TRV
Translation
King James Version
And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
Complete Jewish Bible
Yeshua addressed them: "So you came out to take me with swords and clubs, the way you would the leader of a rebellion?
Berean Standard Bible
Jesus asked the crowd, “Have you come out with swords and clubs to arrest Me as you would an outlaw?
American Standard Version
And Jesus answered and said unto them, Are ye come out, as against a robber, with swords and staves to seize me?
World English Bible Messianic
Yeshua answered them, “Have you come out, as against a robber, with swords and clubs to seize me?
Geneva Bible (1599)
And Iesus answered and saide to them, Ye be come out as against a thiefe with swordes, and with staues, to take me.
Young's Literal Translation
And Jesus answering said to them, `As against a robber ye came out, with swords and sticks, to take me!
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In the KJVVerse 24,803 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.
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.
BedeAD 735
On the Gospel of Mark
And Jesus, answering, said to them: "Have you come out as against a robber, with swords and clubs to capture me? etc." He said, it is foolish to seek him with swords and clubs who freely surrenders to your hands; and to search for him at night as if he were hiding and avoiding your sight, who teaches daily in the temple. But you gather against me in the dark because your power is in the darkness.
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 14:48 captures Jesus' profound rhetorical question to the armed mob sent to arrest Him in the Garden of Gethsemane. Faced with swords and clubs, as if He were a dangerous brigand, Jesus challenges the absurdity and injustice of their approach, highlighting the stark contrast between His open, peaceful ministry and the clandestine, violent manner of His apprehension. This moment underscores His innocence, the betrayal He endures, and His willing submission to the divine plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:48 is rich with literary devices that amplify its dramatic and theological impact. The most prominent is the Rhetorical Question ("Are ye come out, as against a thief, with swords and with staves to take me?"). Jesus asks this question not to elicit an answer, but to expose the glaring contradiction and injustice of their actions. It forces the audience, both then and now, to confront the absurdity of treating the Prince of Peace as a dangerous criminal. This rhetorical question also employs profound Irony. Jesus, who taught peace and healing, is confronted by an armed mob, treating Him as a violent insurgent. The irony underscores the world's misunderstanding and rejection of divine truth. Furthermore, the "swords and staves" serve as powerful Symbols. They symbolize the world's reliance on force, violence, and human power to achieve its ends, standing in stark contrast to Jesus' kingdom, which operates through love, truth, and self-sacrifice. The scene is also imbued with a sense of Dramatic Contrast, juxtaposing Jesus' calm dignity with the mob's aggressive posture, and His public, open ministry with their clandestine, armed arrest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:48 is a pivotal moment that encapsulates the theological tension between divine sovereignty and human sin, highlighting Jesus' willing submission to God's redemptive plan despite profound injustice. Jesus' question is not a plea for mercy, but a declaration of His true nature and the unjust methods employed against Him. It underscores the profound irony that the one who came to bring peace is met with violence, and the one who is innocent is treated as the most dangerous of criminals. This moment reveals the depth of human depravity and opposition to God, yet simultaneously showcases the unwavering resolve of Christ to fulfill His mission, knowing that His arrest and subsequent suffering are part of God's predetermined will for the salvation of humanity. His non-resistance, even when facing overwhelming force, points to a spiritual victory far greater than any physical confrontation.
REFLECTION AND APPLICATION
Mark 14:48 offers a powerful lens through which to examine our own responses to injustice and misunderstanding. Jesus, though perfectly innocent, faced the ultimate false accusation and violent apprehension. His calm, questioning response, rather than one of anger or resistance, provides a profound model for how believers are called to navigate hostility. It reminds us that the world often misjudges or maligns those who embody truth and righteousness. In moments where we feel unjustly accused, misunderstood, or confronted with aggression, Jesus' example encourages us to maintain our integrity, to speak truth with dignity, and to trust in God's overarching plan rather than resorting to the world's methods of force or retaliation. This verse challenges us to consider where our trust truly lies: in human power and defense, or in the sovereign hand of God, who can bring about His purposes even through seemingly unjust circumstances. It calls us to embody the peaceful, truthful character of Christ, even when facing opposition, remembering that our ultimate victory is not found in winning earthly battles but in faithful obedience to God.
Questions for Reflection
FAQ
Why did Jesus refer to Himself as being treated "as against a thief" when He was clearly not one?
Answer: Jesus' rhetorical question was not an admission of guilt, but a pointed challenge to the hypocrisy and injustice of His captors. By referring to Himself as being treated "as against a thief" (specifically, a lēistḗs, meaning a brigand or violent insurgent), Jesus highlighted the gross mischaracterization of His identity and mission. He had conducted His ministry openly, teaching daily in the temple courts (Mark 14:49), never hiding or resorting to violence. The armed mob's approach implied He was a dangerous revolutionary, justifying their use of force and stealth. Jesus' question exposed the absurdity of this pretense, revealing that their actions were driven by fear, malice, and a desire to eliminate Him, rather than by any legitimate threat He posed. It underscored the profound injustice of His arrest and the false accusations that would follow, setting the stage for His trial and crucifixion as an innocent man.
CHRIST-CENTERED FULFILLMENT
Mark 14:48, though a moment of profound human injustice, finds its ultimate Christ-centered fulfillment in Jesus' willing submission to the Father's redemptive plan. His calm question to the armed mob is not a sign of weakness, but a powerful demonstration of His sovereign control even in His arrest. He willingly allows Himself to be treated "as against a thief" because He is the Lamb of God who takes away the sin of the world (John 1:29). This seemingly unjust treatment was prophesied as part of the suffering Messiah's journey, who would be "numbered with the transgressors" (Isaiah 53:12). By enduring this indignity, Jesus perfectly fulfills His mission to bear the sins of humanity, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). His non-resistance, despite the presence of "swords and staves," foreshadows His ultimate victory not through worldly power, but through humble obedience to the point of death on a cross (Philippians 2:8). In this moment, Jesus reveals that His kingdom is not of this world, nor defended by its means (John 18:36), but is established through His sacrificial love and perfect obedience, leading to the triumph over sin and death for all who believe.