John 18 - King James Version Bible Commentary

Jn 18:1. After the prayer of chapter Jn 17, Jesus takes His eleven disciples to a garden (Gethsemane). The brook mentioned refers to a stream that flows only during the winter season.

Jn 18:2-3. Ofttimes. Frequently Christ had taken His disciples to this place of seclusion. Judas came to the garden with a large crowd. Band (Gr speira) refers to a Roman cohort of six hundred soldiers. John, however, is using the term in its more general sense of “a detachment.” Note the paradox: they came with torches to take the Light of the world, and they came with weapons to arrest the Prince of Peace.

Jn 18:4. Christ was completely aware of Judas’ plan. Went forth. Probably Christ went from the garden to meet the crowd as they approached the gate. It was at this point that Judas kissed the Master (Mt 26:49).

Jn 18:5. Jesus of Nazareth. This was the name that appeared on the official arrest warrant issued by the Sanhedrin and the Roman government. I am. Again, Jesus states His deity (Jn 8:58).

Jn 18:6. The crowd was caught off guard by the unusual behavior of Christ. He calmly faced the crowd, identified Himself, and made no effort to escape.

Jn 18:7-8. Again He asked the crowd whom they sought. He requested that the disciples be left alone. In the moment of personal crisis, the Shepherd’s concern was not for Himself, but for His sheep.

Jn 18:9. The Scripture mentioned deals with spiritual preservation rather than physical protection. Perhaps the disciples had already been arrested, and Christ knew that “t would have been too severe a test for their faith”(Hendriksen, p. 380).

Jn 18:10-11. Impulsive Peter proceeded to cut off a slave’s ear with his sword (Gr machaira, denotes any long knife). Christ rebuked him by stating that He will drink of the cup which the Father hath given me. This cup refers to the suffering and agony of the cross.

Jn 18:12. The cohort and the temple guard take Jesus (arrest Him). They bound the One who had come to set them free (Jn 8:36).

Jn 18:13-14. They took Him to Annas. Although he was not at this time the high priest, nevertheless Annas had a great influence over the Sanhedrin. Christ was taken there for a preliminary examination. Annas would then give his advice to Caiaphas. Caiaphas had already drawn a conclusion regarding Christ’s destiny.

Jn 18:15-16. Another disciple. This probably refers to John. Palace. Here was the courtyard located in the center of the building. Peter could not enter the courtyard. John talked to the woman who controlled the entrance, and Peter was finally admitted.

Jn 18:17-18. John records only one of Peter’s three denials. He was aware, however, that three were predicted by Christ (Jn 13:36-38). Here is a picture of a defeated man who had denied the Lord. He was warming himself by the fires of those who had arrested his Master.

Jn 18:19. The high priest. This refers to Annas (cf. Jn 18:13). This was not a true trial since the Sanhedrin had not been assembled. The purpose of this inquisition was probably to gather evidence. Annas was interested in Christ’s disciples and His doctrine. He was interested in the number of followers that Christ had gained.

Jn 18:20-21. Openly. Christ does not answer the question directly. He appeals to the fact that He taught His doctrine openly. Why askest thou me? Christ refused to be a witness for Himself. He asked Annas instead to produce witnesses who could testify about His teaching. Failure to produce reliable witnesses (those who heard me) would make the trial illegal.

Jn 18:22-24. One of the officers hit Christ in order to make Him answer the high priest. Again Christ appealed to them to produce witnesses who could testify that He had done evil. If they could not, then the behavior of the officer and the arrest itself were wrong. Annas could not answer the Lord, and he sent Him to Caiaphas.

Jn 18:25-27. Prior to describing the trial before Caiaphas, John interjects Peter’s last two denials of the Lord. The crowd around the fire asks Peter if he is one of Christ’s disciples, and he denies it. Then one of the relatives of Malchus states that he saw Peter in the garden. Again, he denies the Lord. Immediately the cock crew. This refers to “the third of four watches into which the night was divided” (Wycliff Bible Commentary, p. 363).

Jn 18:28. The trial before Caiaphas is not mentioned in John’s narrative (Mt 26:57-68). Hall of judgment. They took Him to the governor’s place of residence. Note that the Jews did not enter their gentile quarters. They were more interested in ceremonial purity than justice.

Jn 18:29-30. Pilate asks for the formal accusation that they were bringing against Christ. This was a logical question. The Jews had not prepared a formal indictment. They wanted Pilate to accept the fact that they would not bring a person to him if he were not a malefactor (evildoer).

Jn 18:31. Pilate, unaware that the Jews want to kill Christ, tells them to judge the case and pass sentence according to your law. The Jews could not legally execute anyone. They wanted Pilate to pass the death sentence on Christ.

Jn 18:32. The Jews used the method of stoning to execute criminals. If Pilate were to authorize death, it would mean crucifixion. This Roman method of execution had been predicted by Christ (Mt 20:17-19).

Jn 18:33. John does not describe all the details of the trial. It is assumed that the reader knows from the other gospels that a charge has been brought against Christ because He claimed to be the King of Israel. Pilate now questions Christ about this accusation. He may have asked this question with irony. It was ridiculous that this seemingly helpless prisoner would think Himself to be the King.

Jn 18:34-35. Christ desired to know whether Pilate was asking this question for the Jews or for himself. The Jews were looking for a political king and He was not at that moment their king. Pilate dismissed any prior conversation with the Jews. He simply wanted to know, what hast thou done?

Jn 18:36. Christ then explains the nature of His kingdom. He has no political motives in mind. His kingdom is a spiritual one which is not expanded or defended by military force.

Jn 18:37. Pilate wants to know if Christ is really a king. He was still confused about Christ’s concept of a king and a kingdom. Pilate assumed Christ to be a political king. To this end. The purpose for which Christ was born of royal inheritance (as King of kings) was to bring truth to mankind. Those who are born again of that truth hear His voice (Jn 10:4).

Jn 18:38. Still confused about the spiritual purposes of Christ, Pilate asks the question, What is truth? The answer was standing before him (Jn 14:6). Satisfied that Christ is not a political threat to the Roman authorities, Pilate declares Christ to be innocent.

Jn 18:39-40. Pilate, although declaring the innocence of Christ, was fearful of the angry Jewish leaders. Since it was customary to release a prisoner at the Passover, Pilate attempted to place the responsibility of Christ’s destiny in the hands of the Jews. It must be remembered, however, that each man is personally responsible for his relationship and actions to Christ. Pilate probably assumed that the majority would want Christ released since He was a popular person. Instead, the crowd asked for a robber (Mt 27:19-21).