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Charles Spurgeon · Citado em PreceptAustin
João 18
Spurgeon - The very brook would remind him of his approaching sacrifice, for through it flowed the blood and refuse from the temple. Where there was a garden, in which He entered with His disciples (mathetes) - Mt 26:36+ and Mk 14:32+ identify the garden as Gethsemane (see map above for possible location on lower portion of Mt of Olives) which means "oil press". Garden (kepos) refers to a plot of land where vegetables or flowers are planted. These gardens often contained palms, fruit trees, flowers, even vegetables. Such gardens were forbidden in the confines of the city of Jerusalem because necessary fertilizer made it unclean so many residents especially the wealthy had vineyards, orchards and private gardens on the Mount of Olives. Obviously Judas knew where this garden was and Jesus knew that he knew and that now His hour had come so He made no attempt to hide Himself. Matthew 26:36+ Then Jesus *came with them to a place called Gethsemane, and *said to His disciples, “Sit here while I go over there and pray.” Mark 14:32+ They *came to a place named Gethsemane; and He *said to His disciples, “Sit here until I have prayed.” Luke 21:37 says "Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet." Yet, probably not only during that week but they often met there through the years. Our Lord could not cross that “brook Cedron” without being reminded of the time when David went that way in the hour of his sorrow, though he knew that he had to face a far greater trial than that of David. The very brook would remind him of his approaching sacrifice, for through it flowed the blood and refuse from the temple. A dark, foul brook, through which flowed the blood and refuse from the temple. King David crossed that brook one night in bitter sorrow; and now the Saviour crossed it when it was near to midnight: “He went forth with his disciples over the brook Cedron.” From our Lord’s example, we should learn, when trouble is near, to meet it with composure. Our Saviour did not sit still; but, as the hour approached for his betrayal and death, “he went forth with his disciples.” The passing over the black brook of Cedron, through which flowed the filth of the temple, was very significant. King David had crossed that brook long before when he had been driven from his home by Absalom’s rebellion, and now the greater David went “over the brook Cedron, where was a garden.” He specially wanted solitude just then, for one of the best preparations for suffering is to get alone with God. Learn this lesson also from your Lord’s example, and as he put Gethsemane before Calvary, if you can put an hour of prayerful contemplation before your expected suffering, it will be a great help to you. Our Lord went there to pray, and Judas knew that this was his custom. Are we such men of prayer that others know where we pray? Have you some familiar place where you go to meet your Lord? I am afraid that many know where we trade, and many know where we preach, but perhaps, few know where we pray. God grant that we may be often at the mercy-seat! We should be better men and women if we were more frequently at the throne of grace. Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Note in the Great Commission that the implication is that the disciple is not just a hearer and a learner from another, but is a doer of what he learns for Mt 28:20 says "teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Swindoll - A mathētēs is one who subjects himself or herself to a process of becoming familiarized with something by experiencing, learning, or receiving direction. This process usually implies the aid of another person, and as the term fully developed, it was inconceivable for one to be a learner without a guide or a master. The term is used to refer to the disciples of rabbis, and those of John the Baptizer, the Pharisees, and Moses (e.g., Mark 2:18; John 9:28). Although we often refer to the twelve apostles as the “twelve disciples,” it is important to recognize that this term often refers to all (ED: HOW MANY?) of Jesus’ followers (Luke 6:13, 17). (Insights on Luke ) There is a teaching (which I consider borders on a false teaching) that not all genuine believers are disciples of Christ. This is taught by a number of evangelicals, some of whom are very prominent. They teach that there are believers and then there is an "elite" group of believers who warrant the designation of "disciples." This is not correct! Every genuine believer is a disciple of Jesus Christ. QUESTION - What is the Kidron Valley in the Bible? | GotQuestions.org This location is associated in the Bible with sorrow, judgment, and death. ANSWER - The Kidron Valley is a place just outside of Jerusalem, in between the city and the Mount of Olives (ED: SEE MAP ABOVE). The name Kidron (or Cedron in the KJV) is either a reference to the “darkness” or “murkiness” of the water that periodically flows in that place or to the cedars that grow in that area. The Kidron Valley is technically a wadi, as a stream runs through it only after heavy rains. This location is associated in the Bible with sorrow, judgment, and death. For example, 2 Kings 23:1–6 describes King Josiah commanding “the high priest, the priests next in rank and the doorkeepers to remove from the temple of the Lord all the articles made for Baal and Asherah and all the starry hosts.” Once removed from the temple, the idols were “burned . . . outside Jerusalem in the fields of the Kidron Valley” (verse 4). King Josiah did the same with the Asherah pole (verse 6). Similar reforms were accomplished by King Asa and King Hezekiah, both of whom disposed of idols in the Kidron Valley (1 Kings 15:13; 2 Chronicles 29:16; 30:14). When David fled Jerusalem during Absalom’s rebellion, he crossed the Valley of Kidron (2 Samuel 15:23). When King Solomon confined the rogue Shimei to the city, he forbade him from going any farther than the Kidron Valley (1 Kings 2:36–37). From 2 Kings 23:6, it seems that, in the time of Josiah, the Valley of Kidron contained “the graves of the common people.” According to the historian Josephus, Queen Athalia was executed in the Valley of Kidron (Antiquities of the Jews, ix. 7, § 3). Jesus must have crossed the Valley of Kidron many times in His travels. On the night of His arrest, Jesus “went out with His disciples over the Brook Kidron, where there was a garden” (John 18:1). Once in the Garden of Gethsemane, Jesus felt the full weight of His impending death, so much so that “his sweat fell to the ground like great drops of blood” (Luke 22:44, NLT). The Bible speaks of an end-times judgment on the earth. As God is restoring the fortunes of His people, Israel, He says, “I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will put them on trial for what they did to my inheritance, my people Israel” (Joel 3:2). The Valley of Jehoshaphat, or the Valley of Decision (Joel 3:14), is thought by many to be a reference to the Valley of Kidron. In each case, the Kidron Valley serves as backdrop to death and sorrow and judgment. There is coming a day, however, when the Valley of Kidron will shed its sorrowful reputation. God promises that, one day, “I will be the God of all the families of Israel, and they will be my people” (Jeremiah 31:1). “See, I . . . gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labor; a great throng will return. . . . I will lead them beside streams of water on a level path where they will not stumble” (verses 8–9). Then, God says, “I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow” (verse 13). The Lord’s plans for a restored Jerusalem will include a change in the Valley of Kidron: “The whole valley where dead bodies and ashes are thrown, and all the terraces out to the Kidron Valley on the east as far as the corner of the Horse Gate, will be holy to the Lord. The city will never again be uprooted or demolished” (verse 40). The Valley of Kidron, with its sad history of idolatry, impurity, and condemnation, will one day be “holy to the Lord,” and God “will forgive their wickedness and will remember their sins no more” (Jeremiah 31:34). Henry
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Spurgeon - Morning and Evening - John 18:8 Mark, my soul, the care which Jesus manifested even in his hour of trial, towards the sheep of his hand! The ruling passion is strong in death. He resigns himself to the enemy, but he interposes a word of power to set his disciples free. As to himself, like a sheep before her shearers he is dumb and opened not his mouth, but for his disciples' sake he speaks with almighty energy. Herein is love, constant, self-forgetting, faithful love. But is there not far more here than is to be found upon the surface? Have we not the very soul and spirit of the atonement in these words? The Good Shepherd lays down his life for the sheep, and pleads that they must therefore go free. The Surety is bound, and justice demands that those for whom he stands a substitute should go their way. In the midst of Egypt's bondage, that voice rings as a word of power, "Let these go their way." Out of slavery of sin and Satan the redeemed must come. In every cell of the dungeons of Despair, the sound is echoed, "Let these go their way," and forth come Despondency and Much-afraid. Satan hears the well-known voice, and lifts his foot from the neck of the fallen; and Death hears it, and the grave opens her gates to let the dead arise. Their way is one of progress, holiness, triumph, glory, and none shall dare to stay them in it. No lion shall be on their way, neither shall any ravenous beast go up thereon. "The hind of the morning" has drawn the cruel hunters upon himself, and now the most timid roes and hinds of the field may graze at perfect peace among the lilies of his loves. The thunder-cloud has burst over the Cross of Calvary, and the pilgrims of Zion shall never be smitten by the bolts of vengeance. Come, my heart, rejoice in the immunity which thy Redeemer has secured thee, and bless his name all the day, and every day. C H Spurgeon - The captive Saviour freeing his people (Sermon The Captive Saviour Freeing His People) ‘Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: that the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.’ John 18:8–9 When you suffer tribulation, affliction and adversity, do not think that God is punishing you for your sins, for no child of God can be punished for sin penally. Let me not be misunderstood. A man is brought before God first of all as a criminal before a judge. You and I have stood there. Through Christ’s blood and righteousness we have been absolved and acquitted as before God the Judge, and it is not possible for the law to lay so much as the weight of a feather upon us since we have been perfectly acquitted. In all the pains and sufferings which a Christian may endure, there is not so much as a single ounce of penal infliction. God cannot punish a man whom he has pardoned and who is then adopted into God’s family. Now, if he shall as a child offend against his father’s rule, he will be chastened for it. Everyone can see the distinction between chastening by a father and punishment by a judge. If your child were to steal, you would not think of punishing that child in the light in which the judge would do it, who would commit him to imprisonment for having broken the law; but you chasten your child yourself, not so much to avenge the law as for the child’s good, that he may not do this evil thing again. So our heavenly Father chastens his people with the rod of the covenant, but he never punishes them with the sword of vengeance. There is a difference between chastening and punishing. Punishing is from a judge; Christ has suffered all such punishment, so that no penal infliction can fall upon a soul that believes in him; but we may have chastisement which comes to us as the result of a father’s love, and not as the result of a judge’s anger; we have felt such chastisement, and have reason to bless God for it. John Bennett Day by Day: Bible Commands LET THESE GO THEIR WAY The hour of our Lord’s betrayal and arrest had arrived. In Gethsemane, Jesus and the eleven confronted Judas and the band of soldiers. The Lord, John emphasises, was fully aware of all that was about to befall Him, yet He stood in regal dignity facing the armed arresting party. He was the One in full control of the situation. At His word, His would-be captors fell back. They recovered themselves and approached Him once more. Again He asked them who they sought. At their reply, ‘Jesus of Nazareth’, He reminded them that He had already identified Himself. Then, speaking with authority, the Lord told the detachment, ‘If therefore you seek me, let these go their way’. This command reveals ‘the caring heart of Jesus’, MILNE. With unspeakable horrors ahead of Him, He did not forget the little band of disciples around Him. He thought more of them than of Himself. If He is to be taken, then let the eleven be freed. He well knew their weakness. He spared them the fiery trial of the judgement halls of Caiaphas and Pilate. Over the last few hours the Lord had counselled and comforted the disciples. Now, ‘He mercifully makes for them a way of escape’, RYLE. He draws the full hatred of His foes to Himself and deflects it from His disciples. The Shepherd was taken, the sheep escaped unharmed. This is a vivid picture of what was to transpire in a few hours on the cross. There the Saviour would stand in our place, taking the full brunt of our guilt upon Him so that we might go free. On the throne, the Lord still watches over His people with the deepest affection. His tender heart still beats for us all. He preserves us and protects us in all the onslaughts made against us by our spiritual enemies. It is His care for us that grants us eternal security and maintains us through all our trials and difficulties. John specifically emphasises for us that this command of Christ fulfils His saying, spoken shortly before in His prayer of consecration, that of all whom the Father had given Him He had lost none, John 17:12. John 18:9 to fulfill the word which He spoke, “Of those whom You have given Me I lost not one.” Of those whom You have given Me: John 17:12 Related Passages: John 16:32+ “Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. John 17:9+ “I ask on their behalf; I do not ask on behalf of the world, but of those (ELEVEN) whom You have given Me; for they are Yours; JESUS FULFILLS PROPHETIC PROMISE TO PROTECT THE ELEVEN To fulfill (pleroo) the word (logos) which He spoke, “Of those whom You have given Me I lost (apollumi) (absolutely) not one (oudeis) - As in His prayer Jesus acknowledges the eleven as the gift of the Father to Him. Jesus' protection of the eleven had been foretold in His high priestly prayer where He declared "While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled." (Jn 17:12+) ESV Study Bible (BORROW) - Jesus’ statement summarizes Jn 17:12, which in turn refers back to Jn 6:39 and Jn 10:28. Jesus is portrayed as the “good shepherd” who voluntarily chooses death to save the life of his “sheep” (cf. Jn 10:11, 15, 17–18, 28). Their physical preservation symbolizes their spiritual preservation. NET NOTE - This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in Jn 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (Jn 12:38, 13:18, 15:25, 17:12, 19:24, and Jn 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in Jn 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in Jn 18:9 appear to be a free rendition of Jn 17:12. He had only said that just a little while before, but this verse shows us that the New Testament is as sure to be fulfilled as the Old Testament. It was a new saying, not then written, yet it had all the life and power of God in it; so it must live, and must be fulfilled. John 18:10 Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. John 18:26 Mt 26:51-54 Mk 14:30,47 Lu 22:33,49-51 Related Passages: Matthew 26:51+ And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. Mark 14:46-47+ They laid hands on Him and seized Him. 47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. Luke 22:38+ (LUKE RECORDS THEY ACTUALLY HAD 2 SWORDS) They said, “Lord, look, here are two swords.” And He said to them, “It is enough.” Luke 22:49-51+ When those who were around Him saw what was going to happen, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus answered and said, “Stop! No more of this.” And He touched his ear and healed him. PETER AIMS FOR HEAD SEVERS EAR Simon Peter then, having a sword (machaira), drew (helko) it and struck (paio) the high priest’s (archiereus) slave (doulos), and cut off (apokopto) his right ear - All the gospels record this event but only John mentions the name of the instigator. It is possible that Peter's earlier statement that served as motivation for he said “Even if I have to die with You, I will not deny You.” All the disciples said the same thing too." (Mt 26:35+) This event is surely evidence of God's intervention to save Malchus and save Peter, for Peter was clearly not just seeking to remove an ear but was seeking to stab him in the head and had he done so, he may have lost his head! While Peter's action cannot be condoned, it does indicate that he was willing to die on Jesus’ behalf. On the other hand, the fact that he acted in the flesh to try to defend Jesus shows that he still not not understand (or believe) what Jesus had repeatedly told the disciples -- that He must die! Loyalty may be commendable, but God’s battles cannot be won with man’s weapons! -- Larry Richards John
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Spurgeon adds "“At any rate, the Lord is led to Annas first, and we feel sure that there was a motive for that act. Annas, in some sense, had a priority in the peerage of enmity to Jesus; he was malignant, cruel, and unscrupulous enough to be premier in the ministry of persecutors.” NET NOTE - Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in Jn 18:15, 16, 19, 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and Jn 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from A.D. 6 to A.D. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin. Christ could not die without the question of expediency turning up. I never knew any great sin in the world, nor any great heresy, nor any great combination of men to maintain it without the question of expediency coming under consideration. Expediency is the great Christ-killer. Many nowadays say to us, “Do not preach against error; it is not expedient to do so. Do not break away from evil associations; it is not expedient.” How many there are of even good men who do certain thing, not because they are right, but because they are expedient! But, believers in Jesus, in the name of your Lord I implore you to hate expediency, since it put Christ to death. It was a wicked expediency that would murder Christ in order to save a nation; but it did not really do so after all, for the guilt of slaying Christ brought upon the nation the glaring crime of deicide. Led (bring, conduct, lead away or astray) (520) apago from apó = from + ágō = to carry, lead) means to carry or lead away, leading from one place to another. Leading an ox or donkey to water (Lk 13:15). In the figurative sense (passive voice) it meant to be deceived or be influenced "by mute idols" before they became believers (1 Cor 12:2) Apago was used as a legal term meaning to lead one from one point to another in legal proceedings (to trial, punishment, prison or execution), just as Jesus was "led...away to Caiaphas, the high priest." (Mt 26:57), "to Pilate" (Mt 27:2) and finally to be crucified (Mt 27:31, cf prison guards who were led away [to execution] Acts 12:19). Apago meant to lead away a prisoner or condemned man (Mk 14:44; 15:16; Rev 13:10). Apago (intransitively) is used by Jesus to refer to a way which leads either to eternal punishment or eternal life (Mt 7:13-14-note). Its range of definition extends from the simple idea of “to lead” or “to carry away” to the more technical notions of “to arrest” and “to bring before a magistrate.” It can describe God’s “driving” Israel into other lands (as punishment; Deuteronomy 28:36,37). In the Septuagint agago may refer to someone “escorting” (leading) another (e.g., 1 Ki 1:38) or “abducting” another (2 Chr 36:6; Jer 40:1 of being led away to Babylon; cf. Ps 125:5). But positively the Psalmist relied upon God to lead him (Ps 60:9; 108:10). SUMMARY OF THE TRIALS OF JESUS THE SIX MOCK TRIALS OF THE MESSIAH JESUS' THREE RELIGIOUS TRIALS MATTHEW MARK LUKE JOHN Before Annas (Nighttime) Jn 18:12-14,19-24 Before Caiaphas (Nighttime) Mt 26:57-68 Mk 14:53-65 Lk 22:54, 63-65 - Before Sanhedrin (Daytime) Mt 27:1 Mk 15:1 Lk 22:66-71 - JESUS' THREE CIVIL TRIALS Before Pilate Mt 27:2, 11-14 Mk 15:1-5 Lk 23:1-5 Jn 18:28-38 Before Herod Antipas Before Pilate Mt 27:15-26 Mk 15:6-15 Lk 23:13-25 Jn 18:39-19:16 The following time-table has been suggested by James Smith (obviously these are estimates): 1. Arrested and taken before Annas (John 18:13), 1–5 to 1.46 a.m. 2. Trial before Caiaphas (John 18:19), 1.46 to 2 a.m. 3. Taken before Sanhedrin (Matt. 26:59), about 2 a.m. 4. Trial before Sanhedrin (Luke 22:66–71), 5.6 a.m. to 5.50 a.m. 5. Taken before Pilate (Luke 23:1), 5.51 a.m. 6. Taken before Herod (Luke 23:7), 6 a.m. 7. Condemned and scourged (Matt. 27:26), after 6 a.m. 8. Crucified, 9 a.m. QUESTION - Who was Annas in the Bible? | GotQuestions.org ANSWER - Annas in the Bible was a powerful high priest who played key roles in the execution of Jesus Christ and in the persecution of the early church. Annas was appointed high priest of the Jerusalem temple around AD 6 by Quirinius, the Roman governor of Syria. He officially served as high priest until AD 15, when he was removed from office by Valerius Gratus, procurator of Judea. However, Annas continued to exercise considerable influence as head over the high priestly clan for many years after that, including the time of John the Baptist’s and Jesus Christ’s public ministries: “During the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness” (Luke 3:2). Five of Annas’ sons, the most notable being Eleazar, and his son-in-law, Joseph Caiaphas, succeeded Annas in the office of high priest. Caiaphas was, in fact, the official Roman-appointed high priest at the time of Jesus Christ’s arrest, trial, and execution: “Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas” (Matthew 26:3). Annas was born into an affluent and influential family. His name in Greek is Hannas, meaning “the Lord is gracious.” As leader of the Sanhedrin, Annas sat at the height of Jewish aristocracy. He was wealthy, well-educated, and in league with the ruling Roman authorities. Even when he no longer formally held the title of high priest, Annas continued to command the power of the office. After Jesus was arrested, He was taken first to Annas for a preliminary investigation, proving that Annas’s high priestly status stretched beyond the official position: “Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year” (John 18:13). When Annas had finished questioning Jesus about “his disciples and his teaching,” he sent Him to Caiaphas (John 18:19–24). Later, Annas was involved in the persecution of the early church and appeared at the trial of Peter and John in Acts 4:1–22. After the healing of a lame beggar, Peter and John preached boldly in Jerusalem. The two disciples were arrested by the Sadducees and held in custody overnight. The next day, several members of the high priest’s family, including Annas and Caiaphas, were gathered with other Jewish rulers, elders, and teachers. They had Peter and John brought before them for questioning: “Then Peter, filled with the Holy Spirit, said to them: ‘Rulers and elders of the people! If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. Jesus is “the stone you builders rejected, which has become the cornerstone.” Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved’” (Acts 4:8–12). Peter and John spoke so boldly against Annas and the other religious leaders that the witnesses were astonished by their courage. The Jewish officials commanded them to stop speaking or teaching in the name of Jesus, but Peter and John replied, “‘Which is right in God’s eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard.’ After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened” (Acts 4:19–21). While Annas and other Jewish leaders tried to intimidate the early believers and prevent the spread of Christianity, their opposition only served to fan the flames of the gospel. With all the people praising God for the wonderful works being done, the Sanhedrin’s threats did no good. Any further punishment of the disciples would have been a lost cause. Like these early believers, we, too, can stand against even the most difficult opposition with holy courage and proclaim God’s message of salvation. QUESTION - What is the account of Annas and Caiaphas? | GotQuestions.org ANSWER - Annas and Caiaphas are two high priests mentioned during Jesus’ public ministry (Luke 3:2). In that period of history, high priests were installed and removed by Roman rulers. While it is not recorded in the Bible, the tradition is that the Romans had deposed Annas and made Caiaphas the high priest. So, officially, Caiaphas, the son-in-law of Annas, was high priest during Jesus’ ministry, but Annas, the former high priest, still held significant sway and was still called a high priest (John 18:13). When Jesus was arrested in Gethsemane, He was brought before Annas to be questioned (John 18:13; 19–23). Annas sent Him to Caiaphas (John 18:24). The Sanhedrin was also involved in this questioning (Matthew 26:57). Jesus was led away from Caiaphas’ house to stand before Pilate (John 18:28), who then sent Jesus to Herod (Luke 23:6–7), who returned Him to Pilate (Luke 23:11). Pilate eventually condemned Jesus to death by crucifixion, after declaring Him innocent three times (John 18:38; 19:4, 6). Jesus’ trial before Annas and Caiaphas was marked by false testimony and conflicting reports of what Jesus had done and said (Mark 14:56). Through it all, “Jesus remained silent and gave no answer” (verse 61). Caiaphas began to despair of finding enough evidence to put Jesus to death, but then he asked Him directly, “Are you the Messiah, the Son of the Blessed One?” (verse 61). Jesus answered, “I am. . . . And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (verse 62). At this, Caiaphas tore his clothes, decreed Jesus to be a blasphemer, and turned Him over to a mob who beat Him (verses 63–65). Annas and Caiaphas are also mentioned in Acts 4:6 when Peter and John were questioned before the Jewish rulers: “Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest’s family.” Filled with the Holy Spirit, Peter responded boldly. He gave credit to Jesus Christ of Nazareth for the healing of a lame man (Acts 3:1–10; 4:9–10), reminded the rulers that they had crucified Jesus, and proclaimed that God raised Jesus from the dead (Acts 4:10). Peter also declared that salvation is found in no one but Jesus (Acts 4:12). The Jewish authorities were astonished by the disciples’ demeanor, particularly given that they were ordinary men, and recognized the disciples had been with Jesus. The rulers had been “greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead” (Acts 4:2) and wanted to halt the spread of the movement. So, despite the obvious work of God, they charged Peter and John to stop teaching in Jesus’ name. The disciples refused. The rulers threatened them further, but could not punish them “because all the people were praising God for what had happened. For the man who was miraculously healed was over forty years old” (Acts 4:21–22). Significantly, Caiaphas had unwittingly prophesied regarding Jesus’ death. When the Sanhedrin was plotting to kill Jesus, Caiaphas “spoke up, ‘You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.’ He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one” (John 11:49–51; cf. John 18:14). Though both Annas and Caiaphas plotted against Jesus and sought to inhibit the spread of the gospel, both were used of God to further His plan. Caiaphas was right; it was good for one man to die for all people. Because that Man died on our behalf, we can be granted eternal life through faith in Him (Ephesians 2:8–10; Romans 5:12–20; Hebrews 7:27). QUESTION - Who was Caiaphas in the Bible? | GotQuestions.org ANSWER - Joseph Caiaphas was the Jewish high priest during the time of Jesus’ ministry and a few years afterwards. He was a strong opponent of Jesus and His message. Caiaphas was the son-in-law of Annas, the former high priest, which may have accounted for his own rise to power. Caiaphas was also a member of one of the ruling Jewish sects, the Sadducees. Sadducees were often wealthy men of high position and, as they sought to appease their Roman rulers, were heavily involved in politics. They held the majority seat in the Sanhedrin, the Jewish high court, over which Caiaphas ruled for the 18 years he served as high priest. In terms of theology, Sadducees denied the afterlife and any existence of the spiritual world (angels, demons, etc.). Because of these things, they were often at odds with Jesus due to His teachings about humility, heaven, and His own deity. After Jesus raised Lazarus from the dead, both the Pharisees and the Sadducees met at Caiaphas’s palace to express their concern that Jesus’ growing number of followers would incite the anger of the Roman Empire (Matthew 26:2; John 11:47). They were unsure how to proceed until Caiaphas spoke: “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish” (John 11:50). This statement calling for Jesus’ death was a cold, calculating move of political expediency; at the same time, Caiaphas was unknowingly prophesying about God’s plan for Jesus’ death. Through the Sanhedrin’s wicked actions, God would save both the Jewish nation and anyone else who would believe in Christ (verses 51–52). When the Jewish leaders had Jesus arrested at Passover, they first brought Him before Annas (John 18:13). After he had questioned Jesus, Annas sent Jesus to his son-in-law Caiaphas, who as the high priest would be the one to rule on Jesus’ fate. When Jesus stood before Caiaphas and the entire Sanhedrin, many false witnesses were brought forward, but nothing was found to warrant a death sentence (Matthew 26:59–60). Finally, Caiaphas stood up and addressed Jesus directly, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God” (Mt 26:63). Jesus replied just as directly, “You have said so. . . . But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Mt 26:64). Caiaphas had what he was looking for; he tore his robe and cried, “Blasphemy!” (Mt 26:65). The result of the sham trial was that Jesus was pronounced “worthy of death” and beaten and mocked (Mt 26:66–67). However, since the Jews could not legally execute prisoners, Caiaphas sent Jesus to the Roman governor Pontius Pilate. Jesus endured another series of trials that night under Roman jurisdiction. Caiaphas and the other religious leaders stirred up the crowd against Jesus. When Pilate attempted to release Jesus by giving them a choice between Him and the convicted felon Barabbas, “the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed” (Matthew 27:20). Pilate acquiesced, and Jesus was sentenced to die, beaten, led outside the city, and crucified (Mt 27:26–35). It’s what Caiaphas wanted all along. It’s important to note that these things did not happen at the whim of Caiaphas, the priests, or Pilate, for it was all part of God’s plan to save the world through the death of His Son. As Jesus had said, “No one takes [my life] from me, but I lay it down of my own accord” (John 10:18). Three days later, Jesus rose again from the grave, fulfilling prophecy, defeating death, and emboldening His followers to share the good news of salvation with thousands throughout the known world. Caiaphas continued to persecute the followers of Christ, being present at the trial of Peter and John (Acts 4:1–22), but his opposition did nothing to stop the spread of the gospel. Caiaphas’s story is a tragic one. Caiaphas was faced with the reality of who Jesus is and yet denied the Truth that literally stood before him. As high priest Caiaphas had wealth, an honorable position, and the respect of the people, but he was deficient in the one area that truly matters: saving faith in Jesus Christ. QUESTION - What trials did Jesus face before His crucifixion? ANSWER - The night of Jesus’ arrest, He was brought before Annas, Caiaphas, and an assembly of religious leaders called the Sanhedrin (John 18:19-24; Matthew 26:57). After this He was taken before Pilate, the Roman Governor (John 18:28), sent off to Herod (Luke 23:7), and returned to Pilate (Luke 23:11-12), who finally sentenced Him to death. There were six parts to Jesus’ trial: three stages in a religious court and three stages before a Roman court. Jesus was tried before Annas, the former high priest; Caiaphas, the current high priest; and the Sanhedrin. He was charged in these “ecclesiastical” trials with blasphemy, claiming to be the Son of God, the Messiah. The trials before Jewish authorities, the religious trials, showed the degree to which the Jewish leaders hated Him because they carelessly disregarded many of their own laws. There were several illegalities involved in these trials from the perspective of Jewish law: (1) No trial was to be held during feast time. (2) Each member of the court was to vote individually to convict or acquit, but Jesus was convicted by acclamation. (3) If the death penalty was given, a night must pass before the sentence was carried out; however, only a few hours passed before Jesus was placed on the Cross. (4) The Jews had no authority to execute anyone. (5) No trial was to be held at night, but this trial was held before dawn. (6) The accused was to be given counsel or representation, but Jesus had none. (7) The accused was not to be asked self-incriminating questions, but Jesus was asked if He was the Christ. The trials before the Roman authorities started with Pilate (John 18:23) after Jesus was beaten. The charges brought against Him were very different from the charges in His religious trials. He was charged with inciting people to riot, forbidding the people to pay their taxes, and claiming to be King. Pilate found no reason to kill Jesus so he sent Him to Herod (Luke 23:7). Herod had Jesus ridiculed but, wanting to avoid the political liability, sent Jesus back to Pilate (Luke 23:11–12). This was the last trial as Pilate tried to appease the animosity of the Jews by having Jesus scourged. The Roman scourge was a terrible whipping designed to remove the flesh from the back of the one being punished. In a final effort to have Jesus released, Pilate offered the prisoner Barabbas to be crucified and Jesus released, but to no avail. The crowds called for Barabbas to be released and Jesus to be crucified. Pilate granted their demand and surrendered Jesus to their will (Luke 23:25). The trials of Jesus represent the ultimate mockery of justice. Jesus, the most innocent man in the history of the world, was found guilty of crimes and sentenced to death by crucifixion. John 18:14 Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people. Caiaphas: John 11:49-52 Related Passages: John 11:49-52+ But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, 50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” 51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. RECALLING CAIAPHAS' PROPHECY OF JESUS' DEATH Now Caiaphas was the one who had advised (sumbouleuo) the Jews (Ioudaios ~ Jewish leaders, including Sanhedrin) that it was expedient (sumphero) for one man to die on behalf of (huper) the people - God had used this non-believing high priest to prophesy Jesus' death. Caiaphas was Annas’ son-in-law and was High Priest from A.D. 18–36. The phrase on behalf of (huper) the people means as a substitute and was an unwitting allusion to Jesus' substitutionary atonement for sins of the Jews and the world. Therein uttering a prophecy which he did not himself fully understand, speaking like another Balaam, through whom God spoke the truth, as once he did through the ass that Balaam rode. Sometimes, God makes the basest men the unconscious utterers of truth which they do not themselves comprehend. John 18:15 Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, Simon Peter: Mt 26:58-68 Mk 14:54 Lu 22:54 James Stalker's classic Trial and Arrest of Jesus Christ - 3. THE GREAT DENIAL Matt. 26:69–75; Mark 14:66–72; Luke 22:54–62; John 18:15–18, 25–7. Related Passages: Matthew 26:58-68+ But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. 59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. 60 They did not find any, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” 62 The high priest stood up and said to Him, “Do You not answer? What is it that these men are testifying against You?” 63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus *said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.” 65 Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; 66 what do you think?” They answered, “He deserves death!” 67 Then they spat in His face and beat Him with their fists; and others slapped Him, 68 and said, “Prophesy to us, You Christ; who is the one who hit You?” Mark 14:54+ Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Luke 22:54+ Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. TWO DISCIPLES FOLLOWED THEIR ARRESTED LORD Simon Peter was following (akoloutheo) Jesus (Iesous), and so was another disciple (mathetes) - There is a bit of a play on words (in my opinion) as the verb following (akoloutheo) is the verb often used to characterize those who followed Jesus as disciples (cf akoloutheo uses in Mt 4:20, 22, Mk 1:18, Mk 2:14). Who is another disciple? The consensus is that this was John the author of this Gospel, who never mentions his own name, “the disciple whom Jesus loved” (Jn 20:2; Jn 21:24). The three synoptic Gospels add the detail that this brash fisherman "Peter was following Him at a distance (Greek - makrothen = from far away)." (Mt 26:58, Mk 14:54, Lk 22:54) Now that disciple (mathetes) was known (gnostos) to the high priest (archiereus), and entered with Jesus (Iesous) into the court of the high priest (archiereus) - The word for known is the adjective gnostos which functions here as a noun which means acquaintance, friend or even intimate. It is hard to imagine John the apostle being an intimate friend of the corrupt high priest, so he is more likely simply known to him. In any event, this relationship gained him entrance into the court of the high priest and Peter came along for the ride so to speak. Note that the text can be somewhat confusing because Jesus was first taken to Annas and he is referred to as high priest even though Jn 18:13 says Caiaphas "was high priest that year." Most writers agree that Annas while not officially high priest, nevertheless continued to exercise considerable power behind the scenes and thus was treated as if he were a high priest. It would be like a former president of the US still being called "president" even after he was out of office. Luke 3:2 links both of these men with the phrase "in the high priesthood of Annas and Caiaphas." And in Acts 4:6 Luke records "and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent." Henry Morris on with Jesus. At this point, John was still "with Jesus" while Peter elected to be "with them" outside (John 18:18)--that is, with the servants of the high priest. (ED: Although in fairness, Peter did not have entree into the court without John's influence.) Here is John’s usual modesty, he will not mention his own name, but simply speaks of “another disciple.” That is John, of course; he never mentions his own name if he can help it. Following (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee WHO IS THE "another disciple"? Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, 8. Peter is also closely associated with the beloved disciple in 13:23–26, 20:2–10, 21:7, and 21:20–23. But other identifications have also been proposed, chiefly because Jn 18:16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnōstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” Exp Tim 25 [1913/14]: 149–50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” Exp Tim 28 [1916/17]: 283–84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35–45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20–28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee. (NET NOTE) John 18:16 but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. PETER GAINS ENTREE IN ORDER THAT PROPHECY MIGHT BE FULFILLED but Peter was standing at the door outside so the other disciple (mathetes), who was known (gnostos) to the high priest (archiereus), went out and spoke to the doorkeeper, and brought Peter in Of course, God had sovereignly arranged that Peter would be front and center at this time in order for Jesus' prediction of his denial being fulfilled. Known to the high priest presumably refers to Annas in this context (see note above). John boldly followed Jesus, and so was safe, Peter stood at a distance from his Lord, and so was in danger. I always fancy that John had a greater tenderness for Peter because he was the means of getting him into the palace of the high priest. Peter could not have got in if he had been alone, but John was known to the high priest, and so secured his admission. He must always have felt sorry that he took Peter into a place where he was so strongly tried. Hence John sought him out after his great fall; when perhaps the other apostles were inclined to leave him by himself, John cheered him up, and brought him back to the faith. It would have been better for him if he had kept there, he would probably have been more out of the way of temptation than he was inside the palace of the high priest. John doubtless acted thus out of kindness to Peter, but he was the means of bringing his friend into a place where he was not strong enough to keep his feet. You and may act like that, perhaps, in perfect innocence, and even with commendable kindness; yet we may be unintentionally doing our friends a great wrong. I notice that John seems to have been the first of the apostles to associate with Peter after that terrible fall of his; and in his record of Peter’s denial of his Lord he does not mention his cursing and swearing as Matthew and Mark do. He appears to have felt great tenderness towards Peter; perhaps all the more so because he had been the innocent means of getting him into the place of temptation. John 18:17 Then the slave-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.” Then the slave-girl : John 18:16 Mt 26:69-70 Mk 14:66-68 Lu 22:54-57 I am not: John 18:5,8 21:15 Mt 26:33 Related Passages: Matthew 26:69-70 Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, “You too were with Jesus the Galilean.” 70 But he denied it before them all, saying, “I do not know what you are talking about.” Mark 14:66-68 As Peter was below in the courtyard, one of the servant-girls of the high priest *came, 67 and seeing Peter warming himself, she looked at him and *said, “You also were with Jesus the Nazarene.” 68 But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch. Luke 22:54-57 Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. 55 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” 57 But he denied it, saying, “Woman, I do not know Him.” PETER'S FIRST DENIAL OF JESUS Then the slave-girl who kept the door *said to Peter, “You are not also one of this man’s disciples (mathetes), are you?” - In Greek, questions prefaced with the negative "mē" anticipate a negative answer. And Peter responded accordingly. Mark 14:67 explains the slave-girl was able to identify Peter in the darkness because he was warming himself by a fire which would have provided light on his face. John gives this same fact in Jn 18:18. Her designation this man’s is a contemptuous gesture and this made it even easier for Peter to answer negatively! He said, “I am not. - In Jn 18:10 Peter was prepared to die for Jesus, but here he has faith failure and was not prepared to even respond truthfully to question of a slave girl! The contrast is dramatic between boldly cutting off a slave's ear to now responding like a coward to a slave girl! Peter was in bad company; while he was warming his body, his soul was growing cold to his Master. Men cannot go into bad company without getting some hurt. It is said by a quaint old writer that, if men go to Ethiopia, they may not become Ethiopians, but by the scorching of the sun they will grow blacker than they were before. It is always better to keep out of harm’s way if we can. He that would not fall into a ditch should take care not to walk near the edge of it; so, if Peter wanted to stand fast, he should not have gone where he would be sure to be tempted. As, Peter! Ah, myself! If anyone is trusting in himself, he may soon utter a falsehood concerning his Lord, as Peter did. Keep us, O God, by thy grace, or else it will be so with us. It was nothing but a poor maidservant that cowed this brave Peter; the man whose sword was drawn just now in his Master’s defense is not able truthfully to answer the maid’s question, “Art not thou also one of this man’s disciples? He saith, I am not.” That was a very dangerous place for Peter to be in; he would have been safer out in the cold. Norman Geisler - Parallel accounts in the Gospels - PETER'S DENIALS - When Skeptics Ask - page 120 (See related discussion by Gleason Archer) Many critics have blasted the Gospels because of variations in their records of the same events. Some even insist that it is impossible to harmonize all of the accounts into a cohesive whole. The existence of such harmonies as A.T. Robertson’s should suffice to quiet these complaints, but some still persist. A common objection is found in Peter’s denials. All accounts agree that Christ told Peter he would deny Him three times, but there appear to be more than three denials recorded. Also, Mark 14:30 says that the cock will crow twice and proceeds to mention two crows (Mk 14:68, 72), but there is only one crow spoken of in the other Gospels. There are, however, possible solutions which account for all the evidence without contradiction. First, as to the number of cock crows, there is no real problem if we understand that Mark simply included a detail that the others omitted. Since Peter himself was probably the source of Mark’s information (they are related in 1 Peter 5:13), there is no reason to doubt his word. It is reasonable to think that Peter might have noticed a cock crowing after the first denial and that he would include such details that the other disciples ignored because it had more personal relevance to him. The number of denials can be harmonized as follows: HARMONIZING PETER'S DENIALS FIRST DENIAL SECOND DENIAL THIRD DENIAL Mt. 26:69–70; Mk 14:66–68; Lk 22:55–57; Jn 18:17–18 Mt. 26:71–72; Mk 14:69–70a; Lk 22:58; Jn 18:25 Mt. 26:73–74; Mk 14:70b–72; Lk 22:59–60; Jn 18:26–27 Peter is warming himself by a fire in the court and a servant of the high priest brings the accusation, knowing that he entered with John. John’s description of the scene follows his account of the denial. A cock crows, noted by Mark. Peter has moved to a different fire on the porch when a second servant brings the same accusation. A relative of Malchus first recognizes Peter, then others note that his accent is Galilean. A second cock crows, noted by all. Second, it is possible that there is a copyist’s mistake in Mark 14:68, 72. The statement “and a cock crowed” may have been inadvertently written into verse 68 when it was originally only in verse 72. The word “second” would have been inserted later by someone seeking to clarify it. One of the very best Greek manuscripts supports this and a few other copies agree. As long as it is possible to reconcile alleged contradictions in one of these ways, there is no real contradiction. Since there are possible solutions, the Bible should be given the benefit of the doubt. John 18:18 Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself. having made a charcoal fire: John 18:25 Mk 14:54 Lu 22:55-56 Peter: Ge 49:6 1Ki 19:9 Ps 1:1 26:4-10 Pr 13:20 Ac 4:23 1Co 15:33 2Co 6:15-17 Eph 5:11,12 Related Passages: Mark 14:54 Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. Luke 22:55-56 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” PETER PREPARED FOR SECOND DENIAL Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself - It was cold because it was still spring and Jerusalem is elevated to 2,474 ft above sea level. This description shows God's providence in the unfolding events for the fire would provide light and allow Peter's face to be seen and recognized. The account in Mark says "As Peter was below in the courtyard, one of the servant-girls of the high priest *came, and seeing Peter warming himself, she looked at him and *said, “You also were with Jesus the Nazarene.” But he denied it, saying, “I neither know nor understand what you are talking about.” And he went out onto the porch." (Mark 14:66-68) While his Lord and Master was being maltreated and abused over yonder at the end of the hall, Peter was warming himself at the servant’s fire. Ah! he was getting cold spiritually while warming himself physically; and it sometimes happens that, when men are warming their bodies, they are at the same time cooling their hearts. I have known a man warm himself at a very big fire through coming into possession of a large amount of property, but he has also grown very cold spiritually for these coals of fire do not warm the heart. John 18:19 The high priest then questioned Jesus about His disciples, and about His teaching. questioned Jesus: Lu 11:53,54 Lk 20:20 ANNAS QUESTIONS JESUS John shifts the scene from outside in the courtyard to inside the house of Annas. The high priest (Annas) then questioned (erotao) Jesus (Iesous) about His disciples (mathetes), and about His teaching (didache) - Note this is not Caiaphas but Annas. Annas wanted to know first about Jesus' followers, presumably to have some idea of how many had begun to follow him. Recall that there was a crowd of thousands that had welcomed Jesus into the city with loud "Hosannas," and doubtless this was on the mind of Annas. Annas hypocritically asked about His teaching, but clearly was not interested in the Truth. Spurgeon - “Annas bore a very promising name, for it signifies clement or merciful, yet he was the man to begin the work of ensnaring the Lord Jesus in his speech, if he could be ensnared.”
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Spurgeon - In the garden with him’ (Full sermon - In the Garden with Him) ‘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?’ John 18:26 Talking the other evening with a young girl who has, I trust, escaped from the grosser sin into which she might soon have fallen, I said to her: ‘There are three things you can do, and those three things I will set before you by an illustration. When you get outside the Tabernacle, there will be a tramcar. Now, go up to the car, put one foot on the car and keep the other foot on the ground, and if you do not come down with a smash I am very much mistaken. Yet many people try to keep in with the world and keep in with Christ, and they will never do it, but will make a terrible fall of it before long. Now, the second thing that you can do is that you can keep standing in the road in the mud and not get into the car at all. You can stop there and let the tramcar go by: that is all fair and straight. If you want to live in the world and be of the world, well, live in the world and be of the world, take what pleasure it can give you and reap the fruit of it at last. But there is a third thing you can do, namely, get right off the road into the car and let the car take you right away where it is going. Now, it is this third thing that I commend to you. Get right into Christ and let the Lord Jesus, by the power of his Holy Spirit, carry you right away from the unclean place where you now stand, bearing you in safety along the tram-lines of holiness till he brings you to the terminus of glory at his own right hand. May the Lord deliver you from halting ‘between two opinions’, or choosing the wrong opinion; may he now decide you to leap into the gospel chariot and leave all sinful company and doubtful ways that you may own the Lord Jesus and be his true disciple!’ John 18:27 Peter then denied it again, and immediately a rooster crowed. and: John 13:38 Mt 26:34,74,75 Mk 14:30,68,71,72 Lu 22:34,60-62 Excellent Diagram/Map of Jesus' Arrest, Trial and Crucifixion Youtube of Peter's Denial - not perfectly Biblical but still very dramatic. Related Passages: Mark 14:71-72+ (THIRD DENIAL) But he began to curse and swear, “I do not know this man you are talking about!” 72 Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, “Before a rooster crows twice, you will deny Me three times.” And he began to weep. Luke 22:60-62+ (THIRD DENIAL) But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. 61 The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” 62 And he went out and wept bitterly. Matthew 26:74 (THIRD DENIAL) Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. 75 And Peter remembered the word which Jesus had said, “Before a rooster crows, you will deny Me three times.” And he went out and wept bitterly. PETER'S THIRD DENIAL SIGNAL'S ROOSTER'S CROW Peter then denied (arneomai) it again, and immediately a rooster crowed - Peter's third denial fulfilled Jesus' prophetic words "Truly, truly, I say to you, a rooster will not crow until you deny Me three times." (Jn 13:38+). Mk 14:71 and Mt. 26:74 add that Peter's denial included cursing and swearing.
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Spurgeon - For the passover had not yet been celebrated. Our Lord observed a kind of paschal feast one day before the usual time, but the real passover he kept in a higher manner, being then made to be the Lamb of God, whose blood procures the salvation of the chosen. The Jewish counsellors little knew that they were already far too defiled to have any real fellowship with God’s passover, and were unconsciously slaughtering the true Lamb, whose flesh they were not privileged to eat. (The Interpreter) They were very eager to prove their enmity to Christ; they had spent the night, and the earliest moments of the dawn, in examining their illustrious prisoner, condemning him, and abusing him, and now they were off to Pilate. What could defile such wretches at these? Yet they were afraid of ceremonial defilement, though neither afraid nor ashamed to imbrue their hands in the blood of Jesus. Praetorium (governor's palace)(4232) praitorion from Latin praetorium) refers to a detachment of soldiers serving as the palace guard. Praetorium was originally the praetor’s tent in camp, with its surroundings. Some commentators interpret praetorian in Philippians 1:13 as the barracks of the praetorian guard. But the next phrase and to everyone else indicates persons, not a place. Wikipedia on praetorium - The Latin term praetorium — or prœtorium or pretorium — originally signified a general's tent within a Roman castra, castellum, or encampment. It derived from the name of one of the chief Roman magistrates, the praetor. Praetor (Latin, "leader") was originally the title of the highest-ranking civil servant in the Roman Republic, but later became a position directly below the rank of consul. Zodhiates on praetorium - Originally the general’s tent in a camp, the house or palace of a governor of a province. Any large house, palace. In the NT a governor’s house, palace. Spoken of: (I) The great and magnificent palace of Herod at Jerusalem built at the northern part of the upper city, westward of the temple and overlooking it, to which there was also access from the palace over the open place called Xystus, and a bridge across the Cheesemongers’ Valley or Tyropoieion Valley. With the palace were connected the three towers Hippias, Phasael, and Mariamne. In this palace the Roman procurators, whose headquarters were probably at Caesarea Maritime (Acts 23:23; 25:1), took up their residence when they visited Jerusalem. This was their tribunal (bḗma [968]) which was set up in the area of the open court before it (John 18:28, 33; 19:9). In Matt. 27:27; Mark 15:16, it seems to refer to the court or part of the palace where the procurator’s guards were stationed. (II) The palace of Herod at Caesarea Maritime, perhaps in like manner the residence of the procurator (Acts 23:35). (III) The praetorian camp at Rome, meaning the camp or quarters of the praetorian cohorts (Phil. 1:13). These were a body of select troops instituted by Augustus to guard him and to have charge of the city. (BORROW The complete word study dictionary : New Testament page 1206) Early (4404) proi from pro = before) is an adverb of time closely paralleling our English word early or the phrase in the morning. Proi means early, in the (early) morning; in Jewish time reckoning, the last watch of the night. Mark 13:35+ used the term proi to refer to the fourth watch of the night, the hours from 3 a.m. to 6 a.m. (reflects Jewish time reckoning). PROI - 12V - early(4), early morning(1), morning(7). Matt. 16:3; Matt. 20:1; Matt. 21:18; Mk. 1:35; Mk. 11:20; Mk. 13:35; Mk. 15:1; Mk. 16:2; Mk. 16:9; Jn. 18:28; Jn. 20:1; Acts 28:23 PILATE'S MOVEMENTS DURING JESUS' TRIAL One aspect of Jesus' trial before Pilate that can be confusing is that Pilate moved in and out of the Praetorium in various phases of the trial.. Here is a summary of Pilate's movements into the Praetorium (where Jesus was) and out of the Praetorium (where the Jewish accusers stood). You will notice that Pilate's movement are keyed to John's account, as John reports far more details of this trial before Pilate than do the three Synoptists combined. 1. Jesus led INSIDE the Praetorium or judgment hall (John 18:28). While all four Gospels record that Jesus is delivered to Pilate, only John includes the detail that Jesus is taken INSIDE the Praetorium while His accusers remained outside. This fact sets up multiple movements by Pilate as he addressed the two parties involved in the trial. D A Carson comments that the failure of the Jews to enter the Praetorium "sent Pilate scuttling back and forth, acting on two stages as it were, a front stage and a rear stage. This simultaneously enhances the drama of the narrative, ensures that the Jews do not hear Jesus’ self-disclosing claims before Pilate, and ‘portrays the human predicament in which one must choose between Jesus and the world’. (Pillar Commentary - John) 2. Movement 1: Pilate comes OUTSIDE of the Praetorium to Jesus' accusers to hear their charges. This begins the formal trial. (John 18:29-32). John records their more general charges against Jesus and tells them to take Jesus and judge Him themselves. This forces them to concoct three specific charges recorded only in Lk 23:2. 3. Movement 2: Pilate goes back INSIDE the Praetorium to Jesus to hear His defense (John 18:33-38). All four Gospels record that Pilate focuses on the third charge that Jesus is a King and asks Him "Are You the King of the Jews?" (Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Only John 18:34-38 records the details of this phase of Pilate's interrogation of Jesus. 4. Movement 3: Pilate goes back OUTSIDE to the people to declare Jesus' innocence (John 18:38). Only John 18:38 and Luke 23:5 record Pilate's FIRST of 3 not guilty verdicts (Jn 19:4, 6, cf Lk 23:22). Pilate's not guilty verdict incites the Jews to a barrage of accusations at Jesus. Only Mt 27:12-14 and Mk 15:3-5 record Jesus' refusal to answer the accusations by the chief priests and elders against Jesus. Only Luke 23:5 records the Jew's accusation that Jesus stirred up the people in Galilee, which prompts Pilate to send Jesus to the wicked ruler Herod (Antipas) who had jurisdiction over Galilee and was in Jerusalem at the time. Only Luke 23:6-12 records the transfer of Jesus from Pilate to Herod and the mistreatment Jesus received in the second phase of the civil trial. Only Luke 23:11 records that Herod sent Jesus back to Pilate. Only Luke 23:13 records that "Pilate summoned the chief priests and the rulers and the people." Apparently the gathering before the Praetorium had either broken up or decreased in size while Jesus was before Herod. And it is clear that the religious leaders followed Jesus and spoke out again when He appeared before Herod (Lk 23:10). Note that since Pilate summoned the religious leaders and began to sp Only Luke 23:14-15 record Pilate's statement before the Jews (who had been summoned) that he found no guilt in Jesus nor did Herod. Only Luke 23:16 records Pilate's conclusion "Therefore I will punish Him and release Him.” The Gospels do not record the reaction of the Jews to this announcement, but Pilate's subsequent mention of the custom of releasing a prisoner implies that their reaction prevented him from following through and forced him to try another ploy. John 18:39 records Pilate's attempt to release Jesus “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” The interchange regarding Barabbas is recorded in John 18:39-40, Matthew 27:15-18, 20-21, and Mk 15:6-11. 5. Movement 4: Pilate goes back INSIDE the Praetorium to scourge Jesus (John 19:1-3). 6. Movement 5: Pilate goes back OUTSIDE to the Jews to offer a compromise (John 19:4-7). 7. Movement 6:Pilate goes back INSIDE to Jesus to investigate the possibility of a supernatural being (John 19:8-11). 8. Movement 7: Pilate goes back OUTSIDE to the Jews to release Jesus (John 19:12). 9. Movement 8: Pilate brings Jesus OUTSIDE, sits on the Judgment Seat and gives his verdict of crucifixion (John 19:13-15). Larry Richards - DEVOTIONAL “Free Barabbas!"(John 18:28–40) - (BORROW The 365 day devotional commentary PAGE 808) The word that John used to describe Barabbas is lestes. It does not mean thief, but outlaw: an insurrectionist. In our day we’d probably call Barabbas a “freedom fighter.” He was one of those people who chafed under Roman rule, found a contributor or two, and with freshly armed companions set out to cause as much trouble as he could. It would be a shame if a few innocent bystanders got killed. But the cause was just. What are a few lives measured against advancement of the cause? So Pilate made a grave miscalculation when he asked the crowd to choose between Jesus, the miracle worker and healer, and Barabbas, the terrorist. The crowd shouted for Barabbas, and undoubtedly the TV cameras and reporters crowded around, and Barabbas was invited to speak to the United Nations, firmly gripping his swords and knives. What amazes me is the number of Third World movements that pass themselves off as Christian—and are lauded by churchmen. Have you ever noticed that, when Christians cry out against injustice, all too many shout for the release of Barabbas rather than Jesus? They call for the sword and spear, the arming of the oppressed, rather than the spiritual armory of Jesus. Real victories are never achieved by Barabbas, who mutilates and kills. Real victories, of the spirit over the flesh, of love over hate, of patient faith and goodness over brutality and evil, are won as Jesus won His victory over Satan. By taking up the cross; by bearing witness; by dying if need be. And by resurrection. Personal Application When faith adopts unbelief’s weapons, evil has already won. Quotable “What will it profit a man if he gains his cause, and silences his adversary, if at the same time he loses that humble tender frame of spirit in which the Lord delights, and to which the promise of His presence is made!"—John Newton Abraham Kuyper - from Honey from the Rock: Daily Devotions from Young Kuyper IN THE JUDGMENT HALL They led Jesus into the judgment hall. John 18:28 Our Savior allowed himself to be led into the judgment hall. What’s this all about? Isn’t the judgment hall the house of his Father? Isn’t all justice from God? Isn’t God the one who preserves justice? When a nation develops to the point that it opens a hall of justice, isn’t that also a blessing to them? You know that in days of turmoil and anarchy, when violence reigns and the blind passions of the heart have a free hand, the judgment hall is on lockdown. The judge isn’t sitting on the bench. That’s when the fires of hell rise to the surface. Remember Paris in 1870.1 The devils were turned loose! But as soon as the uproar had subsided, the power of mutiny broken, and brute force clipped, the doors of the courthouse were opened again. The judge resumed his place of honor on the bench, and the scales of justice tipped in his hands once more. And when light and life had been restored in the courtroom, the better citizens could breathe again, and the criminal element trembled at the prospect of retribution. A judgment hall in human society is certainly a godly thing! It’s a divine institution that reflects something of God’s presence and honor. “Gods” are seated in a court of justice, says Scripture, and God is in their midst. With God, it’s all about justice. It’s not just about making us pure and holy and blessed. It’s not only about treating us medically and healing us. It’s not even about dealing with us on the ethical level and fostering a new and holier life in us. No, more than all of this, the issue of justice is at the heart of the living God’s dealing with his creatures. It’s about establishing justice. This is because the Lord God is a God who is aware. He knows what he wants. For this reason he has established his will and expressed his life in ordinances, commandments, and directives. He drew boundaries through the entire creation. He determined every limit and restriction. For each of his creatures, he has determined the way in which they are to serve him and exist in his presence. If the Lord God were a being who is simply unaware of things and has no will or issues no commands about them, it would be enough for us merely to receive new life from him or to be healed of our wounds by him. But God possesses a self-conscious will about all things. This will governs his ordinances. So there are laws and regulations that determine what God expects of his creatures. And they will be realized just as surely and definitely as a star follows the course that God has defined for it. As far as God is concerned, those laws cannot be annulled. His lordship through those laws extends so far that he even has control over Satan, the fallen angels, and those who will ultimately be lost. While he is capable of winning strictly through the exercise of sheer power because he is God, he chooses not to do so. He chooses to win only by means of his laws. And in this reality we have the only real key for explaining the suffering of Jesus. The world into which Jesus entered is governed by laws, as distorted and falsified as they may be. Yet these are laws that always have their place and always have their advocates. The deeply fallen world always has a stake in upholding them. Its honor is involved in doing so. And now Jesus definitely wants to capture that world as his prize and to win back those entrusted to him by the Father. But according to the ordinances governing this earth, that had to be done lawfully. God had determined that one standard exists for all people. He had also determined that there was nevertheless one nation where law had achieved a greater, purer development. That nation was not that of the Jews but that of the Romans. The right of condemning to death had not been granted to Jewish law, therefore. Israel was in possession of a God-given law as well as of a humanly developed system of justice based on it. This divine law was sacred, and according to it the Man of Sorrows was Israel’s Lord and King. But according to its humanly developed system of justice, Jesus could definitely be apprehended, but not justly condemned. This is why God had arranged it that the masters of law, that is, the Romans, were in control in Jerusalem precisely at that time. That’s why he also determined that they alone had the authority and competence to impose the death penalty. So in Jerusalem there was not only one judgment hall but also the best courthouse on earth available at that time. It was a court with a Roman as presiding judge. This is why we profess in the Apostles’ Creed “suffered under Pontius Pilate.” Pilate was that Roman in the judgment hall. “Suffered under Pontius Pilate” expresses faith in God’s divine leading and guidance. So the One who bore our sins entered that judgment hall in the full awareness that the sentence of death awaited him there. Dead or alive, Jesus wanted justice. Justice in the hall where the man sat who held power because the Father had given it to him! Jesus loves the Father everlastingly. Because God is just, because he lives by justice, because he acts justly, and because he administers justice, Jesus could not escape justice even though that justice would condemn him to death. He did this so that he might lead you into the eternal judgment hall, namely, into his Father’s house. He did this in order to establish a judgment hall in your own heart, your dwelling place, and to seat the Judge of Every Thought back on the judgment seat there, which is his place of honor. Yes, he did this to create a refuge for justice in his church here on earth. So let me know, my good reader. Is your heart that kind of judgment hall? Is your home? Is the congregation to which you belong? Do you love justice? With a deep, pervasive drive to do God’s will, even when it doesn’t go your way? Horatius Bonar - RITUALISM AND THE CROSS—JOHN 18:28. THESE “rulers of the Jews” and the multitude that followed them, were thorough “Ritualists.” It was their Ritualism that urged them on to crucify the Son of God. For Christ and Ritualism are opposed to each other as light is to darkness. The true cross in which Paul gloried, and the cross in which modern ceremonialists glory, have no resemblance to each other. The cross and the crucifix cannot agree. Either ritualism will banish Christ, or Christ will banish ritualism. They cannot possibly co-exist. It is the ritualism of these Jews,—Pharisees, and Scribes, and Priests,—that comes out here. It was this that kept them out of Pilate’s hall,—for the touch of a Gentile, or anything belonging to a Gentile, would pollute them. They could not, in that case, eat the Passover. And the Passover was simply to them a rite by which they thought to recommend themselves to God and pacify their own consciences. It was their God, their Messiah, their Saviour, their religion. Ritualism, or sacerdotalism, or externalism, or traditionalism, are all different forms of self-righteousness; man’s self-invented ways of pleasing or appeasing God, or paying for admittance into the kingdom. And these forms of self-righteousness are also forms of religious materialism, devout externalism. They are a human apparatus or machinery for performing a certain thing called worship, or procuring a thing called pardon; they are the means by which the performer of them hopes to win God’s favour,—perhaps, also, man’s praise,—most certainly, his own esteem. If there could be a righteousness or merit from any kind of human performances, it would have been under the OId Testament, for then all the ceremonies were divine. Man did not originate or invent them. They were all ordained by God. Awful as was the mistake of the Jew in making a saviour or a righteousness of these, it was not half so awful or so unnatural as making a saviour or a righteousness out of the performance of certain rites called Christian, invented wholly by man, without God’s command, nay, in defiance of it. And every act, or performance, or ceremony, that honours self, exalts self, gives prominence to self, is an accursed thing; an abomination in the sight of God, however religious, or sacred, or solemn, or devout, it may seem to man. It is to self-righteousness in some form or other that man is always tending; under Christianity no less than under Judaism. On the one hand, we see men trying to believe that human nature is not so very bad after all; and on the other, men professing to believe that it is bad, trying to make up for this badness, or to cover it over, by works, and devotions, and ceremonies. All this is pure self-righteousness. The touch-stone of this ritualism, or religionism, or self-righteousness, is the true cross of Christ. Let us look at it in this light; especially as exhibited in the narrative under notice; for here it is that, for the first time, self-righteousness comes in direct contact with the cross. I. The religion of self-righteousness. In the case of these Jews it was keeping the passover; observing a feast. That was religion! It was all the religion they had: it was their all for acceptance with God; their all for eternity. Their answer to the Judge at the judgment-seat would be, “I kept your passovers.” As if there were any religion in eating and drinking! The religion of self-righteousness in our day is like this;—works, feelings, fancies, music, rites, festivals, fasts, gestures, postures, garments;—that is religion! It is something which gratifies self; which pleases the natural man; which makes a man think well of himself; which gives a man something to do or to feel in order to earn pardon and merit heaven. II. The scruples of self-righteousness. These Jews would not enter a Gentile hall. The touch of its floor or walls would be pollution. Religion and irreligion were to them something outward; something with which the body, not the soul, had to do. After touching these, or breathing such air, they would themselves be defiled. Their scruples all turned on their own self-esteem. Pride, religious pride, was at the root. They were thoroughly blind to all that constituted real pollution, and saw only the false. They were scrupulous about entering a Gentile hall, when yet they were seeking to slay a righteous man, nay, to crucify the Lord of glory. What was the value of such scruples? What was their meaning? These men could swallow the camel while they were straining out a gnat. They could murder the innocent; yet they were too holy to set their foot on a Gentile floor. Such is the way in which self-righteousness acts itself out! Such is the pride of ecclesiastical caste! III. The deeds of self-righteousness. These were many. Some looked very religious,—fasting, praying, almsgiving, Others not so. In the present case, the great deed of self-righteousness is the crucifying of the Lord of glory. That cross was the monument of self-righteousness. It was this that cried, Away with him; crucify him; not this man but Barabbas. So with modern self-righteousness in every form; especially in the form of ritualism and formalism. It is ever against Christ that self-righteousness shews its hatred, and aims its strokes. Ritualism is man’s expression of dislike to Christ. It is the modern way of crucifying Christ afresh, and putting Him to an open shame. IV. The connection between this deed and the religion. Christ and self-righteousness cannot be on terms of friendship, for Christ, in his grace and finished work and free salvation, is wholly antagonistic to all forms of self-righteousness. The Jews felt that He was crossing their path, that He was hewing down their temple, that He was utterly making void all their religion; and hence they hated Him; hence they crucified Him. It was self-righteous religion that crucified the Son of God. All rites and ceremonies, whether old or new, are man’s ways of getting rid of Christ. They get rid of real religion by means of that which looks like religion, but which is not religion at all. What can all these things do? Can they save? Can postures save? Can dresses save? Can candles, lighted or unlighted, save? Can music save? Can architecture save? Can cathedrals save? Nay, can they even point the way to Jesus? Do they not lead away from Him? Do they not make void the cross, and trample on the blood? Greg Laurie - POSERS (borrow Every day with Jesus page 275) “They led Jesus from Caiaphas to the Praetorium, and it was early morning.”—JOHN 18:28 SUPPOSE SOMEONE VISITED A SURF STORE, bought a surfboard, a wet suit, and a few bars of wax, picked up some surf stickers to put on his car, and started speaking in surf lingo. Would that make him a surfer? Hardly. To be a surfer, you need to surf. Surfers have a name for people who try to pass themselves off as the real thing: posers. Posers stand around on the beach showing off their stuff. They have a great board, the right wet suit, perfect sticker placement, and speak flawless surf lingo. But they don’t surf—they just talk about it. While they watch others surf, they never get out in the water themselves. When I was younger, we didn’t use the word “posers.” We called them “gremmies” if they were kids and “hodads” if they were old guys. The name doesn’t matter—posers, gremmies, hodads—they all describe people who go through the motions but stay on the shore. All talk but no performance. There are a lot of posers in church. They bring a Bible like everybody else. Their cars flash Christian bumper stickers. They’ve got the lingo down and they talk eloquently about the Christian life. But they don’t live it. To be a surfer you must surf. To be a Christian you must follow Jesus Christ. You must come humbly before God, admit your sinfulness, turn away from it, and follow His Son Jesus Christ with everything that’s in you. Posers won’t do that, and there are a lot of them around. This provokes a question: Why is it that so often we’re willing to spend huge amounts of time and energy on things that don’t matter, but so little time serving God? How is it that we can convincingly play at the Christian life, but not fully live it? This has been a problem for a long time. Just before the Lord was taken away to be crucified, Jesus asked three of His most trusted disciples to watch with Him for one hour in the garden (see Matthew 26:36–45). They didn’t do it. It’s ironic that while Peter, James, and John fell asleep, the servants of the devil were working overtime. They were up late at night and early the next morning to do their evil work. I wish that all Christians would serve the Lord as energetically as they used to serve the devil! Once we served the devil with everything we had. We lived for ourselves, for pleasure, for the buck, for power. Do we serve Jesus Christ with the same fervency? We should serve Him with more! Jesus once forgave a woman with the words, “Her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little” (Luke 7:47). Later He told His disciples, “To whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more” (Luke 12:48). So often we give God our leftovers. We have time for television but no time for the Bible. Time for movies but no time for church. Time for what interests us while God gets the last few minutes of the day—after we’ve watched all the programs we wanted to watch, read all the magazines we wanted to read, and finally dropped into bed exhausted. “Oh yeah, God. The Creator of the universe. The One who died for me. Oh, Him. That’s right.” We give Him those last moments as we’re ready to drift off into sleep. We collapse with our faces in the Bible. If only we would serve God with the same zeal that we once reserved for the devil! I look at what’s happening in our world and I see how evil society has become. These are satanically energized times. Blatant evil stares back at us wherever we look. Each year’s crime statistics seem to outstrip those of the year before. Deadly epidemics spawned by widespread immorality frighten the population. Television and music both reflect and create a culture on the brink. Evil permeates our society. It’s reached the point where people are getting an appetite for evil. It’s harder to shock us, so we have to raise the stakes a little higher. TV has to be a little more violent, a little more gory, a little more sexually titillating, a little more radical. Detestable things are done in the name of artistic freedom. It seems as if there are no more boundaries. Anyone who dares to stand up for morality is mocked and ridiculed. As we watch this world go down the tubes in hyper speed, how much more should we who are believers pull out the stops and give our all for the Lord! The devil is working overtime. What about us? It’s time for us to get moving. We must work while it is day, for “the night is coming when no one can work” (John 9:4). Romans 13:11–12 says, “Do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light.” How true that statement rings even today—especially today! Once and for all, soldiers, cast off the works of darkness and put on the armor of light. Get out of your foxhole and start marching. It’s time to quit griping and complaining. It’s time to stop losing ground and start regaining ground. Many years ago the enemies of the Lord were up early while His people were in hiding. There’s no reason to repeat their mistake today. “Dim eyes cannot read fine print. Let your testimony for Christ be written in large letters that the world may see.”—William Ward Ayer John 18:29 Therefore Pilate went out to them and *said, “What accusation do you bring against this Man?” What: Mt 27:23 Ac 23:28-30 25:16 PILATE SEEKS AN ACCUSATION AGAINST JESUS Therefore Pilate went out to them (see Pilate's movements) - Since the Jews would not enter Pilate's dwelling, Pilate came out to meet them. And *said, “What accusation (kategoria) do you bring against this Man - As stated above, the Jews knew that in order to get Pilate to rule on their case, they had to come with a prepared accusation against Jesus. J R Miller - It would have been easy to bring a thousand witnesses to testify to the good things Jesus had done—the works of mercy, the deeds of kindness, the miracles of compassion; but in all the country—not one person could have been found to testify to the smallest wrong thing that He had ever done to any being! His life had been a perpetual blessing wherever He had gone. His lips had ever been speaking words of comfort and love. He was hurried to death—by men's hate, without reason or charge of any kind. The rulers assumed an air of dignity, in answer to Pilate's demand to know what charge they brought against Jesus, saying that if He were not an evildoer, they would not have brought Him before Pilate. Their bearing was haughty, and Pilate was offended by it. NET NOTE - In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation. Pilate then went out unto them, He loathed and detested them, yet, for his own evil purposes, he would yield to their wishes and whims. Accusation (2724) kategoria from verb kategoreo, to accuse -- click use <> in turn from kata = against + agora = the assembly, a place of public speaking) refers to a speaking against a person before a public tribunal or bringing an accusation in court. Kategoria was a legal technical term that refers to the content of the accusation or charge made against someone. However the use in Titus 1:6 does not refer to judicial punishment, but public condemnation. Kategoria - 3x in NT Jn. 18:29; 1Tim. 5:19; Titus 1:6 Pilate - 53v in NT - Matt. 27:2; Matt. 27:13; Matt. 27:17; Matt. 27:22; Matt. 27:24; Matt. 27:58; Matt. 27:62; Matt. 27:65; Mk. 15:1; Mk. 15:2; Mk. 15:4; Mk. 15:5; Mk. 15:9; Mk. 15:12; Mk. 15:14; Mk. 15:15; Mk. 15:43; Mk. 15:44; Lk. 3:1; Lk. 13:1; Lk. 23:1; Lk. 23:3; Lk. 23:4; Lk. 23:6; Lk. 23:11; Lk. 23:12; Lk. 23:13; Lk. 23:20; Lk. 23:24; Lk. 23:52; Jn. 18:29; Jn. 18:31; Jn. 18:33; Jn. 18:35; Jn. 18:37; Jn. 18:38; Jn. 19:1; Jn. 19:4; Jn. 19:6; Jn. 19:8; Jn. 19:10; Jn. 19:12; Jn. 19:13; Jn. 19:15; Jn. 19:19; Jn. 19:21; Jn. 19:22; Jn. 19:31; Jn. 19:38; Acts 3:13; Acts 4:27; Acts 13:28; 1 Tim. 6:13 QUESTION - Who was Pontius Pilate? | GotQuestions.org ANSWER - Pontius Pilate was the Roman governor of Judea from A.D. 26-36, serving under Emperor Tiberius. He is most known for his involvement in condemning Jesus to death on a cross. Outside of the four Gospels, Pontius Pilate is mentioned by Tacitus, Philo, and Josephus. In addition, the “Pilate Stone,” discovered in 1961 and dated c. A.D. 30, includes a description of Pontius Pilate and mentions him as “prefect” of Judea. Pilate is also mentioned in the apocryphal writings, but these were all written at much later dates. In the Bible, Pontius Pilate is mentioned solely in connection with the trials and crucifixion of Jesus. The Synoptic Gospels (Matthew, Mark, and Luke) portray Pilate as reluctant to crucify Jesus. Pilate calls the charges against Jesus “baseless” (Luke 23:14) and several times declares Jesus to be not guilty: “What crime has this man committed? I have found in him no grounds for the death penalty” (Luke 23:22). Pilate’s conscience was already bothering him when his wife sent him an urgent message concerning Jesus. The note begged him, “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him” (Matthew 27:19). John’s Gospel offers some more detail of the trial, including an additional conversation between Pilate and Jesus. Jesus acknowledges Himself as a king and claims to speak directly for the truth. Pilate responds with the famous question, “What is truth?” (John 18:38). The question intentionally communicated multiple meanings. Here was a situation in which truth was compromised in order to condemn an innocent man. Pilate, who is supposedly seeking the truth, asks the question of the One who is Himself “the way, the truth, and the life” (John 14:6). A human judge, confused about the truth, was about to condemn the Righteous Judge of the world. In the end, Pilate sought a compromise. Knowing Jesus had been handed over by the religious leaders out of envy, he appealed to the crowds at the Passover, asking which “criminal” should be set free, Jesus or Barabbas? The leaders convinced the crowd to cry out for Barabbas (Matthew 27:20–21). Giving in to political pressure, Pilate authorized both the flogging and crucifixion of Jesus: “Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified” (Mark 15:15). Pilate had the charge against Jesus posted on the cross above Jesus’ head: “THIS IS JESUS, THE KING OF THE JEWS” (Matthew 27:37). As soon as Jesus died, Joseph of Arimathea asked Pilate for the body of Jesus in order to bury Him, and Pilate granted the request (John 19:38). The last glimpse we have of Pontius Pilate is when he assigns guards for Jesus’ tomb (Matthew 27:64-66). Pontius Pilate’s brief appearance in Scripture is full of tragedy. He ignored his conscience, he disregarded the good advice of his wife, he chose political expediency over public rectitude, and he failed to recognize the truth even when Truth was standing right in front of him. When given an opportunity to evaluate the claims of Jesus, what will we decide? Will we accept His claim to be the King, or will we follow the voice of the crowd? Related Resources: Multiple Dictionary Articles Pilate in Wikipedia MATTHEW MARK LUKE JOHN THE THIRD RELIGIOUS TRIAL OF JESUS Mt 27:1+ Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; Mk 15:1+ Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation. Lk 22:66+ When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying. NOTE: JOHN DOES NOT DISCUSS THE SECOND AND THIRD RELIGIOUS TRIALS Lk 22:67+“If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68 and if I ask a question, you will not answer. 69 “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70 And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71 Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.” THE JEWS DELIVER JESUS TO PILATE FOR FIRST ROMAN TRIAL Mt 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor. (N1) Mk 15:1b and binding Jesus, they led Him away and delivered Him to Pilate. Lk 23:1+ Then the whole body of them got up and brought Him before Pilate Jn 18:28 Then they led Jesus from Caiaphas INTO the Praetorium, Jn 18:28b and it was early; and they themselves DID NOT ENTER into the Praetorium so that they would not be defiled, but might eat the Passover. COMMENTS ON MATTHEW Note 1 on "delivered Him to Pilate" - Delivered is paradidomi which means to give one over to the power or authority of another. This was a clear fulfillment of prophecies by Jesus Himself Who had predicted "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day...Let these words sink into your ears; for the Son of Man is going to be delivered (paradidomi) into the hands of men." (Lk 9:22, 44+, Lk 18:32+) John 18:30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” If: John 19:12 Mk 15:3 Lu 20:19-26 23:2-5 delivered: Mk 10:33 Lu 24:7 Ac 3:13 THE JEWISH "TWO STEP" They answered and said to him, “If this Man were not an evildoer, we would not have delivered (paradidomi) Him to you - Instead of giving Pilate a specific charge they fall back on the thought of why would they even brought Jesus to him if He were not guilty of some evil.
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Spurgeon - They would hurry Pilate to pronounce sentence without a trial, as if the mere fact of their bringing a charge was quite enough. In what a hurry man is to do despite to his God! (The Interpreter) As much as to say, “You may take that for granted. We would not have brought him if he had not done wrong. You need not examine into the matter, we have already heard the evidence, and convicted him, and so saved you all the trouble of trying him; we only bring him here for you to condemn him.” MATTHEW MARK LUKE JOHN JESUS' FIRST CIVIL TRIAL BEFORE PILATE INSIDE THE PRAETORIUM Mt 27:1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; 2 and they bound Him, and led Him away and delivered Him to Pilate the governor. (N2) Mk 15:1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. John 18:28 Then they led Jesus from Caiaphas into the Praetorium, and it was early; Jn 18:28b and they themselves did not enter into the Praetorium, so that they would not be defiled, but might eat the Passover. (N1) Mt 27:3-10 PARENTHESIS ONLY MATTHEW DESCRIBES THE FATE OF JUDAS (N) Jn 18:29 Therefore Pilate went out to them and said, “What accusation do you bring against this Man?” (N1) (see pix) 30 They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” 32 to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die, (N3) Lk 23:2 And they began to accuse Him, saying, “We found this man (#1) misleading our nation (#2) and forbidding to pay taxes to Caesar, (#3) and saying that He Himself is Christ, a King.” (See notes on three false accusations against Jesus.) THE FIRST TRIAL CONTINUES WITH PILATE'S FIRST QUESTION OF JESUS INSIDE THE PRAETORIUM Mt 27:11+ Now Jesus stood before the governor, and the governor questioned Him, saying, “Are You the King of the Jews?” And Jesus said to him, “It is as you say.” Mk 15:2+ Pilate questioned Him, “Are You the King of the Jews?” And He answered him, “It is as you say.” Lk 23:3+ So Pilate asked Him, saying, “Are You the King of the Jews?” And He answered him and said, “It is as you say.” Jn 18:33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” (N4) Jn 18:34+ Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” (N5) 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” (Pix) THE FIRST CIVIL TRIAL CONCLUDES: PILATE REACHES HIS VERDICT INSIDE THE PRAETORIUM. THEN HE GOES OUT TO THE JEWS TO ANNOUNCE HIS FIRST "NOT GUILTY" VERDICT Lk 23:4+ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” Jn 18:38b And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. (N6) Mt 27:12 And while He was being accused by the chief priests and elders, He did not answer . 13 Then Pilate said to Him, “Do You not hear how many things they testify against You?” 14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. (N7) Mk 15:3 The chief priests began to accuse Him harshly (repeatedly). 4 Then Pilate questioned Him again, saying, “Do You not answer? See how many charges they bring against You!” 5 But Jesus made no further answer; so Pilate was amazed. Lk 23:5+ But they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.” THE SECOND RELIGIOUS TRIAL BEFORE HEROD ANTIPAS (Only in Luke) FRIDAY - EARLY MORNING Lk 23:6+ When Pilate heard it, he asked whether the man was a Galilean. 7 And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time.... Lk 23:8+ Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. 9 And he questioned Him at some length; but He answered him nothing. 10 And the chief priests and the scribes were standing there, accusing Him vehemently. 11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe an d sent Him back to Pilate. 12 Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other. THE THIRD CIVIL TRIAL JESUS' SECOND APPEARANCE BEFORE PILATE Luke 23:13-16+ Pilate summoned the chief priests and the rulers and the people, 14 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. 15 “No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. 16 “Therefore I will punish Him and release Him.” (See Note) CLICK HERE TO GO TO NEXT SECTION WHO DO YOU WANT ME TO RELEASE? GOSPEL OF JOHN Note 1 - John 18:28 says the Jews "themselves did not enter into the Praetorium so that they would not be defiled." When the Jews brought Jesus to Pilate, it seems clear that Jesus Himself was taken inside the Praetorium to face Pilate, while the Jews remained outside. The when Pilate went out to them he formally commenced the legal proceedings (the first civil trial) as he asked "What accusation do you bring against this Man?" (Jn 18:29). It is interesting that the Jews did not at first give a specific accusation declaring "If this Man were not an evildoer, we would not have delivered Him to you.” (Jn 18:30) The presumed this would be sufficient for Pilate to condemn Jesus to death. For after all Pilate would have had to give the order for a Roman cohort to go with the Jews to arrest Jesus (Jn 18:3). Probably to their shock Pilate told them to judge Him (Jn 18:31). Of course their problem was they wanted Him dead and had no authority to carry out capital punishment. Therefore they came up with three accusations calculated to force Pilate to condemn Jesus to death, for high treason and insurrection. Pilate was a weak man of fickle character but he was still smart enough to discern that the reason the Jews had delivered Jesus into his hand was because of envy! (Mt 27:18). So the Jews in essence forced Pilate's hand with their triple accusation in Lk 23:2. How tragically deceived (and hypocritical) were these "religious" Jewish leaders who regarded ceremonial defilement a much more serious matter than moral defilement! (cf Lk 11:39+) THOUGHT - Are we not often like them, maintaining a "spiritual" exterior, while at the same time internally harboring unclean thoughts, unrepentant sins, etc? O Lord, acquit us of hidden faults and keep us from presumptive sins, lest they come to rule over us. Amen (Ps 19:12-13). Note 3 on to fulfill the word of Jesus (Jn 18:32) - Specifically Jesus had predicted "And I, if I am lifted up from the earth, will draw all men to Myself.” (Jn 12:32) In John's Gospel the Greek word lifted up (hupsoo) always refers to the cross (Jn 3:14; 8:28, 12:34, Mt 20:19, cf OT prophecy in Ps 22:16). On the cross He became a curse (Dt 21:23, Gal 3:13). Notice also that Pilate's response in John 18:31 (for them to "take Him yourselves...") forces the Jews to offer up the three specific charges recorded only in Lk 23:2. Note 4 - John 18:33 on “Are You the King of the Jews?” - See comments on John 18:33. Note 5 on what have You done? - The Roman laws allowed the accused to be questioned in detail. So while Pilate understands why the Jewish leaders had delivered Him over (i.e., envy - Mt 27:18), he is uncertain what Jesus has done to stir up such anger and hostility. Note 6 on I find no guilt in Him -
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Spurgeon - I EXPLAINED, this morning,* why our Saviour put that question to Pilate. The Roman governor had asked him. “Art thou the King of the Jews?” And Jesus as good as said to him, “Have you, of your own knowledge, seen anything in me that looks like setting up to be a king in opposition to Cæsar? You intend, by asking me that question, to enquire whether I have led a rebellion against your government, or the imperial authority which you represent. Now, has there been anything which you have observed which would have led you to make this enquiry, or do you only ask it because of what the Jews have been saying in their enmity against me?” You will see, dear friends, that our Lord asked this question in order that he might get from Pilate’s own lips the acknowledgment that he had not seen any sign of sedition or rebellion in him, and that it might be proved that the charge had been brought to Pilate by those outside, and had not come from the Roman governor himself. (Sermon Second-hand - John 18:34) Life Application Study Bible - If Pilate was asking this question in his role as the Roman governor, he would have been inquiring whether Jesus was setting up a rebel government. But the Jews were using the word king to mean their religious ruler, the Messiah. Israel was a captive nation, under the authority of the Roman Empire. A rival king might have threatened Rome; a Messiah could have been a purely religious leader. (BORROW Life Application Study Bible: Old Testament and New Testament: New Living Translation PAGE 1664)
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Spurgeon - Our Lord’s first appearance before Pilate (SERMON - Our Lord's First Appearance Before Pilate) ‘Pilate … saith unto them, I find in him no fault at all.’ John 18:38 ‘I find in him no fault at all.’ Pilate, you have spoken well. Your verdict is typical of the verdict of all who have ever examined Christ. Some have examined him with an unfriendly eye, but in proportion as they have been candid in the observation of facts, they have been struck with his life and spirit. It is a very rare thing to hear even the infidel rail at the character of Jesus; in fact, some of the foremost sceptics as to our Lord’s teaching have been remarkably impressed with admiration of his life. No character like that of Jesus is to be seen in history, no, not even in romance. If anyone says the four gospels are forgeries, let him try to write a fifth, which shall be like the other four. Why, you cannot add an incident to the life of Christ; its details are unique; the fancy cannot imagine a fresh incident which could be safely joined on to that which is recorded. Every critic would cry out, ‘This is not genuine.’ The life of Jesus is a roll of cloth of gold, of the manufacture of which the art is utterly lost. His spotless character stands alone and by itself, and all true critics are compelled to say they find no fault at all in him. Let me add that this verdict of Pilate is the verdict of all that have ever associated with Christ. One disciple who was with Christ betrayed him, but he spoke nothing against him. No, the last witness of Judas before he hanged himself was this, ‘I have sinned in that I have betrayed the innocent blood.’ If there had been a fault in Jesus, the traitor would have spied it out; his unquiet conscience would have been glad enough to find therein a sedative, but even he was compelled to say, ‘I have betrayed the innocent blood.’ ‘Which of you convinceth me of sin?’ is the challenge of Jesus, to which there is no reply. John 18:35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” I am not a Jew, am I: Ezra 4:12 Ne 4:2 Ac 18:14-16 Acts 23:29 Acts 25:19,20 Ro 3:1,2 Your own nation: John 18:28 Jn 19:11 Ac 3:13 what: John 19:6 Ac 21:38 22:22-24 PILATE SEEKS TO KNOW JESUS' CRIME NOTE: With the exception of Jesus answering Pilate's question about whether He was a king (See related passages - “It is as you say” ~ "You say correctly that I am a king"), John 18:34-38a ("What is truth?") describes a dialogue between the two which is found only in the Gospel of John. Pilate answered, “I am not a Jew (Ioudaios), am I? This expects a "NO" response. This question is an expression of his contempt for the Jewish religion. Spurgeon - Well might he ask this. What, indeed, hadst thou done, O blessed Master, that men should clamour for thy blood?(The Interpreter) Your own nation (ethnos) and the chief priests (archiereus) delivered (paradidomi) You to me; what have You done - Pilate is still confused as to why the Jews have brought Jesus to him and so he continues to seek the reason for the Jewish rancor over this Man. NET NOTE - Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate. I can imagine him throwing all the scorn and contempt possible into the question. It was characteristic of the Romans, as we learn from the works of their great writers, that they utterly despised and detested the Jews. John 18:36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” Jesus: 1Ti 6:13 My kingdom is: John 6:15 8:15 Ps 45:3-7 Isa 9:6,7 Da 2:44 7:14 Zec 9:9 Lu 12:14 Lu 17:20,21 Ro 14:17 Col 1:12-14 then: John 18:11 JESUS' KINGDOM NOT OF THIS WORLD NOTE: With the exception of Jesus answering Pilate's question about whether He was a king (See related passages - “It is as you say” ~ "You say correctly that I am a king"), John 18:34-38a ("What is truth?") describes a dialogue between the two which is found only in the Gospel of John. Jesus (Iesous) answered, “My kingdom (basileia) is not of this world (kosmos) - Now Jesus answers Pilate's question in Jn 18:33 “Are You the King of the Jews?” Jesus does not deny His is King of the Jews, but simply says His kingdom is not of this earth. This would allay Pilate's fears over a rebel earthly kingdom that might threaten the sovereignty of Rome. (What is the kingdom of God?) If My kingdom (basileia) were of this world (kosmos), then My servants (huperetes same word of "temple police" Jn 18:3) would be fighting (agonizomai) so that (2443) hina) I would not be handed over (paradidomi) to the Jews (Ioudaios) - In the New Testament, Jesus was born to be King of the Jews (Matt. 2:2), but He refused any attempt by people to try to make him an earthly king with earthly military and political power (John 6:15). Utley "It should be translated “If My kingdom were of this world, and it is not, then My servants would be fighting, which they are not.”" Spurgeon - Thus our Lord witnessed a good confession, and showed Pilate that his claims were spiritual, and that he was no rival of Cæsar (The Interpreter) We see that everything which is earthly and of the world is temporary and soon fades away -- John Calvin Calvin goes on to say "The kingdom is spiritual, not material.....We must therefore know that the happiness which is promised to us in Christ does not consist in external advantages—such as leading a joyful and tranquil life, abounding in wealth, being secure against all injury, and having an affluence of delights, such as the flesh is wont to long for—but properly belongs to the heavenly life.” (Institutes of the Christian Religion -Beveridge translation, 2.15.3.) But as it is, My kingdom (basileia) is (ouk - absolutely) not of this realm (from here) - Jesus doubles down on the fact that His kingdom is "other worldly." Note that Jesus unabashedly takes Ownership of this Kingdom with the possessive pronoun My. It belongs to Him and we are called to be His loyal, loving subjects and servants. Larry Richards - Again notice that Jesus refused to rely on any but spiritual resources. Christ admitted His kingship, but affirmed that “My kingdom is not of this world. If it were, My servants would fight” (v. 36). The The real conflict was not between Jesus and the Jews who accused Him, but between the forces of evil and of God. Spiritual warfare only appears to be fought on earthly battlegrounds. And spiritual victories are never won using mankind’s destructive weapons. (Borrow 365 Day Devotional Commentary page 808) Spurgeon - When the time has come for the truth to be spoken, our Lord is not backward in declaring it. Truth has her times most meet for speech, and her seasons for silence. We are not to cast our pearls before swine, but when the hour has come for speech we must not hesitate, but speak as with the voice of a trumpet, giving forth a certain sound, that no man may mistake us. So, though a prisoner given up to die, the Lord boldly declares his royalty, though Pilate would pour derision upon him in consequence thereof. O, for the Master’s prudence to speak the truth at the right time, and for the Master’s courage to speak it when the right time has come. Soldiers of the cross, learn of your Captain. (Sermon Jesus, The King of Truth) Strong Conqueror My kingdom is from another place. John 18:36 Today's Scripture & Insight : John 18:10–14, 36–37 Most of us hope for good government. We vote, we serve, and we speak out for causes we believe are fair and just. But political solutions remain powerless to change the condition of our hearts. Many of Jesus’s followers anticipated a Messiah who would bring a vigorous political response to Rome and its heavy-handed oppression. Peter was no exception. When Roman soldiers came to arrest Christ, Peter drew his sword and took a swing at the head of the high priest’s servant, lopping off his ear in the process. Jesus halted Peter’s one-man war, saying, “Put your sword away! Shall I not drink the cup the Father has given me?” (John 18:11). Hours later, Jesus would tell Pilate, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders” (v. 36). The Lord’s restraint in that moment, as His life hung in the balance, astonishes us when we ponder the scope of His mission. On a future day, He will lead the armies of heaven into battle. John wrote, “With justice he judges and wages war” (Rev. 19:11). Father, how prone I am to reacting quickly rather than wisely. Show me Your will for my life so that I will purposefully choose the path You have for me. Real restraint is not weakness, for it arises out of genuine strength. CHILD OF TWO WORLDS Jesus answered, My kingdom is not of this world. John 18:36 In the kingdom of God, the surest way to lose something is to try to protect it, and the best way to keep it is to let it go. This was the word of our Lord Jesus Christ: “If any man will come after me, let him deny himself, and take up his cross” (Luke 9:23). Christ turned from the fallen world of Adam and spoke about another world altogether, a world where Adam’s philosophy is invalid and his technique inoperative. He spoke of the kingdom of God whose laws are exactly opposite to those of the kingdom of men. So, the true Christian is a child of two worlds. He lives among fallen men, but when he is regenerated, he is called to live according to the laws and principles that underlie the new kingdom. He may, then, find himself trying to live a heavenly life after an earthly pattern—and this is what Paul called “carnal” living. That is why it is vitally important to move up into the life of the Spirit of God. Give up your earthly “treasures” and the Lord will keep them for you unto life eternal! (BORROW Mornings with Tozer : daily devotional readings PAGE 324) Jonathan Bagster - Daily Light on the Daily Path - “My kingdom is not of this world.” But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.—“From now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”—He must reign until he has put all his enemies under his feet. Thanks be to God, who gives us the victory through our Lord Jesus Christ.—He raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.—which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords. John 18:36; Heb. 10:12–13; Matt. 26:64; 1 Cor. 15:25; 1 Cor. 15:57; Eph. 1:20–23; 1 Tim. 6:15 John
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Spurgeon - Our Lord’s claim to royalty must have sounded very singularly in Pilate’s ear. Jesus was, doubtless, very much careworn, sad, and emaciated in appearance. He had spent the first part of the night in the garden in an agony; in the midnight hours he had been dragged from Annas to Caiaphas, and from Caiaphas to Herod; neither at daybreak had he been permitted to rest, so that, from sheer weariness, he must have looked very unlike a king. If you had taken some poor ragged creature in the street, and said to him, “Art thou a king, then?” the question could scarcely have been more sarcastic. Pilate, in his heart, despised the Jews as such, but here was a poor Jew, persecuted by his own people, helpless and friendless; it sounded like mockery to talk of a kingdom in connection with him. Yet never earth saw truer king! (Sermon Jesus, The King of Truth) Life Application Study Bible - There seems to have been no question in Pilate's mind that Jesus spoke the truth and was innocent of any crime. It also seems apparent that while recognizing the truth, Pilate chose to reject it. It is a tragedy when we fail to recognize the truth. It is a greater tragedy when we recognize the truth but fail to heed it. (BORROW Life Application Study Bible: Old Testament and New Testament: New Living Translation PAGE 1664) Spurgeon Study Bible - ‘You are a king then?’ Pilate asked. ‘You say that I’m a king,’ Jesus replied. ‘I was born for this, and I have come into the world for this: to testify to the truth. Everyone who is of the truth listens to my voice.’ ” Christ is a king—a king by force of truth in a spiritual kingdom. For this purpose he was born; for this cause he came into the world. Our Lord, in effect, tells us that the truth of God is the preeminent characteristic of his kingdom and that his royal power over men’s hearts is through the truth of God. He dealt not with fiction but with facts—not with trifles but with infinite realities. He speaks not of opinions, views, or speculations but of infallible truths. Jesus is King in his people’s souls because his preaching has set us at rest on points of boundless importance; he has not given us well-chiseled stones but real bread. There are a thousand things you may not know, and you will be little the worse for not knowing them; but if you do not know what Jesus has taught, it will not go well with you. If you are taught of the Lord Jesus, you will have rest for your cares, balm for your sorrows, and satisfaction for your desires. Jesus gives sinners who believe in him the truths of God they need to know—the assurance of sin forgiven through his blood, favor ensured by his righteousness, and heaven secured by his eternal life. James Smith - Look at His Answer to Pilate. "Art Thou a King then?" (John 18:37). If ever there was a moment when Christ might desire to deny His Kingship it is now, as He stands a prisoner. Mocked and helpless, crowned with thorns before Pilate, when this question was put what is His answer? "To this end was I born, and for this cause came I into the world" (John 18:37). In giving this answer our Lord looks right into the future, and for the joy that is set before Him He endures the cross. Just now His kingdom is not of this world (this present state of things); it is within you. But He shall yet put down all authority, and reign from sea to sea. "He shall see of the travail of His soul, and be satisfied" (Isa. 53:11). He was "born a Saviour," but He was also "bora King of the Jews." He had not where to lay His head; but He shall yet be King of kings. He appears as a "wayfaring man" to put away sin; when He comes again it will be the glorious appearing of our Great God and Saviour. He shall come whose right it is to reign. "Even so, come, Lord Jesus" (Rev. 22:20). Jesus (Iesous) answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice - Jesus affirms Pilate's assertion that He is a king. One wonders what went through Pilate's mind upon hearing that reply! Keep in mind that Jesus has just clearly stated that His kingdom is "other worldly." Now He explains that not only is He is a king but this is why He was born and came into the world. Came into the world is an allusion to His incarnation, something Pilate would not have been able to grasp. Jesus goes on to say that His reason for coming into the world was to be a witness of the truth. He then adds the important point that those who are of the truth (those who believe in Him) truly hears what He is saying, meaning they can truly understand His voice and also implying that they obey what they hear. He is referring to spiritual truth and implying it can only be spiritually discerned or understood. One is reminded of Jesus' words in John 10 about who can truly hear His voice which is those who are His sheep... I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd....27 “My sheep hear My voice, and I know them, and they follow Me. (John 10:16, 27+) As
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Spurgeon - He claimed to be a king, and the truth which he revealed, and of which he was the personification, is, therefore, the sceptre of his empire. He rules by the force of truth over those hearts which feel the power of right and truth, and therefore willingly yield themselves to his guidance, believe his word, and are governed by his will. It is as a spiritual Lord that Christ claims sovereignty among men; he is king over minds that love him, trust him, and obey him, because they see in him the truth which their souls; pine for. Other kings rule our bodies, but Christ our souls, they govern by force, but he by the attractions of righteousness; theirs is, to a great extent, a fictitious royalty, but his is true, and finds its force in truth. (Jesus, The King of Truth) Spurgeon on For this I have been born - To set up his kingdom was the reason why he was born of the virgin. To be King of men, it was necessary for him to be born. and for this I have come into the world that is, he came out of the bosom of the Father that he might set up his kingdom, by unveiling the mysteries which were hid from the foundation of the world. No man can reveal the counsel of God, but one who has been with God; and the Son who has come forth of the ivory palaces of gladness, announces to us tidings of great joy! (Jesus, The King of Truth) We might have expected that be would have said, “I came into the world that I might be a king.” But he explains that, as a Witness to the truth, he was a King. GOD HAS A PLAN FOR YOUR LIFE "For this cause I was born, and for this cause I have come into the world" (John 18:37). God has a plan for our lives that is complete in every detail. The Sovereign of the universe cannot allow any of His plans to be executed haphazardly. He leaves nothing to happenstance. The life of Jesus is a prime example. His coming as a Babe in Bethlehem, His earthly ministry, His death, and His resurrection all took place according to God's purpose. To show that Jesus was determined to do His father's will, Luke wrote, "He steadfastly set His face to go to Jerusalem" (Luke 9:51) . Jesus' death was no turn of fate—it was a fulfillment of God's plan. He had come to give His life a ransom for the sins of the world. It is also true that the life of every Christian has been designed by the heavenly Father to fulfill a specific purpose. -- See Believers Are God's Masterpiece, His Poiema C. H. Spurgeon said, "There is not a spider hanging on the king's wall but has its errand; there is not a nettle that grows in the corner of the churchyard but has its purpose. . . . And I will never have it that God created any man, especially any Christian man, to be a blank, and to be a nothing. He made you for an end. Find out what that end is; find out your niche and fill it." Duties belong to us; results belong to God. Vance Havner - PILATE'S DECISION Pilate faced three alternatives. He asked Jesus, "Art Thou a king?" and our Lord answered, "My kingdom is not of this world. Every one that is of the truth heareth my voice." (See John 18:36, 37.) 1 think Pilate must have shrugged his shoulders as he asked, "What is truth?" But let us be patient with Pilate. He had listened to Greek philosophers and Roman lawyers and Oriental jugglers, all ranting about truth. Little did he dream that standing before him was One who not only knew the truth but was the Truth. 1. At any rate, the issue Pilate faced was Christ or cynicism. We live in the age of the cynic who sees the price of everything and the value of nothing. Our hearts, homes, schools, and churches are filled with it, in a generation of animated question marks. There are no reasons for being a cynic. There are excuses, but an excuse is only the skin of a reason, stuffed with a lie. 2. Pilate's second alternative was Christ or criminality. Pilate released Barabbas instead of Christ; the world has had Barabbas ever since. If we do not choose the best, we choose the beast. 3. Pilate's third alternative was Christ or Caesar He was told by the howling multitude: "If thou let this man go, thou art not Caesar's friend," and later they declared, "We have no king but Caesar." (See John 19:12, 15.) We have had Caesar ever since, just as we have had Barabbas. We asked for it. Will you crown the cynic, the criminal, Caesar, or Christ? You cannot leave Him alone. You cannot be a disinterested spectator, an innocent bystander. You cannot wash your hands of this decision. Bob Gass - Your Destiny For this reason I was born. (John 18:37, NIV) “Without purpose, your life is just an experiment! Jesus could say, “For this reason I was born.” Can you say that your present circumstances don’t disqualify you? When God called Gideon “a mighty man of valor” he was hiding in a cave. (See Judges 8:12.) But God wasn’t speaking to his circumstances; He was speaking to the destiny that was inside him! You say, “How can I recognize my destiny?” First, it’s a desire that won’t let you go. Paul cried, “Woe unto me, if I preach not the Gospel!” (1 Corinthians 9:16). Being a queen was Esther’s position, but saving God’s people was her destiny. That’s why she risked everything and said, “If I perish, I perish” (Esther 4:16). We’re not what’s important—God’s purpose is! Second, your destiny will be more than a job, it’ll be a joy. Sure there’ll be sacrifices, but through it all you’ll say like David, “I delight to do Thy will, O my God” (Psalm 40:8). What a way to live! Third, your destiny will unlock your creativity. It will open doors and bring the right people to you. God’s purpose always carries with it God’s favor! Finally, your destiny fulfilled is the only thing you’ll want to face God with. HE WON’T SAY “WELL DONE” OVER THE MONEY YOU’VE MADE OR THE REPUTATION YOU’VE BUILT. HE’LL ONLY SAY IT BECAUSE YOU FOUND AND FULFILLED HIS PURPOSE. (BORROW Fresh Word for Today: 365 Insights for Daily Living PAGE 170) James Butler - TESTIMONY OF CHRIST John 18:37 - Sermon Starters “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 beat witness unto the truth. Everyone that is of the truth hearest my voice” (John 18:37). Christ is being examined by Pilate in one of the trials prior to the crucifixion of Christ. Christ gave Pilate a mouthful in this answer, but Pilate, though an astute politician was spiritually a dunce and didn’t “get it.” Pilate had a great privilege but blew it. Through all eternity he will pay for this spiritual failure. We look at the answer Christ gave to Pilate about the charge that He claimed to be a king. The answer shows us at least three important things about Christ. FIRST—THE PERSON OF CHRIST “To this end was I born, and for this cause came I into the world.” Here is a great statement which speaks of the due-nature of Jesus Christ. “Born” speaks of his humanity, while “came” speaks of His Deity, for it speaks of His pre-existence. As in this text, often times the Deity of Christ and the humanity are placed side by side. As an example in Luke 8:22–25 is the report of Christ sleeping on the boat (which speaks of His humanity) and of His waking and stopping the storm on the sea by His word (which certainly shows His Deity). You may not believe in the Deity of Jesus Christ but you cannot deny the fact that the Bible teaches it. Christ was both God and man. SECOND—THE PURPOSE OF CHRIST “That I should bear witness unto the truth.” Christ’s purpose was to give witness to the truth about the most important matters of life, such as heaven, hell, salvation, God, and holy conduct. No witness is more important than the witness of Jesus Christ. Man needs to know the truth about these matters more than he needs to know anything else. Christ is the Greatest Witness of the truth to be given to mankind. THIRD—THE PEOPLE OF CHRIST “Everyone that is of the truth heareth my voice.” The people of Christ are attracted to spiritual truth. The world is not listening to what Jesus says. They will listen to every Tom, Dick, and Harry who has worthless character but they will not listen to Christ Who has impeccable character. But God’s people will listen. In my experience as a pastor it was easy to pick out the real saints of God from the phony ones by noting who was really interested in the Word of God (which is demonstrated by their interest in the sermons). The real saints are attracted to the Word but the phony saints are not and need suppers and ball games and other secular events to interest their attendance at church. Their interest in church is not in the spiritual. They may look like real Christians and talk like real saints but they give away their falseness by what they are interested in which is not the Word of God. Where are your interests? Are you genuinely interested in the Word of Christ or are you more interested in the secular at church. Life's Defining Moment Everyone who is of the truth hears My voice. — John 18:37 Today's Scripture : John 18:28-38 Several law students at Duke University were seated around a table discussing ethics with federal Judge William Hoeveler. According to an article in US News & World Report, the judge warned, “I guarantee that sometime you will be asked to do something dishonest. Your future lies in that moment. Even if you have kids and a big mortgage, there’s only one answer: ‘No!'” We will all face similar life-defining moments during the course of our lives. No decision will ever be more important than how we respond to the claims of the One who said to a judge, “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” (Jn. 18:37). That person was Jesus Christ. Jesus was truthful in word and deed, but more than that, He was God’s unique expression of the truth (Jn. 14:6). Only He can expose the subtle lies of our hearts and create within us a longing to be true to ourselves, to others, and to God. Sooner or later all of us must decide whether we will commit ourselves to the One who is the truth—Jesus Christ. Yes, Jesus is the Truth, the Way, That leads you into rest; Believe in Him without delay And you are fully blest. —Stockton Your eternal destiny lies in your response to the truth. John 18:38 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 guilt in Him. What: Ac 17:19,20,32 24:25,26 I find: John 19:4,6,21,22 Mt 27:18,19,24 Mk 15:14 Lu 23:4,14-16 1Pe 1:19 1Pe 2:22,23 Related Passages: Mark 15:14 But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” Luke 23:4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” Lk 23:14-16 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. 15 “No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. 16 “Therefore I will punish Him and release Him.” John 19:4 Pilate came out again and *said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” John 19:6 So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” Mt 27:24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” THE TRUTH IS THAT THERE IS NO GUILT IN HIM! NOTE: With the exception of Jesus answering Pilate's question about whether He was a king (See passages above - “It is as you say” ~ "You say correctly that I am a king"), John 18:34-38a ("What is truth?") describes a dialogue between the two which is found only in the Gospel of John. Pilate said (was saying) to Him, “What is truth (aletheia)?”- Said is historical present tense (see note). Pilate gives the response of all skeptical people who despair of ever discovering true truth. Pilate has missed his golden opportunity to be saved by the truth spoken by the one who is the truth and the only way Pilate would ever get to heaven (Jn 14:6). To say it another way Pilate completely misses the obvious -- The Truth is standing in front of him at this very moment! The key phrase Pilate should have sought more information is "Everyone who is of the truth hears My voice." Jesus would have explained that those who are of the truth are His sheep (true believers, disciples) and thus can truly hear His voice, where "hear" also implies heed. Spurgeon - Poor Pilate! he was interested and favourably impressed, and went out to try and clear his prisoner, towards whom he had a mingled feeling of wonder, pity, and awe. (The Interpreter) D L Moody - Here is a curious anagram on Pilate’s question, “What is truth?” In Latin this is “Quid est veritas?” The letters can be arranged so as to read, “Est vir, qui adest,” meaning, “It is the man who is before you.” Life Application Study Bible - Pilate was cynical; he thought that all truth was relative. To many government officials, truth was whatever the majority of people agreed with or whatever helped advance their own personal power and political goals. When there is no standard or acknowledgement of truth, there is no basis for moral right and wrong. Justice becomes whatever works or whatever helps those in power. In Jesus and his Word we have a standard for truth and for our moral behavior. (BORROW Life Application Study Bible: Old Testament and New Testament: New Living Translation PAGE 1664) NET NOTE - With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in Jn 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (Jn 14:6). QUID EST VERITAS? A T
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Spurgeon - By this he hoped to succeed in delivering Jesus, but vain was the attempt. His enemies meant to put him to death, and would not be turned from their purpose. (The Interpreter) Do you wish then that I release for you the King of the Jews (Ioudaios)?” - Pilate offers to release the King of the Jews which is a surprising offer in light of the fact that he really had no crime that would have even warranted Jesus imprisonment. Furthermore this designation would further inflame the Jewish leaders. This is a sad moment. He was their King. But they vehemently refused His reign which would bring about their eternal ruin (unless some later repented and believed in Him - cf Acts 6:7+). NET NOTE - Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here. Now, Pilate may have thought, if Christ was their King, they would certainly prefer him to a thief and a robber; so he was putting before himself an opportunity of escaping from judging Christ, and before them a test as to whether there really was in them any liking for the Christ, or any possibility of his becoming their King. MATTHEW MARK LUKE JOHN WHOM DO YOU WANT ME TO RELEASE? Mt 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16 At that time they were holding a notorious prisoner, called Barabbas. 17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had handed Him over. Mk 15:6+ Now at the feast he used to release for them any one prisoner whom they requested. 7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. 8 The crowd went up and began asking (present tense) him to do as he had been accustomed to do for them. 9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he was aware that the chief priests had handed Him over because of envy. Lk 23:17 [Now he was obliged to release to them at the feast one prisoner.] LUKE DOES NOT RECORD THIS INTERCHANGE BETWEEN PILATE & THE JEWS Jn 18:39 But you have a custom that I release someone for you at the Passover; Do you wish then that I release for you the King of the Jews? 19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” (Picture) 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” 23 And he said, “Why, what evil has He done?” But they kept shouting all the more, saying, “Crucify Him!” 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25 And all the people said, “His blood shall be on us and on our children!” 11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. 12 Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?” 13 They shouted back, “Crucify Him!” 14 But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” Lk 23:18+ But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder. 20 Pilate, wanting to release Jesus, addressed them again. 21 but they kept on calling out, saying, Crucify, Crucify Him! 22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” Jn 18:40 So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber.” Jn 19 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. 15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. 23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. 24 And Pilate pronounced sentence that their demand be granted. John 19:1 Pilate then took Jesus and scourged Him. SEE NEXT TABLE BARABBAS RELEASED GOSPEL OF MATTHEW The warning dream of Pilate's wife (? Procla or Procula) is not found in any other Gospel. She had the message of her dream sent to Pilate who seated on the judgment seat (bema - SAME WORD USED OF THE PLACE BEFORE WHICH EVERY BELIEVER MUST STAND SOME DAY - 2 Cor 5:10+) at "The Pavement" (Gabbatha) (See picture). Both Romans and Greeks viewed dreams as an important way their false gods spoke (e.g., viewing them as "omens"), albeit in this case the dream may have originated from the true and living God (but we cannot be dogmatic, cf warning in a dream in Mt 2:12). Whatever the content of the dream was, it was sufficient to convince Pilate's wife that Jesus was righteous and presumably innocent. One can only imagine PIlate's thoughts (and fears) at that moment. Notice that Pilate's wife does not say release Jesus, but have nothing to do with Him, something he was already actively trying to do! This pagan woman dreaming of Jesus does raise the question Is God giving people in closed countries dreams and visions to bring them to faith in Christ? (see discussion) (See also Christian dream interpretation? Are our dreams from God?) Can you imagine the pressure intensifying on Pilate to release or to condemn Jesus? Apparently while Pilate was being warned, the chief priests were persuading the crowd to ask for Barabbas' life and Jesus death! (Mt 27:20) John
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Spurgeon - Barabbas preferred to Jesus (Sermon - Barabbas Preferred to Jesus) ‘Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.’ John 18:40 Barabbas was a murderer, a felon, and a traitor. This fact is very significant. There is more teaching in it than at first sight we might imagine. Have we not here in this act of the deliverance of the sinner and the binding of the innocent, a sort of type of that great work which is accomplished by the death of our Saviour? You and I may fairly take our stand by the side of Barabbas. We have robbed God of his glory; we have been seditious traitors against the government of heaven: if he who hates his brother be a murderer, we also have been guilty of that sin. Here we stand before the judgment seat; the Prince of life is bound for us and we are suffered to go free. The Lord delivers us and acquits us, while the Saviour, without spot or blemish, or shadow of a fault, is led forth to crucifixion. Two birds were taken in the rite of the cleansing of the leper. The one bird was killed, and its blood was poured into a basin; the other bird was dipped in this blood, and then, with its wings all crimson, it was set free to fly into the open field. The bird slain well pictures the Saviour, and every soul that has by faith been dipped in his blood, flies upward towards heaven singing sweetly in joyous liberty, owing its life and its liberty entirely to him who was slain. It comes to this—Barabbas must die or Christ must die; you the sinner must perish, or Christ Immanuel, the Immaculate, must die. He dies that we may be delivered. Have we all a participation in such a deliverance today? Though we have been robbers, traitors and murderers, yet we can rejoice that Christ has delivered us from the curse of the law, having been made a curse for us. James Butler - CHOICE John 18:40 - Sermon Starters “Then cried they all again saying, Not this man but Barabbas Now Barabbas was a robber.” (John 18:40). When Christ was on trial before Pilate, it was evident to Pilate that Christ was not guilty as charged and He certainly was not worthy of death. But Pilate did not have the character to speak the truth. He was a politician and wanted to keep his position. So he resorted to a trick of the Roman government. Every year at Passover time they would release a well-known prisoner to try and placate the people. So Pilate thought he would let them choose between Christ and Barabbas. Christ was a much better person than Barabbas so Pilate thought for sure that the people would choose Christ and as a result get Pilate off the hook and not force his hand about Christ. But to his great shock, the people chose Barabbas. People are still choosing Barabbas over Christ. FIRST—THE CHARACTER OF BARABBAS Pilate did not know humanity well enough to realize that unregenerate mankind will seldom chose character but will chose something without character. That the folk before him were not inclined to choose character was evident in their attack upon Christ. Character does not attack Christ but adores Him. • He was a revolutionists. Barabbas had tried to overthrown the government. He was therefore guilty of insurrection (Mark 15:7). Barabbas rebelled against authority. So were the Christ rejectors. They only choose according to their own character. • He was a robber. Not only did Barabbas gain the people hearts by his insurrection activities but he was also a crook. He was a thief. He robbed. He would steal you blind. Barabbas was a typical politician of our day, he rebelled against the authority of decency, (such as homos getting married) and he made laws that taxed (or robbed) the people. Yet he was chosen over Jesus Christ. The unregenerate do not make it a habit to choose according to character. SECOND—THE CHOICE OF BARABBAS The choice of Barabbas was a revelation of the people’s hearts and resulted in some very uncomfortable results. • The rejection in the choice. To choose Barabbas meant the people had to reject Christ. Many young people reject Christ by whom they choose as a marriage partner. If it is Christ or someone or something else, mankind will frequently reject Christ for the someone or something else. • The results of the choice. Every choice brings consequences. The people choosing Barabbas brought results they could not live with. God in judgment brought horror and bloodshed to the land as a result of people rejecting Christ. Barabbas was no Savior. He was a stealer ( ). The people got robbed of peace and joy and worst their soul. Christ gives, Barabbas takes. When you make a choice make sure you are choosing Christ, not a Barabbas.