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Lecture 88. the Arrest, Part 1, John 18:1-3 Gospel of John, Chapter 18, Page 1 of 9 Pre-Lecture Remarks: Additional Reading on the Johannine Passion Narrative Brown, Raymond E. The Death of the Messiah: A Commentary on the Passion Narratives in the Four Gospels. 2 Volumes. Anchor Bible Reference Library. Doubleday, 1994. (This is now published by Yale University Press, and is part of the Anchor Yale Bible Reference Library.) This 1608- page masterpiece is the “state of the art” on the Passion Narratives. _____. A Crucified Christ in Holy Week: Essays on the Four Gospel Passion Narratives. Liturgical Press, 1986. For those who are not up to the previous two-volume work, this 72-page booklet is a wonderful overview of the Passion Narratives, intended especially for those who have to preach or teach about them during Holy Week. _____. Christ in the Gospels of the Liturgical Year. Expanded Edition, with Introductory Essays by Ronald D. Witherup and John R. Donahue. Edited by Ronald D. Witherup. Liturgical Press, 2008. This posthumous collection of essays includes not only A Crucified Christ in Holy Week, but also five additional booklets by Brown. These include works aimed for those who have to preach and teach during Advent, the Christmas Season, and the Season from Easter to Pentecost. There are also some introductory essays about the Catholic approach to the Bible. You get “more bang for the buck” than you would by buying the booklets separately. Senior, Donald. The Passion of Jesus in the Gospel of John. Liturgical Press, 1991. This 176-page book focuses specifically on the Johannine Passion Narrative. There is much more detail than in A Crucified Christ in Holy Week, but less that in The Death of the Messiah. Lecture 88. The Arrest, Part 1, John 18:1-3 Translation of the Greek (Synopsis #330, 331) V. 1, Disciples John never identifies them as “apostles” or as “the Twelve” We know that at least some of the disciples were members of the Twelve. He does not say whether this is an all male group or not. Kidron Valley between Jerusalem and the Mount of Olives John never specifically mentions the Mount of Olives, nor Gethsemane in his story. Garden “Garden of Gethsemane” is a non-biblical term. There is no “Gethsemane” in John. There is no “garden” in the synoptics. The “garden” will frame the passion narrative. Jesus will be laid in a tomb in a “garden” in 19:41.1 1 The Greek word kēpos is not common in the NT. In addition to 18:1 and 19:41, the only other occurrence of this word in John is 18:26, “Didn’t I see you in the garden?” The only other NT occurrence is in a parable in Luke 13:19. Kēpos occurs 37 times in the Greek OT. It is not the word used for Eden, which is paradeisos. Gospel of John, Chapter 18, Page 2 of 9 Exercise in Cruelty Find the “Agony in Garden” in John. There isn’t one! In John’s version, Jesus will not be prostrate in the garden. Rather, his enemies will prostrate before him before they arrest him. 2, Judas knows the place “many times” compatible with Johannine chronology. Jesus is in Jerusalem area about 6 months before his death. Less compatible with Synoptic chronology. Jesus is in Jerusalem only 1 week before his death. 3, The Arrest Party Servants of the chief priests and of the Pharisees. Brown renders these servants as “temple police” The cohort: John is the only Gospel to state that Roman soldiers were part of the “arrest team” They would not have been there if Pilate was not in on the arrest from the beginning. Four theories about the arrest of Jesus 2 1) Jewish leaders were the prime movers against Jesus because they disbelieved his Messianic claims The “classic Christian position” 2) Jewish authorities deeply involved; but no official trial of Jesus. All legal formalities by Romans. 3) Romans were the prime movers; Considered Jesus a trouble-maker & forced Jewish cooperation. 4) There was no Jewish involvement whatsoever in the death of Jesus. Rating the Four Theories #1 Despite being the picture Gospel picture, #1 is exaggerated #4 is not respectful of pre-Gospel Christian testimony and early Jewish testimony (e.g. Josephus) The truth is somewhere between 2 and 3. The “Pilate Trajectory” will show why most scholars think this way. The Pilate Trajectory Pilate attempts to release Jesus, but is not reluctant to sentence him in Mark 15:6-15 Pilate is much more reluctant in Matt 27:19,24-25. His wife warns him of her dream. Pilate publicly washes his hands do demonstrate that he is “innocent of this man’s blood.” In Luke 23:4,14, 22 Pilate solemnly states publicly that Jesus is innocent. He sends Jesus to Herod in an effort to avoid condemning Jesus. He offers the Jewish leaders a compromise of having Jesus whipped instead of executed. In John 18:28-19:16 Pilate makes a determined effort to pardon Jesus. As in Luke, 3 times he proclaims Jesus innocent. Pilate has Jesus scourged in an effort to win sympathy for him. He fears he is dealing with someone divine. In The Gospel of Peter, Pilate leaves the trial, and Jesus is condemned by the Jewish King Herod. Didascalia Apostolorum (3rd century Syria): Pilate did not consent to Jewish Wickedness. Later legends (after ca. 200) tell of Pilate’s conversion. Coptic & Ethiopian Christians celebrate Pilate & his wife Procla as saints, with their feast day on June 25. 2 Brown, John 2. 792-793. Gospel of John, Chapter 18, Page 3 of 9 Brown’s comments If this process of exculpating Pilate and the Romans can be traced from A.D. 60 on, we may well suspect that to some extent Mark’s Gospel had already toned down Roman involvement.3 If we may believe Josephus and Philo, John is almost certainly romantic in attributing to Pilate such moral sensitivity.4 All this reflection was prompted because John includes the “cohort” among the arrest party. Lecture 89. The Arrest, Part 2, John 18:4-12 Translation of the Greek (Synopsis #331) 4, High Christology Jesus has full knowledge of everything that is going to happen He does not wait for the arresting party to enter the enclosed garden. He “goes out” to meet them. There is no need for Judas or anyone else to identify Jesus. Jesus steps forward on his own initiative. He is in complete control of the situation from the beginning. 5-6, I AM, and the reaction Egō eimi had a double meaning. On one level it means “I am he” or “That’s me.” On another level, it is the divine name. The reaction in v. 6 shows that this was not a simple formula of self-identification. 8, Jesus in Control He identifies himself again. He commands the arresting party to allow his disciples to go free. 9, Narrator’s Remark The word which Jesus said “was fulfilled” Fulfillment of Scripture is a common theme in all Gospel PNs. The Johannine narrator puts the words of Jesus on the same level as words of scripture. 10, Swordplay in the Garden In Mark this is the work of an anonymous bystander on an anonymous victim. In Matthew and Luke this is the work of an anonymous disciple on an anonymous victim. Only in John do we have the names of Peter and Malchus. Does John have more historical information? Or is he simply making his narrative more dramatic? Often in legends famous anonymous deeds are ascribed to famous people. That would explain Peter. But what about Malchus? 11, The reaction of Jesus A serene command to Jesus. A rhetorical question: Shall I not drink? 3 “Brown, John 2. 795. 4 Ibid. 860. Gospel of John, Chapter 18, Page 4 of 9 Contrast the “garden prayer” in the Synoptics: “Father, if this cup cannot pass away unless I drink it . .? The Johannine Jesus has no question whatsoever that he will drink the cup. 12 Members of the Arrest Party, Additional Information The Greek word chilarchos literally means “commander of a thousand.” Here it represents “tribune.” A Roman tribune had several hundred men under his control. Equivalent to a modern captain. More evidence that John portrays the Romans involved “from the get go.” No Roman officer is mentioned in the arrest of Jesus in Matthew, Mark, or Luke. What we did not read about in this story There was no flight of the disciples (as in Mark & Matthew)5 This in spite of the prophecy of Jesus in John 16:32: “Each of you will be scattered to his own home.” In the Johannine PN the disciples are “dismissed” by Jesus in an orderly fashion. The arrest party obediently acceded to the command of Jesus. Lecture 90. Interrogation and Denials, John 18:13-27 Translation of the Greek (Synopsis #332, 333) 13-14, Annas & Caiaphas Caiaphas is son-in-law to Annas. Annas has been deposed, but continues to rule “behind the scene.” Prophecy of Caiaphas recalled: Reference to John 11:49-51 (immediately following the Lazarus story) Peter’s Denial in Luke 22:55-57 Luke tells the story straight through, with no interruption. After the arrest, Peter follows Jesus. When Peter denies Jesus, a cock crows and Jesus looks at Peter 6 Peter leaves weeping before the high priest questions Jesus. Mark and Matthew Matt 26:58 and Mark 14:54 first narrate that Peter followed Jesus after the arrest They recount a trial, at which Jesus is condemned by the Sanhedrin7 Only after Jesus is condemned to death does Peter deny him.
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