Devotional Questions:

John 18:1-8

• Reflect on the fact that Jesus went out to meet the approaching soldiers “knowing all that was going to happen to him.”  What is my reaction when I need to move toward danger, discomfort or pain in the process of obeying God’s will?
• What must Jesus have been like given the fact that those who came to arrest him “drew back and fell to the ground” upon meeting him?
• How does Jesus express his concern for his disciples till the end?

John 18:11

• What does Jesus’ statement reveal about His approach to “the cup the Father has given [him]?”
• In what ways have I been (or am I being) tempted to “not drink the cup the Father has given me?”
• What is the “sword” I wield to avoid the way of the cross which Jesus calls me to put away?

John 18:15-18, 25-27

• What is ironic about the fact that Peter’s first denial is before the girl at the door?
• What was Peter’s response when the servant girl and others recognized him as one of Jesus’ followers?
• Reflect on the picture of Peter warming himself by a fire while Jesus was being interrogated and beaten inside.  What does this reveal about human nature, and how does this apply to me?
• Are there some parallels between Peter’s denial of being associated with Jesus and the way I live?

Additional Questions:

John 18:1-5

• What does the fact that Judas “knew the place” where Jesus was praying reveal about his experiences and relationship with Jesus?

John 18:19-24

• In what ways are people like “one of the officials” who struck Jesus?
• What can I learn from what Jesus says in v. 23 about how to respond to words spoken to me?

John 18:28

• What is the irony of the Jews not entering the palace “to avoid ceremonial uncleanness” so that they can “eat the Passover” while ignoring the fact that are about to condemn an innocent man?
• Are there ways in which I am blind to the true state of my heart because of surface adherence to the Scripture?

John 18:33-19:1

• What can I learn about Jesus’ heart through his interaction with Pilate?
• Contrast Jesus’ view of truth and Pilate’s view of truth as revealed by his action (19:1).
• What evidence is there in my life that shows whether I am on the side of truth?

Commentary:

v. 1 “Here they find a garden named by the Synoptics ‘Gethsemane.’ We should not think of a decorative garden like those built for pleasure in Europe or North America. This is an olive grove (‘Gethsemane’ means olive press), which grew along the west shoulder of the Mount of Olives.”[1]

vv. 4-7 “But Jesus is not taken by surprise (18:4). In Mark 14:42 Jesus knows that Judas is coming before he arrives. Likewise here, Jesus’ foreknowledge (1:47 – 48; 6:6; 13:1) gives him the ability to see the arrest before it unfolds. He does not shrink from the moment but has already made the decision to lay down his life under his own volition (10:18). Therefore Jesus steps forward and asks the first question, ‘Who is it you want?’”[2]

v. 11 “Jesus then points to the ‘cup’ the Father has given him to drink (John 18:11). This reference recalls the Synoptic Gethsemane prayer, but now the struggle with Jesus’ fate belongs to Peter, who cannot face the ‘cup’ that includes the cross. Jesus, by contrast, understands that this is God’s will and so will not hesitate to embrace it.”[3]

vv. 12-24 “Annas is well known even though he appears second to Caiaphas in the New Testament. Josephus indicates that he was appointed in A.D. 6 but was removed from office in A.D. 15 by Valerius Gratus, Pilate’s predecessor. He continued to enjoy enormous influence, however, and considerable popular support since Judaism resented how the Romans controlled the high priesthood (his festival vestments were kept, for instance, in the Antonia Fortress). Five of Annas’s sons became high priests as well as his son-in-law Caiaphas. Thus Annas enjoyed great power and was the patriarch of an influential priestly family, well known for its wealth, power, and greed.”[4]

“Caiaphas and Annas represent men whose devotion to their religious careers and the political status quo exceeded their willingness to see God at work in Jesus. They have become the dangerous shepherds of chapter 10, whose interest in the welfare of the flock has been superseded by their own self-preservation.”^[5]

vv. 15-16 “Peter is accompanied, however, by ‘another disciple,’ who remains unnamed (18:15). This is curious since John has been careful to name people carefully (Annas, Caiaphas, Simon Peter, Malchus).

“[…] the view that this is the Beloved Disciple has a great deal to commend it. Throughout the gospel the Beloved Disciple frequently appears alongside Peter, a portrait also common in the Synoptics. The Beloved Disciple faithfully follows Jesus even to the site of the cross, where Jesus talks to him (John 19:25 – 27). His presence at the arrest shows his profound loyalty to Jesus so characteristic throughout the Gospel.” [6]

v. 17 “Peter feels his vulnerability because the small courtyard also hosts officers and other servants (18:18a). Some of them may even remember that he attacked Malchus — another slave, whom this woman may know. So at the gate, to gain entry, Peter refuses to acknowledge his discipleship.”[7]

vv. 20-21 “When Jesus affirms that he has taught openly (in the temple and in synagogues) and many can verify his work, he may sense that Annas is maneuvering to accuse him of being a false prophet. ‘False prophesy’ is the classic charge against Jesus reported in the Talmud (b. Sanh. 43a). To qualify as a false prophet one must ‘secretly entice’ or ‘deceive’ the people. The punishment for this was death (Deut. 13:1 – 11). Twice before this was precisely the suggestion uttered by the crowds (7:12) and the Pharisees (7:47).”[8]

vv. 37-38 “Of course, ‘truth’ is no foreign idea to Pilate. Everyone wants at least to claim that his or her efforts are true. Thus, Jesus’ revelation that he is working for the truth serves as an invitation for Pilate to join him. For Pilate to condemn Jesus is for him to condemn the truth. Jesus has thus reversed positions with Pilate. In 9:29 Jesus said that he came into the world for judgment, unmasking the heartfelt dispositions of humanity. Ironically Jesus has been asking Pilate questions from the beginning. Now Pilate has been challenged (Will he side with truth or falsehood?) and now he carries the burden of response.”[9]

[2] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 492.

[3] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 493

[4] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 493.

[5] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 511.

[6] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 494.

[7] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 495.

[8] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 496.

[9] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 501.

Devotional Questions:

John 18:1-8

• Reflect on the fact that Jesus went out to meet the approaching soldiers “knowing all that was going to happen to him.”  What is my reaction when I need to move toward danger, discomfort or pain in the process of obeying God’s will?
• What must Jesus have been like given the fact that those who came to arrest him “drew back and fell to the ground” upon meeting him?
• How does Jesus express his concern for his disciples till the end?

John 18:11

• What does Jesus’ statement reveal about His approach to “the cup the Father has given [him]?”
• In what ways have I been (or am I being) tempted to “not drink the cup the Father has given me?”
• What is the “sword” I wield to avoid the way of the cross which Jesus calls me to put away?

John 18:15-18, 25-27

• What is ironic about the fact that Peter’s first denial is before the girl at the door?
• What was Peter’s response when the servant girl and others recognized him as one of Jesus’ followers?
• Reflect on the picture of Peter warming himself by a fire while Jesus was being interrogated and beaten inside.  What does this reveal about human nature, and how does this apply to me?
• Are there some parallels between Peter’s denial of being associated with Jesus and the way I live?

Additional Questions:

John 18:1-5

• What does the fact that Judas “knew the place” where Jesus was praying reveal about his experiences and relationship with Jesus?

John 18:19-24

• In what ways are people like “one of the officials” who struck Jesus?
• What can I learn from what Jesus says in v. 23 about how to respond to words spoken to me?

John 18:28

• What is the irony of the Jews not entering the palace “to avoid ceremonial uncleanness” so that they can “eat the Passover” while ignoring the fact that are about to condemn an innocent man?
• Are there ways in which I am blind to the true state of my heart because of surface adherence to the Scripture?

John 18:33-19:1

• What can I learn about Jesus’ heart through his interaction with Pilate?
• Contrast Jesus’ view of truth and Pilate’s view of truth as revealed by his action (19:1).
• What evidence is there in my life that shows whether I am on the side of truth?

Commentary:

v. 1 “Here they find a garden named by the Synoptics ‘Gethsemane.’ We should not think of a decorative garden like those built for pleasure in Europe or North America. This is an olive grove (‘Gethsemane’ means olive press), which grew along the west shoulder of the Mount of Olives.”[1]

vv. 4-7 “But Jesus is not taken by surprise (18:4). In Mark 14:42 Jesus knows that Judas is coming before he arrives. Likewise here, Jesus’ foreknowledge (1:47 – 48; 6:6; 13:1) gives him the ability to see the arrest before it unfolds. He does not shrink from the moment but has already made the decision to lay down his life under his own volition (10:18). Therefore Jesus steps forward and asks the first question, ‘Who is it you want?’”[2]

v. 11 “Jesus then points to the ‘cup’ the Father has given him to drink (John 18:11). This reference recalls the Synoptic Gethsemane prayer, but now the struggle with Jesus’ fate belongs to Peter, who cannot face the ‘cup’ that includes the cross. Jesus, by contrast, understands that this is God’s will and so will not hesitate to embrace it.”[3]

vv. 12-24 “Annas is well known even though he appears second to Caiaphas in the New Testament. Josephus indicates that he was appointed in A.D. 6 but was removed from office in A.D. 15 by Valerius Gratus, Pilate’s predecessor. He continued to enjoy enormous influence, however, and considerable popular support since Judaism resented how the Romans controlled the high priesthood (his festival vestments were kept, for instance, in the Antonia Fortress). Five of Annas’s sons became high priests as well as his son-in-law Caiaphas. Thus Annas enjoyed great power and was the patriarch of an influential priestly family, well known for its wealth, power, and greed.”[4]

“Caiaphas and Annas represent men whose devotion to their religious careers and the political status quo exceeded their willingness to see God at work in Jesus. They have become the dangerous shepherds of chapter 10, whose interest in the welfare of the flock has been superseded by their own self-preservation.”^[5]

vv. 15-16 “Peter is accompanied, however, by ‘another disciple,’ who remains unnamed (18:15). This is curious since John has been careful to name people carefully (Annas, Caiaphas, Simon Peter, Malchus).

“[…] the view that this is the Beloved Disciple has a great deal to commend it. Throughout the gospel the Beloved Disciple frequently appears alongside Peter, a portrait also common in the Synoptics. The Beloved Disciple faithfully follows Jesus even to the site of the cross, where Jesus talks to him (John 19:25 – 27). His presence at the arrest shows his profound loyalty to Jesus so characteristic throughout the Gospel.” [6]

v. 17 “Peter feels his vulnerability because the small courtyard also hosts officers and other servants (18:18a). Some of them may even remember that he attacked Malchus — another slave, whom this woman may know. So at the gate, to gain entry, Peter refuses to acknowledge his discipleship.”[7]

vv. 20-21 “When Jesus affirms that he has taught openly (in the temple and in synagogues) and many can verify his work, he may sense that Annas is maneuvering to accuse him of being a false prophet. ‘False prophesy’ is the classic charge against Jesus reported in the Talmud (b. Sanh. 43a). To qualify as a false prophet one must ‘secretly entice’ or ‘deceive’ the people. The punishment for this was death (Deut. 13:1 – 11). Twice before this was precisely the suggestion uttered by the crowds (7:12) and the Pharisees (7:47).”[8]

vv. 37-38 “Of course, ‘truth’ is no foreign idea to Pilate. Everyone wants at least to claim that his or her efforts are true. Thus, Jesus’ revelation that he is working for the truth serves as an invitation for Pilate to join him. For Pilate to condemn Jesus is for him to condemn the truth. Jesus has thus reversed positions with Pilate. In 9:29 Jesus said that he came into the world for judgment, unmasking the heartfelt dispositions of humanity. Ironically Jesus has been asking Pilate questions from the beginning. Now Pilate has been challenged (Will he side with truth or falsehood?) and now he carries the burden of response.”[9]

[2] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 492.

[3] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 493

[4] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 493.

[5] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 511.

[6] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 494.

[7] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 495.

[8] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 496.

[9] Gary M. Burge, John, The NIV Application Commentary Series (Grand Rapids, MI: Zondervan, 2000) 501.