Yuhanna 18:20 Yorum

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 him,.... Not to the first of these questions, concerning his disciples; not because they had all now forsaken him, and one was denying him; nor because he would not betray them; nor because he would suffer alone; but because if his doctrine was good; it could not be blameworthy to have disciples, and to teach them: and the charge of sedition, blasphemy, and idolatry, they wanted to fasten on him, would sufficiently appear to be groundless by the doctrine he preached; and as to that he answers not directly what he taught, but declares the manner in which he delivered it, and which was such, that they that heard him could not be strangers to it. I spake openly to the world; with all plainness, freedom, and boldness, without any reserve or ambiguity; and that not to a few persons only, to his own particular disciples, but to all the people of the Jews, who crowded in great numbers to hear him; insomuch that it was said by his enemies, that the world was gone after him. I ever taught in the synagogue; the Arabic, "the synagogues"; the places of public worship in all parts of the nation, where the Jews met to pray, and read, and hear the word: and in the temple; at Jerusalem, whenever he was in that city; whither the Jews always resort; for prayer, and to offer sacrifice, and particularly at the three grand festivals of the year, the passover, Pentecost, and feast of tabernacles, when all the males from all parts appeared before the Lord. Accordingly, the Alexandrian copy, and some others, read, "whither all the Jews resort"; and so read the Vulgate Latin, Syriac, Persic, and Ethiopic versions. And in secret have I said nothing; not but that our Lord taught in other places than what are here mentioned, as on mountains, in deserts, by the sea shore, and in private houses, yet generally to great multitudes; and though he sometimes conversed alone, and in secret with his disciples, yet what he taught them was either an explanation of what he had said in public, or was perfectly agreeable to it.

" Openly did the Lord speak, without any intimation of a hidden mystery.

What then saith Christ? To overthrow this, He saith, "I spake openly to the world, (not to the disciples privately,) I taught openly in the temple." "What then, said He nothing in secret?" He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.

(Tr. cxiii) There is a difficulty here not to be passed over: if He did not speak openly even to His disciples, but only promised that He would do so at some time, how was it that He spoke openly to the world? He spoke more openly to His disciples afterwards, when they had withdrawn from the crowd; for He then explained His parables, the meaning of which He concealed from the others. When He says then, I spake openly to the world, He must be understood to mean, within the hearing of many. So in one sense He spoke openly, i. e. in that many heard Him; in another sense not openly, i. e. in that they did not understand Him. His speaking apart with His disciples was not speaking in secret; for how could He speak in secret before the multitude, especially when that small number of His disciples were to make known what He said to a much larger?

"The high priest then asked Jesus of His disciples, and of His doctrine. Jesus answered him, I spake openly to the world; I always taught in the synagogue, and in the temple, whither all the Jews resort, and in secret have I said nothing. Why askest thou me? ask those who heard me, what I have said unto them: behold, they know what I said." A question occurs that ought not to be passed over, how it is that the Lord Jesus said, "I spake openly to the world;" and in particular that which He afterwards added, "In secret have I said nothing." Did He not, even in that latest discourse which He delivered to the disciples after supper, say to them, "These things have I spoken unto you in proverbs; but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father"? If, then, He spake not openly even to the more intimate company of His disciples, but gave the promise of a time when He would speak openly, how was it that He spake openly to the world? And still further, as is also testified on the authority of the other evangelists, to those who were truly His own, in comparison with others who were not His disciples, He certainly spake with much greater plainness when He was alone with them at a distance from the multitudes; for then He unfolded to them the parables, which He had uttered in obscure terms to others. What then is the meaning of the words, "In secret have I said nothing"? It is in this way we are to understand His saying, "I spake openly to the world;" as if He had said, There were many that heard me. And that word "openly" was in a certain sense openly and in another sense not openly. It was openly, because many heard Him; and again it was not openly, because they did not understand Him. And even what He spake to His disciples apart, He certainly spake not in secret. For who speaketh in secret, that speaketh before so many persons; as it is written, "At the mouth of two or three witnesses shall every word be established:" especially if that be spoken to a few which he wisheth to become known to many through them; as the Lord Himself said to the few whom He had as yet, "What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops"? And accordingly the very thing that seemed to be spoken by Himself in secret, was in a certain sense not spoken in secret; for it was not so spoken to remain unuttered by those to whom it was spoken; but rather so in order to be preached in every possible direction. A thing therefore may be uttered at once openly, and not openly; or at the same time in secret, and yet not in secret, as it is said, "That seeing, they may see, and not see." For how "may they see," save only because it is openly, and not in secret; and again, how is it that the same parties "may not see," save that it is not openly, but in secret? Howbeit the very things which they had heard without understanding, were such as could not with justice or truth be turned into a criminal charge against Him: and as often as they tried by their questions to find something whereof to accuse Him, He gave them such replies as utterly discomfited all their plots, and left no ground for the calumnies they devised. Therefore He said, "Why askest thou me? ask those who heard me, what I have said unto them: behold, they know what I said."

Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing. It were fruitless labour, Christ says, to search out as obscure what is universally known; and how can it be seemly, where full knowledge is present, to set up a pretence of ignorance? This is what Christ seems to us to say, with the object of releasing Himself from the charges that had been fabricated and maliciously devised against Him by the malice of the leaders of the people. But I think, also, that there is a suggestion of another meaning. For He says: I have spoken openly to the world; that is to say, the utterances given to you by the mediation of Moses come in types and shadows, and do not teach expressly the Will of God, but rather create a vision of the actual truth beyond themselves, and, wrapped up in the obscurity of the letter, do not completely reveal the knowledge of those things which are needful for us. I have spoken openly to the world; and, apart from riddles, and the shadow, as it were, of the form of that which is good, I set before you the right, and pointed out the straight path of piety towards God without any tortuous turnings. I spake to the world----not, He says, to the one nation of the Israelites; for if the things that are of Me are not yet known throughout the whole world, they will be so in due season. I ever taught in synagogues. We can scarcely fail to see what He means here. He reminds those of the Jews who were in His Presence, methinks, however reluctant, of prophecy which thus spoke concerning Him. For what said the Divine Isaiah, putting the words in Christ's mouth? I have not spoken in secret, in a dark place of the earth; and again: I have spread out My hands all the day unto a disobedient and rebellious people. For what else can "not speaking in secret, in a dark place" mean, but giving discourses openly, and speaking in places where there is no small concourse of hearers? Very well and appropriately He brings to their recollection the saying of the prophet, that they might learn that they are judging impiously that Messiah, Who was the due fulfilment of their hopes. For to the Jews belonged the promise, as Paul says.

It would be fruitless, Christ says, to consider as obscure something universally known. And how can it be right to set up a pretence of ignorance when something is fully known? This is what Christ seems to us to be saying, with the object of releasing himself from the charges that had been fabricated and maliciously devised against him by the malice of the leaders of the people. But I think, also, that there is a suggestion of another meaning. For he says, "I have spoken openly to the world," that is to say, the words given to you by the mediation of Moses come in types and shadows and do not teach expressly the will of God but rather create a vision of the actual truth beyond themselves. And, wrapped up in the obscurity of the letter, they do not completely reveal the knowledge of those things that we need. "I have spoken openly to the world." And, apart from riddles and the shadow of the form of that which is good, I set before you the right way and pointed out the straight path of a life directed toward God without any tortuous turnings. I spoke to the world—not, he says, to the one nation of the Israelites. If the whole world does not yet know me, it will know in due time. "I always taught in the synagogues." We can scarcely fail to see what he means here. He reminds those of the Jews who were in his presence, I think—however reluctant they were—of the prophecies that spoke about him. For what did the divine Isaiah say, putting the words in Christ's mouth? "I have not spoken in secret, in a dark place of the earth." And again: "I have spread out my hands all the day unto a disobedient and rebellious people." For what else can "not speaking in secret, in a dark place" mean, but teaching openly and speaking in places where there is no small gathering of hearers?

He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

He refers here to the prophecy of Esaias; I have not spoken in secret, in a dark place of the earth. (Isa. 45:19)

What then does the Lord do? He responds to his suspicions. "I," He says, "have said nothing in secret." You suspect Me of being some kind of rebel, secretly forming some conspiracies; but I tell you that in secret I have said nothing, that is, nothing seditious, and as you suppose, I introduce nothing new, and with cunning and secret intent I have said nothing of My own. If we understand these words of the Lord not in accordance with the suspicion of the high priest, then He will appear to be speaking a lie. For He said many things in secret, namely those things that exceeded the understanding of the common people. Christ, having said "I spoke nothing in secret," recalls the prophecy that says: "I have not spoken in secret, nor in a dark place of the earth" (Isa. 45:19).

2313 Now our Lord's answer is given: first, we see his manner of teaching; secondly, he asks for the testimony of others (v 21). Two things are done about the first: we see how Christ taught his doctrine; secondly, this is further described. 2314 He says, I have spoken openly to the world. This seems to conflict with "The hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father" (16:25). So, if he had not yet spoken openly to his disciples, how could he have spoken openly to the world? I answer that he had not yet spoken openly to his disciples in the sense that he had set forth for them his most profound thoughts. But he did speak openly to the world in the sense that he spoke to many, publicly. 2315 This is described more fully as he says, I have always taught in the synagogues and in the temple. On the contrary, Matthew (c 16) shows that Christ taught his disciples when alone with them many things without using figures. This can be answered in three ways. First, what Christ said to the twelve disciples was not considered to be spoken in secret. Secondly, he did not teach these things to them with the intention that they be kept hidden. Thirdly, our Lord is speaking here of the teaching he gave to the people, which was not given to them secretly but in public places: "I have told the glad news of deliverance in the great congregation" (Ps 40:9); "I did not speak in secret, in a land of darkness" (Is 45:19).

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.

I spake openly to the world - To every person in the land indiscriminately - to the people at large: the τῳ κοσμῳ, here, is tantamount to the French tout le monde, all the world, i.e. every person within reach. This is another proof that St. John uses the term world to mean the Jewish people only; for it is certain our Lord did not preach to the Gentiles. The answer of our Lord, mentioned in this and the following verse, is such as became a person conscious of his own innocence, and confident in the righteousness of his cause. I have taught in the temple, in the synagogues, in all the principal cities, towns, and villages, and through all the country. I have had no secret school. You and your emissaries have watched me every where. No doctrine has ever proceeded from my lips, but what was agreeable to the righteousness of the law and the purity of God. My disciples, when they have taught, have taught in the same way, and had the same witnesses. Ask those who have attended our public ministrations, and hear whether they can prove that I or my disciples have preached any false doctrines, have ever troubled society, or disturbed the state. Attend to the ordinary course of justice, call witnesses, let them make their depositions, and then proceed to judge according to the evidence brought before you.

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 spake--have spoken. openly to the world--See Joh 7:4. I ever taught in the synagogues and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness. in secret have I said--spake I. nothing--that is, nothing of any different nature; all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Isa 45:19; Isa 48:16). (Also see on Mar 14:54.)