John 18King James Version (KJV)
18 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.
2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
These are the kind of details that come from an eyewitness. The Apostle John gives us a precise location and the reason why Judas would find it easy to take the authorities there. This was important in finding the right person and making the arrest, away from the crowds who might easily have fought and killed a band of armed men taking Him away. KJV "resorted" means - gathered there.
This is the Garden of Gethsemane. Since John is supplementing what we already know from Matthew, Mark, and Luke, he offers significant new details.
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.
Judas not only had the security team from the chief priests and Pharisees, but also a band of men - Roman soldiers. They arrived together for the arrest with plenty of light and weapons - an intimidating group.
4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
Jesus knew all that would take place. He took the lead, placing Himself in the front and making Himself the clear leader. They answered with His traditional name - Jesus of Nazareth. However He replied, "I AM." This is the divine Name declared from the Burning Bush, Exodus 3 - not simply "I am he." (John 8 - "Before Abraham was, I AM.") Because of this, the arresting group went back and fell to the ground. The language of John's Gospel shows clearly when Jesus says, "I AM" and also where this distinctive title is omitted.
Lenski quoting Luther: "John did not want this to be left unsaid in order that by means of the actual act he might indicate with certainty who this person is: so that no one is to think that this is only a commonman but a person who with seven letters: I AM - ego eimi - hurls them all back upon the ground, both the cohort and the servants of the high priest, including also Judas, the traitor. This was a peculiar and divine power which Jesus intended to display, not only in order to frighten the Jews, but also to strengthen the disciples." Lenski Commentary on this verse.
His own disciple came with an impressive group of men, with plenty of illumination and weapons, yet they fell backwards at the Name of God.
7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
This illustrates how Jesus placed Himself into the hands of the authorities, Roman and Jewish, in accordance with Isaiah 53. All of the disciples should have been arrested and killed, but Jesus lost none of them at this time, the will of God.
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.
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?
This is especially important during the indictment of Jesus, because He was witnessing about Himself to the Jewish authorities while Peter was denying Him. The name of the servant suggests to me that Malchus became one of the early Christians.
Peter is consistently rash and impulsive, so we have a clear picture of his personality, his weaknesses, and the rebuke of Jesus, literally "throw the sword" back into its sheath. Jesus must continue to be the Lamb of Isaiah 53, which is the Gospel of the Old Testament, a chapter that made no sense until every phrase was fulfilled.
12 Then the band and the captain and officers of the Jews took Jesus, and bound him,
13 And led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year.
14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
Jesus offered no resistance but was tied up - no resistance came from Him. They took to Annas first the father-in-law of the High Priest Caiaphas, who predicted ironically that one man should die for his people. The High Priest meant to kill Jesus to save their land, their Temple, their people The result of Jewish zealotry was that 40 years later, they lost their land - occupied, their Temple - destroyed, and their people - killed, starved, and sold into slavery.
The use of High Priest as a title is like that of Bishop in the Episcopal Church - once a bishop, always a bishop. That also holds true in other offices, secular and ecclesiastical.
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.
16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
John's Gospel is concise but spends time and words showing us that he was connected with this household, which is why Peter was let into the area.
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.
18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
The servant girl thought Peter was one of the disciples too, since John had him included. Peter said - ouk eimi,
not the same as ego eimi. The Greek verb does not demand the pronoun. I believe Peter's denial was muted but also an ironic contrast with Jesus' clear "I AM."
19 The high priest then asked Jesus of his disciples, and of his doctrine.
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.
21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
This is Jesus' witness to His work. Note from before, in the High Priestly Prayer of Chapter 17, that the work was already completed. That is - He did everything in accordance with the Father's will so that the crucifixion would take place. We should remember that when everything seems against sincere Christians and the only thanks is bearing the cross.
22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
This is another irony - that Jesus spoke the truth while in the hands of His opponents - as the true High Priest. He was struck in the face, a humiliating insult, for speaking the truth to the man with the title of High Priest.
24 Now Annas had sent him bound unto Caiaphas the high priest.
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.
26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
27 Peter then denied again: and immediately the cock crew.
The three-fold denials of Peter frame the confession of Jesus at His indictment. He denied His own Savior while warming himself by the charcoal. When the risen Lord came to him later, Peter was absolved three-times before a similar fire, John 21:9.
Peter's last denial is especially telling, because the relative of the man whose ear was cut off and then healed by Jesus could hardly be wrong. This prompts people today to cluck their tongues about Peter, but the entire story shows how Jesus confessed the truth while facing torture and death, yet died not only for petty sins, but also for great and terrible sins. Satan would gladly toss us into a bottomless crevice for our sins, but the Savior raises us up with mercy, love, forgiveness, and the righteousness of faith.
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.
This is almost comical, that the troop did not want to be defiled by being inside the Judgement Hall before the Passover, so they sent the true Passover Lamb in for condemnation. Pilate had to go back and forth. This setting is similar to a storyline in a play, because John makes it visually clear and compelling.
29 Pilate then went out unto them, and said, What accusation bring ye against this man?
30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
Their answer is weak and evasive, because Jesus has done no wrong. Moreover, the opponents were terrified of the crowd reactions if they did this in the open. Thus the forces of evil are always secretive, evasive, and eager to slander by implication. The answer is not to be better politicians but to speak the truth of the Gospel at all times, at all places. The politicians assume the tactics of their Father Below and are dragged down to be with their infernal master.
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:
32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
The Jewish opponents betrayed their hand when they refused to participate in the death sentence they wanted. Therefore Jesus predictions that He would be killed - found in all the Gospels - was fulfilled.
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
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.
Jesus correctly identified the false implications of being called the King of Jews by His opponents. To Pilate, this would be treason, since he was the ruler of fallen Israel. That would make Jesus his political and military opponent, someone who would have to be destroyed. Therefore, he asked about the truth of the accusation and Jesus responded accordingly, not being evasive but to the point.
Pilate resorted to the accusation often brought against clergy who tell the truth. If everyone is upset, you must have done something terrible.
Jesus' answer is to explain His Kingdom, which is no threat to Pilate. His Kingdom does not follow the ways of Mammon, material wealth and power. Not "from there" evokes His origin - He came "from above" - ano-then.
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.
Although Jesus did not fight against the authorities, He witnessed to His mission in this majestic and often overlooked statement. He admitted to being a king.
"To this end was I born" is a reference to His divine origin and Virgin Birth. Rationalists like to say that the Virgin Birth is not taught or mentioned in the Fourth Gospel. That is correct - because the Virgin Birth is assumed throughout. His Virgin Birth is subordinate to His pre-existence as the Son of God, the Creating Word, John 1. Or, one might say, His Virgin Birth is reflective of His Two Natures, human and divine.
Jesus came "into this world" from above, as we know from John 3. His entire mission is to speak the truth to the world, and believers hear His voice.
Every passage of the Scriptures repudiates the self-serving Universalism of forgiveness and salvation without faith. Jesus always taught forgiveness through faith in Him, condemnation for all unbelievers, especially the thieves and brigands who do not enter through the Gate - faith in Jesus - John 10.
38 Pilate saith 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.
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?
40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
The best way to reject truth is to question whether truth exists. Everyone has an opinion, a perspective. Like all politicians, finding no fault, Pilate lets Jesus be crucified.
Barrabas was a brigand, a term used in John 10:1.
