The Lord and Those Who Arrested Him (John 18:3-13)

A “band” was “a Roman cohort or tenth part of a legion, and therefore containing about 600 men” and probably referred to “the garrison of the castle Antonia, which, during the Passover, was available to assist the Sanhedrin in maintaining order” (Expositors Greek New Testament, p. 847). While some scholars insist only a part of the cohort came with Judas, this is mere speculation. The article would seem to imply that the entire group of 600 soldiers accompanied the traitor to the garden.
These soldiers were in addition to the “officers” or “temple police” from the chief priests and Pharisees. We’re not told why so many men from two entirely different groups of authorities were sent to take Jesus. But the wording seems to indicate that Judas himself was responsible. Possibly it was because that even as a traitor he still recognized the awesome power of Jesus. Or, perhaps the Jews didn’t trust the Romans and didn’t feel that their own officers were sufficient.
But regardless of the reasons, a huge crowd of well over six hundred men came “with lanterns and torches and weapons” in order to arrest one unarmed Galilean from Nazareth. Included in that number was one servant of the high priest by the name of Malchus whose ear was sliced off by Peter and placed back by the hands of the One they came to arrest. Most of these men probably felt they were simply doing their job – following orders – having no idea they were about to arrest the King of Glory.

But Jesus met them, “knowing all things that should come upon him.” In the thirteenth chapter John has already given more insight into the marvelous knowledge of the Son of God. Notice his four specific statements.
      John 13:3 – Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God.
John 13:11 – He knew who should betray him; therefore said he, Ye are not all clean.
John 13:18 – I know whom I have chosen: but that the scripture may be fulfilled,  He that eateth bread with me hath lifted up his heel against me.

John is not implying that this knowledge of Jesus was the omniscience of divine nature. Even though Jesus surely is divine “in whom are hid all the treasures of wisdom and knowledge” (Col. 2:3) and “in him dwelleth all the fullness of the Godhead bodily” (Col. 2:9), when He came to earth the Lord chose to separate Himself from the glory which He had known with the Father from eternity.
      As Paul says He “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Phil. 2:7). Otherwise it could not have been said of Him, “And Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:52).

Rather, Jesus knew because He had learned. The Greek word translated “increased” (PROKOPTO, #4298) comes from a root, which means to “chop” or “cut out.” The picture is as one who chops down trees in order to cut a road so that an advance can be made into the unknown wilderness. So Jesus learned by toilsome study just as men learn today.

 However, the Lord’s knowledge came directly from the Scriptures. He did no quote the philosophers. He had not learned from the scholastics. Throughout His ministry it is obvious that He had searched the Old Testament scrolls until they had become indelibly imprinted upon His memory.
But He knew the Scriptures not only in word but also in Spirit. Having read and learned the written Word He spent much of His life in communing with the Father so that the Spirit of the Word would live in His heart. It was this type of communion that transfigured Him on the mount so that Moses and Elijah talked with him (Mt. 17:2,3) and “spake of his decease which he should accomplish at Jerusalem” (Lu. 9:31).
So the Lord knew “all things that should come upon him” because they had been prophesied by the prophets and revealed unto Him by the Holy Spirit. Therefore, He “went forth, and said unto them, Whom seek ye?” One Man went forth armed with knowledge to meet a Roman cohort of six hundred soldiers and the entire temple police force with their deadly weapons.

Those who were Jews would have immediately recognized that Jesus was using Jehovah’s own name when He said, “I am.” When Moses asked God who he should tell the Israelites had sent him with the message of deliverance, “God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Exodus 3:14).

Also, those among the crowd who had heard Jesus speaking to the multitudes possible would have remembered His claim to being the “I am.” Not only did He use “I Am” (EGO EIMI) as an identifying name of WHO He was, but He also used the term to tell the Israelites WHAT He was. John particularly notes seven great “I Am” sayings of the Lord.

– “I am the bread of life” (John 6:35ff)
– “I am the light of the world (John 8:12ff)
– “I am the door of the sheep” (John 1:7ff)
– “I am the good shepherd” (John 11:1ff)
– “I am the resurrection and the life” (John 11:25ff)
– “I am the way, the truth, the life” (John 14:6ff)
– “I am the true vine” (John 15:1ff)

But while some of the crowd would have known the Biblical significance of Jesus’ saying, “I am,” it is almost certain that there were those in the crowd who would not have ever heard of this uniquely Jewish expression. However, it seems that when the Lord spoke, all of them “went backward, and fell to the ground” (John 18:6). There was more involved here than the knowledge of “I AM.” There was a power in the voice of Jesus that these men could not resist even on the night of His arrest.
They were the soldiers. He was the meek and lowly prophet. They were the temple guards. He was the temple that would be destroyed. They were armed with weapons. He had no sword. They were the multitude of over six hundred. He was the lonely Nazarene. But they could not stand before the power of His voice and the bold declaration, “I am!”

While John does not mention it, the words of Luke the physician would surely have been common knowledge by the time John wrote the fourth Gospel – “And he touched his ear, and healed him” (Luke 22:51). The Lord’s compassionate mercy reached out to the very enemy who came to arrest Him.

While John does not mention the healing of Malchus he records the Master’s rebuke of Peter. “Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?” This was clearly an act of mercy on the Lord’s part toward Peter, sparing him from certain death at the hands of the Roman cohort and temple police. At the same time He emphasized to Peter that He was ready to drink the cup of bitter death that had been prepared by the Father for the salvation of the world.

While Jesus seemed to have been alone before the crowd of soldiers and officers, Matthew tells how he explained to Peter, “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matthew 26:53). Had Jesus not been merciful towards the crowd, in one brief moment the entire multitude could have been destroyed.

Instead of calling for the delivering angels the Lord yielded Himself to them. “Then the band and the captain and officers of the Jews took Jesus, and bound him, and led him away.” Thus began the sacrifice of mercy for the whole world. Paul wonderfully summarizes it in his letter to Titus.
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life (Titus 3:3-7).