Seventh-day Adventist Bible CommentaryJohn 18

He went forth. [Gethsemane, John 18:1–12=Matt. 26:36–56=Mark 14:32– 52=Luke 22:40–53. Major comment: Matthew.] Jesus and His disciples had left the upper room before this (see on ch. 14:31), and were now making their way to the Garden of Gethsemane. For the location of the garden see on Matt. 26:30. Cedron. Or, Kidron, as it is known in the OT (2 Sam. 15:23; 1 Kings 2:37; etc.). It is the valley running north and south, immediately to the east of Jerusalem (see Palestine During the Ministry of Jesus). Garden. Elsewhere identified as Gethsemane (Matt. 26:36; Mark 14:32). John does not mention the prayer in the garden, which all the other gospel writers describe.

Judas. For a character sketch of Judas see on Mark 3:19.

Band. Gr. speira, “a cohort, the tenth part of a legion.” The soldiers were probably supplied from the Roman fortress of Antonia. For the presence of Roman soldiers in the company see on Matt. 26:47. Chief priests and Pharisees. The two groups were united in their opposition to Jesus (see on ch. 11:47). Lanterns and torches. Only John mentions these. It was now late at night (see on Matt. 26:57).

Went forth. His hour had now come. He went forth fearlessly to meet the betrayer. Whom seek ye? Jesus is in complete command of the situation. He takes the offensive and questions the betrayers.

Jesus of Nazareth. See on Matt. 2:23. The title is frequently applied to Jesus (Matt. 26:71; Mark 10:47; 16:6; Luke 4:34; 18:37; 24:19; John 19:19). I am he. The “he” is supplied. The “I am” stands without the pronoun in the Greek and may have been designedly used with its deeper implications, as in ch. 8:58 (see comment there).

Fell to the ground. This incident is not mentioned by the Synoptists. The falling backward of the mob suggests some manifestation of divinity. The miracle gave further evidence to the murderous mob of the divinity of the One whom they were seeking to

arrest. The repulse was momentary, for a few moments later they carried out their designs (v. 12).

Asked he. Jesus is still in command. This is apparently the moment when Judas stepped forward and delivered his traitorous kiss (see on Matt. 26:49), which, however, John does not mention.

Let these go. The request shows Jesus’ solicitude for the disciples. Shortly after this “they all forsook him, and fled” (Mark 14:50).

Which he spake. The reference is to the fulfillment of Jesus’ own saying, doubtless the implied prediction in ch. 17:12.

Having a sword. See on Matt. 26:51.

Shall I not drink it? The question is emphatically expressed in the Greek. The reference is doubtless to the cup which Jesus a short time previously had declared Himself willing to drink (Matt. 26:42).

Band. Gr. speira (see on v. 3). Captain. Gr. chiliarchos, literally, “a captain of a thousand,” also a technical term for the commanding officer of a cohort (see on v. 3). Bound him. Probably by tying His hands behind His back. The voluntary quality of Jesus’ submission is evident throughout the narrative. Jesus did not die because He was unable to prevent it; He did not suffer because He had no way of escape. All the soldiers of the Roman garrison could not have hurt a hair of His head without divine permission.

Annas. [Hearing Before Annas, John 18:13–24. See Betrayal, Trial and Crucifixion of Jesus; Passion Week.] See on Luke 3:2; cf. on Matt. 26:57. Caiaphas. See on Luke 3:2; Matt. 26:57. That same year. See on ch. 11:49.

Ellen G. White

Gave counsel. See on ch. 11:49–52.

Ellen G. White

Simon Peter. See on Matt. 26:58. Another disciple. That is, John the son of Zebedee, the author of the Gospel. As in ch. 13:23, he does not identify himself by name. Known. Gr. gnōstos. The degree of familiarity or association cannot be established by this word. Palace. Gr. aulē (see on Matt. 26:58).

Peter stood. See on Matt. 26:69.

I am not. See on Matt. 26:70.

Made a fire. Jerusalem was at an elevation of about 2,600 ft. (c. 800 m.), and spring mornings were often cool. Compare Mark 14:54; Luke 22:55.

Of his disciples. Doubtless concerning the conditions Jesus laid down for discipleship, and indirectly concerning Jesus’ assumed position. They were seeking to fasten upon Him the charge of sedition. Doctrine. That is, “teaching” (see on ch. 7:16).

Openly. Or, “publicly.” Jesus replies only to the second part of the question (v. 19). Synagogue. See Matt. 4:23; John 6:59; etc. See pp. 56, 57. Temple. See chs. 7:14, 28; 8:20; 10:23; etc. I said nothing. Jesus had taught privately, to be sure, a notable example being His conversation with Nicodemus (ch. 3). Here He denies the implied charge of secretly

planning sedition. His reply was a rebuke to the sinister means by which the Jews had sought to ensnare Him.

Ellen G. White

Why askest thou me? There seems to be an appeal here to Jewish judicial law. According to the interpretation of Maimonides, a Jewish scholar of the 12th century A.D., the law did not inflict the penalty of death upon a sinner by his own confession. Some have questioned whether this principle was operative in the time of Jesus. The principle seems to be implied in the Mishnah (see, for example, Sanhedrin 6. 1, 2, Soncino ed. of the Talmud, pp. 275, 281, 283, 284), and there is reason to believe that it was valid earlier (see DA 715). Viewing the matter legally, we might here think of Jesus as appealing for His rights, and as asking the court to secure the proper witnesses.

Struck Jesus. Probably by a slap on the cheek, as the Greek may be understood. High priest. Compare Ex. 22:28; Acts 23:2–5.

Bear witness. A dignified, searching reply, an illustration of how Jesus, on occasion at least, interpreted the injunction of Matt. 5:39.

Bound. The Greek suggests that the original bonds (v. 12) had been removed for the preliminary hearing before Annas (see on Matt. 26:57), and that the bonds were again placed upon Him when He was taken to Caiaphas. Unto Caiaphas. See Additional Notes on Matthew 26, Note 2.

Simon Peter stood. [Night Trial Before the Sanhedrin, John 18:25–27=Matt. 26:57–75=Mark 14:53–72=Luke 22:54–65. Major comment: Matthew.] According to Matt. 26:69 Peter also sat with the group around the fire. They said. The spokesman is identified in Matt. 26:71 as a woman.

Being his kinsman. The third questioner is thus identified only by John. For Peter’s denial of Jesus see on Matt. 26:69–75.

Hall of judgment. [First Trial Before Pilate, John 18:28–38=Matt. 27:2, 11– 14=Mark 15:2–5=Luke 23:1–5. Major comment: Luke and John. See Betrayal, Trial and Crucifixion of Jesus; Passion Week, the Resurrection to Ascension, Palestine Under the Herodians.] Gr. praitōrion (see on Matt. 27:27). Early. Gr. prōi, a general term for early in the morning. In Mark 13:35 prōi is used technically of the fourth watch of the night, which extended from about 3:00 to 6:00 o’clock in the morning. The trial probably began about 6:00 o’clock (see Additional Notes on Matthew 26, Note 2). Be defiled. John presents the eating of the Passover as an event still future. For a discussion of the time of the Passover in the year of Jesus’ death see Additional Notes on Matthew 26, Note 1.

Went out. Inasmuch as the members of the Sanhedrin would not come in (v. 28). What accusation? Pilate asks for the formal charge, in harmony with proper legal procedure.

Malefactor. Gr. kakopoios literally, “a doer of evil.” The word occurs elsewhere only in 1 Peter 2:12, 14; 3:16; 4:15, and in each case is translated “evildoer.” In Luke 23:32, 33, 39 “malefactor” is from kakourgos, “one who commits grave offenses.” Delivered him. They had no formal charge they could back up with witnesses. They hoped that Pilate would accept the verdict of the Sanhedrin and sentence Jesus without a formal inquiry into the charge.

Take ye him. Pilate takes the Jews at their word. They had implied that their judgment ought to be sufficient. To death. The right to execute capital punishment is generally believed to have been taken away from Jewish courts about the time Judea became a province, in A.D. 6, or soon thereafter. According to Josephus, “The territory of Archelaus was now reduced to a province, and Coponius, a Roman of the equestrian order, was sent out as procurator, entrusted by Augustus with full powers, including the infliction of capital punishment” (War ii. 8. 1 [117]; Loeb ed., vol. 2, p. 367). In other matters the courts had full jurisdiction. In matters relating to capital punishment they could pass sentence, but ratification by the Roman procurator was required. That this provision was not always followed seems evident by such instances as the killing of Stephen (Acts 7), and of James, John’s brother (Acts 12:2), at least as reported by Josephus (Antiquities xx. 9. 1). A reminder of the loss of the full judicial power of the Jewish courts is found in the Jerusalem Talmud, which states: “Forty years before the destruction of the Temple criminal jurisdiction was taken away from the Israelites” (Sanhedrin 1. 18a, 37; cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 1027). The time element in this statement is known to be erroneous, but otherwise the statement doubtless has a historical basis.

Signifying what death. Jesus had predicted death by crucifixion (see on ch. 12:32). If Jesus had died by the hands of the Jews, He would doubtless have died by stoning. At least on two occasions the Jews attempted to stone Him for blasphemy (chs. 8:59; 10:31–33). The Mishnah cites stoning as the penalty for blasphemy (Sanhedrin 7. 4, Soncino ed. of the Talmud, p. 359). For ancient methods of stoning see on ch. 8:7.

Art thou the King? This is the second time Pilate has asked this question. The first instance is mentioned in Matt. 27:11 (see comments there; cf. DA 726, 727).

Of thyself. That is, are you genuinely interested in learning the truth (cf. DA 726, 727)?

Am I a Jew? Pride prevents Pilate from acknowledging any sincere interest in learning about the mission of Jesus.

This world. For the spiritual nature of the kingdom Jesus came to establish see on Matt. 3:2, 3; 4:17; 5:2; Mark 3:14. Fight. Earthly kingdoms are established by force of arms, but Jesus’ kingdom was not earthly. Jesus denied the charge of sedition brought against Him by the Jews.

Art thou a king? The construction of this question in the Greek shows that a positive answer is expected. To this end. The purpose of the incarnation was the establishment of the kingdom of grace preparatory to the kingdom of glory (see on v. 36). Unto the truth. For a definition of the word “truth” see on ch. 8:32. The archdeceiver, by centuries of darkness and misrepresentation, had obscured the truth about God, man, and salvation. Heareth my voice. They are like the sheep who hear the voice of the shepherd (ch. 10:3, 16).

Ellen G. White

What is truth? Pilate was impressed with Jesus’ words and would have listened to further instruction, but the mob outside was clamoring for a decision, and Pilate did not pause for an answer, and so passed by a golden opportunity. Like Felix, he was waiting

for a more favorable season (Acts 24:25). If any was later granted him of Heaven, it was neglected as was this one. Pilate died some years later, a suicide (see on Matt. 27:24). No fault. Pilate was convinced of Jesus’ innocence and should have set about immediately to release Him.

King of the Jews. [Second Trial Before Pilate, John 18:39 to 19:16=Matt. 27:15– 31a=Mark 15:6–19=Luke 23:13–25. Major comment: Matthew and John. See Betrayal, Trial and Crucifixion of Jesus; Passion Week, the Resurrection to Ascension, Palestine Under the Herodians.] Compare Mark 15:9. The appearance of Jesus before Herod (see Luke 23:6–12) took place at this point in John’s narrative of the trial before Pilate, as a comparison of the accounts in Luke and John makes evident.

Ellen G. White