Verse 1. The brook Cedron. This was a small stream that flowed to the
east of Jerusalem, through the valley of Jehoshaphat, and divided
the city from the Mount of Olives. It was also called Kidron and
Kedron. In summer it is almost dry. The word used here by the
evangelist--\~ceimarrou\~ denotes properly a water-stream (from \~ceima\~
shower or water, and \~rew\~, \~rodv\~, to flow, flowing),
and the idea is that of a stream that was swollen by rain or by the
melting of the snow (Passow, Lex.). This small rivulet runs along on the
east of Jerusalem till it is joined by the water of the pool of Siloam,
and the water that flows down on the west side of the city through the
valley of Jehoshaphat, and then goes off in a south-east direction to
the Dead Sea. (See the Map of the Environs of Jerusalem in vol. i.) Over
this brook David passed when he fled from Absalom, 2 Samuel 15:23.
It is often mentioned in the Old Testament, 1 Kings 15:13;; 2 Chronicles 15:16;
2 Chronicles 30:14;; 2 Kings 23:6,12.
Where was a garden. On the west side of the Mount of Olives. This
was called Gethsemane. See Barnes "Matthew 26:36". It is probable that
this was the property of some wealthy man in Jerusalem--perhaps some
friend of the Saviour. It was customary for the rich in great cities to
have country-seats in the vicinity. This, it seems, was so accessible
that Jesus was accustomed to visit it, and yet so retired as to be a
suitable place for devotion.
{a} "Cedron" 2 Samuel 15:23
Verse 2. Jesus ofttimes resorted thither. For what purpose he went
there is not declared, but it is probable that it was for retirement
and prayer. He had no home in the city, and he sought this place, away
from the bustle and confusion of the capital, for private communion
with God. Every Christian should have some place--be it a grove, a
room, or a garden--where he may be alone and offer his devotions to
God. We are not told much of the private habits of Jesus, but we are
permitted to know so much of him as to be assured that he was
accustomed to seek for a place of retirement, and during the great
feasts of the Jews the Mount of Olives was the place which he chose,
Luke 21:37; Matthew 21:17; John 8:1.
Verse 3. A band. See Barnes "Matthew 26:47"
See Barnes "Matthew 27:27"; John passes over the agony of Jesus in the
garden, probably because it was so fully described by the other
evangelists.
Lanterns, &c. This was the time of the full moon, but it might have
been cloudy, and their taking lights with them shows their
determination to find him.
{b} "Judas, then" Matthew 26:47; Mark 14:43; Luke 22:47
Verse 4. No Barnes text on this verse.
{c} "knowing all things that should" John 10:17,18; Acts 2:28
Verse 5. No Barnes text on this verse.
{d} "Jesus of Nazareth" Matthew 2:23; John 19:19
Verse 6. They went backward, &c. The cause of their retiring in
this manner is not mentioned. Various things might have produced it. The
frank, open, and fearless manner in which Jesus addressed them may
have convinced them of his innocence, and deterred them from
prosecuting their wicked attempt. His disclosure of himself was sudden and
unexpected; and while they perhaps anticipated that he would make an
effort to escape, they were amazed at his open and bold profession.
Their consciences reproved them for their crimes, and probably the
firm, decided, and yet mild manner in which Jesus addressed them, the
expression of his unequalled power in knowing how to find the way to
the consciences of men, made them feel that they were in the presence
of more than mortal man. There is no proof that there was here any
miraculous power, any mere physical force, and to suppose that there
was greatly detracts from the moral sublimity of the scene.
{e} "they went backward"
Verse 7. No Barnes text on this verse.
Verse 8. Let these go their way. These apostles. This shows his
care and love even in the hour of danger. He expected to die. They
were to carry the news of his death to the ends of the earth. Hence
he, the faithful Captain of salvation, went foremost into trials; he, the
Good Shepherd, secured the safety of the flock, and went before them
into danger. By the question which he asked those who came out
against him, he had secured the safety of his apostles. He was answered
that they sought for him. He demanded that, agreeably to their
declaration, they should take him only, and leave his followers at
liberty. The wisdom, caution, and prudence of Jesus forsook him in no
peril, however sudden, and in no circumstances, however difficult or
trying.
{f} "I am he" Isaiah 53:6; Ephesians 5:25
Verse 9. The saying. John 17:12. As he had kept them for more
than three years, so he still sought their welfare, even when his death
was near.
{g} "Of them which thou gavest" John 17:12
Verses 10,11. See Barnes "Matthew 26:51", See Barnes "Matthew 26:52".
The servant's name was Malchus. His name is mentioned by neither
of the other evangelists, nor is it said by the other evangelists who
was the disciple that gave the blow. It is probable that both Peter
and the servant were alive when the other gospels were written.
{h} "Then Simon Peter" Matthew 26:51; Mark 14:47; Luke 22:49,50
Verse 11. No Barnes text on this verse.
{i} "the cup which my Father" Matthew 20:22; 26:39,42
Verse 12. See Matthew 26:50.
Verse 13. To Annas first. Probably his house was nearest to them, and
he had great authority and influence in the Jewish nation. He had been
himself a long time high-priest; he had had five sons who had
successively enjoyed the office of high-priest, and that office was now
filled by his son-in-law. It was of importance, therefore, to obtain
his sanction and counsel in their work of evil.
That same year. John 11:14.
{k} "Annas" Luke 3:2
{1} "that same year" "And Annas send Christ bound unto Caiphas,
the high priest," John 18:24
Verse 14. Which gave counsel, &c. John 11:49,50. This is referred
to her, probably, to show how little prospect there was that Jesus
would have justice done him in the hands of a man who had already
pronounced on the case.
{l} "gave counsel to the Jews. John 11:49,50
Verses 15-18. See Barnes "Matthew 26:57", See Barnes "Matthew 26:58".
Another disciple. Not improbably John. Some critics, however, have
supposed that this disciple was one who dwelt at Jerusalem, and who,
not being a Galilean, could enter the palace without suspicion. John,
however, mentions the circumstance of his being known to them, to
show why it was that he was not questioned as Peter was. It is not
probable that any danger resulted from its being known that he was a
follower of Jesus, or that any harm was meditated on them for this.
The questions asked Peter were not asked by those in authority, and
his apprehensions which led to his denial were groundless.
Verse 16. No Barnes text on this verse.
Verse 17. No Barnes text on this verse.
Verse 18. No Barnes text on this verse.
Verse 19. The high-priest then asked Jesus of his disciples. To
ascertain their number and power. The charge on which they wished to
arraign him was that of sedition, or of rebellion against Caesar. To
make that plausible, it was necessary to show that he had made
so many disciples as to form a strong and dangerous faction; but, as
they had no direct proof of that, the high-priest insidiously and
improperly attempted to draw the Saviour into a confession. Of this he
was aware, and referred him to the proper source of evidence--his open,
undisguised conduct before the world.
His doctrine. His teaching. The sentiments that he inculcated. The
object was doubtless to convict him of teaching sentiments that tended
to subvert the Mosaic institutions, or that were treasonable against
the Roman government. Either would have answered the design of the Jews,
and they doubtless expected that he--an unarmed and despised Galilean,
now completely in their power--would easily be drawn into confessions
which art and malice could use to procure his condemnation.
Verse 20. Openly to the world. If his doctrine had tended to excite
sedition and tumult, if he had aimed to overthrow the government, he
would have trained his friends in secret; he would have retired from
public view, and would have laid his plans in private. This is the case
with all who attempt to subvert existing establishments. Instead of
that, he had proclaimed his views to all. He had done it in every place
of public concourse--in the synagogue and in the temple. He here speaks
the language of one conscious of innocence and determined to insist
on his rights.
Always resort. Constantly assemble. They were required to assemble
there three times in a year, and great multitudes were there constantly.
In secret, &c. He had taught no private or concealed doctrine. He had
taught nothing to his disciples which he had not himself taught in public
and commanded them to do, Matthew 10:27; Luke 12:3.
{n} "I spoke openly to the world" Luke 4:15; John 7:14,26,28; 8:2
{o} "in secret have I said nothing" Acts 26:26
Verse 21. Why askest thou me? Ask them, &c. Jesus here insisted on
his rights, and reproves the high-priest for his unjust and illegal
manner of extorting a confession from him. If he had done wrong, or
taught erroneous and seditious doctrines, it was easy to prove it, and
the course which he had a right to demand was that they should
establish the charge by fair and incontrovertible evidence. We may here
learn,
1st. That, though Jesus was willing to be reviled and persecuted, yet
he also insisted that justice should be done him.
2nd. He was conscious of innocence, and he had been so open in his
conduct that he could appeal to the vast multitudes which had heard him
as witnesses in his favour.
3rd. It is proper for us, when persecuted and reviled, meekly but
firmly to insist on our rights, and to demand that justice shall be
done us. Laws are made to protect the innocent as well as to condemn
the guilty.
4th. Christians, like their Saviour, should so live that they may
confidently appeal to all who have known them as witnesses of the
sincerity, purity, and rectitude of their lives, 1 Peter 4:13-16.
Verse 22. One of the officers. One of the inferior officers, or
those who attended on the court.
With the palm of his hand. This may mean, wave him a blow either
with the open hand or with a rod"--the Greek does not determine which.
In whatever way it was done, it was a violation of all law and justice.
Jesus had showed no disrespect for the office of the high-priest, and
if he had, this was not the proper way to punish it. The Syriac reads
thus: "Smote the cheek of Jesus." The Vulgate and Arabic: "Gave him a
blow."
{2} "with the palm of his hand" or, "with a rod"
Verse 23. Spoken evil. In my answer to the high-priest. If there was
any disrespect to the office, and want of regard for the law which
appointed him, then testify to the fact, and let punishment be
inflicted according to the law; comp. Exodus 22:28.
But if well, an accused person is on trial he is under the
protection of the court, and has a right to demand that all
legal measures shall be taken to secure his rights. On this right
Jesus insisted, and thus showed that, though he had no disposition to
take revenge, yet he claimed that, when arraigned, strict justice should
be done. This shows that his precept that when we are smitten on
one cheek we should turn the other (Matthew 5:39), is consistent with
a firm demand that justice should be done us. That precept refers, besides,
rather to private matters than to judicial proceedings. It does not
demand that, when we are unjustly arraigned or assaulted, and when the
law is in our favour, we should sacrifice our rights to the malignant
accuser. Such a surrender would be injustice to the law and to the
community, and be giving legal triumph to the wicked, and destroying
the very end of all law. In private matters this effect would not
follow, and we should there bear injuries without reviling or seeking for
vengeance.
{q} "but if well" 1 Peter 2:19-23
Verse 24. Comp. John 18:13 with Matthew 26:57.
{3} "Now Annas" John 18:13
Verses 25,26. See Barnes "Matthew 27:1,2".
See Barnes "Matthew 26:72", also Matthew 26:73-74.
Verse 26. No Barnes text on this verse.
Verse 27. No Barnes text on this verse.
Verse 28. See Matthew 27:1,2.
Hall of judgment. The praetorium--the same word that in
Matthew 27:27, is translated common hall. See Barnes "Matthew 27:27".
It was the place where the Roman praetor, or governor, heard and
decided cases brought before him. Jesus had been condemned by the
Sanhedrim, and pronounced guilty of death (Matthew 26:66); but they had
not power to carry their sentence into execution (John 18:31), and
they therefore sought that he might be condemned and executed by Pilate.
Lest they should be defiled. They considered the touch of a Gentile
to be a defilement, and on this occasion, at least, seemed to regard it
as a pollution to enter the house of a Gentile. They took care,
therefore, to guard themselves against what they considered ceremonial
pollution, while they were wholly unconcerned at the enormous crime of
putting the innocent Saviour to death, and imbruing their hands in their
Messiah's blood. Probably there is not anywhere to be found among men
another such instance of petty regard to the mere ceremonies of the law
and attempting to keep from pollution, at the same time that their hearts
were filled with malice, and they were meditating the most enormous of
all crimes. But it shows us how much more concerned men will be at the
violation of the mere forms and ceremonies of religion than at
real crime, and how they endeavour to keep their consciences at ease
amid their deeds of wickedness by the observance of some of the outward
ceremonies of religion--by mere sanctimoniousness.
That they might eat the passover. See Barnes "Matthew 26:2",
See Barnes "Matthew 26:17". This defilement, produced by contact with a
Gentile, they considered as equivalent to that of the contact of a dead
body (Leviticus 22:4-6;; Numbers 5:2), and as disqualifying them to partake of
the passover in a proper manner. The word translated passover means
properly the paschal lamb which was slain and eaten on the observance
of this feast. This rite Jesus had observed with his disciples the
day before this. It has been supposed by many that he anticipated
the usual time of observing it one day, and was crucified on the day on
which the Jews observed it; but this opinion is improbable. The
very day of keeping the ordinance was specified in the law of Moses,
and it is not probable that the Saviour departed from the commandment.
All the circumstances, also, lead us to suppose that he observed it at
the usual time and manner, Matthew 26:17,19. The only passage which has
led to a contrary opinion is this in John; but here the word
passover does not, of necessity, mean the paschal lamb. It
probably refers to the feast which followed the sacrifice of the lamb,
and which continued seven days. Comp. Numbers 28:16,17. The whole
feast was called the Passover, and they were unwilling to defile
themselves, even though the paschal lamb had been killed, because it
would disqualify them for participating in the remainder of the
ceremonies (Lightfoot).
{s} "Then led they Jesus" Matthew 27:2; Mark 15:1; Luke 23:1
{4} "the hall of judgment" or, "Pilate's house"
{t} "lest they should be defiled" Acts 10:28
Verse 29. No Barnes text on this verse.
Verse 30. If he were not a malefactor. A violator of the law. If we
had not determined that he was such, and was worthy of death,
Matthew 26:66. From this it appears that they did not deliver him up to
be tried, but hoped that Pilate would at once give sentence that
he should be executed according to their request. It is probable that in
ordinary cases the Roman governor was not accustomed to make very strict
inquiry into the justice of the sentence. The Jewish Sanhedrim tried
causes and pronounced sentence, and the sentence was usually approved
by the governor; but in this case Pilate, evidently contrary to their
expectations, proceeded himself to rehear and retry the cause. He
had doubtless heard of the miracles of Jesus. He seems to have been
strongly prepossessed with the belief of his innocence. He knew that
they had delivered him from mere envy (Matthew 27:18), and hence he
inquired of them the nature of the case, and the kind of charge which
they expected to substantiate against him.
Verse 31. Judge him, &c. The Jews had not directly informed him
that they had judged him and pronounced him worthy of death. Pilate
therefore tells them to inquire into the case; to ascertain the proof
of his guilt, and to decide on what the law of Moses pronounced. It has
been doubted whether this gave them the power of putting him to death,
or whether it was not rather a direction to them to inquire into the
case, and inflict on him, if they judged him guilty, the mild
punishment which they were yet at liberty to inflict on criminals.
Probably the former is intended. As they had already determined that in
their view this case demanded the punishment of death, so in their
answer to Pilate they implied that they had pronounced on it, and
that he ought to die. They still, therefore, pressed it on his
attention, and refused to obey his injunction to judge him.
It is not lawful, &c. The Jews were accustomed to put persons to death
still in a popular tumult (Acts 7:59,60), but they had not the power
to do it in any case in a regular way of justice. When they first laid
the plan of arresting the Saviour, they did it to kill him
(Matthew 26:4); but whether they intended to do this secretly, or in a
tumult, or by the concurrence of the Roman governor, is uncertain. The
Jews themselves say that the power of inflicting capital punishment was
taken away about forty years before the destruction of the temple; but
still it is probable that in the time of Christ they had the power of
determining on capital cases in instances that pertained to religion
(Josephus, Antiq., b. xiv. ch. 10, 2; comp. Jewish Wars, b. vt. ch.
2, 4). In this case, however, it is supposed that their sentence was
to be confirmed by the Roman governor. But it is admitted on all
hands that they had not this power in the case of seditions, tumults,
or treason against the Roman government. If they had this power in the
case of blasphemy and irreligion, they did not dare to exert it here,
because they were afraid of tumult among the people (Matthew 26:5);
hence they sought to bring in the authority of Pilate. To do this, they
endeavoured to make it appear that it was a case of sedition and
treason, and one which therefore demanded the interference of
the Roman governor. Hence it was on this charge that they arraigned
him, Luke 23:2. Thus a tumult might be avoided, and the odium
of putting him to death they expected would fall, not on themselves, but
on Pilate.
{u} "It is not lawful" Genesis 49:10; Ezekiel 21:27
Verse 32. That the saying of Jesus, &c. To wit, that he would be
delivered into the hands of the Gentiles and be crucified,
Matthew 20:19. Neither of these things would have happened if he had
been put to death in the way that the Jews first contemplated,
Matthew 26:4. Though it should be admitted that they had the power, in
religious cases, to do this, yet in such a case it would not have
been done, as Jesus predicted, by the Gentiles; and even if it should be
admitted that they had the right to take life, yet they had not the
right to do it by crucifixion. This was particularly a Roman
punishment. And thus it was ordered, in the providence of God, that the
prediction of Jesus in both these respects was fulfilled.
{v} "That the saying of Jesus" Matthew 20:19; Luke 18:32,33
Verse 33. Art thou the King of the Jews? This was after they had
accused him of perverting the nation, and forbidding to give tribute to
Caesar, Luke 23:2,3.
Verse 34. Of thyself. From any conviction of your own mind, or any
apprehension of danger. During all the time in which you have been
praetor, have you seen anything in me that has led you to apprehend
sedition or danger to the Roman power? This evidently was intended to
remind Pilate that nothing was proved against him, and to caution him
against being influenced by the malicious accusations of others.
Jesus demanded a just trial, and claimed that Pilate should not be
influenced by any reports that he might have heard of him.
Verse 35. Am I a Jew? Am l likely to be influenced by Jewish
prejudices and partialities? Am not I, being a Roman, likely to judge
impartially, and to decide on the accusations without being biassed
by the malignant charges of the accusers?
Thine own nation &c. In this Pilate denies that it was from
anything thing that he had observed that Jesus was arraigned. He
admits that it was from the accusation of others; but then he tells the
Saviour that the charge was one of moment, and worthy of the deepest
attention. It had come from the very nation of Jesus, from his own
countrymen, and from the highest authority among the people. As such it
demanded consideration, and Pilate besought him to tell him
what he had done--that is, what there had been in his conduct that
had given occasion for this charge.
{w} "own nation" John 19:11; Acts 3:13
Verse 36. My kingdom, &c. The charge on which Jesus was arraigned was
that of laying claim to the office of a king. He here substantially
admits that he did claim to be a king, but not in the sense in which
the Jews understood it. They charged him with attempting to set up an
earthly kingdom, and of exciting sedition against Caesar. In reply to
this, Jesus says that his kingdom is not of this world--that is, it
is not of the same nature as earthly kingdoms. It was not originated for
the same purpose, or conducted on the same plan. He immediately adds
a circumstance in which they differ. The kingdoms of the world are
defended by arms; they maintain armies and engage in wars. If the
kingdom of Jesus had been of this kind, he would have excited the
multitudes that followed him to prepare for battle. He would have
armed the hosts that attended him to Jerusalem. He would not have
been alone and unarmed in the garden of Gethsemane. But though he
was a king, yet his dominion was over the heart, subduing evil
passions and corrupt desires, and bringing the soul to the love of peace
and unity.
Not from hence. That is, not from this world.
{x} "answered" 1 Timothy 6:13
{y} "My kingdom" Psalms 45:3,6; Isaiah 9:6,7; Daniel 2:44; 7:14; Zechariah 9:9; Luke 12:14
John 6:15; Romans 14:17; Colossians 1:13
Verse 37. Art thou a king then? Dost thou admit the charge in any
sense, or dost thou lay claim to a kingdom of any kind?
Thou sayest, &c. This is a form of expression denoting
affirmation. It is equivalent to yes.
That I am a king. This does not mean simply that Pilate affirmed
that he was a king; it does not appear that he had done this; but it
means, "Thou affirmest the truth; thou declarest what is correct, for I
am, a king." I am a king in a certain sense, and do not deny it.
To this end, &c. Comp. John 3:11,12, &c. Jesus does not
here affirm that he was born to reign, or that this was the design of
his coming; but it was to bear witness to and to exhibit the truth. By
this he showed what was the nature of his kingdom. It was not to
assert power; not to collect armies; not to subdue nations in battle.
It was simply to present truth to men, and to exercise dominion only
by the truth. Hence the only power put forth in restraining the
wicked, in convincing the sinner, in converting the heart, in guiding
and leading his people, and in sanctifying them, is that which is
produced by applying truth to the mind. Men are not forced or
compelled to be Christians. They are made to see that they are
sinners, that God is merciful, that they need a Redeemer, and that the
Lord Jesus is fitted to their case, and yield themselves then wholly to
his reign. This is all the power ever used in the kingdom of Christ, and
no men in his church have a right to use any other. Alas! how little have
persecutors remembered this! And how often, under the pretence of great
regard for the kingdom of Jesus, have bigots attempted by force and
flames to make all men think as they do! We see here the importance
which Jesus attached to truth. It was his sole business in coming
into the world, He had no other end than to establish it. We
therefore should value it, and seek for it as for hid treasures,
Proverbs 23:23.
Every one, &c. See John 8:47.
{z} "I should bear witness" Isaiah 55:4; Revelation 1:5; 3:14
{a} "Every one that is of the truth" John 8:47; 1 John 4:6
Verse 38. What is truth? This question was probably asked in
contempt, and hence Jesus did not answer it. Had the question been
sincere, and had Pilate really sought it as Nicodemus had done
(John 3:1), Jesus would not have hesitated to explain to him the
nature of his kingdom. They were now alone in the judgment-hall
(John 18:33), and as soon as Pilate had asked the question, without
waiting for an answer, he went out. It is evident that he was satisfied,
from the answer of Jesus (John 18:36,37), that he was not a king in
the sense in which the Jews accused him; that he would not endanger the
Roman government, and consequently that he was innocent of the charge
alleged against him. He regarded him, clearly, as a fanatic--poor,
ignorant, and deluded, but innocent and not dangerous. Hence he sought to
release him; and hence, in contempt, he asked him this question, and
immediately went out, not expecting an answer. This question had long
agitated the world. It was the great subject of inquiry in all the
schools of the Greeks. Different sects of philosophers had held
different opinions, and Pilate now, in derision, asked him, whom he
esteemed an ignorant fanatic, whether he could solve this long-agitated
question. He might have had an answer. Had he patiently waited in
sincerity, Jesus would have told him what it was. Thousands ask the
question in the same way. They have a fixed contempt for the Bible;
they deride the instructions of religion; they are unwilling to
investigate and to wait at the gates of wisdom; and hence, like
Pilate, they remain ignorant of the great Source of truth, and die in
darkness and in error. All might find truth if they would seek it;
none ever will find it if they do not apply for it to the great source
of light--the God of truth, and seek it patiently in the way in
which he has chosen to communicate it to mankind. How highly should we
prize the Bible! And how patiently and prayerfully should we search
the Scriptures, that we may not err and die for ever!
See Barnes "John 14:6".
I find in him no fault. See Luke 23:4.
Verses 39-40. See Barnes "Matthew 27:15"; also Matthew 27:16-21.
Verse 40. No Barnes text on this verse.
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