John 18 - NKJV 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 1:5; 9:4; 13:30). Brook Kidron. “Brook” signifies that it was an intermittent stream that was dry most of the year but became a torrent during seasonal rains. This stream ran through the Kidron Valley between the temple mount on the E of Jerusalem and the Mt. of Olives further to the E. a garden. On the slopes of the Mt. 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 of 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 a detachment of troops, and officers from the chief priests and Pharisees. The term “detachment of troops” refers to a cohort of Roman troops. A full auxiliary cohort had the potential strength of 1,000 men (i.e., 760 foot soldiers and 240 cavalry led by a chiliarch or “leader of a thousand”). Usually, however, in practice a cohort normally numbered 600 men, but could sometimes refer to as little as 200 (i.e., a “maniple”). Roman auxiliary troops were usually stationed at Caesarea, but during feast days they were garrisoned in the Antonia Fortress, on the NW perimeter of the temple complex (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 things. John, in a matter-of-fact way, states that Jesus was omniscient, thus God.

18:4–8 “Whom are you seeking?” 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 (v. 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 none. 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’ head, ready to start the battle in defense of His Lord, but his was an ignorant love and courage. Christ healed his ear (Luke 22:51).

18:11 drink the cup. 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; Is. 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 Annas first. Annas held the High-Priesthood office from A.D. 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 no fewer than 5 of his sons, and his son-in-law Caiaphas, held the office at one time or another. 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 (vv. 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 (vv. 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 “beloved disciple” (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 (Luke 2:44). 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 3 denials (see note on 18:25–27).

18:19 At the core of their concern was Jesus’ claim that He was the Son of God (19:7). In a formal Jewish hearing, to question the defendant may have been illegal because a case had to rest on the weight of the testimony of witnesses (see note on 1:7). If this was an informal interrogation before the High-Priest emeritus and not before the Sanhedrin, Annas may have thought that he was not bound by such rules. Jesus, however, knew the law and demanded that witnesses be called (vv. 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 Annas recognized that he was not getting anywhere with Jesus and sent Him to Caiaphas because, if Jesus was to be brought before Pilate for execution, the legal accusation must be brought by the current reigning High-Priest (i.e., Caiaphas) in his capacity as chairman of the Sanhedrin (see also note on v. 13).

18:25–27 Simon Peter. Here was the final fulfillment of Jesus’ prediction that Peter would deny Him 3 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 Praetorium. The headquarters of the commanding officer of the Roman military camp or the headquarters of the Roman military governor (i.e., Pilate). Pilate’s normal headquarters was in Caesarea, in the palace that Herod the Great had built for himself. However, Pilate and his predecessors made it a point to be in Jerusalem during the feasts in order to quell any riots. Jerusalem became his praetorium or headquarters. early morning. 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. lest they should be defiled. Jewish oral law gives evidence that a Jew who entered the dwelling places of Gentiles became ceremonially unclean. Their remaining outside in the colonnade avoided that pollution. 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). The fact that Roman troops were used at the arrest (see note on v. 3) proves that the Jewish authorities communicated something about this case to Pilate in advance. Although they most likely had expected Pilate to confirm their judgment against Jesus and order His death sentence, Pilate ordered instead a fresh hearing in his presence.

18:31 It is not lawful. When Rome took over Judea and began direct rule through a prefect in A.D. 6, capital jurisdiction (i.e., the right to execute) was taken away from the Jews and given to the Roman governor. Capital punishment was the most jealously guarded of all the attributes in Roman provincial administration.

18:32 the saying of Jesus…fulfilled. 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 kingships of this world preserve themselves by fighting with force. Messiah’s kingdom does not originate in the efforts of man 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 hears My voice”—v. 37; see notes on 10:1–5). no fault. 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.

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).