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18
Betrayal and arrest
1 Having said these things Jesus went out with His disciples across the Kidron ravine, where there was a garden, which He and His disciples entered. 2 Now Judas, the one betraying Him, also knew the place, because Jesus often met there with His disciples. 3 So Judas, having received the detachment of soldiers and operatives from the chief priests and Pharisees, he arrives there with lanterns, torches and weapons.
Jesus knocks the soldiers down with His word
4 Then Jesus, knowing everything that was going to happen to Him, went forward and said to them, “Who are you looking for?” 5 They answered Him, “Jesus the Natsorean.” Jesus says to them, “I am he.” (Now Judas, His betrayer, was also standing with them.) 6 So when He said to them, “I am he,” they went backward and fell to the ground!* Have you ever tried to imagine this scene? Try imagining that you are one those soldiers, and the person you have been sent to arrest knocks you down, just with his word! So are you going to want to try anything against him, really? Hey, I think I would get up and run away as fast and as far as I could! I see two miracles here: 1) He knocked them down with His word; 2) He obliged them to stay there and get on with their job, because it was the appointed time for Him to be taken, tried and crucified. But He made it perfectly clear that He was in control of the situation. 7 Then He asked them again, “Who are you looking for?” And they said, “Jesus the Natsorean.” 8 Jesus answered: “I told you that I am he. So if it is me you are looking for, allow these men to go” 9 (so that the word that He spoke might be fulfilled, “Of those you have given me I did not lose even one”).† I take it that the Iscariot had not been given to Him by the Father, at least in the sense of 17:6—“They were Yours and You gave them to me”. Presumably the Iscariot never belonged to the Father.
10 Then Simon Peter, having a sword, drew it, struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.)‡ John probably knew him personally; see verse 15 below. 11 So Jesus said to Peter: “Sheathe the sword!§ We know from Luke 22:51 that Jesus healed the ear, or Peter could have been in trouble. The parallel accounts give more detail. The cup that the Father has given me, must I not drink it?”
To Annas first
12 Then the detachment, the commander* The word here (chiliarch) refers to a commander of a thousand men (or of a cohort = about 600); this could only be a Roman officer of high rank. So how did they get him to come along? Obviously Pilate had been informed and was participating. For a detailed discussion, please see the Appendix: “Poor Pilate—wrong place, wrong time”. and the operatives of the Jews arrested Jesus and bound Him. 13 They took Him to Annas first, because he was the father-in-law of Caiaphas,† The bigger reason was that Annas was the real high priest, according to the Law (the office of high priest was for life). He was the power behind the throne, so to say. Caiaphas was the political high priest (that year), for purposes of dealing with Rome. who was high priest that year.‡ A careful look at the parallel accounts makes clear that all of Peter's denials took place at Caiaphas' palace, as also all the recorded questionings, etc. So between verses 13 and 15 Jesus is taken to Caiaphas (see verse 24 below). 14 (Now Caiaphas was the one who had advised the Jews that it was expedient that one man should die for the people.)
Peter denies Jesus
15 Now Simon Peter kept following Jesus, as also the other disciple. Well that disciple was known to the high priest,§ Annas is never referred to as the high priest by John, so this is Caiaphas. so he went into the high priest's courtyard with Jesus. 16 But Peter was left standing outside by the door. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper (f), and brought Peter in. 17 So the servant girl, the doorkeeper, says to Peter, “You aren't one of this man's disciples too, are you?”* Everyone there, including the girl, knows that John belongs to Jesus, so her question is perfectly natural, without malice—she assumes that Peter must also. Notice that Peter denies right in front of John! Don't you know that John kept his eye on Peter from that moment on! He says, “I am not!” 18 Now the servants and operatives had made a charcoal fire, because it was cold,† It was after midnight in early April. and they were standing there warming themselves. So Peter stood with them and warmed himself.‡ For a detailed discussion of Peter's denials, please see the Appendix: “How many times did Jesus say Peter would deny Him?”.
Caiaphas interrogates Jesus
19 Then the high priest questioned Jesus about His disciples and about His teaching. 20 Jesus answered him: “I have spoken openly to the world. I always taught in synagogue and temple, where the Jews always congregate, and I have spoken nothing in secret. 21 Why do you question me? Question those who have heard what I spoke to them. Sure, they know what I said.”§ The Lord's observation here was perfectly reasonable and in accord with the law. The priest should have produced witnesses, rather than asking Jesus to testify against Himself. 22 But upon His saying these things one of the operatives standing by slapped Jesus saying, “Is that how you answer the high priest?” 23 Jesus answered him, “If I spoke wrongly, identify the wrong; but if rightly, why do you hit me?”* Since everything that was going on was unjust and illegal, I find it to be curious that Jesus reprimanded the man. 24 (Annas had sent Him bound to Caiaphas the high priest.)† The eclectic text, following about 9% of the Greek manuscripts, reads “then Annas sent…”, creating a conflict with the parallel passages (perhaps 1% read “but Annas sent/had sent…”). The use of parenthetical comments, or historical/cultural asides, is standard procedure for John; for a partial list see: 1:44, 2:6, 4:2,9,44, 6:4,64, 7:50, 9:14, 11:2,18-19,30-31, 12:1,6,16, 13:2,11,28-29 (there are at least a dozen more). I take it that verse 24 here is just one more instance; it is as if at this point John realizes that the reader could think that the proceedings were still going on at Annas' house.
Peter again
25 Well Simon Peter was standing and warming himself. So they said to him, “You aren't one of His disciples too, are you?”‡ We don't know what John was doing all this time, except that he was right there in that compound; I think it perfectly likely that he would talk to Peter from time to time. They knew that John was a disciple, but did not know Peter. Also, the windows of the house were doubtless open (no air conditioning), so they probably heard Caiaphas ask about His disciples. Actually, Luke 22:61 says Jesus turned and looked at Peter, so the window had to be open, and Jesus was near the window but with His back to it. Since Caiaphas was presumably facing Jesus he was also facing the open window and his voice would certainly carry out to the patio. Their question was not unreasonable. So he denied it and said, “I am not!” 26 One of the servants of the high priest, a relative of the one whose ear Peter had sliced, says, “Didn't I see you with Him in the garden?”§ Now here we have a little malice; you can imagine the intonation in the man's voice! Peter goes into a cold sweat. I bet he was wishing he was someplace else. (I wonder if he was still wearing his sword.) 27 So Peter denied again, and immediately a rooster crowed.* In keeping with his usual procedure, John records three denials by Peter that are not mentioned by the other Evangelists, and I would say that the rooster crow here is the first of the two (Mark 14:68, 72). A close comparison of all the details surrounding the denials (who provoked it, in what terms, when, where, Peter's response) shows that there had to be a minimum of six, more likely eight, denials—3/4 before the first rooster crow, 3/4 before the second. Peter was being satanized (Luke 22:31), and it took a look from the Lord to break the spell (Luke 22:61).
Crucifixion day
Jesus taken to Pilate
28 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. They themselves did not enter the Praetorium, so that they would not be defiled but could eat the Passover.† Aren't these guys cute? They are perpetrating a totally illegal and immoral plot, but they think they are squeaky clean, no problem—but to set foot in the Praetorium, now that would be dirty! If your values are twisted, you are twisted. 29 So Pilate went out to them‡ It seems to me obvious that the hierarchy had made a deal with Pilate; he was waiting. Hey, you do not go marching up to the Governor's headquarters at 5:30 a.m. and demand a hearing; and there is no indication that Pilate came out in his pajamas. He was up, dressed and waiting. and said, “What accusation do you bring against this man?” 30 In reply they said to him, “If he were not an evil-doer we would not have handed him over to you.”§ Their answer seems a bit petulant. I gather that the deal they thought they had with Pilate included that he would just take Jesus and condemn Him. Pilate's attitude takes them by surprise. 31 So Pilate said to them, “You take him and judge him according to your law.” So the Jews said to him, “We are not permitted to execute anyone.”* Pilate was rubbing salt in their wound, reminding them that they were a subjugated people—he knew they wanted to kill Jesus, so when he tells them to judge Him he forces them to acknowledge their subjugation. (Roman governors were probably not appointed on the basis of being nice.) 32 (This was to fulfill the statement that Jesus made, indicating what sort of death He was about to die.)† Jesus had to die on a cross, but crucifixion was a Roman procedure, not Jewish—they would probably have stoned Him.
Pilate and Jesus
33 Then Pilate went back into the Praetorium, called Jesus and said to Him, “Are you the king of the Jews?” 34 Jesus answered him, “Are you saying this on your own, or did others inform you about me?” 35 Pilate answered Him: “I'm not a Jew, am I? Your own nation, that is, the chief priests handed 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 subjects would fight so that I not be delivered to the Jews; but now my kingdom is not from here.”‡ But one day, probably quite soon now, it will be. 37 So Pilate said to Him, “You are a king then?” Jesus answered: “As you say, I am a king; for this I was born. And for this I came into the world, to testify to the Truth. Everyone who is of the Truth hears my voice.” 38 Pilate says to Him, “What is truth?”§ Apparently the question was rhetorical; he didn't wait for an answer.
Barabbas
Upon saying this he went out to the Jews again and says to them: “I find no crime in him at all.* Comparing John with Luke 23:4-12 it appears that between verses 38 and 39 here Jesus was sent to Herod. Notice that Pilate declares Jesus to be innocent. 39 Now we† I here follow the best line of transmission, although representing only some 20% of the manuscripts. Upon reflection this reading looks correct—how could the Jews have a custom that placed an obligation on their conquerors? have a custom that I should release someone to you at the Passover; so do you want me to release the King of the Jews to you?” 40 Then they all cried out saying, “Not this fellow, but Barabbas!” Well, Barabbas was a bandit!

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*18:6 Have you ever tried to imagine this scene? Try imagining that you are one those soldiers, and the person you have been sent to arrest knocks you down, just with his word! So are you going to want to try anything against him, really? Hey, I think I would get up and run away as fast and as far as I could! I see two miracles here: 1) He knocked them down with His word; 2) He obliged them to stay there and get on with their job, because it was the appointed time for Him to be taken, tried and crucified. But He made it perfectly clear that He was in control of the situation.

†18:9 I take it that the Iscariot had not been given to Him by the Father, at least in the sense of 17:6—“They were Yours and You gave them to me”. Presumably the Iscariot never belonged to the Father.

‡18:10 John probably knew him personally; see verse 15 below.

§18:11 We know from Luke 22:51 that Jesus healed the ear, or Peter could have been in trouble. The parallel accounts give more detail.

*18:12 The word here (chiliarch) refers to a commander of a thousand men (or of a cohort = about 600); this could only be a Roman officer of high rank. So how did they get him to come along? Obviously Pilate had been informed and was participating. For a detailed discussion, please see the Appendix: “Poor Pilate—wrong place, wrong time”.

†18:13 The bigger reason was that Annas was the real high priest, according to the Law (the office of high priest was for life). He was the power behind the throne, so to say. Caiaphas was the political high priest (that year), for purposes of dealing with Rome.

‡18:13 A careful look at the parallel accounts makes clear that all of Peter's denials took place at Caiaphas' palace, as also all the recorded questionings, etc. So between verses 13 and 15 Jesus is taken to Caiaphas (see verse 24 below).

§18:15 Annas is never referred to as the high priest by John, so this is Caiaphas.

*18:17 Everyone there, including the girl, knows that John belongs to Jesus, so her question is perfectly natural, without malice—she assumes that Peter must also. Notice that Peter denies right in front of John! Don't you know that John kept his eye on Peter from that moment on!

†18:18 It was after midnight in early April.

‡18:18 For a detailed discussion of Peter's denials, please see the Appendix: “How many times did Jesus say Peter would deny Him?”.

§18:21 The Lord's observation here was perfectly reasonable and in accord with the law. The priest should have produced witnesses, rather than asking Jesus to testify against Himself.

*18:23 Since everything that was going on was unjust and illegal, I find it to be curious that Jesus reprimanded the man.

†18:24 The eclectic text, following about 9% of the Greek manuscripts, reads “then Annas sent…”, creating a conflict with the parallel passages (perhaps 1% read “but Annas sent/had sent…”). The use of parenthetical comments, or historical/cultural asides, is standard procedure for John; for a partial list see: 1:44, 2:6, 4:2,9,44, 6:4,64, 7:50, 9:14, 11:2,18-19,30-31, 12:1,6,16, 13:2,11,28-29 (there are at least a dozen more). I take it that verse 24 here is just one more instance; it is as if at this point John realizes that the reader could think that the proceedings were still going on at Annas' house.

‡18:25 We don't know what John was doing all this time, except that he was right there in that compound; I think it perfectly likely that he would talk to Peter from time to time. They knew that John was a disciple, but did not know Peter. Also, the windows of the house were doubtless open (no air conditioning), so they probably heard Caiaphas ask about His disciples. Actually, Luke 22:61 says Jesus turned and looked at Peter, so the window had to be open, and Jesus was near the window but with His back to it. Since Caiaphas was presumably facing Jesus he was also facing the open window and his voice would certainly carry out to the patio. Their question was not unreasonable.

§18:26 Now here we have a little malice; you can imagine the intonation in the man's voice! Peter goes into a cold sweat. I bet he was wishing he was someplace else. (I wonder if he was still wearing his sword.)

*18:27 In keeping with his usual procedure, John records three denials by Peter that are not mentioned by the other Evangelists, and I would say that the rooster crow here is the first of the two (Mark 14:68, 72). A close comparison of all the details surrounding the denials (who provoked it, in what terms, when, where, Peter's response) shows that there had to be a minimum of six, more likely eight, denials—3/4 before the first rooster crow, 3/4 before the second. Peter was being satanized (Luke 22:31), and it took a look from the Lord to break the spell (Luke 22:61).

†18:28 Aren't these guys cute? They are perpetrating a totally illegal and immoral plot, but they think they are squeaky clean, no problem—but to set foot in the Praetorium, now that would be dirty! If your values are twisted, you are twisted.

‡18:29 It seems to me obvious that the hierarchy had made a deal with Pilate; he was waiting. Hey, you do not go marching up to the Governor's headquarters at 5:30 a.m. and demand a hearing; and there is no indication that Pilate came out in his pajamas. He was up, dressed and waiting.

§18:30 Their answer seems a bit petulant. I gather that the deal they thought they had with Pilate included that he would just take Jesus and condemn Him. Pilate's attitude takes them by surprise.

*18:31 Pilate was rubbing salt in their wound, reminding them that they were a subjugated people—he knew they wanted to kill Jesus, so when he tells them to judge Him he forces them to acknowledge their subjugation. (Roman governors were probably not appointed on the basis of being nice.)

†18:32 Jesus had to die on a cross, but crucifixion was a Roman procedure, not Jewish—they would probably have stoned Him.

‡18:36 But one day, probably quite soon now, it will be.

§18:38 Apparently the question was rhetorical; he didn't wait for an answer.

*18:38 Comparing John with Luke 23:4-12 it appears that between verses 38 and 39 here Jesus was sent to Herod. Notice that Pilate declares Jesus to be innocent.

†18:39 I here follow the best line of transmission, although representing only some 20% of the manuscripts. Upon reflection this reading looks correct—how could the Jews have a custom that placed an obligation on their conquerors?

© 2016 Wilbur N. Pickering, ThM, PhD