Johannes 18:31 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.

Then said Pilate unto them,.... Either ironically, knowing that they did not, or it was not in their power, to judge in capital causes; or seriously, and with some indignation, abhorring such a method of procedure they would have had him gone into, to condemn a man without knowing his crime, and having evidence of it: take ye him, and judge him according to your law; this he said, as choosing to understand them in no other sense, than that he had broken some peculiar law of theirs, though they had otherwise suggested; and as giving them liberty to take him away to one of their courts, and proceed against him as their law directed, and inflict some lesser punishment on him than death, such as scourging, &c. which they still had a power to do, and did make use of: the Jews therefore said unto him, it is not lawful for us to put any man to death; thereby insinuating, that he was guilty of a crime, which deserved death, and which they could not inflict; not that they were of such tender consciences, that they could not put him to death, or that they had no law to punish him with death, provided he was guilty; but because judgments in capital cases had ceased among them; nor did they try causes relating to life and death, the date of which they often make to be forty years before the destruction of the temple (i); and which was much about, or a little before the time these words were spoken: not that this power was taken away wholly from them by the Romans; though since their subjection to the empire, they had not that full and free exercise of it as before; but through the great increase of iniquity, particularly murder, which caused such frequent executions, that they were weary of them (k); and through the negligence and indolence of the Jewish sanhedrim, and their removal from the room Gazith, where they only judged capital causes (l): as for the stoning of Stephen, and the putting of some to death against whom Saul gave his voice, these were the outrages of the zealots, and were not according to a formal process in any court of judicature. Two executions are mentioned in their Talmud; the one is of a priest's daughter that was burnt for a harlot (m), and the other of the stoning of Ben Stada in Lydda (n); the one, according to them, seems to be before, the other after the destruction of the temple; but these dates are not certain, nor to be depended upon: for since the destruction of their city and temple, and their being carried captive into other lands, it is certain that the power of life and death has been wholly taken from them; by which it appears, that the sceptre is removed from Judah, and a lawgiver from between his feet; and this they own almost in the same words as here expressed; for they say (o) of a certain man worthy of death, "why dost thou scourge him? he replies, because he lay with a beast; they say to him, hast thou any witnesses? he answers, yes; Elijah came in the form of a man, and witnessed; they say, if it be so, he deserves to die; to which he answers, "from the day we have been carried captive out of our land, , we have no power to put to death".'' But at this time, their power was not entirely gone; but the true reason of their saying these words is, that they might wholly give up Christ to the Roman power, and throw off the reproach of his death from themselves; and particularly they were desirous he should die the reproachful and painful death of the cross, which was a Roman punishment: had they took him and judged him according to their law, which must have been as a false prophet, or for blasphemy or idolatry, the death they must have condemned him to, would have been stoning; but it was crucifixion they were set upon; and therefore deliver him up as a traitor, and a seditious person, in order thereunto. (i) T. Bab. Sabbat, fol. 15. 1. Sanhedrin, fol. 41. 1. T. Hieros. Sanhedrin, fol. 18. 1. & 24. 2. Juchasin, fol. 51. 1. Moses Kotsensis pr. affirm. 99. (k) T. Bab. Avoda Zara fol. 8. 2. Juchasin, fol. 21. 1. (l) Gloss. in T. Bab. Avoda Zara, fol. 8, 2. (m) T. Hieros. Sanhedrin, fol. 24. 2. (n) Ib. fol. 25. 4. (o) T. Bab. Beracot, fol. 58. 1.

It was not as if he belonged to another god that they conceived an aversion against Christ and persecuted him, but simply as a man whom they regarded as a wonder-working juggler and an enemy because of his teaching. They brought him therefore to trial as a mere man, and one of their own too—that is, a Jew (only they saw him as a renegade and a destroyer of Judaism)—and punished him according to their law. If he had been a stranger, indeed, they would not have sat in judgment over him.

"And why did they not kill Him, instead of bringing Him to Pilate?" In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him.

Seest thou that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered nothing, sent Him to Pilate. Pilate saith, "What accusation bring ye against this man?" Nor here have they anything to say, but again employ certain conjectures. At which Pilate being perplexed saith, "Take ye him and judge him according to your law. They therefore said, It is not lawful for us to put any man to death," But this they said, "that the saying of the Lord might be fulfilled, which He spake, signifying by what death He should die."

"Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death." What is this that their insane cruelty saith? Did not they put Him to death, whom they were here presenting for the very purpose? Or does the cross, forsooth, fail to kill? Such is the folly of those who do not pursue, but persecute wisdom. What then mean the words, "It is not lawful for us to put any man to death"? If He is a malefactor, why is it not lawful? Did not the law command them not to spare malefactors, especially (as they accounted Him to be) those who seduced them from their God? We are, however, to understand that they said that it was not lawful for them to put any man to death, on account of the sanctity of the festal day, which they had just begun to celebrate, and on account of which they were afraid of being defiled even by entering the pretorium. Had you become so hardened, false Israelites? Were you by your excessive malice so lost to all sense, as to imagine that you were unpolluted by the blood of the innocent, because you gave it up to be shed by another? Was even Pilate himself going to slay Him with his own hands, when made over by you into his power for the very purpose? If you did not wish Him to be slain; if you did not lay snares for Him; if you did not get Him to be betrayed to you for money; if you did not lay hands upon Him, and bind Him, and bring Him there; if you did not with your own hands present Him, and with your voices demand Him to be slain,-then boast that He was not put to death by you. But if in addition to all these former deeds of yours, you also cried out, "Crucify, crucify [him];" then hear what it is against you that the prophet proclaims: "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword." These, look you, are the spears, the arrows, the sword, wherewith you slew the righteous, when you said that it was not lawful for you to put any man to death.

Hence it is also that when for the purpose of apprehending Jesus the chief priests did not themselves come, but sent; yet the evangelist Luke says in the same passage of his narrative, "Then said Jesus unto those who were come to him, [namely] the chief priests, and captains of the temple, and elders, Be ye come out, as against a thief," etc. As therefore the chief priests went not in their own persons, but by those whom they had sent, to apprehend Jesus, what else was that but coming themselves in the authority of their own order and so all, who cried out with impious voices for the crucifixion of Christ, slew Him, not, indeed, directly with their own hands, but personally through him who was impelled to such a crime by their clamor.

(Tr. cxiv. 4) But did not the law command not to spare malefactors, especially deceivers such as they thought Him? We must understand them however to mean, that the holiness of the day which they were beginning to celebrate, made it unlawful to put any man to death. Have ye then so lost your understanding by your wickedness, that ye think yourselves free from the pollution of innocent blood, because ye deliver it to be shed by another?

Pilate therefore said unto them, Take Him yourselves, and judge Him according to your Law. I should not do justice, he says, if I were to subject to legal penalties a Man Who has been convicted of no wrong, and Whose doom you left undecided; but judge Him, rather, according to your Law, if, indeed, he says, it has ordained that the Man Who is wholly without guilt deserves chastisement. It is not a little absurd, or, I should rather say, it is a subject for perpetual regret, that, while the Law of the Gentiles justified our Lord, so that even Pilate shrank from punishing Him That was brought to him on so vague a charge, they, who made it their boast that they were instructed in the Law of God, declared that He ought to be put to death.

Or as if he said, Ye who have the law, know what the law judgeth concerning such: do what ye know to be just. The Jews therefore said unto him, It is not lawful for us to put any man to death.

Since they bring forward no accusation, he says, "Take Him yourselves." Since you claim the right of judgment for yourselves and boast that you would never act unjustly (for they say, "If He were not an evildoer, we would not have delivered Him to you"), then take Him yourselves and judge Him. But if you have brought Him to me and give His case the appearance of a trial (a legal form), then it is necessary to state what this Man is guilty of. So judge Him yourselves, for I cannot be such a judge; if your law punishes without guilt, then judge Him yourselves. To this they say: "It is not lawful for us to put anyone to death." They say this knowing that the Romans condemn rebels to crucifixion. So that the Lord would be crucified, and His death would be more shameful, and they would proclaim Him accursed, for this reason they pretend to say that they are not permitted to kill anyone. But how then did they stone Stephen? However, I have said that they say this because they wish the Lord to be crucified. It is as if they said: "It is not lawful for us to put anyone to death on the cross, but we desire that This One be crucified."

As if to say, Since you will only have such a trial as will suit you, and are proud, as if you never did any thing profane, take ye Him, and condemn Him; I will not be made a judge for such a purpose.

2338 The Evangelist now mentions Pilate's generous concession (v 31): first, we see this concession; secondly, the Jews refuse it; and thirdly, we see the reason for their refusal (v 32). 2339 Pilate said, Take him yourselves, intending to do them a favor. Festus did the same to Paul: "But Festus, wishing to do the Jews a favor, said to Paul, 'Do you wish to go up to Jerusalem, and there be tried on these charges before me?'" (Acts 25:9). Or, this could be said as a taunting remark: for they had already examined and condemned Christ, and Pilate wanted those who had condemned Christ as an evildoer to pass the sentence, because "It was not the custom of the Romans to give up any one before the accused met the accusers face to face, and had opportunity to make his defense concerning the charge laid against him" (Acts 25:16). So the meaning is then: You want my judgment, but Take him yourselves and judge him by your own law, for I will never be that kind of a judge. 2340 The refusal of the Jews is mentioned when he says, The Jews said to him, It is not lawful for us to put any man to death. This seems not to agree with Exodus [22:18]: "You will not permit a sorcerer to live." And they regarded Jesus as a sorcerer. According to Augustine the meaning is, It is not lawful for us to put any man to death on a feast day, but it is lawful on other days. Or, according to Chrysostom, the Jews had lost much of their power: for they could not pass judgment on a crime against the state. But here they intended to condemn Christ especially for matters against the state: "Everyone who makes himself a king sets himself against Caesar" (19:12). This is why they said, It is not lawful for us to put any man to death, for crimes against the state, although we can do this for some sins against the law, for this kind of judgment was reserved to them. Or, it could be said that some things are not lawful either because they are prohibited by divine law ‑ and they were not prohibited from doing this by divine law ‑ or because they are forbidden by human law ‑ and in this way it was not lawful for them to put anyone to death, for such power was now in the hands of the governor. 2341 There is another question: How then could they have stoned Stephen (Acts 7:58)? Chrysostom answers this by saying that the Romans allowed the Jews to make use of their own laws, and because the punishment of stoning was part of their law, the Romans allowed them to do this. But in the law death on the cross was abhorred: "A hanged [on a tree] man is accursed by God" (Deut 21:23). And so they did not use this kind of death. The Jews, in their malice, were not satisfied just to stone Christ, they wanted to condemn him to the most disgraceful of deaths, as we see from Wisdom (2:20). Thus they now say, It is not lawful for us to put any man to death, meaning the death on the cross. Or, one could say that Stephen was stoned during a change of governors, when many laws were violated.

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.

It is not lawful for us to put any man to death - They might have judged Jesus according to their law, as Pilate bade them do; but they could only excommunicate or scourge him. They might have voted him worthy of death; but they could not put him to death, if any thing of a secular nature were charged against him. The power of life and death was in all probability taken from the Jews when Archelaus, king of Judea, was banished to Vienna, and Judea was made a Roman province; and this happened more than fifty years before the destruction of Jerusalem. But the Romans suffered Herod, mentioned Act 12:1, etc., to exercise the power of life and death during his reign. See much on this point in Calmet and Pearce. After all, I think it probable that, though the power of life and death was taken away from the Jews, as far as it concerned affairs of state, yet it was continued to them in matters which were wholly of an ecclesiastical nature; and that they only applied thus to Pilate to persuade him that they were proceeding against Christ as an enemy of the state, and not as a transgressor of their own peculiar laws and customs. Hence, though they assert that he should die according to their law, because he made himself the Son of God, Joh 19:7, yet they lay peculiar stress on his being an enemy to the Roman government; and, when they found Pilate disposed to let him go, they asserted that if he did he was not Caesar's friend, Joh 18:12. It was this that intimidated Pilate, and induced him to give him up, that they might crucify him. How they came to lose this power is accounted for in a different manner by Dr. Lightfoot. His observations are very curious, and are subjoined to the end of this chapter.

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).