John 18 - ESV MacArthur Study Bible

18:1 he went out. Jesus’ supreme courage is seen in his determination to go to the cross, where his purity and sinlessness would be violated as he bore the wrath of God for the sins of the world (3:16; see note on 12:27). The time of “the power of darkness” had come (Luke 22:53; see notes on John 1:5; 9:4; 13:30). brook Kidron. “Brook” signifies that it was a seasonal stream that was dry much of the year but became a swift current during the rainy period. a garden. On the slopes of the Mount of Olives, named for ever-present olive groves, were many gardens. Matthew 26:36 and Mark 14:32 call this particular garden “Gethsemane,” which means “oil press.” entered. The wording here suggests a walled enclosure around the garden.

18:1–40 The events of Jesus’ arrest and trial receive emphasis in this chapter. Since John’s purpose was to present Jesus as the Messiah and Son of God, he produced evidence to substantiate this purpose throughout his account of Jesus’ passion. Through all the debasing, shameful acts that were directed toward Jesus, John skillfully shows that these events, rather than detracting from his person and mission, actually constitute decisive evidence confirming who he was and the reason for which he came (1:29; cf. 2 Cor. 5:21).

18:3 band of soldiers and some officers from the chief priests and the Pharisees. This “band of soldiers” refers to a cohort of Roman troops. A full cohort could have as many as 1,000 men. Normally, however, a cohort consisted of 600 men, but could sometimes refer to as little as 200. Though they were regularly kept at Caesarea, Roman auxiliary troops were bring into Jerusalem (to the Antonia Fortress near the temple) during feast days for added security (in order to ensure against mob violence or rebellion because of the large population that filled Jerusalem). The second group designated as “officers” refers to temple police, who were the primary arresting officers since Jesus’ destination after the arrest was to be brought before the high priest (vv. 12–14). They came ready for resistance from Jesus and his followers (“weapons”).

18:4 knowing all that would happen. John, in a matter-of-fact way, states that Jesus was omniscient, thus God.

18:4–8 Whom do you seek? By twice asking that question (vv. 4,7), to which they replied, “Jesus of Nazareth” (vv. 5,7), Jesus was forcing them to acknowledge that they had no authority to take his disciples. In fact, he demanded that they let the disciples go (v. 8). The force of his demand was established by the power of his words. When he spoke, “I am he” (v. 6), a designation he had used before to declare himself God (8:28,58; cf. 6:35; 8:12; 10:7,9,11,14; 11:25; 14:6; 15:1,5), they were jolted backward and to the ground (18:6). This power display and the authoritative demand not to take the disciples were of immense significance, as the next verse indicates.

18:9 I have lost not one. Jesus was saying that he protected the disciples from being arrested, so he would not lose any of them, thus fulfilling the promises he made earlier (6:39–40,44; 10:28; 17:12). He knew that being arrested and perhaps imprisoned or executed was more than they could bear, and it could shatter their faith. So he made sure it did not happen. All believers are weak and vulnerable if not protected by the Lord. But he will never let them be tempted beyond what they can bear (1 Cor. 10:13), as evidenced here. Believers are eternally secure, not in their own strength, but by the gracious and constant protection of the Savior (cf. Rom. 8:35–39).

18:10 Simon Peter. He surely aimed for Malchus’s head, ready to start the battle in defense of his Lord, but his was an ignorant love and courage. Christ healed Malchus’s ear (Luke 22:51).

18:11 shall I not drink the cup . . . given me? Peter’s impetuous bravery in v. 10 was not only misguided, but exhibited failure to understand the centrality of the death that Jesus came to die. The “cup” in the OT is associated with suffering and especially judgment, i.e., the cup of God’s wrath (Ps. 75:8; Isa. 51:17,22; Jer. 25:15; Ezek. 23:31–34; see notes on Matt. 26:39; Mark 14:36; Luke 22:42; cf. Rev. 14:10; 16:19).

18:13 First . . . Annas. Annas held the high priesthood office from ad 6–15 when Valerius Gratus, Pilate’s predecessor, removed him from office. In spite of this, Annas continued to wield influence over the office, most likely because he was still regarded as the true high priest and, also, because five of his sons, and his son-in-law Caiaphas, each held the position at different times. Two trials occurred: one Jewish and one Roman. The Jewish phase began with the informal examination by Annas (vv. 12–14, 19–23), probably giving time for the members of the Sanhedrin to hurriedly gather together. A session before the Sanhedrin was next (Matt. 26:57–68) at which consensus was reached to send Jesus to Pilate (Matt. 27:1–2). The Roman phase began with a first examination before Pilate (John 18:28–38a; Matt. 27:11–14) and then Herod Antipas (“that fox”—Luke 13:32) interrogated him (Luke 23:6–12). Lastly, Jesus appeared again before Pilate (John 18:38b–19:16; Matt. 27:15–31).

18:13–14 Caiaphas. See notes on 11:49. The examination under Caiaphas was not reported by John (see Matt. 26:57–68).

18:15 another disciple . . . that disciple. Traditionally this person has been identified with the disciple “whom Jesus loved” (13:23–24), i.e., John the apostle who authored this Gospel; but he never mentioned his own name (see Introduction: Author and Date).

18:16 known to the high priest. Apparently, John was more than just an acquaintance, because the term for “known” can mean a friend. The fact that he mentioned Nicodemus (3:1) and Joseph (19:38) may indicate his knowledge of other prominent Jews.

18:16–18 Peter. Here is the record of the first of Peter’s predicted three denials (see note on 18:25–27).

18:19 Their main objection was Jesus’ claim that he was the Son of God (19:7). According to Jewish law, a case had to be built upon the testimony of multiple witnesses. If this was an informal proceeding, Annas may justified his actions on the premise that such rules did not apply in this case. Jesus, however, knew the law and demanded that witnesses be called (18:20–21). An official knew Jesus was rebuking Annas and retaliated (v. 22).

18:23 In essence, Jesus was asking for a fair trial, while his opponents, who had already decided on the sentence (see 11:47–57), had no intention of providing one.

18:24 If Jesus was taken to Pilate for execution, an official charge had to be presented by the current high priest (i.e., Caiaphas) on behalf of the Sanhedrin. See note on v. 13.

18:25–27 Simon Peter. Here was the final fulfillment of Jesus’ prediction that Peter would deny him three times (cf. Matt. 26:34).

18:28—19:16 This section deals with Jesus’ trial before Pilate. Although Pilate appears in every scene here, Jesus himself and the nature of his kingdom occupy center stage.

18:28 governor’s headquarters. The headquarters of the Roman military commander or governor (i.e., Pilate), who was normally in Caesarea, but made sure to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. early. The word is ambiguous. Most likely, it refers to around 6:00 a.m. since many Roman officials began their day very early and finished by 10:00 or 11:00 a.m. not be defiled. Jewish oral law indicated that a Jew who went into a Gentile house or dwelling was considered ceremonially unclean. They stayed outside in the colonnade to avoid being tainted. John loads this statement with great irony by noting the chief priests’ scrupulousness in the matter of ceremonial cleansing, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus.

18:29 What accusation . . . ? This question formally opened the Roman civil phase of proceedings against Jesus (in contrast to the religious phase before the Jews in v. 24).

18:31 It is not lawful. When Rome began to rule Judea through a governor, starting in ad 6, the Jews lost the right to administer capital punishment. Thus, the Jewish leaders were forced to ask Pilate to authorize the crucifixion of Jesus.

18:32 to fulfill the word that Jesus. Jesus had said that he would die by being “lifted up” (3:14; 8:28; 12:32–33). If the Jews had executed him it would have been by throwing him down and stoning him. But God providentially controlled all the political procedures to assure that when sentence was finally passed, he would be crucified by the Romans and not stoned by the Jews, as was Stephen (Acts 7:59). The Jews may have preferred this form of execution based on Deut. 21:23.

18:34 others. Again (cf. vv. 20–21), Jesus demanded witnesses.

18:36 My kingdom is not of this world. By this phrase, Jesus meant that his kingdom is not connected to earthly political and national entities, nor does it have its origin in the evil world system that is in rebellion against God. If his kingdom was of this world, he would have fought. The governments of this world protect their interests by fighting with force. The Messiah’s kingdom does not originate in the efforts of humans but with the Son of Man forcefully and decisively conquering sin in the lives of his people and someday conquering the evil world system at his second coming when he establishes the earthly form of his kingdom. His kingdom was no threat to the national identity of Israel or the political and military identity of Rome. It exists in the spiritual dimension until the end of the age (Rev. 11:15).

18:38 What is truth? In response to Jesus’ mention of “truth” in v. 37, Pilate responded rhetorically with cynicism, convinced that no answer existed to the question. The retort proved that he was not among those whom the Father had given to the Son (“Everyone who is of the truth listens to my voice”—v. 37; see notes on 10:1–5). no guilt. Cf. 19:4. John made it clear that Jesus was not guilty of any sin or crime, thus exhibiting the severe injustice and guilt of both the Jews and Romans who executed him.

23:17 See esv footnote, “he was obliged.” I.e., because it was a longstanding Jewish custom (John 18:39), traditionally honored by the Romans. This verse is not found in the best manuscripts.

18:40 Now Barabbas was a robber. The word “robber” means “one who seizes plunder” and may depict not only a robber but a terrorist or guerrilla fighter who participated in bloody insurrection (see Mark 15:7).