Tyndale Open Study NotesJohn 18

• Jesus crossed the Kidron Valley. This was a dry river valley (a wadi) outside the eastern walls of Jerusalem.

• a garden: This is the Garden of Gethsemane (Mark 14:32). This garden was a group of olive trees on the west side of the Mount of Olives. The Aramaic name gath shemaney means “olive press.” Jesus liked this place and often prayed there (see John 8:1; Luke 21:37; 22:39).

Jesus finished speaking his final words to his disciples in the upper room (13:31–17:26). Jesus then left the city and went to a garden east of Jerusalem to pray. There, authorities arrested him and took him back into the city for questioning by the Jewish religious leaders. The important "hour" Jesus often mentioned throughout the Gospel had arrived (see 2:4; see also study note on 12:23).

John’s full account of the group that arrested him adds details not mentioned in the other Gospels. The temple authorities sent Roman soldiers and temple guards. While the temple guards arrested Jesus, the Roman soldiers stood by to prevent a riot. The Roman group was large enough to need a commander. They came with weapons and were expecting a struggle (18:10, 12). Many people claimed to be the Messiah. Often, they tried to force the Romans out of the land, which caused political conflict.

I am He (literally I am): Jesus identified himself by the divine name God had revealed to Moses on Mount Sinai (see Exodus 3:14; see also John 4:26; 8:24, 58).

All the soldiers and guards fell back before the Lord (compare Isaiah 6:5; Ezekiel 1:28; Daniel 10:9; Acts 9:4; Revelation 1:17). Even the Roman soldiers, who were trained to stand firm, fell to the ground before Christ. They did this to show submission, but they did not fully understand what had happened and went on with the arrest.

I am He: Jesus used God's divine name for the second time (see study note on 18:5).

I have not lost one: Jesus continued to be a good shepherd, offering his life for the sheep and protecting them from the wolves (10:11–15). From the beginning, however, Judas Iscariot had not been a true disciple of Jesus (17:12).

• Simon Peter drew his sword: This was a short sword or long knife, usually worn with everyday clothes.

• The Hebrew name Malchus means "king." John may have included this detail as a subtle wordplay pointing to the true identity of Jesus (see 18:36–37; 19:19).

• Put your sword back: The mission of Jesus was not to fight for his life, but to die for ours.

• Soldiers bound Jesus and took him back to Jerusalem.

• First, they brought him to Annas, who had been the high priest and remained very influential. Five of his sons also became high priests. Caiaphas, his son-in-law, was the official high priest at that time (see 18:24).

one man died for the people: Caiaphas had said this as a political calculation (11:49–50). John points out the irony: the death of Jesus did not bring political freedom to Israel. Instead, it brought spiritual salvation for everyone who believes in him.

another disciple: The other disciple is not named but was probably "the one whom Jesus loved" (13:23). This disciple was the apostle John and the author of this book.

While Annas was questioning Jesus, the girl watching the door asked Peter if he was one of the disciples of Jesus (18:12–14, 19–24). Jesus confronted his questioners and denied nothing. But Peter quickly denied his connection to Jesus three times (18:17, 25, 27).

The high priest asked Jesus questions, which went against Jewish legal procedures. In Jewish court, the priest did not directly question the person on the defense. Instead, they gathered evidence from witnesses to prove guilt (see Numbers 35:30; Deuteronomy 17:6; 19:15; compare Matthew 18:16). If Jesus said anything that would make him guilty, Annas would use it against him at his trial. Annas tried to follow Roman practice by making Jesus say something about himself that would make him guilty. This was different than using witnesses as Jewish law required.

Jesus's direct response reminded Annas that everything was public knowledge. This exposed the priest's attempt to follow Roman practice.

When Jesus reminded Annas about the correct legal procedure, one of the temple guards thought he was being disrespectful. The guard slapped Jesus.

However, Jesus knew the law well and spoke truthfully. There were no witnesses accusing him, and no evidence was presented against him.

Annas could say no more. His questioning had failed. So he sent Jesus to Caiaphas to be tried before the Sanhedrin, Jerusalem's judicial high council (see Mark 14:53–15:1).

He denied it: Peter denied knowing Jesus three times. Later, Jesus asked Peter three times to reaffirm his love (21:15–17).

• The trial before Caiaphas ended in the early hours of the morning. The Sanhedrin (Jewish high council) did not have the power to execute someone. They needed Pilate, the Roman governor, to carry out an execution (18:31).

• They did not want to become ritually unclean by contact with Gentiles in Pilate’s headquarters. So Pilate, probably fearing a riot, went outside to meet them.

• The Passover meal itself had taken place the night before (see 13:1; Mark 14:14–16). The next day, another meal began the week-long Feast of Unleavened Bread (Leviticus 23:5–6).

Pilate, the fifth Roman governor of Judea, ruled the country from AD 26 to 36. He usually lived on the coast in Caesarea, but kept troops stationed in a fortress in Jerusalem where he appeared personally for major festivals. He was a brutal ruler whose atrocities against the Jews were legendary (for example, Luke 13:1; Josephus, War 2.9.2–4).

Pilate did not consider the charges convincing. So he told the Sanhedrin to judge Jesus by their own law. Pilate saw this as a Jewish argument, which he refused to investigate.

However, the Jewish leaders insisted that execution was necessary. This fulfilled the prediction Jesus made about how he would die (see 12:32–33). The Jews would have used stoning, but the Romans used crucifixion. If Pilate sentenced Jesus, the Romans would hang Jesus on a cross to die.

• Pilate was personally responsible for capital crimes in which the interests and security of the Roman Empire were at stake, so he began his formal legal inquiry.

• Are You the King of the Jews?: To get the governor’s attention, Caiaphas accused Jesus of telling people not to pay taxes to Rome and claiming to be a king (Luke 23:2). To Pilate, Jesus might have seemed like another Jewish terrorist or revolutionary with ideas about the Messiah and a group of armed followers (see Luke 23:18–19; Acts 5:36–37).

The response Jesus gave forced the governor to reveal the origin of his question. The temple leaders were responsible for these accusations. Pilate only wanted to know if Jesus was a rebel who might threaten Roman interests.

Jesus was willing to accept the title of king, but he made it clear that he did not govern an earthly kingdom that might rival Rome. The kingship of Jesus is not of this world. Rather than being a political ruler, he rules through the devotion and obedience of his followers.

• What is truth?: Truth was not a foreign idea to Pilate. But he did not wait for an answer because he did not believe there was one.

• Pilate returned to the council members waiting outside and delivered his verdict: not guilty. Although he referred to Jesus as “King of the Jews” (see also 19:19), the title was just an expression meant to mock Jesus. Pilate wanted to release Jesus. His offer showed that he did not want Jesus to be executed.

Jesus was not a threat to Rome, but Barabbas was a revolutionary. He was a violent man involved in political uprisings. Barabbas had proven his capacity to challenge the Roman military occupation of Israel (see Luke 23:19).