John 18

1 brook. Rather, “winter torrent.” The “Cedron” (or Kedron, signifying dark) flowed through the Valley of Jehoshaphat, a deep ravine between the city and the Mount of Olives: see 2 Sam. xv. 23. “It is the most easterly of the three deep, steep valleys—abrupt trenches would almost be a better name to describe them—which define or cut through the plateau on which the city stands” (Macalister, A Century of Excavation in Palestine, 1925, p. 96).

a garden. Called “Gethsemane”: see note on Matt. xxvi. 36.

2. Jesus ofttimes resorted thither. See Luke xvi. 37, and note.

3 with lanterns and torches. The moon was full; but there would be many dark recesses among the trees and rocks.

4 knowing all things that should come upon Him. Stress is laid upon the voluntary surrender of Jesus: see on ver. 6.

went forth. From a secluded spot in the garden: see Matt. xxvi. 39, 46. He who had fled from a crown (vi. 15) goes forth to meet the cross. John omits the record of our Lord’s Agony, as given in detail by the other evangelists.

5. Judas also, which betrayed Him, stood with them. Prepared to point Jesus out by the appointed sign.

6 they went backward, and fell to the ground. Several causes, no doubt, contributed to this. Our Lord’s calm courage and dignity overawed His captors. Conscience, too, had its effect, as in the cases of Mark Antony, Marius, and Coligny, where murderers recoiled, panic-stricken (Tholuck). In any case, the incident showed that our Lord did not yield to force. His submission was entirely voluntary: cp. Matt. xxvi. 53.

8 let these go their way. The officers seem to have been disposed to seize the disciples (Mark xiv. 51, 52).

9 that the saying might be fulfilled, etc. See xvii. 12. R.V. reads emphatically, “I lost not one.”

10. Then. When Judas had given the signal (Matt. xxvi. 49).

the high priest’s servant. The “high priest’s servant” was probably at the head of the Jewish officials, and the foremost of those who advanced to seize Jesus. Only in John’s Gospel do we find the names mentioned.

11 the cup which my Father hath given me, shall I not drink it? An evident allusion to the prayer related by the other evangelists (Matt. xxvi. 39; Mark xiv. 36; Luke xxii. 42).

12 the band and the captain. Technically, “the cohort and the chiliarch” (military tribune); the Roman soldiers placed at the service of the Sanhedrin, in addition to “the officers of the Jews.” R.V. reads “seized” for “took,” the word used implying violence.

13. Annas. See note on Matt. xxvi. 3. Annas was evidently a man of great influence; having been high priest, and perhaps being still regarded as such by some, though he had been deposed by the Romans. His five sons also in turn filled the office now held by his son-in-law. This examination before Annas, which is recorded only by John, was probably private. After it, Annas sends our Lord bound to Caiaphas (24), whose plans (cp. ver. 14 with xi. 49, 50) he doubtless knew. Thus “the high priest de jure adopts the policy of the high priest de facto, and makes himself responsible for it” (Wordsworth).

14. New Caiaphas was he, which gave counsel, etc. See xi. 49, 50, and notes.

15 another disciple. Or, “the other disciple”: the person so designated elsewhere in connexion with Peter. This is evidently John himself, who accordingly gives (19-23) the account of the private examination not recorded in the other Gospels. As to the way in which John had become “known unto the high priest” we have no information. David Smith (In the Days of His Flesh, p. 465) mentions the ancient tradition that John was known to the High Priest “from his fisher craft.” “It may well be that he had a business connexion with the capital and supplied that wealthy man-sion.”

16-27. On these verses, see notes on Matt. xxvi. 57-75; Mark xiv. 53-72.

16 her that kept the door. Cp. Acts xii. 13.

17. Art not thou also? “Thou also” seems to imply that “the other disciple” was known to the portress as connected with Jesus.

He saith, I am not. Peter’s apprehensions were no doubt increased by the remembrance of the act of violence which he had committed in the Garden.

18. And the servants and officers stood there, etc. Rather, as R.V., “Now the servants and the officer were standing [there] (having made a fire of coals [charcoal], for it was cold), and they were warming themselves; and Peter also was with them, standing and warming himself.”

19. The high priest then asked Jesus, etc. These questions were put probably in the hope of obtaining some matter of accusation before the Sanhedrin. Our Lord replies that His teaching had always been public (20), and challenges a proper legal inquiry (21).

22 struck Jesus with the palm of his hand. Rather, simply “gave Jesus a blow”; either with his staff (3), or with the open hand.

23. Jesus answered him, if I have spoken evil, etc. Our Lord’s mild answer illustrates His precepts: see Matt. v. 38-42, and notes.

24. Now Annas had sent Him. Some (as R.V.) render these words, “Annas therefore sent Him,” etc.; and suppose that vers. 19-23 relate to the hearing before Annas. If it be so, John gives no account of the hearing before Caiaphas, related Matt. xxvi. 57-68; Mark xiv. 53-65; Luke xxii. 66-71. If this view be accepted, it follows that the “court” in which Peter uttered his denials was common to the apartments occupied in the high priest’s palace by Annas and Caiaphas respectively; and that John, who had been present at the examination of Jesus by Annas, remained in the court while He was led in to Caiaphas.

26. One of the servants of the high priest . . . saith. About an hour after the former question to Peter: see Luke xxii. 59.

28-xix. 16. On these verses, see notes on Matt. xxvii. 11-26; Luke xxiii. 1-19.

28 the hall of judgement. Or, “the Praetorium,” the residence of the Roman governor; which was probably a part of the castle of Antonia, situated on the north-west corner of the Temple area, where the Roman soldiers were in garrison (Matt. xxvii. 27; Acts xxi. 31-37; xxiii. 10). See Robinson’s Later Researches, p. 230, etc.

it was early. The hearing before Caiaphas had taken place before daylight.

that they might eat the passover. Respecting the use of the word “passover” here, see note on xiii. 1. This clause is interpreted by those expeditors who hold that the Paschal feast had been celebrated on the previous evening, as meaning generally, “that they might keep the Paschal feast,” which continued for a whole week. The chagigah, or “festive offering,” eaten on the day after the Paschal Supper, was sometimes called “the Passover” (Lightfoot).

29. Pilate then went out unto them. They would not go further than the “judgement seat,” which, according to Roman custom, was placed on a raised tessellated “pavement” (Syriac, Gabbatha) in a public spot near the entrance of the Praetorium. During those transactions Pilate came out, from time to time, to hear their accusations; but he conducted the examination of Jesus within the palace, whence he brought Him forth at last to pronounce sentence publicly (see xix. 13).

30. If he were not a malefactor, etc. See note on Matt. xxvii. 1.

31. Take ye him, and judge him. “Take him yourselves,” R.V.; treating it as a trivial offence; see note on Luke xxiii. 16. Pilate appears to have made many attempts to save his prisoner. First, he declines entering on the case at all, and tells the Jews to judge it according to their law (31). Then he declares Jesus innocent of the crime charged against Him (ver. 38; Luke xxiii. 4). Then, upon hearing Galilee mentioned, he tries to transfer the case to Herod’s jurisdiction (Luke xxiii. 7). He next hopes to get Jesus released on the ground of the festival custom of releasing a prisoner (Luke xxiii. 16, 17). And lastly, he strives to touch the hearts of the people by the pitiable condition of Jesus after He had been scourged (xix. 1-5). But the Jews, instigated by the priests, only pressed their point the more earnestly (xix. 12); and Pilate’s courage failed. The fear of being represented as no friend to Caesar prevailed over every other consideration; and he weakly and wickedly sacrificed one whom he publicly pronounced innocent.

It is not lawful. When Archelaus was deposed and Judæa became a Roman province, the Jews lost the power of inflicting capital punishment. Lighter cases were decided by their own tribunals; capital cases were reserved for the Roman governor, before whom they were brought at his visits to Jerusalem.

32 that the saying of Jesus, etc. Crucifixion was a Roman, not a Jewish punishment.

33. Then Pilate entered into the judgement hall again. To examine Jesus apart from the clamour of the accusers. Luke alone records the charge on which this question of Pilate was founded.

35. Am I a Jew, etc.? There is contempt in the words, “What care I for your subtleties?” Pilate as a Roman knew nothing of the kingly claim but in its political sense.

36. My kingdom is not of this world, etc. My kingdom is not on the same plane with human governments. Its origin is different, its methods are different, it is spiritual; its dominion is over hearts and lives alone. Had it been otherwise, my followers would have employed force for my defence. Our Lord will not answer Pilate’s question until He has defined the nature of His kingdom.

37. Art thou a king then? As in ver. 33, but with a somewhat different emphasis, as the original shows. In the former verse the tone is “Thou a King!” so outwardly abject and forsaken! Here it is “a King! what can be the meaning of the claim?”

Thou sayest, etc. A Jewish form of expression meaning, “What you say is true.” As the Messiah, Jesus was King of the Jews. But our Lord proceeds to show the spiritual nature of His kingdom.

38. What is truth? We find no evidence at all in the utterances of Pilate to show that this question was asked in scepticism or mockery, as suggested by Bacon in his Essay on “Truth” (“jesting Pilate”) and many commentators. Pilate’s defect was a weak will, a lack of resolution and courage. (See note on ver. 31.) Here he asks the question, evidently sincere, and though he does not wait for the answer, he goes out to the Jews with the desire of releasing Jesus.

I find in him no fault [at all]. To Pilate’s view, Jesus might be a dreamer, or a prophet, but at any rate He was no rival to Cæsar. The obvious course, therefore, for the political ruler was to release Him at once; but Pilate feared to risk the displeasure of the Jews.

40. Now Barabbas was a robber. And yet he