João 18
John Trapp · Citado em PreceptAustin
João 18
Trapp has an interesting note on bound - “This was done as Irenaeus hath it, while the Deity rested; for he could as easily have delivered himself as he did his disciples, but this sacrifice was to be bound with cords to the altar (cf Ps 118:27); he was pinioned and manacled, as a malefactor.” NET NOTE - Commander - Greek “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.Greek “the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “ ‘The Jews’ in the Gospel of John,” Bible Translator 26 [1975]: 401–9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3. When you are bound with sickness, or bound with weakness, or bound in any other way, do not complain. Your Master was bound, and I think we ought to be willing to be anything that Christ was. What was good enough for him is good enough for us. “They took Jesus, and bound him,” — Annas had been high priest before, and he seems to have been regarded still as high priest and to have been a leading spirit amongst the adversaries of Christ. The old sinner would not go to bed that night until he had seen the man whom he hated brought bound before him. Sometimes hatred becomes a more powerful passion than even love; and here, while the disciples of Jesus all fled in terror, Annas, the Saviour’s bitter foe, was wide awake, and awaiting his arrival with those who had taken him captive. J J Knapp - And Bound Him John 18:12 Just a moment earlier Jesus had thrown the whole band of soldiers to the ground by the calm word of self revelation: “I am he,” and now we read that those sent out to Him laid their hands on Him and bound Him. They did not take Him prisoner but He surrendered Himself to be bound, because He had just made them to feel His power and His majesty. It is this bound Jesus that demands our attention. His hands were bound on His back with sturdy ropes; what hands? Hands that cleansed the lepers, fed the hungry, blessed the children. Hands that had wrought miracles, had opened blind eyes, had awakened the dead. Almighty, caring, helping, faithful hands that He had stretched out all the day long to a rebellious people. This was the reward of the world for the many benefits that had descended to it from these liberal hands; the binding of the Christ of God. It still happens today; people try to limit His influence, to bind His Word, to put bounds to the exercise of His power as much as possible. He enriched the world by teaching it the service of love towards the sick, the homeless and the fallen ones; however, many are the houses of mercy where His comforting gospel may not openly refresh the hearts… they bind Him. He sanctified labour by personally handling the tools, but who can count the labour unions where He is completely denied all jurisdiction… they bind Him. He honoured family life but in many families there is no place for His gospel; He made the light to shine above the graves but many descend into the womb of the earth without having His Name sound across the cemetery as the Resurrection and the Life… they bind Him. However painful the sight of the bound Jesus may be, we should thank God that He did not break His bands like threads of flax. In the bands that He accepted lies the secret of our freedom as children of God. Hear how the prophet prophesied already ages earlier: “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.” In this manner the bound Jesus becomes more precious than anything to us. These were our bands that He accepted voluntarily to rescue us from them. Indeed, whoever is His, feels and experiences how He releases the bands of sin, unties the knots of unrighteousness, breaks the cuffs of the love of the world, yes, how He has even triumphantly broken the bands of darkness that would have awaited us in eternity! John 18:13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. led: Mt 26:57 Annas: Lu 3:2 Ac 4:6 that: John 11:51 Related Passages: Matthew 26:57 Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. JESUS ARRESTED (#1) & TAKEN TO ANNAS (#2) Source: ESV Global Study Bible JESUS' FIRST TRIAL BEFORE ANNAS and led (apago) Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year - Only the Gospel of John describes this "pretrial" of Jesus. Annas the former High Priest still maintained some degree of power behind the scenes and thus was the first to "try" Jesus. Matthew 26:57 bypasses the pre-trial with Annas and says that "Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together." As this dark night unfolds and merges into day, we will see that Jesus would be subjected to 6 "trials," three Jewish and three Roman. Led (apago) is the word used to picture a shepherd who ties a rope about the neck of his sheep and then leads it down the path to where it needs to go. This word pictures exactly what happened to Jesus that night in the Garden of Gethsemane. He wasn’t gagged and dragged to the high priest as one who was putting up a fight or resisting arrest. Instead, the Greek word apago plainly tells us that the soldiers lightly slipped a rope about Jesus’ neck and led Him down the path as He followed behind, just like a sheep being led by a shepherd. Thus, the Roman soldiers and temple police led Him as a sheep to slaughter, just as Isaiah 53:7 had prophesied many centuries earlier. Specifically on that night, however, the soldiers led Jesus to Caiaphas the high priest.
João 18
Trapp - “Truth is bold and barefaced; when heresy hides itself, and loathes the light.” Larry Richards - Openness and utter honesty are the most powerful spiritual defenses we possess. If we are open and honest, the only charges others can bring against us will be false charges.(BORROW The 365 day devotional commentary PAGE 806) Our Lord’s teaching was never deceptive, he did not say one thing and mean another. He could truly appeal to his hearers concerning his teaching. It is a great thing for a preacher to be able to feel that his hearers know what he has said to them. We cannot always say that, for some of them forget, and some of them do not understand what we say. Some of them do not give sufficient attention to know what it is that is said, but Christ’s preaching was so clear and plain that he could truly say, “Ask them which heard me, what I have said unto them: behold, they know what I said.” What an admirable answer that was! Whatever he might have said about his doctrine, they would have twisted into a ground of accusation against him, so he simply said, “Mine has been public teaching, open to all. I was not found in holes and corners, secretly fomenting sedition. I spoke in the streets; I spoke in the synagogue; I spoke in the temple; ask those who heard me to tell you what I said.” What more convincing answer could he have given? Openly (3954) parrhesia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate) means in essence the freedom to say all. Greeks used parrhesia of those with the right to speak openly in the assembly. Speaking with plainness, openness and confidence (Acts 2:29). Speaking publicly or in the open (Jn 7:13, 11:54, 18:20) and then something done in public (Jn 7:26, Col 2:15+) George Morrison (from sermon The Candor of Christ click for full 11 page sermon) - John 18:20 In our text our Lord lays claim to a great openness, and it is a claim that cannot be disputed. The whole impression made by the life of Jesus is that of a teacher who was frank and bold; of one who would not hesitate to speak, whatever the consequences to himself might be. Of course this candor of our Lord and Master was always at the service of his love. It was the instrument of a pure and perfect sympathy that knew that there were seasons to be silent. The perfect candor of our Redeemer’s talk was ever subservient to that noblest love which dares to speak when other lips are silent and to be silent when other voices speak. There is a candor that is the child of ignorance, for fools rush in where angels fear to tread. There is a candor that betrays the bitter heart, for it speaks the truth—but does not speak in love. But the candor of Jesus goes hand in hand with reticence, and both look up to catch their inspiration from the most loving and sympathetic eyes that ever beamed on a sinful world. Now there are times in every life when it takes a certain courage to be quiet. To every man and woman there come seasons when the path of duty is the path of silence. All that is basest in us bids us speak, for there is a candor that is the child of hell; but all that is noblest in us checks our speech, lest to someone we do irreparable harm. But remember if it takes courage to be quiet, it also may call for courage to be frank. John 18:21 “Why do you question Me? Question those who have heard what I spoke to them; they know what I said.” ask: Mt 26:59,60 Mk 14:55-59 Lu 22:67 Ac 24:12,13,18-20 JESUS CALLS FOR WITNESSES TO TESTIFY TO THE TRUTH OF HIS WORDS Why do you question (erotao) Me? Question (erotao in aorist imperative) those who have heard what I spoke to them; they know (eido) what I said - Jesus was in His legal right to call for witnesses who were necessary before a formal charge could be issued. Jesus is basically commanding Annas the high priest to call for witnesses who had heard Him speak, and of course there would have been thousands of such witnesses. His point was they would know (eido), this verb for know signifying that these witnesses would know beyond a shadow of a doubt that His teaching was truth.
João 18
Trapp - “Putrid hypocrisy! they stand upon legal defilements, and care not to defile their consciences with innocent blood. What is this, but to strain at a gnat and swallow a camel?” Matthew Poole "Nothing is more common than for persons overzealous about rituals to be remiss about morals."