Verse by Verse

9 And [Pilate] went again into the Praetorium, and said to Jesus, “Where are You from?” But Jesus gave him no answer.

10 Then Pilate said to Him, “Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?”

11 Jesus answered, “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.”

Pilate (v. 9) may have been genuinely wondering if Christ was “a” god. If Jesus had answered, perhaps Pilate would have believed Him and stopped the crucifixion, which had been ordained by God.

Jesus gave him no answer (v. 9) — perhaps in fulfillment of Isaiah 53:7.

Pilate had no right to ask Jesus further questions because he had already proclaimed Him innocent.

Do You not know (v. 10) — An arrogant claim in which Pilate puts himself above the law which had already found Jesus not guilty.

no power at all (v. 11) — Jesus affirms that government (Pilate) does have some power given by God (Romans 13:1).

The Jews’ guilt (v. 11), especially Caiaphas’, was greater because they knew, because of Christ’s miracles and the Scriptures, who He was. Pilate was an ignorant pagan.

1 So then Pilate took Jesus and scourged Him.

2 And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe.

3 Then they said, “Hail, King of the Jews!” And they struck Him with their hands.

4 Pilate then went out again, and said to them, “Behold, I am bringing Him out to you, that you may know that I find no fault in Him.”

5 Then Jesus came out, wearing the crown of thorns and the purple robe. And Pilate said to them, “Behold the Man!”

6 Therefore, when the chief priests and officers saw Him, they cried out, saying, “Crucify Him, crucify Him!”Pilate said to them, “You take Him and crucify Him, for I find no fault in Him.”

7 The Jews answered him, “We have a law, and according to our law He ought to die, because He made Himself the Son of God.”

8 Therefore, when Pilate heard that saying, he was the more afraid.

scourged (v. 1) — Isaiah 53:5; 1 Peter 2:24. This was probably done with a whip with bits of metal and bone set into the straps.

Pilate had Jesus beaten as a compromise to save Him from being put to death. After the soldiers beat Him, they mocked Him. Pilate may have been trying to save Him by making Him an object of contempt and pity (Luke 23:16).

thorns (v. 2) — a symbol of the curse (Genesis 3:18)

purple (v. 2) — the color of Roman imperialism

The Romans greeted new emperors with “Hail Caesar!” They mocked Jesus (v. 3) with “Hail, King of the Jews!” They also bowed to Him and gave Him a reed as a mock scepter.

struck Him with their hands (v. 3) — probably a beating with a rod.

When the Jews saw that Pilate had found Jesus innocent under Roman law, they charged Him with breaking their own law (Leviticus 24:16) — but their law required stoning, not crucifixion.

When Pilate heard the new charge, he became more afraid (v.8), perhaps because of his wife’s warning (Matthew 27:19).

33 Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?”

34 Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?”

35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?”

36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.”

37 Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice.”

38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find no fault in Him at all.

39 “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?”

40 Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber.

The Jews accused Jesus (Luke 23:2), and then Pilate took Him inside.

Jesus’ question (v. 34) was rhetorical. He was speaking to Pilate’s conscience. Why would the Jews accuse a man of being the king who would overthrow Rome? They would want this opposition under normal circumstances. And there were no Roman accusers! It was done in envy (Matthew 27:18).

Jesus answered Pilate (v. 36), perhaps because Pilate’s question was an honest one and not an attempt to get Jesus to testify against Himself.

My kingdom is not of this world (v. 36) — not established by the world, not given to Him by men but by God.

Now My kingdom is not from here (v. 36)— It was rejected by the Jews, but it will come later. He explained that His kingdom was no threat to Rome.

What is truth? (v. 38) — asked in contempt, not honestly, or Jesus would probably have answered.

I find no fault (v. 38) — A Lamb without blemish and without spot. Not guilty by Roman law.

Much occurs between verses 38 and 39 (Mark 15:3-12; Luke 23:5-18)

Pilate tried to wiggle out of his fix politically (v. 39). He tried to find Jesus “unofficially” guilty and pardon Him (Mark 15:7-11) to avoid trouble.

Barabbas (son of the father) was a robber — perhaps the leader of a rebellion (Luke 23:18-19, 25 — He was imprisoned with those who revolted) and a murderer (Acts 3:14)

Roman law required accusers and accused to meet face-to-face. This was denied Jesus.

The Roman historian Suetonius in his work states that at that time there was a widespread anticipation that a great king was about to take control of Jewish affairs and would rule in due time over the whole world. — Gaebelein, page 351.

__________

If it had been a Roman officer who preferred this charge of being a rebel against the government it would have been a serious matter, requiring the most painstaking examination. But the accusers were the Jews, saying that He claimed Kingship. But how could it be that the Jewish ecclesiastical authorities should complain of one of their own nation trying to emancipate them from the Roman yoke? Pilate knew how the Jews would have thrown off that yoke at any cost and welcomed any man who would lead a movement against the pagan oppressors. So the accusers were unwittingly the witnesses of His innocence. Of course, Pilate had never heard a word that the Man who stood before him accused by the Jews had any desire whatever to lead a revolt against the Roman government and to set Himself up as king. And Pilate was not slow to see the point of the accused. His answer, “Am I a Jew?” shows that. He acknowledged that the accusation came from the Jews and therefore was a false accusation. With this answer he also voiced the fact that he, the Roman governor, despised the Jews. Many of the Roman authors and historians like Horace, Juvenal, Suetonius, Tacitus and Pliny, speak contemptuously of the Jews. We can imagine the sneering face of Pilate, when he spoke these words, as if he had been insulted. Then he added the truth, “Thine own nation and the chief priests have delivered thee unto me. What hast thou done?” With this sentence he shows that the Jews were the accusers and that he had no use for their charge as to his sedition. Then he appealed to the prisoner to tell him what He had done. — Gaebelein, page 349-350.

__________

Three great facts are to be considered in this good witness which our Lord gave before Pilate (1 Timothy 6:13): (1) The Lord Jesus Christ is a King. As such He came, because He is according to the flesh the son of David, entitled to the throne of His father David. (2) The object of His incarnation was to testify to the Truth, to bear witness to it. His true humanity and His Deity are witnessed to by Himself. When He said, “for this end I was born” He states His true humanity, but when He declared “for this cause came I into the world” it is not a vain, unmeaning repetition of His birth, but shows that He pre-existed and came from above. (3) They only hear Him (receive Him) who are of the Truth. The meaning is that those proceeding from the truth, who are born again by the power of the truth and the Spirit of truth, hear Him. — Gaebelein, page 351

__________

Pilate’s offer enraged the screaming Jewish officials, and they demanded that Barabbas, a convicted robber, be pardoned instead. The Greek word for “robber (lestes) was “used by Josephus the historian to describe rebels against Roman authority” (Lindsell). Thus, the rendering of the NIV: “Now Barabbas had taken part in a rebellion.” He may have led the revolt mentioned in Luke 23:18-19, 25; according to Mark 15:7, he was imprisoned with others who took part in this revolt. Since Barabbas was a political criminal, the Jews’ request for the release of Barabbas and not Jesus underscored the irony of the situation. The Jews, pretending to respect Roman authority, asked for the release of a revolutionary against Roman authority. Furthermore, they wanted to give life to a murderer and murder the one who had come to give them life! — Comfort, page 291.

28 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

29 Pilate then went out to them and said, “What accusation do you bring against this Man?”

30 They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.”

31 Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,”

32 that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die.

John skips over Jesus’ appearance before Caiaphas.

they (v. 28, 30) — the entire Sanhedrin (Mark 15:1-2) and a large crowd (Luke 23:1). “They” told Pilate (Luke 23:2) that Christ was claiming to be king instead of Caesar.

early (v. 28) — between first light and sunrise

Praetorium (v. 28) — judgment hall, the governor’s palace. According to Josephus, this was Herod’s palace, used by the Roman governors of Judea when they were in Jerusalem. (They normally stayed in Caesarea.)

defiled (v. 28) —by entering the house of a Gentile (Numbers 9:6-11), which would prevent them from taking the Passover. They wouldn’t defile themselves by entering Pilate’s house, but they rejected God’s Son and brought false witness against Him.

Roman law demanded a specific charge in a trial (v. 29).

They had already found Jesus guilty (v. 30). They didn’t bring Him to Pilate for a trial but for condemnation.

not lawful (v. 31) — Roman law forbade the Jews to execute (fulfillment of Genesis 49:10? Shiloh had come and the Jews no longer governed.)

saying of Jesus (v. 32) — that He would be delivered to the Gentiles (Mark 10:33-34; Matthew 20:19) and die on a cross (John 12:33). The Jews used stoning to execute (Acts 7:58-59).

25 Now Simon Peter stood and warmed himself. Therefore they said to him, “You are not also one of His disciples, are you?” He denied it and said, “I am not!”

26 One of the servants of the high priest, a relative of him whose ear Peter cut off, said, “Did I not see you in the garden with Him?”

27 Peter then denied again; and immediately a rooster crowed.

The other gospel accounts place Peter’s denials outside the home of Caiaphas. John says it took place outside Annas’ home. It was probably a courtyard shared by both.

Verse 25 is a continuation of verse 18.

Peter stood with those who arrested Christ, warming himself at a fire. Perhaps someone threw on more coals, causing the flames to flare up, making Peter recognizable.

The question (v. 25) again expected a negative answer, making it easy for Peter to lie.

him whose ear Peter cut off (v. 26) — Malchus (John 18:10)

Question (v. 26) is straightforward

Peter’s third denial occurred as the rooster crowed — John 13:38. He denied with cursing and swearing (Matthew 26:74; Mark 14:71).

Peter did not deny who Jesus was, only that he was one of the disciples.

The Lord turned and looked at Peter (Luke 22:61) perhaps in accusation or in love — or both.

Most commentaries focus on what Peter did wrong. But perhaps the point is that we will fail but Christ won’t. The contrast in this passage is between Peter’s response to questions and Christ’s response to questions.It is not so much a focus on Peter but on the One who never fails.

19 The high priest then asked Jesus about His disciples and His doctrine.

20 Jesus answered him, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing.

21 Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said.”

22 And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, “Do You answer the high priest like that?”

23 Jesus answered him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”

24 Then Annas sent Him bound to Caiaphas the high priest.

Annas tried to get information about the disciples (v. 19). Jesus ignored the question. Instead of preferring a charge and calling witnesses, Annas asked questions to get Jesus to say something to condemn Himself.

His doctrine (teaching) (v. 20) — Jesus had taught openly in public. Annas had sent officers to hear him.

spoke openly (v. 20) — There was no conspiracy.

ask those who have heard Me (v. 21) — In Jewish court, witnesses spoke for the defendant, he didn’t speak for himself. Jesus was showing that the “trial” was unwarranted and illegal.

those who have heard me (v. 21) — an appeal, not to His miracles, but to His words.

with the palm of his hand (v. 22) — should be “gave a blow on the face” probably with a staff to fulfill Micah 5:1. Jesus didn’t retaliate to the blow, but He did speak up for His rights.

Taken to Caiaphas’ house — Matthew 26:59-68

15 And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.

16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.

17 Then the servant girl who kept the door said to Peter, “You are not also one of this Man’s disciples, are you?”He said, “I am not.”

18 Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.

Nine of the disciples scattered. Only John and Peter followed, and Peter did so far back (Matthew 26:58).

Peter stayed outside the high priest’s palace (v. 16), probably because he was unknown and, therefore, not admitted. John was known (we aren’t told how) and went inside, then came back and got Peter. (There is a possibility that the second disciple wasn’t John. John wasn’t recognized by the leaders in Acts 4:13, so how was he recognized here? And why didn’t the girl question him too?)

The girl asked Peter if he was a disciple (v. 17). Surely she was no threat to him, but he still denied it. He was brave enough in the garden to take on the mob with his sword, but afraid before a girl. In Greek, the girl’s question anticipated a negative response, making it easy for Peter to lie.

Inside the palace yard, the servants and officers who had arrested Jesus warmed by a fire (v. 18).

Peter’s denials fulfilled Christ’s prophecy (John 13:37-38; Matthew 26:33-35; Mark 14:29-31).

10 Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

11 So Jesus said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?”

12 Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him.

13 And they led Him away to Annas first, for he was the father-in-law of Caiaphas who was high priest that year.

14 Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people.

Malchus (v. 10) probably seized Jesus first. Peter probably tried to kill him.

Jesus healed Malchus’ ear — Luke 22:49-51

Even after his attack on Malchus, Peter was allowed to go free because Christ had commanded it!

drink the cup (v. 11) = receiving an event as coming directly from God (Psalm 75:8; Isaiah 51:17; Jeremiah 25:15; Ezekiel 23:31-34 — see also Matthew 26:39).

A lamb offered as a sacrifice was brought before a priest (Leviticus 17:5). And the road from Gethsemane to the city passed through the Sheep Gate, through which sacrificial animals were brought to the temple.

advised the Jews (v. 14) — John 11:49-51

one man should die (v. 14) — for political expediency. Obviously, the trial wasn’t to be a fair one.

Annas was the father-in-law of Caiaphas. Annas had been appointed high priest of the Jews in the year 7 A.D., but had been removed by the Roman Procurator several years previous, and Joseph Caiaphas, his son-in-law, had been appointed in his place. In Luke 3:2, both are called high priests, and in Acts 4:6 and 23:2, the title is given to Annas. This is not a contradiction. The probable explanation is that while Caiaphas held the office, he was really controlled by his father-in-law, whom the Jews probably regarded as their true high priest, in opposition to the Roman deposition of Annas. At any rate, we know from the Jewish historian, Josephus, that the office of the high priest, when our Lord was here, was characterized by disorders and irregularities. It seems Annas was the controlling spirit and a great politician. There were not fewer than twenty-eight high priests from the reign of Herod to the destruction of the temple by Titus in the year 70. Of these, five, besides Caiaphas, were sons of Annas. — Gaebelein, page 340-341.

1 When Jesus had spoken these words, He went out with His disciples over the Brook Kidron, where there was a garden, which He and His disciples entered.

2 And Judas, who betrayed Him, also knew the place; for Jesus often met there with His disciples.

3 Then Judas, having received a detachment of troops, and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons.

4 Jesus therefore, knowing all things that would come upon Him, went forward and said to them, “Whom are you seeking?”

5 They answered Him, “Jesus of Nazareth.”Jesus said to them, “I am He.” And Judas, who betrayed Him, also stood with them.

6 Now when He said to them, “I am He,” they drew back and fell to the ground.

7 Then He asked them again, “Whom are you seeking?”And they said, “Jesus of Nazareth.”

8 Jesus answered, “I have told you that I am He. Therefore, if you seek Me, let these go their way,”

9 that the saying might be fulfilled which He spoke, “Of those whom You gave Me I have lost none.”

John doesn’t mention Jesus’ agony in the garden, probably because the theme of his gospel was the Son of God — deity.

Kidron (v. 1) = (Cedron) the black torrent. David wept at Kidron (2 Samuel 15:23) when Absalom rebelled.

detachment of troops (v. 3) — Roman soldiers

officers (v. 3) — temple police.

There were perhaps several hundred of these men (Matthew 26:47), both Jews and Gentiles, perhaps in case He used His power?

Jesus met the mob (v. 4) — His hour had come. He hid on previous occasions (John 8:59; John 12:36) when His time had not yet come.

I am He (v. 6) — literally “I AM” as in John 4:26 and John 8:58. It was this very thing — His claim to be Jehovah — that drew their hatred. None could keep their feet in the face of His statement — proving that He could have easily prevented what occurred (Psalm 27:2; Philippians 2:10-11).

The crowd came to arrest Him, but He was asking the questions!

I have lost none (v. 9) — from John 6:39; 17:12. Jesus commanded the soldiers to leave the disciples alone.

20 “I do not pray for these alone, but also for those who will believe in Me through their word;

21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

22 And the glory which You gave Me I have given them, that they may be one just as We are one:

23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

24 “Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.

25 O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me.

26 And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them.”

Dad’s notes — The Son desires unity (v. 20-26)

1. That all would be one (v. 21)

2. That all believers would be with Him (v. 24)

also for those (v.20) — Here He wasn’t only praying for the apostles, but for all who would believe from hearing their words. John’s Gospel is itself an answer to this prayer.

Verse 11 prayed for unity among the apostles. Now Christ expands . He’s praying for the unity of all believers (not for an outward show in a single denomination).

glory (v. 22) — His resurrection glory and position which He shares with those who believe. We will never become God and share in Christ’s essential glory (although we will behold this glory — v. 24), but we will share His acquired glory (we will have this glory).

The world may not see our unity in Christ at this time, but when we are glorified, the world will know it (v. 23) and know Christ was sent from the Father (1 John 4:13) by the Spirit.

The Father loves believers as He loves the Son (v. 23).

It is not difficult to find the acquired glory of our Lord in the New Testament. It is sevenfold. (1) He received in resurrection the glory of sonship, inasmuch as He is the First begotten from among the dead. We share this sonship with Him and are sons of God in Him. (2) Then God made Him the heir of all things (Hebrews 1:2). (3) God gave Him a glorious place for a reward. He seated Him at His own right hand. The man in Glory is as near to God and as dear to God as any Being can be. He holds a place higher than the angels. In Him we are seated in the heavenly places of Christ Jesus. (4) He received as His reward a glorious name, “the name which is above every other name.” And it is written “I will give Him a white stone, and in the stone a new name written which no man knoweth saving He that receiveth it,” the promise to the overcomer (Revelation 2:17). (5) He received the glory of priesthood, being constituted a priest after the order of Melchisedec. And we are priests with Him. (6) He is made King of kings and God will give Him the promised kingdom. The throne over all the earth is His and the nations will yet be His inheritance. His own are to reign and rule with Him. (7) Finally He received the glory of Judgeship. All judgment is committed to Him. This also His own will share with Him, for it is written, “Do ye not know that the Saints shall judge the world? Know ye not that we shall judge angels?” (1 Corinthians 6:1, 3). — Gaebelein, page 332-333