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John Chapter
Eighteen
John 18
The history of our Lord's last moments begins after the
words that He addressed to His Father. We shall find even in this part of it,
the general character of that which is related in this Gospel (according to all
that we have seen in it), that the events bring out the personal glory of the
Lord. We have, indeed, the malice of man strongly characterised; but the
principal object in the picture is the Son of God, not the Son of man suffering
under the weight of that which is come upon Him. We have not the agony in the
garden. We have not the expression of His feeling Himself forsaken by God. The
Jews too are put in the place of utter rejection.
The iniquity of Judas is as strongly marked here as in chapter 13. He
well knew the place; for Jesus was in the habit of resorting thither with His
disciples. What a thought-to choose such a place for His betrayal! What
inconceivable hardness of heart! But alas! he had, as it were, given himself up
to Satan, the tool of the enemy, the manifestation of his power and of his true
character.
How many things had taken place in that garden! What
communications from a heart filled with God's own love, and seeking to make it
penetrate into the narrow and too insensible hearts of His beloved disciples!
But all was lost upon Judas. He comes, with the agents employed by the malice
of the priests and Pharisees, to seize the Person of Jesus. But Jesus
anticipates them. It is He who presents Himself to them. Knowing all things
that should come upon Him, He goes forth, inquiring, "Whom seek ye?"
It is the Saviour, the Son of God, who offers Himself. They reply, "Jesus
of Nazareth." Jesus says unto them, "I am he." Judas, also, was
there, who knew Him well, and knew that voice, so long familiar to his ears. No
one laid hands on Him: but as soon as His word echoes in their hearts, as soon
as that divine "I am" is heard within them, they go backward, and
fall to the ground. Who will take Him? He had but to go away and leave them
there. But He came not for this; and the time to offer Himself up was come. He
asks them again, therefore, "Whom seek ye?" They say, as before,
"Jesus of Nazareth." The first time, the divine glory of the Person
of Christ must needs display itself; and now His care for the redeemed ones.
"If ye seek me," said the Lord, "let these go their
way"-that the word might be fulfilled, "Of those whom thou hast given
me, I have lost none." He presents Himself as the good Shepherd, giving
His life for the sheep. He puts Himself before them, that they may escape the
danger that threatens them, and that all may come upon Himself. He yields
Himself up. All is His own free offering here.
Nevertheless, whatever might be the divine glory that He
manifested, and the grace of a Saviour who was faithful to His own, He acts in
obedience, and in the perfect calmness of an obedience that had counted the
whole cost with God, and that received it all from His Father's hand. When the
carnal and unintelligent energy of Peter employs force to defend Him, who, if He
would, had only needed to have gone away when a word from His lips had cast
down to the ground all those who came to take Him, and the word that revealed
to them the object of their search deprived them of all power to seize it. When
Peter smites the servant Malchus, Jesus takes the place of obedience. "The
cup that my Father hath given me, shall I not drink it?" The divine Person
of Christ had been manifested; the voluntary offering of Himself had been made,
and that, in order to protect His own; and now His perfect obedience is at the
same time displayed.
The malice of a hardened heart, and the want of
intelligence of a carnal though sincere heart, have been brought to view. Jesus
has His place alone and apart. He is the Saviour. Submitting thus to man, in
order to accomplish the counsels and the will of God, He allows them to take
Him whither they would. Little of all that took place is related here. Jesus,
although questioned, says scarcely anything of Himself. There is, before both
the high priest and Pontius Pilate, the calm though meek superiority of One who
was giving Himself: yet He is condemned only for the testimony He gave of
Himself. Every one had already heard that which He taught. He challenges the
authority which pursues the inquiry, not officially, but peacefully and
morally; and when unjustly struck, He remonstrates with dignity and perfect
calmness, while submitting to the insult. But He does not acknowledge the high
priest in any way; while at the same time He does not at all oppose him. He
leaves him in his moral incapacity.
The carnal weakness of Peter is manifested; as before his carnal
energy.
When brought before Pilate (although because of truth,
confessing that He was king), the Lord acts with the same calmness and the same
submission; but He questions Pilate and instructs him in such a manner that
Pilate can find no fault in Him. Morally incapable, however, of standing at the
height of that which was before him, and embarrassed in presence of the divine
prisoner, Pilate would have delivered Him by availing himself of a custom, then
practised by the government, of releasing a culprit to the Jews at the
passover. But the uneasy indifference of a conscience which, hardened as it
was, bowed before the presence of One who (even while thus humbled) could not
but reach it, did not thus escape the active malice of those who were doing the
enemy's work. The Jews exclaim against the proposal which the governor's
disquietude suggested, and chose a robber instead of Jesus.
── John Darby《Synopsis of John》
John 18
Chapter Contents
Christ taken in the garden. (1-12) Christ before Annas
and Caiaphas. (13-27) Christ before Pilate. (28-40)
Commentary on John 18:1-12
(Read John 18:1-12)
Sin began in the garden of Eden, there the curse was
pronounced, there the Redeemer was promised; and in a garden that promised Seed
entered into conflict with the old serpent. Christ was buried also in a garden.
Let us, when we walk in our gardens, take occasion from thence to mediate on
Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should
come upon him, went forth and asked, Whom seek ye? When the people would have
forced him to a crown, he withdrew, 15, but when they came to force him to a cross,
he offered himself; for he came into this world to suffer, and went to the
other world to reign. He showed plainly what he could have done; when he struck
them down he could have struck them dead, but he would not do so. It must have
been the effect of Divine power, that the officers and soldiers let the
disciples go away quietly, after the resistance which had been offered. Christ
set us an example of meekness in sufferings, and a pattern of submission to
God's will in every thing that concerns us. It is but a cup, a small matter. It
is a cup that is given us; sufferings are gifts. It is given us by a Father,
who has a father's authority, and does us no wrong; a father's affection, and
means us no hurt. From the example of our Saviour we should learn how to
receive our lighter afflictions, and to ask ourselves whether we ought to
oppose our Father's will, or to distrust his love. We were bound with the cords
of our iniquities, with the yoke of our transgressions. Christ, being made a
sin-offering for us, to free us from those bonds, himself submitted to be bound
for us. To his bonds we owe our liberty; thus the Son makes us free.
Commentary on John 18:13-27
(Read John 18:13-27)
Simon Peter denied his Master. The particulars have been
noticed in the remarks on the other Gospels. The beginning of sin is as the
letting forth of water. The sin of lying is a fruitful sin; one lie needs
another to support it, and that another. If a call to expose ourselves to
danger be clear, we may hope God will enable us to honour him; if it be not, we
may fear that God will leave us to shame ourselves. They said nothing
concerning the miracles of Jesus, by which he had done so much good, and which
proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his
truth, wilfully shut their eyes against it. He appeals to those who heard him.
The doctrine of Christ may safely appeal to all that know it, and those who
judge in truth bear witness to it. Our resentment of injuries must never be
passionate. He reasoned with the man that did him the injury, and so may we.
Commentary on John 18:28-32
(Read John 18:28-32)
It was unjust to put one to death who had done so much
good, therefore the Jews were willing to save themselves from reproach. Many
fear the scandal of an ill thing, more than the sin of it. Christ had said he
should be delivered to the Gentiles, and they should put him to death; hereby
that saying was fulfilled. He had said that he should be crucified, lifted up.
If the Jews had judged him by their law, he had been stoned; crucifying never
was used among the Jews. It is determined concerning us, though not discovered
to us, what death we shall die: this should free us from disquiet about that
matter. Lord, what, when, and how, thou hast appointed.
Commentary on John 18:33-40
(Read John 18:33-40)
Art thou the King of the Jews? that King of the Jews who
has been so long expected? Messiah the Prince; art thou he? Dost thou call
thyself so, and wouldest thou be thought so? Christ answered this question with
another; not for evasion, but that Pilate might consider what he did. He never
took upon him any earthly power, never were any traitorous principles or
practices laid to him. Christ gave an account of the nature of his kingdom. Its
nature is not worldly; it is a kingdom within men, set up in their hearts and
consciences; its riches spiritual, its power spiritual, and it glory within.
Its supports are not worldly; its weapons are spiritual; it needed not, nor
used, force to maintain and advance it, nor opposed any kingdom but that of sin
and Satan. Its object and design are not worldly. When Christ said, I am the
Truth, he said, in effect, I am a King. He conquers by the convincing evidence
of truth; he rules by the commanding power of truth. The subjects of this
kingdom are those that are of the truth. Pilate put a good question, he said,
What is truth? When we search the Scriptures, and attend the ministry of the
word, it must be with this inquiry, What is truth? and with this prayer, Lead
me in thy truth; into all truth. But many put this question, who have not
patience to preserve in their search after truth; or not humility enough to
receive it. By this solemn declaration of Christ's innocence, it appears, that
though the Lord Jesus was treated as the worst of evil-doers, he never deserved
such treatment. But it unfolds the design of his death; that he died as a
Sacrifice for our sins. Pilate was willing to please all sides; and was governed
more by worldly wisdom than by the rules of justice. Sin is a robber, yet is
foolishly chosen by many rather than Christ, who would truly enrich us. Let us
endeavour to make our accusers ashamed as Christ did; and let us beware of
crucifying Christ afresh.
── Matthew Henry《Concise Commentary on John》
John 18
Verse 2
[2] And
Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted
thither with his disciples.
Verse 3
[3] Judas then, having received a band of men and officers from the chief
priests and Pharisees, cometh thither with lanterns and torches and weapons.
A troop of soldiers — A
cohort of Roman foot.
Verse 6
[6] As
soon then as he had said unto them, I am he, they went backward, and fell to
the ground.
As soon as he said, I am he, they went
backward and fell to the ground — How amazing is it,
that they should renew the assault, after so sensible an experience both of his
power and mercy! But probably the priests among them might persuade themselves
and their attendants, that this also was done by Beelzebub; and that it was
through the providence of God, not the indulgence of Jesus, that they received
no farther damage.
Verse 8
[8]
Jesus answered, I have told you that I am he: if therefore ye seek me, let
these go their way:
If ye seek me, let these (my disciples) go -
It was an eminent instance of his power over the spirits of men, that they so
far obeyed this word, as not to seize even Peter, when he had cut off the ear
of Malchus.
Verse 9
[9] That the saying might be fulfilled, which he spake, Of them which thou
gavest me have I lost none.
Verse 10
[10] Then
Simon Peter having a sword drew it, and smote the high priest's servant, and
cut off his right ear. The servant's name was Malchus.
Then Simon Peter — No
other evangelist names him. Nor could they safely. But St. John, writing after
his death, might do it without any such inconvenience.
Verse 13
[13] And
led him away to Annas first; for he was father in law to Caiaphas, which was
the high priest that same year.
Annas had been high priest before his
son-in-law Caiaphas. And though he had for some time resigned that office, yet
they paid so much regard to his age and experience, that they brought Christ to
Annas first. But we do not read of any thing remarkable which passed at the
house of Annas; for, which reason, his being carried thither is omitted by the
other evangelists. Matthew 26:57; Mark 14:53; Luke 22:54.
Verse 17
[17] Then
saith the damsel that kept the door unto Peter, Art not thou also one of this
man's disciples? He saith, I am not.
Art thou also — As
well as the others, one of this man's disciples - She does not appear to have
asked with any design to hurt him.
Verse 20
[20]
Jesus answered him, I spake openly to the world; I ever taught in the
synagogue, and in the temple, whither the Jews always resort; and in secret
have I said nothing.
I spake openly — As
to the manner: continually - As to the time: in the synagogue and temple - As
to the place.
In secret have I said nothing — No point of doctrine which I have not taught in public.
Verse 21
[21] Why
askest thou me? ask them which heard me, what I have said unto them: behold,
they know what I said.
Why askest thou me —
Whom thou wilt not believe?
Verse 22
[22] And
when he had thus spoken, one of the officers which stood by struck Jesus with
the palm of his hand, saying, Answerest thou the high priest so?
Answerest thou the high priest so? — With so little reverence?
Verse 24
[24] Now
Annas had sent him bound unto Caiaphas the high priest.
Now Annas had sent him to Caiaphas — As is implied John 18:13.
Bound —
Being still bound, John 18:12.
Verse 28
[28] Then
led they Jesus from Caiaphas unto the hall of judgment: and it was early; and
they themselves went not into the judgment hall, lest they should be defiled;
but that they might eat the passover.
They went not into the palace themselves,
lest they should be defiled — By going into a house which was not purged
from leaven, Deuteronomy 16:4. Matthew 27:2; Mark 15:1; Luke 23:1.
Verse 31
[31] Then
said Pilate unto them, Take ye him, and judge him according to your law. The
Jews therefore said unto him, It is not lawful for us to put any man to death:
It is not lawful for us to put any man to
death — The power of inflicting capital punishment
had been taken from them that very year. So the sceptre was departed from
Judah, and transferred to the Romans.
Verse 32
[32] That
the saying of Jesus might be fulfilled, which he spake, signifying what death
he should die.
Signifying what death he should die — For crucifixion was not a Jewish, but a Roman punishment. So that had he
not been condemned by the Roman governor, he could not have been crucified. John 3:14.
Verse 36
[36]
Jesus answered, My kingdom is not of this world: if my kingdom were of this
world, then would my servants fight, that I should not be delivered to the
Jews: but now is my kingdom not from hence.
My kingdom is not of this world — Is not an external, but a spiritual kingdom; that I might not be
delivered to the Jews - Which Pilate had already attempted to do, John 18:31, and afterward actually did, John 19:16.
Verse 37
[37]
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou
sayest that I am a king. To this end was I born, and for this cause came I into
the world, that I should bear witness unto the truth. Every one that is of the
truth heareth my voice.
Thou sayest —
The truth.
To this end was I born — Speaking of his human origin: his Divine was above Pilate's
comprehension. Yet it is intimated in the following words, I came into the
world, that I might witness to the truth - Which was both declared to the Jews,
and in the process of his passion to the princes of the Gentiles also.
Every one that is of the truth — That is, a lover of it, heareth my voice - A universal maxim. Every
sincere lover of truth will hear him, so as to understand and practise what he
saith.
Verse 38
[38]
Pilate saith unto him, What is truth? And when he had said this, he went out
again unto the Jews, and saith unto them, I find in him no fault at all.
What is truth? —
Said Pilate, a courtier; perhaps meaning what signifies truth? Is that a thing
worth hazarding your life for? So he left him presently, to plead with the Jews
for him, looking upon him as an innocent but weak man.
── John Wesley《Explanatory Notes on John》
Chapter 18. Arrested and Tried
Jesus: I am
Peter: I am not
I. Arrested at
Gethsemane
II. Peter
Stands to Warm Himself
III. Testify
the Truth
── Chih-Hsin Chang《An Outline of The New Testament》