John 18 - NIV Study Bible

18:1 crossed the Kidron Valley. East of Jerusalem (see map).

18:3 Judas. See note on 6:71. officials from the chief priests and the Pharisees. Equivalent to the temple guard sent by the Sanhedrin (see notes on Mt 2:4; 3:7; Mk 14:55). torches. Resinous pieces of wood fastened together. lanterns. Terra-cotta holders into which household lamps could be inserted.

18:4 knowing all that was going to happen to him. Jesus was not taken by surprise.

18:5 I am. See 6:35; 8:58 and notes; see also article. with them. John does not let us forget where Judas’s loyalty lay.

18:6 fell to the ground. Showing Jesus’ divine presence and power.

18:8 I am. The threefold repetition (vv. 5,6,8) emphasizes the solemn words, which echo the divine name (Ex 3:14; see article). let these men go. Jesus cared for the disciples even as he was going to his death. Twice he had made the arresting party say plainly that he was the one they wanted (vv. 4–5,7).

18:9 would be fulfilled. Fulfillment formulas like this, normally used to introduce Scripture, are here used to introduce Jesus’ words, indicating they are on the same level (see 6:39; 17:12 and notes).

18:10 Simon Peter. It is to John that we owe the information that the man with the sword (the Greek for this word refers to a short sword) was Peter and that the man he wounded was named Malchus.

18:11 the cup. Often points to suffering (see Ps 75:8; Eze 23:31 and note) and the wrath of God (see notes on Ps 16:5; Isa 51:17; Jer 25:15; Ro 1:18; Rev 14:10). the Father has given me. The Synoptic Gospels also speak of the cup at the time of Jesus’ prayer at Gethsemane (see Mt 26:39; Mk 14:36; Lk 22:42 and notes), and John says it came from the Father. God was in control.

18:12 bound him. The reason for the bonds is not clear. Perhaps their use was standard procedure, much like the modern use of handcuffs.

18:13 Annas. Had been deposed from the high priesthood by the Romans in ad 15 but was probably still regarded by many as the true high priest (see note on Lk 3:2). In Jewish law no one could be sentenced on the day their trial was held. The two examinations—this one (mentioned only by John; see note on Mk 14:53—15:15) and the one before Caiaphas—may have been conducted to give some form of legitimacy to what was done (see article). high priest that year. See note on 11:49.

18:14 Caiaphas . . . had advised the Jewish leaders. A reference to 11:49–50 (see notes there). For John it was this unconscious prophecy that mattered most about Caiaphas. John may also have been hinting that a fair trial could not be expected from a man who had already said that putting Jesus to death was expedient.

18:15 another disciple. Perhaps John himself. known to the high priest. Refers to more than casual acquaintance; he had entrée into the high priest’s house and could bring Peter in.

18:16 servant girl. All four Gospels tell us that Peter’s first challenge (v. 17) came from a slave girl, a person with very low social status in that culture.

18:17 The form of the girl’s question implied a negative answer, and Peter capitalized on that by saying, “I am not.” The other Gospels seem to indicate that the other denials followed immediately, but it is likely that there were intervals during which other things happened (Lk 22:58–59).

18:18 fire. The Greek word denotes a charcoal fire, providing heat but little smoke or light. Peter also was standing with them. On a cold night he would have been conspicuous if he had stayed away from the fire.

18:19 questioned. Not legal, since witnesses were supposed to be brought in first to establish guilt. The accused were not required to prove their innocence. Perhaps Annas regarded this as a preliminary inquiry, not a trial.

18:20 I have spoken openly. It should not have been difficult to find witnesses (v. 21). nothing in secret. Not a denial that he taught the disciples privately, but a denial that he had secretly taught them subversive teaching different from his public message.

18:22 slapped. Another illegality.

18:23 testify. A legal term, indicating an invitation to act in proper legal form. John stresses the importance of testimony throughout his Gospel (see note on 1:7).

18:25 they asked him. Some find a difficulty in that Mt 26:71 says another girl asked this question, whereas Mk 14:69 says it was the same girl and Lk 22:58 that it was a man. But with a group of servants talking around a fire, several would doubtless take up and repeat such a question, which could be the meaning of John’s “they.” As on the first occasion (v. 17) the question anticipated the answer “No.” The servants probably did not really expect to find a follower of Jesus in the high priest’s courtyard, but the question seemed worth asking.

18:26 a relative. Another unique piece of information provided by John. A relative of the man who was harmed would have a deeper interest in the swordsman than other people had. But the light in the garden would have been dim, as in the courtyard (see note on 18:18). Didn’t I see you . . . ? Expecting the answer “Yes.”

18:27 a rooster began to crow. The fulfillment of the prophecy in 13:38 (see note there).

18:28 Roman governor. John says little about the Jewish phase of Jesus’ trial but much about the Roman trial (see note on Mk 14:53—15:15; see also chart). It is possible that John was in the Praetorium, the governor’s official residence, for this trial. early morning. The chief priests evidently held a second session of the Sanhedrin after daybreak to give some appearance of legality to what they did (Mk 15:1). This occasion would have been immediately after that, perhaps between 6:00 AM and 7:00 AM ceremonial uncleanness. A result of entering a Gentile residence. It is ironic that the Jewish leaders are concerned about ceremonial uncleanness regarding the Passover while they are unconcerned about following Jewish law (see notes on 18:13–14,19,22,23; see also article) in their efforts to kill the true Passover lamb (see 1:29 and note). to eat the Passover. This appears to contradict the Synoptic Gospels, which have Jesus eating the Passover meal the night before. There are three possible solutions: (1) Different Jewish groups may have eaten the Passover meal at different times. (2) The term “Passover” may be used here to refer to the whole festival of Passover and Unleavened Bread, which lasted seven days and included a number of meals. (3) Jesus may have celebrated the Passover a night early, knowing he was to be crucified the next day.

18:29 Pilate. The Roman governor (see note on Mk 15:1). He showed himself tolerant of Jewish ways. What charges . . . ? A normal question at the beginning of a trial, but it was difficult to answer, because the Jews had no charge that would stand up in a Roman court of law.

18:31 Take him yourselves. In other words, no Roman charge, no Roman trial. no right to execute anyone. They were looking for an execution, not a fair trial. Sometimes Jews undertook what seemed to be mob action (e.g., against Stephen, Ac 7), but normally the Romans retained the right to inflict the death penalty.

18:32 the kind of death he was going to die. Cf. 12:32–33 and “must” in 12:34. Jewish execution was by stoning, but Jesus’ death was to be by crucifixion, whereby he would bear the curse (see Dt 21:22–23 and notes). The Romans, not the Jews, had to put Jesus to death. God was overruling in the whole process.

18:33 Are you the king of the Jews? Pilate’s first words to Jesus, identical in all four Gospels.

18:34 Is that your own idea . . . ? If so, Pilate’s question (v. 33) had meant, “Are you a rebel?” If the question had originated with the Jews, it meant, “Are you the Messianic King?”

18:36 My kingdom. Jesus agrees that he has a kingdom but asserts that it is not the kind of kingdom that has soldiers to fight for it. It was not built, nor is it maintained, by military might.

18:37 to testify to the truth. Two of this Gospel’s important ideas (see 1:7; 1:14; 14:6 and notes).

18:38 What is truth? Pilate may have been dismissive and meant “What does truth matter?” Or he may have been serious and meant “It is not easy to find truth. What is it?” Either way, it was clear to him that Jesus was no rebel. I find no basis for a charge against him. Repeated in 19:4,6 (see note on 19:6).

18:39 your custom. Prisoners are known to have been released on special occasions in other places. king of the Jews. John keeps his emphasis on the note of royalty. Pilate may have hoped that the use of the title would influence the people toward the way he wanted them to decide.

18:40 Barabbas. A rebel and a murderer (see Lk 23:19 and note on 23:18). The name is Aramaic and means “son of Abba,” i.e., “son of the father”; in place of this man, the “Son of the Father” died (see note on Mt 27:16).