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The King of Kings () Notes: Week Eighteen

John 18 (HCSB)

Jesus Betrayed 18 After had said these things, He went out with His disciples across the , where there was a garden, and He and His disciples went into it. 2 Judas, who betrayed Him, also knew the place, because Jesus often met there with His disciples. 3 So Judas took a company of soldiers and some temple police from the chief priests and the and came there with lanterns, torches, and weapons. 4 Then Jesus, knowing everything that was about to happen to Him, went out and said to them, “Who is it you’re looking for?” 5 “Jesus the Nazarene,” they answered. “ He,”[a] Jesus told them. Judas, who betrayed Him, was also standing with them. 6 When He told them, “I am He,” they stepped back and fell to the ground. 7 Then He asked them again, “Who is it you’re looking for?” “Jesus the Nazarene,” they said. 8 “I told you I am He,” Jesus replied. “So if you’re looking for Me, let these men go.” 9 This was to fulfill the words He had said: “I have not lost one of those You have given Me.” 10 Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. (The slave’s name was .) 11 At that, Jesus said to Peter, “Sheathe your sword! Am I not to drink the cup the Father has given Me?”

Jesus Arrested and Taken to 12 Then the company of soldiers, the commander, and the Jewish temple police arrested Jesus and tied Him up. 13 First they led Him to Annas, for he was the father-in-law of , who was high priest that year.14 Caiaphas was the one who had advised the that it was advantageous that one man should die for the people.

Peter Denies Jesus 15 Meanwhile, Simon Peter was following Jesus, as was another . That disciple was an acquaintance of the high priest; so he went with Jesus into the high priest’s courtyard. 16 But Peter remained standing outside by the door. So the other disciple, the one known to the high priest, went out and spoke to the girl who was the doorkeeper and brought Peter in. 17 Then the slave girl who was the doorkeeper said to Peter, “You aren’t one of this man’s disciples too, are you?” “I am not!” he said. 18 Now the slaves and the temple police had made a charcoal fire, because it was cold. They were standing there warming themselves, and Peter was standing with them, warming himself.

1 Jesus before Annas 19 The high priest questioned Jesus about His disciples and about His teaching. 20 “I have spoken openly to the world,” Jesus answered him. “I have always taught in the synagogue and in the temple complex, where all the Jews congregate, and I haven’t spoken anything in secret. 21 Why do you question Me? Question those who heard what I told them. Look, they know what I said.” 22 When He had said these things, one of the temple police standing by slapped Jesus, saying, “Is this the way you answer the high priest?” 23 “If I have spoken wrongly,” Jesus answered him, “give evidence[b]about the wrong; but if rightly, why do you hit Me?” 24 Then Annas sent Him bound to Caiaphas the high priest.

Peter Denies Jesus Twice More 25 Now Simon Peter was standing and warming himself. They said to him, “You aren’t one of His disciples too, are you?” He denied it and said, “I am not!” 26 One of the high priest’s slaves, a relative of the man whose ear Peter had cut off, said, “Didn’t I see you with Him in the garden?” 27 Peter then denied it again. Immediately a rooster crowed.

Jesus before Pilate 28 Then they took Jesus from Caiaphas to the governor’s headquarters. It was early morning. They did not enter the headquarters themselves; otherwise they would be defiled and unable to eat the . 29 Then Pilate came out to them and said, “What charge do you bring against this man?” 30 They answered him, “If this man weren’t a criminal,[c] we wouldn’t have handed Him over to you.” 31 So Pilate told them, “Take Him yourselves and judge Him according to your law.” “It’s not legal[d] for us to put anyone to death,” the Jews declared.32 They said this so that Jesus’ words might be fulfilled signifying what kind of death He was going to die. 33 Then Pilate went back into the headquarters, summoned Jesus, and said to Him, “Are You the King of the Jews?” 34 Jesus answered, “Are you asking this on your own, or have others told you about Me?” 35 “I’m not a Jew, am I?” Pilate replied. “Your own nation and the chief priests handed You over to me. What have You done?” 36 “My kingdom is not of this world,” said Jesus. “If My kingdom were of this world, My servants[e] would fight, so that I wouldn’t be handed over to the Jews. As it is, My kingdom does not have its origin here.”[f] 37 “You are a king then?” Pilate asked. “You say that I’m a king,” Jesus replied. “I was born for this, and I have come into the world for this: to testify to the truth. Everyone who is of the truth listens to My .” 38 “What is truth?” said Pilate.

2 Jesus or Barabbas After he had said this, he went out to the Jews again and told them, “I find no grounds for charging Him. 39 You have a custom that I release one prisoner to you at the Passover. So, do you want me to release to you the King of the Jews?” 40 They shouted back, “Not this man, but Barabbas!” Now Barabbas was a revolutionary.[g]

Footnotes:

a. John 18:5 Lit I am; see note at Jn 8:58. b. John 18:23 Or him, testify c. John 18:30 Lit an evil doer d. John 18:31 According to Roman law e. John 18:36 Or attendants, or helpers f. John 18:36 Lit My kingdom is not from here g. John 18:40 Or robber; see Jn 10:1,8 for the same Gk word used here

3 Holman Christian Standard - Study Bible1 John 18

18:1-19:42 John's Passion Narrative appears in these chapters. The familiar sequence of events starts with Jesus' betrayal by Judas (18:1-11), His informal hearing before Annas (18:12-14,19-24), Peter's denials (18:15-18,25-27), Jesus' Roman trial before Pilate (18:28-19:16a), and His crucifixion and burial (19:16b-42). Only John among all the featured Jesus' appearance before Annas, and His Roman trial is covered in more detail in John. On the other hand, John did not provide an account of Jesus' formal Jewish trial before Caiaphas and the .

18:1 The Kidron Valley is mentioned frequently in the OT (2Sam 15:23; 1Ki 2:37; 15:13; 2Ki 23:4,6,12). The garden is called "Gethsemane" in the Synoptic Gospels (Mt 26:36; Mk 14:32). Went into it may suggest that it was a walled garden.

18:3 The company of soldiers was dispatched to prevent rioting. The temple police from the chief priests and the Pharisees were the primary arresting officers (see notes at 7:32 and 7:46). Lanterns and torches were needed to track down a suspect hiding in the dark garden. The presence of weapons shows that the arrest party anticipated resistance.

18:5 I am He connotes deity (see note at 6:35,48). This is shown by the soldiers' reaction in the following verse.

Greek Pronunciation [eh GOH ay mee] HCSB Translation I am Uses in John's 76 Uses in the NT 153 Focus Passage John 18:5

The words ego eimi occur numerous times in the NT, but in John's Gospel they have a special meaning with two related connotations. First, I am often refers to Jesus' claim to be the . This is clear in where the woman at the well referred to the coming Messiah (v. 25) and Jesus responded, "I am He [ego eimi]"(v. 26). This meaning of ego eimi also occurs in Jesus' words to the disciples, "I am telling you now before it [Judas' betrayal] happens, so that when it does happen you will believe that I am He [ego eimi]" (13:19). Jesus' foreknowledge of Judas' betrayal provided evidence for the other disciples that He was indeed the Messiah. Second, ego eimi often refers to Jesus' claim to deity and probably reflects the burning bush episode when God revealed Himself to Moses as "I am" (Ex 3:14).

18:6 Falling to the ground was a common reaction to divine revelation (Ezek 1:28; 44:4; Dan 2:46; 8:18; 10:9; Ac 9:4; 22:7; 26:14; Rev 1:17; 19:10; 22:8).

18:8-9 Jesus' statement summarized 17:12, which harks back to 6:39 and 10:28. Jesus is portrayed as the who chose death to save His sheep (10:11,15,17-18,28).

1 Jeremy Royal Howard, ed., HCSB Study Bible, (Nashville, TN: Holman Bible Publishers, 2010), WORDsearch CROSS e-book, Under: "John 18". 4 18:10 Peter's sword was short and could be hidden under his robe (Lk 22:38). The name Malchus (stated only in John) indicates a slave of Arabic origin.

18:11 Drink the cup is a metaphor for death.

18:12 On temple police, see note at verse 3. Tied him up is a customary expression in conjunction with arrest or imprisonment (Ac 9:2,14,21).

18:13 Annas, apart from being the father-in-law of Caiaphas, who was high priest that year, also had been high priest from A.D. 6-15. He continued to wield considerable influence.

18:14 On this description of Caiaphas, see notes at 11:49 and 11:50-51.

18:15-16 The other disciple was probably "the one Jesus loved" (20:2; see note at 13:23).

18:16-17 The girl who was the doorkeeper was probably one of the high priest's slaves.

18:18 The Roman soldiers had returned to their barracks, entrusting the task of guarding Jesus to the temple police (see note at v. 3). Another charcoal fire was lit at Peter's restoration in 21:9.

18:19 High priest refers to Annas (see note at v. 13). Questioning Jesus about His disciples and His teaching suggests that the primary concern was theological. Political charges were later added (19:7,12).

18:20 Jesus' words I haven't spoken anything in secret echo God's words in the book of Isaiah (Isa 45:19; 48:16). Jesus did not mean that He never spoke in private with His disciples but that His message was the same in private as in public; He was not leading a conspiracy. John recorded instances of Jesus teaching both in the synagogue (cp. 6:59) and in the temple complex (Gk hieron; cp. 2:14-21; 7:14,28; 8:20; 10:23; see note at 2:14).

18:21 Jesus' response is understandable, especially if the questioning of prisoners was considered improper in His day. Note also the legal principle that a person's own testimony about himself was inadmissible (see note at 5:31).

18:22 One of the temple police standing by was probably one of those who helped arrest Jesus (vv. 3,12). The slapping was likely a sharp blow with the flat of one's hand (Isa 50:6 LXX; cp. Mt 26:67; Ac 23:1-5). The phrase, is this the way you answer the high priest may refer to Ex 22:28: "You must not blaspheme God or curse a leader among your people" (quoted by Paul in Ac 23:5).

18:23 When challenged about His response to the high priest, Jesus alluded to the law of Ex 22:28 and denied having violated it.

18:24 Before Jesus could be brought to the Roman governor, charges had to be confirmed by the official high priest, Caiaphas, in his function as chairman of the Sanhedrin (see note at 3:1).

18:26 On one of the high priest's slaves, see note at 18:10.

18:27 On the crowing of a rooster, compare 13:38.

5 18:28 The governor's headquarters may refer to Herod's palace on the western wall of the temple or the Fortress of Antonia northwest of the temple grounds. Early morning probably means shortly after sunrise, when the Sanhedrin met in formal session and pronounced its verdict (Mt 27:1-2). The reference to Passover may mean the entire Feast of Unleavened Bread, which lasted seven days (cp. Lk 22:1: "the Festival of Unleavened Bread, which is called Passover"). Eat the Passover probably means "celebrate the Feast" (see 2Ch 30:21).

18:29 Pilate was appointed by Emperor Tiberius, and he served as governor of from A.D. 26 until 36/37. The famous "Pilate inscription," discovered in Caesarea in 1961, identified Pilate as prefect of Judea.

18:31 Like Gallio after him (Ac 18:14-15), Pilate was not interested in judging internal Jewish disputes. The Sanhedrin did not have the power of capital punishment.

18:32 Crucifixion horrified Jewish sensibilities. It was considered to be the same as hanging (Ac 5:30; 10:39), for which Mosaic law enunciated the principle, "Anyone hung on a tree is under God's curse" (Dt 21:23; cp. Gal 3:13). If Jesus had been put to death by the Sanhedrin, He would have been stoned, the method of execution for blasphemy (Lv 24:16; cp. Jn 10:33; Ac 7:57-58).

18:33 On the headquarters, see note at verse 28. King of the Jews had political overtones. Pilate's question aimed at determining whether Jesus was a threat to Rome's imperial power.

18:36 Jesus' description of His kingdom echoes passages in Daniel (Dan 2:44; 7:14,27; cp. Jn 6:15).

18:37 On testify and truth, see notes at 5:31-47 and 14:6.

18:38 Ironically, the man charged with determining truth in the matter glibly dismissed the relevance of truth in the presence of the One who is truth incarnate (see note at 14:6). Pilate's comment may reflect disillusionment, if not bitterness, and a pragmatic viewpoint. On he went out to the Jews again, see verses 28-29. Pilate exonerated Jesus three times (cp. 19:4,6), but Jewish pressures convinced him to press the prosecution (19:12-16).

18:39 At the Passover refers to the entire festival (see note at v. 28).

18:40 Barabbas means "son of the father" (Gk bar-abbas). Ironically, people wanted Barabbas released rather than the true Son of the Father—Jesus. Revolutionary refers to an insurrectionist or domestic terrorist, perhaps engaged in Zealot-style political extremism (Mk 15:7; Lk 23:19).

6 The Apologetics Study Bible2 John 18

18:3 A "company of soldiers" would most naturally refer to Romans. But the other Gospels describe no Romans involved in the arresting party. On the other hand, it is hard to believe the Jews would undertake so strategic an arrest without approval from the Roman governor. If any fear of a mob uprising remained, the Romans would want to be involved.

Article: Can Something Be True for You and Not for Me? by Paul Copan

"It's all relative." "That's true for you but not for me." "That's just your reality."

"Who are you to impose your values on others?" The relativist believes truth functions more like opinion or perspective and that truth depends upon your culture, context, or even personal choices. Thus evil actions by Nazis or terrorists are explained away ("We don't like it, but they have their reasons"). Relativism, however, is seriously flawed.

Relativism cannot escape proclaiming a truth that corresponds to reality. "The moon is made of cheese" is false because it does not match up with the way things are, with what is the case. As Christians, we claim the biblical story is true because it conforms to the actualities of God's existence and His dealings with human beings. Truth is a relationship—a match-up with what is real or actual. An idea is false when it does not. But what of those making such claims as "Reality is like a wet lump of clay—we can shape it any way we want" (a relativistic idea known as anti-realism)? We can rightly call such statements into question. After all, these persons believe that their view corresponds to the way things are. If you disagree with them, they believe you are wrong. Notice, too, that they believe there is at least one thing that is not subject to human manipulation—namely, the unshakable reality that reality is like a wet lump of clay that we can shape any way we want to! So we can ask: "Is that lump-of-clay idea something you made up?" If it applies to everyone, then the statement is incoherent. If it doesn't, then it's nothing more than one's perspective. Why take it seriously? And if there's no objective truth or reality, how do we know that our beliefs are not delusional?

Relativism is self-contradictory. If someone claims to be a relativist, don't believe it. A relativist will say that your belief is true for you but his is true for him; there is no objective truth that applies to all people. The only problem is that this statement itself is an objective truth that applies to all people! (Even when he says, "That's true for you but not for me," he believes his view applies to more than just one person!) To show the self-contradictory nature of relativism, we can simply preface relativistic assertions this way: "It's objectively true that 'That's true for you but not for me'" or "It's true that 'There is no truth.'" The bold contradiction becomes apparent. Or what of the line that sincere belief makes something (Buddhism, Marxism, Christianity) true? We must ask, is this principle universal and absolute? Is it true even if I don't sincerely believe it? That is, what if I sincerely believe that sincere belief does not make something real? Both views obviously cannot be true.

2 Ted Cabal, ed., The Apologetics Study Bible: Understanding Why You Believe, (Nashville, TN: Holman Bible Publishers, 2007), WORDsearch CROSS e-book, 1607-1611. 7 The basis and conclusion of relativism are objectively true. Ask the relativist why she takes this view. She'll probably say, "So many people believe so many different things." The problem here is that she believes this to be universally true and beyond dispute. Furthermore, she believes that the logical conclusion to draw from the vast array of beliefs is that relativism must be the case. The relativist doesn't believe that all these different beliefs are a matter of personal preference. The basis for relativism (the variety of beliefs), and the conclusion that relativism obviously follows from it, turn out to be logical and objectively true—for all people, not just the relativist!

Relativism will always be selective. People usually aren't relativists about the law of gravity, drug prescription labels, or the stock index. They're usually relativists when it comes to God's existence, sexual morality, or cheating on exams. But try cutting in line in front of a relativist, helping yourself to his property, or taking a sledgehammer to his car—and you will find out that he believes his rights have been violated! Rights and relativism don't mix. But if "it's all relative," why get mad at anyone?

Relativism is usually motivated by a personal agenda—the drive for self-control. Atheist philosopher John Searle uncovers what's behind relativism: "It satisfies a basic urge to power. It just seems too disgusting, somehow, that we should have to be at the mercy of the 'real world.'" We want to be in charge. Now, pointing out one's motivation is not an argument against relativism; still, it's a noteworthy consideration. Truth often takes a backseat to freedom. But clearly, when a person shrugs off arguments for the inescapability of objective truth with "Whatever," he has another agenda in mind. Relativism makes no personal demands upon us—to love God, to be people of integrity, to help improve society. Even if relativism is false, it is convenient.

18:6 It is hard to know if we are to take this as a miraculous event or not. Did Jesus' would-be attackers recoil and unwittingly bow down before Him? Or perhaps the imagery is much more mundane. Surprised by the forthrightness of Jesus' self-disclosure, some soldiers may have stumbled backward on the hillside, causing others to fall down as well.

18:12-14, 19-23 John described a hearing before Annas, whereas the other Gospels set the trial before the Sanhedrin. Both are plausible, in sequence. As the prior high priest, deposed by Rome, Annas would have still been respected by the Jewish leaders, since the office was supposed to be for life. "That year" (v. 13) didn't imply that Caiaphas was high priest only that year; it probably carried the force of "that fateful year." John knew the subsequent trial (vv. 24, 28) but chose not to narrate it in detail, probably because it was already well known from the other Gospels.

18:15-18, 25-27 The identities of those who accused Peter of being one of Jesus' disciples vary a little from one Gospel to the next. In the confused and frantic activity surrounding a nighttime arrest and interrogation, it would be natural for numerous people to confront Peter. But all four Gospels agree that Peter denied Christ exactly three times, even as He had predicted (13:38).

Twisted Scripture: John 18:20

Jesus offered His gospel openly and freely to all who would listen, whereas the mystery religions of His day and ours (e.g., the Rosicrucians) require that one be initiated into their group before receiving knowledge. Initiation often involves occult rites, which are hidden from public view, and the payment of fees before one can acquire the teaching that the group has to offer. The Mormons conduct secret rites in their temples, including for the dead and the sealing of marriages for eternity.

8 18:28 This verse does not imply that it was still the day on which the initial evening Passover meal would be eaten. Ritual uncleanness would no longer apply on a new day, and a new day began, in Jewish thinking, at every sundown. Jewish leaders, who were worried about defiling themselves by entering a Gentile home (the palace), must have been concerned about the festive lunch that same day. There is no contradiction with the chronology in the other Gospels.

18:31 It has been argued that the Jews did have the right to execute capital offenders—witness the stoning of Stephen (Ac 7:54-8:1) and the execution of James the brother of Jesus in A.D. 62 (, Antiquities 20.197-203). But the former execution appears to have degenerated into a mob action and the latter occurred between Roman procurators occupying the government seat in Judea. Josephus's wording also suggests that, in all but a handful of cases, Rome had taken away the privilege of capital punishment (War 2.117; 6.124).

18:36 This verse does not mean that Jesus' "kingdom" had no earthly manifestations but that its origin was not of this world.

18:39 Because there is no unambiguous evidence for this "custom" in nonbiblical sources, many doubt that it existed. On the other hand, the writings of the Jewish historian Josephus (Antiquities 20.209), the Roman historian Livy (5.13), and the rabbinical authors of the Talmud (b. Pes. 91a) may attest to the custom or, more likely, to partially analogous Roman practices, making this biblical account plausible.

NLT Life Application Study Bible3 John 18

18:3 The Jewish religious leaders were given authority by the Romans to make arrests for minor infractions. The Roman soldiers may not have participated in the arrest but accompanied the Temple guards to make sure matters didn't get out of control.

After eating the Passover meal in the upper room, Jesus and his disciples went to Gethsemane, where Judas led the Temple guard to arrest Jesus. Jesus was then taken to Caiaphas's house for his first of many trials.

18:4, 5 John does not record Judas's kiss of greeting (Matthew 26:49; Mark 14:45; :47, 48), but Judas's kiss marked a turning point for the disciples. With Jesus' arrest, each one's life would be radically different. For the first time, Judas openly betrayed Jesus before the other disciples. For the first time, Jesus' loyal disciples ran away from him (Matthew 26:56). The band of disciples would undergo severe testing before they were transformed from hesitant followers to dynamic leaders.

18:5, 6 The men may have been startled by the boldness of Jesus' question or by the words "I AM he," a declaration of his divinity (Exodus 3:14). Or perhaps they were overcome by his obvious power and authority. Betrayal in the Garden

3, Life Application Study Bible, (Wheaton, IL: Tyndale, 1988), WORDsearch CROSS e-book, 1791-1795. 9 18:10, 11 Trying to protect Jesus, Peter pulled a sword and wounded the high priest's slave. But Jesus told Peter to put away his sword and allow God's plan to unfold. At times it is tempting to take matters into our own hands, to force the issue. Most often such moves lead to sin. Instead, we must trust God to work out his plan. Think of it—if Peter had had his way, Jesus would not have gone to the cross, and God's plan of redemption would have been thwarted. Luke records that Jesus touched the man's ear and healed him (Luke 22:51).

18:11 "The cup" refers to the suffering, isolation, and death that Jesus would have to endure in order to atone for the sins of the world.

18:12, 13 Jesus was immediately taken to the high priest's residence, even though this was the middle of the night. The religious leaders were in a hurry—they wanted to complete the execution before the Sabbath and get on with the Passover celebration. This residence was a palace whose outer walls enclosed a courtyard, where servants and soldiers could warm themselves around a fire.

18:13 Both Annas and Caiaphas had been high priests. Annas was Israel's high priest from A.D. 6 to 15, when he was deposed by Roman rulers. Caiaphas, Annas's son-in-law, was appointed high priest from A.D. 18 to 36/37. According to Jewish law, the office of high priest was held for life. Many Jews, therefore, still considered Annas the high priest and still called him by that title. But although Annas retained much authority among the Jews, Caiaphas made the final decisions.

Both Caiaphas and Annas cared more about their political ambitions than about their responsibility to lead the people to God. Though religious leaders, they had become evil. As the nation's spiritual leaders, they should have been sensitive to God's revelation. They should have known that Jesus was the Messiah about whom the Scriptures spoke, and they should have pointed the people to him. But when deceitful men and women pursue evil, they want to eliminate all opposition. Instead of honestly evaluating Jesus' claims based on their knowledge of Scripture, these religious leaders sought to further their own selfish ambitions and were even willing to kill God's Son, if that's what it took, to do it.

18:15, 16 The other disciple is probably John, the author of this Gospel. He knew the high priest and identified himself to the woman at the door. Because of his connections, John got himself and Peter into the courtyard. But Peter refused to identify himself as Jesus' follower. Peter's experiences in the next few hours would change his life. For more information about Peter, see his Profile in Matthew 27, p. 1603.

18:19ff During the night, Jesus had a pretrial hearing before Annas prior to being taken to Caiaphas and the entire high council (Mark 14:53-65). The religious leaders knew they had no grounds for charging Jesus, so they tried to build evidence against him by using false witnesses (Mark 14:55-59).

10 The Six Stages of Jesus' Trial

Although Jesus' trial lasted less than 18 hours, he was taken to six different hearings.

Before Preliminary Because the office of high priest was for life, Annas was still the Jewish Hearing before "official" high priest in the eyes of the Jews, even though the Authorities Annas (John Romans had appointed another. Thus, Annas still carried much 18:12-24) weight in the high council.

Hearing before Like the hearing before Annas, this hearing was conducted at night Caiaphas in secrecy. It was full of illegalities that made a mockery of justice (Matthew 26:57- (see the chart in Matthew 27, p. 1607). 68)

Before Trial before the Just after daybreak, 70 members of the high council met to rubber- Roman High Council stamp their approval of the previous hearings to make them appear Authorities (Matthew 27:1, 2) legal. The purpose of this trial was not to determine justice, but to justify their own preconceptions of Jesus' guilt.

First Hearing The religious leaders had condemned Jesus to death on religious before Pilate grounds, but only the Roman government could grant the death (Luke 23:1-5) penalty. Thus, they took Jesus to Pilate, the Roman governor, and accused him of treason and rebellion, crimes for which the Roman government gave the death penalty. Pilate saw at once that Jesus was innocent, but he was afraid about the uproar being caused by the religious leaders.

Hearing before Because Jesus' home was in the region of , Pilate sent Jesus Herod (Luke to , the ruler of Galilee, who was in for 23:6-12) the Passover celebration. Herod was eager to see Jesus do a miracle, but when Jesus remained silent, Herod wanted nothing to do with him and sent him back to Pilate.

Last Hearing Pilate didn't like the religious leaders. He wasn't interested in before Pilate condemning Jesus because he knew Jesus was innocent. However, (Luke 23:13-25) he knew that another uprising in his district might cost him his job. First he tried to compromise with the religious leaders by having Jesus beaten, an illegal action in itself. But finally he gave in and handed Jesus over to be executed. Pilate's self-interest was stronger than his sense of justice.

11 18:22-27 We can easily blame the high council for their injustice in condemning Jesus, but we must remember that Peter and the rest of the disciples also contributed to Jesus' pain by deserting and denying him (Matthew 26:56, 75). While most of us are not like the religious leaders, we are all like the disciples, for all of us have been guilty of denying that Christ is Lord in vital areas of our lives or of keeping secret our identity as believers in times of pressure. Don't excuse yourself by pointing at others whose sins seem worse than yours. Instead, come to Jesus for forgiveness and healing.

18:25 The other three Gospels say that Peter's three denials happened near a fire in the courtyard outside Caiaphas's palace. John places the first denial outside Annas's home and the other two denials outside Caiaphas's home. This was very likely the same courtyard. The high priest's compound was large, and Annas and Caiaphas undoubtedly lived near each other.

18:25-27 Imagine standing outside while Jesus, your Lord and Master, is questioned. Imagine watching this man, whom you have come to believe is the long-awaited Messiah, being abused and beaten. Naturally Peter was confused and afraid. It is a serious sin to deny Christ, but Jesus forgave Peter (21:15-17). No sin is too great for Jesus to forgive if you are truly repentant. He will forgive even your worst sin if you turn from it and ask his pardon.

18:27 This fulfilled Jesus' words to Peter after he promised he would never deny him (Mark 14:31; :38).

18:28 By Jewish law, entering the house of a Gentile would cause a Jewish person to be ceremonially defiled. As a result, he could not take part in worship at the Temple or celebrate the festivals until he was restored to a state of "cleanness." Afraid of being defiled, these men stayed outside the house where they had taken Jesus for trial. They kept the ceremonial requirements of their religion while harboring murder and treachery in their hearts.

Jesus' Trial and Crucifixion

Jesus was taken from trial before the Jewish high council to trial before the Roman governor, Pilate, in Pilate's palace. Pilate sent him to Herod (Luke 23:5-12), but Herod just returned Jesus to Pilate. Responding to threats from the mob, Pilate finally turned Jesus over to be crucified. 12 18:29 This Roman governor, Pilate, was in charge of Judea (the region where Jerusalem was located) from A.D. 26 to 36. Pilate was unpopular with the Jews because he had raided the Temple treasuries for money to build an aqueduct. He did not like the Jews, but when Jesus, the King of the Jews, stood before him, Pilate found him innocent.

18:30 Pilate knew what was going on; he knew that the religious leaders hated Jesus, and he did not want to act as their executioner. They could not sentence him to death themselves—permission had to come from a Roman leader. But Pilate initially refused to sentence Jesus without sufficient evidence. Jesus' life became a pawn in a political power struggle.

18:31ff Pilate made four attempts to deal with Jesus: (1) He tried to put the responsibility on someone else (18:31); (2) he tried to find a way of escape so he could release Jesus (18:39); (3) he tried to compromise by having Jesus flogged rather than handing him over to die (19:1-3); and (4) he tried a direct appeal to the sympathy of the accusers (19:15). Everyone has to decide what to do with Jesus. Pilate tried to let everyone else decide for him—and in the end, he lost.

18:32 This prediction is recorded in Matthew 20:19 and :32, 35. Crucifixion was a common method of execution for criminals who were not Roman citizens.

18:34 If Pilate was asking this question in his role as the Roman governor, he would have been inquiring whether Jesus was setting up a rebel government. But the Jews were using the word king to mean their religious ruler, the Messiah. Israel was a captive nation, under the authority of the Roman Empire. A rival king might have threatened Rome; a Messiah could have been a purely religious leader.

18:36, 37 Pilate asked Jesus a straightforward question, and Jesus answered clearly. Jesus is a King, but one whose Kingdom is not of this world. There seems to have been no question in Pilate's mind that Jesus spoke the truth and was innocent of any crime. It also seems apparent that while recognizing the truth, Pilate chose to reject it. It is a tragedy when we fail to recognize the truth. It is a greater tragedy when we recognize the truth but fail to heed it.

18:38 Pilate was cynical; he thought that all truth was relative. To many government officials, truth was whatever the majority of people agreed with or whatever helped advance their own personal power and political goals. When there is no standard or acknowledgement of truth, there is no basis for moral right and wrong. Justice becomes whatever works or whatever helps those in power. In Jesus and his Word we have a standard for truth and for our moral behavior.

18:40 Barabbas was a rebel against Rome, and although he had committed murder, he was probably a hero among the Jews. The Jews hated being governed by Rome and paying taxes to the despised government. Barabbas, who had led a rebellion and failed, was released instead of Jesus, the only one who could truly help Israel. For more on Barabbas, see the note on Luke 23:18, 19.

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