John 18:8 Kommentar

Hitherto this evangelist has recorded little of the history of Christ, only so far as was requisite to introduce his discourses; but now that the time drew nigh that Jesus must die he is very particular in relating the circumstances of his sufferings, and some which the others had omitted, especially his sayings. So far were his followers from being ashamed of his cross, or endeavouring to conceal it, that this was what, both by word and writing, they were most industrious to proclaim, and gloried in it. This chapter relates, I. How Christ was arrested in the garden and surrendered himself a prisoner (Joh 18:1-12). II. How he was abused in the high priest's court, and how Peter, in the meantime, denied him (Joh 18:13-27). III. How he was prosecuted before Pilate, and examined by him, and put in election with Barabbas for the favour of the people, and lost it (Joh 18:28-40).

When Jesus had spoken these words,.... Referring either to his discourses in Joh 14:1, in which he acquaints his disciples with his approaching death; comforts them under the sorrowful apprehension of his departure from them; gives them many excellent promises for their relief, and very wholesome advice how to conduct themselves; lets them know what should befall them, and that things, however distressing for the present, would have a joyful issue: or else to his prayer in the preceding chapter, in which he had been very importunate with his Father, both for himself and his disciples; or to both of these, which is highly probable: he went forth with his disciples over the brook Cedron; the same with "Kidron" in Sa2 15:23; and elsewhere: it had its name, not from cedars, for not cedars but olives chiefly grew upon the mount, which was near it; and besides the name is not Greek, but Hebrew, though the Arabic version renders it, "the brook" , "of Cedar": it had its name either from the darkness of the valley in which it ran, being between high mountains, and having gardens in it, and set with trees; or from the blackness of the water through the soil that ran into it, being a kind of a common sewer, into which the Jews cast everything that was unclean and defiling; see Ch2 29:16. Particularly there was a canal which led from the altar in the temple to it, by which the blood and soil of the sacrifices were carried into it (m). This brook was but about three feet over from bank to bank, and in the summer time was quite dry, and might be walked over dry shod; and is therefore by Josephus sometimes called the brook of Kidron (n), and sometimes the valley of Kidron (o): in this valley were corn fields; for hither the sanhedrim sent their messengers to reap the sheaf of the firstfruits, which always was to be brought from a place near to Jerusalem (p); and it is very likely that willows grew by the brook, from whence they might fetch their willow branches at the feast of tabernacles; for the Jews say (q), there is a place below Jerusalem called Motza, (in the Gemara it is said to be Klamia or Colonia,) whither they went down and gathered willow branches; it seems to be the valley of Kidron, which lay on the east of Jerusalem, between that and the Mount of Olives (r); it had fields and gardens adjoining to it; see Kg2 23:4. So we read of a garden here, into which Christ immediately went, when he passed over this brook. The blood, the filth and soil of it, which so discoloured the water, as to give it the name of the Black Brook, used to be sold to the gardeners to dung their gardens with (s). It was an emblem of this world, and the darkness and filthiness of it, and of the exercises and troubles of the people of God in it, which lie in the way to the heavenly paradise and Mount of Zion, through which Christ himself went, drinking "of the brook in the way", Psa 110:7; and through which also all his disciples and followers enter into the kingdom of heaven: it may also be a figure of the dark valley of the shadow of death, through which Christ and all his members pass to the heavenly glory. And I see not why this black and unclean brook may not be a representation of the pollutions and defilements of sin; which being laid on Christ when he passed over it, made him so heavy and sore amazed in the human nature, as to desire the cup might pass from him. Once more let it be observed, that it was the brook David passed over when he fled from his son Absalom; in this David was a type of Christ, as in other things: Absalom represented the people of the Jews, who rejected the Messiah, and rebelled against him; Ahithophel, Judas, who betrayed him; and the people that went with David over it, the disciples of our Lord; only there was this difference; there was a father fleeing from a son, here a son going to meet his father's wrath; David and his people wept when they went over this brook, but so did not Christ and his disciples; the sorrowful scene to them both began afterwards in the garden. This black brook and dark valley, and it being very late at night when it was passed over, all add to that dark dispensation, that hour of darkness, which now came upon our Lord; yet he went forth over it of his own accord, willingly and cheerfully; not being forced or compelled by any; and his disciples with him, not to be partners of his sufferings, but to be witnesses of them, and to receive some knowledge and instruction from what they should see and hear: where was a garden into which he entered; and his disciples: there were no orchards nor gardens within the city of Jerusalem, but rose gardens, which were from the times of the prophets (t); all others were without; and this was a very proper place for gardens, where so much dung was near at hand. Whether this garden belonged to one of Christ's friends, is not certain; but since he often resorted hither, no doubt it was with the leave, and by the consent of the proprietor of it. However, so it was, that as the first Adam's disobedience was committed in a garden, the second. Adam's obedience to death for sin, began here; and as the sentence of death, on account of sin, was passed in a garden, it began to be executed in one. (m) Misn. Middot, c. 3. sect. 2. Meila, c. 3. sect. 3. & Bartenora in ib. Maimon. & Bartenora in Misn. Zebachim, c. 8. 7. & Temura, c. 7. sect. 6. (n) Antiqu. l. 8. c. 1. sect. 5. (o) Ib. l. 9. c. 7. sect. 3. & de Bello Jud. l. 5. c. 4. sect. 2. & c. 6. sect. 1. (p) Misna Menachot, c. 10. sect. 2, 3. (q) Misna Succa, c. 4. sect. 5. (r) Jerom de locis Hebraicis, fol. 92. C. (s) Misn. Yoma, c. 5. sect 6. Maimon. Meila, c. 2. sect. 11. (t) T. Bab. Bava Kama, fol. 82. 2. Abot. R. Nathan, c. 35. Maimon. Beth Habbechira, c. 7. sect. 14. Moses Kotsensis Mitzvot Torn praecept. Aff. 164.

Jesus answered, I have told you that I am he,.... This he said, upbraiding them with their stupidity; signifying he was ready to deliver himself up into their hands; and which he did with intrepidity and calmness, only on this condition, with this proviso for his disciples; if therefore ye seek me, let these go their way: Christ was about to suffer for them, and therefore it was not just that they should suffer too; nor was it proper that they should suffer with him, lest their sufferings should be thought to be a part of the price of redemption. Besides, their suffering time was not come, and they had other work to do: this shows the love of Christ to his disciples, and his care of them, and also his power, and that he could have saved himself as well as them. Moreover, these words may be considered as an emblem and pledge of the acquittance and discharge of God's elect, through the suretyship engagements, and performances of Christ, who drew near to God on their account, substituted himself in their room, and undertook for them in the council and covenant of peace, and laid himself under obligation to pay their debts, to satisfy for their sins, to bring in an everlasting righteousness, to keep and preserve them in this world, and to make them happy in another. Accordingly, in the fulness of time he was made under the law, and stood in their place and stead, and was taken, suffered, died, and rose again. Now, as there was a discharge and acquittance of them from eternity, a non-imputation of sin to them, and a secret letting of them go upon the suretyship engagements of Christ, and in virtue thereof, a passing by, and over, the sins of the Old Testament saints so there was an open acquittance and discharge of them all upon the apprehension, sufferings, death, and resurrection of Christ; complete deliverance from wrath and condemnation being obtained, and a full title to eternal glory made. Moreover, these words may be considered not only and merely as spoken to the Jews, but as addressed to the law and justice of God; or however, as having some respect to them, while directed to the others; for justice finding the sins of all the elect upon Christ, on whom the Father had laid them, and Christ had took them upon himself, was seeking for, and about to demand satisfaction of him for them; and he being under the law, and coming into the world to fulfil it, in the room and stead of his people, was about to bear the curse of it; wherefore seeing this was the case, he insists upon it, that they who were convicted of the law as transgressors, and held under it as condemned criminals and malefactors, and who were liable, as considered in themselves, to be seized upon by the justice of God, and to have the sentence of condemnation and death executed upon them, might be discharged and let go; and accordingly, upon the satisfaction made by Christ, this is the case: Christ's people are no longer under the law, as a ministration of condemnation and death, nor liable to suffer the vindictive wrath of God; they are become free from the curses of a righteous law, and are let go by divine justice, and will never suffer the strokes of it, neither in this world nor in that to come; there is no demand to be made upon them, either by the law or justice of God; there is no wrath or punishment will be inflicted on them, either here or hereafter; and they may, and shall go their way into everlasting life, when time shall be no more with them, neither law nor justice having anything to say to the contrary.

"He saith again, Whom seek ye?" What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.

See the forbearance of the Evangelist, how he doth not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying, "If therefore ye seek Me, let these go their Way." Manifesting until the last hour His lovingkindness towards them. "If," He saith, "ye want Me, have nothing to do with these, for, behold, I give Myself up."

(Tr. cxii) He commands His enemies, and they do what He commands; they permit them to go away, whom He would not have perish.

"If ye seek me," He says, "let these go their way." He sees His enemies, and they do what He bids them: they let those go their way, whom He would not have perish.

He asks them again a second time, of set purpose, that He might show the extent of the blindness He had put in their minds. For they were robbed of their right judgment, and had their minds, as it were, deranged by their impiety, and knew not that they were speaking to Him Whom they sought. Christ, indeed, proved by His actions the truth of what He professed: I am, He says, the Good Shepherd: the good shepherd layeth down his life for the sheep. Christ, then, saves the Apostles as with a shield; and, bearing the brunt of the danger Himself, advances to those who were come to lead Him to death, sent thereunto, that is, by the high priests and Pharisees. When they answered, Jesus of Nazareth, to His question, Whom have ye come to take and bind in the bonds of death? He pointed to Himself, and, well-nigh accusing them of delay, bade them take Him away and let the rest go free; for it was necessary that One should die for all, Whose life was an equivalent for the lives of all men, that He might be Lord of both the dead and the living. For other reasons, too, it were wholly impossible to accept the opinion of some that the deaths of the holy Apostles themselves also resulted in the overthrow of death and corruption, when they must themselves be reckoned among those who have been delivered from death and corruption; and with great reason, for their nature is one with ours, and over us death had dominion. It was necessary, then, that alone, and first of all, the Son of the living Father should give over His own Body to death as a ransom for the lives of all men, that by connection with the Life of the Word, Which was united with Itself, It might so prepare the way, that our mortal bodies might be enabled henceforth also to triumph over the bondage of death. For the Lord is the Firstfruits of them that are asleep, and the Firstborn from the dead; and so, by His own Resurrection, makes smooth for those who come after Him the way to incorruption. He therefore withdraws the disciples from the peril of the moment, as well knowing that the conflict was in special meet for Himself; and showing thereby that our redemption was the work of none other, save only that Nature Which is supreme over the universe.

See how until the last hour the Lord does not abandon His love for the disciples. "If," He says, "you seek Me, let these go their way."

He offers himself when he says, if you seek me, to arrest me, then do what you want, but let these men go, my disciples, for it is not yet their time to be taken from the world by suffering: "I do not pray that you should take them out of the world" (17:15). It is clear from this that Christ gave them the power to capture him, for just as he saved his disciples by his own power, so, much more clearly, he could have saved himself: "No one takes it [my life] from me, but I lay it down of my own accord" (10:18).

Jesus passes the brook Cedron, and goes to the garden of Gethsemane, Joh 18:1. Judas, having betrayed him, comes to the place with a troop of men to take him, Joh 18:2, Joh 18:3. Jesus addresses them, and they fall to the ground, Joh 18:4-6. He addresses them again, and Peter smites Malchus, Joh 18:7-11. They seize him and lead him away to Caiaphas, Joh 18:12-14. Peter follows to the palace of the high priest, Joh 18:15-18. The high priest questions Christ concerning his doctrine, and Jesus answers, and is smitten, Joh 18:19-23. Peter denies his Lord twice, Joh 18:24-27. Jesus is led to the judgment hall, and Pilate and the Jews converse about him, Joh 18:28-32. Pilate converses with Jesus, who informs him of the spiritual nature of his kingdom, Joh 18:33-37. Pilate returns to the Jews, and declares Christ to be innocent, Joh 18:38. He seeks to discharge him, and the Jews clamor for his condemnation, Joh 18:39, Joh 18:40.

Let these go their way - These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the least of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the ear of Malchus. There were probably no other disciples with Christ than Peter, James, and John, at this time. see Mat 26:37; Mar 13:33.

BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13) over the brook Kedron--a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up. where was a garden--at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mat 26:30, Mat 26:36).

I have told you that I am He: if therefore ye seek me, let these go their way--Wonderful self-possession, and consideration for others, in such circumstances!