John 18:22 注釈

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.

And when he had thus spoken,.... What was so right and reasonable, in so becoming a manner, without heat or passion: one of the officers which stood by; it may be one of those who had been sent to him and had been a hearer of him, whom Jesus might look wistfully at, or point unto, when he said the above words, at which he might be provoked: and therefore stroke Jesus with the palm of his hand; or gave him a rap with a rod, or smote him with a staff, as some think, is the sense of the phrase; though the Syriac, agreeably to our version, reads it, he smote him, , "upon his cheek"; gave him, what we commonly call, a slap on the face; and which is always esteemed a very great affront, and was a piece of rudeness and insolence to the last degree in this man: saying, answerest thou the high priest so? This he said, as well as gave the blow, either out of flattery to the high priest, or to clear himself from being a favourer of Christ; which, by what had been said, he might think would be suspected: some have thought this was Malchus, whose ear Christ had healed; if so, he was guilty of great ingratitude.

For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy, people."

What then doth the high priest? When it would have been right thus to have made the enquiry, that person did not so. "And when he had thus spoken, one of the officers which stood by smote Him with the palm of his hand." What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, "Why askest thou Me," as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality.

(Tr. cxiii) What can be truer, gentler, kinder, than this answer? He Who received the blow on the face neither wished for him who struck it that fire from heaven should consume him, or the earth open its mouth and swallow him; or a devil seize him; or any other yet more horrible kind of punishment. Yet had not He, by Whom the world was made, power to cause any one of these things to take place, but that He preferred teaching us that patience by which the world is overcome? Some one will ask here, why He did not do what He Himself commanded, i. e. not make this answer, but give the other cheek to the smiter? But what if He did both, both answered gently, and gave, not His check only to the smiter, but His whole body to be nailed to the Cross? And herein He shows, that those precepts of patience are to be performed not by posture of the body, but by preparation of the heart: for it is possible that a man might give his cheek outwardly, and yet be angry at the same time. How much better is it to answer truly, yet gently, and be ready to bear even harder usage patiently.

"And when He had thus spoken, one of the officers who stood by gave Jesus a blow with his open hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?" What could be truer, meeker, juster, than such an answer? For it is His [reply], from whom the prophetic voice had issued before, "Make for thy goal (literally, take aim), and advance prosperously and reign, because of truth, and meekness, and righteousness." If we consider who it was that received the blow, might we not well feel the wish that he who struck it were either consumed by fire from heaven, or swallowed up by the gaping earth, or seized and carried off by devils, or visited with some other or still heavier punishment of this kind? For what one of all these could not He, who made the world, have commanded by His power, had He not wished rather to teach us the patience that overcometh the world? Some one will say here, Why did He not do what He Himself commanded? for to one that smote Him, He ought not to have answered thus, but to have turned to him the other cheek. Nay, more than this, did He not answer truthfully, and meekly, and righteously, and at the same time not only prepare His other cheek to him who was yet again to smite it, but His whole body to be nailed to the tree? And hereby He rather showed, what needed to be shown, namely, that those great precepts of His are to be fulfilled not by bodily ostentation, but by the preparation of the heart. For it is possible that even an angry man may visibly hold out his other cheek. How much better, then, is it for one who is inwardly pacified to make a truthful answer, and with tranquil mind hold himself ready for the endurance of heavier sufferings to come? Happy is he who, in all that he suffers unjustly for righteousness' sake, can say with truth, "My heart is ready, O God, my heart is ready;" for this it is that gives cause for that which follows: "I will sing and I give praise."

And when He had said this, one of the officers standing by struck Jesus with his hand, saying unto Him, Answerest Thou the high priest so? It had been foretold, by the mouth of the prophet, that with Christ this would come to pass: I gave My back to the scourge, and My cheeks to them that smite. He was being led on in truth to the end long ago foretold, to the verdict of Jewish presumption, which was also the abolition and determination of our deserved dishonour, for that we sinned in Adam first, and trampled under foot the Divine commandment. For He was dishonoured for our sake, in that He took our sins upon Him, as the prophet says, and was afflicted on our account. For as He wrought out our deliverance from death, giving up His own Body to death, so likewise, I think, the blow with which Christ was smitten, in fulfilling the dishonour that He bore, carried with it our deliverance from the dishonour by which we were burthened through the transgression and original sin of our forefather. For He, being One, was yet a perfect Ransom for all men, and bore our dishonour. But I think the whole creation would have shuddered, had it been suffered to be conscious of such presumption. For the Lord of glory was insulted by the impious hand of the smiter. And I think that it would display a spirit of pious research to desire to learn why this insolent and presumptuous officer smites Jesus, Who had made no stubborn or angry reply at all, but had returned a very gentle answer to all the charges brought against Him. And it may be observed, that the leader of the Jewish nation had not bidden him smite Jesus, and assail Him with such extravagant impiety. Some may, perhaps, allege as a reason the ordinary and received custom among the officers, when they brought to the rulers men accused of some transgression to compel them to reply courteously, even against their will, and treat them at times with contumely when they returned a rude answer. But I do not think this ever occurred to excite his passion against Christ; and, if we fix our attention on what has already been said, we shall find another reason for his insolence. For we said just now, that certain of the officers, who were bidden to take Jesus, came into collision with the rulers, and returned so far initiated into the mysteries of Christ, and amazed at Him, that they openly declared: Never man so spake. Whereat the Pharisees were greatly enraged, and said: Are ye also led astray? Hath any of the rulers or of the Pharisees believed on Him? But this multitude, who know not the Law, are accursed. As, then, the Saviour's words reminded the rulers of the indignation then stirred up in them against the officers (for He referred to them as witnesses of His teaching, saying: Behold, these know the things which I said), the officer was charged before them with having been struck with admiration of Christ; and, wishing to repel the suspicion of being well-disposed towards Him, and to divert their thoughts elsewhere, smote Him on the mouth, not suffering Him to say anything that could injure the reckless band of officers.

Here is fulfilled the prophecy, I gave my cheek to the smiters. Jesus, though struck unjustly, replied gently: Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?

When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and show that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?

And after such an answer they do not marvel at Him, but strike Him on the cheek! What could be more insolent than this? But He Who can shake and destroy all things does nothing of the sort, but speaks words that can tame every brutality.

2317 After telling us of our Lord's answer, the Evangelist now shows how it was rebuked: first, we see the rebuke given by an officer; secondly, our Lord's defense of his answer (v 23). 2318 An officer reproached our Lord's answer, first of all, by an action. He delivered a reproving blow; for the Evangelist says, When he, that is, Jesus, had said this, one of the officers, of the high priest, standing by struck Jesus with his hand. This did not happen by chance; it had been predicted long before and many times: "I gave my back to the smiters, and my cheeks to those who pulled out the beard" (Is 50:6); "Let him give his cheek to the smiter, and be filled with insults" (Lam 3:30); "With a rod they strike upon the cheek the ruler of Israel" (Mic 5:1). Secondly, the officer reproached Christ with words, saying, Is that how you answer the high priest? We can see from this that Annas was a high priest, and that Jesus had not yet been sent to Caiaphas. This is why Luke mentions two high priests: "in the high‑priesthood of Annas and Caiaphas" (Lk 3:2). Two high priests are mentioned because they alternated as high priests, but that year Annas [really Caiaphas] was the high priest. 2319 Earlier, when the testimony of those who had heard Jesus was being sought, and the chief priests had sent their officers to arrest him (7:32), they themselves were captivated by the words of Jesus and returned saying, "No man ever spoke like this man" (7:46). The officer who now struck Christ was incited to do so in order to show that he had not been one of those in the prior group. He thought that Christ had shown a lack of respect because in saying, Why do you ask me? Ask those who have heard me, he seemed to be finding fault with the high priest for asking a thoughtless question, and it is written: "You will not speak evil of a ruler of your people" [Ex 23:28].

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.

One of the officers - struck Jesus - This was an outrage to all justice: for a prisoner, before he is condemned, is ever considered to be under the especial protection of justice; nor has any one a right to touch him, but according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered nor died.

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).

struck Jesus with the palm . . . Answerest Thou the high priest so--(See Isa 50:6; and compare Act 23:2). (Also see on Mar 14:54.)