John Chapter 18
Verses 18:1-19:42: The passion (suffering), narrative was probably the first portion of Christ’s life and ministry to be recorded. It circulated orally for several years before it was put into writing. It was developed because an understanding of Jesus’ death was so vital to the preaching of the early church. The early disciples were forced by the nature of the case to explain why the innocent Savior was crucified as a criminal. The story they told revealed not only the blameless passion of Jesus, but also the evil passions of the men who caused His death.
John 18:1 “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.”
The brook Kedron (as it is spelled now). It is at the foot of the garden of Gethsemane. It is a ravine on the east side of Jerusalem toward the Mount of Olives.
This garden is full of olive trees (some believe they were there when Jesus prayed there). This garden was a favorite place of Jesus’ to go and pray.
When in Israel, you can see a giant, hewn out rock, with a large round stone rolling around inside. Guides will tell you it is a gethsemane (which means oil press). This was used to crush olives and make olive oil. This olive oil symbolizes the Holy Spirit of God.
“He went forth”: Jesus’ supreme courage is seen in His determination to go to the cross, where His purity and sinlessness would be violated as He bore the wrath of God for the sins of the world. The time of “the power of darkness” had come (Luke 22:53).
In (verses 2-4 Judas), brought the band of men and officers from the chief priests and Pharisees (the Sanhedrin), with lanterns and torches. Band of men is a Roman cohort (three hundred to six hundred Roman soldiers). John’s account of the betrayal and arrest does not mention Judas’s kiss. It does however, supply many other interesting details not given in the synoptic Gospels. Jesus knew the future; He knew they sought Him.
John 18:2 “And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.”
Judas would have no problem knowing where Jesus would be. When Jesus was ministering in Jerusalem, He would go to Gethsemane to spend the night. Many times, He prayed all night here. This was especially a favorite place for Peter, James, and John to go with Him.
John 18:3 “Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.”
Roman auxiliary troops were usually stationed at Caesarea, but during feast days they were garrisoned in the Antonia Fortress, on the northwest perimeter of the temple complex. To ensure against mob violence or rebellion because of the large population that filled Jerusalem.
The second group designated as “officers” refers to temple police who were the primary arresting officers since Jesus’ destination after the arrest was to be brought before the High Priest (verses 12-14). They came ready for resistance from Jesus and His followers (“weapons”).
John here, has skipped some of the details about how Judas has gone and made a deal for thirty pieces of silver to betray Jesus to the authorities. Notice that they came to get Jesus under the cover of darkness. They were prepared to use force if necessary, because they had brought weapons.
Had Jesus not wanted to go with them, these weapons would have been of no use. He knew it was the appointed time, so He put up no fight at all.
John 18:4 “Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?”
John, in a matter of fact way, states that Jesus was omniscient, thus God.
Notice here again, that Jesus was not trying to avoid them. Jesus knew why they were here. He, also knew that this was His appointed time. John does not go into detail about Judas kissing Jesus in betrayal. I believe this is because John emphasizes the fact that Jesus has everything under control.
John 18:5 “They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.”
In the Gospel of John, Jesus says “I Am” seven times while revealing Himself as the Bread of Life (6:35; the Light of the World (8:12); the Door (10:9); the Good Shepherd (10-11); the Resurrection and the Life (11:25); the Way, the Truth, and the Life (14:6); and the Vine (15:5).
His use of “I Am” without a predicate complement (4:26; 8:24; 18:5, 6, 8), demonstrates His identity with Yahweh in the Old Testament, who was first revealed to Moses as “I AM THAT I AM” (Exodus 3:14).
Here again, we see that John, more than any other of the writers, shows that Jesus is in total control of this situation at all times. Notice that Jesus answers them immediately.
We see here a mention of Judas, but again John does not mention that Judas kissed Jesus to reveal to the mob which one was Jesus. This Jesus of Nazareth means Jesus who lived in Nazareth, not that Jesus was under a Nazarite vow.
John 18:6 “As soon then as he had said unto them, I am he, they went backward, and fell to the ground.”
When He spoke “I am He”, a designation He had used before to declare Himself God (8:28, 58); 6:35; 8:12; 10:7, 9; 11:14; 11:25; 14:6; 15:1-5), they were jolted backward and to the ground. This power display and the authoritative demand not to take the disciples were of immense significance, as the next verse indicates.
These men fell from the power of the Spirit of God. When Jesus said “I am he”, the power of this statement made them go backwards. They were momentarily felled by the power of the Spirit in these words. You can easily see from this, that they could not have taken Jesus, had He not been willing to go.
John 18:7-8 “Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.” “Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:”
Jesus was forcing them to acknowledge that they had no authority to take His disciples. In fact, He demanded that they let the disciples go. The force of His demand was established by the power of His words.
Jesus was trying to protect His followers even to the end. Jesus is saying, I am ready to go, leave all of them alone. He had shown them just a few moments ago, that they could not take them, if He didn’t want them to.
John 18:9 “That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.”
Jesus was saying that He protected the disciples from being arrested, so He could not lose any of them, thus fulfilling the promises He made earlier (6:39, 40, 44; 10:28; 17:12). He knew that being arrested and perhaps imprisoned or executed was more than they could bear, and it could shatter their faith. So, He made sure it did not happen.
All believers are weak and vulnerable if not protected by the Lord. But He will never let them be tempted beyond what they can bear (1 Cor. 10:13), as evidenced here. Believers are eternally secure, not in their own strength, but by the gracious and constant protection of the Savior (Rom. 8:35-39).
Jesus was protecting His own. No one can take anyone away from Jesus. Even when we Christians belong to Jesus; we cannot be taken away from Jesus. The devil can attack a Christian, but he cannot overcome him, because greater is He that is in you, than he that is in the world.
1 John 4:4 “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”
John 18:10 “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.”
He surely aimed for Malchus’ head, ready to start the battle in defense of His Lord, but his was an ignorant love and courage. Christ healed Malchus’ ear (Luke 22:51).
You can see from this, that Simon Peter was ready to fight to the death for Jesus. He was against great odds and struck out at the high priest’s servant. Peter just didn’t understand Jesus giving in to these worldly people. Peter felt that Jesus would take over as king of Israel right then.
Peter, being a strong man, could not understand not fighting back. Of course, this cutting off Malchus’ ear was to show even these soldiers who Jesus really was.
John 18:11 “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?”
Peter’s impetuous bravery (in verse 10), was not only misguided, but exhibited failure to understand the centrality of the death that Jesus came to die. The “cup” in the Old Testament is associated with suffering and especially judgment, i.e., the cup of God’s wrath.
It is interesting that John did not mention the fact that Jesus healed Malchus’ ear. This is found in Luke 22.
Luke 22:51 “And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.”
Jesus tells Peter here, that they are not to fight. This is Jesus’ time to be taken, and He is willing to suffer for all of humanity, as He and His Father had planned.
Verses 12-27 give three stages of this Jewish trial:
1. A preliminary arraignment before Annas, given only by John here;
2. An informal trial before Caiaphas and the Sanhedrin before dawn (verse 24), reported fully (in Matthew 26:57-68 and Mark 14:53-65);
3. A formal trial by the Sanhedrin after dawn, reported fully (in Luke 22:66-71), and briefly mentioned (in Matthew 27:1 and Mark 15:11).
John 18:12-13 “Then the band and the captain and officers of the Jews took Jesus, and bound him,” “And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.”
Annas held the High Priesthood office from 6-15 A.D. when Valerius Gratus, Pilate’s predecessor, removed him from office. Despite this, Annas continued to wield influence over the office, most likely because he was still regarded as the true High Priest and because no fewer than 5 of his sons, and his son in law Caiaphas, held the office at one time or another.
Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (verses 12-14 and 19-23), probably giving time for the members of the Sanhedrin to hurriedly gather together.
A session before the Sanhedrin was next (Matt. 26:57-68), at which consensus was reached to send Jesus to Pilate (Matt. 27:1-2).
The Roman phase began with a first examination before Pilate (verses 28-38a; Matt. 27:11-14), and then Herod Antipas “that fox” (Luke 13:32), interrogated Him (Luke 23:6-12). Lastly, Jesus appeared again before Pilate (verses 38b-19:16; Matt. 27-15-31).
Jesus made no resistance at all, and so they bound Him and took Him away. Annas was the lesser court, and Jesus was carried there first. It seems Annas was inquired of to see if any charges should be made.
Really, it was the priests, scribes, and Pharisees who were accusing Jesus. This was not civil laws that Jesus was being charged of breaking.
John 18:14 “Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.”
This Caiaphas seemed to know that the Scriptures said one would die for all the rest, and yet, he does not recognize Jesus as Messiah.
John 18:15 “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.”
This other disciple here, is probably John. John never speaks of himself by name in his gospel. We know that John’s gospel sheds much light on the details of all of this, which further proves that this other disciple here, is John.
This palace of the high priest was probably occupied by Caiaphas, and Annas possibly had part of the building as well. It was not unusual for a son-in-law to live in the same place with a father-in-law.
John 18:16 “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.”
Many writers believe that John was from a very well to do family. As we said before, many even believe that the spacious home where the Last Supper was eaten in the Upper Room, belonged to this family.
Apparently, John was more than just an acquaintance, because the term for “known” can mean a friend (Luke 2:44). The fact that he mentioned Nicodemus (3:1), and Joseph (19:38), may indicate his knowledge of other prominent Jews.
That upper room and this abode of Caiaphas’ were not far apart. It would be very likely then, that is why he could come and bring Peter in. This is perhaps reading between the lines, but this is probably the case here.
John 18:17 “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.”
Here is the record of the first of Peter’s predicted three denials.
This damsel was already aware of the other disciple (possibly John), and asks Peter if he is not a follower of Jesus. We see here, Peter’s first denial. We spoke before that Peter was ready to fight, but not give in. Whatever the reasoning of Peter, he does deny Jesus.
John 18:18 “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.”
Right before Easter, it would be cool. This is usually in April, which is a cold month. This is at night as well, and in April and May it is cold at night. Peter is staying close, but not defending the Lord for fear he too, will be captured.
John 18:19 “The high priest then asked Jesus of his disciples, and of his doctrine.”
At the core of their concern was Jesus’ claim that He was the Son of God (19:7). In a formal Jewish hearing, to question the defendant may have been illegal because a case had to rest on the weight of the testimony of witnesses.
If this was an informal interrogation before the High Priest emeritus and not before the Sanhedrin, Annas may have thought that he was not bound by such rules. Jesus however, knew the law and demanded that witnesses be called (verses 20-21). An official knew Jesus was rebuking Annas and retaliated (verse 22).
You know the high priest had heard about the 5,000 men who were fed at one of Jesus’ meetings. The high priest is perhaps, trying to find out what they would have to fight, if an uprising of Jesus’ followers takes place.
He should already know Jesus’ doctrine. Jesus had not hidden to teach. He had taught in Jerusalem many times. There was no secret about Jesus’ activity. They just wanted to trap Jesus, so they might have something to accuse Him of.
John 18:20-21 “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.” “Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.”
Jesus is right. There had been temple spies at all the meetings, trying to come up with something they could accuse Him of. They could not find anything worthy to try Him of. He only did good; how could they try Him for that?
Jesus had not hidden from them. He had spoken boldly before them, even in the temple. He is saying, ask your spies what I said. The truth of the matter is that they have no punishable offense.
John 18:22 “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?”
In the previous lesson, Jesus had told them that He had not spoken in secret, but openly where anyone could hear Him. We pick up in the verse above.
This officer had no idea who he slapped. This slap was the way they did someone thought to be insolent. Perhaps, he thought Jesus cut the high priest short with His answer.
John 18:23 “Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?”
Jesus was asking for a fair trial, while His opponents, who had already decided on the sentence (see 11:47-57), had no intention of providing one.
In Matthew in the Sermon on the Mount, Jesus taught if someone smites you on the one cheek, turn unto him the other also. Jesus appeals to this officers’ good conscience here.
John 18:24 “Now Annas had sent him bound unto Caiaphas the high priest.”
Annas recognized that he was not getting anywhere with Jesus and sent Him to Caiaphas because, if Jesus was to be brought before Pilate for execution, the legal accusation must be brought by the current reigning High Priest I.e., Caiaphas in his capacity as chairman of the Sanhedrin.
Annas sends Jesus to the high priest, Caiaphas.
In (verses 25-27), we see the final fulfillment of Jesus’ prediction that Peter would deny Jesus three times (Matt. 26:34).
John 18:25 “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.”
We see here, a progression of Peter’s denial. Perhaps the woman went back and spoke to others about believing who Peter was. At any rate, Peter is asked again, are you one of the disciples of this Jesus who is being questioned? Peter is very emphatic when he says, I am not.
John 18:26 “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?”
It seems a large group of the high priest’s servants had gone to bring Jesus back. Malchus, whose ear was cut off by Peter, had some of his relatives among those who came to capture Jesus. He would have looked more closely at Peter, since Peter had cut Malchus’ ear off.
I do not understand after Jesus put his ear back, that they did not realize who Jesus was. This kinsman of Malchus’ says, didn’t I see you?
John 18:27 “Peter then denied again: and immediately the cock crew.”
In Mark 14:71, we read that Peter actually cursed and began to swear at this last denial. Just as Jesus had told Peter: after the third denial, the cock crew.
(From verses 18:28 to 19:16), this section deals with Jesus’ trail before Pilate. Although Pilate appears in every scene here, Jesus Himself and the nature of His kingdom occupy center stage.
“Should be defiled”: They will not enter the house of a Gentile and thus cause ceremonial defilement, but they are willing to commit murder. When Pilate asks for the accusation, they admit there is none deserving of death by Roman law (verses 30-31). Pilate realizes that Jesus has been delivered to him because of their jealousy.
John 18:28, 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.”
The judgment hall was the headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor. I.e., Pilate, whose normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his Praetorium or headquarters.
The word “early” is ambiguous. Most likely, it refers to around 6 a.m. since many Roman officials began their day very early and finished by 10 or 11 a.m.
Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.
This hall of judgment was a worldly court. This is where the Romans judged when they were in Jerusalem. This was very early morning, possibly even before 6 a.m. as the other trials had taken place during the night.
These high priests would not go into this building, because it was a Gentile court. Passover was at hand. They were so caught up in the law that they could not recognize the Savior of the world.
John 18:29 “Pilate then went out unto them, and said, What accusation bring ye against this man?”
The question formally opened the Roman civil phase of proceedings against Jesus, in contrast to the religious phase before the Jews (in verse 24). The fact that Roman troops were used at the arrest, proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.
Pilate is the Roman governor in authority. He realizes these Jews have peculiar customs about Passover, and he comes out to judge this matter. His question is, what do you accuse Him of?
John 18:30 “They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.”
The definition of a malefactor is a criminal: someone who has committed a crime or has been legally convicted of a crime.
This is an evasive answer. Really, they do not have a legitimate complaint to make. They know they are limited in the severity of punishment they can do, and they want Pilate to do their dirty work for them.
John 18:31 “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:”
When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital judgment, i.e. the right to execute, was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.
Now, we see their evil plan. Their law prohibits them from killing Him, and they have brought Him to Pilate to do their dirty work for them, as is stated in the verse above. They want to kill Him, but they do not want to take the blame for the killing.
As we have said before, they are jealous and afraid that Jesus will dethrone them. They do not want to lose their status or their followers.
John 18:32 “That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.”
Jesus said that He would die by being “lifted up” (3:14, 8:28, 12:32-33). If the Jews had executed Him, it would have been by throwing Him down and stoning Him. But God providentially controlled all the political procedures to assure that when sentence was finally passed, He would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59).
The Jews may have preferred this form of execution based on (Deut. 21:23).
We see here, that Pilate represents the Gentile world and these high priests and other Hebrew leaders represent the Jews. With God, there are only two types of people in the world: Jew and Gentile.
We see here that they are both guilty of the death of Jesus. Jesus, in every little detail, fulfills the Scriptures.
John 18:33 “Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?”
Pilate went away from the accusers, back to the hall. His question to Jesus is not have you committed a crime, but are you king of the Jews? John skips it here, but Pilate’s wife had warned him of a dream she had about Jesus. She told Pilate to have nothing to do with this.
John 18:34 “Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?”
Again, Jesus demanded witnesses.
Jesus speaks to the conscience of Pilate. We see here, that Pilate is on the defensive, not Jesus. He says to Pilate in a sense, are you going to condemn me on hearsay?
In (verses 35-38), Pilate’s only concern is whether Jesus has incited rebellion against Rome. Jesus’ answers show this is not the case. For this reason, Pilate finds no fault with Him.
John 18:35 “Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?”
Pilate has no evidence of wrong done by Jesus. He is sincere in wanting to know what crime Jesus has committed. He feels Jesus must have done something, or His own people would have not brought Him, accusing Him.
John 18:36 “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.”
By this phrase “My kingdom is not of this world”, Jesus meant that His kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If His kingdom was of this world, He would have fought. The kingships of this world preserve themselves by fighting with force.
Messiah’s kingdom does not originate in the efforts of man, but with the Son of Man forcefully and decisively conquering sin in the lives of His people and someday conquering the evil world system at His second coming when He establishes the earthly form of His kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).
Jesus here, is speaking to Pilate in a way that Pilate understands. Pilate knows that earthly kings have armies that fight for them. Jesus is telling Pilate this is a spiritual kingdom and not a physical kingdom.
John 18:37 “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.”
Jesus here, is telling Pilate that the things, which are happening to Him now, are things He must do. Jesus says, all I have done is tell the truth. Those who recognize the truth hear me.
John 18:38 “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.”
In response to Jesus’ mention of “truth” (in verse 37), Pilate responded rhetorically with cynicism, convinced that no answer existed to the question. The retort proved that he was not among those who the Father had given to the Son. “Everyone who is of the truth hears My voice” (verse 37).
John made it clear that Jesus was not guilty of any sin or crime, thus exhibiting the severe injustice and guilt of both the Jews and Romans who executed Him.
Pilate was truly interested. This was not a play on words. He was an intelligent man. Pilate knew that Jesus was not guilty of any crime.
John 18:39 “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?”
Here, Pilate (knowing of Jesus’ innocence), tries to get the people to request the release of Jesus at the Passover. Pilate knows for sure that Jesus is innocent.
John 18:40 “Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.”
The word “robber” means “one who seizes plunder” and may depict not only a robber but a terrorist or guerrilla fighter who participated in bloody insurrection (see Mark 15:7).
Barabbas was a robber. He was guilty of what he was charged. Jesus was not guilty of any crime. Pilate knew that jealousy and envy had caused them to try to do away with Jesus. Pilate thought that by offering to free one for Passover that they would surely choose Jesus to free.
He had underestimated their hatred for the Son of God. The chief priests and elders (leaders of the church), had power over the people, and they persuaded the people to ask for Barabbas, instead of Jesus to be freed.