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NASB (UPDATED) TEXT: Joh_18:1-11
1When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. 2Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. 3Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. 4So Jesus, knowing all the things that were coming upon Him, went forth and said to them, "Whom do you seek?" 5They answered Him, "Jesus the Nazarene." He said to them, "I am He." And Judas also, who was betraying Him, was standing with them. 6So when He said to them, "I am He," they drew back and fell to the ground. 7Therefore He again asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." 8Jesus answered, "I told you that I am He; so if you seek Me, let these go their way," 9to fulfill the word which He spoke, "Of those whom You have given Me I lost not one." 10Simon Peter then, having a sword, drew it and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus. 11So Jesus said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?"
Joh_18:1 "the ravine of the Kidron" The term "ravine" meant "winter-brook" or "wadi." "Kidron" (BDB 871) meant (1) of cedars or (2) black. This was a wadi that was completely dry in the summer time but ran during the winter season. It was the place where the blood of the sacrifices from Mt. Moriah were drained. This may be the source of the description "black." It was between the temple mount and the Mount of Olives (cf. LXX 2Sa_15:23; 2Ki_23:4; 2Ki_23:6; 2Ki_23:12; 2Ch_15:16; 2Ch_29:16; 2Ch_30:14; Jer_31:40).
There is a Greek manuscript variant at this point:
1. "of the cedars" (kedrôn) in MSS à c, B, C, L and several other uncial manuscripts
2. "of the cedar" (kedrou) in MSS à *, D, and W
3. "of Kidron" (kedrôn) in MSS A and S
The United Bible Society's fourth edition uses #3
▣ "a garden" This chapter completely omits Jesus' agony in Gethsemane, but it does place the event of the arrest in a garden. This was a favorite resting place of Jesus (cf. Joh_18:2; Luk_22:39). Jesus apparently slept here during the last week of His life (cf. Luk_21:37).
Gardens were not allowed in Jerusalem because the necessary fertilizer made it unclean. Many wealthy persons, therefore, owned vineyards, orchards, etc. on the Mount of Olives.
Joh_18:2 This is another editorial comment by John.
▣ "Judas" There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (cf. Joh_6:70-71; Joh_12:4; Joh_13:2; Joh_13:26-27; Joh_18:2-3; Joh_18:5). The modern play "Jesus Christ Superstar" depicts him as a faithful, but disillusioned, follower who tried to force Jesus into fulfilling the role of the OT Jewish Messiah-this is, to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greed and satanically inspired.
The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predestined and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for choices and actions. God is fair, not manipulative.
There is a new book that tries to defend Judas-Judas Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book because it depreciates John's testimony about Judas, but it is very interesting and thought provoking.
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Joh_18:3
NASB "the Roman cohort"
NKJV "a detachment of troops"
NRSV "a detachment of soldiers"
TEV "a group of Roman soldiers"
NJB "the cohort"
This refers to a Roman military unit, which is a tenth of a legion and could have up to 600 men stationed in the Fortress Antonio, next to the Temple (cf. Act_21:31; Act_21:33). It is improbable that this large of a group was called on. The Romans were prepared for the riots in Jerusalem during these festival times. They would have taken the necessary precautions by transferring troops from Caesarea by the Sea. The Romans were involved in Jesus' trial because the Jews wanted to have Jesus crucified. This usually took several days; they could only do this with the Roman government's permission and cooperation.
▣ "and officers from the chief priests" The Levitical Temple police accompanied the Roman garrison. They had already failed to arrest Jesus once (cf. Joh_7:32; Joh_7:45).
▣ "weapons" The swords were carried by Roman soldiers, and the clubs were carried by the Temple police (cf. Mat_26:43; Mar_14:43; Luk_22:52).
Joh_18:4 "So Jesus, knowing all the things" This is a strong emphasis on Jesus' own knowledge and control of His arrest, trials, and crucifixion (cf. Joh_10:11; Joh_10:15; Joh_10:17-18). It was not by accident that Jesus was crucified (cf. Mar_10:45; Act_2:23; Act_3:18; Act_4:28). This theme is characteristic of John's Gospel and may be why he does not record Jesus' Gethsemane conflict.
Joh_18:5
NASB, NJB "Jesus the Nazarene"
NKJV, NRSV,
TEV "Jesus of Nazareth"
There has been some discussion about the etymology of the term "Nazarene." It is possible that it may mean (1) Nazarene; (2) Nazarite (cf. Numbers 6); or (3) from Nazareth. NT usage (cf. Mat_2:23) confirms #3. Some have even linked the Hebrew consonants nzr to the Messianic title "Branch" (nezer, cf. Isa_11:1; Isa_14:19; Isa_60:21).
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▣ "I am He" This is literally "I am," Hebrew verb "to be" (see Special Topics at Joh_6:20), which the Jews would relate to YHWH, the Covenant name of God (cf. Exo_3:14 and Isa_41:4). Jesus makes this awesome assertion of deity in the same stark grammatical way (ego eimi) in Joh_4:26; Joh_8:24; Joh_8:28; Joh_8:58; Joh_13:19. It is repeated three times in this context for emphasis (cf. Joh_18:6; Joh_18:8). This grammatical structure is different from Jesus' famous "I Am. . ." statements.
▣ "and Judas also who was betraying Him, was standing with them" This is another editorial comment by the eyewitness author of the Gospel, John.
Joh_18:6 "they drew back and fell to the ground" John recorded this to emphasize Jesus' dynamic character and presence.
This does not imply reverence (bowing before someone), but fear.
Joh_18:7 "Therefore He again asked them" Possibly, Jesus was drawing attention to Himself and away from the disciples. This seems to fit the immediate context of Joh_18:8.
Joh_18:8 "if" This is a first class conditional sentence; they were seeking Him.
▣ "let these go their way" This is an aorist active imperative. It is the fulfillment of a prophecy from Zec_13:7 (cf. Mat_26:31; Joh_16:32).
Joh_18:9 "to fulfill the word which He spoke" This seems to be a reference to Joh_16:32, but Joh_17:12 is quoted.
Joh_18:10 "Simon Peter, then, having a sword, drew it and struck the high priest's slave, and cut off his right ear" Peter was not aiming for his ear, but his head! This shows Peter's willingness to die on Jesus' behalf. Peter's action may have come from a misunderstanding of Jesus' statement in Luk_22:36-38. Luk_22:51 informs us that Jesus healed the man's ear with a touch.
▣ "the slaves' name was Malchus" Only John mentions his name in this editorial comment. This shows an eyewitness account. The author of John was in the garden!
Joh_18:11 "the cup" This is a metaphor used in the OT as a symbol of person's destiny, usually in a negative sense (cf. Psa_11:6; Psa_60:3; Psa_75:8; Isa_51:17; Isa_51:22; Jer_25:15-16; Jer_25:27-28).
The grammatical form of Jesus' questions expects a "yes" answer. Peter is acting again as someone who knows what is best to do (cf. Mat_16:22; Joh_13:8).
The use of "cup" here is so different from the use of "cup" in the Synoptic accounts of Jesus' agony in Gethsemane. For John, Jesus is in complete control of events! John presents Jesus as confident, not fearful (cf. Joh_18:4; Joh_13:1; Joh_13:11)!