Annotations Upon the New Testament, John · Chapter 18
CHAP. XVIII.
Vers. 1. WHere was a Garden, into which he entred and his Disciples] Peccatum in horto primùm admissum, in horto coepit expiari. Brugensis. Sin being committed first in the garden, began to be expiated in a garden.
Vers. 2. For Iesus of times resorted thither with his Disciples] Christ was wont alwayes to seek solitary places to pray in. These festivall dayes he was alwayes wont to continue there in the night, Luke 21.37. and 22.39. Christ by this deed did shew that he shunned not his enemies, but made choice of fit place and time for the executing of his Fathers and his owne purpose.Grotius. He chose rather to be taken in the place of prayer than of supper, and in the night,Impius & ingratus Iudas, qui Iesum eo laco quaerit ut comprehendat, quo, & novit eum orare, & didicit ab eo orare. Brugensis. that the feare of his enemies might be shewd who durst not take him in the day time.
Vers. 14. It was expedient that one man should die for the people] He meant, it was better that Christ being but one should die, than that the whole people (whose destruction he thought unavoidable, if Christ were suffered to live) should perish and come to nothing. It was the will of God for the honour of the Priesthood,Dr. Field of the Church. l. 5. c. 10. that hee should utter that he meant ill, in such words as might have a good sense, though not meant nor intended by him, wherefore he is said to have prophesied.
Vers. 15. And so did another Disciple, that Disciple was knowne unto the High Priest] Some thinke this was John, who perhaps might serve the High Priest with fish,Chrysostomus, Cyrillus, Theophylactus, Brentius & alij, existimant fuisse Apostolum Iohannem, quae sententia confirmari potest ex eo quòd Johannes hac periphrasi se ipsum solet significare Iohann. 20 v. 2.3.4. quòdque tam exactè describat, qua occasione Petrus in atrium Pontificis introductus sit. Gerhardus. Vide Piscat. but because after three yeares conversation in the Schoole of Christ, familiarity with the High Priest Christs sworne enemie would be no good signe, and because John could not without imminent danger enter into the High Priests hall, therefore Austen and the ordinary glosse say rightly, who that Disciple was, because it is here concealed, it should not bee rashly determined. Grotius thinks it was not John, because he being a Galilean would have been questioned by those that stood by as well as Peter, nor any of the twelve, but rather him in whose house Christ supped, for that Matthew 26.18. Brugensis likewise thinks it was not Jo…n, because he was familiarly knowne to the High Priest, nor any publique and open Disciple of Christ, but a secret one, as there were many then. Some thinke (saith he) that it was some honorable Citizen of Ierusalem: what if it was hee at whose house Jesus supped,Brugensis in loc. for he was rich and magnificent, Mar. 14.15. and also a secret Disciple of Christ, Mat. 26.18.
Vers. 31. It is not lawfull for us to put any man to death] The Jewes (say some) spake only of a certaine kinde of punishment, viz. as crucifying, with which they would have Christ suffer*Iansen. Concord. c. 141. Ferus in Ioh. Vide Grotium in Matth. 22.for the greater ignominie. But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way, when wee reade that they would sometimes have throwne him downe headlong, and sometimes have stoned him. Therefore their opinion seemes to be most probable who understand these words of the Jewes, not as spoken simply and absolutely, but with the respect had of the time, viz. For the feast of the passeover which was then kept, that it was not lawfull for them to put any to death, see vers. 28. So Bellarmine saith many of the fathers interpret those words. Those things which follow favour this exposition. That the saying of Jesus might be fulfilled] Beza saith, the cause why the Jewes expressely required that Christ should be crucified, was not onelyonly because this was a most bitter and shamefull death; but because this punishment was appointed by the lawes of the Romans for the authors of sedition. See Acts 6.12. and 7.58. and 24.6, 7. against this exposition.
Vers. 38. Pilate saith unto him, What is truth? And when he had said this, hee went out againe unto the Jewes, and saith unto them, I finde in him no fault at all] Pilate speakes roughly to Christ, but well of him to the people; he used foure meanes to deliver him, First, Loquendo, by speaking for him, when al the world was silent. Secondly, mittendo, by sending Christ to Herod. Thirdly, jungendo, by joyning Christ & Barrabas together, thinking they would rather have chose Christ than such a vile fellow. Fourthly, flagellando, by whipping of Christ. Two things made him condemne him. 1 The importunity of the Jewes, Crucifie him, crucifie him, and his willingnesse to content them, Marke 15.15 2 The feare of losing Caesars favour, Iohn 19.13.
Vers. 39. But ye have a custome, that I should release unto you one at the Passeover] Some say they used this custome in remembrance of Jonathans deliverance by the people, others in remembrance of their deliverance out of Egypt; a third, not in relation to either of those, but in solemnity of the feast, at the Passeover a malefactor was to bee set free, not an innocent condemned.Aquinas.