John 18
Hi all, its been a while..time to start living and teaching the Word of God again.
Basic recap/outline of the what we learnt so far. The first 12 chapters of John talk about His public ministry beginning from Judea and Galilee. From 13 - 17, Jesus spends less time with the public and focused more on his disciples as He knew the end was nearing. These chapters talk about Jesus telling His disciples the essence of what is about to take place, the resources God will give them and His last words to them. (It's just like if you had a chance to speak to your loved ones, and knew you would be dying in one day, what would you say to them? It would not be trivial stuff). The book of John also talks about Jesus' offer of peace, His offer of love, His offer of joy, His offer of the Holy Spirit, and His promise to come again to receive them to Himself, so that where He is, so they may be also. Notice these points aren't self-centered but other-centered. He never focused on His needs, but on their needs. He knew that they were distraught and yet He focused on them because He knew that this is the purpose for which He was sent, to complete His Father’s business on this earth.
Now to John 18.
v1-2: Jesus was not trying to avoid arrest. John records that Jesus deliberately went to the place where Judas evidently anticipated that He would go.
v3: A Roman "cohort" (Lat. cohors) normally consisted of 600 soldiers. However, sometimes the
Greek word speira, translated "cohort" or "detachment," referred to a smaller group of only 200 men (in NIV it is detachment). The "officers" of the Jewish temple police (they were court servants at the disposal of the Sanhedrin for policing purposes) accompanied the Roman soldiers. Thus John presented both Gentiles and Jews as playing a part in Jesus' arrest. They brought with them lanterns (possibly thinking Jesus would be hiding) and weapons to restrain any opposition.
v4: John noted that when Jesus approached the leaders of the soldiers, He knew their intentions (cf. 10:14, 17-18). He consistently presented Jesus' death as a voluntary self-sacrifice.It was clear that His hour was here as in the previous chapters during His ministry, Jesus had withdrawn from conflict with officials because His hour had not yet come. This time round, Jesus approached them.
v5-6:
Notice as compared to like Luke John does not mention Judas's kiss, which would
have taken place just before or after Jesus' question. Judas here takes his
place with those who have come out against Jesus (v. 5). The awkward statement
that tells us where Judas is, which the NIV puts in parentheses, is an
eyewitness detail branded into John's memory. We sense his shock at seeing
Judas with
them. John's continual reference to Judas as the
betrayer all stems from this event. John makes it clear that Judas is not the
revealer but rather that Jesus will identify himself. Enemies had not been able
to lay their hands on Jesus before (7:30, 44-45; 8:59; 10:39; 12:36), and it is
not Judas's presence that now brings success. Rather, it is now the Father's
will
v7: This repetition of the question "Who is it you want?" emphasizes its importance, for it focuses on Jesus. It is also a question that searches the soul. The very first thing Jesus said in this Gospel was, literally, "What are you seeking?" (1:38), his question for the two disciples of John the Baptist, and their reply indicated they wanted to be with him. Now we see people seeking Jesus, but they do so not for their soul's sake. They have their own agenda, as many people do today. There are ways of seeking Jesus that do not bring life.
v10-11: Peter cuts of the right ear of Malchus. It shows that he still failed to realize that Jesus' death was necessary. Zeal without knowledge is dangerous. Therefore Jesus rebuked Peter, even though this disciple showed remarkable loyalty to his Teacher. The "cup" to which Jesus referred was the symbol of His lot in life, which in this case involved bearing God's wrath.
V12-27: Jesus' religious trial and Peter's trials
John weaves together the confrontation between Jesus and Annas and the confrontation going on at the same time between Peter and the people in the courtyard. This is a scene, which shifts between what is going on inside with Jesus and what is going on outside with Peter, is paralleled in the scene that follows by Pilate's encounter with Jesus inside the governor's palace and his dealings with the Jewish opponents outside. Such juxtaposition enables John to make comparisons between Jesus and the other characters in the story. The inner and outer scenes in the story also reflect John's purpose to show us here, as throughout his Gospel, the inner and outer dimensions of the events themselves--the eternal reality being manifested in the midst of the world as the Word comes to his own and the eternal significance of the events that unfold.
John describes Jesus' arrest and binding as the activity of the whole party that has come out against him, both Gentile and Jew (v. 12). John will make it clear that the Jewish authorities have special responsibility for Jesus' death (19:11), but the Gentiles have a share as well. Here we have the shocking sight of the one who brings freedom to mankind (8:31-36) being bound by representatives of the whole human race.
They took Jesus first to Annas, probably the most respected and powerful of the Jewish authorities at that time. He had held the office of high priest earlier (A.D. 6-15), and his influence continued through his son-in-law Caiaphas, the current high priest (v. 13) and through his five sons, who had also been high priest for various lengths of time (Josephus Antiquities of the Jews 18.2.1-2; 20.9.1; cf. Chilton 1992:257). Annas was the head of a dynasty, which probably accounts for John's reference to him as high priest (vv. 15-16, 19, 22, cf. Acts 4:6), even though John is clear that Caiaphas is the one holding that office at the time (foot note).
V17-18: Peter had his first trial. Realise that John was also there to witness Peter deny Christ. However it was because Peter had mixed with the indifferent crowd which made him succumb to the pressure. The way the question was asked here expected a negative reply. Peter's fall also shows us what will happen to all who, without seeking the counsel of God or disregarding cousel, enter undertakings beyond their strength.
After Peter's first denial, John's narrative switches back to what is going on inside between Annas and Jesus.
Back inside, Annas is beginning his interrogation. This is not an actual trial; John has not confused this encounter with the meeting with the Sanhedrin. Here there are no witnesses, no jury and no sentence. This is more like "a police interrogation of a newly arrested criminal before any formal trial procedures are begun" (Brown 1970:834; cf. 1994:1:412, 423-25; Robinson 1985:248-50). Annas asks Jesus about his disciples (v. 19), reflecting the Sanhedrin's earlier concern over Jesus' popularity (11:48), a popularity that can have only increased after Jesus entered Jerusalem attended by a great crowd. Annas also asks Jesus about his teaching (v. 19). He seems to want Jesus to incriminate himself as a false prophet (Beasley-Murray 1987:324-25) or at least as a false teacher. So Jesus tells Annas to check with those who have heard him, since he has taught quite openly (v. 20-21). In this way he heightens Annas' anxiety. The very fact that Jesus has spoken openly and that there are plenty of people who are familiar with his teaching is what concerns Annas
v23 note the way that Jesus responded after he was struck
V25-27: The second trial was also expecting a negative reply. However, the third trial was expecting a positive reply. This question posed the greatest threat to Peter's security. Peter responded by uttering his most vehement denial of the three. Immediately a rooster crowed fulfilling the prediction that Jesus had spoken just hours earlier.
pet: I feel that it speaks so much of who John was as a person
Note that John does not narrate Peter's grief at this point (cf. Mt 26:75 par. Mk 14:72 par. Lk 22:62), waiting instead to recount the grief Peter experiences at his restoration later (21:17).
V28-40: Jesus civil trial
Pilate asks for the charges against Jesus (v. 29), and from the Jewish leaders' response it seems they were upset by this request: If he were not a criminal . . . we would not have handed him over to you (v. 30). They wanted Pilate simply to take their word for it and not begin his own investigation. Pilate is not inclined to do them such a favor and tells them to judge Jesus by their own law. In other words, if none of the charges mentioned are relevant to Roman rule, then this case is a matter for their own legal proceedings. A reluctance to get involved in matters of Jewish law was common among Roman governors (Sherwin-White 1965:112-13).
V35 - 36
Pilate asks what Jesus has done (v. 35). Jesus follows his common practice in this Gospel, for he does not directly address the question put to him, but in fact he gives a profound answer.
Instead of speaking of what he has done he speaks of his kingdom (v. 36). In Jewish thinking "kingdom" does not refer to a territory; it is an active concept referring to rule. "Kingdom of God," then, means God is king (cf. Kuhn 1964b:571-72). In the Gospels it includes also the realm of God's rule, in the sense not of a territory but of the community under his rule. While Jesus has not used this word much in this Gospel, all that he has done and said have been manifestations of God's rule and Jesus' own kingship. In this sense, "the whole Gospel is concerned with the kingship of God in Jesus" (Beasley-Murray 1987:330). Jesus has said a spiritual rebirth is necessary to even see the kingdom--the resources of this world are not sufficient (3:3, 5). Now Jesus continues this emphasis by saying his kingdom is not of this world. His kingdom is otherworldly because he himself is not of this world and neither are his followers (17:14, 16). He and his disciples have their source in God and reflect God's own life and character.
Both the divine source and the quality of his kingdom are evident, he says, in the fact that his disciples did not fight to prevent my arrest by the Jews (v. 36). Peter, of course, did try to do so and was out of step with Jesus' and the Father's will, as Jesus told him (18:11). Jesus' response to the opposition from the Jewish leaders had a divine source for it was determined by God's rule. Also, his response manifested God's characteristic gracious love. "Jesus' kingdom is based on something other than . . . power or protection. It is based on his self-surrender, on his offering of himself for the sin of the world" (Ridderbos 1997:595).
Jesus could have called 12 legions of angels to his side in a moment (Matthew 26:53). Jesus showed Pilate that his kingly rule was no threat to the political authority of Rome. In reality, Jesus had come into the world for no political purpose whatever, but solely to witness to the truth about God and demonstrate his love to us.
V37 - 38
The dialogue between Jesus and Pilate became evident that it was not Jesus who was on trial, but rather Pilate.
Pilate has rejected Jesus, his otherworldly kingdom and the truth, so he is left responding to the demands of the pressures of this world. He does not like the alternatives offered him by either Jesus or the opponents, but he is being forced to decide.
Here is a picture of John's dualism, indeed, the dualism found throughout the Scriptures. God and Satan are both putting pressure on. Both desire us, though for very different purposes. "There is no neutral ground in the universe: every square inch, every split second, is claimed by God and counterclaimed by Satan" (Lewis 1967:33).
Each of us faces the same challenge Pilate here faces. Even though we are able to avoid the crunch for now, we will not be able to do so forever. The Mercy would not allow that.
Rayner and Petrina
1 comments:
Pilate was indeed the one on trial, not Jesus. But that means Jesus was not only a witness to the truth about God and God's love; his witness also had a political purpose, namely, to witness against the violent and deceitful ways of rulers like Pilate. More often in John, Jesus is witnessing against the violence and deceit of Jewish rulers. This includes a political purpose: exposing the darkness of the world's rulers, and contrasting that with the light of Jesus' new kingdom. "For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed" (Jn. 3:20).
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