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       John chapter 18, picking in up in verse 12: “So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people” (ESV).

       It boggles the mind that a people could become so deceived, so deceived, that they would make a decision like this one. Yet, at the same time, it really doesn’t boggle the mind. And why is that? Because we see the same kinds of things happen in our day. Before our own eyes we witness how sometimes the righteous get treated like the wicked. We even see it, yes indeed, believe it or not, within the church walls, yes, within the church walls. Evangelicals acting like the Chief Priests, Scribes, and Pharisees. In the same vein it is done; in the same vein it is done. Right in their presence was the Savior of the world, the One whom God had promised, God himself, come down from Heaven in human form, taking on human flesh. It was all for them, all so that they, the Jews, could be saved. The Jewish people, and really individuals everywhere, had sinned against God. Simply put, God was providing a remedy for the problem, so that anyone could be restored to right relationship with him, and dwell with him forever: first in this life, and then in the one to come. However, since their hearts were hardened, and Jesus didn’t look like they thought he would, and since he didn’t allow them to continue in their wicked deeds and didn’t approve of those deeds, they sought to get rid of him, just like they had done to so many prophets in the past. God knew this was the likely scenario, or even the certain scenario.

       Remember, we can recall what Jesus said as pertains to the mindset of the Israelites in the Gospel of Luke. If we turn over to chapter 11, and begin in verse 47, we read the following: “Woe to you! For you build the tombs of the prophets whom your fathers killed. So you are witnesses and you consent to the deeds of your fathers, for they killed them, and you build their tombs. Therefore also the Wisdom of God said, I will send them prophets and apostles, some of whom they will kill and persecute,’ so that the blood of all the prophets, shed from the foundation of the world, may be charged against this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation” (47-51, ESV). The people of Israel had reached their height of wickedness, because, they had had so many opportunities that they had scorned, so many chances to believe that they had passed up on. God had been so gracious to give them chance after chance, but they wouldn’t listen to him. He even predicted that they wouldn’t, but in his graciousness, he still gave them another a chance. Unfortunately, as predicted, they let him down, and now they were about to commit the ultimate sin.

       The Jewish part of Jesus’ trial began under Annas, and this was more of a cross-examination by him, and not an actual trial in the sense that we would think of a trial. We are going to see what is said in the upcoming verses. His son Caiaphas, actually had a more extensive hearing of Jesus, which is recorded by Matthew, in chapter 26. John doesn’t record that encounter. Anyhow, Annas was probably where the true power laid under the Jewish leaders, since he had been a prominent high priest in the past, and was still highly respected among the leaders. Besides, technically the Jewish Law stated that once a person became high priest, that they were high priest for life, much like a Supreme Court judge of our day (see Numbers 35:25). So, he just basically goes to the emeritus power first.

       Verse 15: “Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. The servant girl at the door said to Peter, “You also are not one of this man's disciples, are you?” He said, “I am not.” Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself” (ESV).

       Trailing behind Jesus is both Simon and John, as if they don’t want to give up on the whole thing that quickly. It is highly likely that the other disciple listed in the passage is in fact John himself, since John did not call himself by his own name. Anyway, in a way that John does not describe, he seems to know the high priest. That’s how he’s able to get in probably within the crowd behind those who are questioning Jesus. John then comes back and gets Simon through the door. What’s interesting about that is the woman at the door says, “You also are not one of this man's disciples, are you?” This implies that John had admitted to those around that he was in fact Jesus’ disciple. That’s what the word “also” implies. That would mean, at least verbally, that Peter was the only one to deny Jesus. And that’s what happens here with Peter’s first recorded denial. Again, it’s likely that Peter denied it as, unfortunately, his focus was on governing and royalty, and that dream had just been challenged in the Garden of Gethsemane where Jesus was arrested. Peter didn’t want to give up on the dream that quickly, and he wasn’t in it for persecution but rather prominence. That’s why he denies Jesus, as he doesn’t want to risk being arrested himself and giving up his own life. Sure, he had said it, but when push came to shove, he in truth didn’t mean it. The way in which he even says it seems to have an emphatic and snobby ring to it, as if to say since Jesus wasn’t cool anymore having been arrested, he wanted to distance himself from the whole thing.

       Verse 19: “The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” Annas then sent him bound to Caiaphas the high priest” (ESV).

       No record is recorded by John as to what the questions to Jesus were regarding the disciples and his teachings. Clearly, he was trying to find something that would condemn him, and the focus may have been on his claim that he was God. Yet, a defense ensures, with Jesus saying that everything he taught was actually taught in public places. He didn’t hold secret meetings. His following wasn’t ‘cult’ like. Everything he had said would have been known by many. Next is a rebuke to the high priest for not following the Jewish Law, which requires that a charge be brought forth on the words of two or three witnesses. Annas evidently didn’t have that because he was questioning Jesus to learn what was stated. The official standing by realizes that Jesus is rebuking the high priest and that’s why he strikes Jesus. On display is the power of sin within the higher-ups of people, and it is believed oftentimes when there is great power that rules really don’t need to be followed precisely. We as Americans are familiar with this kind of reasoning. We have seen it in different situations, whether governmental ones or even church ones. Even after Jesus was struck, he still holds his ground that what he spoke was in fact correct, and he wouldn’t just go along with their violation of the Jewish Law. Notice that there is no answer to what he said, and at that point, they send him off to Caiaphas, which was actually the high priest. So, in point of fact the meeting that took place with Annas wasn’t even warranted since he wasn’t high priest. It appears, really, at the end of the day, that he was just being nosey, or meddling in things that wasn’t actually his business due to who he was.

       Obviously, it should be quickly stated, and this is sort of an aside, and let’s not get too far off track, that what Jesus does in questioning the legality of it all is something that we ourselves would be allowed to imitate in a similar type of situation. That being said, in the same breath, the Apostle Paul also stated the following, in part: “but brother goes to law against brother, and that before unbelievers? To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? But you yourselves wrong and defraud—even your own brothers!” (1 Corinthians 6:6-8, ESV). We ought to keep this in mind when considering this passage, and not think that we have a ‘free-for-all’ to go all the way to a legal-end to defend ourselves.

       Verse 25: “Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” Peter again denied it, and at once a rooster crowed.”

       Recorded for us is a second time that Simon Peter denies Jesus, and then the third time. Actually, theologians have guessed that he likely denied him more than three times, as the other Gospels vary in their accounts. It was probably more, and that would have ensured that Scripture would be fulfilled. Not to mention the presence of the relative of high priest’s servant whom Peter had cut-off the ear. (That event too would be a deep regret Peter would have to face). Without a doubt, the rooster, the bird, was on standby to crow, probably at the direction of an angel of the Lord, to fulfill what Jesus had spoken. Really, this was, at least at the time, for Peter’s sake. It made Peter realize that he had done wrong, and where is heart was, that it wasn’t in the right place. He was so focused on the worldly things, and not the heavenly things. His heart was flat out in the wrong place. Jesus would have known this long before the prediction about Peter’s denial, so it would have been no surprise to him. Disappointing, but not surprising. It’s a helpful examination for ourselves to make, to see where our hearts actually are. For instance, perhaps we’re the type of person who only cares about ‘getting’ from Jesus and not actually just being happy where we are in life. That’s a common one. And when we don’t get, then do we get pretty upset, and rant at God for not getting what we think we should? And if we have, didn’t that build up over a long period of time? Wasn’t that something that’s been brewing inside of us for a while?

       Now John doesn’t record Peter’s bitter cry after he realizes what he has done, and that’s probably to make him look worse. No, actually, John just it seems wants to keep the focus on Jesus and doesn’t want to get too far off track.

       Verse 28: “Then they led Jesus from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover. So Pilate went outside to them and said, “What accusation do you bring against this man?” They answered him, “If this man were not doing evil, we would not have delivered him over to you.” Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die” (ESV).

       Interestingly, theologians have mentioned that Pilate’s normal headquarters was actually in Caesarea, and not in Jerusalem. This means the Jewish leaders had to have Jesus arrested at a time that Pilate would be in town, if you will. Now it is also noted that Pilate would be in town for the Jewish feasts. Since it was the Passover, therefore, he was in town. The hypocrisy of the Jews is recorded as they would not enter into Pilate’s residence, as, by doing so, they would be violating Jewish oral tradition in that any Jew who came under the roof of a Gentile would become unclean, and therefore disqualified from eating the Passover. It’s amazing how they were so concerned about that, and yet not at all concerned that they might be handing over a prophet of God, or even worse, the Son of God, to be murdered based on false testimony. Way more concerned regarding this small stuff, and not concerned as pertains to the big stuff, in what really matters. It’s the deception of the heart. That’s almost too much to believe, and nonetheless, we see the same kinds of hypocrisy in our day and age.

       Thus the struggle for power ensues. That’s what Jesus was—a threat to their power. He was drawing such large crowds that the Jewish leaders were fearful that he was going to take over. Interestingly, he was supposed to take over, and it obviously would been for their benefit. But he didn’t support their wicked ways. Even Pilate, the Gentile leader, acts more righteous than the Jews themselves. He says that Jesus should be judged by them, not him since Pilate didn’t deal in the matters of religious offenses. The Jews also didn’t want to have blood on their hands, which shows that they knew what they were doing was wrong. If what they were doing was righteous, then why wouldn’t they just put him to death themselves as Pilate said. They desired for the Roman government to do their dirty work. Not to mention a lot of individuals liked Jesus, and they didn’t want direct responsibility due to that fact. It shows the corruption of the Jewish leaders to the core. This back-and-forth fulfills what Jesus had stated earlier, that he would be lifted up—that he would die on a cross, which would only be done through a Roman execution.

       Verse 33: “So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”

       Pilate does a one-on-one interrogation of Jesus. He asks him about whether or not he thinks he is the King of the Jews, for he is testing him to see if Jesus truly is leading a revolt against the already established government. If Jesus had said, “Yes, I am the King of the Jews,” then Pilate might have charged him with insurrection (especially after Peter had cut-off the servant’s ear, or tried to, probably from their perspective). Anyway, Jesus, again, like he had already done, asks where the evidence is of the witnesses who had stated he has done wrong. That’s what he means when he says, “did others say it to you about me?” Jesus is asking Pilate to show the specific witnesses who say he is doing wrong. And Pilate basically admits he doesn’t have the witnesses, as he asks Jesus directly “What have you done?” Pilate thought Jesus must have done something pretty bad to be handed over to him like this. No direct answer is given to Pilate’s question as pertains to being King, but rather Jesus notes his “kingdom is not of this world.” Jesus’ kingdom will exist in the spiritual realm until the end of the current world setup. Jesus was showing that his kingdom isn’t earthly, at least as of yet. Therefore, Pilate or the Jews had no reason to actually be concerned about his kingdom, at least, from the governmental sense.

       Of course, this phrase of Jesus “My kingdom is not of this world” is a big phrase in the Christian realm, and one of which we discussed when going over the last chapter, in John chapter 17, during Jesus’ High Priestly prayer. There, Jesus said, “they are not of the world, just as I am not of the world” (John 17:14, ESV). That’s something that’s important for us to remember, as Christians. We don’t want to become too attached to this world because really, at the end of the day, this world isn’t our home, at least, as it currently is. One day it will be our home during the 1,000 Year Reign of Christ. Until then, the power of darkness reigns in the world, and sin-infected people (which includes ourselves) inhabit the world. So, it cannot be perfect right now as God wants it to be. But one day it will be.

       Verse 37: “Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?” (ESV).

       Jesus doesn’t directly, or plainly answer this question of Pilate either. Again, that is because Pilate is trying to trap him in his words. He’s trying to find Jesus guilty of something worldly. If Jesus was to directly and plainly say, “Yes, I am a King, or I am the King,” then Pilate might charge him with insurrection. Of course, Matthew also records the actual charge of the Jews, in saying that he was basically speaking against Caesar (see Luke 23:2). However, Jesus notes that his first mission here on the earth was actually rather to bear witness about the truth so that persons could believe. That’s why he says he was born, not to reign in a physical kingdom. What is interesting about this is that he could have reigned in a physical kingdom and would have, had the Jews not rejected him. If they hadn’t of rejected him, his coming would have been for both purposes. It would have been to bear witness about the truth and also to reign as King of Israel in a physical kingdom, but they wouldn’t accept him in totality due to their wickedness. But Jesus said that those who believe in the truth will believe in him, since he is the Truth and represents the truth. That’s how you know if any human is truly true, since if they accept Jesus they are in the truth.

       Pilate’s question of “What is truth?” is a fascinating one because it goes to show that even back then, even at Jesus’ time, there were individuals who, in actuality, didn’t know what the truth was due to all the different opinions. Sometimes it seems we think that the skepticism among certain individuals in our day and age is something new. Or, people may think that they have found a newfound wisdom by questioning everything, and then by not accepting anything. The question, “What is truth?” seems to have a clever tone to it. It seems wise on the surface as it is basically saying that there are so many opinions and so many ways that one cannot really know what the truth is as pertains to anything. Or, they may conclude that everything is in fact true to a person only, by using relativism. That’s where the Christian differs, as he or she has accepted the truth of Scripture as authoritative truth over everything else. Not in a dictatorial way—that’s not the point. It’s just we believe what God has spoken and revealed in his Word is the truth. And while there may be differences on the fine points, the major themes are the same across the board. The beautiful thing is that one can know the truth, unlike Pilate thought. It appears that humans internally or intuitively know that because they are always searching for the truth, right? The problem is that they are usually searching for a truth that allows them to keep their sin—and not one that is in direct contradiction to it.

       Verse 38 continued: “After he had said this, he went back outside to the Jews and told them, “I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber” (ESV).

       Noticeably, John gives a very shortened account of this event between Jesus and Pilate, and Pilate and the crowd. Nevertheless, John does record that Pilate said that he found Jesus not to be guilty of anything. That’s important since it will go to show that Jesus was being put to death unjustly at the hands of the Jews, and not because he had truly done something wrong—committed a crime worthy of the death penalty. The whole thing actually, and John doesn’t record this, but the whole thing had to be mind blowing to those in the crowd who were on Jesus’ side. Say any of the disciples, for instance. Or Mary his mother, or even Lazarus, Martha, or Mary. There was probably hope at some point that Jesus would be released through the custom that John mentions wherein a person would be pardoned at the time of the Passover. Yet, the shock must have really set-in when they decided to have Barabbas released instead, who was a robber or insurrectionist (as the ESV Bible gives for an alternate translation, and as Mark talks about more in detail in his Gospel; see chapter 15). We have to remember that Jesus’ friends and family most likely didn’t realize he was dying for the sins of the whole world. They were likely viewing it has he was going to be put to death and gone from their lives, and it must have greatly troubled them. Nevertheless, the wickedness of the Jews is displayed once again it’s epitome as they are asking for a murderous insurrectionist robber to be released over a righteous man who taught them the truth, who tried to bring them into right relationship with God.

- Daniel Litton