요한복음 18:14 주석

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.

Now Caiaphas was he which gave council to the Jews,.... The chief priests and Pharisees, who met in council about Jesus, Joh 11:47, the counsel he gave was, that it was expedient that one man should die for the people; and which advice was given out of ill will and malice to Christ, and to prevent, as he thought, the people of the Jews being destroyed by the Romans; though the words have a very good sense which he did not understand. The people Christ was to die for, was not all the, people of the world, nor only the people of the Jews, nor all of them; but all the elect of God, whom God has chosen for his special and peculiar people, and has given to Christ as such: these Christ were to die for, and did, not merely as a martyr, to confirm his doctrine to them, or as an example to teach them meekness, patience, and courage, but in the room and stead of them, as a surety for them; and it was expedient that he should, in such sense, die for them, because of his suretyship engagements, that he might make satisfaction to the law and justice of God, and procure the salvation of his people, and send forth the Spirit to make application of it to them.

The divine Scripture says that he completed the entire time of his teaching while Annas and Caiaphas were high priest, showing that the entire time of his teaching was included within the years of their administration. Since he began in the high priesthood of Annas and continued until the reign of Caiaphas, the entire intervening time does not amount to four years. For, since the regulations of the law of that time were already being destroyed, somehow, there was a relaxation of the rule by which the duties of the service of God were for life and by hereditary descent, and different men at different times were entrusted with the high priesthood by the Roman governors and continued in this office for no more than one year. Josephus relates that four high priests intervened in succession from Annas to Caiaphas, speaking as follows in the same text of the Antiquities: “Valerius Gratus put an end to the priesthood of Annas and appointed Ishmael the son of Phabi as high priest, and after a short time he removed this one and named as high priest Eliezer, the son of Annas the high priest. And after a year had passed he removed this one also and passed over the high priesthood to Simon, the son of Kamithus. But no more than a year passed with him in office when Josephus, known also as Caiaphas, became his successor.” So, the entire period of our Savior’s teaching is shown to be not even a complete period of four years, since four high priests from Annas to the appointment of Caiaphas fulfilled an annual service over a period of four years. The Gospel, therefore, has rightly indicated Caiaphas as the high priest of the year in which the events of the Savior’s passion were fulfilled, and from this we also can see that the time of Christ’s ministry does not disagree with the foregoing investigation.

"Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people." Why doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.

They sent Him bound to Caiaphas, the high priest. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. The sacred and holy Victim, then, that is, Christ, was captured by the malice of Annas and the services of his hirelings; and, ensnared within the net, was led to him that compassed and instigated the slaughter of the innocent. This was Caiaphas, and he was adorned with the office of the priesthood. And by his questions he seems to have begun the shedding of blood, as he also is convicted of having originated the impious enterprise. He receives Jesus bound, and, as the fruit of his counsel and impious designs, the miserable man committed the most impious act that has ever been committed. For what can be more grievous than impiety against Christ?

Having been captured by the malice of Annas and the services of his hirelings and ensnared within the net, Jesus was then led to the one who encompassed and instigated the slaughter of the innocent. This was Caiaphas, and he was adorned with the office of the priesthood. This miserable man committed the most impious act ever committed. For what can be worse than impiety against Christ?

In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt. That Caiaphas however was high priest for that year sounds contrary to the law, which ordained that there be only one high priest, and made the office hereditary. But the pontificate had now been abandoned to ambitious men.

Josephus relates that this Caiaphas bought the high priesthood for this year. No wonder then if a wicked high priest judged wickedly. A man who was advanced to the priesthood by avarice, would keep himself there by injustice.

The Evangelist recalls the prophecy of Caiaphas (John 11:49–52) in order to show that this was accomplished for the salvation of the world, and that this truth is so important that even His very enemies foretold it. Therefore, lest you, having heard of the bonds, be troubled, he reminds you of the prophecy, namely that both the bonds and the death were salvific, and for this reason the Lord endured them.

2298 He is described by the advice he gave: It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people (in 11:50). The Evangelist recalls this to prevent the hearts of the faithful from faltering. He shows that even by the prophecy of the enemy Christ was captured and killed, not because he was weak and lacked power, but for the salvation of the people, that is, so the entire nation would not perish. For the testimony of one's adversary is very effective; and truth is of such a nature that even its enemy is unable not to speak it.

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.

Caiaphas was he which gave counsel, etc. - Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged and precondemned: see on Joh 11:50-52 (note). But Christ must not be treated according to the rules of justice: if he had, he could not have been put to death.

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).

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people--(Also see on Mar 14:53.)