John Gill Commentary John 18

When Jesus had spoken these words
Referring either to his discourses in (John 14:1–16:33) , 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 (2 Samuel 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" (zra la) , "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 (2 Chronicles 29:16) (30:14) . 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 ^F13 . 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 ^F14 , and sometimes the valley of Kidron ^F15 : in this valley were corn fields; for here the sanhedrim sent their messengers to reap the sheaf of the firstfruits, which always was to be brought from a place near to Jerusalem ^F16 ; and it is very likely that willows grew by the brook, from which 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,) where 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 (2 Kings 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 ^F19 .

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", (Psalms 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 ^F20 ; 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 here, 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.

FOOTNOTES:

• F13: 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.
• F14: Antiqu. l. 8. c. 1. sect. 5.
• F15: Ib. l. 9. c. 7. sect. 3. & de Bello Jud. l. 5. c. 4. sect. 2. & c. 6. sect. 1.
• F16: Misna Menachot, c. 10. sect. 2, 3.
• F19: Misn. Yoma, c. 5. sect 6. Maimon. Meila, c. 2. sect. 11.
• F20: 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.

And Judas also who betrayed him, knew the place
This character is given of Judas, to distinguish him from another disciple of the same name; and though as yet he had not betrayed him, yet it was determined he should, and Christ knew it, and he was now about to do it: and it is observed, that Judas was as well acquainted with the place of Christ's resort, and knew the garden he frequently retired to, as the rest of the disciples; to show that Christ did not go there to hide and secure himself from him, but to meet him, and that he might have an opportunity of finding him with the greater ease:

for Jesus often resorted there with his disciples ;
when at Jerusalem at any of the feasts, and at this festival; partly for refreshment and rest after he had been preaching in the temple, and partly for prayer, and also for private conversation with his disciples.

Judas then having received a band of men
From the captain of this band, who in (John 18:12) is called a "Chiliarch", that is, a commander of a thousand men, one might conclude there were so many in this band; but it seems, that such an officer might have two bands under his command; and if this was, the case, there were at least five hundred men in this company; a large number indeed, to take an unarmed person; and yet, as if this was not sufficient, it is added,

and officers from the chief priests and Pharisees
servants that belong to each of these, and who seem to be a considerable number also; for these are said to be "a great multitude"; (Matthew 26:47); nay, not only so, but the chief priests, captains of the temple, and elders of the people, were themselves among them, (Luke 22:52); to see that the men did their work, and did not return without him; as these officers, when sent by them once before, did.

comes thither with lanterns, and torches, and weapons
(onp), which is no other than the Greek word here used for a lantern, the Jews tell us ^F21, was an earthen vessel, in which a candle was put and covered, that the wind might not put it out, and it had holes in the sides of it, through which light was let out; their (dypl), or "lamp", here rendered "torch", they say ^F23, was also an earthen vessel in the form of a reed, at the top of which was a proper receptacle, in which they burnt old rags dipped in oil.

Now though it was full moon, being the time of the passover, they brought these along with them to discover him by the light of, and find him out with them, if he should hide himself among the trees, or in any of the more shady places in the garden; and they took warlike instruments, as swords, spears, and staves, as if they had a thief or a murderer to apprehend, or a little army of men to encounter with; whereas there were only Christ, and his eleven disciples; and these in no condition, nor had any design, to defend themselves in an hostile manner.

FOOTNOTES:

• F21: Maimon. & Bartenora in Misn. Celim, c. 2. sect. 4.
• F23: Ib. in sect. 8.

Jesus therefore knowing all things
As being the omniscient God, so his knowledge reaches to all persons and things, without any limitation, and restriction; though here it has a regard to all the things,

that should come upon him ;
even all the sufferings he should endure, which were all determined by God; agreed to by him, in the covenant of grace; predicted in the Old Testament, and foretold by himself: he knew all the circumstances that would attend his sufferings, as that he should be betrayed by Judas; be forsaken by the rest of his disciples; that the Jews would give him gall and vinegar in his thirst; and the soldiers part his garments among them: he knew the time of his sufferings; and that it was now at hand; and that Judas and his company were not far off: and therefore, went forth out of the garden, or at least from that part of it where he was, and his disciples with him: this was done to show his willingness to suffer; he

went forth
of his own accord; he did not hide himself in the garden, as the first Adam did: he did not stay till those that sought his life came up to him: he went forth, not to make his escape from them, but to meet them, and make himself known unto them;

and said unto them; whom seek ye ?
this question was put, not out of ignorance; for he knew full well who they were seeking after: nor with a design to deceive them, and make his escape; but to show that he was not afraid of them, and that they could not have known him, nor have taken him, had he not made himself known; and offered himself to them; and which makes it appear, that he was willingly apprehended by them, and voluntarily suffered.

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 says to 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 spoke 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 has 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 (John 18:6) . The Jew ^F24 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 you? 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, (Matthew 26:47) , and Mark, (Mark 14:43) ; and Luke, (Luke 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.

FOOTNOTES:

• F24: R. Isaac Chizzuk Emuna, par. 2. c. 56. p. 445, 446.