Introductory Remarks:
We have just concluded the Upper Room Discourse, which began in chapter thirteen and has ended with Jesus' High Priestly Prayer in chapter seventeen. In this chapter we will study the arrest and trial of Jesus - the arrest in Gethsemane; the trial before Annas; the first denial by Simon Peter; the trial before the high priest; the second denial of Peter; the trial before Pilate.
"We turn once more to follow the steps of Christ, now among the last He trod upon earth. The 'hymn', with which the Pachal Supper ended, had been sung. Probably we are to understand this of the second portion of the hallel (Ps. 115-118), sung some time after the third Cup, or else of Psalm 136, which, in the present Ritual, stands near the end of the service. The last Discourses had been spoken, the last Prayer, that of Consecration, had been offered, and Jesus prepared to go forth out of the City, to the Mount of Olives. The street could scarcely be said to be deserted, for, from many a house shone the festive lamp, and many a company may still have been gathered; and everywhere was the bustle of preparation for going up to the Temple, the gates of which were thrown open at Midnight" (The Life and Times of Jesus the Messiah - Alfred Edersheim).
The Betrayal and Arrest of Jesus
Verse 1, "When Jesus had spoken these words, He went forth with His disciples over the Brook Cedron, where was a garden, into the which He entered, and His disciples."
LGT "Jesus having said these things, He went out together with His disciples beyond the winter brook Kedron where was a garden, into which He entered also His disciples."
"When Jesus had spoken these words,"
The verb 'had spoken' eipon is a present participle and is literally, having said these things. These things He is referring to is all that He had said in the Upper Room Discourse in chapters thirteen thru seventeen, but especially His prayer in seventeen.
He went forth with His disciples over the brook Cedron,"
Literally, beyond the winter brook kedron. Kedron runs only after a winter rain, and thus it is called a 'winter brook.'
"Where was a garden, into which He entered, and His disciples."
"The Kidron valley (Wadi en-Nar) pursues a long winding course south-east to the Dead Sea, down which Ezekiel in his vision saw the river flowing which rose under the sanctuary threshold (Ezek. 47:1 ff; cf. Zech. 14:8). Opposite the Temple area the bottom of the valley is over 200 feet below the platform of the outer court. East of the valley rises the Mount of Olives, on the lower slopes of which the 'garden' to which Jesus and His disciples went. Mark (14:32) and Matthew (26:36) call it Gethsemane, '(the place of) the oil press'. This was no doubt the place to which Jesus went night by night during Holy Week (Luke 21:37), but John may mean that it had served as a rendezvous for Him and His disciples during earlier visits to Jerusalem also. It is plain that, having consecrated Himself for the impending sacrifice, He now made no attempt to hide from His enemies, but went to the place where Judas would normally expect to find Him" (The Gospel and Epistles of John - F.F. Bruce).
Verse 2, "And Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples."
LGT "And Judas also knew, the one who was delivering Him up, the place, because many times Jesus assembled together there with His disciples."
Now that His 'Hour has Come' we will not read of any resistance from the Lord. He will be as a sheep before her shearers is dumb, so He openeth not His mouth (Isa. 53:7). Remember how He could disappear in the crowds before this time; now we will no longer read of any resistance on His part. Jesus will offer Himself a sacrifice for the sins of the entire world. The word 'betrayed' is an active participle and means was delivering Him up; Judas was in the act of betraying Jesus. This verse was inserted by John to inform the reader that Jesus voluntarily will surrender Himself to the Cross. We cannot put too much stress on the fact that no man takes My life, I give it freely. "Notice that John does not include the agony in the garden. John does not record His praying and His extreme suffering. Rather he speaks of the glory. He is putting the emphasis on the deity of Christ, whereas the other Gospels emphasize His humanity" (McGee).
Verse 3, "Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons."
LGT "Therefore Judas having taken the band, and from the officers from the chief priests and from the Pharisees coming there with torches and lanterns and weapons."
"Judas then, having received a band of men and officers from the chief priests and Pharisees,"
Chrysostom says, "And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, who had made it their practice to do any thing for money." Vincent remarks, "The band, or cohort, was from the Roman garrison in the tower of Antonia." "The 'Band' denotes the garrison [containing about six hundred men] of the castle of Antonia, which, during the Passover, was available to assist the Sandhedrin in maintaining order" (The Expositor's Greek Testament). "When Judas is described as 'taking' the cohort and the [Temple] police to the place, all that is meant is that he acted as their guide; the fact that the Roman troops were there as well as Temple police implies that the Jewish authorities had already approached the military command" (Bruce).
"Officers, gr. hupetas sent from the Sandhedrin. The Temple Police" (Vincent). We see that between the band of Roman soldiers and the Temple police. Judas had received quite a multitude of rabble or mob. "The reason Judas collected such a mob was because of the miracles that Jesus performed; they felt that with enough armed men, there would be nothing Jesus could do but submit" (McGee).
"Cometh thither with lanterns and torches and weapons."
"With lanterns and torches (meta phanoin kai lampadon). Both old words, phanos [torches] only here in the N.T., and lampas, an oil lamp (Matt. 25:1). It was a full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Meta is accompanied with and weapons (kai hoplon). Mark (14:43) mentions 'swords and staves.' Probably temple guards had weapons as well as the soldiers" (WPNT- A. T. Robertson).
Verse 4, "Jesus therefore, knowing all things that should come upon Him, went forth, and said unto them, whom seek ye?"
LGT "Jesus therefore knowing all things that are coming upon Him, went out and said to them, whom are you seeking?"
"Jesus therefore, knowing all things that should come upon Him,"
Jesus was never taken by surprise; He knew they were coming for it literally reads, all things that are coming upon Him. Jesus will surrender now that His time is come; no one is able to take His life, He gives it up of His own will. "My friend, do you think this is just a poor, weak man who has been trapped by some clever religious rulers and the power of Rome? If He had not yielded Himself, all the weapons those men had would have been absolutely worthless" (McGee).
"Whom seek ye?"
Jesus is in complete command of the situation. Even with all the soldiers, they would not be able to take Him if it was not His will. Jesus goes out from the disciples and faces the mob alone, probably to prevent an attack. "He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. 'But why come they with weapons, when about to seize Him?' They feared His followers, and for this reason they came upon Him late at night" (Chrysostom).
Verse 5, "They answered Him, Jesus of Nazareth. Jesus saith unto them, I am He. And Judas also, which betrayed Him, stood with them."
LGT "They answered Him, Jesus the Nazarene. He saying to them, I am. And Judas also was standing, the one who was delivering Him up, with them."
"They answered Him, Jesus of Nazareth."
Literally, Jesus the Nazarene. This is a title that He was commonly called, for they could not call Him the Christ; if they had given Him His proper title they could not have arrested Him.
"Jesus saith unto them, I am He."
Literally, I am; Jesus' answer is in response to the title Nazarene, but it is also His answer of supreme authority, I am that I am, the God man. These soldiers think by what they have been told from the Sanhedrin, that He is a common criminal
"And Judas also, which betrayed Him, stood with them."
The phrase 'stood with them' is histekei, 'was standing.' "A second past perfect active of histemi used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse four. Then Jesus stepped forward and affirmed that He was the one whom they were seeking" (Robertson).
"They didn't know Him. The thing that is strange above everything else is that Judas didn't know him at first. Why didn't Judas know Him? Paul says, but if our Gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them, which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them (2 Cor. 4:3, 4). We are told that the natural man does not receive the things of the Spirit of God neither can he know them because they are spiritually discerned. I believe that Judas did not know Him because He stood there as the Lord of glory" (T. T. B. J. Vernon McGee).
Verse 6, "As soon then as He had said unto them, I am He, they went backward, and fell to the ground."
LGT "When therefore He said to them, I am, they went backward and fell to [the] ground. "
The words of Jesus 'I am' reveal His divinity with such power that it causes the soldiers to fall backwards to the ground. This scene of the soldiers succumbing to the voice of the 'God Man' shows how voluntary will be His surrender to them; they were powerless until He allows them power.
"Why, then, did they not seize Him, but went backward and fell, but just because so He pleased, who could do whatever He pleased? But had He never permitted them to apprehend Him, they would certainly not have done what they came to do, but no more would He be doing what He came to do. They, verily, in their mad rage, sought for him to put Him to death; but He, too, in giving Himself to death, was seeking for us. Accordingly, having thus shown His power to those who had the will, but not the power, to hold Him; let them now hold Him that He may work His own will with those who know it not" (The Gospel of John - Augustine).
"This fulfills prophecy. 'The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? When the wicked, even mine enemies and my foes, came upon Me to eat up My flesh, they stumbled and fell' (Ps. 27:1, 2). This is the god-ward side. Then in Psalm 35:4 we see the man-ward side. 'Let them be confounded and put to shame that seek after My Soul: let them be turned back and brought to confusion that devise My hurt.' Then listen to psalm 40:14: 'Let them be ashamed and confounded together that seek after My Soul to destroy it; let them be driven backward and put to shame that wish Me evil.' What a fulfillment we have here when our Lord for a brief moment reveals His glory to them. They are seeking Jesus of Nazareth. Well, here He is, but He is the Lord of Glory" (T. T. B. J. Vernon McGee).
Verse 7, "Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth."
LGT "Again therefore He asked them, Whom are you seeking? And they said, Jesus the Nazarene."
"Then asked He them again, Whom seek ye?"
The repeated question receives the same answer.
"And they said, Jesus of Nazareth."
Even after falling backwards with awe, they still cannot get the picture. Jesus is longsuffering, and gives them every chance to speak up and admit who He really is. Jesus offers them a door of escape, but they refuse it.
Verse 8, "Jesus answered, I have told you that I am He: if therefore ye seek Me, let those go their way:"
LGT "Jesus answered, I said to you that I am. If therefore you are seeking Me, allow these withdraw."
Jesus repeats the 'I am' with the addition let My disciples go; that is, it is Me you are seeking, just let these go their way, I surrender. Calvin writes, "Here we see how the Son of God not only submits to death of His own accord, that by His obedience He may blot out our transgressions, but also how He discharges the office of a Good Shepherd in protecting His flock. He sees the attack of the wolves, and does not wait till they come to the sheep which have been committed to His care, but immediately goes forward to guard them." McGee adds: "Notice His dignity. He is in charge of everything. He is even telling them whom to arrest and whom not to arrest. There had been the prophecy that the Shepherd would be taken and the sheep scattered, and Jesus had said that He had lost none. The disciples would not be captured. Isn't it interesting that they weren't? One would think they would have but they were not."
Verse 9, "That the saying might be fulfilled, which He spake, of them which Thou gavest Me have I lost none."
LGT "In order that word might be fulfilled which He spoke, that of whom You gave Me I lost of them not one."
"Of them Thou gavest Me have I lost none."
Jesus is referring to the statement He made in 17:12, while I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition: that the Scripture might be fulfilled. John gives the same honor to His, Jesus' words, as those of the OT. Jesus is speaking of eternal death, not just physical, when He says that 'He did not lose one.'
Verse 10, "Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus."
LGT "Then Simon Peter having a sword unsheathed it and smote the high priest's servant and cut off the right ear: the name of the servant was Malchus."
"Simon Peter having a sword drew it,"
It was unlawful for a Jew to carry a weapon on a Feast Day. Peter sensed there was going to be trouble, armed himself. Calvin says that he believes Peter was not only impulsive, but was very brave; the problem was, Peter tried to physically defend the Lord, while he was unable to do it with his lips.
"And smote the high priest's servant, and cut off his right ear."
"Peter did not want to be dissociated from the fate of his Master, 13:38, and thinks a rescue possible, as only the Sanhedrin officials would enter the garden, leaving the soldiers outside" (The Expositor's Greek Testament).
"Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants. 'And how,' says someone, 'doth he who was bidden not to have a scrip, not to have two coats, possess a sword?' Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, 'How doth he, who was forbidden even to strike a blow with the hand, become a man-slayer?' He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also worketh a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant's ear. And said to Peter, that 'All they that take the sword shall perish by the sword' (Matt. 26:52); and as He did in the case of the basin [when Peter refused to let the Lord wash his feet], when He relaxed His vehemence by a threat, so also here. The Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this circumstance against the disciples. For this cause the Evangelist hath put the name, so that the men of that time might search and enquire diligently whether these things had really come to pass. And not without a cause doth he mention the 'right ear,' but as I think desiring to show the impetuosity of the Apostle, that he almost aimed at the head itself. Yet Jesus not only restraineth him by a threat, but also calmeth him by other words, in verse eleven" (Works of St. Chrysostom).
Verse 11, "Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which My Father hath given Me, shall I not drink it?"
LGT "Therefore Jesus said to Peter, Put the sword into the sheath: the cup which the Father gave Me should I never drink it?"
"Then said Jesus unto Peter, Put up thy sword into the sheath:"
Peter was probably a good fisherman, but a terrible swordsman; he hit an ear when he was aiming at the servants head. Jesus tells Peter, literally, put the sword into the sheath. The sword could be used for their protection, but certainly not for His. Jesus does not need for Peter, or any other believer, for that matter, to defend Him. Peter's actions were standing in the way of Jesus completing his work; Jesus could not allow Peter's impulsive behavior stand in the way of His going to the cross.
"The cup which My Father hath given Me, shall I not drink it?"
John uses the metaphor [symbol] of 'the cup' representing the cross. Calvin says, "The draught appointed for Christ was, to suffer the death of the cross for the reconciliation of the world. He says, therefore, that He must drink the cup which His Father measured out and delivered to Him." Jesus does not condemn self-defense in this passage, He simply says to Peter, What you are attempting is not needed. Jesus uses a double emphatic negative ou me saying, should I never drink the 'cup.'
"There are several 'cups' mentioned in the Scriptures. There is the cup of salvation" I will take the cup of salvation, and call upon the name of the Lord' (Ps. 116:13). Then there is the cup of consolation: ' neither shall men give them the cup of consolation to drink for their father or for their mother' (Jer. 16:7). Also there is the cup of Joy: 'Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over' (Ps. 23:5). This cup, which our Lord was to drink, was given Him by the Father. It was a dreadful cup, and Jesus prayed in Gethsemane, ' O My Father, if it be possible, let this cup pass from Me ' (Matt. 26:39). This is the cup of judgment He bore for us on the cross. Everyone who turns his back on Jesus Christ must drink that cup of judgment himself. Jesus drank it for us although it was totally repulsive to Him. Remember that He was perfect humanity, absolutely sinless, and yet He drank the hated cup because it was the cup of your sin and my sin" (T. T. B. J. Vernon McGee).
Jesus before the High Priest
Verse 12, "Then the band and the captain and officers of the Jews took Jesus, and bound Him,"
LGT "Therefore the band and the chief captain and the officers of the Jews took with them Jesus and bound Him."
Jesus left the city and went to the garden in order to allow the religious rulers to arrest Him without any resistance from the people. After calming Peter down, He went out to meet the band and let them arrest Him. It is very important that we keep it clear in our minds that Christ gave His life a sacrifice for our sins, and that no one took it from Him. As our High Priest, He offered Himself the Perfect Lamb of God without spot or blemish, and that He was an acceptable sacrifice offered to the Father to propitiate our sins. God is completely satisfied with This sacrifice and has imputed on every believer the Righteousness of Christ. It is also important to note that the religious rulers had plotted the arrest of Jesus, and Jesus offered no resistance; He was led to the slaughter as a dumb lamb before the shearers, slain before the foundations of the world.
"But once only, from the time that the officers came to take Him till He expired on the cross, did Jesus think fit to show, by any overt act, how voluntarily He endured all that was inflicted on Him by the hands of men; and that was immediately before they proceeded to their first act of violence. One such manifestation of His glorious superiority to all the power of earth is what we should perhaps expect; and as it was put forth at the critical moment - when His disciples would be watching with breathless interest to see whether He would endure to be seized, and perhaps His captors were apprehensive of some difficulty in the matter - so it was of such a nature as rendered a second manifestation of it altogether superfluous. From this time it must have been seen, by any eye that could read what He had done, that all unforced, He went as a Lamb to the slaughter" (David Brown - JFB).
Verse 13, "And led Him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year."
LGT "And they led Him to Annas first: for he was father in law to Caiaphas, who was high priest that year."
This proves that it was a conspiracy of the religious rulers And led Him away to Annas first; Annas had been high priest previously, and now his son in law Caiaphas is high priest. I believe they might have been testing the waters to see how far they could go with this arrest, because they knew full well it was completely illegal.
Annas had been high priest from AD 6 to 15; he was appointed to the office by Quirinius, governor of Suria, about the time when Judea was reduced to the status of a minor Roman province, and was deposed nine years later by Valerius Gratus. prefect of Judea. But even after his removal he retained great power and prestige as senior ex-high priest. Several members of his family occupied the high priesthood at various times throughout the half-century following his deposition - five sons, one grandson and (as we are told here) one son-in-law, Caiaphas. John is our only authority (but a sufficient authority) for the information that the two men were related in this way. According to Josephus, Caiaphas's personal name was Joseph. He was appointed to the high priesthood in AD 18 by Valerius Gratus and held the office for eighteen years - a longer period than any other priest in New Testament times. The fact that Pilate, Gratu's successor as prefect of Judea, did not replace him when he came to the province in AD 26, may suggest that Caiaphas made it worth Pilate's while to leave him in office, or that prefect and high priest were able to establish a mutually advantageous understanding. Both were removed from their respective offices in AD 36 by Lucius Vitellius, governor of Syria" (Josephus- quoted by Bruce).
"It is most remarkable, and, so far as I know, has scarcely ever been noticed, that, although the Pharisees undoubtedly were actuated by a burning hatred against Jesus, and were even so eager for His death as to be willing to co-operate with the aristocratic and priestly Sadducees - from whom they were ordinarily separated by every kind of difference, political, social, and religious - yet, from the moment that the plot for His arrest and condemnation had been matured, the Pharisees took so little part in it that their name is not mentioned in any event connected with the arrest, the trial, the derision, and the crucifixion. The Pharisees, as such, disappear; the chief priests and elders take their place. It is, indeed, doubtful whether any of the more distinguished Pharisees were members of the degraded simulacrum [representation] of authority, which in those bad days still arrogated [to claim without justification] to itself the title of a Sanhedrin. If we may believe not a few of the indications of the Talmud, that Sandherin was little better than a close, irreligious, unpatriotic confederacy of monopolizing and time serving priests, mostly of non-Palestinian origin - who were supported by the government, but detested by the people" (The Words and Works of Jesus Christ - J. Dwight Pentecost).
Verse 14, "Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people."
LGT "But now Caiaphas the one who gave command to the Jews that it is profitable for one man to die on behalf of the people."
"I believe John puts this in here to show us that it had already been predetermined that the Lord Jesus was to die. They had already decided that. Old Annas knew how to forge a charge against Jesus to get the death penalty from the Roman authorities. The whole trial was nothing but a mockery" (McGee). Calvin adds: "John repeats the opinion of Caiaphas, which formerly came under our notice; for God employed the foul-mouth of a wicked and treacherous high priest to utter a prediction (John 10:50)."
Peter's Denial of Jesus
Verse 15, "And Simon Peter followed Jesus, and so did another disciple: That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest."
LGT "And there was following Jesus Simon Peter and another disciple. That disciples was known by the high priest and entered with Jesus into the court of the chief priest,"
"And Simon Peter followed Jesus, and so did another disciple:"
That other disciples was 'the beloved John' the writer of this Gospel.
"That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest."
"Who is that other disciple? It is the writer himself. 'And wherefore does he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why does he this?' For the same reason, for here too he mentions a great good deed, that when all had started away [retired], he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that you might understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, 'How, when all had retreated, did this man enter in farther than Simon?' he said, that he 'was known to the high priest.' So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming thither was caused by love, his not entering within by distress and fear. For the John hath recorded these things, to clear a way for excusing his denial; with regard to himself, John doth not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest thou should suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shows by what follows:" (Chrysostom).
Verse 16, "But Peter stood at the door without. Then went out the other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter."
LGT "But Peter was standing at the door without. Then went the disciple, the other one, the one who knew the high priest and said to her that kept the door and brought in Peter."
"John had an entrée, but Peter is a poor fisherman whom nobody knows, and he can't get in. John tells the girl at the gate that this is a friend of his, and so he brought Peter in. Simon Peter was scared to death. You see, John was at home here, but Simon Peter had never been in that crowd before. Peter has a big mouth, and he just has to talk. Remember the other gospels tell us that the girls spot him as a Galilean because his speech betrays him. He talks too much. He's nervous in there. A little wisp of a girl makes him deny the Lord" (T. T. B. J. Vernon McGee).
Verse 17, "Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not."
LGT "Then the maid, the one who kept the door, says to Peter, You are not one of the disciples of this man are you? He says, I am not."
The maid asks Peter a question in a negative tone, expecting a negative answer; you are not one of the disciples of this man are you? (Vincent).
"Peter is introduced into the high priest's hall; but it cost him very dear, for, as soon as he sets foot within it, he is constrained to deny Christ. When he stumbles so shamefully at the first step, the foolishness of his boasting is exposed. He had boasted that he would prove to be a valiant champion, and able to meet death with firmness; and now, at the voice of a single maid, and that voice unaccompanied by threatening, he is confounded and throws down his arms. Such is a demonstration of the power of man. Certainly, all the strength that appears to be in men is smoke, which a breath immediately drives away. When we are out of the battle, we are too courageous; but experience shows that our lofty talk is foolish and groundless; and, even when Satan makes no attacks; we contrive for ourselves idle alarms, which disturb us before the time. The voice of a feeble woman terrified Peter: and what is the case with us? Do we not continually tremble at the rustling of a falling leaf? A false appearance of danger, which was still distant, made Peter tremble: and are we not every day led away from Christ by Childish absurdities? In short, our courage is of such a nature, that, of its own accord, it gives way where there is no enemy; and thus does God revenge the arrogance of men by reducing fierce minds to a state of weakness. A man, filled not with fortitude but with wind, promises that he will obtain an easy victory over the whole world; and yet, no sooner does he see the shadow of a thistle, than he immediately trembles. Let us therefore learn not to be brave in any other than the Lord" (John Calvin's Comm. on the Gospel of John).
Verse 18, "And the servants and officers stood there, who made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself."
LGT "But the servants and the officers were standing, having made a fire of burning coals, because it was cold, and were warming themselves: and Peter was also with them standing and was warming himself."
"And the servants and officers stood there, who made a fire of coals."
Literally, was standing there, having made a fire of burning coals. Outside the palace grounds early in the morning they started a fire of burning coals.
"And they warmed themselves: and Peter was also with them, and warmed himself."
Literally, and were warming themselves: and Peter was also with them warming himself." Peter was standing amongst the soldiers, unabashed by his lie to the servant girl, warming himself. "It is discouraging to see how the KJV habitually ignores the imperfect tense, and thus detracts from the liveliness of the narrative: the KJV uses 'stood there' for were standing; 'and warmed themselves' for were warming themselves; 'and Peter stood' for and Peter was standing; and lastly, 'and warmed himself' for and was warming himself" (Vincent).
The High Priest Questions Jesus
Verse 19, "The high priest then asked Jesus of His disciples, and of His doctrine."
LGT "Therefore the high priest questioned Jesus concerning His disciples and concerning His doctrine."
Jesus is now standing before Annas, the ex-high priest; the high priest is interrogating Jesus on the grounds on which He made disciples and what sort of teaching was He spreading around. Read verse fourteen where we see that Caiaphas, who gave counsel to the Jews, had already met with Annas and pre-determined that it was expedient that one man should die for the people (please read my notes on this verse). Chrysostom [Bishop of Constantinople in AD 398] notes: "O the wickedness! Though he [Annas] had continually heard Him speaking in the Temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they inquired concerning His disciples, perhaps where they were, and why He had collected them, and what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an motivator, since no one gave heed to Him, except them alone, as though His were some Factory of wickedness. What then saith Christ?" Remember that the charge is, that Jesus is trying to overthrow the Roman government.
"The preliminary examination before Annas and the latter hearing before Caiaphas during the hours of the night took place in the palace of the high priest, in which Annas also seems to have resided. The palace of Caiaphas probably stood on the southern slope of the western hill, a short distance outside of the present city wall, but in what was then the finest part of the city. Annas was the high priest emeritus [that is, holding the honorary title of high priest, after his retirement] at this time, and, as such, retained a large place of influence and prerogative [privilege] in the proceedings of the Sanhedrin. To him was the task assigned of the preliminary hearing of the urgent case under consideration. This preliminary hearing took place in one of the apartments of the high priest's palace, a large building surrounding a central court, designated for the use of Annas, whose residence was in another part of the city, between the Tyropean valley and the upper city. Jesus was conducted around the northern wall of the city to the palace of Caiaphas. This was the best road to avoid a popular tumult" (Shepherd, The Christ).
Notice now Christ's complete subjection and poise:
Verse 20, "Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing."
LGT "Jesus answered him, I openly spoke to the world, I always taught in synagogue and in the temple, where all the Jews assemble together, and in secret I spoke nothing."
Jesus answers the charges concerning Him, but says nothing about His disciples, as He did not want to draw down any attention to them.
"If Annas suspected Jesus of subversive speech and action, he wanted to know how many people were implicated in the subversion, and what its nature was. Hence he interrogated Jesus about the substance of His teaching. About His disciples Jesus said nothing - wishing perhaps, as shortly before, when He was arrested (verse 8), to distract the authorities' attention from them. But even if that motive for saying nothing about them had not been present, what could He have said? Not much to their credit - certainly nothing that would have encouraged His inquisitors to suppose that they need to be taken as a serious threat. But He had no reason to conceal the substance of His teaching, although at the same time He had no need to repeat it. Since the beginning of Holy Week He had been teaching daily in the temple court, not to speak of earlier occasions He had visited Jerusalem and taught there. Elsewhere, as in Capernaum (John 6:59), He had taught in synagogues, with equal publicity. 'The world', as in 7:4 and 12:19, means 'everybody'. It was not in accordance with the best judicial procedure in Israel to make an accused person incriminate himself, and in this particular instance it was not necessary. His teaching had been given in public, and many of His hearers were available as witnesses; perhaps some of them were actually present in the building, if that is the force of His words, 'See, these people know what I said.' There was, of course, His instruction to the disciples in the upper room, but that was hardly the kind of thing of which the law would have taken cognizance [been aware of], and it would have been lost on Annas even if it had been repeated to him. Jesus therefore claimed that, if His teaching was in question, evidence should be heard in the normal way" (The Gospel and Epistles of John F. F. Bruce).
Verse 21, "Why asketh thou Me? Ask them which heard Me, what I have said unto them: behold, they know what I said."
LGT "Why do you interrogate Me? Question the ones that have heard [Me]: behold they know what I said."
"Why asketh thou Me?"
The Jews knew the OT Scriptures that say a man, in order to be deemed credible, must have two or more witnesses, so Jesus says ask the witnesses. He is not being arrogant with them; He is simply appealing to their own supposed knowledge.
"Ask them which heard Me, what I have said unto them: behold they know what I said."
"There were abundant witnesses to be had. Multitudes had heard Jesus in the great debate in the temple on Tuesday of this very week when the Sanhedrin were routed to the joy of the common people who heard Jesus gladly (Mark 12:37). They still know" (Robertson). Everyone heard what Jesus had said, but not everyone understood; this caused a great problem at His trial.
Verse 22, "And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer thou the high priest so?"
LGT "But on His saying these things, one of the officers standing by gave a blow with the palm of his hand to Jesus saying, Thus are you answering the high priest?"
"One of the officers which stood by struck Jesus with the palm of his hand,"
This was an insulting blow by one of the temple police in response to what Jesus had said in verse 21; the officer was obviously acting as a protector of Annas' honor. The officer seeing that Annas was bested by Jesus' rationale reverted to violence; when you can't best a man with logic, the natural thing to do is to strike out with physical violence. It was unlawful for any subject to speak insultingly to the 'high priest emeritus', however, Jesus did not use any disrespectful language, so the act of the soldier was a display of ignorant loyalty to Annas.
"Saying, Answer thou the high priest so?"
This blow with the hand by the officer defending the honor of Annas is only a beginning of the violence against our Savior. "This incident is quite similar to that recorded in Acts 23:2-5, where Paul appears before the Sanhedrin; in both places the correct way to address the high priest is brought up. Paul apologized (to the official, if not to the man) for calling Ananias a 'white-washed wall', admitting that the language contravened [disregarded] the law, which forbade insulting words to a judge or a ruler (Exod. 22:28). But Jesus had used no insulting language in addressing the emeritus high priest; He had made a straightforward declaration of right. Hence, instead of apologizing, He protests against the temple policeman's rude action. If He had spoken amiss, then a formal charge of contempt of court should have been lodged against Him; if there was nothing wrong with what He said, then the slap in the face which He had received was an unjustified assault" (Bruce).
Verse 23, "Jesus answered him, if I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?"
LGT "Jesus answered him, if I have spoken evil, bear witness concerning the evil: but if I [speak] well, why do you strike Me?"
"If I have spoken evil, bear witness of the evil:"
If I have spoken out of place, says Jesus, just show Me where I have spoken evil; in other words, prove to Me that I have spoken such. Jesus says, I believe what you have done to Me so far is illegal.
"But if well, why smitest thou Me?"
"That is, 'If thou canst lay hold on My words, declare it; but if thou canst not, why strikest thou Me?' Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas" (Chrysostom).
"In a hall of judgment, such an act of violence was an outrage upon common decency. Jesus did not turn the other cheek literally, but with quiet dignity protested: 'If I have spoken evil, bear witness to the evil: but if well, why smitest thou Me?' Such a violent turn with the silent approval of Annas, met by such calm and dignified reply, terminated the examination. It was evident that the prisoner got the best of the argument" (Pentecost).
Verse 24, "Now Annas had sent Him bound unto Caiaphas the high priest."
LGT " Annas therefore sent Him bound to Caiaphas the high priest."
After His brief but illegal trial before Annas, the high priest emeritus, the temple police bring Jesus' hands bound behind His back and lead Him to Caiaphas. "John puts this little verse in to tell us again that it was Annas who bound Him. Annas is the one who plotted and planned all of this diabolical plot" (McGee). Jesus was bound by the police outside the garden, but evidently unbound during the trial, and then bound again to lead Him to the active high priest, Caiaphas. "If Jesus was to be accused before the Roman governor, this had to be done by the reigning high priest as leader of the nation and president of the Supreme Court; to Caiaphas therefore He was sent" (Bruce). "But He was sent, bound, to Caiaphas, who had meanwhile summoned those Sanhedrists who would best serve his ends. Jesus had meekly required a legal procedure with the summoning of witnesses. Such a requirement could not be refused. But Annas, the chief conspirator, though baffled and defeated in his first hearing, will be a secret but prime mover in the subsequent trials. As a result of this examination, Annas evidently recommended that they proceed with the trial and remanded Christ to the authority of Caiaphas and the Sanhedrin for further judgment and sentence" (Pentecost). "Jesus was taken from the house of Annas to the house of Caiaphas 'where the teachers of the law and the elders had assembled' (Matt. 26:57). Such a meeting of the Sanhedrin during the night was illegal:
"Non-capital and capital cases are alike an examination and inquiry, for it is written, Ye shall have one manner of law. In what do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by three and twenty [judges]. Non-capital cases may begin either with reasons for acquittal or for conviction, but capital cases must begin with reasons for acquittal and may not begin with reasons for conviction. In non-capital cases they may reach a verdict either of acquittal or of conviction by the decision of a majority of one; but in capital cases they may reach a verdict of acquittal by the decision of a majority of one, but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; but in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue in favor of conviction or of acquittal; but in capital cases all may argue on favor of acquittal but not in favor of conviction. In non-capital cases he that argued in favor of conviction my afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, but he that had argued in favor of acquittal cannot afterward change and argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival-day" (Mishna Sanhedrin 4:1; quoted by Pentecost).
Other Illegalities are:
"The regular place for the meeting of the Sanhedrin was in the Temple, but they led Jesus away to the house of the high priest Caiaphas, situated in a place just outside the present wall of the city, where all the chief priests and elders and scribes had been summoned to meet. Nor was the legal hour of meeting for trials in the night. Other features in the illegality practiced in the trials of Jesus were: undue haste, seeking or bribing witnesses, neglecting to warn the witnesses solemnly before they should give evidence, forcing the accused to testify against Himself, judicial use of the prisoner's confession, and failure to release the prisoners when there was failure of agreement between witnesses" (Shepherd The Christ).
Peter Denies Jesus Again
Verse 25, "And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not."
LGT "And Simon Peter was standing and warming himself. They said therefore to him, Are you not also of His disciples? He denied and said, I am not."
"And Peter stood and warmed himself."
About an hour had elapsed between verse 17, when Peter first denied the Lord to the young damsel who kept the door, and verse 25. "There is considerable literary skill in the way the stages of Peter's denial are dovetailed into the narrative of Jesus' interrogation before the high priest; the twofold element of suspense thus introduced heightens the interest" (Bruce).
"They said therefore unto him, Art thou also one of His disciples?"
Literally, Are you not also of His disciples? This question is framed so as to receive a negative answer, which it most definitely does.
"He denied it, and said, I am not."
Literally, He denied and said, I am not. This is the same wording of his definite denial as he gave the young damsel in verse 17. He could not have made it any clearer than this.
"How shocking the stupidity of Peter, who, after having denied his Master, not only has no feeling of repentance, but hardens himself by the very indulgence he takes in sinning! If each of them in his turn had asked him, he would not have hesitated to deny his Master a thousand times. Such is the manner in which Satan hurries along wretched men, after having degraded them. We must also attend to the circumstance, which is related by the other Evangelists, (Matt. 26:74; Mark 14:71), that he began to curse and to swear, saying, that he did not know Christ" (Calvin).
Verse 26, "One of the servants of the high priest, being his kinsmen whose ear Peter cut off, saith, Did not I see thee in the garden with Him?"
LGT "One of the servants of the high priest, being a kinsmen, of whom Peter cut off the ear, says, Did not I see you in the garden with Him?"
One of the kin of Malchus, who he tried to kill, thinks he recognizes Peter from the garden.
Verse 27, "Peter then denied again: and immediately the cock crew."
LGT "Peter again therefore denied, and immediately a cock crew."
Literally, a cock crew. The Greek does not have the definite article 'the' so it is the crowing of the cock that is emphasized. "The use of the article would specify the time of the cock crowing, not the event" (Vincent). "A cock crew, the dawn approaching, and the warning of 13:38 was fulfilled" (The Expositors' Greek Testament).
John does not give the human account as the other Evangelists, Matthew, Mark and Luke, of the scene as Jesus is tried by Caiaphas and as He is transported from this illegal night trial to meet before Pilate. John is presenting the account of Jesus' passion from the viewpoint of Christ's Deity; the other Evangelists are presenting the Passion from the viewpoint of Christ's Humanity: John sees Christ as 'The God', that is His Deity, and presents the spiritual sufferings of Christ. The other Evangelists present the 'God Man,' that is, His humanity, His human suffering in the flesh. In studying a synopsis [comparing the three accounts of Matthew, Mark and Luke] I will quote Matthew to give in full what took place at the trial before Caiaphas:
"And those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. But Peter also was following at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, in order that they might put Him to death: and they did not find any, even though many false witnesses came forward. But later on two came forward, and said, 'This man stated, 'I am able to destroy the temple of God and to rebuild it in three days.'' And the high priest stood up and said to Him, 'Do You make no answer? What is it that these men are testifying against You?' But Jesus kept silent. And the high priest said to Him, 'I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.' Jesus said to him, 'You have said it yourself; nevertheless I tell you, hereafter you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, AND COMING ON THE CLOUDS OF HEAVEN. Then the high priest tore his robes, saying, 'He has blasphemed! What further need do we have of witnesses; what do you think? They answered and said, 'He is deserving of death!' Then they spat in His face and beat Him with their fists; and others slapped Him, and said, 'Prophecy to us, You Christ; who is the one who hit You?' (Matt. 26:57-68 - NASB)
Jesus before Pilate
Verse 28, "Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the Passover."
LGT "Therefore they led Jesus from Caiaphas unto the praetorian [the Imperial palace]: and [it] was early: and they went not into the praetorian, in order that they might not be defiled but that they might eat the Passover."
"Then led they Jesus from Caiaphas unto the hall of judgment:"
The Greek word for 'judgment hall' is praetorian meaning any spacious palace. Originally it meant 'The Generals' tent.' "The praetorian was the official residence of the roman Governor. His usual place of residence was at Caesarea; but during the Passover season it was his duty to be at Jerusalem, on account of the vast influx of strangers, to see that all things were conducted legally and peaceably" (David Brown).
"And it was early;"
"Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise" (A.T. Robertson).
"And they themselves went not into the judgment hall, lest they should be defiled;"
That is, lest they be defiled by entering into the house of a Gentile. "Wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, 'lest they should be polluted.' And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrongdoers suffer justice? They, who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. 'And why did they not kill Him, instead of bringing Him to Pilate?' In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him" (Chrysostom).
"Probably to the mere entrance into the house of a Gentile was the gnat these men strained at" (The Expositor's Greek Testament).
"But that they might eat the Passover."
That is, that they might eat the Passover un-polluted. "For He had done this on the first day of unleavened bread. Either he calls the whole feats 'the Passover,' or means that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for the preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them" (Chrysostom).
Verse 29, "Pilate then went out unto them, and said, What accusation bring ye against this man?"
LGT "Therefore Pilate went out outside to them and said, What accusation do you bring [against] this Man?"
"Pilate then went out unto them,"
Literally, Pilate went out outside to them because the Sanhedrin would not enter Pilate's palace.
"And said, What accusation bring ye against this man?"
Pilate took his judgment seat outside and opened with this formal inquiry.
Verse 30, "They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee."
LGT "They answered and said to him, If He were not an evil doer, we would not have delivered Him up to you."
Robertson says that 'evil doer' kakon poion is a present active participle emphasizing that He was a habitual evil-doer.
"They indirectly complain of Pilate, that he has not a proper reliance on their integrity. 'Why do you not, without further concern,' say they, 'hold it to be certain, that the person whom we prosecute deserves to die?' Such is the manner in which wicked men, whom God has raised up to a high degree of honor, blinded as it were by their own greatness, allow themselves to do whatever they choose. Such, too, is the intoxicating nature of pride. They wish that Christ should be reckoned a malefactor, and for no other reason but because they accuse Him" (Bruce).
"Let the question of Pilate's be put to, and the answer come from, those who had been delivered from foul spirits, from the sickly who had been healed, the lepers who had been cleansed, the deaf who were hearing, the dumb who were speaking, the blind who were seeing, the dead who were raised to life, and, above all, the foolish who were become wise, whether Jesus were a malefactor. But these things were said by those of whom He Himself had already foretold by the prophet, 'They rewarded Me evil for good' (Psalm 35:12)" (The Gospel of John - Augustine).
Verse 31, "Then said Pilate unto them, Take ye him, and judge Him according to your law. The Jews therefore said unto Him, It is not lawful for us to put any man to death:"
LGT "Pilate therefore said to them, You take Him and according to your law you yourselves judge Him. The Jews said to him, To us it is not permitted to put to death no one."
Pilate doesn't want any part of judging Jesus, and he turns the tables on the Jews. "Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence [rudeness], who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for Him, but Pilate's approval of their purpose to kill Him (John 7:1, 25)" (Robertson). Vincent adds, "The Authorize Version obscures the emphatic force of humeis you (literally, you yourselves). Pilate's words display great practical shrewdness in forcing the Jews to commit themselves to the admission that they desired Christ's death. 'Take Him yourselves (so Revised), and judge Him according to your law.' 'By our law,' reply the Jews, 'He ought to die.' But this penalty they could not inflict. It is not lawful, etc."
"This was not an admission, as some view it, of their independence of him in matters of life and death: for they themselves say the contrary in the very next words, and Pilate surely did not need to learn what his powers were from these Jews. But by this general reply he would throw upon themselves the responsibility of all they should do against this Prisoner: for no doubt he had been informed to some extent of their proceedings" (David Brown).
Verse 32, "That the saying of Jesus might be fulfilled, which He spake, signifying what death He should die."
LGT "In order that the word of Jesus might be fulfilled which He spoke signifying by what manner of death He was about to die."
"That the saying of Jesus might be fulfilled, which He spake,"
Literally, in order that the word of Jesus might be fulfilled; This phrase is that the words of Jesus in Mark 10:33, 34 will be fulfilled: "Behold we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him to death, and will deliver Him to the Gentiles. And they will mock Him and spit upon Him, and scourge Him, and kill Him, and three days later He will rise again."
"Signifying what death He should die."
Literally, signifying what manner of death He should die. Jesus is the fulfillment of His own words He spoke in 12:32; If I be lifted up [on the cross] I will draw who believe to Myself.
"Pilate senses that something is wrong and he tries, as we would say, to get off the hook. He tells them to judge Jesus themselves. He couldn't understand what was taking place. The problem was that they wanted the death penalty and they had to admit that they were no longer the rulers and no longer had the authority to exact the death penalty. It is interesting that these men were forced to admit this after they had so arrogantly stated in John 8:33, 'We be Abraham's seed, and were never in bondage to any man.'
John tells us that this fulfilled what Jesus had prophesied. He had told the disciples that the Jewish religious rulers would condemn Him to death and would deliver Him to the Gentiles. He had predicted this months earlier; now He was here, being brought to Pilate, the representative of Gentile Rome, by the religious rulers who wanted a death sentence. If the Jews had taken Jesus and had put Him to death according to their law, He would have been stoned to death. Read Psalm 22 again and notice whether it is describing a death by stoning or a death by crucifixion, with the piercing of the hands and feet and the agonies of hanging on a cross. The only ones who executed by crucifixion were the Romans. Jesus had to be delivered to the Romans to fulfill Old Testament prophecy" (T. T. B. J. Vernon McGee).
Verse 33, "Then Pilate entered into the judgment hall again, and called Jesus, and said unto Him, Art Thou the King of the Jews?"
LGT "Pilate therefore again went into the praetorian and called Jesus and said to Him, Are you the King of the Jews?"
Pilate summons Jesus back into the hall where he might question Him without His accusers, for they were too righteous to enter the Gentile palace. However sympathetic Pilate might have been to Jesus it was to no avail, for Jesus would answer his questioning very briefly; it would have been very easy for Jesus to plead His case with Pilate, and I believe Pilate would have turned Him loose, but it was not the Savior's purpose to be turned loose, but He must go to the cross. His answers therefore would reveal the wickedness of the Jews, but not to the point of His being turned loose.
"Art Thou King of the Jews?"
"How did Pilate know that this was the 'charge' against Jesus? John omits the information given in Luke 23:2, that the Sanhedrists definitely laid this accusation. And the answer of Jesus implies that He had not heard this accusation made in Pilate's presence. The probability therefore is that Pilate had privately obtained information regarding the prisoner. There is much contempt as well as surprise in Pilate's question, 'Art Thou' whose appearance so belies it, 'the King of the Jews?" (The Expositor's Greek Testament)
Verse 34, "Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?"
LGT "Jesus answered, From yourself are you saying this thing or others did say [it] to you concerning Me?"
Pilate, did you come up with this by yourself, or was it told you from the others? "Is this question prompted by any evidence which has come to thine ears of treason on My part against the Roman government; or hast thou merely been put up to it by those who, having failed to convict Me of aught that is criminal, are yet urging thee to put Me to death?" (David Brown)
"Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might be a long one, He desires to bring forward that which was continually reported. But when he said to them, 'Judge Him according to your law,' wishing to show that His offense was not a Jewish one, they replied, 'It is not lawful for us.' 'He hath not sinned against our law, but the indictment is general [against heathen law also].' Pilate then, having perceived this, says, as being [himself] likely to be endangered, 'Art thou the King of the Jews?' Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, 'Did others tell it thee?' On this point Pilate replied:" (Chrysostom)
Verse 35, "Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me: what hast Thou done?"
LGT "Pilate answered, Am I a Jew? Your nation and the chief priests have delivered You to me: What have you done?"
"Pilate answered, Am I a Jew?"
The use of the Greek negation meti implies a scornful response from Pilate. Why would You suspect that I have any interest in your case;
"Thine own nation and the chief priests have delivered Thee unto Me:"
Now, remember in verse 30, how indignant the Jews were when they first brought Jesus to Pilate they said, If He were not an evildoer we would not have delivered Him up to thee. They have now changed the charge from being an evildoer to being King of the Jews. There is a big difference in the charges. This is why Christ asked the question, did you come with the charge of Me being King of the Jews, or did others tell you?
"Pilate was dumbfounded. He couldn't believe there was someone claiming to be the King of the Jews and that they would have the audacity to bring such a charge. Pilate is out on a limb and wants to get off. He would like to help Jesus. He is inside the court, alone with Jesus; the Jews are waiting outside because of their scruples about contaminating themselves. Pilate would be happy if Jesus would simply say He is not a King and that would get Pilate off the hook. Who is on trial? Pilate or Jesus?" (T.T.B. J. Vernon McGee)
"What hast Thou done?"
"When Pilate had received the accusation of sedition, he entered again into the Praetoriam, where Jesus had remained, and made a personal examination of the accused. He called Jesus and had Him come and stand before him. 'Thou,' he said respectfully, 'art Thou the King of the Jews?' There were many pretenders to Kingship in those times, but Jesus did not impress Pilate as such. Still, he could not ignore the accusation brought against Jesus without himself being accused of disloyalty to Caesar. Before the multitude and leaders, Jesus had maintained a dignified silence; now when alone with Pilate, He speaks frankly. Jesus judged that Pilate was not hardened beyond appeal, so, in reply, He said: 'Sayest thou this of thyself, or did others tell thee about Me?' He sought thus to enlist the personal interest of Pilate, and interpret to him the falsity of the charge of the accusers. Did Pilate have a personal interest in His claims or merely official concern? To this question, the governor quickly replied disowning any personal interest. 'Am I a Jew? Thy nation handed Thee over to me. What didst Thou do?' There was a tinge of proud Roman scorn in these words of Pilate. He did not deign to have a personal interest in any prisoner, much less a Jew. His sole interest was to learn the truth or falsity of the accusation. Jesus gives him a clear statement of the facts in the case:" (Shepherd - The Christ).
Verse 36, "Jesus answered, My kingdom is not of this world: if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not from hence."
LGT "Jesus answered, My kingdom is not out of this world: if out of this world were My Kingdom, My servants [would] now be fighting earnestly in order that I might not be delivered to the Jews: but now My kingdom is not from here."
"My Kingdom is not of this world:"
Jesus admits to Pilate that He is a King, and then goes on to describe His kingdom.
"If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews
Jesus tells Pilate, literally, My servants [would] now be fighting: the word fighting is in the imperfect tense denoting continuous time in the past. He says that His servants would be fighting against Rome now to free their King from the Jewish Rulers. "Christ then had only a small band of despised followers who could not fight against Caesar" (Robertson).
But now is My Kingdom not from here."
Jesus tries to assure Pilate that He is not trying to overthrow the Roman Empire. "I am falsely accused, as if I had attempted to produce a disturbance, or to make a revolution in public affairs. I have preached about the kingdom of God; but that is spiritual, and, therefore, you have no right to suspect Me of aspiring to kingly power" (Calvin).
Verse 37, "Pilate therefore said unto Him, Art Thou a king then? Jesus answered; Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth My voice."
LGT "Pilate then said to Him, Are You not therefore a king? Jesus answered; You are saying [correctly] that I am a king. I for this have been born and unto this [purpose] I have come into the world, in order that I should witness to the truth: every one who is of the truth is hearing My voice."
"Pilate therefore said unto Him, Art Thou a king then?"
Pilate then concludes, "So then you are a king after all." "There was no sarcasm or disdain in this question, else our Lord's answer would have been different. Putting emphasis upon 'Thou', his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor [manners] probably struck into him" (David Brown).
"Jesus answered; Thou sayest that I am a king."
Literally, You are saying [correctly] that I am a king.
"To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth."
Jesus is truly King, however, Pilate in no way can possibly understand what Jesus is saying, because Pilate is not a child of Light. It is much easier for us, looking at the Scriptures, after over two thousand years, to understand perfectly what Jesus is saying to Pilate. The main reason we understand is that we are born again and have received the Spirit of Truth into our hearts. The other reason we understand the Bible so clearly is that we accept it as God's Holy Word. Notice in this phrase to this end was I born speaking of His incarnation, and for this cause came I into the world, that I should bear witness to the truth to bring truth to all who will believe. This first looks back at His incarnation the other looks forward to His second coming when He will receive all who believe on Him.
"Every one that is of the truth heareth My voice."
When Jesus says that they are of the truth, He does not mean that they are of the truth naturally, but that they have received the Spirit of Truth by believing in Him.
"Here it is the Incarnate Logos who is speaking, the embodiment of eternal truth, now revealed at a particular time and place. Roman law took many situations within its purview, but not the nature of eternal truth. Pilate knew his business, and to discuss the nature of truth formed part of it. So he broke off the interrogation with the curt dismissal 'What is truth?" Whatever this man might have said or done, he constituted no threat to imperial authority. But if 'the kingship of Jesus consists in His witness to the truth, and the allegiance He claims is that of obedience to the truth', then His Messiaship cannot be confined to Jewish particularism; it has permanent and universal validity, and confers genuine liberation on those who acknowledge it (cf. John 8:31). Jesus' words might be lost on Pilate, but John hopes and believes that many of his readers will take them to heart, and come to know Him who is not only 'a witness to the truth' but the truth in Person - the truth that makes men and women free" (The Gospel and Epistles of John - F. F. Bruce).
Verse 38, "Pilate said unto Him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in Him no fault at all."
LGT "Pilate says to Him, What is truth? And saying this again he went out to the Jews and said, I find none [not even the least] crime in Him."
"What is truth?"
As Pilate stands before the incarnate Truth, he asks this question. When one is ignorant of truth, it is because he rejects the truth; the truth comes to every one who will believe in Jesus Christ the Righteous One. "Was Pilate a cynic? Was he simply puzzled? He stood in the presence of the Lord Jesus who was and is the Way, the Truth, and the Life. John tells us later in his Gospel that he has written all these things so that we might believe that Jesus is the Christ, the Son of God" (McGee).
"I find in Him no fault at all."
Literally, I have not been able to find even the least crime in this Jesus. Pilate should have turned Jesus loose. "Hence, leaving Jesus under guard inside the praetorium, he went out to speak to His accusers, and told them that, so far as he was concerned, Jesus was not guilty of any crime. Here John shows independent agreement with Luke, who evidently had his own sources of information about the course of the trial: according to Luke (23:14), Pilate says to Jesus' accusers, 'You brought me this Man as one who was perverting the people; and after examining Him before you, I tell you, I found Him not guilty of any of your charges against Him'." (Bruce).
Jesus Sentenced to Die
Verse 39, "But ye have a custom, that I should release unto you one at the Passover: will ye therefore that I release unto you the King of the Jews?"
LGT "But it is an established custom with you that I should release one to you at the Passover: do you choose therefore I should release to you the King of the Jews?"
"But ye have a custom, that I should release unto you one at the Passover:"
Here John uses the word sunetheia an old Greek word meaning an established custom. Pilate was informed of this custom and was willing to release Jesus. After having proclaimed to the Jews that he did not find any crime in Jesus, he really wanted to let Him go free. Where John uses this word 'custom' Matthew and Mark both relate it as an established fact to release one at the Passover.
"Will ye therefore that I release unto you the King of the Jews?"
Pilate couldn't help using a sneering bit of irony [mockery] in this phrase, King of the Jews.
"I believe when Pilate said, 'What is truth?" there immediately occurred to his mind the custom of the Jews, according to which he was wont to release unto them at the Passover; and therefore he did not wait to hear Jesus' answer to his question, What is truth? To avoid delay on recollecting the custom whereby Jesus might be released unto them during the Passover - a thing which it is clear he greatly desired. It could not, however, be torn from his heart that Jesus was the King of the Jews, but was fixed there, as in the superscription, by the truth itself, whereof he had just inquired what it was" (Augustine).
Verse 40, "Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber."
LGT "Therefore they cried out again saying, Not this Man, but Barabbas. Now Barabbas was a robber."
"Barabbas was a brigand [a robber, a thief, and a thug] and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (23:19, 25). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas" (WPNT - A. T. Robertson).
"The Bible makes it clear that Pilate was assured that Jesus Christ was an innocent man. He knew that for envy they had delivered Him (Mattt. 27:18). I am innocent of the blood of this just person (Matt. 27:24). For he knew that the chief priests had delivered Him for envy (Mark 15:10). Pilate therefore, willing to release Jesus, spake again to them (Luke 23:20). I have found no cause of death in Him (Luke 23:22). I find no fault at all (John 18:38). From thenceforth Pilate sought to release Him (John 19:12). Pilate, when he was determined to let Him go (Acts 3:13). In spite of all this, Pilate did not have the courage to release Him" (T. T. B. J. Vernon McGee).
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