John 18:1-40

CHAPTER 18

I have commented on the Passion (Matthew 27 and 28.), I shall therefore only briefly touch on those points which are related by S. John only. Ver. 1. When Jesus had spoken these words, He went forth with His disciples over she brook Cedron, where was a garden, into the which He entered and His disciples. Jesus had now finished that glowing, and long discourse, in which He bade His disciples farewell, and was hastening to His Passion and Death. In fact, He offered Himself to it, voluntarily, by going into the garden, and there waiting for Judas and the Jews, by whom He knew He was to be taken. He gave thus an example of boldness of mind, by first choosing for Himself the very spot in which He was about to contend with death, sin, and the devil, as though sure of victory and triumph. It is hence inferred that Jesus, as soon as He had finished His discourse, crossed the Brook, and that the dispute of the Apostles about precedence (Luke 22:24) took place, not after this discourse (as S. Augustine thinks) but before it. When the hymn was sung is uncertain, for S. Matthew seems to intimate that it was sung at the end of the discourse (Mat 26:30). But reason seems to suggest that it was sung before it, as being a giving of thanks which was sung immediately after the supper, and the Eucharist, and before this discourse. So Chrysostom, Theophylact, Euthymius on Matt. xxvi., and Ribera on this passage.

He went forth. From the house, where He began and finished the whole discourse. But F. Lucas and others think that the latter part of the discourse (from xiv. 31) was spoken after He had left the house on the way to the Brook Cedron. But then "went forth" must be interpreted "passed over."

Over the Brook Cedron. "The torrent" flowing in winter, dry in summer. The torrent signifies the violence of the attack made on Christ at His Passion. And He passed through the torrent, to signify that He was going into a torrent of sufferings, says Jansenius, as the Psalm has it, "He will drink of the Brook in the way" (Psa 110:7). And hence some think that Jesus was brought back through the Brook, and thrown into it (see Adricom. num. 207), as in Psalms 69

Cedron. So called from the cedars growing there. S. Thomas and the Syriac and Arabic version. But it is a Hebrew word signifying darkness. See S. Jerome in Locis Hebr. It was dark as being a shady place, or from the blackness of the waters, or from the smoke from the burning of bodies. Cedron is a singular, and not a plural, word. It lies between Jerusalem and Mount Olivet, and runs through the valley of Jehosaphat. It was the common burial-place, and the Turks are now buried there. And it is in this valley that all men will be gathered together at the last judgment. St. John mentions it, (1.) To establish historical accuracy. (2.) As it was figurative, for as David, fleeing from Absalom, crossed the Brook Cedron, so did Christ cross the same Brook, not indeed as flying from the Jews, but as going forth to meet them. (3.) To show that He was going to expiate, not His own sins, but those of Adam and his posterity, however monstrous, such as those committed in this valley, where parents burnt their children alive in honour of Moloch. (4.) That He might turn the place of His suffering into one of triumph: For it was from the neighbouring Mount Olivet that He rose in triumph after His Resurrection. And when He returns to judge the world, it is there that He will be seated as judge, and recompense all men according to their deserts.

Where was a garden. Because Adam sinned in a garden, Christ began to expiate His sin in a garden. "For all things had to revert to their pristine state," says S. Cyril. S. Chrysostom adds, "For He tarries in the garden, as in a prison." "To save trouble," says Theophylact, "to the Jews who were seeking Him;" adding also another reason, "for He used to seek solitary places which gender silence," that we should do the same. (See Matt. xxvi.)

Symbolically. Observe that Christ first went into the desert, afterwards into the corn-fields, and at last into the garden, to teach us to go into the harvest-fields of preaching, and thence to the Passion and the Cross. Hear S. Ambrose in Luc. lib. iv. "Behold," says he, "by what ways we are brought back to paradise. Christ is first in the desert. He guides, He instructs, He informs, He exercises man. He anoints him with spiritual oil. When He sees that he is stronger He leads him through corn-fields and fruitful places (as when the Jews complained that His disciples plucked the ears of corn on the Sabbath day), for He hid then placed the Apostles in cultivated ground, and in a profitable work. And afterwards He planted them in paradise, at the time of His Passion, when He crossed the Brook Cedron, where was a garden."