John 18 - ESV - Bible Reading / Study Notes

John 18

Betrayal and Arrest of Jesus

18:1 When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.”¹ Judas, who betrayed him, was standing with them. 6 When Jesus² said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 Then Simon Peter, having a sword, drew it and struck the high priest’s servant³ and cut off his right ear. (The servant’s name was Malchus.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”

Jesus Faces Annas and Caiaphas

12 So the band of soldiers and their captain and the officers of the Jews⁴ arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

Peter Denies Jesus

15 Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. 17 The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” 18 Now the servants⁵ and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.

The High Priest Questions Jesus

19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas then sent him bound to Caiaphas the high priest.

Peter Denies Jesus Again

25 Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” 26 One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27 Peter again denied it, and at once a rooster crowed.

Jesus Before Pilate

28 Then they led Jesus from the house of Caiaphas to the governor’s headquarters.⁶ It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. 29 So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” 31 Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” 32 This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.

My Kingdom Is Not of This World

33 So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” 37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” 38 Pilate said to him, “What is truth?”

After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” 40 They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.⁷

Footnotes

[1] 18:5 Greek I am; also verses 6, 8
[2] 18:6 Greek he
[3] 18:10 Or bondservant; twice in this verse
[4] 18:12 Greek Ioudaioi probably refers here to Jewish religious leaders, and others under their influence, in that time; also verses 14, 31, 36, 38
[5] 18:18 Or bondservants; also verse 26
[6] 18:28 Greek the praetorium
[7] 18:40 Or an insurrectionist

Commentary

The final four chapters centre on Jesus Christ; He is seen as fully in charge of each development. Certain events, described in the other gospels, are omitted here, or simply referred to. In particular, references to the disciples are omitted;

before the last supper, there is no mention of the disciples fetching the donkey, or preparing the room, or arguing about greatness;
at the last supper itself, there are no references to Christ's body and blood;
after the supper, there is no description of the Gethsemane prayer and of the disciples sleeping.

Christ bore the burdens alone; the burden of preparing the disciples, and the burden of men's scorn. He went where others could not follow (13.36).

The other gospels do, of course, fit in with these things, there being no contradiction between them.

v1: Jesus crossed over the Kidron valley into Gethsemane. Jesus prayed before entering the garden (ch 17), as well as in the garden.

v2: Jesus' plans were open. He went to a place where He often prayed. There was no deceit, no fear.

v3: Judas, having gone out at night (13.30) now betrayed Jesus at night. Here his true loyalty was seen, as he stood with Christ's enemies.

v4-5: The events did not surprise Jesus. He had predicted that He would be betrayed and arrested, and doubtless He knew when and where.

v6: Even in the darkness, Jesus authority had to be recognised, "every knee must bow" whether in faith or in fear. Here was authority absent in any other religious leader.

v7-9: Even in His darkest hour, Christ maintained a concern for His disciples, making sure they were kept safe. In our trials, we often struggle to consider others.

v10-11: Peter's willingness to help was met with a mild rebuke from the Lord. He was on the way to the cross, and that had to happen. Even if all the disciples were armed, it is hard to see them fighting off a band of soldiers.

Jesus had a cup of suffering to drink, and that was at Calvary.

v12-14: See 11.49-53, where Caiaphas prophesied Jesus' death for the people. Jesus' first trial was before the Sanhedrin, apparently convened late at night just before the Passover, see v28.

v15-16: The "other disciple" was almost certainly John. As usual, he does not mention his own name; 13.23; 21.20.

v17-18: Peter's first denial was before a servant girl. He denied his Lord before ordinary people; had he been brought before the religious leaders, he would have boldly defended Jesus. Our witness should be more open before ordinary people.

v19-21: The high priest began by a general question about Jesus' teaching. Since Jesus had taught openly to the people, he could have asked the people.

v22-24: One of the officials took this answer as an affront, and assaulted Jesus. His own response was clear, "If I said something wrong" ('If I have spoken evil'); to which there was no response. No man could truly accuse Jesus of speaking evil things. This is significant, for His enemies had diligently sought such an accusation against Him.

Contrast Acts 23.5, where Paul apologised for criticising the high priest; Christ had no need to.

The reference to two high priests, Annas and Caiaphas, follows from the time of Samuel and David, when the two lines of high priests began.

v25-27: John records Peter's second and third denials. He knew that the third denial was before a relative of the high priest, such was his detailed knowledge.

v28-29: The custom was that animals to be sacrificed were examined in early morning before being offered. So, Caiaphas unwittingly fulfilled this, bringing Christ for examination. The lamb was being brought to be slaughtered; see Is 53.7.

The Jews' hypocrisy; they avoided the defilement of entering the Praetorium, yet ignorant of the defilement in their own hearts. This required Pilate to come out to speak with them, before returning to question Jesus.

v30: Their accusation was that Jesus was a criminal, an evil-doer.

v31-32: Under the Roman authority, the Jews could not put Jesus to death. They therefore had to find an accusation by which the Romans would condemn Him to death. Jesus' manner of death had to be crucifixion, not stoning; in fulfilment of the Scriptures.

v33-35: Pilate was hopelessly out of his depth. He had little understanding of Jewish ways; he had no grasp of the significance of the prisoner before him.

v36: Jesus was never subject to any earthly court, or human judgment. He chose to make Himself subject to them, being willing to undergo the indignity of this ill-treatment.

'His meaning could only have been that He held a conception of authority, that is, power in the political sense, whch was essentially "other" than that which Pilate held.' (Jesus and the Gospel in Africa, page 103) - see also 19.8.

Some argue that wars are frequently triggered by 'religion.' David Devenish (Demolishing Strongholds) points out; 'the far worse record of the atheistic rulers of the twentieth century: Hitler, Stalin, and Mao alone have cuased unprecedented human suffering and death through wars and appalling abuses of human rights and by their oppressive regimes.'

v37: Jesus the king, and Jesus the truth.

v38-39: Pilate recognised Jesus' innocence, and suspected the high priests' scheme. He therefore offered to have Jesus released, as his custom was.

v40: The high priests' preference was Barabbas, a robber and murderer.