Yochanan 18

1 8 These things having said, Rebbe, Melech HaMoshiach went out with his talmidim across the Kidron Valley, [SHMUEL BAIS 15:23] where there was a Gahn (Garden) into which Rebbe, Melech HaMoshiach entered with his talmidim.

2 Now also Yehuda from K’riot, the one betraying Rebbe, Melech HaMoshiach, had da’as of the place, because often Rebbe, Melech HaMoshiach gathered there with his talmidim.

3 Then, Yehuda from K’riot, having taken the band of chaiyalim (soldiers) and avadim of the Rashei Hakohanim and of the Perushim, comes there with torches and lamps and weapons.

4 Rebbe, Melech HaMoshiach, therefore, having had da’as of everything coming upon him, went out and says to them, Whom do you seek?

5 They said in reply, Yehoshua, the one from Natzeret. Rebbe, Melech HaMoshiach says to them, Ani Hu. Now also Yehuda, the one betraying him, had stood with them.

6 When therefore Rebbe, Melech HaMoshiach told them, Ani Hu, they recoiled and fell to the ground.

7 Therefore, again he questioned them, Whom do you seek? And they said, Yehoshua, the one from Natzeret.

8 In reply, Rebbe, Melech HaMoshiach said, I told you that Ani Hu. If therefore you seek me, let these Bnei Adam go away,

9 That may be fulfilled the dvar which said, Those whom You have given me, I did not lose any one of them. [Yn 17:12; 10:11]

10 Then Shimon Kefa, having a cherev (sword), drew it and struck the eved of the Kohen Gadol and cut off his right ear. The name of the eved was Malchus.

11 Therefore, Rebbe, Melech HaMoshiach said to Kefa, Put the cherev into the sheath. The kos which HaAv of me has given me, should I not drink it?

12 Then the band of chaiyalim, their commander, and the avadim (officials) of Yehudah took him and performed the akedah (binding) on him.

13 First they led him to Anan (Annas), for he was khoten (father-in-law) of Caiapha, who was Kohen Gadol that year.

14 Now Caiapha was the one having given counsel to those of Yehudah that it is a bedievedike thing (expedient) for one man to die for HaAm.

15 Now Shimon Kefa and another talmid were following Rebbe, Melech HaMoshiach. And that other talmid was known to the Kohen Gadol, and that other talmid entered with Rebbe, Melech HaMoshiach into the court of the Kohen Gadol.

16 But Kefa had stood at the sha’ar outside. Therefore, the other talmid went out, the one known to the Kohen Gadol, and spoke to the gatekeeper and brought in Kefa.

17 Therefore, the maid says to Kefa, Surely you are not also of this man’s talmidim? He said, I am not.

18 And the avadim and the mesharetim had made a hadlakah (bonfire), because it was cold, and they were standing around the hadlakah warming themselves. And also Kefa was with them, standing and warming himself.

19 Then the Kohen Gadol interrogated Rebbe, Melech HaMoshiach about his talmidim and his torah (teaching).

20 In reply, he said, In public I have spoken to the Olam Hazeh; I always taught in the Beit Haknesset and in the Beis Hamikdash, where all the Yehudim come together. Besod (in secret) I spoke nothing. [YESHAYAH 45:19]

21 Why do you put a she’elah (question) to me? Put a she’elah to the ones having heard what I spoke to them. Hinei, these ones have da’as of what things I said.

22 But these things having said, one of the mesharetim, one standing nearby, struck Rebbe, Melech HaMoshiach, saying, Is this the way to answer the Kohen Gadol? [SHEMOT 22:27]

23 In reply, he spoke, If I spoke wrongly, give edut (testimony) about the wrong; but if tov, why do you strike me?

24 Then Anan sent him, still in the akedah, to Caiapha the Kohen Gadol.

25 Now with Shimon Kefa still standing and warming himself, they said, therefore, to him, Surely you are not also of his talmidim, are you? In reply, he said, I am not.

26 One of the avadim of the Kohen Gadol, one who was a relative of him, one whose ear Kefa cut off, says, Did I not see you in the Gahn (Garden) with him?

27 Therefore, again Kefa made hakhchashah (denial). And immediately a tarnegol (cock) crowed.

28 Therefore, they led Rebbe, Melech HaMoshiach from Caiapha to the Praetorium. And it was early. They themselves did not enter into the Praetorium so as not to become tema’im (unclean) and so as to be able to eat the Pesach.

29 Pilate went forth outside to them and says, What sitnah (accusation, indictment) do you bring against this man?

30 In reply, they said to him, If this man were not an evil-doer, we would not have handed him over to you.

31 Therefore, Pilate said to them, Take him and judge him according to your Torah. Those of Yehudah said to him, It is not lawful for us to kill anyone.

32 (This was to fulfill the dvar of Rebbe, Melech HaMoshiach which he said, signifying by what mavet he was about to die).

33 Therefore, Pilate again entered into the Praetorium and called Yehoshua, and said to him, Are you HaMelech HaYehudim?

34 In reply, Rebbe, Melech HaMoshiach asked, From yourself you say this or another told you about me?

35 In reply, Pilate said, Am I a Yehudi? Your nation and your Kohen Gadol handed you over to me. What did you do?

36 In reply, Rebbe, Melech HaMoshiach said, My Malchut is not of the Olam Hazeh. If my Malchut were of the Olam Hazeh, my mesharetim would have fought, that I should not be delivered to those of Yehudah; but now my Malchut is not from here.

37 Therefore, Pilate said to him, So you are a Melech (King)? In reply, he said, You say that I am a Melech. For this I have been born and for this I have come into the Olam Hazeh, that I might bear solemn edut (testimony) to HaEmes. Everyone who is of HaEmes hears my voice.

38 Pilate says to Rebbe, Melech HaMoshiach, What is HaEmes? And having said this, again Pilate went out to those of Yehudah, and says to them, I find no avon (offense), no cause for punishment, in him.

39 But there is a minhag (custom) for you, that I may release one to you during the Pesach. Do you want, therefore, that I release to you the Melech HaYehudim?

40 Therefore, they cried out again, saying, Not this man but Bar-Abba. Now Bar-Abba was a shoded (robber) [Yn 10:1; Mk. 15:7].

Yochanan 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.