jesus carried the Law of God in his heart.

(2) They were "a great multitude" that came to arrest him, that the Scriptures might be fulfilled which saith, "Lord, how are they increased that trouble me!". (Psa_3:1)

(3) By being pursued as a thief, "he was numbered with the transgressors". (Isa_53:12) This Scripture met a further accomplishment when he was afterwards crucified between two malafactors. (see Mar_15:27, 28)

(4) He was shamefully deserted by his disciples. In their conduct they evinced

(a) unfaithfulness,

(b) unkindness,

(c) ingratitude,

(d) folly.

For why should they through fear of death forsake the Fountain of life? (see Joh_6:67, Joh_6:68) But this desertion was to be a part of Messiah"s suffering. (cf. Job_19:13 Psa_38:11 Isa_63:3-5)

(5) The Scripture must be fulfilled that Christ should be "led as a lamb to the slaughter". (Isa_53:7) Had he summoned the angels, he would not have been so led. Note: Nothing must be done against the fulfilment of the Scriptures.

2. For the vindication of his goodness.

(1) The sword of the Lord was drawn against Christ. (see Zec_13:7) The Great One had to be smitten that the "little ones" might go free.

(2) The Redeemer of mankind had afterwards to become the Intercessor for the salvation of believers.

(3) He had to become the Example of the triumph of patience, of the victories of suffering. He accordingly denounced the human doctrine of victory by the sword, by asserting the converse, viz. "All they that take the sword shall perish by the sword.

(4) History has given its verdict. The Jews who put our Lord to death by the sword of the Romans perished by the same Roman sword. The Romans who used the sword against Christ perished by the sword of the Goths. The doom of persecuting Churches and of persecutors also is pre-written here. (see Rev_13:10)

Reflect: Are there not still found among the disciples:

1. Those who betray Christ and his cause?

2. Who deny him and his people?

3. Who abandon him, his cause, his people, and his truth? J.A.M.

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

Mark xiv, 43; Luke xxii, 47; John xviii, 2.

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

The Betrayal and Arrest.

The coming of the traitor:

v. 47. And while He yet spake, lo, Judas, one of the Twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

v. 48. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast.

v. 49. And forthwith he came to Jesus and said, Hail, Master; and kissed Him.

v. 50. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took Him.

While Jesus was still urging His disciples to shake off the drowsiness to which they had given way, Judas came. One of the Twelve he is called, to heighten the effect of the contrast: A chosen apostle of the Lord, and yet His traitor. With him came a big crowd, as many as could be assembled late in the evening, rabble, for the most part, with a nucleus of Temple police, who were at the command of the Sanhedrin, servants of the chief priests and the leaders of the Jews. In the motley crowd some of the elders themselves may have appeared, though they kept in the background. They even bore arms of a kind, swords and staves, to quell any disturbance of Christ’s followers at the start. The traitor may have been considering the best way of approaching the Lord. It was, after all, not an easy matter, hardened though he was, to deliver his old Master to this composite crowd. Finally he hit upon the plan of making a kiss, the token of affection and fidelity, the sign by which they should recognize the Lord, and so informed his band. Upon Him whom he would kiss they should lay restraining hands, to hold Him with main strength, if need be. With a respectful salute: Rabbi, Judas stepped up to Jesus, and kissed Him most tenderly. And the Lord, kind, tactful, searching ever, addresses him with the salutation of disciple or companion, instead of spurning his traitorous kisses, the very essence of hypocrisy. At the same time Christ shows that He knows the purpose of his coming. For the last time He warns him: Remember what this treason means. "From this horrible case we should learn to fear God. For Judas was not a lowly man, but an apostle, and without doubt had many fine, excellent gifts; just as he, above other disciples, had a special office, and the Lord had ordained him to be steward, or treasurer. But since this man, who is an apostle, who in the name of Jesus preaches repentance and forgiveness of sins, baptizes, casts out devils, and performs other miracles, falls so grievously, becomes an enemy of Christ, sells Him for a little bit of money, betrays Him, and sacrifices Him as a lamb brought to the slaughter; since, I say, such a terrible mishap comes upon such a great man; we surely have reason not to be secure, but to fear God, guard against sins, and pray diligently that God would not lead us into temptation; but if we do fall into temptation, that He would graciously lead us out that we may not remain therein. For it happens very easily that one gets into trouble and commits sins, when one does not watch carefully and diligently make use of the protection of prayer."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXIV. Jesus Betrayed].

CCXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) aMATT. XXVI. 47-56; bMARK XIV. 43-52; cLUKE XXII. 47-53; dJOHN XVIII. 2-11.

d2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See 2Ki_6:8-12). Jesus asked, "Whom seek ye?" (1) To openly and manfully declare his identity; (2) to make the Jewish rulers fully conscious that they were arresting him, an innocent man; (3) to confine the arrest to himself and thus deliver his disciples. The older commentators regard the falling to the ground as a miracle, but modern scholars look upon it as a result of sudden fear. Jesus merely manifested his dignity and majesty, and the prostration followed as a natural result.] a48 Now he that betrayed him gave bhad given them a token, aa sign, saying, Whomsoever I shall kiss, that is he: take him. band lead him away safely. cand he drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? b45 And when he was come, astraightway he came to Jesus, and said bsaith, aHail, Rabbi; and kissed him. 50 And Jesus said unto him, Friend, do that for which thou art come. [Some place this event before the preceding paragraph. It comports better with the fitness of things to place it here. Jesus made Judas feel his utter nothingness, and his worthlessness even as a betrayer. Before Judas can in any way identify Jesus, the Lord had twice declared himself to be the party whom they sought. When he approaches to carry out his contract, the Lord's question exposes him before all as a betrayer, and not a disciple as he wished to appear to be (for kissing was the common mode of salutation between men, especially between teacher and pupils), and when Judas brazenly persists in completing the sign, Jesus bids him do it, not as a friend, but as a traitor. Little did the betrayer think that the kiss of Judas would become a proverb in every nation.] Then they came [690] and laid hands on Jesus, and took him. [The sight of Judas touching him no doubt reassured them, and they laid hands on Jesus.] c49 And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword? b47 But a51 And behold, d10 Simon Peter ba certain one of them that stood by athat were with Jesus dtherefore having a sword astretched out his hand, and drew his sword, and smote dstruck athe servant of the high priest, and struck dcut off his right ear. [We have seen that the apostles were but scantily armed, there being only two swords in their possession. See Joh_18:16). He knew Malchus by name, and he also knew his kindred-- Joh_18:26.] c51 But Jesus answered and said, Suffer ye them thus far. And he touched his ear, and healed him. [Some think that Jesus spoke these words, "Suffer ye thus far," to those who held him, asking them to loose him sufficiently to enable him to touch the ear of Malchus. But the revision committee by inserting "them" make Jesus address his disciples, commanding them not to interfere with those who were arresting him, making it a general statement of the idea which the Lord addressed specifically to Peter in the next sentence.] a52 Then d11 Jesus therefore said asaith dunto Peter, aPut up again thy dthe sword into the sheath: aits place: for all they that take the sword shall perish with the sword. dthe cup which the Father hath given me, shall I not drink it? [By the healing of Malchus' ear and the words spoken to Peter, Jesus shows that the sword is not to be used either to defend the truth or to advance his kingdom. Had he not thus spoken and acted, Pilate might have doubted his words when he [691] testified that his kingdom was not of this world ( Joh_18:36). While we know better than to rely upon the aid of the sword for the advance of truth, we are often tempted to put undue trust in other "carnal weapons" which are equally futile. Wealth and eloquence and elaborate church buildings have but little saving grace in them. It is the truth which wins. By using the word "cup" John gives us an echo of the agony in Gethsemane, which suggests that he expects his readers to be conversant with the other Gospels. The other Evangelists, having shown that Jesus was fully resolved to drink the cup, do not regard it as necessary to repeat these words.] a53 Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? 54 How then should the scriptures be fulfilled that thus it must be? [Jesus still addresses Peter. Had it accorded with the divine purpose that Jesus should resist this arrest, angels and not men would have been his proper and infinitely more effective rescuers. But, on the contrary, it was God's purpose that he should be arrested, as the Scripture had foretold.] 55 In that hour bJesus answered and said unto them athe multitudes, cthe chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? ato seize me? c53 When aI sat bwas daily with you in the temple teaching, cye stretched not forth your hands against me: band ye took me not: cbut this is your hour, and the power of darkness. a56 But all this is come to pass, that the scriptures of the prophets might be fulfilled. [The party which came to arrest Jesus was large. The word "band" used by John to describe part of it is speira, which is the Greek name for the cohort, a division of the Roman army which in the time of Augustus contained 555 men. Ten cohorts, or a legion, were usually quartered in the castle Antonia, at the northwest corner of the temple enclosure. That the whole cohort was present is not likely ( Mat_27:27), but there was a large enough body to represent it. The [692] Evangelists therefore properly style it a great multitude. Moreover, it was a motley crowd. Its strength and diversity suggest the fear that Jesus might miraculously defend himself. Each part of the crowd found courage in the strength possessed by the other part, the priests relying upon the solidity of the soldiers, the soldiers superstitiously trusting to some spiritual power residing in the priests, etc. Now, because of these fears, the preparation was as great as if some band of robbers was to be taken. The questions of Jesus, therefore, show two facts: 1. By their extensive preparation the rulers bore an unintentional testimony to his divine power. 2. By their failure to arrest him openly in the temple, they bore witness to his innocence. With his divinity and his innocence, therefore, Jesus challenges them, referring to their own conduct for testimony thereto. In conclusion, he cites them to the Scriptures which they were fulfilling. Our Lord's dual reference to the Old Testament at this sacred time should cause us to handle them with awe and reverence.] b50 And aThen all of the disciples left him, and fled. b51 And a certain young man followed with him, having a linen cloth cast about him, over his naked body: and they lay hold on him; 52 but he left the linen cloth, and fled naked. [All the predictions of Jesus had failed to prepare the apostles for the terrors of his arrest. Despite all his warnings, each apostle sought his own safety. The young man who fled naked is usually presumed to be Mark himself, and it is thought that he thus speaks impersonally after the manner of Matthew and John. The manner of his description shows that he was not an apostle. As Mark's mother resided in Jerusalem ( Act_12:12, Act_12:25), Canon Cook advances the theory that the Lord's Supper was eaten in the upper room of her house, and that when the disciples retired with Jesus from thence to Gethsemane, Mark slipped from his bed, threw his sindon about him, and followed after them. The sindon, or linen vestment, was very costly, not being worn even by the middle classes: no apostle would be thus attired.] [693]

[FFG 689-692]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

47. Judas, one of the twelve, came. Judas knew the place where the Lord would go to pass the night (John 18:2). Compare Mark 14:43–50; Luke 22:47–53; John 18:3–12. A great multitude. Roman soldiers (John 18:3, 12), the temple guard, “the captains of the temple,” and possibly some priests and scribes. With swords, in the hands of the soldiers. Staves. Clubs. The rabble with the soldiers carried these. From the chief priests and elders. The Sanhedrim.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This begins the account of when Judas betrayed Jesus and the religious leaders arrested him.

While he was still speaking

"While Jesus was still speaking"

clubs

large pieces of hard wood for hitting people

Now ... Seize him

Here "Now" is used to mark a break in the main story line. Here Matthew tells background information about Judas and the signal he planned to use to betray Jesus. (See: Background Information)

saying, "Whomever I kiss, he is the one. Seize him."

This direct quotation can be stated as an indirect quotation. AT: "saying that whomever he kissed was the one they should seize." (See: Direct and Indirect Quotations)

Whomever I kiss

"The one I kiss" or "The man whom I kiss"

kiss

This was a respectful way to greet one's teacher.

translationWords

Judas Iscariot

the twelve

chief priests

elder

sword

betray

kiss

seize

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

47–56. THE ARREST OF JESUS

St Mar 14:43-50; St Luk 22:47-53; St Joh 18:3-11

47. ὄχλος πολὺς κ.τ.λ. St John more definitely, ‘having received a (strictly, the) band (of men) and officers from the chief priests and Pharisees’ (Mat 18:3). The band of men here = the maniple of Roman soldiers, placed at the service of the Sanhedrin by the Procurator. The same word is used Act 10:1; Act 21:32; Act 27:1. St Luke names the ‘captains of the Temple’ (Luk 22:52). Hence the body, guided by Judas, consisted of (1) a maniple (σπεῖρα, see note ch. Mat 27:27) of Roman soldiers; (2) a detachment of the Levitical temple-guard (Luke); (3) certain members of the Sanhedrin and Pharisees.

ξύλων. ‘clubs,’ as Hdt. II. 63, μάχη ξύλοισι καρτέρη γίνεται. So also Polybius, Lucian, and other late authors. St John has μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων, Mat 18:3.

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.

47-56.] Betrayal and apprehension of Jesus. Mar 14:43-52.Luk 22:47-533Jn_1:2-113Jn 1:2-113Jn_1:2-11. Mark’s account has evidently been derived from the same source originally as Matthew’s, but both had gained some important additions before they were finally committed to writing. Luke’s is, as before, an abridged narrative, but abounding with new circumstances not related by the others. John’s account is at first sight very dissimilar from either: see text above cited, and notes there. It may suffice now to say, that all which John, vv. 4-9, relates, must have happened on the first approach of the band—and is connected with our ἐγείρεσθε ἄγωμεν. Some particulars also must have happened, which are omitted by all: viz. the rejoining of the eight Apostles (not alluded to in Luke ver. 46, as Greswell supposes), and the preparing them for what was about to take place. On the other hand, John gives a hint that something had been passing in the garden, by his word ἐξῆλθεν, ver. 4. The two first Evangelists were evidently unaware of any such matter as that related by John, for they (Matt. ver. 49: Mark ver. 45) introduce the Kiss by an εὐθέως.

47.] Judas is specified as εἷς τῶν δώδεκα, probably because the appellation, as connected with this part of his history, had become the usual one—thus we have in Luke ὁ λεγόμενος Ἰούδ. εἷς τῶν δώδεκα—fuller still. To the reader, this specification is not without meaning, though that meaning may not have been intended.

ὄχλος πολύς] consisting of (1) a detachment of the Roman cohort which was quartered in the tower of Antonia during the feast in case of an uproar, called ἡ σπεῖρα, Joh 18:3, Joh 18:12. (2) The ὑπηρέται of the council, the same as the στρατηγοὶ τοῦ ἱεροῦ, Luke ver. 52. (3) Servants and others deputed from the high-priest to assist, see our ver. 51. (4) Possibly, if the words are to be taken exactly (Luke ver. 52), some of the chief priests and elders themselves, forward in zeal and enmity. There is nothing improbable in this (as Meyer, Schleiermacher, &c. maintain), seeing that we have these persons mixing among the multitude and stirring them up to demand the crucifixion of Jesus afterwards.

ξύλων] not clubs—but staves,—or any tumultuary weapons. The intention of the chief priests evidently was to produce an impression to the effect that a seditious plot was to be crushed, and resistance might be expected. John mentions also lanterns and torches—to search perhaps in the dark parts of the garden, most of which would by this time be in the shade.

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

(M) 47. And while He was still speaking, behold, Judas, one of the Twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.] Mk. has: “And immediately, while He was still speaking, there cometh Judas, one of the Twelve, and with him a multitude with swords and staves, from the chief priests and scribes and elders.” Mt. omits Mk.’s εὐθύς, as often, and adds ἰδού, on which see 1:20. Lk. also has ἰδού—ἦλθεν] aor. for Mk.’s παραγίνεται, as often.—ἀπό] for Mk.’s παρά. Mt. omits καὶ τῶν γραμματέων, and adds τοῦ λαοῦ at the end.

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

One of the twelve. Repeated in all three evangelists, in the narratives both of the betrayal and of the arrest. By the time Matthew's Gospel was written, the phrase had become a stereotyped designation of the traitor, like he that betrayed him.

A great multitude. The Sanhedrin had neither soldiery nor a regularly - armed band at command. In Joh 18:3, Judas receives a cohort of soldiers and officers from the chief priests and Pharisees. Part of the band would consist of this regularly - armed cohort, and the rest of a crowd armed with cudgels, and embracing some of the servants of conspicuous men in the Sanhedrin.

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