Charles Ellicott Commentary John 18

He went forth with his disciples—that is, He went forth from the city. (Compare John 14:31.)

The brook Cedron.—The Greek words mean exactly “the winter torrent Kedron,” and occur again in the LXX of 2 Samuel 15:23 and 2 Kings 15:13. The name is formed from a Hebrew word which means “black.” The torrent was the “Niger” of Judaea, and was so called from the colour of its turbid waters, or from the darkness of the chasm through which they flowed.

The name seems to have been properly applied not so much to the torrent itself as to the ravine through which it flowed, on the east of Jerusalem, between the city and the Mount of Olives. Its sides are for the most part precipitous, but here and there paths cross it, and at the bottom are cultivated strips of land. Its depth varies, but in some places it is not less than 100 feet. (Compare article, “Kidron,” in Kitto’s Biblical Cyclopaedia, vol. ii., p. 731; and for the reading see Excursus B: Some Variations in the Text of St. John’s Gospel.)

Where was a garden.—Compare Matthew 26:36. St. John does not record the passion of Gethsemane, but this verse indicates its place in the narrative. (Compare Note on John 12:27.)

And Judas also, which betrayed.—Better, . . . who was betraying Him. The original word is a present participle, and marks the Betrayal as actually in progress.

For Jesus ofttimes resorted thither with his disciples.—This is one of the instances of St. John’s exact knowledge of the incidents which attended the Jerusalem life of our Lord. (Compare Introduction, p. 371.) All the Evangelists narrate the coming of Judas. John only remembers that the spot was one belonging, it may be, to a friend or disciple, where Jesus was in the habit of going with His disciples, and that Judas therefore knew the place, and knew that he would probably find them there.

A band of men and officers from the chief priests and Pharisees.—Better, the band, and officers from the chief priests and Pharisees. The other Gospels tell us of a “great multitude” (Matthew), or a “multitude” (Mark and Luke). St. John uses the technical word for the Roman cohort. It was the garrison band from Fort Antonia, at the north-east corner of the Temple.

This well-known “band” is mentioned again in the New Testament (Matthew 27:27; Mark 15:16; Acts 21:31). (Compare the notes at these places.) The word also occurs in Acts 10:1 (“the Italian band”) and Acts 27:1 (“Augustus’ band”).

The Authorized Version misleads by closely connecting two distinct things in one clause: “a band of men and officers.” The band was Roman; the “officers” were the Temple servants, whom we read about in John 7:32 and John 7:45. These were sent, here as there, by the chief priests and Pharisees, with Judas as their guide, and their authority was supported by the civil power.

Lanterns and torches and weapons.—Better, with torches and lamps (Matthew 25:1) and arms. The torches and lamps were part of the regular military equipment for night service. Dionysius describes soldiers rushing out of their tents with torches and lamps, using the same words found here (John 11:40). They are not mentioned in the other Gospels. St. Matthew and St. Mark describe the “weapons” as “swords and staves.”

Jesus therefore, knowing all things that should come (better, were coming) upon him.—Compare to Matthew 26:45.

Went forth, and said to them, Whom do you seek?—that is, probably, went forth from the garden itself. (Compare to Note on John 18:26.) Other possible interpretations are, “went forth from the depth of the garden;” or, “went forth from the circle of the disciples standing round;” or, “went forth from the shade of the tree into the moonlight.” For the word, compare to John 18:1 and Matthew 14:14. The kiss of Judas, mentioned in all the earlier Gospels, must be placed here between “went forth” and “said to them.”

For the question, compare to Matthew 26:50. Jesus will boldly face the danger, and direct it upon Himself, that the disciples may be saved from it (John 18:8).

They answered him, Jesus of Nazareth.—He was known to many of them (John 7:32, John 7:46, and Matthew 26:55); but this is probably an official declaration of the person whom they were charged with arresting.

I am he.—Compare the notes on John 8:28 and John 8:58.

And Judas also, which betrayed him, stood with them.—He had advanced to give the signal of the kiss (John 18:4), and had again retreated, and was now standing with them. He is mentioned in accordance with the vivid impression that the fact left on the Apostle’s mind.

Judas, who had been one of them, who had been present with them, and had received bread from his Master’s hand on that very night, was now standing with the officers of the Sanhedrin and the Roman band, who had come to capture Him! The position of the words also suggests that Judas was in some way specially connected with the fact that on hearing the words I am He, they fell to the ground, as though fear passed from him to those with him.