1.
When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
John 18
John 18:4-6. The other evangelists give a very different account of the circumstances which attended the apprehension of Jesus. We can reconcile them only by supposing that Jesus advanced in order to surrender himself, and Judas in order to betray him, simultaneously, and that John relates one circumstance, and the three remaining evangelists the other.
2.
And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
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.
4.
Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
5.
They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
6.
As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
7.
Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
8.
Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
Verse 8
These, his disciples, who were with him.
9.
That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
Verse 9
John 17:12.
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.
Verse 10
Malchus. John is the only evangelist who gives this servant's name. There are two other allusions to his acquaintance with the high priest's family, in John 18:16,John 18:26.
11.
Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
12.
Then the band and the captain and officers of the Jews took Jesus, and bound him,
13.
And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
Verse 13
Annas was before this time the high priest, but he had been deposed. He was a man of considerable distinction, still possessing a great degree of influence, and retaining his title, of office.
14.
Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
15.
And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
16.
But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
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.
18.
And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
19.
The high priest then asked Jesus of his disciples, and of his doctrine.
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.
Verse 20
The meaning is, that the open and public manner in which Jesus had always taught, was sufficient proof that he entertained no treasonable designs.
21.
Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
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?
23.
Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
Verse 23
If I have spoken evil; meaning in the public instruction which he had given, as mentioned in John 18:20,John 18:21.
24.
Now Annas had sent him bound unto Caiaphas the high priest.
Verse 24
Had sent him; previously; for the events related in John 18:15-23 took place at the house of Caiaphas.
25.
And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
26.
One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
Verse 26
Saith; about an hour afterwards (Luke 22:59.)
27.
Peter then denied again: and immediately the cock crew.
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.
Verse 28
Defiled; ceremonially; this judgment-hall being the seat of a Roman, and of course Gentile tribunal. Their unwillingness to enter affords a strange illustration of the compatibility of excessive punctiliousness in the outward forms of religion, with the most complete moral corruption. These whited sepulchres, with hearts full of envy, hatred, and murder, could not go into a Roman building, lest they should be defiled!--The passover; that is, probably the remaining sacrifices and feasts of the paschal week; for, according to Luke 22:7,Luke 22:13,Luke 22:14,Luke 22:15, the evening on which the paschal lamb was to be eaten, was the evening preceding.
29.
Pilate then went out unto them, and said, What accusation bring ye against this man?
30.
They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
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:
Verse 31
It is not lawful, &c. The case of Stephen, and other evidence from secular writers, renders it doubtful whether the Jewish tribunals were absolutely prohibited from inflicting capital punishment, in all cases. Perhaps they meant that they were not allowed to punish by crucifixion, which was the object that they had determined upon effecting, if possible. This supposition comports best with the John 18:32.
32.
That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
33.
Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
34.
Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
35.
Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
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.
Verse 36
The argument used here by the Savior is that though he might have called himself a king, yet the whole tenor of his life, and the peaceable demeanor of his followers, showed that his kingdom was a spiritual kingdom; that is, that he claimed to be a king only in a figurative sense.
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.
Verse 37
Heareth my voice; obeyeth me; is my subject. The meaning is, that what he called his kingdom was only a spiritual kingdom, comprising all those that loved the truth.
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.
39.
But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
40.
Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.