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While he yet spake (ετ αυτου λαλουντος). It was an electric moment as Jesus faced Judas with his horde of helpers as if he turned to meet an army. Let us go (αγωμεν), Jesus had said. And here he is. The eight at the gate seemed to have given no notice. Judas is described here as "one of the twelve" (εις των δωδεκα) in all three Synoptic Gospels (Mark 14:43; Matthew 26:47; Luke 22:47). The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed. A great multitude (οχλος πολυς). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus.

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Gave them a sign (εδωκεν αυτοις σημειον). Probably just before he reached the place, though Mark (Mark 14:44) has "had given" (δεδωκε) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (φιλησω) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (κατεφιλησεν, verse Matthew 26:49), though the compound verb sometimes in the papyri has lost its intensive force. Bruce thinks that Judas was prompted by the inconsistent motives of smouldering love and cowardice. At any rate this revolting ostentatious kiss is "the most terrible instance of the εκουσια φιληματα εχθρου (Proverbs 27:6)," the profuse kisses of an enemy (McNeile). This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father's embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul.

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Do that for which thou art come (εφ' ο παρε). Moffatt and Goodspeed take it: "Do your errand." There has been a deal of trouble over this phrase. Deissmann (Light from the Ancient East, pp. 125 to 131) has proven conclusively that it is a question, εφ' ο in late Greek having the interrogative sense of επ τ (Robertson, Grammar, p. 725). The use of εφ' ο for "why here" occurs on a Syrian tablet of the first century A.D. 50 that it "was current coin in the language of the people" (Deissmann). Most of the early translations (Old Latin, Old Syriac) took it as a question. So the Vulgate has ad quid venisti. In this instance the Authorized Version is correct against the Revised. Jesus exposes the pretence of Judas and shows that he does not believe in his paraded affection (Bruce).

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One of them that were with Jesus (εις των μετα Ιησου). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John 18:10). The sword or knife was one of the two that the disciples had (Luke 22:38). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (ωτιον is diminutive in form, but not in sense, as often in the Koine). He may have been the leader of the band. His name, Malchus, is also given by John (John 18:10) because Peter was then dead and in no danger.

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Put up again thy sword (αποστρεψον την μαχαιραν σου). Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in Luke 22:38 as well as in Matthew 5:39 (cf. John 18:36). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off.

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Even now (αρτ). Just now, at this very moment. Legions (λεγιωνας). A Latin word. Roman soldiers in large numbers were in Palestine later in A.D. 66, but they were in Caesarea and in the tower of Antonia in Jerusalem. A full Roman legion had 6,100 foot and 726 horse in the time of Augustus. But Jesus sees more than twelve legions at his command (one for each apostle) and shows his undaunted courage in this crisis. One should recall the story of Elisha at Dothan (2 Kings 6:17).

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Must be (δε). Jesus sees clearly his destiny now that he has won the victory in Gethsemane.

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As against a robber (ως επ ληιστην). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, εκαθεζομην) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. So they fled.

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