John 18:5 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.

They answered him, Jesus of Nazareth,.... Their answer is not, "thee"; for they knew him not, their eyes were holden, or struck with dimness, or blindness, as the men of Sodom were; or they that answered might be such, who never personally knew him: nor do they say "Christ", for they rejected and denied him as the Messiah; nor do they call him that deceiver, or seditious person, as they sometimes did, being willing to cover their malicious views and intentions; but Jesus of Nazareth, a name by which he was commonly known, being taken from his education and conversation in that place; though this was sometimes given him in a contemptuous way: Jesus saith unto them, I am he; or "I am", respecting his name Jehovah, averring himself to be the Christ, and owning himself under the name they were pleased to call him by; which shows how willing he was to be taken by them, and may teach us not to be ashamed of him, or of any nickname we may bear for his sake: and Judas also which betrayed him stood with them; this circumstance is recorded to show, that Judas at first did not know him any more than the rest; so that he might easily have passed them if he had pleased; and that Judas did not stand with them as an idle spectator; he came with them to betray him, and was looking out for him; though when he spake he knew him not: it also expresses the different company Judas was in; a little while ago, he was at supper with Christ, and the other disciples, and now he is at the head of a band of soldiers, and others, to betray him; and also his continuance in his iniquity and wicked resolutions and agreement; as yet he had no remorse of conscience, or sense of his sin: and it seems to be mentioned also with this view, to inform us, that he fell to the ground with the rest; which is related in Joh 18:6. The Jew (x) asserts, that there is a disagreement between the Evangelist John and the rest of the evangelists in this account: he observes, that when Judas came with his armed men to take Jesus, Jesus went out to meet them, and asked them, saying, whom Seek ye? they say Jesus of Nazareth; to whom he replies, I am he; and then Judas, that betrayed him, stood with them: but Matthew, in his Gospel, Mat 26:47, and Mark, Mar 14:43; and Luke, Luk 22:47; relate, that Judas gave a sign to the soldiers, when they came to take Jesus, saying, him whom I shall kiss, lay hold on, and they did so. But here is no contradiction, John does not deny that Judas gave a sign to the soldiers; though he omits it, it being so particularly observed by the other evangelists, and only relates what is not taken notice of by them, and which no ways contradicts what they have asserted: the force of the objection seems to lie here; that, according to the other evangelists, Judas, as soon as he came into the garden, made up to Christ, and gave the signal by which he might be known, whereas he is here said to stand with the soldiers and officers; and that seeing such a signal was given, he must be, and was known by it, whereas he is here represented as if he was not known by them until he had made himself known to them; and that as soon as Judas had given the sign, they immediately seized him, whereas, according to this account, they did not, until some words had passed between Christ and them, and they first fell to the ground. In answer to which it may be said, that admitting that Judas did make up to Christ as soon as he entered the garden, and gave the signal to the soldiers, he might upon that immediately retire, and place himself among the multitude; either to give further directions and instructions to them, or that they might defend him from Jesus, should there be any occasion for it: and though it should be allowed that the signal was given by Judas before this, it might not be discerned by the soldiers, either not being near enough to observe it; or, as some think, being stricken with blindness, for a time, as the Sodomites were; or even supposing it was seen, and they knew by it which was Jesus, it is still a fuller proof of the courage and intrepidity of Christ to go forth, and present himself to them, and put the questions he did, and confirm unto them the truth of it, that he was Jesus whom they sought: to which may be added, that it does not appear that Christ was immediately seized by the soldiers, upon the signal given them by Judas, without some intervening words and actions; for though the signal and the seizure lie very near together in the accounts of Matthew and Mark; yet Luke relates many things between them, as the question of the disciples, whether they should smite with the sword; Peter's cutting off the ear of the high priest's servant; Christ's rebuking him, and touching the servant's ear, and healing it; and some discourse which passed between him, and the chief priests, captains, and elders. All which agree with the account the Evangelist John here gives. (x) R. Isaac Chizzuk Emuna, par. 2. c. 56. p. 445, 446.

Seest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? for he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.

But perhaps some may reply: The Roman soldier perhaps knew not Jesus, and the servants of the Jews shared their ignorance. We answer that any such suggestion is groundless. For how could they who were selected to the priesthood fail to know Him, Who was in their power continually when He was teaching daily in the temple, as our Saviour Himself says? But that no one should trust in arguments of this sort, and miss apprehending the truth, the inspired Evangelist, foreseeing this, is impelled to add, that with the soldiers and the servants was standing Judas also, which betrayed Him. Then how could the traitor fail to recognise the Lord? You may answer that it was night, and dark, and therefore not easy to see Him of Whom they were in search. How worthy our admiration is the writer of the book, in that not even so small a point as this has escaped his notice! For he has said that, when they came into the garden, they had lanterns and torches in their hands. A solution, therefore, is found to this curious inquiry, and the Divine dignity of Christ is seen, Who brought Himself to those who were seeking Him, though they could no longer of themselves recognise Him. In order to prove that they were so blinded as not to be able to recognise Him, He says plainly, I am He. And that He might show the fruitlessness of numbers, and the utter incapacity of all human power to affect anything against the ineffable power of God, by merely addressing them in mild and courteous language He bows down to the earth the multitude of those who sought Him, that they might be taught how powerless to endure His threatenings is the nature of created beings, unable as it is to bear one word of God, and that spoken in kindness; according to the word of the Psalmist: Terrible art Thou, and who shall withstand Thy wrath? That which happened to a portion, and befell those who came to take Him, is, as it were, symbolical of the humbling of the entire race; yea, the prophet Jeremiah laments for the Jews, saying: The house of Israel is fallen: there is none to raise it up. That which here happened is a type of what inevitably comes to pass in a similar case; for it teaches us, that he is altogether doomed to fall who practises iniquity against Christ.

They come with their torches, lanterns and weapons. The many seek the one, and the sons of darkness come, bearing in their hands light, through which they would reveal the true Light to others, the true Light that they themselves, blinded, were not able to hold in their heart.… Behold, the true Light, who lies hidden here under the cloud of flesh, looks at the darkness, and it fell to the ground.… In order that the Light might accomplish what it came for, however, the darkness gets back up. He gives [the darkness] power over himself. Darkness seizes the Light, not to follow but to kill it. The Light permits himself to be seized by darkness, to be led away, to be hung, to be killed, in order that, stripped of the cloud of flesh, he might restore the splendor of his majesty.

He asks as a different person, and He is recognized by His voice neither by the others nor by Judas himself. And that they did not recognize Him was not because of the darkness is evident from the fact that, according to the evangelist's account, they came with lanterns. If we grant that they did not recognize Him also because of the darkness, then they should have recognized Him by His voice. And so, the Lord asks, as we said, in order to show that they recognized Him neither by appearance nor by voice. Thus, His power was ineffable, so that they could not have even crucified Him if He Himself had not surrendered voluntarily.

2281 Now we see Jesus identifying himself and offering himself so that they can seize him. I am he, he says, that is, I am Jesus of Nazareth, whom you are looking for. The Evangelist adds that Judas was also there because he had mentioned before that Judas had left them (13:31). It could be expected that they might not recognize the face of Christ because of the darkness. But this darkness would not explain why they did not know Christ from his voice, especially those who were quite familiar with him. By saying, I am he, Christ shows that he was not recognized even by Judas who was with them and on close terms with Christ. This in particular shows the power of Christ's divinity. Judas... was standing with them, that is, he continued in his evil to the point of identifying him with a kiss.

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.

Jesus of Nazareth - They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, etc., to give them, that they might know whom they were to seize: see Mat 26:48. Though some harmonists place the kiss after what is spoken in the ninth verse.

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).

They answered . . . Jesus of Nazareth--just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions. I am He--(See on Joh 6:20). Judas . . . stood with them--No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.