John 18:1-6 – John 18:7-9

John 18:1-6

John 18:1-6

1. When Jesus had spoken these words, he went out with his disciples over the brook Kedron, where was a garden, into which he entered, and his disciples. 2. And Judas also, who betrayed him, knew the place; for Jesus often resorted thither with his disciples. 3. Then Judas, having received a band of soldiers, and officers from the chief pricsts and Pharisees, came thither with lanterns, and torches, and weapons. 4. Now Jesus, knowing all the things which were coming upon him, went forward and said to them, Whom seek ye? 5. They answered him, Jesus of Nazareth. Jesus saith to them, It is I. And Judas also, who betrayed him, stood with them. 6. As soon therefore as he said to them, It is I, they went backward, and fell to the ground.

1. When Jesus bad spoken these words. In this narrative John passes by many things which the other three Evangelists relate, and he does so on purposej as his intention was to collect many things worthy of being recorded, about which they say nothing; and, therefore, let the reader go to the other Evangelists to find what is wanting here.

Over the brook Kedron. In the Greek original there is an article prefixed to Kedron, which would seem to intimate that the brook takes its name from the cedars; but this is probably an error which has crept into the text; for the valley or brook Kedron is often mentioned in Scripture. The place was so called from its being dark or gloomy, because, being a hollow valley, it was shady, on that point, however, I do not dispute: I only state what is more probable.

Note 130. Is Κέδρων, a proper name, or an appellative? Calvin does not mean that the presence of the article settles this question, but that it depends on the preference which shall be given to one or another of the various readings. If we read τῶν Κέδρων, it will be difficult to resist the conclusion that Κέδρων is the genitive plural of Κέδρος, a cedar; but if we read τοῦ Κέδρων, or rather, τοῦ Κεδρὼν, we must treat Κεδρὼν, as an indeclinable Hebrew word, though Josephus chooses sometimes to decline it, as in the phrase, χείμαρρον Κεδρῶνος, the brook of Kedron, (Ant. 8:1.) “Instead of the common reading, τῶν Κέδρων,” says Bloomfield, “four of the most ancient MSS. and six ancient Versions, with some Fathers, have,τοῦ Κεδρὼν, which was preferred by Beza, Casaubon, Campbell, Castalio, Drusius, Lightfoot, Bols, Bynmus, Reland, and others of the best Commentators down to Middleton, Kuinoel, and Tittmann, and has been received by Bengel, Griesbach, Knapp, Vater, and Scholz. The common reading, however, is strenuously, but not satisfactorily, defended by Lampe and Matthsei.” Our Author proceeds no further than to propose, τοῦ instead of τῶν, as a conjectural emendation; but Bloomfield has given a prodigious list of authorities on the same side. — Ed.

Note 131. The Hebrew name קדרון (Kidron) is derived from קדר, (Kadar,) it was black, and signifies the black brook. — Ed.

The chief thing to be considered is, the intention of the Evangelist in pointing out the place; for his object was, to show that Christ went to death willingly. He came into a place which, he knew, was well known to Judas. Why did he do this but to present himself, of his own accord, to the traitor and to the enemies? Nor was he led astray by inadvertency, for he knew beforehand all that was to happen. John afterwards mentions also that he went forward to meet them. He therefore suffered death, not by constraint, but willingly, that he might be a voluntary sacrifice; for without obedience atonement would not have been obtained for us. Besides, he entered into the garden, not for the purpose of seeking a place of concealment, but that he might have a better opportunity, and greater leisure, for prayer. That he prayed three times to be delivered from death, (Matthew 26:44,) is not inconsistent with that voluntary obedience of which we have spoken; for it was necessary that he should contend with difficulties, that he might be victorious. Now, having subdued the dread of death, he advances to death freely and willingly.

Note 132. On this point the reader will do well to consult our Author’s elaborate exposition and argument, Harmony of the Evangelists, vol. 3, pp. 226-234.

3. Judas, therefore, having received a band of soldiers. That Judas came accompanied by soldiers and by so large a retinue, is a sign of a bad conscience, which always trembles without any cause. It is certain that the band of soldiers was borrowed from the governor, who also sent a captain at the head of a thousand soldiers; for, on account of sudden mutinies, a garrison was stationed in the city, and the governor himself kept a body-guard, wherever he was. The rest were officers sent by the priests; but John makes separate mention of the Pharisee, because they were more enraged than all the rest, as if they had cared more about religion.

4. Jesus therefore, hnowing. The Evangelist states more clearly with what readiness Christ went forward to death, but, at the same time, describes the great power which he exercised by a single word, in order to inform us that wicked men had no power over him, except so far as he gave permission.

5. It is I. He replies mildly that he is the person whom they seek, and yet, as if they had been struck down by a violent tempest, or rather by a thunderbolt, he lays them prostrate on the ground. There was no want of power in him, therefore, to restrain their hands, if he had thought proper; but he wished to obey his Father, by whose decree he knew that he was called to die.

We may infer from this how dreadful and alarming to the wicked the voicc of Christ will be, when he shall ascend his throne to judge the world. At that time he stood as a lamb ready to be sacrificed; his majesty, so far as outward appearance was concerned, was utterly gone; and yet when he utters but a single word, his armed and courageous enemies fall down. And what was the word? He thunders no fearful excommunication against them, but only replies, It is I What then will be the result, when he shall come, not to be judged by a man, but to be the Judge of the living and the dead; not in that mean and despicable appearance but shining in heavenly glory, and accompanied by his angels? He intended, at that time, to give a proof of that efficacy which Isaiah ascribes to his voice. Among other glorious attributes of Christ, the Prophet relates that

he will strike the earth with the rod of his mouth,
and will slay the wicked by the breath of his lips,
(Isaiah 11:4.)

True, the fulfillment of this prophecy is declared by Paul to be delayed till the end of the world, (2 Thessalonians 2:8.) Yet we daily see the wicked, with all their rage and pride, struck down by the voice of Christ; and, when those men fell down who had come to bind Christ, there was exhibited a visible token of that alarm which wicked men feel within themselves, whether they will or not, when Christ speaks by his ministers. Besides, as this was in some measure accidental to the voice of Christ, to whom it peculiarly belongs to raise up men who were lying in a state of death, he will undoubtedly display toward us such power as to raise us even to heaven.

John 18:7-9

John 18:7-9

7. He therefore asked them again, Whom seek ye? And they said, Jesus of Nazareth. 8. Jesus answered, I told you that it is I: if therefore you seek me, allow these to go away. 9. That the word which he had spoken might be fulfilled, Of those whom thou gavest to me I have lost none.

7. He therefore asked them again. Hence it appears what is the powerful effect of that blindness with which God strikes the minds of wicked men, and how dreadful is their stupidity, when, by a just judgment of God, they have been bewitched by Satan. Oxen and asses, if they fall, are touched with some kind of feeling; but those men, after having had an open display of the divine power of Christ, proceed as fearlessly as if they had not perceived in him even the shadow of a man; nay, Judas himself remains unmoved. Let us learn, therefore, to fear the judgment of God, by which the reprobate, delivered into the hands of Satan, become more stupid than brute beasts. Nor can it be doubted that Satan hurried them on, with wild fury, to such a desperate hardihood; for there is no insanity that drives a man with such viohnee as this kind of blindness; Wicked men, after having been given over to a reprobate mind, (Romans 1:28,) care no more about rushing against God than if they had only to do with a fly. They feel his power, indeed, but not so as to be disposed to obey; for sooner will they be broken a hundred times than they will yield. In short, their malice is a veil to hinder them from observing the light of God; their obstinacy renders them harder than stones, so that they never suffer themselves to be subdued.

8. I have told you that it is I. Here we see how the Son of God not only submits to death of his own accord, that by his obedience he may blot out our transgressions, but also how he discharges the office of a good Shepherd in protecting his flock. He sees the attack of the wolves, and does not wait till they come to the sheep which have been committed to his care, but immediately goes forward to guard them. Whenever, therefore, either wicked men or devils make an attack upon us, let us not doubt that this good Shepherd is ready to aid us in the same manner. Yet by his example Christ has laid down to shepherds a rule which they ought to follow, if they wish to discharge their office in a right manner.

Note 133. “Que ce bon Pasteur ne soit prest.”

9. I have lost none. This passage appears to be inappropriately quoted, as it relates to their souls rather than to their bodies; for Christ did not keep the apostles safe to the last, but this he accomplished, that, amidst incessant dangers, and even in the midst of death, still their eternal salvation was secured. I reply, the Evangelist does not speak merely of their bodily life, but rather means that Christ, sparing them for a time, made provision for their eternal salvation. Let us consider how great their weakness was; what do we think they would have done, if they had been brought to the test? While, therefore, Christ did not choose that they should be tried beyond the strength which he had given to them, he rescued them from eternal destruction. And hence we may draw a general doctrine, that, though he try our faith by many temptations, still he will never allow us to come into extreme danger without supplying us also with strength to overcome. And, indeed, we see how he continually bears with our weakness, when he puts himself forward to repel so many attacks of Satan and wicked men, because he sees that we are not yet able or prepared for them. In short, he never brings his people into the field of battle till they have been fully trained, so that even in perishing they do not perish, because there is gain provided for them both in death and in life.