1 When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered.
*Minor differences ignored. Grouped by changes, with first version listed as example.
When Jesus bad spoken these words. In this narrative John passes by many things which the other three Evangelists relate, and he does so on purposej as his intention was to collect many things worthy of being recorded, about which they say nothing; and, therefore, let the reader go to the other Evangelists to find what is wanting here. Over the brook Kedron. In the Greek original there is an article prefixed to Kedron, which would seem to intimate that the brook takes its name from the cedars; [1] but this is probably an error which has crept into the text; for the valley or brook Kedron is often mentioned in Scripture. The place was so called from its being dark or gloomy, because, being a hollow valley, it was shady, [2] on that point, however, I do not dispute: I only state what is more probable. The chief thing to be considered is, the intention of the Evangelist in pointing out the place; for his object was, to show that Christ went to death willingly. He came into a place which, he knew, was well known to Judas. Why did he do this but to present himself, of his own accord, to the traitor and to the enemies? Nor was he led astray by inadvertency, for he knew beforehand all that was to happen. John afterwards mentions also that he went forward to meet them. He therefore suffered death, not by constraint, but willingly, that he might be a voluntary sacrifice; for without obedience atonement would not have been obtained for us. Besides, he entered into the garden, not for the purpose of seeking a place of concealment, but that he might have a better opportunity, and greater leisure, for prayer. That he prayed three times to be delivered from death, (Matthew 26:44,) is not inconsistent with that voluntary obedience of which we have spoken; [3] for it was necessary that he should contend with difficulties, that he might be victorious. Now, having subdued the dread of death, he advances to death freely and willingly.
1 - Is Kedron, a proper name, or an appellative? Calvin does not mean that the presence of the article settles this question, but that it depends on the preference which shall be given to one or another of the various readings. If we read ton Kedron, it will be difficult to resist the conclusion that Kedron is the genitive plural of Kedros, a cedar; but if we read tou Kedron, or rather, tou Kedron, we must treat Kedron, as an indeclinable Hebrew word, though Josephus chooses sometimes to decline it, as in the phrase, cheimarron Kedronos, the brook of Kedron, (Ant. 8:1.) "Instead of the common reading, ton Kedron," says Bloomfield, "four of the most ancient MSS. and six ancient Versions, with some Fathers, have,tou Kedron, which was preferred by Beza, Casaubon, Campbell, Castalio, Drusius, Lightfoot, Bols, Bynmus, Reland, and others of the best Commentators down to Middleton, Kuinoel, and Tittmann, and has been received by Bengel, Griesbach, Knapp, Vater, and Scholz. The common reading, however, is strenuously, but not satisfactorily, defended by Lampe and Matthsei." Our Author proceeds no further than to propose, tou instead of ton, as a conjectural emendation; but Bloomfield has given a prodigious list of authorities on the same side. -- Ed.
2 - The Hebrew name qdrvn (Kidron) is derived from qdr, (Kadar,) it was black, and signifies the black brook. -- Ed.
3 - On this point the reader will do well to consult our Author's elaborate exposition and argument, Harmony of the Evangelists, [10]vol. 3, pp. 226-234.
The brook Cedron - This was a small stream that flowed to the east of Jerusalem, through the valley of Jehoshaphat, and divided the city from the Mount of Olives. It was also called Kidron and Kedron. In summer it is almost dry. The word used here by the evangelist - χειμάῤῥου cheimarrou - denotes properly a water-stream (from χεῖρμα cheimōn, shower or water, and ῥέω reō, ῥόος roos, to flow, flowing), and the idea is that of a stream that was swollen by rain or by the melting of the snow (Passow, Lexicon). This small rivulet runs along on the east of Jerusalem until it is joined by the water of the pool of Siloam, and the water that flows down on the west side of the city through the valley of Jehoshaphat, and then goes off in a southeast direction to the Dead Sea. (See the map of the environs of Jerusalem.) Over this brook David passed when he fled from Absalom, 2-Samuel 15:23. It is often mentioned in the Old Testament, 1-Kings 15:13; 2-Chronicles 15:16; 2-Chronicles 30:14; 2-Kings 23:6, 2-Kings 23:12.
Where was a garden - On the west side of the Mount of Olives. This was called Gethsemane. See the notes at Matthew 26:36. It is probable that this was the property of some wealthy man in Jerusalem - perhaps some friend of the Saviour. It was customary for the rich in great cities to have country-seats in the vicinity. This, it seems, was so accessible that Jesus was accustomed to visit it, and yet so retired as to be a suitable place for devotion.
Over the brook Cedron - Having finished the prayer related in the preceding chapter, our Lord went straight to the garden of Gethsemane, Matthew 26:36, which was in the mount of Olives, eastward of Jerusalem. This mount was separated from the city by a very narrow valley, through the midst of which the brook Cedron ran: see 1 Maccabees 12:37; Joseph. War, b. v. c. 2, s. 3. xii. 2. Cedron is a very small rivulet, about six or seven feet broad, nor is it constantly supplied with water, being dry all the year, except during the rains. It is mentioned in the Old Testament: 2-Samuel 15:23; 1-Kings 15:13; 2-Kings 23:4. And it appears the evangelist only mentions it here to call to remembrance what happened to David, when he was driven from Jerusalem by his son Absalom, and he and his followers obliged to pass the brook Cedron on foot: see 2-Samuel 15:23. All this was a very expressive figure of what happened now to this second David, by the treachery of one of his own disciples. This brook had its name probably from קדר Kadar, he was black; it being the place into which the blood of the sacrifices, and other filth of the city, ran. It was rather, says Lightfoot, the sink, or the common sewer, of the city, than a brook. Some copyists, mistaking Κεδρων for Greek, have changed του into των, and thus have written των Κεδρων, of cedars, instead of του Κεδρων, the brook of Cedron: but this last is undoubtedly the genuine reading.
A garden - Gethsemane: see on Matthew 26:36 (note).
The Jewish grandees had their gardens and pleasure grounds without the city even in the mount of Olives. This is still a common custom among the Asiatics.
St. John mentions nothing of the agony in the garden; probably because he found it so amply related by all the other evangelists. As that account should come in here, the reader is desired to consult the notes on Matthew 26:36-47 (note). See also Mark 14:30-36 (note), and Luke 22:40-44 (note).
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.
When Jesus had spoken these words,.... Referring either to his discourses in John 14:1, in which he acquaints his disciples with his approaching death; comforts them under the sorrowful apprehension of his departure from them; gives them many excellent promises for their relief, and very wholesome advice how to conduct themselves; lets them know what should befall them, and that things, however distressing for the present, would have a joyful issue: or else to his prayer in the preceding chapter, in which he had been very importunate with his Father, both for himself and his disciples; or to both of these, which is highly probable:
he went forth with his disciples over the brook Cedron; the same with "Kidron" in 2-Samuel 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 2-Chronicles 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 2-Kings 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", Psalm 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 Jude. 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.
Sin began in the garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion from thence to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked, Whom seek ye? When the people would have forced him to a crown, he withdrew, John 6:15, but when they came to force him to a cross, he offered himself; for he came into this world to suffer, and went to the other world to reign. He showed plainly what he could have done; when he struck them down he could have struck them dead, but he would not do so. It must have been the effect of Divine power, that the officers and soldiers let the disciples go away quietly, after the resistance which had been offered. Christ set us an example of meekness in sufferings, and a pattern of submission to God's will in every thing that concerns us. It is but a cup, a small matter. It is a cup that is given us; sufferings are gifts. It is given us by a Father, who has a father's authority, and does us no wrong; a father's affection, and means us no hurt. From the example of our Saviour we should learn how to receive our lighter afflictions, and to ask ourselves whether we ought to oppose our Father's will, or to distrust his love. We were bound with the cords of our iniquities, with the yoke of our transgressions. Christ, being made a sin-offering for us, to free us from those bonds, himself submitted to be bound for us. To his bonds we owe our liberty; thus the Son makes us free.
BETRAYAL AND APPREHENSION OF JESUS. (John 18:1-13)
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 (Matthew 26:30, Matthew 26:36).
He went . . . over the brook Cedron. It flows through the valley east of Jerusalem between the city and the Mount of Olives. They went to Gethsemane.
A garden - 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. 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 the people, weeping in his flight from Absalom. Matthew 26:30; Mark 14:26; Luke 22:39.
*More commentary available at chapter level.