John 18 Study Notes

18:21 Jesus’s response is understandable, especially if the questioning of prisoners was considered improper in his day. Note also the legal principle that a person’s own testimony about himself was inadmissible (see note at 5:31).

18:22 One of the officials standing by was probably one of those who helped arrest Jesus (vv. 3,12). The slapping was likely a sharp blow with the flat of one’s hand (Is 50:6, LXX; cp. Mt 26:67; Ac 23:1-5). The question, Is this the way you answer the high priest? may refer to Ex 22:28: “You must not blaspheme God or curse a leader among your people” (quoted by Paul in Ac 23:5).

18:23 When challenged about his response to the high priest, Jesus alluded to the law of Ex 22:28 and denied having violated it.

18:24 Before Jesus could be brought to the Roman governor, charges had to be confirmed by the official high priest, Caiaphas, in his function as chairman of the Sanhedrin (see note at 3:1).

18:25 Now (Gk de) could also be rendered “meanwhile.” Warming himself, repeated from v. 18, picks up the story from there.

18:26 On one of the high priest’s servants, see note at 18:10.

18:27 On the crowing of a rooster, compare 13:38.

18:28 The governor’s headquarters may refer to Herod’s palace on the western wall of the temple or the Fortress of Antonia northwest of the temple grounds. Early morning probably means shortly after sunrise, when the Sanhedrin met in formal session and pronounced its verdict (Mt 27:1-2). The reference to Passover may mean the entire Festival of Unleavened Bread, which lasted seven days (cp. Lk 22:1: “the Festival of Unleavened Bread, which is called Passover”). Eat the Passover probably means “observe the Festival” (see 2Ch 30:21).

18:29 Pilate was appointed by Emperor Tiberius, and he served as governor of Judea from AD 26 until 36/37. The famous “Pilate inscription,” discovered in Caesarea in 1961, identified Pilate as prefect of Judea.

18:30 The Jews were evasive because of the weakness of their case against Jesus.

18:31 Like Gallio after him (Ac 18:14-15), Pilate was not interested in judging internal Jewish disputes. The Sanhedrin did not have the power of capital punishment.

18:32 Crucifixion horrified Jewish sensibilities. It was considered to be similar to hanging (Ac 5:30; 10:39), for which Mosaic law enunciated the principle, “Anyone hung on a tree is under God’s curse” (Dt 21:23; cp. Gl 3:13). If Jesus had been put to death by the Sanhedrin, he would have been stoned, the method of execution for blasphemy (Lv 24:16; cp. Jn 10:33; Ac 7:57-58).

18:33 On the headquarters, see note at v. 28. King of the Jews had political overtones. Pilate’s question aimed at determining whether Jesus was a threat to Rome’s imperial power.

18:34-35 Pilate was exasperated because he didn’t want to get involved in Jewish affairs.

18:36 Jesus’s description of his kingdom echoes passages in Daniel (Dn 2:44; 7:14,27; cp. Jn 6:15).

18:37 On testify and truth, see notes at 5:31-47; 14:4-6.

18:38 Ironically, the man charged with determining truth in the matter glibly dismissed the relevance of truth in the presence of the one who is truth incarnate (see note at 14:4-6). Pilate’s comment may reflect disillusionment, if not bitterness, and a pragmatic viewpoint. On he went out to the Jews again, see vv. 28-29. Pilate exonerated Jesus three times (cp. 19:4,6), but Jewish pressures convinced him to press the prosecution (19:12-16).

18:39 At the Passover refers to the entire festival (see note at v. 28).

18:40 Barabbas means “son of the father” (Gk bar-abbas). Ironically, people wanted Barabbas released rather than the true Son of the Father—Jesus. Revolutionary refers to an insurrectionist or domestic terrorist, perhaps engaged in Zealot-style political extremism (Mk 15:7; Lk 23:19).