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.
for Jesus often times resorted thither 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.
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"; Mat 26:47; nay, not only so, but the chief priests, captains of the temple, and elders of the people, were themselves among them, Luk 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:
cometh thither with lanterns, and torches, and weapons: which is no other than the Greek word here used for a lantern, the Jews tell us (u), 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 or "lamp", here rendered "torch", they say (w), 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.
(u) Maimon. & Bartenora in Misn. Celim, c. 2. sect. 4. (w) Ib. in sect. 8.
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.
Jesus saith unto 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 spake 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 had 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 Joh 18:6. The Jew (x) 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 ye? 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, Mat 26:47, and Mark, Mar 14:43; and Luke, Luk 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.
(x) R. Isaac Chizzuk Emuna, par. 2. c. 56. p. 445, 446.
they went backward, and fell to the ground; they were confounded, surprised, and intimidated, and seemed as if they would have chose rather to have fled from him, than to have apprehended him; and as they retired and went backward, they fainted away, as it were, either at the majesty of his looks, or at the power of his words, or both, so that they became like ad men, falling to the ground. Sometimes the majesty of a man's person, or his fame for some remarkable things done by him, or the innocence and uprightness of his cause, have had such an influence upon his enemies, that they have not been able to execute upon him what they intended. It is reported of Caius Maxius that being reduced to the utmost misery, and shut up in a private house at Minturnae, (a town in Italy,) an executioner was sent to kill him; and though he was an old man, and unarmed, and in the most miserable condition, yet the executioner having drawn his sword, could not attempt to use it; but, as the historian (y) says, being struck with blindness at the glory of the man, ran away astonished and trembling. Now, besides the above things, in their highest perfection, there was in our Lord something more than human; he was God as well as man, and he displayed his divine majesty, glory, and power. This was done, not to make his escape from them; but to give proof of his deity, and a specimen of his power at the great day; and to let them know, that if he had not thought fit to have surrendered himself voluntarily to them, though he was an unarmed person, they, with all their men and arms, could never have laid hold on him; and to show them, that he could as easily have struck them dead, as to cause them to fall to the ground: and sometimes striking a person dead immediately, is expressed by this phrase of striking to the ground; and is ascribed to God, who does it by the ministry of angels: says R. Simeon ben Shetach (z), to some persons at variance,
"let the master of thoughts come, (i.e. the blessed God,) and take vengeance on you; immediately Gabriel came, , "and smote them to the ground"; and they died immediately.''
The like is elsewhere said (a),
"if thou transgresseth thy father's command, immediately comes Gabriel, and "smites to the ground".''
(y) Valerius Maxim. l. 2. c. 5. (z) F. Bab. Sanhedrin, fol. 19. 2. (a) Shemot Rabba, sect. 1. fol. 91. 2.
They said Jesus of Nazareth; having recovered their spirits, and being hardened in desperate malice and wickedness, impudently make this reply to him; nor would they, notwithstanding this instance of his power, own him to be the Messiah; but still contemptuously style him Jesus of Nazareth.
(b) Antiqu. l. 9. c. 4. sect. 3.
if therefore ye seek me, let these go their way: Christ was about to suffer for them, and therefore it was not just that they should suffer too; nor was it proper that they should suffer with him, lest their sufferings should be thought to be a part of the price of redemption. Besides, their suffering time was not come, and they had other work to do: this shows the love of Christ to his disciples, and his care of them, and also his power, and that he could have saved himself as well as them. Moreover, these words may be considered as an emblem and pledge of the acquittance and discharge of God's elect, through the suretyship engagements, and performances of Christ, who drew near to God on their account, substituted himself in their room, and undertook for them in the council and covenant of peace, and laid himself under obligation to pay their debts, to satisfy for their sins, to bring in an everlasting righteousness, to keep and preserve them in this world, and to make them happy in another. Accordingly, in the fulness of time he was made under the law, and stood in their place and stead, and was taken, suffered, died, and rose again. Now, as there was a discharge and acquittance of them from eternity, a non-imputation of sin to them, and a secret letting of them go upon the suretyship engagements of Christ, and in virtue thereof, a passing by, and over, the sins of the Old Testament saints so there was an open acquittance and discharge of them all upon the apprehension, sufferings, death, and resurrection of Christ; complete deliverance from wrath and condemnation being obtained, and a full title to eternal glory made. Moreover, these words may be considered not only and merely as spoken to the Jews, but as addressed to the law and justice of God; or however, as having some respect to them, while directed to the others; for justice finding the sins of all the elect upon Christ, on whom the Father had laid them, and Christ had took them upon himself, was seeking for, and about to demand satisfaction of him for them; and he being under the law, and coming into the world to fulfil it, in the room and stead of his people, was about to bear the curse of it; wherefore seeing this was the case, he insists upon it, that they who were convicted of the law as transgressors, and held under it as condemned criminals and malefactors, and who were liable, as considered in themselves, to be seized upon by the justice of God, and to have the sentence of condemnation and death executed upon them, might be discharged and let go; and accordingly, upon the satisfaction made by Christ, this is the case: Christ's people are no longer under the law, as a ministration of condemnation and death, nor liable to suffer the vindictive wrath of God; they are become free from the curses of a righteous law, and are let go by divine justice, and will never suffer the strokes of it, neither in this world nor in that to come; there is no demand to be made upon them, either by the law or justice of God; there is no wrath or punishment will be inflicted on them, either here or hereafter; and they may, and shall go their way into everlasting life, when time shall be no more with them, neither law nor justice having anything to say to the contrary.
of them which thou gavest me have I lost none; which though it has a peculiar respect to the apostles, is true of all the elect of God; who are given to Christ, and shall none of them be lost, neither their souls nor bodies; for Christ's charge of them reaches to both: both were given to him, both are redeemed by him, and both shall be saved in him with an everlasting salvation: he saves their souls from an eternal death, and will raise their bodies from a corporeal one; wherefore that his care of his disciples, with respect to their bodies as well as souls, with respect to their temporal lives as well as eternal happiness, might be seen; he made this agreement with the Jews that came to take him, or rather laid this injunction on them, to dismiss them; and which it is very remarkable they did; they laid hands on none of them, even though Peter drew his sword and struck off the ear of one of them: and which is a very considerable instance of the power which Christ had over the spirits of these men, to restrain them; and so a proof of his proper deity, as well as of the care of Christ for the preservation of his apostles, whilst he was here on earth; for to that time only the words cited have a respect; in which Christ speaks of his keeping them whilst he was with them, and uses this as an argument with his Father to keep them, now he was removing from them: wherefore their losing their lives afterwards for his sake, as they all did excepting the Apostle John, is no contradiction to this expression of his; and besides, they were preserved by the power of God so long, until they had done the work which was appointed them to do, and for which they were given him, and chosen by him to be his apostles, and for which they were better furnished after his resurrection and ascension; for had they been, apprehended by the Jews at this time, in all probability, according to an human view of things, such was their weakness, they would have fallen most foully and shamefully, as the instance of Peter, the strongest of them, shows; and therefore to prevent such a temptation and to preserve them, our Lord took this method to deliver them out of the hands of the Jews; the saving clause, "but the son of perdition", is here left out, because Judas, who is designed by that character, was now openly declared to be what he was; he was no longer among the disciples; he was separated from them, and had betrayed his master, and was not of the number of those Christ insisted upon might be let go.
drew it; before Christ could give an answer to the question put by his disciples, whether they should smite or not, Luk 22:49; being encouraged thereunto by what Christ said, Luk 22:38; or by what he had just done in, striking the man to the ground; and being provoked by that servant's going to lay hold on Christ, and who it is probable was more forward and busy than any of the rest; for it appears from the other evangelists, that Peter did this, though he is not mentioned by name by any of the rest, just as they were seizing and apprehending Christ:
and smote the high priest's servant, and cut off his right ear; he doubtless struck at his head, and intended to have cleaved him down, but missed his aim, and took off his ear: the person is particularly described, that he was a servant, and the servant of the high priest, and he is mentioned also by name;
and the servant's name was Malchus; that if the truth of this relation was called in question, it might easily be looked into and examined, when it would appear that it was perfectly right. All the evangelists give an account of this action of Peter's, but none of them mention his name but this evangelist; perhaps the reason might be, that Peter was alive when the other evangelists wrote, and therefore it was not safe to say who it was that did it, lest he who was the minister of the circumcision, and dwelt among the Jews, should be persecuted for it, or their minds should be prejudiced against him on that account; but John writing his Gospel many years after his death, the reason for the concealment of his name no longer subsisted: nor indeed is the name of the high priest's servant mentioned by any other of the evangelists: John had, or however he writes, a more exact and particular account of this matter. This was a name frequent with the Syrians, Phoenicians, and Hebrews. Jerom (c) wrote the life of one Malchus, a monk or Eremite, who was by nation a Syrian; and Porphyry, that great enemy of Christianity, who was by birth a Tyrian, his original name was Malchus, as was his father's; and "which", in the Syrian, and his country dialect, as he himself (d) and others (e) say, signifies a "king". Josephus (f) speaks of one Cleodemus, whose name was Malchus, that wrote a history of the Hebrews. And some Jewish Rabbins were of this name; hence we read of , "R. Maluc" (g), and of , "R. Malcio" (h); the name is the same with Malluch, Neh 10:4.
(c) Tom. I. fol. 87. (d) Porphyr. vita in Plotin. c. 17. (e) Eunapius in vita Porphyr. p. 16. (f) Antiqu. l. 1. c. 15. (g) T. Hieros. Succa, fol. 53. 3. & Bab. Bathra, fol. 16. 1. (h) T. Bab. Nidda, fol. 52. 1.
put up thy sword into the sheath: Peter was not a proper person to bear the sword, and use it; it was a very daring attack, and a dangerous one, and was very unnecessary; since Christ could have defended himself, had he thought fit, without Peter's drawing his sword; and besides, for a word speaking, he could have had of his Father more than twelve legions of angels; and it was also contrary to the nature of his kingdom, which was not of this world, nor to be supported and defended in any such manner; and was, moreover, as much as in Peter lay, an hinderance of his sufferings, and of the execution of his Father's will and decree; wherefore he adds,
the cup which my Father hath given me: by the cup is meant, the wrath of God, and punishment due to sin, endured by Christ in his sufferings, and is said to be given him by his Father; because he called him to these sufferings, they were appointed and determined by him; yea, he was even ordered, and commanded by his Father, to drink of this cup; justice mixed it up, and put it into his hands; and he took it as coming from his Father, who delighted in seeing him drink it up, as the stately of his people; and a dreadful one it was, a cup of trembling and astonishment, of curse, and not of blessing, of wrath and fury: the allusion seems to be to the master of the family, who appointed, and gave to everyone their cup:
shall I not drink it? which expresses his, willingness to do it, his eager desire after it, his delight in it, and displeasure at Peter's attempt to hinder him; he being now perfectly reconciled in his human nature to drink it, though it was so bitter a potion: he found it was impossible, considering the decree of God, his own agreement, and the salvation of his people, that it should be otherwise; and besides, it was his Father's will and pleasure, he considered it as coming from him; and therefore cheerfully accepted it, and was, resolved to drink it up, and that nothing should hinder him. The Persic version reads it, "I will not give it to another to drink"; Peter, by this rash action, seeming as if he would have the cup out of Christ's hands, and have drank it himself; which, as it could not be, nor would Christ suffer it, so if he had, it would have been of no advantage to the salvation of his people.
they took Jesus and bound him. This they did, partly for safety and security, he having several times escaped from them; and partly for contempt, and by way of reproach, using him as they would do the vilest of malefactors: and this was submitted to by Christ, that his people might be loosed from the cords of sin, be delivered from the captivity of Satan, and be freed from the bondage of the law; hereby the types of him were fulfilled, as the binding of Isaac, when his father was going to offer him up, and the binding of the sacrifice with cords to the horns of the altar: who that has read the ceremonies of the sheaf of the firstfruits, but must call them to mind, upon reading this account of the apprehension and binding of Christ, and leading him to the high priest? This sheaf was fetched from places the nearest to Jerusalem, particularly from the fields of Kidron: the manner was this (i):
"the messengers of the sanhedrim went out (from Jerusalem) on the evening of the feast day (the sixteenth of Nisan, and over the brook Kidron to the adjacent fields), and bound the standing corn in bundles, that it might be the easier reaped; and all the neighbouring cities gathered together there, that it might be reaped in great pomp; and when it was dark, one (of the reapers) says to them, is the sun set? they say, yes; and again, is the sun set? they say, yes: with this sickle (shall I reap?) they say, yes; again, with this sickle (shall I reap?) they say, yes; in this basket (shall I put it?) they say, yes; again, in this basket (shall I put it?) they say, yes; if on the sabbath day he says to them, is this sabbath day? they say, yes; again, is this sabbath day? they say, yes; (it was sabbath day this year;) Shall I reap? they say to him reap, shall I reap? they say to him reap; three times upon everything; then they reap it, and put it into the baskets, and, bring it to the court, where they dry it at the fire.''
Whoever reads this, will easily observe a likeness: the messengers of the great sanhedrim go to the fields of Kidron, in the evening, with their sickles and baskets; bind the standing corn; questions and answers pass between them and the people before they reap; and when they have done, they bring the sheaf in their basket to the court, to be dried at the fire. So the officers of the high priest, with others, pass over the brook Kidron, with lanterns, torches, and weapons; in the night go into a garden; there apprehend Jesus; questions and answers pass between them there; then they lay hold on him, bind him, and bring him to the high, priest.
(i) Misn. Menachot, c. 10. sect. 2, 3, 4.
for he was father-in-law to Caiaphas; so that he was, it is very probable, the older man: and being related to him, had an interest in him; and to whom such a sight was equally pleasing as to the high priest himself, or any of the council:
which was the high priest that same year; for the high priesthood was not for life, but was often changed, being bought and sold for money; See Gill on Luk 3:2; so that this clause is very properly added, though Caiaphas held it longer, or, at least, had it more years than one; for Caiaphas was high priest when John began to preach, Luk 3:2; but he now succeeded Simeon ben Camhith, who was priest the year before; as was Eleazar the son of Ananus, the year before that; and before him Ishmael ben Phabi, who were all three successively put into the priesthood by Valerius Gratus, the Roman governor; as was also Caiaphas this year, and whose name was Joseph.
(k) Misn. Yoma, c. 1. sect. 3, 6.
that it was expedient that one man should die for the people; and which advice was given out of ill will and malice to Christ, and to prevent, as he thought, the people of the Jews being destroyed by the Romans; though the words have a very good sense which he did not understand. The people Christ was to die for, was not all the, people of the world, nor only the people of the Jews, nor all of them; but all the elect of God, whom God has chosen for his special and peculiar people, and has given to Christ as such: these Christ were to die for, and did, not merely as a martyr, to confirm his doctrine to them, or as an example to teach them meekness, patience, and courage, but in the room and stead of them, as a surety for them; and it was expedient that he should, in such sense, die for them, because of his suretyship engagements, that he might make satisfaction to the law and justice of God, and procure the salvation of his people, and send forth the Spirit to make application of it to them.
And so did another disciple, and that disciple was known unto the high priest. This is thought to be the Apostle John, because he frequently speaks of himself, without mentioning his name; and these two, Peter and John, were generally together; and certain it is, that John was present at the cross at the time of Christ's crucifixion; and who is supposed to be known to the high priest, by carrying fish to his house, and selling it to him; so Nonnus says, he was known from his fishing trade: but it is not probable that he was known, or could be known by the high priest, so as to have any intimacy with him; nor is it likely that he, being a Galilaean, would venture in; he was discoverable by his speech, and would have been in equal danger with Peter; rather it was some one of the disciples of Christ, who had not openly professed him; one of the chief rulers that believed in him, but, for fear of the Pharisees, had not confessed him; it may be Nicodemus, or Joseph of Arimathea, or the man at whose house Christ had eaten the passover. In the Syriac version he is called one of the other disciples; not of the twelve, but others. However, through his knowledge of the high priest, he
went in with Jesus into the palace of the high priest; not Annas, but Caiaphas; for Christ was now brought from Annas's house to Caiaphas's, where the Scribes and elders were assembled together.
then went out that other disciple, which was known unto the high priest; seeing Peter through the window, by the light of the moon, for it was full moon; and knowing him, who he was, concluded he had a mind to come in, and hear and see what he could, steps out,
and spake unto her that kept the door; which might be thought more properly the business of menservants; but these being employed in apprehending and guarding Jesus, the maid, servants might be obliged to take this post. The Ethiopic version, in the next verse, calls her the doorkeeper's daughter; her father might be the porter, and he being busy, she supplied his place. Though there is no need of these conjectures, since it was usual with other nations, and it might be with the Jews, for women to be doorkeepers, as Pignorius (l) has shown out of Plautus, Petronius, Pausanias, and others. However, the other disciple, who was a man of figure and authority, and was known by the servants of the family, ordered her to open the door, and let Peter in; who accordingly did:
and brought in Peter; into the hall, where Jesus was, under the examination of the high priest.
(l) De Servis, p. 454, 455.
art not thou also one of this man's disciples? She speaks of Christ in the vulgar dialect of the Jews, calling him "this man"; not only esteeming him a mere man, but a worthless man; and knowing he had disciples, challenges him as one of them; when he, all in flight and surprise, not expecting such a question to be put to him, without any further thought, rashly and suddenly
he saith I am not: he never denied that Christ was God or the Son of God, or that he was come in the flesh, or that he was the Messiah and Saviour of sinners; but either that he did not know what the maid said, or the person she spoke of; or, as here, that he was one of his disciples; which was a very great untruth: and many are the aggravations of his fall; which came to pass as soon as ever he was entered almost; and that by the means of a maid, a servant maid, a very inferior one; and at first perhaps they were alone; and the question put to him might not be in a virulent way, nor proceed from malice, but commiseration of him; and yet he had not resolution enough to own himself a disciple of Jesus; which he might have done, and in all likelihood might have gone safe off directly: but he that had so much confidence as to say, though all men deny thee, yet will not I; and had so much courage, as, in the face of a band of soldiers, to draw his sword, and smite one of the high priest's servants, but a few hours before, has not spirit enough in him to own his master before a servant maid!
who had made a fire of coals, for it was cold; though it was the passover, and harvest near. Dr. Lightfoot has observed from our countryman Biddulph, who was at Jerusalem at this time of the year, that though in the daytime it was as hot as with us at Midsummer, yet such very great dews fell as made it very cold, especially in the night; and from one of the Jewish canons (m), that the year was not intercalated, (which when done was chiefly on account of the passover,) neither for snow nor frost; which, as he justly remarks, supposes there might be frost and snow at the time of the passover. The same is observed in the Talmud (n), where the gloss upon it is,
"that they might not desist, on that account, from coming to the passover.''
The sense is, that whereas sometimes snow fell about the time of the passover; which might be thought to be an hinderance to some from coming to it; this never was a reason that came into consideration with the sanhedrim, or prevailed upon them to intercalate a month, that so the passover might not fall at a time of year when there was usually snow. The passover was always in the spring of the year, when nights are commonly cold, as they are generally observed to be at the vernal equinox: this night might be remarkably cold; which seems to be suggested by the Persic version, which reads, "for it was cold that night"; and the Ethiopic version, "for the cold of that night was great"; and adds what is neither in the text, nor true, "for the country was cold". The Arabic version, as it should seem, very wrongly renders it, "for it was winter"; since the passover was never kept in the winter season, but always in the spring, in the month Nisan: the winter season, with the Jews, were half the month of Chisleu, all Tebeth, and half Shebet (o); though this is to be observed in favour of that version, that the Jews distinguish their winter into two parts; the one they call which, as the gloss says, is the strength of winter, the coldest part of it, and which lasts the time before mentioned; and the other they call which is the end of winter, and when the cold is not so strong; and half Nisan is taken into this; for they say that half Shebat, all Adar, and half Nisan, are reckoned to this part of winter: so that, according to this account, the fourteenth of Nisan, which was the day on which the passover was killed; or at least the fifteenth, which was now begun, was the last day of winter, and so just secures the credit of the above version.
And they warmed themselves, and Peter stood with them, and warmed himself: he was cold both inwardly and outwardly; and being so, he gets into bad company; and it may be with a view that he might not be suspected, but be taken for one of their own sort, as one who had the same ill opinion of Jesus they had; and by the light of the fire he is again discovered and challenged, which makes way for a second denial.
(m) Maimon. Hilch. Kiddush Chodesh, c. 4. sect. 6. (n) T. Bab. Sanhedrin, fol. 11. 1. (o) T. Bab. Bava Metzia, fol. 106. 2.
of his disciples, not so much who they were, and what they were, and how many they were, and where they were now, as for what purpose he gathered them together; whether it was not with some seditious views to overturn the present government, and set up himself as a temporal prince; and this he did, that he might be able to send him, with a charge against him, to the Roman governor: he did not ask for his disciples to come and speak on his behalf, if they had anything to say for him, which, by their canons (p), was allowed and encouraged:
"if any of the disciples (of the person accused) says, I have a crime to lay to his charge, they silence him; but if one of the disciples says, I have something to say in his favour, they bring him up, and place him between them; nor does he go down from thence all the day; and if there is anything in what he says, , "they hearken to him".''
The Jews indeed pretend (q) that after Jesus was found guilty, a herald went before him forty days declaring his crime, and signifying, that if anyone knew anything worthy in him, to come and declare it; but none were found: but this is all lies and falsehood, to cover their wickedness; no disciple of his was allowed to speak for him. The high priest next asked Jesus
of his doctrine; not for the sake of information and instruction, nor to see whether it was according to the Scriptures; but if it was a new doctrine, and his own, and whether it tended to idolatry or blasphemy, and whether it was factious and seditious, that so they might have wherewith to accuse him; for though they had got his person, they were at a loss for an accusation; and yet this self-same man that put these questions, and was fishing for something against him, had before given counsel to put him to death, right or wrong: all this was doing, and these questions were put to Jesus, whilst Peter was denying him.
(p) T. Bab. Sanhedrin, fol. 40. 1. Maimon. Hilch. Sanhedrin, c. 10. sect. 8. (q) T. Bab. Sanhedrin, fol. 43. 1.
I spake openly to the world; with all plainness, freedom, and boldness, without any reserve or ambiguity; and that not to a few persons only, to his own particular disciples, but to all the people of the Jews, who crowded in great numbers to hear him; insomuch that it was said by his enemies, that the world was gone after him.
I ever taught in the synagogue; the Arabic, "the synagogues"; the places of public worship in all parts of the nation, where the Jews met to pray, and read, and hear the word:
and in the temple; at Jerusalem, whenever he was in that city;
whither the Jews always resort; for prayer, and to offer sacrifice, and particularly at the three grand festivals of the year, the passover, Pentecost, and feast of tabernacles, when all the males from all parts appeared before the Lord. Accordingly, the Alexandrian copy, and some others, read, "whither all the Jews resort"; and so read the Vulgate Latin, Syriac, Persic, and Ethiopic versions.
And in secret have I said nothing; not but that our Lord taught in other places than what are here mentioned, as on mountains, in deserts, by the sea shore, and in private houses, yet generally to great multitudes; and though he sometimes conversed alone, and in secret with his disciples, yet what he taught them was either an explanation of what he had said in public, or was perfectly agreeable to it.
Ask them which heard me, what I said unto them; he appeals to his hearers, many of whom were then present; and these his enemies, even his worst enemies, so clear was his case, so free was his doctrine from sedition and blasphemy, so innocent was he in the whole of his deportment and conduct, that he even submits to have his case issued and determined by what his hearers should say of him; and these not his friends, but his enemies; see Isa 50:8;
behold, they, or these,
know what I have said; pointing at some persons present, perhaps the very officers who had been sent to take him before, but returned without him, declaring that never man spake like him.
one of the officers which stood by; it may be one of those who had been sent to him and had been a hearer of him, whom Jesus might look wistfully at, or point unto, when he said the above words, at which he might be provoked: and therefore
stroke Jesus with the palm of his hand; or gave him a rap with a rod, or smote him with a staff, as some think, is the sense of the phrase; though the Syriac, agreeably to our version, reads it, he smote him, , "upon his cheek"; gave him, what we commonly call, a slap on the face; and which is always esteemed a very great affront, and was a piece of rudeness and insolence to the last degree in this man:
saying, answerest thou the high priest so? This he said, as well as gave the blow, either out of flattery to the high priest, or to clear himself from being a favourer of Christ; which, by what had been said, he might think would be suspected: some have thought this was Malchus, whose ear Christ had healed; if so, he was guilty of great ingratitude.
if I have spoken evil, bear witness of the evil: meaning, either if he had, to his knowledge, delivered any wicked doctrine in the course of his ministry, or had at that time said any evil thing of the high priest, or any other person, he desires that he would make it to appear, and give proper proof and evidence of it:
but if well, why smitest thou me? If he had said nothing contrary to truth, reason, and good manners, then he ought not to be used and treated in such an injurious way. And moreover, the officer ought to have been corrected by the Council, and have been made to pay the two hundred "zuzim", or pence, the line for such an affront, according to the Jewish canon, or more, according to the dignity of the person abused (r).
(r) Misn. Bava Kama, c. 8. sect. 6.
unto Caiaphas the high priest: his son-in-law, as the more proper person to be examined before; and especially as the grand council was sitting at his house. This was done before Peter's first denial of Christ; which, it is plain, was in the palace of the high priest, and not in Annas's house; though there seems no reason on this account to place these words at the end of the 13th verse, as they are by some, since they manifestly refer to time past, and do not at all obscure or hinder the true order of the history, as standing here.
They said therefore unto him; the servants and officers, among whom he stood warming himself, having observed what the maid had said to him:
art thou not also one of his disciples? suspecting that he was, though he had denied it, and therefore press him to give a direct answer: they might observe his countenance to fall, when the maid put the question to him; there might be something in his dress, and especially in his speech, which increased the suspicion:
but he denied it, and said, I am not; a second time. This denial of his being a disciple of Christ, as before, did not arise from a sense of his unworthiness to be one; nor from diffidence and distrust of a right to such a character; but from the fear of men; and being ashamed of Christ, he denies that which was his great mercy, privilege, and glory.
being his kinsman, whose ear Peter cut off; a near relation of Malchus, to whom Peter had done this injury; and who was present at the same time, and no doubt took particular notice of him; and the more, because of what he had done to his kinsman:
saith unto him, did not I see thee in the garden with him? as if he should have said, I saw thee with my own eyes along with Jesus, this very night in the garden, beyond Kidron, where he was apprehended, how canst thou deny it? and wilt thou stand in it so confidently, that thou art not one of his disciples?
and immediately the cock crew; the second time; which was a signal by which he might call to remembrance, what Christ had said to him; that before the cock crowed twice, he should deny him thrice, Mar 14:72. It was now early in the morning, about three o'clock, or somewhat after.
(s) Misn. Bava Kama, c. 8, sect. 6. Vid. L'Empereur in ib.
unto the hall of judgment; or the "praetorium"; the place where the Roman governor, who was now Pontius Pilate, used to hear and try causes in; the Romans now having matters and causes relating to life and death, in their hands:
and it was early; the morning indeed was come; but it was as soon as it was day; they had been all night in taking and examining Jesus, and consulting what to do with him; and as soon as they could expect the governor to be up, they hurry him away to him, eagerly thirsting after his blood, and fearing lest he should be rescued out of their hands:
and they themselves went not into the judgment hall, lest they should be defiled; that is, the Jews, only the band of Roman soldiers went in; the reason of this was, because it was the house of a Gentile, and with them, , "the dwelling houses of Gentiles", or idolaters, "are unclean" (t); yea, if they were the houses of Israelites, and Gentiles were admitted to dwell in them, they were defiled, and all that were in them; for so they say (u),
"if the collectors for the government enter into a house to dwell in, all in the house are defiled.''
They did not think it lawful to rent out a house in Judea to an Heathen (w), or to assist in building a Basilica for them; which they explain to be a palace, in which judges sit to judge men (x): hence the reason of their caution, and which they were the more observant of,
that they might eat the passover; pure and undefiled; not the passover lamb, for that they had eaten the night before; but the "Chagigah", or feast on the fifteenth day of the month. Many Christian writers, both ancient and modern, have concluded from hence, that Christ did not keep his last passover, at the same time the Jews did; and many things are said to illustrate this matter, and justify our Lord in it: some observe the distinction of a sacrificial, and commemorative passover; the sacrificial passover is that, in which the lamb was slain, and was fixed to a certain time and place, and there was no altering it; the commemorative passover is that, in which no lamb is slain and eaten, only a commemoration made of the deliverance of the people of Israel out of Egypt; such as is now kept by the Jews, being out of their own land, where sacrifice with them is not lawful; and this it is supposed our Lord kept, and not the former: but it does not appear that there was such a commemorative passover kept by the Jews, in our Lord's time, and whilst the temple stood: and supposing there was such an one allowed, and appointed for those that were at a distance from Jerusalem, and could not come up thither, (which was not the case of Christ and his disciples,) it is reasonable to conclude, that it was to be kept, and was kept at the time the sacrificial passover was, in the room of which it was substituted, as it is by the Jews to this day; so that this will by no means clear the matter, nor solve the difficulty; besides it is very manifest, that the passover our Lord kept was sacrificial; and such an one the disciples proposed to get ready for him, and did, of which he and they are said to eat: "and the first day of unleavened bread, when they KILLED the passover, his disciples said to him, where wilt thou that we go and prepare, that thou mayest EAT the passover?" Mar 14:12 and again, "then came the day of unleavened bread, when the passover MUST be KILLED", Luk 22:7. "They made ready the passover", Luk 22:13 "and he sat down, and the twelve apostles with him", Luk 22:14 "and he said unto them, with desire I have desired to eat this passover", Luk 22:15. Others suggest, that this difference of observing the passover by Christ and the Jews arose from fixing the beginning of the month, and so accordingly the feasts in it, by the or appearance of the moon; and that our Lord went according to the true appearance of it, and the Jews according to a false account: but of this, as a fact, there is no proof; besides, though the feasts were regulated and fixed according to the appearance of the moon, yet this was not left to the arbitrary will, pleasure, and judgment of particular persons, to determine as they should think proper; but the sanhedrim, or chief c