Ver. 1. When 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.2. And Judas also, which betrayed him, knew the place: for Jesus often resorted there with his disciples.
Augustine: The discourse, which our Lord had with His disciples after supper, and the prayer which followed, being now ended, the Evangelist begins the account of His Passion. When Jesus had spoken these words, He came forth with His disciples over the brook Cedron, where was a garden, into which He entered, and His disciples. But this did not take place immediately after the prayer was ended; there was an interval containing some things, which John omits, but which are mentioned by the other Evangelists.
Augustine: A contention took place between them, which of them was the greater, as Luke relates. He also said to Peter, as Luke adds in the same place, Behold, Satan has desired to have you, that he might sift you as wheat, etc. And according to Matthew and Mark, they sang a hymn, and then went to Mount Olivet. Matthew lastly brings the two narratives together: Then went Jesus with His disciples to a place which is called Gethsemane. That is the place which John mentions here, Where there was a garden, into the which He entered, and His disciples.
Augustine: When Jesus had spoken these words, shows that He did not enter before He had finished speaking.
Chrysostom: But why does not John say, When He had prayed, He entered? Because His prayer was a speaking for His disciples’ sake. It is now night time; He goes and crosses the brook, and hastens to the place which was known to the traitor; thus giving no trouble to those who were lying in wait for Him, and strewing His disciples that He went voluntarily to die.
Alcuin: Over the brook Cedron, i.e. of cedars. It is the genitive in the Greek. He goes over the brook, i.e. drinks of the brook of His Passion. Where there was a garden, that the sin which was committed in a garden, He might blot out in a garden. Paradise signifies garden of delights.
Chrysostom: That it might not be thought that He went into a garden to hide Himself, it is added, But Judas who betrayed Him knew the place: for Jesus of often resorted there with; His disciples.
Augustine: There the wolf in sheep’s clothing permitted by the deep counsel of the Master of the flock to go among the sheep, learned in what way to disperse the flock, and ensnare the Shepherd.
Chrysostom: Jesus had often met and talked alone with His disciples there, on essential doctrines, such as it was lawful for others to hear. He does this on mountains, and in gardens, to be out of reach of noise and tumult. Judas, however went there, because Christ had often passed the night there in the open air. He would have gone to His house, if he had thought he should find Him sleeping there.
Theophylact: Judas knew that at the feast time our Lord was accustomed to teach His disciples high and mysterious doctrines, and that He taught in places like this. And as it was then a solemn season, he thought He would be found there, teaching His disciples things relating to the feast.
Ver. 3. Judas then, having received a band of men and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons.4. Jesus therefore, knowing all things that should come upon him, went forth, and said to them, Whom do you seek?5. They answered him, Jesus of Nazareth. Jesus says to them, I am he. And Judas also, which betrayed him, stood with them.6. As soon then as he said to them, I am he, they went backward, and fell to the ground.7. Then asked he them again, Whom do you seek? And they said, Jesus of Nazareth.8. Jesus answered, I have told you that I am he: if therefore you seek me, let these go their way:9. That the saying might be fulfilled, which he spoke, Of them which you gave me have I lost none
Gloss: The Evangelist had strewn how Judas had found, out the place where Christ was, now he relates how he went there. Judas then, having received a band of men and officers from the chief priests and Pharisees, comes there with lanterns and torched and weapons.
Augustine: It was a band not of Jews, but of soldiers, granted, we must understand, by the Governor, with legal authority to take the criminal, as He was considered, and crush any opposition that might be made.
Chrysostom: But how could they persuade the band? By hiring them; for being soldiers, they were ready to do anything for money.
Theophylact: They carry torches and lanterns, to guard against Christ escaping in the dark.
Chrysostom: They had often sent elsewhere to take Him, but had not been able. Whence it is evident that He gave Himself up voluntarily; as it follows, Jesus therefore, knowing all things that should come upon Him, went forth, and said to them, Whom do you seek?
Theophylact: He asks not because He needed to know, for He knew all things that should come upon Him; but because He wished to show, that though present, they could not see or distinguish Him: Jesus says to them, I am He.
Chrysostom: He Himself had blinded their eyes. For that darkness was not the reason is clear, because the Evangelist says that they had lanterns. Though they had not lanterns, however, they should at least have recognized Him by His voice. And if they did not know Him, yet how was it that Judas, who had been with Him constantly also, did not know Him? And Judas also which betrayed Him stood with them. Jesus did all this to show that they could not have taken Him, or even seen Him when He was in the midst of them, had He not permitted it.
Augustine: As soon then as He said To them, I am He, they went backward. Where now is the band of soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred, terrible with arms. For God was hid in the flesh, and the eternal day was so obscured by His human body, that He was sought for with lanterns and torches, to be slain in the darkness. What shall He do when He comes to judge, Who did thus when He was going to be judged? And now even at the present time Christ says by the Gospel, I am He, and an Antichrist is expected by the Jews: to the end that they may go backward, and fall to the ground; because that forsaking heavenly, they desire earthly things.
Gregory: Why is this, that the Elect fall on their faces, the reprobate backward? Because every one who falls back, sees not where he falls, whereas he who falls forward, sees where he falls. The wicked when they suffer loss in invisible things, are said to fall backward, because they do not see what is behind them: but the righteous, who of their own accord cast themselves down in temporal things, in order that they may rise in spiritual, fall as it were upon their faces, when with fear and repentance they humble themselves with their eyes open.
Chrysostom: Lastly, lest any should say that He had encouraged the Jews to kill Him, in delivering Himself into their hands, He says every thing that is possible to reclaim them. But when they persisted in their malice, and showed themselves inexcusable then He gave Himself up into their hands: Then asked He them again, Whom do you seek? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He.
Augustine: They had heard at the first, I am He, but had not understood it; because He who could do whatever He would, willed not that they should. But had He never permitted Himself to be taken by them, they would not have done indeed what they came to do; but neither would He what He came to do. So now having strewn His power to them when they wished to take Him and could not, He lets them seize Him, that they might be unconscious agent, of His will; If you seek Me, let these go their way.
Chrysostom: As if to say, Though you seek Me, you have nothing to do with these: lo, I give Myself up: thus even to the last hour does He show His love for His own.
Augustine: He commands His enemies, and they do what He commands; they permit them to go away, whom He would not have design
Chrysostom: The Evangelist, to show that it was not their design to do this, but that His power did it, adds, That the saying might be fulfilled which He spoke, Of them which you have given Me, have I lost none. He had said this with reference not to temporal, but to eternal death: the Evangelist however understands the word of temporal death also.
Augustine: But were the disciples never to die? Why then would He lose them, even if they died then? Because they did not yet believe in Him in a saving way.
Ver. 10. Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.11. Then said Jesus to Peter, Put up your sword into the sheath: the cup which my Father has given me, shall I not drink it?
Chrysostom: Peter trusting to these last words of our Lord’s, and to what He had just done, assaults those who came to take Him: Then Simon Peter having a sword drew it, and smote the high priest’s servant. But how, commanded as he had been to have neither scrip, nor two garments, had he a sword? Perhaps he had foreseen this occasion, and provided one.
Theophylact: Or, he had got one for sacrificing the lamb, and carried it away with him from the Supper.
Chrysostom: But how could he, who had been forbidden ever to strike on the cheek, be a murderer? Because what he had been forbidden to do was to avenge himself, but here he was not avenging himself, but his Master. They were not however yet perfect: afterwards you shall see Peter beaten with stripes, and bearing it humbly. And cut off his right ear: this seems to show the impetuosity of the Apostle; that he struck at the head itself.
Augustine: The servant’s name was Malchus; John is the only Evangelist who mentions the servant’s name; as Luke is the only one who mentions that our Lord touched the ear and healed him.
Chrysostom: He wrought this miracle both to teach us, that we ought to do good to those who suffer and to manifest His power. The Evangelist gives the name, that those who then read it might have the opportunity of inquiring into the truth of the account. And he mentions that he was the servant of the high priest, because in addition to the miracle of the cure itself, this shows that it was performed upon one of those who came to take Him, and who shortly after struck Him on the face.
Augustine: The name Malchus signifies, about to reign. What then does the ear cut off for our Lord, and healed by our Lord denote, but the abolition of the old, and the creating of a new, hearing in the newness of the Spirit, and not in the oldness of the letter? To whomsoever this is given, who can doubt that he will reign with Christ? But he was a servant too, has reference to that oldness, which generated to bondage: the cure figures liberty.
Theophylact: Or, the cutting off of the high priest’s servant’s right ear is a type of the people’s deafness, of which the chief priests partook most strongly: the restoration of the ear, of ultimate reenlightenment of the understanding of the Jews, at the coming of Elias.
Augustine: Our Lord condemned Peter’s act, and forbade him proceeding further: Then said Jesus to Peter, Put up your sword into the sheath. He was to be admonished to have patience: and this was written for our learning.
Chrysostom: He not only restrained Him however by threats, but consoled him also at the same time: The cup that My Father gives Me, shall I not drink it? Whereby He shows that it was not by their power, but by His permission, that this had been done, and that He did not oppose God, but was obedient even to death.
Theophylact: In that He calls it a cup, He shows how pleasing and acceptable death for the salvation of men was to Him.
Augustine: The cup being given Him by the Father, is the same with what the Apostle says, Who spared not His own Son, but delivered Him up for us all. But the Giver of this cup and the Drinker of it are the same, as the same Apostle says, Christ loved us, and gave Himself for us.
Ver. 12. Then the band and the captain and officers of the Jews took Jesus, and bound him,13. And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.14. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
Theophylact: Every thing having been done that could be to dissuade the Jews, and they refusing to take warning, He suffered Himself to be delivered into their hands: Then the band and the captain and officers of the Jews took Jesus.
Augustine: They took Him Whom they did not draw nigh to; nor understood that which is written in the Psalms, Draw nigh to Him, and be you lightened. For had they thus drawn nigh to Him, they would have taken Him, not to kill Him, but to be in their hearts. But now that they take Him the way they do, they go backward. It follows, and bound Him, Him by Whom they ought to have wished to be loosed. And perhaps there were among them some who, afterwards delivered by Him, exclaimed, you have broken My chains asunder.
But after that they had bound Jesus, it then appears most clearly that Judas had betrayed Him not for a good, but a most wicked purpose: And led Him away to Annas first.
Chrysostom: In exultation, to show what they had done, as if they were raising a trophy.
Augustine: Why they did so, he tells us immediately after: For he was father in law to Caiaphas, which was the high priest that same year. Matthew, in order to shorten the narrative, says that He was led to Caiaphas; because He was led to Annas first, as being the father in law of Caiaphas. So that we must understand that Annas wished to act Caiaphas’s part.
Bede: In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt. That Caiaphas however was high priest for that year sounds contrary to the law, which ordained that there be only one high priest, and made the office hereditary. But the pontificate had now been abandoned to ambitious men.