John 18:1–19:42

This chapter has three sections. The arrest of Jesus is recorded in w. 1-18, the trial before Annas in w. 19-27, and the trial before Pilate in vv. 28-40. The accounts of the four Gospels cover the major events of the arrest, trial, execution, and resurrection of Jesus. While some difficulties arise in the correlation of details, the main elements are in complete harmony. Jesus was arrested at night. His trial before the Jewish authorities had at least two phases, and during this part of the trial Peter denied Jesus three times. The trial before secular powers had three phases, and Jesus was executed by Pilate’s soldiers. He was buried in Joseph of Arimathea's tomb, and on the first day of the week He arose from the dead and was seen alive in a variety of appearances to His disciples. None of the diffi- culties in the correlation of details is insuperable, but in a number of cases more than one explanation is possible, and in the absence of fuller data, it is difficult to choose among them. | officers from the chief priests. These were probably the same as the officers of 7:32, 45. They obviously expected resistance to the arrest, both from Jesus and His disciples. | knowing all... came forward and said to them. Note here, and at w, 7/and 11, that Jesus was ready to be arrested and tried. He made no attempt to escape what He had come to do. | | am he. Here we may have a simple identification, but “he” is supplied in the English text, so Jesus’ response coincides with a solemn name for God (“I am”) used in the Greek translation of the Old Testament in Ex. 3:14 (6:35 note). | let these men go. Even at this crucial time, Jesus was concerned for His disciples (17:12). | Peter... struck the high priest's servant. An ill-conceived act of resistance, John alone records that Peter carried the sword and that Malchus was the name of the servant; Luke alone records that Jesus healed him (Luke 22:51). | Put your sword into its sheath. Jesus’ rebuke does not concern the propriety of self-defense or civil resistance; the point is that Jesus has come to give His life a ransom for many, and He must not be dissuaded from this task (cf. Matt. 16:21-23). shall | not drink the cup. This “cup” is the cup of the wine of God's wrath (Ps, 75:8; Is. 51:17; Jer. 25:15-17, 27-38). The “cup” that Jesus chooses to drink is not merely death, but the wrath of God upon sin (cf. Matt. 20:22; Mark 10:38). | Annas. One of the most influential Jewish leaders of that age. Although deposed from the high priesthood by the Romans, he was still known by this title among the Jews. It is difficult to determine whether this verse and wv. 19-24 represent one or two phases of a trial before the Jewish authorities. Matthew, Mark, and Luke refer to an additional phase before the Sanhedrin. Judging from the description of rules for trials found in the Mishnah of some two hundred years later, the proceedings here were marked by serious irregularities and violations of Jewish law. The Sanhedrin was not supposed to meet at night; the death penalty could not be declared on the day of the trial; there was false evidence, and false witnesses were used (Matt. 26:59, 60); Jesus was exposed to blows from attendants during the trial (v. 22; Mark 14:65). In addition to all this, it was illegal for the Sanhedrin to meet for a capital case on the eve of a Sabbath or a feast day. These violations show that Jesus’ con- demnation by the Jewish authorities was a travesty of justice. | another disciple. Probably this was John since of the three clos- est to Jesus (Peter, James, and John), he is the only one not mentioned by name in the Gospel. known to the high priest. He was admitted to the palace, even allowed to invite a guest (v. 16). | The account of Peter's denial is interrupted in John’s Gospel by part of the trial proceedings (vv. 19-24). It would appear that there were three occasions of denial rather than three single sentences by Peter. This is what one would expect with a number of people coming and going and warming themselves by a fire. There may be different legitimate ways of distinguishing the occasions to yield the figure three predicted by Jesus (13:38). All four Gospels agree that the first denial was in response to a question of a “servant girl/’ in other words, a harmless per- son of no great importance in the household. 1am not. Peter's denial points out that when Jesus endures God's pun- ishment against sin, He does so without comfort or consolation. Peter's denial is foretold in Zech. 13:6, 7. Jesus’ solitude in His suffering is antici- pated in Ps. 69:20. | The high priest then questioned. This may be Annas or Caiaphas in the house of Annas (v, 24). An accused person was not to be ques- tioned until witnesses had first established a presumption of guilt. For this reason, some call this a hearing, not a trial. | one of the officers .. . struck Jesus. This obviously was highly irregular, particularly when the prisoner was bound (v. 24). | a relative. A question by this man endangered Peter more than the previous ones, since he might have wanted to avenge Malchus. | the governor's headquarters. The Roman trial of Jesus appears to have had three phases: an appearance before Pilate (vv. 28-38); an appearance before Herod (Luke 23:5-12); and a second appearance before Pilate (18:39-19:16), John describes only the first and third parts, but in more detail than the other Gospels. so that they would not be defiled. The Roman Praetorium was a site of hostility between the Romans and the Jews, and an unclean place for Jews. Remarkably, it is the place where they collaborated to put Jesus to death. See note on chs. 13-17. | What accusation. The Jews had no charge that would be recog- nized in a Roman court, let alone be viewed as a capital offense. | Take him yourselves and judge him. A logical response. Pilate’s point is that if they were not willing to specify charges, they should not expect Him to conduct a trial. ‘ not lawful for us to put anyone to death. This was the usual provision in countries occupied by Rome, perhaps in order to protect those who supported Rome. The Jews were not always so obedient; note the death of Stephen (Acts 7:57-60). | what kind of death. See 3:14; 12:32-34. Stoning was the Jewish method of capital punishment. Hanging and crucifixion, as implied in the words “lifted up,’ were used by the Romans. This shows the divine control over the whole procedure, even though it was marked by fla- grant injustice. | King of the Jews. Jesus was not the “King of the Jews” in the sense that He promoted sedition against Rome, as charged by the Jewish leaders (Luke 23:2), but He was the King of the Jews in the messianic sense (12:13; Matt. 2:2; Luke 1:32, 33; 19:38). | My kingdom is not of this world. Jesus is a King, but He will not establish His kingdom by force. This greatly puzzles Pilate. See “Jesus’ Heavenly Reign” at Acts 7:55. | You say. Pilate’s question elicits the marvelous answer of Jesus, whose kingdom and mission are founded in the truth (1:8, 14, 17; 8:32; 14:6). 18:38 What is truth. Truth does not matter to those who, like Pilate, are motivated by expediency. Likewise, truth does not matter to skeptics who have despaired of knowing it. Antioch® ovr Sidon, . Tyre » Damascus Sade ‘onus \e Memphis} ~ | Pelusium Z ARABIA EGYPT I find no guilt in him. Pilate finds no crime in Jesus and is reluctant to put Jesus to death. Ironically, it is the pagan Roman governor who tries to release Jesus, while “his own” (1:11) want Him to die. | you have a custom. The custom of pardoning a criminal at the Passover is relevant to the festival itself, which commemorates God's sparing the Israelites from death. | Barabbas. This name means “son of the father.’ Instead of him, the true Son of the Father died. | flogged him. The Roman scourge was cruel and sometimes fatal. The whip had metal or bone fragments in it to tear the flesh. Roman Control of Palestine at the Time of Christ. Following a successful military campaign against the Seleucids in 64 B.c., Pompey turned the Roman armies south- ward and took control of Jerusalem in 63 B.c. Initially the Roman army had been invited by some of the Jews to protect them from the Nabateans. Once the Romans became estab- lished in Palestine, they never left, despite repeated Jewish revolts against Roman control. Nineveh PA RTHIAN EMPIRE Ecbatana* -Seleucia © 1990 Thomas Nelson, Inc. | Behold the man. A natural way for Pilate to introduce the accused, but providentially a significant statement. Jesus is the last Adam, who sums up all that humanity could and should be. | the chief priests ... cried out. In their hatred of Jesus, the chief priests become the leaders of a mob. | find no guilt in him. For the third time Pilate proclaims Jesus’ inno- cence (18:38; 19:4; cf. Luke 23:4, 14, 22). | he ought to die. The appeal is to the charge of blasphemy, a capital offense in Jewish law (Lev. 24:16). | But Jesus gave him no answer. Jesus’ submission to arrest and trial is part of His surrender as a self-offering. | You would have no authority. Jesus acknowledges that the sov- ereign plan of God includes even the wickedness of His accusers and the cowardice of Pilate, See also the words of Peter (Acts 2:23) and the early church (Acts 4:28). | you are not Caesat’s friend. “Caesar's friend” was a recognized title for political supporters of the emperor. The Jews threaten Pilate with the suggestion that he will be considered a traitor to Rome if he releases someone who talks about being a king. | Preparation of the Passover. This is often understood to be the Thursday before Passover (Matt. 27:17 note). If so, John portrays Jesus being crucified at the same time as the Passover lambs (chs. 13-17 note). This appears to conflict with the record of the three Synoptic Gospels, where Jesus’ crucifixion occurs on Friday. Probably, the reference here is to Friday as the Preparation Day before the weekly Sabbath. Behold your King. To the last, Pilate refers to Jesus as the “King of the Jews." It may be that this was a last effort by Pilate to mollify the Jews, but if so, it failed. Later Pilate had this title affixed to the cross (v. 19). | no king but Caesar. They ignored or did not remember that God was their King. | they crucified him. See Matt. 27:32-37, two others. Two criminals were crucified at the same time as Jesus, in fulfillment of prophecy (Is. 53:12; Luke 22:37). This gave Christ the oppor- tunity to show His saving power by reaching out and rescuing a man at the very edge of eternity. | inscription. The four Gospels recount the inscription of Pilate with minute differences, perhaps because the inscription was in three lan- guages. John’s form, with the name “Jesus of Nazareth)" has a Semitic flavor. It was customary to attach an inscription stating the reason for execution. At the same time, Pilate’s notice was a public announcement of the kingship of Christ. | the chief priests .. . said. They viewed the inscription as an offense to their nation, and Pilate may have meant it that way—but he refused to change it. | tunic. Such tunics were not uncommon in the ancient world. The point is not the tunic’s value, but the depth of Jesus’ humiliation, from | by the cross. “Clopas” may be the same as “Cleopas,’ mentioned in Luke 24:18. The courage of the four women is noteworthy. Some are present again at Jesus’ burial (Matt. 27:61; Mark 15:47) and at the Resurrection (20:1-18; Matt. 28:1; Mark 16:1). | Woman, behold your son. “Woman” is not a harsh form of address in Aramaic (2:4 note). Even in the midst of dying on the cross as the Mediator of the new covenant, Jesus fulfills his duty as the Son of Mary in a splendid example of obedience to the letter and spirit of the fifth commandment. In a time of intense physical pain and mental anguish, the Lord thought of others, as is shown in the first statements from the cross (Luke 23:34, 43). | all .. . finished. The worst ordeal, that of bearing in the place of His people the wrath of God against sin (Matt. 27:46; Mark 15:34), appears to be over. | day of Preparation. See note on v. 14. bodies would not remain on the cross. This would ceremonially defile blood and water. John emphasizes this physical evidence that Jesus was a real human being and that He was dead, It has been suggested that rupture of the heart caused by extreme agony is indicated, but more recent medical research has shown that such trauma occurs only when the heart is already damaged by disease. Others see a symbolic signifi- cance linked with 1 John 5:6-8. | pierced his side with a spear. This act proves that Jesus was not in a coma but was dead, as shown by the burial preparations (vv, 39, 40) and the specification of a particular tomb (v, 41). Both the preserving of His bones (v. 33) and the piercing of His side fulfill Old Testament Scripture (vv. 36, 37; Ps. 34:20; Zech. 12:10). whom everything was taken as He offered Himself. It is also the fulfill- ment of Ps, 22:18. | Joseph of Arimathea. A secret supporter of Jesus mentioned in all four Gospels in connection with Jesus’ burial, but nowhere else in the New Testament. See note Luke 23:50, 51.