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 . 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 in : Essays on the Four 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 to Pentecost. There are also some introductory essays about the Catholic approach to . You get “more bang for the buck” than you would by buying the booklets separately.

Senior, Donald. The Passion of in the . 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, :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 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 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 on an anonymous victim. Only in John do we have the names of Peter and . 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 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 :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 :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. A cock crows, and Peter weeps.

Preliminary Remarks on John: The “Other Disciple” John mentions the presence of another disciple (18:15) Is this the BD? Scholars differ. Elsewhere in John Peter and the BD are paired in stories. Chapter 20, footrace to the ; Chapter 21, apparition by Sea of Galilee If the “other disciples” is not the BD, that means at least 3 of Jesus’ disciples are “in the area” Peter, the BD (who will be at the cross), the “other disciple.”

5 Luke deletes the line “they all ran away.” Apparently Luke imagines the disciples remaining in Gethsemane as Jesus is led away. Luke does not record an orderly dismissal, such as is found in John. 6 This “dramatic look” is found only in Luke 22:57. 7 Matt 26:59-68 || Mark 14:55-65; Luke & John know of no such formal Jewish trial. Gospel of John, Chapter 18, Page 5 of 9

One theory is that the “other disciple” was Judas! The presence of Judas, of course, would arouse no suspicion by anyone. This “other disciple” is known to the priest. Only through him does Peter get access to the courtyard The Synoptics record no obstacle to Peter’s access.

Peter’s Denial in John 18:15-18, 25-27 Peter is called “Simon Peter”8 [Info in note is “extra,” not for the lecture.] John breaks up the denials: #1 before interrogation by Annas; #2 & 3 immediately after the interrogation. Only in John do the denials serve as a frame. Verses 15-18 open the frame. Verses 19-24 is the interrogation by Annas. 25-27 close the frame.

19-24, Questioning by Annas Mark and Matthew report a formal Jewish trial of Jesus, complete with a sentence of death. Like Luke, John reports only a “preliminary questioning” of the newly arrested prisoner. There are no witnesses. There is no trial. There is no sentence of death.

19, All the Jews This reflects the writer’s time at the end of the first century. Jesus would have said, “all of us Jews” or simply “we.”

22, Ask those who heard me Jesus is demanding a formal trial, with witnesses. This request will not be granted by the Jewish leaders in John’s Gospel. The only trial of Jesus in John (as in Luke) is the trial by Pilate. The slap – in response – is more of an insult than a physically damaging blow. Mel Gibson missed this one!

23, Contrast Jesus’ response with that of the Lucan Paul And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3 Then Paul said to him, "God shall strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck?" 4 Those who stood by said, "Would you revile God's high priest?" 5 And Paul said, "I did not know, brethren, that he was the high priest; for it is written, `You shall not speak evil of a ruler of your people.'" (Act 23:2-5 RSV) This type of reverence would be “expected” of accused prisoners. The self-assurance and confidence of the Johannine Jesus would have been astonishing.

24, Sent “bound” to Caiaphas Jesus was “bound” when he was led to Annas (18:13) Has he been bound all this time? Or was he untied for the interrogation, and is now bound again. Annas was no longer high priest. Caiaphas was the reigning priest.

8 Peter is named 34 times in John. Fully half of these, 17 times, it is the double name “Simon Peter.” The double name is rare in the synoptics. Never in Mark, and only at Matt 16:16 (Peter’s Confession) and Luke 5:8 (). The Matthean story and the Lucan story both have post-resurrectional parallels in John 21. Gospel of John, Chapter 18, Page 6 of 9

Strangely, John does not recount the meeting of Jesus and Caiaphas!

Peter’s Final denial in Mark After Jesus has been condemned to death by the Sanhedrin Peter’s final denial is to a group of questioners (those standing by), not to a single individual. It is accompanied by cursing and swearing. When the cock crows, Peter breaks down and weeps. (No mention of his leaving the area.)

Peter’s Final denial in Matthew After Jesus has been condemned to death by the Sanhedrin Peter’s final denial is to a group of questioners (those standing by) – as in Mark. It is accompanied by cursing and swearing. When the cock crows, Peter weeps “bitterly” as he leaves the area.

Peter’s Final Denial in Luke Before Jesus is questioned by the Sanhedrin Peter’s final denial is to a single anonymous male. There is no cursing or swearing to accompany the denial. When the cock crows, Peter weeps “bitterly” as he leaves the area.

25-27, Peter’s Final Denial in John While Jesus is being questioned by Annas. (“Now Peter . . .” gives effect of simultaneity) Uniquely Johannine: Final questioner is related to Malchus, whose earlobe Peter had whacked earlier. There is no cursing or swearing to accompany the denial. A cock crows, but no reaction of Peter is reported (neither weeping, nor departing). This closes the “frame” which opened with verses 15-18. The frame contrasts the majesty of Jesus with the weakness of Peter. Jesus testifies to the truth. Peter denies the truth.

Lecture 91. Trial 1. “The Jews” Ask Pilate to Condemn Jesus, 18:28-32

Translation of the Greek (Synopsis #334, 336)

28, From Caiaphas to Pilate John records nothing of the meeting of Jesus and Caiaphas! This happens “early.” The workday for a Roman official began at dawn. The Jewish leaders plan to execute Jesus before the festival. Their “night activity” makes it possible to get started early in the day.

Irony They do not enter Pilate’s court in order not to be defiled. If they are defiled, they cannot eat the Passover lamb. The irony is that they are plotting to kill the true Lamb of God, and are unaware of this. Also: It is morning, and the Passover has not yet been eaten. Reminder: For John the was not a Passover meal. 29, Pilate “comes out” Brown and Moloney both see Pilate’s shuttling “in and out” as a way to structure this part of the PN.

1. Outside (18:22-32) ↓ ↑ 7. Outside (19:12-16a) Jews demand death Jews obtain death

Gospel of John, Chapter 18, Page 7 of 9

2. Inside (18:33-38a) ↓ ↑ 6. Inside (19:9-11) Pilate questions Jesus about Kingship Pilate talks w. Jesus about power

3. Outside (18:38b-40) ↓ ↑ 4. Outside (19:4-8) Pilate finds Jesus not guilty; Pilate finds Jesus not guilty; Barabbas chosen “Behold the man” → → → 4. Inside (19:1-3) Soldiers scourge Jesus

To achieve this arrangement the evangelist undoubtedly had to effect considerable change in the traditional material that came down to him within the Johannine school. For instance, he took the liberty of moving the scourging from the end of the trial to the middle.9

29, Pilate’s Question Pilate has been in on the arrest. The Jewish leaders have conducted their own investigation. Pilate retains the right to conduct his own investigation.

31. Historical Question Did the Sanhedrin have not have the right to condemn people to death? The historical issue is hotly debated by scholars. Both sides have good arguments.

Theological Point Jesus will not die by stoning (typical Jewish penalty for a false prophet) He will die by crucifixion (typical Roman penalty for revolutionaries / terrorists) The word of Jesus will thus be “fulfilled” Jesus has said that he will be “lifted up” “Fulfilled” means Jesus’ word is placed on a par with God’s word in scripture. For John “lifting up” begins on the cross. It includes resurrection and ascension.

Lecture 92. Trial 2. Pilate Questions Jesus about Kingship, 18:33-38a

Translation of the Greek (Synopsis #336)

33, Pilate is “Inside” with Jesus Recall the inside-outside structuring of the trial by John.

“King of the Jews” The last person to hold this title had been Herod the Great One of Herod’s sons had almost been deposed for requesting the same title – He withdrew his request! The Romans did not take kindly to kings they themselves did not appoint!

34, Jesus Questions Pilate Jesus is acting as a judge. He has reversed the roles. Pilate is being put on trial.

9 Brown, John 2.859. Gospel of John, Chapter 18, Page 8 of 9

35, Pilate’s Second Question to Jesus “What have you done?” Jesus does not answer this question. He is setting the agenda, not Pilate.

36, My Kingdom is not of this world “Kingship” is the issue that dominates the 7 (inside-outside) episodes of the trial.10 Jesus does not say that his kingdom is not in this world; rather, that it does not belong to this world. If it were, his disciples would be fighting the Jews! Jesus ignores the Romans as “irrelevant!” In fact, Peter had fought, but Jesus had ordered him to stop. “My kingdom.” The Synoptic Jesus speaks of the Kingdom of God. The Johannine Jesus speaks of my kingdom. This is another testimony to John’s high Christology.

37a, Pilate Presses his Point “You are a king” Pilate does not use the phrase “King of the Jews” this time. In Roman law, a prisoner was often given 3 chances to “recant”

Jesus’ words interpreted in many ways “You say that I am a king” – and I would not presume to contradict you! (Most interpreters) “You say that I am a king” – but that is not how I myself would phrase it. Not an affirmative, but a qualified answer.11 Jesus will not categorically refuse to be known as a king . . . but he indicates that he prefers to describe his role in terms of testifying to the truth.

Born / Begotten, Greek gennan. This is the only place in the entire Gospel where the word “born/begotten” is applied to Jesus. Disciples are “born / begotten” of God’s will (1:13); “of water & spirit” (3:5) Jesus is (einai) or becomes (ginesthai) In the beginning was the word (1:1). Before Abraham came to be, I AM (8:58). And the word became flesh, and dwelt among us (1:18). Here, the poetic parallelism, shows that the main point is the entrance of divine truth into the world. Using the word “born / begotten” does not contradict the high christology elsewhere.

The Truth From this moment on, the subject of the trial is no longer whether Jesus is innocent or guilty; Pilate admits this by immediately proclaiming Jesus not guilty (vs. 38b). The subject of the trial is now whether or not Pilate will respond to the truth.12 Pilate’s question shows that he is going to turn away from the truth.

10 Brown, John 2. 863. 11 Brown, John 2.853. 12 Brown, John 2.869. Gospel of John, Chapter 18, Page 9 of 9

Lecture 93. Trial 3. Jesus and Barabbas, 18:38b-40

Translation of the Greek (Synopsis #339)

38b, Pilate declares Jesus innocent Pilate is once more “outside.” First of 3 declarations. The others are 19:4,6 (Luke also has 3 declarations of innocence by Pilate)

Historicity of the “Paschal Privilege” The historicity of the Barabbas incident is hotly debated. There is no evidence for a Roman Governor releasing a prisoner at Passover outside the Gospels. The Synoptics describe it as a practice / obligation of Pilate / the governor.13 John portrays it as a Jewish custom. Are we to think of an annual amnesty peculiar to Palestine and acknowledged by all the Roman governors; or are we to think of a practice peculiar to Pilate’s reign, meant to better his relation with his Jewish subjects?14

Another Piece of Evidence? If the story is historical, it would make it more likely the Last Supper was not a Passover. If a prisoner is to be released at a festival, he would be released before the festival so that he can be part of it with his family and friends.

39, Literary Function of the Privilege In Mark 15:8, it is “the crowd” that brings up the matter. In John, Pilate raises the question himself. It is part of Pilate’s (unsuccessful) strategy to release Jesus.

Pilate is trying to walk a “middle course” He wants to maintain a stance toward Jesus that is neither faith nor rejection For John this is impossible! The presence of Jesus, “the way, the truth, the life” provokes krisis! People have to decide for Jesus or against him. There is no such thing as “neutrality” with respect to Jesus. Pilate’s efforts at neutrality will ultimately force him to turn away from the light.

Next Lectures We have covered the first 3 of 7 episodes of the trial before Pilate. The remaining 4 episodes will be the subject of the next series of lectures.

13 Luke 23:17 (omitted by the NAB, RSV, NET) is probably a scribal addition; Luke does not attest to the custom. 14 Brown, John 2.855.