John 18

Jesus Is Betrayed and Arrested

1 [When] Jesus had said these [things], he went out with his disciples to the other side of the ravine of the Kidron, where [there] was a garden into which he and his disciples entered.

2 (Now Judas, the one who betrayed him, also knew about the place, because Jesus often gathered there with his disciples.)

3 So Judas, taking the cohort and officers from the chief priests and from the Pharisees, came there with lanterns and torches and weapons.

4 Then Jesus, [because he] knew all the things that were coming upon him, went out and said to them, "Who are you looking for?"

5 They replied to him, "Jesus the Nazarene." He said to them, "I am [he]." (Now Judas, the one who betrayed him, was also standing with them.)

6 So when he said to them, "I am [he]," {they drew back} and fell to the ground.

7 Then he asked them again, "Who are you looking for?" And they said, "Jesus the Nazarene."

8 Jesus replied, "I said to you that I am [he]! So if you are looking for me, let these [men] go,"

9 in order that the word that he had spoken would be fulfilled: "Those whom you have given to me--I have not lost anyone of them."

10 Then Simon Peter, who had a sword, drew it and struck the slave of the high priest and cut off his right ear. (Now the name of the slave was Malchus.)

11 So Jesus said to Peter, "Put the sword into [its] sheath! The cup that the Father has given me--shall I not drink it?"

Jesus Taken to Annas

12 Then the cohort and the military tribune and the officers of the Jews seized Jesus and tied him up,

13 and brought [him] to Annas first, for he was the father-in-law of Caiaphas, who was high priest that year.

14 (Now it was Caiaphas who had advised the Jews that it was better [that] one man die for the people.)

Peter Denies Jesus the First Time

15 So Simon Peter and another disciple followed Jesus. (Now that disciple was known to the high priest, and entered with Jesus into the courtyard of the high priest.)

16 But Peter was standing by the door outside. So the other disciple [who was] known to the high priest went out and spoke to the doorkeeper and brought Peter in.

17 Then the female slave [who was] the doorkeeper said to Peter, "You are not also [one] of the disciples of this man, [are you]?" He said, "I am not!"

18 (Now the slaves and the officers were standing there, having made a charcoal fire because it was cold, and they were warming themselves. And Peter was also standing there with them and warming himself.)

Jesus Before Annas

19 So the high priest questioned Jesus about his disciples and about his teaching.

20 Jesus replied to him, "I have spoken openly to the world. I always taught in the synagogue and in the temple [courts] where all the Jews assemble, and I have said nothing in secret.

21 Why are you asking me? Ask those who heard what I have said to them! Behold, these [people] know what I said."

22 Now [when] he had said these [things], one of the officers who was standing by gave a slap in the face to Jesus, saying, "Do you reply to the high priest in this way?"

23 Jesus replied to him, "If I have spoken wrongly, testify about what [is] wrong! But if [I have spoken] correctly, why do you strike me?"

24 Then Annas sent him, tied up, to Caiaphas the high priest.

Peter Denies Jesus the Second and Third Times

25 Now Simon Peter was standing there and warming himself. So they said to him, "You are not also [one] of his disciples, [are you]?" He denied [it] and said, "I am not!"

26 One of the slaves of the high priest, who was related to the one whose ear Peter had cut off, said, "Did I not see you in the garden with him?"

27 So Peter denied [it] again, and immediately a rooster crowed.

Jesus Brought Before Pilate

28 Then they brought Jesus from Caiaphas to the governor's residence. Now it was early, and they did not enter into the governor's residence so that they would not be defiled, but could eat the Passover.

29 So Pilate came outside to them and said, "What accusation do you bring against this man?"

30 They answered and said to him, "If this man were not doing evil, we would not have handed him over to you!"

31 So Pilate said to them, "You take him and judge him according to your law!" The Jews said to him, "It is not permitted for us to kill anyone,"

32 in order that the word of Jesus would be fulfilled that he had spoken, indicating by what sort of death he was going to die.

Pilate Questions Jesus

33 Then Pilate entered again into the governor's residence and summoned Jesus and said to him, "Are you the king of the Jews?"

34 Jesus replied, "Do you say this from yourself, or have others said [this] to you about me?"

35 Pilate replied, "I am not a Jew, [am I]? Your people and the chief priests handed you over to me! What have you done?"

36 Jesus replied, "My kingdom is not of this world. If my kingdom were of this world, my servants would be fighting so that I would not be handed over to the Jews. But now my kingdom is not from here."

37 Then Pilate said to him, "So then you are a king!" Jesus replied, "You say that I am a king. For this [reason] I was born, and for this reason I have come into the world: in order that I can testify to the truth. Everyone who is of the truth hears my voice."

38 Pilate said to him, "What is truth?" And [when he] had said this, he went out again to the Jews and said to them, "I find no basis for an accusation against him.

39 But it is your custom that I release for you one [prisoner] at the Passover. So do you want [me] to release for you the king of the Jews?"

40 Then they shouted again, saying, "Not this man, but Barabbas!" (Now Barabbas was a revolutionary.)

John 18 Commentary

Chapter 18

Christ taken in the garden. (1-12) Christ before Annas and Caiaphas. (13-27) Christ before Pilate. (28-40)

Verses 1-12 Sin began in the garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion from thence to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked, Whom seek ye? When the people would have forced him to a crown, he withdrew, ch. 6:15 , but when they came to force him to a cross, he offered himself; for he came into this world to suffer, and went to the other world to reign. He showed plainly what he could have done; when he struck them down he could have struck them dead, but he would not do so. It must have been the effect of Divine power, that the officers and soldiers let the disciples go away quietly, after the resistance which had been offered. Christ set us an example of meekness in sufferings, and a pattern of submission to God's will in every thing that concerns us. It is but a cup, a small matter. It is a cup that is given us; sufferings are gifts. It is given us by a Father, who has a father's authority, and does us no wrong; a father's affection, and means us no hurt. From the example of our Saviour we should learn how to receive our lighter afflictions, and to ask ourselves whether we ought to oppose our Father's will, or to distrust his love. We were bound with the cords of our iniquities, with the yoke of our transgressions. Christ, being made a sin-offering for us, to free us from those bonds, himself submitted to be bound for us. To his bonds we owe our liberty; thus the Son makes us free.

Verses 13-27 Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the letting forth of water. The sin of lying is a fruitful sin; one lie needs another to support it, and that another. If a call to expose ourselves to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. They said nothing concerning the miracles of Jesus, by which he had done so much good, and which proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his truth, wilfully shut their eyes against it. He appeals to those who heard him. The doctrine of Christ may safely appeal to all that know it, and those who judge in truth bear witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we.

Verses 28-32 It was unjust to put one to death who had done so much good, therefore the Jews were willing to save themselves from reproach. Many fear the scandal of an ill thing, more than the sin of it. Christ had said he should be delivered to the Gentiles, and they should put him to death; hereby that saying was fulfilled. He had said that he should be crucified, lifted up. If the Jews had judged him by their law, he had been stoned; crucifying never was used among the Jews. It is determined concerning us, though not discovered to us, what death we shall die: this should free us from disquiet about that matter. Lord, what, when, and how, thou hast appointed.

Verses 33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and Satan. Its object and design are not worldly. When Christ said, I am the Truth, he said, in effect, I am a King. He conquers by the convincing evidence of truth; he rules by the commanding power of truth. The subjects of this kingdom are those that are of the truth. Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. By this solemn declaration of Christ's innocence, it appears, that though the Lord Jesus was treated as the worst of evil-doers, he never deserved such treatment. But it unfolds the design of his death; that he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather than Christ, who would truly enrich us. Let us endeavour to make our accusers ashamed as Christ did; and let us beware of crucifying Christ afresh.

Footnotes

• [a]. *Here "[when]" is supplied as a component of the participle ("had said") which is understood as temporal
• [b]. *Here "[because]" is supplied as a component of the participle ("knew") which is understood as causal
• [c]. *Here the predicate nominative is supplied from context in the English translation
• [d]. *Here the predicate nominative is supplied from context in the English translation
• [e]. Literally "they went to the back"
• [f]. *Here the predicate nominative is supplied from context in the English translation
• [g]. A paraphrase of the statement in John 17:12
• [h]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [i]. *Here the direct object is supplied from context in the English translation
• [j]. *The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase "[are you]"
• [k]. *Here "[courts]" is supplied to distinguish this area from the interior of the temple building itself
• [l]. *Here "[when]" is supplied as a component of the temporal genitive absolute participle ("had said")
• [m]. *The phrase "I have spoken" is an implied repetition of the earlier phrase in this verse
• [n]. *The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase "[are you]"
• [o]. *Here the direct object is supplied from context in the English translation
• [p]. *Here the direct object is supplied from context in the English translation
• [q]. *Here the direct object is supplied from context in the English translation
• [r]. *The negative construction in Greek anticipates a negative answer here, indicated in the translation by the phrase "[am I]"
• [s]. *The word "[prisoner]" is not in the Greek text, but is implied
• [t]. *Here the direct object is supplied from context in the English translation
• [u]. Or perhaps "robber"