TRV
Translation
King James Version
¶ And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
KJV (with Strong's)
And G2532 immediately G2112, while he G846 yet G2089 spake G2980, cometh G3854 Judas G2455, one G1520 G5607 of the twelve G1427, and G2532 with G3326 him G846 a great G4183 multitude G3793 with G3326 swords G3162 and G2532 staves G3586, from G3844 the chief priests G749 and G2532 the scribes G1122 and G2532 the elders G4245.
Complete Jewish Bible
While Yeshua was still speaking, Y'hudah (one of the Twelve!) came, and with him a crowd carrying swords and clubs, from the head cohanim, the Torah-teachers and the elders.
Berean Standard Bible
While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd armed with swords and clubs, sent from the chief priests, scribes, and elders.
American Standard Version
And straightway, while he yet spake, cometh Judas, one of the twelve, and with him a multitude with swords and staves, from the chief priests and the scribes and the elders.
World English Bible Messianic
Immediately, while he was still speaking, Judah, one of the twelve, came—and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders.
Geneva Bible (1599)
And immediatly while hee yet spake, came Iudas that was one of the twelue, and with him a great multitude with swordes and staues from the hie Priests, and Scribes, and Elders.
Young's Literal Translation
And immediately--while he is yet speaking--cometh near Judas, one of the twelve, and with him a great multitude, with swords and sticks, from the chief priests, and the scribes, and the elders;
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In the KJVVerse 24,798 of 31,102
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Commentary on Mark 14 verses 43–52
43 ¶ And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
46 And they laid their hands on him, and took him.
47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
50 And they all forsook him, and fled.
51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:
52 And he left the linen cloth, and fled from them naked.
I. II. Main points1. 2. Sub-points
We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterwards makes the members of the body instruments of unrighteousness.
I. Here is a band of rude miscreants employed to take our Lord Jesus and make him a prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostasy. How art thou fallen, O Lucifer!
II. Men of no less figure than the chief priests, and the scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and, without giving the credentials he produces an impartial examination, resolve to run him down.
III. Judas betrayed him with a kiss; abusing the freedom Christ used to allow his disciples of kissing his cheek at their return when they had been any time absent. He called him, Master, Master, and kissed him; he said, Rabbi, Rabbi, as if he had been now more respectful to him than ever. It is enough to put one for ever out of conceit with being called of men Rabbi, Rabbi (Mat 23:7), since it was with this compliment that Christ was betrayed. He bid them take him, and lead him away safely. Some think that he spoke this ironically, knowing that they could not secure him unless he pleased, that this Samson could break their bonds asunder as threads of tow, and make is escape, and then he should get the money, and Christ the honour, and no harm done; and I should think so too, but that Satan was entered into him, so that the worst and most malicious intention of this action is not too black to be supposed. Nay, he had often heard his Master say, that, being betrayed, he should be crucified, and had no reason to think otherwise.
IV. They arrested him, and made him their prisoner (Mar 14:46); They laid their hands on him, rude and violent hands, and took him into custody; triumphing, it is likely, that they had done that which has been often before attempted in vain.
V. Peter laid about him in defence of his Master, and wounded one of the assailants, being for the present mindful of his promise, to venture his life with his Master. He was one of them that stood by, of them that were with him (so the word signifies), of those three disciples that were with him in the garden; he drew a sword, and aimed, it is likely, to cut off the head, but missed his blow, and only cut off the ear, of a servant of the high priest, Mar 14:47. It is easier to fight for Christ, than to die for him; but Christ's good soldiers overcome, not by taking other people's lives, but by laying down their own, Rev 12:11.
VI. Christ argues with them that had seized him, and shows them the absurdity of their proceedings against him. 1. That they came out against him, as against a thief, whereas he was innocent of any crime; he taught daily in the temple, and if he had any wicked design, there it would some time or other have been discovered; nay, these officers of the chief priests, being retainers to the temple, may be supposed to have heard his sermons there (I was with you in the temple); and had he not taught them excellent doctrine, even his enemies themselves being judges? Were not all the words of his mouth in righteousness? Was there any thing froward or perverse in them? Pro 8:8. By his fruits he was known to be a good tree; why then did they come out against him as a thief? 2. That they came to take him thus privately, whereas he was neither ashamed nor afraid to appear publicly in the temple. He was none of those evil-doers that hate the light, neither come to the light, Joh 3:20. If their masters had any thing to say to him, they might meet him any day in the temple, where he was ready to answer all challenges, all charges; and there they might do as they pleased with him, for the priests had the custody of the temple, and the command of the guards about it: but to come upon him thus at midnight, and in the place of his retirement, was base and cowardly. This was to do as David's enemy, that sat in the lurking places of the villages, to murder the innocent, Psa 10:8. But this was not all. 3. They came with swords and staves, as if he had been in arms against the government, and must have the posse comitatus raised to reduce him. There was no occasion for those weapons; but they made this ado, (1.) To secure themselves from the rage of some; they came armed, because they feared the people; but thus were they in great fear, where no fear was, Psa 53:5. (2.) To expose him to the rage of others. By coming with swords and staves to take him, they represented him to the people (who are apt to take impressions this way) as a dangerous turbulent man, and so endeavored to incense them against him, and make them cry out, Crucify him, crucify him, having no other way to gain their point.
VII. He reconciled himself to all this injurious, ignominious treatment, by referring himself to the Old Testament predictions of the Messiah. I am hardly used, but I submit, for the scriptures must be fulfilled, Mar 14:49. 1. See here what a regard Christ had to the scriptures; he would bear any thing rather than that the least jot or tittle of the word of God should fall to the ground; and as he had an eye to them in his sufferings, so he has in his glory; for what is Christ doing in the government of the world, but fulfilling the scriptures? 2. See what use we are to make of the Old Testament; we must search for Christ, the true treasure hid in that field: as the history of the New Testament expounds the prophecies of Old, so the prophecies of the Old Testament illustrate the history of the New.
VIII. All Christ's disciples, hereupon, deserted him (Mar 14:50); They all forsook him, and fled. They were very confident that they should adhere to him; but even good men know not what they will do, till they are tried. If it was such a comfort to him as he had lately intimated, that they had hitherto continued with him in his lesser trials (Luk 22:28), we may well imagine what a grief it was to him, that they deserted him now in the greatest, when they might have done him some service - when he was abused, to protect him, and when accused, to witness for him. Let not those that suffer for Christ, think it strange, if they be thus deserted, and if all the herd shun the wounded deer; they are not better than their Master, nor can expect to be better used either by their enemies or by their friends. When St. Paul was in peril, none stood by him, but all men forsook him, Ti2 4:16.
IX. The noise disturbed the neighbourhood, and some of the neighbours were brought into danger by the riot, Mar 14:51, Mar 14:52. This passage of story we have not in any other of the evangelists. Here is an account of a certain young man, who, as it should seem, was no disciple of Christ, nor, as some have imagined, a servant of the house wherein Christ had eaten the passover, who followed him to see what would become of him (as the sons of the prophets, when they understood that Elijah was to be taken up, went to view afar off, Kg2 2:7), but some young man that lived near the garden, perhaps in the house to which the garden belonged. Now observe concerning him,
1.How he was frightened out of his bed, to be a spectator of Christ's sufferings. Such a multitude, so armed, and coming with so much fury, and in the dead of night, and in a quiet village, could not but produce a great stir; this alarmed our young man, who perhaps thought they was some tumult or rising in the city, some uproar among the people, and had the curiosity to go, and see what the matter was, and was in such haste to inform himself, that he could not stay to dress himself, but threw a sheet about him, as if he would appear like a walking ghost, in grave clothes, to frighten those who had frightened him, and ran among the thickest of them with this question, What is to do here? Being told, he had a mind to see the issue, having, no doubt, heard much of the fame of this Jesus; and therefore, when all his disciples had quitted him, he continued to follow him, desirous to hear what he would say, and see what he would do. Some think that his having no other garment than this linen cloth upon his naked body, intimates that he was one of those Jews who made a great profession of piety that their neighbours, in token of which, among other instances of austerity and mortification of the body, they used no clothes but one linen garment, which, though contrived to be modest enough, was thin and cold. But I rather think that this was not his constant wear.
2.See how he was frightened into his bed again, when he was in danger of being made a sharer in Christ's sufferings. His own disciples had run away from him; but this young man, having no concern for him, thought he might securely attend him, especially being so far from being armed, that he was not so much as clothed; but the young men, the Roman soldiers, who were called to assist, laid hold of him, for all was fish that came to their net. Perhaps they were now vexed at themselves, that they had suffered the disciples to run away, and they being got out of their reach they resolved to seize the first they could lay their hands on; though this young man was perhaps one of the strictest sect of the Jewish church, yet the Roman soldiers made no conscience of abusing him upon this occasion. Finding himself in danger, he left the linen cloth by which they had caught hold of him, and fled away naked. This passage is recorded to show what a barbarous crew this was, that was sent to seize Christ, and what a narrow escape the disciples had of falling into their hands, out of which nothing could have kept them but their Master's care of them; If ye seek me, let these go their way, Joh 18:8. It also intimates that there is no hold of those who are led by curiosity only, and not by faith and conscience, to follow Christ.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 43–52. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
The threefold sleep of the disciples points out the three dead, whom our Lord raised up; the first, in a house; the second, at the tomb; the third, from the tomb. And the threefold watch of the Lord teaches us in our prayers, to beg for the pardon of past, future, and present sins.
For he who despairs of help from God, has recourse to the power of the world.
Judas gives the kiss as a token, with poisonous guile, just as Cain offered a crafty, reprobate sacrifice.
PSEUDO-JEROME.w This is the Joseph who was sold by his brethren, (Ps. 105:18) and into whose soul the iron entered. There follows: And one of them that stood by drew a sword, and smote a servant of the High Priest, and cut off his ear.
Just as Joseph left his mantle behind him, and fled naked from the wanton woman; so also let him, who would escape the hands of the evil ones, quit in mind all that is of the world, and fly after Jesus.
John ChrysostomAD 407
THE GOSPEL OF ST MATTHEW 85.2
Consider what befell him, how he simultaneously lost the money, committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He did not even enjoy the money in this life nor did he have any benefits in the life to come. He lost everything at once and, branded as a bad character even by his co-conspirators, hanged himself.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Mor. 14. 49) Or, he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) After that our Lord had prayed three times, and had obtained by His prayers that the fear of the Apostles should be amended by future repentance, He, being tranquil as to His Passion, goes to His persecutors, concerning the coming of whom the Evangelist says, And immediately, while he yet spake, cometh Judas Iscariot, one of the twelve.
(ubi sup.) But Judas had still something of the shame of a disciple, for he did not openly betray Him to his persecutors, but by the token of a kiss. Wherefore it goes on: And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
(ubi sup.) With envy and with a wicked confidence, he calls Him master, and gives Him a kiss, in betraying Him. But the Lord receives the kiss of the traitor, not to teach us to deceive, but lest he should seem to avoid betrayal, and at the same time to fulfil that Psalm, Among them that are enemies unto peace, I labour for peace. (Ps. 120:5) It goes on: And they laid hands on him, and took him.
(ubi sup.) Peter did this, as John declares, with the same ardent mind with which he did all things; for he knew how Phineas had by punishing sacrilegious persons received the reward of righteousness and of perpetual priesthood.
(ubi sup.) As if He had said, it is foolish to seek with swords and staves Him, who offers Himself to you of His own accord, and to search, as for one who hides Himself, by night and by means of a traitor, for Him who taught daily in the temple.
(ubi sup.) In this is fulfilled the word, which the Lord had spoken, that all His disciples should be offended in Him that same night. There follows: And there followed him a certain young man, having a linen cloth cast about his naked body, that is, he had no other clothing but this linen cloth. It goes on: And they laid hold on him, and he left the linen cloth, and fled from them naked. That is, he fled from them, whose presence and whose deeds he abhorred, not from the Lord, for whom his love remained fixed in his mind, when absent from Him in body.
(ubi sup.) For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned, mingling under cover of the darkness with those who were leading Jesus, as though he was one of them, until he arrived at the door of the High Priest, to whom he was known, as he himself testifies in the Gospel. But as Peter, who washed away the sin of his denial with the tears of penitence, shows the recovery of those who fall away in time of martyrdom, so the other disciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequal to undergo tortures.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
This is not put without reason, but to the greater conviction of the traitor, since though he was of the chief company amongst the disciples, he turned himself to furious enmity against our Lord. There follows: And with him a great multitude with swords and staves from the Chief Priests and the Scribes and the elders.
See how in his blindness he thought to deceive Christ by the kiss, so as to be looked upon by Him as His friend. But if thou wert a friend, Judas, how didst thou come with His enemies? But wickedness is ever without foresight. It goes on: And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
Mark conceals his name, lest he should seem to be praising his master for his zeal for Christ. Again, the action of Peter points out that they were disobedient and unbelieving, despising the Scriptures; for if they had had ears to hear the Scriptures, they would not have crucified the Lord of glory. But he cut off the ear of a servant of the High Priest, for the Chief Priests especially passed over the Scriptures, like disobedient servants. It goes on: And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
This, however, is a proof of His divinity, for when He taught in the temple they were unable to take Him, although He was in their power, because the time of His Passion had not yet come; but when He Himself was willing, then He gave Himself up, that the Scriptures might be fulfilled, for he was led as a lamb to the slaughter, not crying nor raising His voice, but suffering willingly. It goes on: And they all forsook him and fled.
It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 14:43 dramatically recounts the immediate and pre-arranged arrival of Judas Iscariot, one of Jesus' inner circle, leading a large, armed contingent to arrest Jesus in the Garden of Gethsemane. This pivotal moment, occurring while Jesus was still speaking to His disciples, underscores the swift unfolding of God's sovereign plan amidst the profound human treachery orchestrated by the highest Jewish religious authorities—the chief priests, scribes, and elders.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark's narrative in this verse is rich with literary devices that amplify its dramatic impact. The most prominent is Immediacy, conveyed through the adverb "immediately" (Greek: euthéōs), a hallmark of Mark's Gospel. This device propels the narrative forward with a sense of urgency and divine purpose, emphasizing the swift, unhindered unfolding of God's plan. Irony is powerfully present in the figure of Judas, "one of the twelve," who, despite his intimate relationship with Jesus, becomes His betrayer. This stark contrast between his privileged position and his heinous act underscores the depth of human depravity and the pain of betrayal from within. Furthermore, the verse employs Dramatic Irony as the reader is aware of Jesus' earlier prophecies about His betrayal and suffering, making the sudden appearance of Judas a fulfillment of those very words. The "swords and staves" serve as Symbolism, representing not just physical weapons but also the hostile, coercive power of the religious authorities and the world's opposition to the Kingdom of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:43 is a somber testament to the reality of human betrayal and the unwavering progression of God's redemptive plan. The arrival of Judas and the armed multitude, orchestrated by the religious establishment, highlights the profound spiritual conflict between light and darkness, truth and deception. Despite the wickedness of Judas's act and the malice of the Sanhedrin, the narrative emphasizes that these events unfold not outside of, but within, the sovereign will of God. Jesus' awareness and submission to this "hour" demonstrate His voluntary sacrifice, fulfilling ancient prophecies and setting the stage for the ultimate triumph over sin and death. This moment underscores the cost of discipleship, the reality of spiritual warfare, and the steadfastness of God's purpose even in the face of profound human failure and opposition.
REFLECTION AND APPLICATION
The scene in Gethsemane, culminating in the arrival of Judas, offers profound lessons for contemporary believers. It reminds us that even in our darkest hours, when faced with betrayal, injustice, or overwhelming opposition, God's sovereign plan remains firmly in control. Jesus' calm acceptance of His fate, despite the human sin involved, calls us to trust in God's overarching purpose, even when circumstances seem chaotic or unfair. This passage also serves as a stark warning about the potential for spiritual deception and the insidious nature of sin, which can operate even through those closest to us. It underscores the critical importance of spiritual vigilance and prayer, echoing Jesus' repeated admonition to His disciples to "watch and pray, lest ye enter into temptation" (Mark 14:38). Our response to betrayal, suffering, and the world's hostility should not be one of despair or retaliation, but of steadfast faith and submission to the divine will, knowing that God can use even the most heinous acts for His redemptive purposes.
Questions for Reflection
FAQ
Why did Judas, one of Jesus' own disciples, betray Him?
Answer: The New Testament suggests a complex mix of motives for Judas's betrayal. While Matthew 26:15 explicitly states he betrayed Jesus for thirty pieces of silver, indicating greed, John 12:6 also reveals he was a thief who pilfered from the common purse. Beyond financial gain, some scholars propose Judas may have been disillusioned with Jesus, perhaps expecting a political Messiah who would overthrow Roman rule, and when Jesus did not fulfill this expectation, he sought to force His hand or simply abandoned Him. Ultimately, his heart was hardened, and he became an instrument for the fulfillment of prophecy, though his choice remained his own.
Why did the chief priests and elders send a "great multitude with swords and staves" to arrest Jesus?
Answer: The Jewish authorities likely sent a large, armed contingent for several reasons. Firstly, they feared Jesus' popularity among the common people, especially during the Passover festival when Jerusalem was crowded. They wanted to prevent any public outcry or resistance from His followers. Secondly, they may have genuinely feared Jesus' power, given His miracles and ability to command crowds, and thus believed a significant force was necessary to ensure His capture. Finally, the "swords and staves" indicated a prepared force, ready for any confrontation, demonstrating the official and determined nature of their intent to silence Jesus and remove Him as a threat to their authority and the established order.
What is the significance of Judas being identified as "one of the twelve"?
Answer: The phrase "one of the twelve" is profoundly significant as it underscores the shocking and intimate nature of the betrayal. The "twelve" were Jesus' specially chosen inner circle, His closest companions and the foundation of His new community. For one of them to turn against Him highlights the depth of human depravity and the pain of ultimate disloyalty. Theologically, it also fulfills Old Testament prophecies concerning betrayal by a trusted companion (e.g., Psalm 41:9), emphasizing that even this heinous act was part of God's predetermined plan for the redemption of humanity.
CHRIST-CENTERED FULFILLMENT
Mark 14:43, detailing the betrayal and imminent arrest of Jesus, finds its profound Christ-centered fulfillment in Jesus' voluntary submission to the Father's will and His identity as the suffering servant. This scene, far from being a defeat, is a crucial step in Jesus' journey to the cross, where He would become the ultimate sacrifice for sin. As the armed multitude approaches, Jesus, the true Lamb of God, does not resist, fulfilling the prophecy of Isaiah 53:7, who "was oppressed and He was afflicted, yet He opened not His mouth." His willingness to be betrayed and arrested, even by those He had loved and taught, demonstrates His perfect obedience to the Father's plan, a stark contrast to Adam's disobedience. This moment foreshadows His role as the High Priest who perfectly understands our weaknesses because He was tempted in every way, yet without sin (Hebrews 4:15). Ultimately, His arrest and subsequent crucifixion, initiated in this very moment, were not a random act of violence but the divinely ordained means by which He would "take away the sin of the world" (John 1:29), reconciling humanity to God and securing eternal salvation for all who believe.