ESV Global Study Bible :: Footnotes for John 18

John 18:1–19:42 These chapters tell of Jesus’ betrayal by Judas (18:1–11), his informal hearing before Annas (18:12–27), his Roman trial before Pilate (18:28–19:16a), and his crucifixion and burial (19:16b–42). Only John reports Jesus’ appearance before Annas, and the Roman trial is covered in more detail than in the Synoptic Gospels. John does not provide an account of Jesus’ formal Jewish trial before Caiaphas and the Sanhedrin. John emphasizes that everything occurring in this final week fulfills Scripture and occurs in accordance with God’s plan.

John 18:1 the brook Kidron. East of Jerusalem, between the city and the Mount of Olives. The garden is likely Gethsemane, on the Mount of Olives (Matt. 26:36; Mark 14:32).

John 18:3 The band of soldiers was sent to prevent a riot during the festival. The officers from the chief priests and the Pharisees (that is, the temple police) were the primary arresting officers. Lanterns and torches were needed to track down a suspect thought to be hiding in the dark corners of the garden.

John 18:5 Jesus’ self-identification, I am he, implies his deity (see note on 6:35). This is also suggested by the soldiers’ reaction in the following verse.

John 18:6 Falling to the ground is a common and natural reaction to divine revelation (Ezek. 44:4; Acts 9:4; Rev. 1:17).

John 18:8–9 Jesus is the good shepherd who voluntarily chooses death to save his “sheep” (6:39; 10:28; 17:12; see 10:11; 15; 17–18).

John 18:10 Peter’s sword was likely the Roman short sword that could be hidden under a garment (compare Luke 22:38). Peter probably intended to kill the soldier with a lethal blow to the head, but the servant only lost an ear. Luke adds that Jesus immediately healed the ear (Luke 22:51). Malchus. Only John records the slave’s name.

John 18:11 Drink the cup is a metaphor for death and symbolizes God’s wrath (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15; also Rev. 14:10; 16:19). Note that the Father gives Jesus the cup.

John 18:13 Under the Romans, three wealthy families controlled the important position of high priest. Annas was the patriarch of one of these families (see Acts 4:6). He served as high priest a.d. 6–15. The position was then held by five of his sons, including his son-in-law Caiaphas. Even after his time in office ended, Annas basically controlled the position.

John 18:14 Caiaphas. See 11:49–52.

John 18:15–16 The other disciple is probably John himself, “the disciple whom Jesus loved” (compare 20:2; 21:24; see also 13:23).

John 18:19 The high priest is Annas (see note on v. 13). Questioning Jesus about his disciples and his teaching suggests that the primary concern is theological, though political charges are later made as well (see 19:7, 12).

John 18:20 nothing in secret. Jesus’ reply echoed God’s words in the book of Isaiah (Isa. 45:19; 48:16). Jesus’ point was that his message was the same in private as in public. He was not guilty of conspiracy. John records instances of Jesus’ teaching both in synagogues (John 6:59) and in the temple area (2:14–21; 8:20; 10:23; see also note on 2:14).

John 18:22 struck. Likely a sharp slap (compare Matt. 26:67; Acts 23:1–5). The rebuke may echo Ex. 22:28 (quoted by Paul in Acts 23:5).

John 18:24 Before Jesus can be brought to the Roman governor, charges must be confirmed by the high priest, Caiaphas, who presided over the Sanhedrin. Caiaphas was high priest for nearly 18 years (c. a.d. 18–36).

John 18:26 the man whose ear Peter had cut off. Malchus. See note on v. 10.

John 18:27 rooster crowed. Compare 13:38.

John 18:28 The governor’s headquarters has long been identified with the Antonia Fortress on the northwest corner of the Temple Mount. This large fortress allowed immediate access to the temple to stop any disturbance. However, many scholars believe that the Palace of Herod the Great would have afforded better accommodations for Pilate. This palace fortress, today called the Citadel, was at the western corner of the city. Early morning probably means shortly after sunrise, when the Sanhedrin met in formal session and pronounced its verdict on Jesus (Matt. 27:1–2 and parallels). not be defiled. According to tradition, Jews could not go into a Gentile building or home with a roof on it without becoming ceremonially unclean. Passover may refer to the entire Feast of Unleavened Bread, which lasted seven days (see Luke 22:1). Thus “eat the Passover” probably means “continue to celebrate the ongoing feast” (compare 2 Chron. 30:21). The other Gospels state that Jesus had already eaten the Passover Feast with his disciples (Matt. 26:17–29; Luke 22:1–23; see also John 13:1).

John 18:29 Pilate was appointed by the emperor Tiberius and served as governor of Judea a.d. 26–36 (see note on Luke 23:1). Pilate went outside, respecting the religious sensitivities of the Jews (see note on John 18:28). This leads to a dramatic situation as Pilate repeatedly goes outside to face the people (v. 29; 38; 19:4–5; 13) then goes back inside to speak to Jesus (18:33; 19:1; 9–11). Therefore many of Jesus’ statements about himself in this section are spoken out of the hearing of his Jewish opponents.

John 18:31 Pilate is not interested in judging internal Jewish disputes (compare Acts 18:14–15). It is not lawful for us to put anyone to death. The Romans had taken away the Sanhedrin’s right to impose capital punishment. Known exceptions are probably either mob actions (Stephen’s death in Acts 7; previous attempts to stone Jesus) or official Jewish actions when Roman oversight was weak. The Sanhedrin clearly wanted Jesus’ execution to be done in keeping with Roman law. But since Pilate would not be interested in condemning someone for a religious crime (see Matt. 26:64; Luke 22:69–71; John 8:58–59; 10:33; 19:7), they needed to bring a political charge against Jesus. They said that he claimed to be king in opposition to Caesar (see 18:33; 37; 19:3; 12; 15; 19).

John 18:32 by what kind of death he was going to die. Compare 12:33; 21:19. The Jews thought crucifixion was horrible. If the Sanhedrin had put Jesus to death, he would have been stoned for blasphemy (Lev. 24:16; compare John 10:33; Acts 7:57–58).

John 18:33 King of the Jews. Pilate’s question aims to determine whether Jesus is a threat to Rome’s power.

John 18:36 Jesus’ description of the nature of his kingdom echoes similar passages in Daniel (e.g., Dan. 2:44; 7:14; 27). See also John 6:15.

John 18:37 Jesus as the truth fulfills the teaching of the OT (1:17) and reveals the true God (see 1:14; 17; 5:33; 14:6; also 8:40; 45–46; 14:9).

John 18:38 What is truth? Pilate apparently decides that Jesus is a teacher of abstract philosophy and poses no threat to the Roman government. He seeks no answer from the only one who could give him the answer. I find no guilt in him. Pilate states three time his belief that Jesus is innocent (see 19:4, 6; compare Luke 23:4), and yet, under extensive pressure, he sentences Jesus to death (compare John 19:12–16).

John 18:39 As in v. 28 (see note), at the Passover refers to the entire seven-day festival.

John 18:40 Barabbas means “son of the father.” Ironically, the people wanted Barabbas released rather than the true Son of the Father, Jesus. robber. Barabbas had committed many crimes, including robbery, insurrection, and murder (see Matt. 27:16; Mark 15:7; Luke 23:18–19).