John 18:1

John 18:1-3 . When Jesus had spoken these words — Had delivered the discourse recorded above, and concluded his intercessory prayer; he went with his disciples over the brook Cedron — On the other side of which was a garden, known by the name of the garden of Gethsemane; (see notes on Matthew 26:36 ;) and probably belonging to one of his friends. He might retire to this private place, not only for the advantage of secret devotion, but also that the people might not be alarmed at his apprehension, nor attempt, in the first sallies of their zeal, to rescue him in a tumultuous manner. Cedron, or Kedron, was (as the name signifies) a dark, shady valley, on the east side of Jerusalem, between the city and the mount of Olives, through which a little brook ran, which took its name from it. It was this brook which David, a type of Christ, went over with his people, weeping, in his flight from Absalom. Judas, which betrayed him, knew the place: for Jesus oft-times resorted thither, &c. — Namely, for the sake of retirement and devotion.

Judas, having received a band of men — Greek, την σπειραν , a cohort of Roman foot-soldiers, as the word signifies, and the title of its commander ( χιλιαρχος , a chiliarch, answering to our colonel) implies; and officers — Some Jewish officers, sent for that purpose; from the chief priests and other Pharisees — Belonging to the sanhedrim, who were chiefly concerned in this affair; cometh thither with lanterns and torches, &c. — Which they brought with them, though it was now full moon, to discover him if he should endeavour to hide himself; and weapons — To use if they should meet with any opposition, which they foolishly imagined they might.

Compare Matthew 26:30 , Matthew 26:36-46 ; Mark 14:26 , Mark 14:32-42 ; Luke 22:39-46 . Brook (χειμάῤῥου) From χεῖμα, winter, and ῥέω, to flow. Properly, a winter torrent. Only here in the New Testament. Rev., in margin, ravine. In classical Greek it occurs in Demosthenes in the sense of a drain or conduit. It may be taken as equivalent to the Arabic wady, which means a stream and its bed, or properly, the valley of a stream even when the stream is dry. Kidron (Κέδρων) Which might also be rendered of the cedars, which some editors prefer. There is some uncertainty as to the exact meaning of the word cedar, which occurs frequently, some supposing it to be a general name for the pine family. A tree of dark foliage is mentioned in the Talmud by the name of cedrum. The ravine of Kidron separated the Mount of Olives from the Temple-Mount. Westcott cites from Derenbourg ("On the History and Geography of Palestine") a passage of the Talmud to the effect that on the Mount of Olives there were two cedars, under one of which were four shops for the sale of objects legally pure; and that in one of them pigeons enough were sold for the sacrifices of all Israel.

He adds: "Even the mention of Kidron by the secondary and popular name of 'the ravine of the cedars' may contain an allusion to a scandal felt as a grievous burden at the time when the priests gained wealth by the sale of victims by the two cedars." The Kidron is the brook over which David passed, barefoot and weeping, when fleeing from Absalom (2 Samuel 15:23-30). There King Asa burned the obscene idol of his mother (1 Kings 15:13). It was the receptacle for the impurities and abominations of idol-worship, when removed from the temple by the adherents of Jehovah (2 Chronicles 29:16); and, in the time of Josiah, was the common cemetery of the city (2 Kings 23:6). In the vision of Ezekiel (Ezekiel 47:5, Ezekiel 47:6, Ezekiel 47:7) he goes round to the eastern gate of the temple, overhanging the defile of Kidron, and sees the waters rushing down into the valley until the stream becomes a mighty river. A garden Neither John nor Luke give the name Gethsemane.

When {1} Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. (1) Christ goes of his own accord into a garden, which his betrayer knew, to be taken, so that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.

CHAPTER 18 Joh 18:1-13. Betrayal and Apprehension of Jesus. 1-3. 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 (Mt 26:30, 36).John 18:1-9 Judas betrayeth Jesus: the officers and soldiers atChrist’s word fall to the ground.John 18:10,11 Peter cutteth off Malchus’s ear.John 18:12-14 Jesus is led bound to Annas and Caiaphas.John 18:15-18 Peter denieth him.John 18:19-24 Jesus is examined by the high priest, and struck byone of the officers.John 18:25-27 Peter denieth him the second and third time.John 18:28-40 Jesus, brought before Pilate, and examined,confesses his kingdom not to be of this world;Pilate, testifying his innocence, and offering torelease him, the Jews prefer Barabbas.Chapter Introduction Having so largely discoursed the history of our Saviour’s passion, See Poole on "Matthew 26:1", and following verses to Matthew 26:71, See Poole on "Matthew 27:1", and following verses to Matthew 27:66, where (to make the history entire) we compared what the other evangelists also have about it; I shall refer the reader to the notes upon those two chapters, and be the shorter in the notes upon this and the following chapters.

Matthew hath nothing of those discourses, and prayer, which we have had in the four last chapters; no more have any of the other evangelists, who yet all mention his going into the mount of Olives, after his celebration of his last supper, Matthew 26:30 Mark 14:26 Luke 22:39. Our evangelist saith, he went over the brook Cedron into a garden. The others say nothing of a garden, but mention his coming to a place called Gethsemane. It is probable that this village was at the foot of Mount Olivet; and the garden mentioned was a garden near that village, and belonging to it (for they had not their gardens within their towns, but without): now the way to this was over the brook Cedron; of which brook we read, 2 Samuel 15:23; David passed over it when he fled from Absalom; and 1 Kings 2:37, where it is mentioned as Shimei’s limit, which he might not pass. This brook was in the way towards the mount of Olives; which being passed, he with his disciples went into a garden belonging to the town Gethsemane.

1–11 . The Betrayal 1 . he went forth ] From the upper room. The same word is used of leaving the room, Matthew 26:30 ; Mark 14:26 ; Luke 22:39 . Those who suppose that the room is left at John 14:31 (perhaps for the Temple), interpret this of the departure from the city, which of course it may mean in any case. the brook Cedron ] Literally, the ravine of the Kedron, or of the cedars , according to the reading, the differences of which are here exceedingly interesting. Of the cedars ( τῶν Κέδρων ) is the reading of the great majority of the authorities; but of the Kedron ( τοῦ κεδροῦ or τοῦ κεδρών ) is well supported. Of the cedars is the reading of the LXX. in 1 Kings 15:13 and occurs as a various reading 2 Samuel 15:23 ; 1 Kings 2:37 ; 2 Kings 23:6 ; 2 Kings 23:12 . The inference is that both names were current, the Hebrew having given birth to a Greek name of different meaning but very similar sound. Kedron or Kidron = ‘black,’ and is commonly supposed to refer to the dark colour of the water or the gloom of the ravine. But it might possibly refer to the black green of cedar trees, and thus the two names would be united. This detail of their crossing the ‘Wady’ of the Kidron is given by S. John alone; but he gives no indication of a “reference to the history of the flight of David from Absalom and Ahitophel” ( 2 Samuel 15:23 ). ‘Brook’ is misleading; the Greek word means ‘winter-torrent,’ but even in winter there is little water in the Kidron.

Neither this word nor the name Kedron occurs elsewhere in N.T. a garden ] Or, orchard. S. Matthew and S. Mark give us the name of the enclosure or ‘parcel of ground’ ( John 4:5 ) rather than ‘place,’ of which this ‘garden’ formed the whole or part. Gethsemane = oil-press, and no doubt olives abounded there. The very ancient olive-trees still existing on the traditional site were probably put there by pilgrims who replanted the spot after its devastation at the siege of Jerusalem. S. John gives no hint of a comparison between the two gardens, Eden and Gethsemane, which commentators from Cyril to Isaac Williams have traced. See on Mark 1:13 for another comparison. and his disciples ] Literally, Himself and His disciples , Judas excepted.

John 18:1 . Ἐξῆλθε , He went forth ) straightway. Therefore He had spoken in the city the words which have been written in the preceding chapters.— τῶν Κέδρων ) It is called by the Hebrews קדרון . The Latin Vulgate has Cedron, not Cedrorum. Therefore we regard the τῶν as inserted by transcribers.[376] The Greeks inflected several Hebrew nouns so as to accord with the sounds of their own language, as Hiller shows in the Onom., p. 715: therefore in this way ΤῶΝ ΚΈΔΡΩΝ might have place. But the LXX. never have it so, save at 1 Kings 15:13 , where however the Tigurine Edition,[377] and moreover the Cod. Alex., have ἐν τῷ χειμάῤῥῳ τοῦ Κέδρων . In other cases the LXX. are wont to say, without an article, ἐν τῷ χειμάῤῥῳ Χοῤῥάθ , εἰς τὸν χειμάῤῥουν Κεισῶν , κ . τ . λ . Also, during the times of the LXX. translators and of John, the phrase, τῶν κέδρων , does not seem to have been in use. [376] BCLX Orig. read τῶν Κέδρων , and so Tisch.; but A Δ , τοῦ Κέδρων , and so Lachm. D abd Memph. Theb. read τοῦ Κέδρου . Τοῦ Κέδρων , being the most difficult reading, is least likely to be the work of transcribers. D, not understanding how τοῦ could be joined with what seemed to it a Greek Plural (but which is really a Hebrew Singular form), changed it into τοῦ Κέδρου : BC, etc., into τῶν Κέδρων .—E. and T. [377] So also Grabe in his Edition. This confirms the reading of τοῦ here.—E. and T.

(1)THE BETRAYAL AND APPREHENSION ( John 18:1-11 ). (2)THE TRIALS BEFORE THE JEWISH AUTHORITIES (John 18:12-27); (a)Before Annas (John 18:12-23); (b)Before Caiaphas (John 18:24). (c)Denied by St. Peter (John 18:17; John 18:25; John 18:27). (3)THE TRIALS BEFORE THE ROMAN PRO CONSUL (John 18:28 to John 19:16); (a)The first examination. The kingdom of truth (John 18:28-40); (b)The second examination. The scourging and mock royalty (John 19:1-6); (c)The third examination. The power from above (John 18:7-11); (d) The public trial and committal (John 18:12-16). (4)JESUS SUBMITS TO DEATH (John 19:17-42); (a)The Crucifixion (John 18:17-24); (b)The sayings on the Cross (John 18:25-30); (c)The proof of physical death (John 18:31-37); (d)The body in the Sepulchre (John 18:38-40).] In this chapter we again come upon ground which is common to St. John and the earlier Gospels. Each of the Evangelists has given us a narrative of the trial and death of our Lord. The narrative of each naturally differs by greater or less fulness, or as each regarded the events from his own point of view, from that of all the others. It is only with that which is special to St. John that the notes on his narrative have to deal. The general facts and questions arising from them have already been treated in the notes on the parallel passages. (1) He went forth with his disciples—i.e., He went forth from the city. (Comp.