John 18:30 Коментар

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 and said unto him,.... Offended at the question put to them, and filled with indignation that they should be so interrogated, with an air of haughtiness and insolence reply to him: if he were not a malefactor, we would not have delivered him up unto thee; insinuating, that he was guilty of some very wicked action; not merely of a breach of some of their laws peculiar to them; for then they would have tried and judged him according to them, and not have brought him before him; but they suggest, that he was guilty of some crimes recognizable by Caesar's court; and which they did not care to mention expressly, lest they should not succeed, not having it may be as yet, their witnesses ready; and hoped he would have took their own word for it, without any further proof, they being men of such rank and dignity, and of so much knowledge, learning, and religion; and therefore took it ill of him, that he should ask such persons as they were, so famous for their prudence, integrity, and sanctity, such a question: however, they own themselves to be the betrayers and deliverers up of our Lord, which Christ had before foretold, and which Stephen afterwards charged them with.

What then say they? "If he were not a malefactor, we would not have delivered him up unto thee." O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil?

(de Cons. Evang. iii. 8) But is not this account contradictory to Luke's, who mentions certain positive charges: And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a King. (Luke 23:2) According to John, the Jews seem to have been unwilling to bring actual charges, in order that Pilate might condemn Him simply on their authority, asking no questions, but taking it for granted that if He was delivered up to him, He was certainly guilty. Both accounts are however compatible. Each Evangelist only inserts what he thinks sufficient. And John's account implies that some charges had been made, when it comes to Pilate's answer: Then said Pilate unto them, Take ye Him, and judge Him according to your law.

They answered and said unto him, If this Man were not an evil-doer, we should not have delivered Him up unto thee. They were perplexed for a specious plea against Him, but cloak the baseness of their impiety, and their apparent resolution to put Him to death unjustly, by the sophistical reply, that they would never have brought Jesus to suffer justice, if they had not taken Him in a criminal act. For they still affected to observe the Law, which bade them execute righteous judgment in all things; and, marvellous to relate, they use their respect for the Law as a weapon against the Lawgiver. They, who did not shrink from bringing an accusation against the Lawgiver, claimed credit as keepers of the Law. They declared that He That had come to take away sin had done evil, that the truth of the words that Christ spake, by the mouth of the Prophet Isaiah, might be seen: Woe unto them! for they have fled from Me: their doom is misery, because they have transgressed against Me. Though I have redeemed them, yet they have spoken lies against Me.

But they, having nothing to say, say: "If He were not an evildoer, we would not have handed Him over to you." Do you see how they everywhere avoid proofs? Annas asked, and found nothing, and sent Him to Caiaphas. The latter, having deliberated somewhat, sends Him to Pilate. Then Pilate again asks: "What do you accuse this Man of?" And here too they can say nothing.

2336 Concerning the first, we have the examination by Pilate, and then the malicious reply of the Jews. When Pilate saw Jesus bound and brought by so many seeking his condemnation, he said, What accusation do you bring against this man? Their reply was, If this man were not an evildoer, we would not have handed him over. They are saying here: We have already examined and condemned him, and are now handing him over to you to be punished. They were regarding their own judgment as sufficient for Pilate. Yet they were not speaking truly when they said he was an evildoer, for "He went about doing good and healing all that were oppressed by the devil" (Acts 10:38). They were acting like the Psalm says, "They requite me evil for good" (Ps 35:12). 2337 Luke is different, for he says that the Jews accused Christ of many crimes: "He stirs up the people, teaching throughout all Judea, from Galilee even to this place" (Lk 23:5). I reply that, as Augustine says, the Jews said many things to Pilate at that time, and it could be that they first said what John reports, and then said what Luke tells us.

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.

If he were not a malefactor - So they did not wish to make Pilate the judge, but the executor of the sentence which they had already illegally passed.

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).

If he were not a malefactor, we would not have delivered him up unto thee--They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.