Bible Commentaries
John 18

Verse 1

1 After Jesus finished his prayer, he left the room where they had eaten the passover supper, in company with his apostles. He took them out of the city and crossed the brook Cedron, which is otherwise called Kid-ron. Funk and Wagnalls New Standard Bible Dictionary describes this place as follows: "Kidron: The name of the valley east of Jerusalem, the stream of which is dry during the greater part of the year. Originally the spring Gihon emptied its waters into this part of the valley." Thayer defines the original word for brook, "Flowing in winter, a torrent," which agrees with the note from the dictionary just quoted. It shows why it was no barrier against their walking on out to the desired destination. Where was a garden means the garden was over or beyond this Cedron. This garden is named Gethsemane in Mat 26:36 and Mar 14:32, and a description is given of it at the first-named passage.

Verse 2

2 This garden had often been the resting place of Jesus with his disciples. A quiet retreat, he would retire to its shade amid the olive and other fruit trees, and there talk to his beloved disciples about the great work of the future. Had Jesus wanted to evade the mob that he knew would be hunting for him, he would never have come into this place on the present occasion. He knew that Judas knew the place, and would bring his officers to it. But after his time had come, he made no effort to escape or to resist his capture, but submitted like a lamb being led to the slaughter.

Verse 3

3 John omits the events between the arrival of Jesus at the garden, and the coming of Judas with the mob. Those events are recorded in Mat 26:36-46; Mar 14:26-42, and Luk 22:39-46. Band is from SPEIRA, and Thayer defines it at this place, "Any band, company, or detachment of soldiers." This force had been delivered to Judas by authority of the chief priests and Pharisees. It was altogether unnecessary to form this posse, for Jesus had frequently predicted his own fate, and there never was any intimation on his part that he would give them any trouble. They were equipped with torches and weapons, which means clubs, as if Jesus would be hiding among the trees, and would have to be found with the aid of a torch, and then perhaps have to be taken by force.

Verse 4

4 The crowd was due a surprise, for instead of having to search for Jesus, he anticipated them and came forward saying, whom seek yet The crowd as a whole was unaware of the person who asked them the question. It was night and they had not been around him enough even to recognize his voice.

Verse 5

5 When the band announced the name of the person they were wanting, Jesus identified himself as the man they were after. All that John records about Judas' part is that he stood with them. But the accounts of the other writers show us that sometime in the course of this conversation, he approached Jesus and gave him the betrayal kiss. It might seem that the kiss was unnecessary since Jesus was making himself known and showing no inclination to evade the crowd. But he had made his contract at a time when he did not know what the circumstances would be, and it was "according to form" for him to go through with his agreement for which he was to receive the money.

Verse 6

6 Had Jesus said nothing, and let them pursue their man hunt unopposed, they doubtless would have been surprised. But when he took a leading part in the search, even to the extent of boldly announcing himself as their wanted victim, they were amazed and stunned, and fell prostrate to the ground.

Verse 7

7 We do not know what they would have done or said next, if Jesus had not aroused them from their daze by repeating his question. They had recovered sufficiently to answer the question as they did the first time.

Verse 8

8 Let these go their way refers to the apostles. Since Jesus plainly identified himself as the man they wanted, it was not necessary to hold the apostles as if the investigation had to be continued.

Verse 9

9 Have I lost none refers to the saying of Jesus in chapter 17:12. It is true that the Saviour was to be deprived of the company of his apostles for the time being, but they would be free from the clutches of the officers, so they could take up His work when the proper time came, and hence would not be lost to Him.

Verse 10

0 Peter was always impulsive and rash, and seemed ready to defend his Lord as long as he could do so with material force. But he was a coward later when called upon to show moral courage in behalf of Christ.

Verse 11

1 This is not the same cup that is mentioned in Mat 26:39. In that instance Jesus meant the mental suffering he was Just beginning to feel, which is more fully described in Luk 22:42-44. Jesus asked to be spared that present suffering if God willed it so. The cup in the present verse means the ordeal of the crucifixion, against which Peter thought to defend his Lord. Put up thy sword is commented upon at length in the notes at Mat 26:52.

Verse 12

2 It was at this point that the apostles fled from Jesus, which is shown in Mar 14:50. Binding Jesus was another unnecessary performance as far as actual security of the prisoner was concerned, for the conversation that had taken place immediately preceding it, showed that Jesus was not even protesting his arrest. But that was another routine act in connection with the services of an armed force of officers.

Verse 13

3 Led him away to Annas first. There was no provision made in the law of Moses for more than one high priest to be in office at the same time, but in the days of Christ the secular government was taking much part in the affairs of the Jews. In that arrangement Annas was president of the Sanhedrin and Caiaphas was high priest. Verse 24 shows that Annas sent Jesus to Caiaphas in the bonds put there by the mob.

Verse 14

4 This speech of Caiaphas with comments is given at Joh 11:49-52. John regarded him as an official of some note, hence made the second mention of him.

Verse 15

5 The other disciple evidently was John, judging from the indirect way he is mentioned in other connections. (See chapter 13:23; 21:20, 24.) Was known denotes that he had some personal acquaintance with the high priest that gave him more freedom in approaching his presence. By reason of this special intimacy, when they led Jesus into the palace of the high priest, John went in also.

Verse 16

6 Peter lingered at the door while John went on into the palace, doubtless for the purpose of obtaining permission to bring in also his brother apostle Peter. With such authority, he went to the damsel who was guarding the door, and from her he obtained the privilege of bringing Peter on in.

Verse 17

7 The foregoing conversation evidently called the attention of the damsel to Peter, and she asked him about his relationship with this man, meaning Jesus. Peter denied being his disciple, fearing that it might involve him in some trouble.

Verse 18

8 The reader should refer to the comments on Mat 26:69 for information concerning the palace. That will throw some light on how there could be a fire at the place. Being within hearing distance of the immediate presence of the high priest, it gave Peter an opportunity to "see the end" (Mat 26:58).

Verse 19

9 Jesus was never ashamed of his doctrine (teaching), and really wished it to be known. But the question of the high priest included the disciples as well as the doctrine, which opened the way for the next statement of Jesus.

Verse 20

0 In secret have I said nothing. All statements should be considered in the light of all circumstances and the context generally. We know the facts would not admit the conclusion that Jesus never said anything to his disciples away from the public, hence we should look for the explanation in the meaning of the language. Secret is from KRUPTOS, which Thayer defines, "hidden, concealed secret." The idea is that Jesus neve' tried to keep his doctrine from the public. We know that is what hE meant here, for in Mat 10:27 hE told his disciples to preach upon the housetops what they heard in the ear, which means what they heard from Jesus in their private hours.

Verse 21

1 An officer does not take a man into court and then ask him to make out a case against himself. If one has spoken things against the government, then certainly someone knows about it, and he would be the proper person from whom to obtain testimony. That is why Jesus told the high priest to ask them which heard me. Jesus had stated in the preceding verse that he had done his teaching in the synagogue and temple, which were public buildings in which great crowds generally assembled. It surely should not be difficult to obtain legal witnesses if Jesus had been guilty of criminal activities in his teaching.

Verse 22

2 Palm is from RHAPISMA, which seems to have a rather indefinite meaning. It is rendered "a rod" in the margin, but the lexicons do not require that translation, though they admit that the word sometimes may have that meaning. Both Thayer and Robinson prefer the definition, "A blow with the flat of the hand, a slap in the face." It was intended as an insult and indignity. Answerest thou the high priest sof They pretended that Jesus had shown disrespect to the dignity of the court.

Verse 23

3 Jesus had only exercised his "constitutional right" in demanding that if any charge was to be lodged against him, it should be upon the statements of eye or ear witnesses. In the absence of even any attempt to secure such testimony, he protested that they had no right to smite him.

Verse 24

4 This is commented upon at verse 13.

Verse 25

5 This was Peter's second denial of Jesus.

Verse 26

6 It had not been long since Peter had attacked this servant and cut off his ear, and die surely would recognize him. However, he leaves out mentioning the matter of being a disciple, directly, and treats the same subject by asking if he had not seen him with him. This conversation is significant, for it means that in the estimation of this servant, being with Jesus was evidence of his being a disciple. His idea was correct as the scripture elsewhere teaches. (See Oba 1:11; 1Co 15:33.) Many professed disciples of Christ today will deny any sympathy with the enemies of the church just because they have not taken any formal stand with them. At the same time, they may be seen often associating with them and thus giving them encouragement.

Verse 27

7 This was the third time Peter denied his Lord. According to Luk 22:60-61, Jesus looked upon Peter at this time which reminded him of their conversation, and in remorse the apostle went out of the crowd and wept bitterly.

Verse 28

8 Hall of judgment is from PRAITORION, which Thayer defines as follows: "The palace in which the governor or procurator [administrator] of a province resided." Smith's Bible Dictionary says of this place, "It is the residence which Pilate occupied when he visited Jerusalem." (See notes on Mat 27:2 as to the position of Pilate.) Pilate represented the secular government, and it was necessary to bring Jesus before him to obtain a legal sentence of death (verse 31). The pronoun they occurs four times in this verse; the first means the Roman soldiers, the others are the "chief priests and elders of the people" (Mat 27:1). The soldiers had the charge of personally handling Jesus when he was turned over into the jurisdiction of the secular court; that is why they led him into this judgment hail. But they, the Jews, would not enter into that place, lest they should be defiled. It being a Gentile spot, they imagined it would defile them (ceremonially) to come in contact with such a place, and that would render them unfit to partake of the passover feast that was about due. The law of Moses required the Jews to be ceremonially (as well as physically) clean before they could participate in this feast. (See chapter 11:55).

Verse 29

9 The Jewish leaders were waiting outside for the reason stated in the preceding verse. What accusation bring ye? Pilate was an officer in the secular government, representing that part of the Roman Empire known as Palestine. It was supposed that when a man was brought bound into a hearing of the penal courts, there was some specific and serious charge to be tried against him.

Verse 30

0 This verse states a cowardly reply to the question asked by the governor. The word malefactor is indefinite, meaning an evildoer of any rank or degree. The statement of these Jewish leaders implied that Pilate should take for granted that Jesus was guilty of lawlessness from the mere fact of their bringing him into court. This was contrary to the usages of all courts in any civilized land.

Verse 31

1 Their failure to name any specific charge, left Pilate to conclude that Jesus had not violated any ordinance of the Roman government, hence he should have no jurisdiction in the case. That is why he told them to judge him according to your law. The Jews stated the truth when they said it was not lawful for them to put any man to death, but that was not the true reason they did not want to act in the case. They did not let that truth keep them from killing Stephen, although they did not have even a judicial sentence of death against him.

Verse 32

2 The whole transaction was being directed by the Lord, who decreed that Jesus was to die on the cross, and the secular government only would put a man to death in that manner. That is why John says that it would be according to the kind of death Jesus had signified would be imposed upon him. (See Mat 20:19).

Verse 33

3 Luke gives us a fuller statement, which includes some false accusations against Jesus (Luk 23:2). Pilate concluded that the complaint the Jews had was based on some claims of the prisoner that were opposed to the government of Rome. He therefore thought he could bring the issue to the foreground by asking him directly, art thou the king of the Jews? The whole situation was based on the idea that no two governments of whatever kinds, could lawfully exist in the same territory at the same time. That idea would be correct if the two were necessarily opposed to each other. But Pilate did not know anything about the character of the kingdom Jesus was heading, hence he asked the question quoted here.

Verse 34

4 Jesus never asked questions for his own information, for he knew all about men (chapter 2:24, 25). He took this method of introducing the important conversation to follow concerning the nature of his kingdom.

Verse 35

5 Pilate represented the matter correctly by referring to his nationality. He stated the truth when he told Jesus that it was his own people who had brought him into this court to be tried before him as a representative of the government of Caesar.

Verse 36

6 The reply of Jesus was not evasive, but it was not direct, as yet. He wished to set forth the principle on which he could claim to be a king, and still not be any rival of the government represented by Pilate. That was what Jesus had in mind when he said my kingdom is not of this world. Jesus never intended to establish a kingdom of a secular nature, while the government of Rome was that kind. That was the reason why Jesus was making the claim of being a king, yet not admitting any charge of rebellion that was being made by the Jews. This verse has been perverted by extremists among professed disciples of Christ. They make Jesus teach that his disciples have no right to take part in the activities of secular governments, particularly those of doing military services, even in defense of their country. They not only err in their position, but make this statement of Jesus teach the very opposite of what he intended. Jesus plainly shows that citizens of secular governments have the right to fight in a defensive war for their country. But that does not make it right for Christians to resort to carnal warfare in defense of the kingdom of Christ_ And that also does not touch the question of whether they may be citizens of an earthly government (which we know they may since Paul the apostle was one, Act 22:25-28), but that subject was not under consideration at all in the present case of Jesus and Pilate.

Verse 37

7 The speech of Jesus in the preceding verse was taken by Pilate as an affirmative answer to his question, yet he wished a more direct one. He therefore repeated his inquiry, except he said nothing about what people Jesus was to rule. And the answer of Jesus was also without any reference to the people who were to compose the citizenship of his kingdom. To this end was I born is in direct agreement with the question of the wise men, when they asked for him who was "born king of the Jews" (Mat 2:2). Very logically, if Jesus was to be born as a king, it would be necessary that he come into the world. Also, the principles that were to rule in his kingdom would be so different from any the world had even known, that the king himself would have to bring the -truth about them into the world. The citizens of the new kingdom would be those who showed a disposition to accept this truth. This is why Jesus exhorted men to take his "yoke" (government) upon them and "learn of me" (Mat 11:29).

Verse 38

8 What is truth? I do not believe that Pilate asked this question with any evil motive. The entire situation was new and somewhat bewildering to him. Here was a man brought bound into his court with a clamor for the death sentence from his complainants, yet against whom no specific charge was made. The nearest he could get to their grievance was the fact that the prisoner claimed to be a king. Furthermore, he seemed to claim kingship only over those who accepted the truth that he delivered to them. No wonder, then, that he asked what is truth. But he did not have time for further details into the mysterious subject, for the plaintiffs were outside waiting for some kind of answer from him. Going out to them, he said I find in him no fault at all. In a court where justice is carried out, such a verdict would have been followed by the dismissal of the prisoner.

Verse 39

9 Although Jesus was found "not guilty" by the court into which he was brought, yet he was not released from custody. Pilate was afraid of public sentiment and wanted to shift the responsibility of terminating the case from his own shoulders to others. He thought of a custom that had been followed, whereby the time of the passover was celebrated by releasing a prisoner. The guilt or innocence of a prisoner did not seem to have any bearing on the selection of the man, except as it might affect the sentiments of the people whose right it was to name the fortunate person. If Pilate could persuade the people to select Jesus for the occasion, it would effect a compromise whereby an innocent man (as Pilate believed Jesus to be) would be let go, without directly denying the clamorous demand of the crowd.

Verse 40

0 The plan of Pilate did not work. The people did not wish to abandon their custom either, so they gave their unanimous voice that the release was to be given to Barabbas who was a robber and murderer (Luk 23:18-19).