Exploring the Meaning of John 18

Chapter Eighteen

Betrayal, Capture, and Trial

1. Jesus, having said these things, went out with His disciples across the brook Kidron, where there was a garden, into which He entered, He and His disciples.

2. And Judas also, the [one] betraying Him, knew the place, because Jesus often gathered there with His disciples.

3. Judas then, having received a band [of soldiers] and attendants from the chief priests and Pharisees, comes thither with lanterns, and lamps, and weapons.

4. Jesus, therefore, knowing all things that were coming upon Him, went out [and] said to them, Whom do you seek?

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

6. When therefore He had said to them, I am, they went away backward, and fell on the ground.

7. Again, therefore, He asked them, Whom do you seek? And they said, Jesus of Nazareth.

8. Jesus answered, I told you that I am; if then you seek Me, let these go away;

9. That the word which He said might be fulfilled, Of those whom Thou gavest Me I have lost none.

10. Then Simon Peter, having a sword, drew it and smote the servant of the chief priest, and cut off his right ear; and the name of the servant was Malchus.

11. Then Jesus said to Peter, Thrust thy sword into the sheath; the cup which the Father has given Me, shall I not drink it?

As the divine narrative continues, it is now late Thursday evening. Four days have passed since Jesus’ triumphal entry into Jerusalem on Palm Sunday. Many people saw this event as the inauguration of a new era. Their long-awaited messiah had finally come, the prophesied one who would rule with power and glory. As it is written in the Hebrew scriptures, the coming king would be given “authority, glory, and sovereign power. All nations and people of every language would serve him” (Daniel 7:14).

Therefore, when Jesus rode into Jerusalem in kingly style, seated on a donkey, the people shouted “Hosanna! Blessed is He who comes in the name of the Lord! The King of Israel!” (John 12:13). And yet, Jesus did not set up His throne and begin to rule in the way that people expected. Instead, He predicted His death, said that His hour had come, gathered His disciples together for a last supper, and then, at the end of the meal, Jesus washed their feet. Although Isaiah had said that the promised messiah would be sitting on a throne, “high and lifted up” (Isaiah 57:15), Jesus knelt to wash His disciples’ feet. Truly, He was a different kind of king.

After the foot-washing, Jesus told His disciples to love one another as He had loved them. He also predicted that Judas would betray Him, and that Peter would deny Him three times before the night was over. Jesus then began what has become known as the “Farewell Discourse.” Beginning with the words, “Let not your heart be troubled” (John 14:1), Jesus gave final instructions that both summed up His ministry and prepared His disciples for coming events.

At the conclusion of His farewell discourse, Jesus prayed for Himself, for His disciples, and for all people who would eventually hear the truth, live according to it, and thereby be united as one. In this way, Jesus would not just be with them, but “in them.” As Jesus puts it in the closing words of His farewell prayer, “I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them” (John 17:26).

Crossing the Brook Kidron

This is where the next episode begins. As it is written, “When Jesus had spoken these words, He went out with His disciples over the Brook Kidron where there was a garden which He and His disciples entered” (John 18:1). The name “Kidron” comes from the Hebrew word kaw-dar [קִדְרוֹן] meaning “dark.” It is the name of the valley that is situated on the outskirts of Jerusalem. A person who was leaving the temple area and heading eastward towards the garden of Gethsemane would have to travel through the Kidron Valley and cross the Brook Kidron before entering the garden.

It is here, just after Jesus and His disciples have crossed the brook and entered the garden, that Judas arrives with a group of soldiers and temple guards who are intent on seizing and binding Jesus. As it is written, “Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples. So Judas came to the garden, guiding a detachment of soldiers and temple guards from the chief priests and the Pharisees. They were carrying torches, lanterns, and weapons” (John 18:2-3).

Like everything else in the divine narrative, each of these terms has a spiritual significance, The fiery “torches” correspond to the intense heat of evil desires. The “lanterns” correspond to the dim and delusive light of self-intelligence compared to the illuminating light of truth. And the “weapons” that are carried by the soldiers and guards correspond to the defensive ways we justify and rationalize our actions, as well as to the ways we strike out and hurt others.” ¹

All of this is taking place at night, on the eve of the darkest moment in human history. And yet, even as Jesus walks through this dark valley, He is completely ready to face what is to come. Unlike the portrayal that is given in the Gospel According to Luke, nothing is said of His agony, and there is no prayer that the cup of temptation be taken from Him. Even when Jesus is confronted by the soldiers and temple guards, He makes no attempt to avoid the coming trial. Instead, He simply walks out to meet them. As it is written, “Jesus therefore, knowing all things that would come upon Him, went forward” (John 18:4).

As Jesus meets those who have come to seize Him, He says, “Whom are you seeking?” And they reply, “Jesus of Nazareth.” Jesus answers with the strikingly powerful words, “I AM” (John 18:5). As these words pour forth from Jesus, it is written that the soldiers and guards “drew back and fell to the ground” (John 18:6). ²

In many translations, Jesus is quoted as saying, “I am He.” But the original Greek is simply, Ego eimi [ἐγώ εἰμι], meaning “I AM.” These are the same words that God used to define Himself when He gave His name to Moses, saying, “I AM who I AM…. Tell the children of Israel, ‘I AM has sent you’” (Exodus 3:14). It is the same wording that Jesus used when He said, “I AM the bread of life” (John 6:35), “I AM the light of the world” (John 8:12), “I AM the door” (John 10:7), “I AM the good shepherd” (John 10:11), “I AM the resurrection and the life,” (John 11:25), “I AM the way, the truth, and the life” (John 14:6), and “I AM the true vine” (John 15:1).

Previously, in a similar incident, the temple guards had been ordered to capture Jesus and deliver Him to the chief priests. When they showed up empty-handed, the chief priests and Pharisees said to them, “Why have you not brought Him?” Their reply was simple, yet profound. They said, “No man ever spoke like this Man” (John 7:45-46). This helps to understand why the soldiers and guards now draw back and fall to the ground when Jesus speaks the powerful words, “I AM.” There is awesome power in the words that proceed from Jesus, so much so that when He says, “I AM,” those who have come to capture Him fall backwards. ³

When the soldiers and guards recover, Jesus asks them again, “Whom are you seeking?” And again, they respond with the words, “Jesus of Nazareth.” They are looking for Jesus, the carpenter’s son, the troublemaker from the lower caste city, Nazareth. They are not looking for Jesus, the Anointed One, the Messiah, the Christ. Therefore, Jesus tells them once again exactly who He is. He says, “I have told you that I AM” (John 18:8).

Jesus then says, “Therefore, if you seek Me, let these go their way” (John 18:8). Jesus is here acting as the Good Shepherd, protecting His disciples as a shepherd protects his flock. The temple guards and soldiers can take Him, but they should not harm His disciples. “Let them go their way,” says Jesus, fulfilling the words He had already spoken in His farewell prayer when He said, “Of those You have given Me, I have lost none, except the son of perdition” (John 17:12; see also 18:9).

Peter, however, refuses to leave. Instead, he rushes to Jesus’ defense. As it is written, “Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus” (John 18:10).

Perception from love

Throughout the scriptures the “ear” symbolizes obedience. It’s about hearing the Lord’s voice and responding obediently. As it is written in the Hebrew scriptures, “Obey My voice, and I will be your God, and you shall be My people” (Jeremiah 7:23). Again, the Lord says through the prophet Isaiah, “Incline your ear unto Me, and hear, so that your soul may live (Isaiah 55:2-3).

There are, however, distinct levels of obedience. At the most basic level, we obey simply because we are told to do so. At a higher level, we obey because we understand that it is the right thing to do. But at the highest level, when God’s will has become our will, we obey because we love God and love to do His will. It is at this point that God’s love can work through us, and as love works through us, we gain perception. We not only understand from truth; we perceive from love. ⁴

The loss of perception

In the early days of humanity’s history, people had a spontaneous sense of God’s presence. To them, the entire world was filled with messages from God. The sight of a tall mountain instantly brought to mind God’s majesty and power. The dawn of a new day reminded them of how God brings new light to their consciousness. Most importantly, they saw all things through the eyes of love. This was called “perception.” ⁵

Over time, however, this perceptive power steadily declined until it was finally lost. As the cares of the world gradually began to crowd out heavenly delights, and as self-absorption began to dull the awareness of God’s presence, people could no longer discern between what was good or evil, right or wrong. In addition, the idea of true faith, which is the unition of both goodness and truth, was lost. Instead, as truth was separated from goodness, faith was separated from life.

The picture of truth separated from goodness, or faith separated from charity, is key to understanding what happens next in the divine narrative. In the spiritual sense of the Word, Peter generally represents faith. Sometimes, for example when Peter and John are together, it represents the union of faith and charity. At other times, however, especially when Peter acts alone, he represents faith separate from charity. This is what is represented now, as Peter lurches forward and slices off the ear of the servant of the high priest. ⁶

Keeping with the idea that all the characters in the divine narrative represent spiritual realities, we also need to consider the representation of the high priests’ servant. What is meant by the loss of his right ear? And what is meant by the fact that he is the servant of the high priest? The loss of Malchus’ right ear represents humanity’s gradual loss of the perceptive faculty. Therefore, it is fitting that Malchus, who serves the high priest of a religious establishment that refuses to recognize Jesus, represents the loss of perception. Without perception, they cannot see, feel, or sense the divinity that lies within Jesus. They cannot understand how He might be the messiah. Rather than see Him as a savior, they see Him as a threat. ⁷

When there is no longer any perception, the truth that Jesus offers is rejected. Rather than allow the truth that Jesus teaches to be our king, and to be governed by that truth, we choose to be the king of our own lives, living by our own truth, and making our own decisions apart from the guidance of divine revelation. This is Malchus in us. His name means “king,” but he is really a slave, submissive to the promptings of an evil will and ready to do its bidding.” That’s why he is described as “the servant of the high priest.”

Then there is Peter who has cut off the servant’s ear. Apart from the broader context of this narrative, and separated from its inner meaning, Peter’s action might seem to be a demonstration of his loyalty to Jesus. In spiritual reality, however, Peter’s impetuous behavior represents faith alone without the softening influence of goodness. Without love, faith alone has no perception of God’s presence and power. Because it lacks the perception that comes from love, faith alone becomes defensive and attacks. This is Peter in us, taking out the sword, and cutting off Malchus’ ear.

Jesus, however, takes a different approach. Showing no desire to defend Himself, Jesus turns to Peter and says, “Put your sword into the sheath. Shall I not drink the cup the Father has given Me?” (John 18:11).

A practical application

Jesus’ words, “Put your sword into its sheath,” contain a deeper message. Jesus is saying that our primary battle is not against others, but rather against the hellish influences that rise up within us. This does not mean that we should remain passive. On the contrary, we need to fight against ignorance, injustice, and immorality; we need to promote the Lord’s truth; and we need to do good whenever we have an opportunity to do so. But first, we must raise our understanding so that it might be more closely aligned with the Lord’s will. Only then can the Lord act into and through us. As a practical application, then, remember that the most important battle is an internal one. The next time you feel inclined to strike back in anger, retaliate with hurtful words, or seek revenge, call to mind Jesus’ words to Peter: “Put your sword into its sheath.” ⁸

Drinking From the Cup

11. Then Jesus said to Peter, Thrust thy sword into the sheath; the cup which the Father has given Me, shall I not drink it?

Immediately after Jesus tells Peter to put his sword back into its sheath, Jesus says, “Shall I not drink the cup the Father has given Me?” (John 18:11). In the previous section, we focused on what Jesus means when He tells Peter to put the sword back into its sheath. In this section, we will focus on what Jesus means when He speaks about “drinking the cup.” Therefore, we are beginning this section by repeating verse eleven, which includes both statements.

When taken literally, Jesus’ reference to drinking the cup can be directly linked to the Hebrew scriptures where it is written, “In the hand of the Lord there is a cup, and the wine is red. It is fully mixed, and He pours it out. Surely, its dregs shall all the wicked of the earth drain and drink down” (Psalm 75:8). Also, “Thus said the Lord, the God of Israel, ‘Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it’” (Jeremiah 25:15).

These words seem to say that God will wreak vengeance upon the wicked; every sinner will be forced to drink the cup of His wrath, even to the dregs. This led to the idea that Jesus volunteered to drink the “Father’s cup” in our place. As He says, “Shall I not drink the cup the Father has given Me?” From this point of view, Jesus “drinks the cup” instead of us, thereby appeasing the Father’s anger. In taking upon Himself the punishment that we deserve, Jesus saves us from what is called, “the wrath of God.” ⁹

This idea is supported by passages from the Hebrew scriptures such as, “He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. But He was pierced for our transgressions, He was bruised for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed” (Isaiah 53:4-5). These “stripes” refer to the grievous whip lashings that Jesus endured. As it is written, “It pleased the Lord to bruise Him, and put Him to grief” so that He might be a “guilt offering” for us all (see Isaiah 53:10).

But there is a problem with this approach, especially because it is premised on the idea that God is filled with wrath. It is true that this was a generally held idea among the people at that time because they saw God according to the state of their own consciousness. As it is written in the Hebrew scriptures, “To the pure, you show yourself to be pure … to the perverted, you appear to be perverse” (2 Samuel 22:27). In His mercy, God allows people to see Him according to their own ideas, always accommodating Himself to their ability to understand, while gently raising their understanding to higher levels as they become ready. ¹⁰

For example, towards the end of the Hebrew scriptures, God leads people away from the idea of animal sacrifice and towards a higher, nobler idea. As it is written, “With what shall I come before the Lord and bow myself before the high God? Shall I come before Him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams … the fruit of my body for the sin of my soul? He has shown you, O man, what is good; and what does the Lord require of you, but to do justly, to love mercy, and to walk humbly with your God?” (Micah 6:6-8).

Therefore, when Jesus says, “Shall I not drink the cup the Father has given Me,” He is not referring to the Father’s wrath, for there is no wrath in the Father. Rather, Jesus is speaking about His love for the salvation of the whole human race. Out of this great love, and through the truth He came to teach, Jesus will take on, battle against, and subdue every evil influence that will ever attack humanity. In this final, all-out battle, hellish forces will be pouring out their evil and falsity with all the power they can muster. At the same time, Jesus will be fighting from love through truth to put hell in its place. In this way, then, Jesus does not save us from the wrath of God. He rescues us from the fury of hell. This is the cup of temptation that Jesus will drain, even to the dregs.

From this point of view, “draining the cup” is a figurative way of describing the final temptation combats that Jesus will undergo as He battles against the hells, subjugates them, and thereby frees people from hellish bondage. This is how God, from His great love, brings about the redemption of humanity. This idea of redemption offers a picture of God Himself coming to earth and taking on a human form with all the weaknesses of human nature so that He can be attacked by the hells, overcome them, and thereby set people free. ¹¹

The idea that Jesus saves us from bondage to sin, and not from the wrath of God, is of central importance. The Hebrew scriptures speak about a coming messiah who says, “I will free you from being slaves, and I will redeem you with an outstretched arm” (Exodus 6:6). This refers to how Jesus saves us from our slavery to sin. The Lord’s “outstretched arm” in this verse is a symbol of His divine power. This is the power which comes forth when truth is infilled with love. It is a power so great that it can liberate people from the dominion of hellish influences. This is the redemption that Jesus is referring to when He says, “Shall I not drink the cup the Father has given Me?” ¹²

A practical application

Jesus says, “Shall I not drink the cup the Father has given Me?” Drinking the cup begins with the awareness that you are being attacked by hellish influences. Hell is attempting to flow into you with the desire to pursue old, destructive thoughts, attitudes, and behaviors. These old patterns must necessarily come into conflict with new, heavenly thoughts, attitudes, and behaviors. When this conflict occurs, it is called “temptation.” This cup of temptation is an essential aspect of your regeneration process. To put it briefly, there is no regeneration without temptation. Rather than deny that this is happening, you can say, “Yes, I am feeling impatient,” “Yes, I am feeling defensive,” “Yes, I am having thoughts about my worthlessness,” or, “Yes, I am having contemptuous thoughts about others.” Although you may be having these thoughts and feelings, you are not these thoughts and feelings. They are simply flowing in, trying to get you to do their bidding. As a practical application, then, be aware of destructive thoughts and feelings that arise within you. Do not deny that it is happening. Instead, view these moments as the “cup” that has been given to you, the cup you must drink if you are to grow spiritually. This is the time to draw upon your love for God and for doing God’s will. When this love is united with the truth that comes from God, you will perceive what is happening, and accept this as an opportunity to strengthen your commitment to doing the Lord’s will. As Jesus says, “Shall I not drink the cup the Father has given Me?” ¹³

Peter’s First Denial

12. Then the band, and the commander of a thousand, and the attendants of the Jews took Jesus, and bound Him,

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

14. And it was Caiaphas who gave counsel to the Jews that it was expedient that one man should perish for the people.

15. And Simon Peter followed Jesus, and [so did] another disciple; and that disciple was known to the chief priest, and went in with Jesus into the courtyard of the chief priest.

16. But Peter stood at the door outside; then the other disciple came out, who was known to the chief priest, and told her who kept the door, and led Peter in.

17. Then the maid that kept the door says to Peter, Art not thou also of this Mans disciples? He says, I am not.

18. And the servants and the attendants stood and warmed themselves, having made a fire of coals, because it was cold; and Peter was standing with them and warming himself.

Jesus is taken to Annas

Jesus has just told Peter to put his sword back into its sheath. This is because Jesus’ combat is not against the soldiers and guards of the chief priests, but against evils and falsities. Therefore, Jesus allows the soldiers to seize Him, bind Him, and take Him to the palace of Annas who had previously served as high priest.

Although Annas is no longer the high priest, he still retains the title and has considerable influence. Similarly, in our own regeneration, and even as we are learning new truth, our old will, represented by Annas, still has considerable influence over us. That’s why Jesus is first brought to Annas before being taken to Caiaphas who is the current high priest.

Caiaphas, who is also Annas’ son-in-law, represents the false reasoning that is wedded to the selfish desires of our old will. We have already seen this kind of reasoning in an earlier episode when Caiaphas came up with reasons why Jesus should be put to death. That incident took place immediately after the news had spread that Jesus had resurrected Lazarus. Alarmed by Jesus’ growing popularity, Caiaphas had said to the other priests, “It is expedient for us that one man should die for the people, and not that the whole nation should perish” (John 11:50).

According to Caiaphas’ reasoning, if the people start to refer to Jesus as their king, the Roman government will feel threatened and retaliate by killing many Jewish people. Therefore, Caiaphas reasons that killing Jesus would avoid a retaliatory attack by the Romans. And yet, Caiaphas and the religious leaders have a much darker motive. Because they are determined to maintain their positions of power and authority, they regard Jesus as, most of all, a direct threat to them—not just to Rome. Therefore, they want to see Jesus destroyed.

Peter and the servant girl

While Jesus was being led to Annas’ palace, two of His disciples followed Him. As it is written, “And Simon Peter followed Jesus, and so did another disciple” (John 18:15). While this “other disciple” is unnamed, it is likely that the narrator, John, is modestly referring to himself. This is consistent with the spiritual sense. When Peter and John are seen together, Peter generally represents faith, and John generally represents love in action. This picture of “faith” and “love” following Jesus, even as He is taken away to be tried and convicted, represents something in each of us that wants to stay connected to what is true and loving, even during times of difficulty. ¹⁴

It is important to keep this representation in mind, especially if we are to understand the significance of what happens next. John follows Jesus into the courtyard of Annas’ palace while Peter remains at the door to the courtyard. As it is written, “Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest. But Peter stood at the door outside” (John 18:15-16).

What is the significance of Peter standing outside the door while John goes in? Spiritually seen, love continues to follow Jesus, while faith lags behind. While faith stands at the door, love goes through the door. Faith that is separated from loving action is shallow. If it is based only on doctrinal beliefs and does not come forth in life, it remains “outside,” and does not become a part of our inner life. ¹⁵

But Peter does not remain there for very long. When John returns to Peter, he speaks to the servant girl who is keeping the door. After speaking to the servant girl, John leads Peter into the courtyard. As it is written, “John went out and spoke to her who kept the door, and led Peter in” (John 18:16). This is a beautiful representation of how love can take the lead in our life. In this picture, love in action speaks to our natural affection for truth, represented by the servant girl who opens the door, allowing faith to enter. ¹⁶

It should also be remembered, however, that the servant girl who keeps the door serves Annas, the high priest who represents our old will. Even as the affections of our old will rise up to challenge our faith in God, the servant girl now confronts Peter with a question about his faith. As Peter is about to enter the courtyard, she says to him, “You are not also one of this man’s disciples, are you?” (John 18:17). This is where Peter’s faith wavers. If he is suspected of being associated with Jesus, especially as one of His disciples, he fears that he will be seized by the temple guards. Therefore, Peter denies any association with Jesus, saying, quite simply, “I am not” (John 18:17).

All of this is happening on a cold, dark night. In sacred scripture, darkness relates to the lack of truth, and coldness relates to the absence of love. As it is written, “And the servants and officers who had made a fire of coals stood there, for it was cold … and Peter stood with them and warmed himself” (John 18:18). It is significant that only in the Gospel According to John do we read the words, “for it was cold.” Faith that is separated from loving action is symbolized by Peter’s need for physical fire. Faith without charity, like truth without love, is “cold.” ¹⁷

Whenever we find ourselves in states of coldness, lacking the warmth of God’s love, physical fire will not provide the kind of warmth we need. A few moments ago, when the soldiers and guards came to capture Jesus, Peter defended Jesus by striking with his sword. In this next scene, however, Peter denies that he even knows Jesus. In this regard, Peter’s actions represent the way each of us can experience fluctuations of faith. There are times when our faith is decisive and strong, even to the point where we will boldly defend it. At other times, like Peter, our faith wavers, even to the point where we might be reluctant to express it. Instead of defending it, we coldly deny it. ¹⁸

As we follow Peter’s story, he will sometimes represent true faith. At other times, however, he will represent faith alone, separated from loving action. In order to understand the continuous spiritual sense of the divine narrative, especially on this cold, dark night, both representations of faith, as reflected in the life of Peter, are necessary. This helps us to understand the fluctuations of faith that take place in our own life. These are the times when our faith is challenged. ¹⁹

A practical application

All people, including those who genuinely love each other, may sometimes experience a coldness in their relationships, especially during a disagreement. When this happens, there is a tendency to close down and pull away. And yet, there is something that remains—a desire to remain connected to what is true and loving. As a practical application, then, remember that sincere acts of kindness, represented by John speaking to the servant girl, can open the door so that faith can enter. Just the smallest effort to say a kind word or make a considerate gesture—especially when you do not feel like it—can open the door for faith to enter bringing with it a renewal of warmth in the relationship. ²⁰

The Trial Begins: From Annas to Caiaphas

19. The chief priest then asked Jesus concerning His disciples, and concerning His teaching.

20. Jesus answered him, I spoke openly to the world; I always taught in the synagogue and in the temple, where the Jews always come together, and in secret I have spoken nothing.

21. Why dost thou question Me? Question those that heard what I spoke to them; see, they know what I have said.

22. And when He had said these things, one of the attendants standing by gave Jesus a blow with a staff, saying, Answerest Thou the chief priest so?

23. Jesus answered him, If I have spoken with evil, bear witness of the evil, but if well, why beatest thou Me?

24. [Then] Annas sent Him bound to Caiaphas, the chief priest.

While Peter is out in the cold trying to warm himself by the fire, the narrative returns to the interrogation of Jesus. Annas begins the interrogation by questioning Jesus about His disciples and His doctrine. In response, Jesus says, “I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet, and in secret I have said nothing. Why do you ask Me? Ask those who have heard Me what I said to them” (John 18:20-21).

Jesus is quite clear. He says, “In secret I have said nothing.” We take this to mean that nothing could be more open than Jesus’ basic, fundamental teaching: that we should love God with all our heart, mind, soul, and strength, and that we should love our neighbor as ourselves. Furthermore, Jesus continually taught that the only way to demonstrate our love to God and to the neighbor is by keeping the commandments. This is the heart and soul of Jesus’ teaching. This is what He taught in the temple, on the mountainside, and in the fishing villages. This is what He taught in homes, on the road—and anywhere that He was with people. Truly, “in secret” He said nothing. For nothing could be more explicit than His fundamental teachings.

Therefore, Jesus says, “Why do you ask Me? Ask those who have heard Me what I said to them. Indeed, they know what I said” (John 18:21). At that time, anyone who had been brought to the high priest for questioning would be fearful, hesitant, and deferential. This was expected. So when Jesus refuses to conform to this standard, and instead, challenges Annas, one of the officers is enraged. As it is written, “When Jesus had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, ‘Do you answer the high priest like that?’” (John 18:22). Unshaken and undaunted, Jesus simply responds, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?” (John 18:23).

Annas has heard enough. Therefore, while Jesus is still bound, Annas sends Him on to his son-in-law, Caiaphas, for further interrogation. As it is written, “Then Annas sent him bound to Caiaphas, the high priest” (John 18:24).

The transfer of Jesus from Annas to Caiaphas speaks about something that takes place in the course of everyone’s spiritual development. As we have already mentioned, because Annas had formerly served as high priest, he still retains the title along with considerable influence. This is how it is with our old will. The Gospel According to John, with its focus on the reception of a new will, is the only gospel that mentions Annas. The corrupted affections of our old will have a way of passing us along to an equally corrupted understanding, seeking rationalizations and justifications that support destructive lifestyle choices. If Annas represents our old will, filled with corrupt desires, then Caiaphas, who is closely related, represents our false understanding. Taken together, this infernal liaison wreaks havoc and destruction in our lives. Therefore, we read that Annas sends Jesus “bound” to Caiaphas. ²¹

Jesus has already described Himself as being “the way, the truth, and the life” (John 14:6). But whenever an evil desire arises together with a false understanding that supports it, truth cannot reach us. Neither can Jesus. Because we have freely chosen to reject Him, He cannot help us. His hands, so to speak, are “tied.”

A practical application

The picture of Jesus being tied up and bound presents a vivid image of what happens within us whenever we are being ruled by the corrupt desires of our old, unregenerate will (Annas), as well as the false reasonings of our unreformed understanding (Caiaphas). When the old will feels threatened, thwarted, or injured, we feel emotions such as anxiety, anger, or despair. This is when rationalizations rush in to support and justify the negative state. For example, “I’m afraid that if I apologize, I will look weak, so I’m not going to give in. Besides, they never apologize to me.” “I am really upset because my children won’t listen to me, and the only way I can get them to listen is to yell at them.” When the old will feels rejected and floods us with self-pity, the false understanding says, “It’s hopeless. I’m not good enough. I can’t do anything right.” In each case, we are bound by the destructive emotions and desires of our old will and entangled in the false reasonings that justify those emotions and desires. When this happens, if we refuse to call upon the Lord for help, we have “bound” Jesus. We have tied His hands. As a practical application, then, “untie Jesus’ hands.” Choose to call upon the Lord, especially when you are being ruled by lower desires and false reasonings. Do not let Annas and Caiaphas rule. Instead, pray that you might allow Jesus to fill you with His love and guide you with His truth.

Peter’s Second and Third Denials

25. And Simon Peter was standing and warming himself; then they said to him, Art not thou also [one] of His disciples? He denied, and said, I am not.

26. One of the servants of the chief priest, being a kinsman [of him] whose ear Peter had cut off, says, Did I not see thee in the garden with Him?

27. Then Peter denied again; and straightway the cock crowed.

It is at this point that the divine narrative returns to Peter, whom we last saw in the cold, warming himself by the fire. As it is written, “Now Simon Peter warmed himself. Therefore, they said to him, ‘You are not also one of the disciples, are you?’”(John 18:25).

This is the second time that Peter has been asked this question, first by the servant girl, and now by one of the soldiers with whom he is standing. This is Peter’s second opportunity to confess his allegiance to Jesus. Instead, Peter denies, once again, that he knows Jesus. When one of the guards says to him, “You are not also one of the disciples, are you?” Peter says, “I am not.”

Finally, Peter is given another chance to identify himself as one of Jesus’ disciples. We read, “One of the servants of the high priest, a relative of him whose ear Peter cut off, said, ‘Did I not see you in the garden with Him?’” (John 18:26). This is Peter’s third opportunity to confess his loyalty to Jesus. This is His chance to say, “Yes, I was there, and yes, it was I who took out my sword in order to protect Jesus.”

But this is not Peter’s answer. Even when Peter is confronted by an eyewitness, he persists in his denial. As it is written “Peter then denied again; and immediately a rooster crowed” (John 18:27). This is the same Peter who, in an earlier episode, said to Jesus, “I will lay down my life for Your sake” (John 13:37). It was at that time that Jesus said to Peter, “Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times” (John 13:38). And now, this prophecy is fulfilled.

A practical application

Peter’s triple denial represents three ways that each of us can deny God in our lives—by denying the love that flows in from God, by rejecting His truth, and by refusing to live according to the commandments. This triple denial represents an extremely dark time in our lives. It is a time when we are without love, or faith, or the desire to be useful. As a practical application, notice these three kinds of denial as they arise in your life. It could be a time when it feels difficult to have compassion, or a time when it feels difficult to believe the truth, or a time when it is difficult to act according to the truth that you know. Whatever the occasion might be, remember that God is present offering you the fullness of His love, the truth of His Word, and the power to put that love and truth together in useful action. ²²

The Trial Continues: Before Pilate

28. Then they led Jesus from Caiaphas into the Praetorium. And it was morning, and they themselves entered not into the Praetorium, lest they should be defiled, but that they might eat the Passover.

29. Then Pilate went out to them and said, What accusation do you bring against this Man?

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

31. Then Pilate says to them, Take ye Him and judge Him according to your law. Therefore the Jews said to him, It is not permitted for us to kill anyone,

32. That the word of Jesus might be fulfilled, which He said, signifying by what death He was about to die.

33. Then Pilate came again into the Praetorium, and called Jesus, and said to Him, Art Thou the King of the Jews?

34. Jesus answered him, Sayest thou this thing of thyself, or did others tell thee of Me?

35. Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee up to me; what hast Thou done?

36. Jesus answered, My kingdom is not of this world; if My kingdom were of this world, then would My attendants strive that I should not be delivered up to the Jews; but now My kingdom is not from hence.

37. Pilate therefore says to Him, Art Thou a king then? Jesus answered, Thou sayest [it], because I am a king. For this I was born, and for this I came into the world, that I might bear witness to the truth. Everyone that is of the truth hears My voice.

38. Pilate said to Him, What is truth? And saying this, he again went out to the Jews and he says to them, I find no guilt in Him.

39. But you have a custom, that I should release to you one at the Passover; do you intend then that I release to you the King of the Jews?

40. Then they all again cried out, saying, Not this [Man], but Barabbas; and Barabbas was a robber.

As the next episode begins, Annas and Caiaphas have both concluded their interrogations. It is now Friday morning on the day of the Passover, and they have sent Jesus on to the headquarters of the Roman government, a palace called the “Praetorium.” As it is written, “They led Jesus from Caiaphas to the palace of the governor, and it was early morning” (John 18:28).

Spiritually seen, the interrogations before the religious leaders represent the inner plane of the mind, the plane of our feeling and thinking. However, the process is not complete until feeling and thinking come forth on the civil plane of our lives, that is, in the actions that we perform. This plane of action is represented by what now takes place in the governor’s palace.

At this time, Pontius Pilate is serving as an agent of the Roman emperor Tiberius. As the chief administrator of Judea, Pilate is responsible for all civil and military actions that take place in that province. This includes the power of determining whether those who are brought to him for trial will live or die. According to Roman law, the Jewish people were not allowed to administer the death penalty. Capital punishment was strictly a civil issue. This is why the religious leaders now bring Jesus to Pilate’s palace and court, seeking to have Jesus crucified. They do not, however, go in themselves “lest they should be defiled” (John 18:28).

The religious leaders, who are also preparing for the Passover festival, believe that they will be defiled if they enter a Gentile dwelling, especially if those Gentiles practice idolatrous worship. Any contact of that nature would mean that they would be “impure” and therefore unable to eat the Passover meal later that day. Little do they realize that the greater defilement is occurring within themselves as they persistently deny Jesus, reject His teachings, and choose to become conspirators in seeking His crucifixion.

Are You the king of the Jews?

When the religious leaders refuse to enter the palace, Pilate comes out to meet them and asks, “What accusation do you bring against this Man?” (John 18:29). Rather than describe a specific offense, the religious leaders merely declare that Jesus is an evildoer. “If He were not an evildoer,” they say, “we would not have delivered Him up to you” (John 18:30). Assuming that it is a religious matter, Pilate responds by putting the matter back in their hands: “You take Him,” he says, “and judge Him according to your law” (John 18:31).

Because they are seeking the death penalty, the religious leaders know that they cannot decide this matter. Therefore, they say, “It is not lawful for us to put anyone to death” (John 18:31). They also know that the Roman government cannot put Jesus to death for the religious offense of blasphemy. So they have brought Jesus to Pilate to be put on trial and crucified for the civil offense of treason. After all, when Jesus made His triumphal entry into Jerusalem in kingly style, the people shouted, “Hosanna! Blessed is He who comes in the name of the Lord! The King of Israel!” (John 12:13).

Realizing that the religious leaders are seeking capital punishment for the crime of treason, Pilate agrees to conduct the trial. Therefore, he begins by asking Jesus, “Are You the king of the Jews?” Pilate intends this as a strictly civil question, for if Jesus says, “Yes,” it will mean that Jesus is setting Himself up as a revolutionary political leader. If this is true, Jesus will effectively be challenging the authority of the Roman government. He will be a public enemy—someone who can be legally arrested, prosecuted, condemned, and put to death.

Jesus is fully aware of the plot to condemn Him as an enemy of the state. Therefore, when Pilate asks Him if He is the “king of the Jews,” Jesus does not answer him directly. Instead, Jesus responds with His own question: “Are you speaking for yourself on this?” He says, “Or did others tell you this about Me?”(John 18:34).

Jesus’ words, when seen beyond the context of the immediate historical setting, contain profound eternal truths. In this case, whenever we come to the point of pronouncing judgment upon Jesus, we must ask ourselves, “Are we speaking for ourselves? Or did others tell us this?”

The question is an essential one; Jesus desires that we see and understand for ourselves, and, as a result, come to an uncoerced acknowledgment of His divinity. Anything else, whether it is the denial or acceptance of Jesus, will be useless if it is based on the testimony of others. It will be merely an opinion formed through the persuasive influence of other people, and not one’s own belief. This kind of “blind belief” in what others say, without thinking things through for ourselves, will not sustain us during challenging times, nor will it remain with us after death. ²³

Each person must ultimately come to the moment when—apart from the opinions of others—one decides to either accept or reject the truth that Jesus came to teach. This is the inner meaning of Jesus’ words to Pilate, “Are you speaking for yourself on this, or did others tell you this about Me?” It is a profound question, not just for Pilate, but for each of us.

Pilate’s answer is evasive. He says, “Am I a Jew?” implying that He is a Roman governor, and not involved in the issue. He then turns the question back on Jesus, saying, “Your own nation and the chief priests have delivered You to me. What have You done?” (John 18:35). Instead of directly answering Pilate’s question, Jesus returns to the original question about whether or not He is the king of the Jews. This time, however, Jesus takes the question to a much deeper level. He says, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36).

What is truth?

Pilate seems interested, but confused. It does not occur to him that there could be any other kingdom than an earthly kingdom. Therefore, he asks, “Are you a king then?” (John 18:37). And Jesus replies, “You say that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice” (John 18:37). ²⁴

In response, Pilate says, “What is truth?” (John 18:38). His question reflects the attitude of people who have been immersed in worldly matters and have not given much consideration to the spiritual dimension of their life. Like Pilate, they know nothing about a kingdom that is “not of this world.” Earthly kingdoms are governed by worldly laws. There are laws about taxation, business, transportation, and personal property. Through these laws, and many like them, a worldly kingdom remains in order. Those who obey the laws are rewarded; and those who disobey the laws are punished.

The case is similar in a spiritual kingdom, except that it is governed by spiritual law. In other words, a spiritual king rules a spiritual kingdom through spiritual principles. These principles include immutable truths such as: “Keeping the commandments from love is heaven on earth,” “Your burning anger is your hellfire,” and “If you abide in My word … you shall know the truth and the truth shall set you free” (John 8:31-32).

These are just a few of the unchanging, spiritual truths given by the Eternal King, and administered with great precision through His invisible Providence. These truths, so clear and so self-evident, speak with authority and conviction to the heart of those who are willing to receive them and live according to them. They are universal, eternal truths that transcend time and culture. It is for this reason that Jesus, who is the very Truth Himself, says to Pilate, “Everyone who is of the truth hears My voice” (John 18:37).

While Pilate might not fully comprehend what Jesus is saying, He has heard enough to determine that Jesus is not a direct threat to Rome. For Pilate, Jesus’ idea of being a king has something to do with truth being a king, but that’s about all that Pilate can get from Jesus’ seemingly indirect answer. Pilate cannot understand that in the spiritual kingdom, truth is called “king” because it rules and governs. Confused by Jesus’ reply, Pilate goes out to the people and says, “I find no fault in Him” (John 18:38). ²⁵

At that time, and in recognition of the Passover festival, it had become customary for the Roman government to release one prisoner. Taking advantage of this opportunity, Pilate says to the people who have brought Jesus to him, “Do you want me to release to you the king of the Jews?” (John 18:39). In response, the people cry out, “Not this Man, but Barabbas!” And John adds, “Now Barabbas was a robber” (John 18:40).

This is how it is in our darkest hours. Whenever we thoughtlessly and selfishly choose the free play of our basest emotions represented by the voice of crowd over the truth represented by Jesus, we choose anarchy over order, our lower nature over our higher nature, our old will over our new will, and Barabbas over Jesus.

A practical application

Pilate understands that Jesus has called truth a “king,” but he does not know what this means, nor does he care to know. Therefore, he says. “What is truth?” This is not a philosophical question in search of an answer, but rather a dismissal of the idea that there is such a thing as absolute truth. Therefore, Pilate puts the decision in the hands of the crowd. This is a picture of each of us whenever we refuse to believe that there is such a thing as universal truth. Instead, we prefer to keep it at arm’s length, asking idle questions such as “What is truth?” “How can anyone know what is true?” “Why not just do what feels good?” “Isn’t it all relative, anyway?” and, “After all, aren’t some things true in one culture, but not true in another?” In all of these questions, any claim to ultimate truth is dismissed. As a result, there is a tendency to go with whatever popular opinion dictates. There is a “crowd pleaser” in each of us that would prefer to go along with the majority opinion rather than think for ourselves. This is “Pilate” in each of us. It is the part of us that puts the decision to release Jesus into the hands of the crowd. It is the careless abandonment of truth to the whims of the moment—the crowd of competing desires, passions, and appetites. As a practical application, then, be aware of this mob mentality in you. Make up your own mind about what you believe to be true in the light of what Jesus teaches. Refuse to be swayed by the desires of the moment, or the shifting attitudes of culture, or the voice of the crowd. Let the timeless truth, as taught by Jesus, become the ruler of your inner kingdom. Let this truth be your “king.”

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