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■ 요한복음 18장
1. 예수께서 이 말씀을 하시고 제자들과 함께 기드론 시내 저편으로 나가시니 거기 동산이 있는데 제자들과 함께 들어가시다
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. 거기는 예수께서 제자들과 가끔 모이시는 곳이므로 예수를 파는 유다도 그곳을 알더라
And Judas also , which betrayed him , knew the place : for Jesus ofttimes resorted thither with his disciples .
3. 유다가 군대와 및 대제사장들과 바리새인들에게서 얻은 하속들을 데리고 등과 홰와 병기를 가지고 그리로 오는지라
Judas then , having received a band of men and officers from the chief priests and Pharisees , cometh thither with lanterns and torches and weapons .
4. 예수께서 그 당할 일을 다 아시고 나아가 가라사대 너희가 누구를 찾느냐
Jesus therefore , knowing all things that should come upon him , went forth , and said unto them , Whom seek ye ?
5. 대답하되 나사렛 예수라 하거늘 가라사대 내로라 하시니라 그를 파는 유다도 저희와 함께 섰더라
They answered him , Jesus of Nazareth . Jesus saith unto them , I am he. And Judas also , which betrayed him , stood with them .
6. 예수께서 저희에게 내로라 하실 때에 저희가 물러가서 땅에 엎드러지는지라
As soon then as he had said unto them , I am he, they went backward , and fell to the ground .
7. 이에 다시 누구를 찾느냐고 물으신대 저희가 말하되 나사렛 예수라 하거늘
Then asked he them again , Whom seek ye ? And they said , Jesus of Nazareth .
8. 예수께서 대답하시되 너희에게 내로라 하였으니 나를 찾거든 이 사람들의 가는 것을 용납하라 하시니
Jesus answered , I have told you that I am he: if therefore ye seek me , let these go their way :
9. 이는 아버지께서 내게 주신 자 중에서 하나도 잃지 아니하였삽나이다 하신 말씀을 응하게 하려 함이러라
That the saying might be fulfilled , which he spake , Of them which thou gavest me have I lost none .
10. 이에 시몬 베드로가 검을 가졌는데 이것을 빼어 대제사장의 종을 쳐서 오른편 귀를 베어버리니 그 종의 이름은 말고라
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. 예수께서 베드로더러 이르시되 검을 집에 꽃으라 아버지깨서 주신 잔을 내가 마시지 아니하겠느냐 하시니라
Then said Jesus unto Peter , Put up thy sword into the sheath : the cup which my Father hath given me , shall I not drink it ?
12. 이에 군대와 천부장과 유대인의 하속들이 예수를 잡아 결박하여
Then the band and the captain and officers of the Jews took Jesus , and bound him ,
13. 먼저 안나스에게로 끌고 가니 안나스는 그 해의 대제사장인 가야바의 장인이라
And led him away to Annas first ; for he was father in law to Caiaphas , which was the high priest that same year .
14. 가야바는 유대인들에게 한 사람이 백성을 위하여 죽는 것이 유익하다 권고하던 자러라
Now Caiaphas was he, which gave counsel to the Jews , that it was expedient that one man should die for the people .
15. 시몬 베드로와 또 다른 제자 하나가 예수를 따르니 이 제자는 대제사장과 아는 사람이라 예수와 함께 대제사장의 집 뜰에 들어가고
And Simon Peter followed Jesus , and so did another disciple : that disciple was known unto the high priest , and went in with Jesus into the palace of the high priest .
16. 베드로는 문 밖에 섰는지라 대제사장과 아는 그 다른 제자가 나가서 문지키는 여자에게 말하여 베드로를 데리고 들어왔더니
But Peter stood at the door without . Then went out that other disciple , which was known unto the high priest , and spake unto her that kept the door , and brought in Peter .
17. 문 지키는 여종이 베드로에게 말하되 너도 이 사람의 제자 중 하나가 아니냐 하니 그가 말하되 나는 아니라 하고
Then saith the damsel that kept the door unto Peter , Art not thou also one of this man’s disciples ? He saith , I am not .
18. 그 때가 추운고로 종과 하속들이 숯불을 피우고 서서 쬐니 베드로도 함께 서서 쬐더라
And the servants and officers stood there , who had made a fire of coals ; for it was cold : and they warmed themselves : and Peter stood with them , and warmed himself .
19. 대제사장이 예수에게 그의 제자들과 그의 교훈에 대하여 물으니
The high priest then asked Jesus of his disciples , and of his doctrine .
20. 예수께서 대답하시되 내가 드러내어 놓고 세상에 말하였노라 모든 유대인들의 모이는 회당과 성전에서 항상 가르쳤고 은밀히는 아무 것도 말하지 아니하였거늘
Jesus answered him , I spake openly to the world ; I ever taught in the synagogue , and in the temple , whither the Jews always resort ; and in secret have I said nothing .
21. 어찌하여 내게 묻느냐 내가 무슨 말을 하였는지 들은 자들에게 물어보라 저희가 나의 하던 말을 아느니라
Why askest thou me ? ask them which heard me , what I have said unto them : behold , they know what I said .
22. 이 말씀을 하시매 곁에 섰는 하속 하나가 손으로 예수를 쳐 가로되 네가 대제사장에게 이같이 대답하느냐 하니
And when he had thus spoken , one of the officers which stood by struck Jesus with the palm of his hand , saying , Answerest thou the high priest so ?
23. 예수께서 대답하시되 내가 말을 잘못하였으면 그 잘못한 것을 증거하라 잘하였으면 네가 어찌하여 나를 치느냐 하시더라
Jesus answered him , If I have spoken evil , bear witness of the evil : but if well , why smitest thou me ?
24. 안나스가 예수를 결박한 그대로 대제사장 가야바에게 보내니라
Now Annas had sent him bound unto Caiaphas the high priest .
25. 시몬 베드로가 서서 불을 쬐더니 사람들이 묻되 너도 그 제자 중 하나가 아니냐 베드로가 부인하여 가로되 나는 아니라 하니
And Simon Peter stood and warmed himself . They said therefore unto him , Art not thou also one of his disciples ? He denied it, and said , I am not .
26. 대제사장의 종 하나는 베드로에게 귀를 베어 버리운 사람의 일가라 가로되 네가 그 사람과 함께 동산에 있던 것을 내가 보지 아니하였느냐
One of the servants of the high priest , being his kinsman whose ear Peter cut off , saith , Did not I see thee in the garden with him ?
27. 이에 베드로가 또 부인하니 곧 닭이 울더라
Peter then denied again : and immediately the cock crew .
28. 저희가 예수를 가야바에게서 관정으로 끌고 가니 새벽이라 저희는 더럽힘을 받지 아니하고 유월절 잔치를 먹고자 하여 관정에 들어가지 아니하더라
Then led they Jesus from Caiaphas unto the hall of judgment : and it was early ; and they themselves went not into the judgment hall , lest they should be defiled ; but that they might eat the passover .
29. 그러므로 빌라도가 밖으로 저희에게 나가서 말하되 너희가 무슨 일로 이 사람을 고소하느냐
Pilate then went out unto them , and said , What accusation bring ye against this man ?
30. 대답하여 가로되 이 사람이 행악자가 아니었더면 우리가 당신에게 넘기지 아니하였겠나이다
They answered and said unto him , If he were not a malefactor , we would not have delivered him up unto thee .
31. 빌라도가 가로되 너희가 저를 데려다가 너희 법대로 재판하라 유대인들이 가로되 우리에게는 사람을 죽이는 권이 없나이다 하니
Then said Pilate unto them , Take ye him , and judge him according to your law . The Jews therefore said unto him , It is not lawful for us to put any man to death :
32. 이는 예수께서 자기가 어떠한 죽음으로 죽을 것을 가리켜 하신 말씀을 응하게 하려 함이러라
That the saying of Jesus might be fulfilled , which he spake , signifying what death he should die .
33. 이에 빌라도가 다시 관정에 들어가 예수를 불러 가로되 네가 유대인의 왕이냐
Then Pilate entered into the judgment hall again , and called Jesus , and said unto him , Art thou the King of the Jews ?
34. 예수께서 대답하시되 이는 네가 스스로 하는 말이뇨 다른 사람들이 나를 대하여 네게 한 말이뇨
Jesus answered him , Sayest thou this thing of thyself , or did others tell it thee of me ?
35. 빌라도가 대답하되 내가 유대인이냐 네 나라 사람과 대제사장들이 너를 내게 넘겼으니 네가 무엇을 하였느냐
Pilate answered , Am I a Jew ? Thine own nation and the chief priests have delivered thee unto me : what hast thou done ?
36. 예수께서 대답하시되 내 나라는 이 세상에 속한 것이 아니라 만일 내 나라가 이 세상에 속한 것이었더면 내 종들이 싸워 나로 유대인들에게 넘기우지 않게 하였으리라 이제 내 나라는 여기에 속한 것이 아니니라
Jesus answered , My kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that I should not be delivered to the Jews : but now is my kingdom not from hence .
37. 빌라도가 가로되 그러면 네가 왕이 아니냐 예수께서 대답하시되 네 말과 같이 내가 왕이니라 내가 이를 위하여 났으며 이를 위하여 세상에 왔나니 곧 진리에 대하여 증거하려 함이로다 무릇 진리에 속한 자는 내 소리를 듣느니라 하신대
Pilate therefore said unto him , Art thou a king then ? Jesus answered , Thou sayest that I am a king . To this end was I born , and for this cause came I into the world , that I should bear witness unto the truth . Every one that is of the truth heareth my voice .
38. 빌라도가 가로되 진리가 무엇이냐 하더라 이 말을 하고 다시 유대인들에게 나가서 이르되 나는 그에게서 아무 죄도 찾지 못하노라
Pilate saith unto him , What is truth ? And when he had said this , he went out again unto the Jews , and saith unto them , I find in him no fault at all.
39. 유월절이면 내가 너희에게 한 사람을 놓아 주는 전례가 있으니 그러면 너희는 내가 유대인의 왕을 너희에게 놓아주기를 원하느냐 하니
But ye have a custom , that I should release unto you one at the passover : will ye therefore that I release unto you the King of the Jews ?
40. 저희가 또 소리질러 가로되 이 사람이 아니라 바라바라 하니 바라바는 강도러라
Then cried they all again , saying , Not this man , but Barabbas . Now Barabbas was a robber .
■ 주석 보기
【요18:1 JFB】요18:1-13. Betrayal and Apprehension of Jesus.
1-3. 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 (마26:30, 36).
【요18:1 CWC】1. A way to study this lesson is to compare the text with the corresponding places in the synoptics and observe what is original to John. Any "Harmony" of the Gospels would furnish valuable aid. For example, it is John who named "the brook Cedron" or "Kidron," and identifies the "garden" (18:1). The others speak of "a place called Gethsemane," etc., but nothing more. He alone tells us that Judas "knew the place," and why (2), 18:4-8 is new, and one sees its fullness as the design of that Gospel is to emphasize the power and Godhead of Christ. Here we learn the name of the high priests' servant Malchus (10). Again from 13 to 17 is original, and from 17 to 23, also verses 29, 32 and 34-38. These give details of Peter's denial of His Master, and Jesus hearing before the Sanhedrin and before Pilate.
2. John gives no record of the agony in Gethsemane, which otherwise would have appeared between verses 1 and 2 of chapter 18. Verse 2 affords one of the many illustrations in this chapter of the voluntariness of Christ's death He did not hide Himself, but went where He could easily be found. Verse 4 is to the same purport. With verse 6 compare 시28:3. Let not verse 8 be passed without noting the illustration of Christ's constant watchcare and protecting power over all His believing people. Verse 9 shows that one way He keeps His people faithful is by keeping them from being tempted above what they are able to bear. The circumstance in verse 13 is mentioned only by John, and is explained by some in saying that Annas, having served his time as high priest, was living in the same place with his son-in-law. Certainly their relations were intimate judging by 눅3:2. There was disorder in the office of the high priest at this period, which must be kept in mind in considering the difficulties of this chapter, verse 24 for example. Then too, for wise reasons, the Holy Spirit may have led one writer to dwell more on one set of facts than another. If each had told the story in the same words, the whole would have been less satisfactory.
3. The larger part of chapter 19 is new with John. The events are the crowning with thorns (1-3); the appearance before the multitude (4-13); the final rejection (14, 15); the crucifixion (16-37); the entombment (38-42).
The outstanding figure from the point of view of human iniquity is Pilate, the double-minded, cruel deceitful Pilate. Note the scourging of Jesus, verse 1, and remember that "by His stripes we are healed" (사53:5). 마27:29 tells us that this took place in the "Common hall," the soldier's guard room, the character of which may be imagined by what we know of similar places in modern days. The Roman legionaries were expert in torturing prisoners. Verse 7 refers to 레24:16. Verse 14 means that it was the day before the great Sabbath of the Passover Week (막15:42). There is a difficulty in that John speaks of the 6th hour and Mark the 3d, a common solution being that the latter reckoned by Jewish and the former Roman time. Note how the close of verse 15 stamps the Jews at this time as an apostate nation. With the word "delivered" (16), compare 롬4:25; 8:30, and with "led," 사53:7; 행8:32. With "went forth" (17). Compare 레16:27; 히13:12.
At verse 24, Bishop Ryle calls attention to the importance of interpreting prophecy literally, of which importance there are several illustrations in the chapter, for example 36, 37. At verses 28-30 observe another proof of the voluntary character of Christ's death, as the final separation between body and soul could not take place until He willed it. The author just quoted, thinks the "Blood and water" (34), was a symbolic fulfillment of 슥13:1, which the student will look up. Verse 38 was predicted in 사53:9, which should be translated, "His grave was appointed with the wicked; but with the rich man was His tomb."
【요18:1 MHCC】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, ch. 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.
【요18:2 JFB】2. Judas … knew the place, for Jesus ofttimes—see 요8:1; Lu 21:37.
resorted thither with his disciples—The baseness of this abuse of knowledge in Judas, derived from admission to the closest privacies of his Master, is most touchingly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. "No man taketh My life from Me, but I lay it down of Myself" (요10:18). Besides, the scene which was to fill up the little breathing-time, the awful interval, between the Supper and the Apprehension—like the "silence in heaven for about the space of half an hour" between the breaking of the Apocalyptic Seals and the peal of the Trumpets of war (계8:1)—the AGONY—would have been too terrible for the upper room; nor would He cloud the delightful associations of the last Passover and the first Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, its shady olives, its endeared associations, would be congenial to His heart. Here He had room enough to retire—first, from eight of them, and then from the more favored three; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor.
【요18:3 JFB】3. Judas then—"He that was called Judas, one of the Twelve," says Luke (Lu 22:47), in language which brands him with peculiar infamy, as in the sacred circle while in no sense of it.
a band of men—"the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order" [Webster and Wilkinson].
officers from the chief priests and Pharisees—captains of the temple and armed Levites.
lanterns and torches—It was full moon, but in case He should have secreted Himself somewhere in the dark ravine, they bring the means of exploring its hiding-places—little knowing whom they had to do with. "Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast" (마26:48). The cold-bloodedness of this speech was only exceeded by the deed itself. "And Judas went before them [Lu 22:47], and forthwith he came to Jesus, and said, Hail, Master, and kissed Him" (마26:49; compare 출4:27; 18:7; Lu 7:45). The impudence of this atrocious deed shows how thoroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point Him out. But a comparison of the narratives seems to show that our Lord's "coming forth" to the band was subsequent to the interview of Judas. "And Jesus said unto him, Friend"—not the endearing term "friend" (in 요15:15), but "companion," a word used on occasions of remonstrance or rebuke (as in 마20:13; 22:12)—"Wherefore art thou come?" (마26:50). "Betrayest thou the Son of man with a kiss"—imprinting upon the foulest act the mark of tenderest affection? What wounded feeling does this express! Of this Jesus showed Himself on various occasions keenly susceptible—as all generous and beautiful natures do.
【요18:4 JFB】4-9. Jesus … knowing all things that should come—were coming.
upon him, went forth—from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
Whom seek ye?—partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see 막14:51, 52, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.
【요18:5 JFB】5. They answered … Jesus of Nazareth—just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions.
I am He—(See on 요6:20).
Judas … stood with them—No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.
【요18:6 JFB】6. As soon then as he said unto them, I am He, they went backward—recoiled.
and fell to the ground—struck down by a power such as that which smote Saul of Tarsus and his companions to the earth (행26:14). It was the glorious effulgence of the majesty of Christ which overpowered them. "This, occurring before His surrender, would show His power over His enemies, and so the freedom with which He gave Himself up" [Meyer].
【요18:7 JFB】7. Then asked he them again, Whom seek ye?—Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand.
Jesus of Nazareth—The stunning effect of His first answer wearing off, they think only of the necessity of executing their orders.
【요18:8 JFB】8. I have told you that I am He: if therefore ye seek me, let these go their way—Wonderful self-possession, and consideration for others, in such circumstances!
【요18:9 JFB】9. That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none—The reference is to such sayings as 요6:39; 17:12; showing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples on this occasion is viewed as part that deeper preservation undoubtedly intended in the saying quoted.
【요18:10 JFB】10, 11. 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—None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (요18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (Lu 22:50), the man was "likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head" [Webster and Wilkinson].
【요18:11 JFB】11. Then said Jesus—"Suffer ye thus far" (Lu 22:51).
Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?—This expresses both the feelings which struggled in the Lord's breast during the Agony in the garden—aversion to the cup viewed in itself, but, in the light of the Father's will, perfect preparedness to drink it. (See on Lu 22:39-46). Matthew adds to the address to Peter the following:—"For all they that take the sword shall perish by the sword" (마26:52)—that is, 'Those who take the sword must run all the risks of human warfare; but Mine is a warfare whose weapons, as they are not carnal, are attended with no such hazards, but carry certain victory.' "Thinkest thou that I cannot now"—even after things have proceeded so far—"pray to My Father, and He shall presently give Me"—rather, "place at My disposal"—"more than twelve legions of angels"; with allusion, possibly, to the one angel who had, in His agony, "appeared to Him from heaven strengthening Him" (Lu 22:43); and in the precise number, alluding to the twelve who needed the help, Himself and His eleven disciples. (The full complement of a legion of Roman soldiers was six thousand). "But how then shall the scripture be fulfilled that thus it must be?" (마26:53, 54). He could not suffer, according to the Scripture, if He allowed Himself to be delivered from the predicted death. "And He touched his ear and healed him" (Lu 22:51); for "the Son of man came not to destroy men's lives, but to save them" (Lu 9:56), and, even while they were destroying His, to save theirs.
【요18:12 JFB】12. Then the band … took Jesus—but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."
【요18:13 JFB】13. And led him away—"In that hour," says Matthew (마26:55, 56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"—expressive of the indignity which He felt to be thus done to Him—"I sat daily with you in the temple, and ye laid no hold on Me. But this" (adds Lu 22:53) "is your hour and the power of darkness." Matthew continues—"But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled" (마26:56)—thus fulfilling His prediction (막14:27; 요16:32).
요18:13-27. Jesus before Annas and Caiaphas—Fall of Peter.
13, 14. And led him away to Annas first—(See on Lu 3:2, and 마26:57). (Also see on 막14:53.)
【요18:13 MHCC】Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the letting forth of water. The sin of lying is a fruitful sin; one lie needs another to support it, and that another. If a call to expose ourselves to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. They said nothing concerning the miracles of Jesus, by which he had done so much good, and which proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his truth, wilfully shut their eyes against it. He appeals to those who heard him. The doctrine of Christ may safely appeal to all that know it, and those who judge in truth bear witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we.
【요18:14 JFB】14. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people—(Also see on 막14:53.)
【요18:15 JFB】15-18. Simon Peter followed Jesus—Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (마26:41), it was, in his case, a fatal step.
and … another disciple—Rather, "the other disciple"—our Evangelist himself, no doubt.
known unto the high priest—(See on 요18:10).
went in with Jesus into the palace of the high priest.
【요18:16 JFB】16. But Peter stood at the door without—by preconcerted arrangement with his friend till he should get access for him.
Then went out that other … and spake to her that kept the door, and brought in Peter—The naturalness of these small details is not unworthy of notice. This other disciple first made good his own entrance on the score of acquaintance with the high priest; this secured, he goes forth again, now as a privileged person, to make interest for Peter's admission. But thus our poor disciple is in the coils of the serpent. The next steps will best be seen by inverting요18:17 and 요18:18.
【요18:17 JFB】17. Then saith the damsel that kept the door—"one of the maids of the high priest," says Mark (막14:66). "When she saw Peter warming himself, she looked upon him and said" (막14:67). Luke is more graphic (Lu 22:56)—She "beheld him as he sat by the fire (literally, 'the light'), and earnestly looked on him (fixed her gaze upon him), and said." "His demeanor and timidity, which must have vividly showed themselves, as it so generally happens, leading to the recognition of him" [Olshausen].
Art thou not also one of this man's disciples?—that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person.
He saith, I am not—"He denied before them all, saying, I know not what thou sayest" (마26:70)—a common form of point blank denial; "I know [supply 'Him'] not, neither understand I what thou sayest" (막14:68); "Woman, I know Him not" (Lu 22:57). This was THE FIRST DENIAL. "And he went out into the porch [thinking, perhaps, to steal away], and the cock crew," (막14:68).
【요18:18 JFB】18. And the servants and officers—the menials and some of the "band" that "took Jesus." (Also see on 막14:54.)
stood there, who had made—"having made."
a fire of coals, for it was cold, and they warmed themselves—"John alone notices the material (charcoal) of which the fire was made, and the reason for a fire—the coldness of the night" [Webster and Wilkinson]. "Peter went in and sat with the servants to see the end (마26:58), and warmed himself at the fire" (막14:54). These two statements are extremely interesting. His wishing to "see the end," of issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic, he may pick up something which he would like to hear. "And as Peter was beneath in the palace" (막14:66). Matthew (마26:69) says, "sat without in the palace." According to Oriental architecture, and especially in large buildings, as here, the street door—or heavy folding gate through which single persons entered by a wicket kept by a porter—opened by a passage or "porch" (막14:68) into a quadrangular court, here called the "palace" or hall, which was open above, and is frequently paved with flagstones. In the center of this court the "fire" would be kindled (in a brazier). At the upper end of it, probably, was the chamber in which the trial was held, open to the court and not far from the fire (Lu 22:61), but on a higher level; for Mark (막14:66) says the court was "beneath" it. The ascent was, perhaps, by a short flight of steps. This explanation will make the intensely interesting details more intelligible.
【요18:19 JFB】19-21. The high priest … asked Jesus of his disciples, and of his doctrine—probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on 막14:54.)
【요18:20 JFB】20. I spake—have spoken.
openly to the world—See 요7:4.
I ever taught in the synagogues and in the temple, whither the Jews always resort—courting publicity, though with sublime noiselessness.
in secret have I said—spake I.
nothing—that is, nothing of any different nature; all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare 사45:19; 48:16). (Also see on 막14:54.)
【요18:21 JFB】21. Why askest thou me? ask them which heard me … they know what I … said—This seems to imply that He saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. (Also see on 막14:54.)
【요18:22 JFB】22. struck Jesus with the palm … Answerest Thou the high priest so—(See 사50:6; and compare 행23:2). (Also see on 막14:54.)
【요18:23 JFB】23. If I have spoken, &c.—"if I spoke" evil, in reply to the high priest. (Also see on 막14:54.)
if well—He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that 마5:39 is not to be taken to the letter.
【요18:24 JFB】24-27. Now Annas had sent him bound unto Caiaphas—Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"—and the "now" being of doubtful authority. Thus read, the verse affords no evidence that He was sent to Caiaphas before the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and non-official one with Annas, at an hour of the night when Caiaphas' Council could not convene; and one that ought not to be confounded with that solemn one recorded by the other Evangelists, when all were assembled and witnesses called. But the building in which both met with Jesus appears to have been the same, the room only being different, and the court, of course, in that case, one. (Also see on 막14:54.)
【요18:25 JFB】25. And Simon Peter was standing and warming himself. They said therefore … Art thou not also one of his disciples?—In 마26:71 the second charge was made by "another maid, when he was gone out into the porch," who "saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth." So also 막14:69. But in Lu 22:58 it is said, "After a little while" (from the time of the first denial), "another [man] saw him, and said, Thou art also of them." Possibly it was thrown at him by more than one; but these circumstantial variations only confirm the truth of the narrative.
He denied it, and said, I am not—in 마26:72, "He denied with an oath, I do not know the man." This was THE SECOND DENIAL.
【요18:26 JFB】26. One of the servants of the high priest, being his kinsman, whose ear Peter cut off, saith, Did not I see thee in the garden with him—No doubt his relationship to Malchus drew attention to the man who smote him, and this enabled him to identify Peter. "Sad reprisals!" [Bengel]. The other Evangelists make his detection to turn upon his dialect. "After a while ['about the space of one hour after' (Lu 22:59)] came unto him they that stood by and said to Peter, Surely thou also art one of them, for thy speech betrayeth thee" (마26:73). "Thou art a Galilean, and thy speech agreeth thereto" (막14:70; and so Lu 22:59). The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he only thus revealed himself.
【요18:27 JFB】27. Peter then denied again—But, if the challenge of Malchus' kinsman was made simultaneously with this on account of his Galilean dialect, it was no simple denial; for 마26:74 says, "Then began he to curse and to swear, saying, I know not the man." So 막14:71. This was THE THIRD DENIAL.
and immediately—"while he yet spake" (Lu 22:60).
the cock crew—As Mark is the only Evangelist who tells us that our Lord predicted that the cock should crow twice (막14:30), so he only mentions that it did crow twice (막14:72). The other Evangelists, who tell us merely that our Lord predicted that "before the cock should crow he would deny Him thrice" (마26:34; Lu 22:34; 요13:38), mention only one actual crowing, which was Mark's last. This is something affecting in this Evangelist—who, according to the earliest tradition (confirmed by internal evidence), derived his materials so largely from Peter as to have been styled his "interpreter," being the only one who gives both the sad prediction and its still sadder fulfilment in full. It seems to show that Peter himself not only retained through all his after-life the most vivid recollection of the circumstances of his fall, but that he was willing that others should know them too. The immediately subsequent acts are given in full only in Luke (Lu 22:61, 62): "And the Lord turned and looked upon Peter," from the hall of judgment to the court, in the way already explained. But who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! "And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out and wept bitterly." How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the revulsion, which made Peter "weep bitterly," was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you that he may sift you as wheat, but I have prayed [rather, 'I prayed'] for thee that thy faith fail not" (see on Lu 22:31, 32), may we not say that this prayer fetched down all that there was in that 'look' to pierce and break the heart of. Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on 막16:7).
【요18:28 JFB】요18:28-40. Jesus before Pilate.
Note.—Our Evangelist, having given the interview with Annas, omitted by the other Evangelists, here omits the trial and condemnation before Caiaphas, which the others had recorded. (See on 막14:53-65). [The notes broken off there at 막14:54 are here concluded].
28. Then led they Jesus from Caiaphas to the hall of judgment—but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (마27:1; and see on 막15:1). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province."
they themselves went not into the judgment hall lest they should be defiled—by contact with ceremonially unclean Gentiles.
but that they might eat the passover—If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.
【요18:28 MHCC】It was unjust to put one to death who had done so much good, therefore the Jews were willing to save themselves from reproach. Many fear the scandal of an ill thing, more than the sin of it. Christ had said he should be delivered to the Gentiles, and they should put him to death; hereby that saying was fulfilled. He had said that he should be crucified, lifted up. If the Jews had judged him by their law, he had been stoned; crucifying never was used among the Jews. It is determined concerning us, though not discovered to us, what death we shall die: this should free us from disquiet about that matter. Lord, what, when, and how, thou hast appointed.
【요18:29 JFB】29-32. Pilate went out to them, and said, What accusation bring ye against this man?—State your charge.
【요18:30 JFB】30. If he were not a malefactor, we would not have delivered him up unto thee—They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.
【요18:32 JFB】32. That the saying … might be fulfilled which he spake, signifying what death he should die—that is, by crucifixion (요12:32, 33; 마20:19); which being a Roman mode of execution, could only be carried into effect by order of the governor. (The Jewish mode in such cases as this was by stoning).
【요18:33 JFB】33-38. Pilate … called Jesus, and said … Art thou the King of the Jews?—In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
【요18:33 MHCC】Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and Satan. Its object and design are not worldly. When Christ said, I am the Truth, he said, in effect, I am a King. He conquers by the convincing evidence of truth; he rules by the commanding power of truth. The subjects of this kingdom are those that are of the truth. Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. By this solemn declaration of Christ's innocence, it appears, that though the Lord Jesus was treated as the worst of evil-doers, he never deserved such treatment. But it unfolds the design of his death; that he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather than Christ, who would truly enrich us. Let us endeavour to make our accusers ashamed as Christ did; and let us beware of crucifying Christ afresh.
【요18:34 JFB】34. Jesus answered … Sayest thou this of thyself, or did others tell it thee of me?—an important question for our Lord's case, to bring out whether the word "King" were meant in a political sense, with which Pilate had a right to deal, or whether he were merely put up to it by His accusers, who had no claims to charge Him but such as were of a purely religious nature, with which Pilate had nothing to do.
【요18:35 JFB】35. Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee to me: What hast thou done?—that is, "Jewish questions I neither understand nor meddle with; but Thou art here on a charge which, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point; tell me, then, what procedure of Thine has brought Thee into this position." In modern phrase, Pilate's object in this question was merely to determine the relevancy of the charge.
【요18:36 JFB】36. Jesus answered, My kingdom is not of this world—He does not say "not over," but "not of this world"—that is, in its origin and nature; therefore "no such kingdom as need give thee or thy master the least alarm."
if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews—"A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force for the establishment of His kingdom" [Webster and Wilkinson].
but now—but the fact is.
is my kingdom not from hence—Our Lord only says whence His kingdom is not—first simply affirming it, next giving proof of it, then reaffirming it. This was all that Pilate had to do with. The positive nature of His kingdom He would not obtrude upon one who was as little able to comprehend it, as entitled officially to information about it. (It is worthy of notice that the "MY," which occurs four times in this one verse—thrice of His kingdom, and once of His servants—is put in the emphatic form).
【요18:37 JFB】37. Art thou a king then?—There was no sarcasm or disdain in this question (as Tholuck, Alford, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him.
Thou sayest that I am a king—It is even so.
To this end was I—"have I been."
born and for this cause came I—am I come.
into the world, that I may bear witness to the truth—His birth expresses His manhood; His coming into the world, His existence before assuming humanity: The truth, then, here affirmed, though Pilate would catch little of it, was that His Incarnation was expressly in order to the assumption of Royalty in our nature. Yet, instead of saying, He came to be a King, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a noble courage not to flinch from His royal claims; and our Lord, conscious that He was putting forth that courage, gives a turn to His confession expressive of it. It is to this that Paul alludes, in those remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ Jesus, who, in the presence of Pontius Pilate, witnessed the good confession" (딤전6:13). This one act of our Lord's life, His courageous witness-bearing before the governor, was selected as an encouraging example of the fidelity which Timothy ought to display. As the Lord (says Olshausen beautifully) owned Himself the Son of God before the most exalted theocratic council, so He confessed His regal dignity in presence of the representative of the highest political authority on earth.
Every one that is of the truth heareth my voice—Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom—as A Kingdom of truth, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE King of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.
【요18:38 JFB】38. Pilate saith unto him, What is truth?—that is, "Thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered."
And when he had said this—as if, by putting such a question, he was getting into interminable and unseasonable inquiries, when this business demanded rather prompt action.
he went out again unto the Jews—thus missing a noble opportunity for himself, and giving utterance to that consciousness of the want of all intellectual and moral certainty, which was the feeling of every thoughtful mind at that time. "The only certainty," says the elder Pliny, "is that nothing is certain, nor more miserable than man, nor more proud. The fearful laxity of morals at that time must doubtless be traced in a great degree to this skepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption" [Olshausen].
and saith unto them—in the hearing of our Lord, who had been brought forth.
I find in him no fault—no crime. This so exasperated "the chief priests and elders" that, afraid of losing their prey, they poured forth a volley of charges against Him, as appears from Lu 23:4, 5: on Pilate's affirming His innocence, "they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." They see no hope of getting Pilate's sanction to His death unless they can fasten upon Him a charge of conspiracy against the government; and as Galilee was noted for its turbulence (Lu 13:1; 행5:37), and our Lord's ministry lay chiefly there, they artfully introduce it to give color to their charge. "And the chief priests accused Him of many things, but He answered nothing (막15:3). Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? And He answered him to never a word, insomuch that the governor marvelled greatly" (마27:13, 14). See on 막15:3-5. In his perplexity, Pilate, hearing of Galilee, bethinks himself of the expedient of sending Him to Herod, in the hope of thereby further shaking off responsibility in the case. See 막15:6, and see on Lu 23:6-12. The return of the prisoner only deepened the perplexity of Pilate, who, "calling together the chief priests, rulers, and people," tells them plainly that not one of their charges against "this man" had been made good, while even Herod, to whose jurisdiction he more naturally belonged, had done nothing to Him: He "will therefore chastise and release him" (Lu 23:13-16).
【요18:39 JFB】39. But ye have a custom that I should release one unto you at the passover, &c.—See on 막15:7-11. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly 레16:5-10, where the subject is the sin offering on the great day of atonement" [Krafft in Luthardt].
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