18, 1-11:  Jesus Arrested.  Cf. Matt. 26, 47-56; Mark 14, 43-52; Luke 22, 47-53.  The Synoptics record the Agony, which is omitted by John.    1.  After the above discourse, our Lord and His Apostles left the cenacle.  Cedron means "muddy."  It can be called a torrent, although its bed is dry except in the rainy season.  We know the name of the garden, Gethsemani, from Matthew and Mark.    2.  Cf. Luke 21, 37; 22, 39.  This may have been the lodging of our Lord and the Apostles during the feasts.  Thus it would be known to Judas.    3.  Cohort here probably means a "group."  The danger of popular interference (Mark 14, 2) may have required a large number of soldiers.  The arrest was made officially by the attendants of the High Priest.    4.  Cf. 13, 3.  The Greek text reads "that were coming upon him."  Our Lord made it clear that He could not be taken against His will.    5 f.  In His manner or aspect there was something awe-inspiring, which caused them to draw back and fall to the ground.  Perhaps only those nearest Him and ready to apprehend Him were thus affected.    7-9.  It would seem that the officials also had in mind the arrest of the disciples.  Note (17, 12) our Lord's solicitude for His Apostles.  There the danger is moral; here, physical; but both are provided for in God's care.    10 f.  John's acquaintance with the name of Malchus shows his familiarity with the scene.  What John especially shows is that our Lord offers Himself freely.

18, 12-27:  Peter's Denial.  Cf. Matt. 26, 57-75; Mark 14, 53-72; Luke 22, 54-62.  John again adds to the Synoptic narrative those details which answer his purpose.    12.  John alone records that Jesus was bound at the garden.  The Tribune, in Greek chiliarch, was the commander of a thousand.    13.  Cf. Luke 3, 2; Acts 4, 6.  Though no longer High Priest, Annas wielded great authority, and was deeply involved in this effort against our Lord.  Who was high priest: cf. 11, 49 ff.

There has been question whether 15-23 describe a trial before Annas or before Caiphas.  (a) Most ancient interpreters take 24 to imply that all that precedes it took place before Annas, and that no action before Caiphas is noticed by John.  The present examination but little resembles the trial before Caiphas in the Synoptics.  (b) Several modern interpreters place 24 after 14, taking 15-23 entire as a trial before Caiphas.  These hold that John would hardly omit altogether the trial at which Christ was condemned.  (c) Still others, but with less probability, would read "had sent" for sent in 24.  Whatever the correct explanation, John evidently aimed at no complete account of our Lord's judicial examination.  The ground had been adequately covered by the Synoptics.

15.  Another disciple: with St. Augustine, some commentators now doubt that this was John the Evangelist.  Courtyard: the better houses had both a forecourt and an inner court; the latter is meant here.  Annas and Caiphas may have occupied sections of the same residence.  This would easily explain 18 and 25.    16.  At the door from the street to the forecourt, the cautious portress had probably refused Peter admission.    17.  Peter's first denial.  The "maid" of the Synoptics is here called the portress.  There is some precipitation in Peter's answer; he is thinking only of his personal danger.    18.  The night was well advanced, and, at this time of the year, could be very cold.    19-23.  If this high priest is Annas, John is relating a preliminary examination omitted by the Synoptics.    20 f.  Our Lord appeals to the law governing a Jewish trial: cf. Num. 35, 30; Deut. 17, 6; 19, 15; 3 Kgs. 21, 10-14.  He exonerates His disciples.    22 f.  His answer to this unjust blow, given with either hand or rod, is again an appeal to the Law.    24.  If the above scene was before Annas, our Lord's appeal for justice may have resulted in His being turned over to Caiphas, the official High Priest.    25-27.  The second and third denials of Peter.  Points of apparent divergence from the Synoptic account are probably due to the Evangelists' variance in the details they select, and also to their manner of stating the substance of a saying rather than its precise words.    25.  It is supposed that Peter is still in the place where he was at v.17; thus our Lord, in passing from Annas to Caiphas, had not left the building.    26 f.  The Synoptics suppose a lapse of time between the second and third denials.

18, 28-40:  Jesus before Pilate.  Cf. Matt. 27, 2.11-25; Mark 15, 1-15; Luke 23, 1-25.  Throughout the scene John shows our Lord preserving a majestic dignity.  The Synoptics present more details of His sufferings.    28.  Praetorium: the residence of the Roman procurator in Jerusalem.  Its location is disputed.  It was early: probably soon after 6 A.M.  Defiled: cf. Acts 10, 28; 11, 3.  A gentile home was "unclean" because of the possibility of dead being buried there.

This verse is of great importance for the chronology of the Passion.  (a) "To eat the passover" means to eat the paschal lamb; cf. 13, 1.29; 19, 14.  The day would then be the 14th Nisan.  (b) Such a trial and execution were hardly possible on the 15th Nisan, a day of sabbatical rest.  (c) The method of computing the day of the month from the new moon admitted of variation.  Hence it is quite possible that for Galilean pilgrims Thursday was the 14th, while for the Jews of the city Friday was the 14th Nisan.  John would follow the official date in relating a motive based upon it.

29.  Pilate, as procurator, was Rome's fiscal and judicial agent in Judea.    30.  A criminal: a vague reply, more out of anxiety to win their purpose than out of insolence.  Their real motive would have no force.    31.  Pilate's reply reveals an impatience fully in keeping with what we know of his feelings toward the Jews.  Under the Roman provincial system, the Sanhedrin had power to judge according to Jewish Law.  Pilate may have suspected their real purpose, and therefore chided them: at least, he provoked an open declaration of their intention.    32.  Cf. 3, 14; 8, 28; 12, 32; Matt. 20, 19 and parallels.  Crucifixion was a gentile method of execution.  Stoning was a Jewish penalty for blasphemy; cf. Lev. 24, 10-16.  But our Lord had foretold that He would die on a cross.    33.  Seeing Pilate unwilling to do their bidding, the Jews advanced their political motive.  Cf. Luke 23, 2.    34.  Our Lord's answer implies a distinction.  If the question originated with Pilate, it would involve kingship in the temporal sense; if it came from the Jews, it might have the Messianic meaning.    35.  Am I a Jew? therefore he knew nothing of the Messianic king.  What hast thou done? shows that he had no suspicion that Christ pretended to temporal kingship, but was merely investigating an accusation.    36.  Our Lord cannot be a temporal king of the Jews, or they would not have surrendered Him.    37.  Bear witness to the truth: to reveal the truth and to have it accepted; cf. 1, 9; 3, 11; 9, 5; etc.  Everyone who is of the truth: those who have accepted His word; cf. 3, 19-21; 8, 47; etc.    38.  What is truth?  Pilate shared the speculative skepticism of Rome, that uncertainty of mind which was born of the current philosophies, Stoicism, Epicureanism, etc.  Convinced that there is no danger in his prisoner, Pilate again seeks to throw the case back upon the accusers.  Went outside again supposes Mark 15, 8; Luke 23, 4 f.    39 f.  The designation King of the Jews may have been a recognition of their Messianic hope.  In this pretext for a release Pilate shows his weakness; he could not rightly speak of releasing one not yet convicted.