1After Jesus had spoken these words, He went out with His disciples across the Kidron Valley, where they entered a garden.
2Now Judas His betrayer also knew the place, because Jesus had often met there with His disciples.
3So Judas brought a band of soldiers and officers from the chief priests and Pharisees. They arrived at the garden carrying lanterns, torches, and weapons.
4Jesus, knowing all that was coming upon Him, stepped forward and asked them, “Whom are you seeking?”
5“Jesus of Nazareth,” they answered. Jesus said, “I am He.” And Judas His betrayer was standing there with them.
6When Jesus said, “I am He,” they drew back and fell to the ground.
7So He asked them again, “Whom are you seeking?” “Jesus of Nazareth,” they answered.
8“I told you that I am He,” Jesus replied. “So if you are looking for Me, let these men go.”
9This was to fulfill the word He had spoken: “I have not lost one of those You have given Me.”
10Then Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus.
11“Put your sword back in its sheath!” Jesus said to Peter. “Shall I not drink the cup the Father has given Me?”
12Then the band of soldiers, with its commander and the officers of the Jews, arrested Jesus and bound Him.
13They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.
14Caiaphas was the one who had advised the Jews that it would be better if one man died for the people.
15Now Simon Peter and another disciple were following Jesus. Since that disciple was known to the high priest, he also went with Jesus into the courtyard of the high priest.
16But Peter stood outside at the door. Then the disciple who was known to the high priest went out and spoke to the doorkeeper, and brought Peter in.
17At this, the servant girl watching the door said to Peter, “Aren’t you also one of this man’s disciples?” “I am not,” he answered.
18Because it was cold, the servants and officers were standing around a charcoal fire they had made to keep warm. And Peter was also standing with them, warming himself.
19Meanwhile, the high priest questioned Jesus about His disciples and His teaching.
20“I have spoken openly to the world,” Jesus answered. “I always taught in the synagogues and at the temple, where all the Jews come together. I said nothing in secret.
21Why are you asking Me? Ask those who heard My message. Surely they know what I said.”
22When Jesus had said this, one of the officers standing nearby slapped Him in the face and said, “Is this how You answer the high priest?”
23Jesus replied, “If I said something wrong, testify as to what was wrong. But if I spoke correctly, why did you strike Me?”
24Then Annas sent Him, still bound, to Caiaphas the high priest.
25Simon Peter was still standing and warming himself. So they asked him, “Aren’t you also one of His disciples?” He denied it and said, “I am not.”
26One of the high priest’s servants, a relative of the man whose ear Peter had cut off, asked, “Didn’t I see you with Him in the garden?”
27Peter denied it once more, and immediately a rooster crowed.
28Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover.
29So Pilate went out to them and asked, “What accusation are you bringing against this man?”
30“If He were not a criminal,” they replied, “we would not have handed Him over to you.”
31“You take Him and judge Him by your own law,” Pilate told them. “We are not permitted to execute anyone,” the Jews replied.
32This was to fulfill the word that Jesus had spoken to indicate the kind of death He was going to die.
33Pilate went back into the Praetorium, summoned Jesus, and asked Him, “Are You the King of the Jews?”
34“Are you saying this on your own,” Jesus asked, “or did others tell you about Me?”
35“Am I a Jew?” Pilate replied. “Your own people and chief priests handed You over to me. What have You done?”
36Jesus answered, “My kingdom is not of this world; if it were, My servants would fight to prevent My arrest by the Jews. But now My kingdom is not of this realm.”
37“Then You are a king!” Pilate said. “You say that I am a king,” Jesus answered. “For this reason I was born and have come into the world, to testify to the truth. Everyone who belongs to the truth listens to My voice.”
38“What is truth?” Pilate asked. And having said this, he went out again to the Jews and told them, “I find no basis for a charge against Him.
39But it is your custom that I release to you one prisoner at the Passover. So then, do you want me to release to you the King of the Jews?”
40“Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.)
John 18 Verse Notes
John 18:1
P52 and the Dating of John's Gospel
P52, a small papyrus fragment of John's Gospel, is often cited by apologists as the earliest New Testament manuscript, dated around 125 CE. They use this to argue that John's Gospel was written only 30 years after the original composition, supporting its reliability and refuting claims of a later 2nd-century authorship. However, dating papyri is imprecise, with a margin of plus or minus 25 years, and recent re-examinations suggest a later date in the 2nd or even early 3rd century. Furthermore, a small fragment does not confirm the entire Gospel's content or authorship.
Summarized by AI · Bart D. Ehrman · YouTube · How Apologists Use (and Misuse) Manuscripts · watch the clip
John 18:3
Plausibility of Jesus' Arrest in John
John's account of Jesus' arrest by a cohort of Roman soldiers and temple police is considered more plausible than the Synoptic depiction of a Jewish mob. Additionally, John's portrayal of an off-stage trial, not during the busiest time of Passover, and the motivation for Jesus' arrest being a potential threat to Roman-Jerusalem relations rather than his Christology, are seen as more historically coherent.
Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip
John 18:10-11
Naming Characters in the Arrest
While Matthew and Mark describe an anonymous disciple cutting off the ear of the high priest's slave during Jesus's arrest, John's gospel uniquely names the disciple as Simon Peter and the slave as Malchus. Matthew also adds the poetic line, 'all who take the sword will die by the sword.'
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip
Disciples' Swords and Jesus's Pacifism
The Gospels of Matthew, Mark, and Luke describe one of Jesus's followers having a sword and cutting off an ear during Jesus's arrest, with John identifying the disciple as Peter. In these accounts, Jesus instructs them to put away the sword, stating that "the one who lives by the sword dies by the sword." This suggests Jesus was against the use of violence, even if his followers were armed.
Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus a Violent Rebel? (Or a Zealot?) · watch the clip
Distinctive Details in the Arrest Scene
The arrest of Jesus provides a clear example of literary agreement with distinctive additions in each Synoptic Gospel. Luke specifies that the high priest's servant's 'right ear' was cut off, a detail consistent with Luke's anatomical interests. Matthew adds the saying, 'all who take the sword will perish by the sword,' reflecting a typical Matthean rhetorical style. John's Gospel further names the servant as Malchus and identifies Peter as the one who cut off the ear, a common Johannine practice of naming previously anonymous figures.
Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip
John 18:10
Jesus' Stance on Violence in the Gospels
While some passages in the Gospels, like the disciples carrying swords in Gethsemane or Jesus' statement about two swords in Luke, might seem to suggest an endorsement of violence, the dominant theme is pacifism. In Gethsemane, Jesus explicitly tells his followers to put away their swords, stating that those who live by the sword will die by it. The 'two swords' passage in Luke is interpreted as Jesus dismissing the need for weapons, not sanctioning their use. Jesus consistently advocates for non-violence, loving enemies, and turning the other cheek.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Christ of Revelation Out for Blood? · watch the clip
John 18:13
Luke's dual high priesthood of Annas and Caiaphas
Luke's reference to both Annas and Caiaphas as high priests during John the Baptist's ministry is unusual, as Josephus indicates Caiaphas was the sole high priest at that time. However, John's Gospel suggests Annas, Caiaphas's father-in-law, held significant influence, implying Luke might have independent knowledge of the political power dynamics within the Jewish leadership.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 15: Was Luke a Historian or a Theologian? · watch the clip
John 18:25-27
Trimalchio's Dinner Party and Peter's Denial
Petronius's Satyricon features Trimalchio's dinner party, where a cock crows three times, leading Trimalchio to believe he will die. This motif of a cock crowing three times, signaling a significant event, is strikingly similar to Peter's denial of Jesus in the Gospels, where a cock crows after Peter denies Jesus three times. This suggests the use of common narrative elements in ancient literature.
Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip
John 18:28
Divergent Passover Dates for Jesus' Arrest
The Gospels present conflicting dates for Jesus' arrest relative to Passover. The Synoptic tradition places Jesus' arrest on the night of Passover, while John states it occurred the night before Passover. These chronological differences highlight the historical discrepancies between the accounts.
Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip
Jesus was killed at Passover
Historians are confident that Jesus was killed at Passover. This is multiply attested across all the Gospels and by Paul, who metaphorically refers to Jesus as the 'Paschal lamb.' This timing is also contextually credible, as Passover was a tense period in Jerusalem where Roman authorities were vigilant against threats to their power and likely to use crucifixion against perceived agitators.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip
The timing of Jesus' crucifixion at Passover
The timing of Jesus' crucifixion during Passover is likely historical, not a later theological invention. This is supported by multiple independent New Testament sources, including Matthew, Mark, Luke, John, and Paul. Furthermore, the symbolism of Jesus as the Passover Lamb creates theological problems, as Passover lambs were not atoning sacrifices, suggesting the timing was not chosen for symbolic convenience.
Summarized by AI · Bart D. Ehrman · YouTube · Was Jesus Really Born in Bethlehem? · watch the clip
John 18:31
Jewish leaders' legal right to execute in John vs. Acts
In John 18:31, Jewish leaders state they lack the legal right to execute Jesus, handing him over to the Romans. This aligns with historical understanding that Jews under Roman rule could not carry out capital punishment. The stoning of Stephen in Acts 8:54-60, however, is depicted as an unauthorized mob action, not a sanctioned execution, thus not contradicting John's portrayal of legal limitations.
Summarized by AI · Bart D. Ehrman · YouTube · Is The Gospel of John Anti-Semitic? · watch the clip
John 18:33
Messianic Claim as Grounds for Roman Arrest
A claim to be the Messiah, or 'King of the Jews,' would have been sufficient grounds for Roman arrest and execution, even without an army. The Roman governor's primary responsibility was to maintain peace, and any individual claiming kingship would be seen as a potential instigator of rebellion, warranting immediate suppression.
Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip
John 18:36
John lacks parables and emphasizes the Kingdom of God differently
Unlike the Synoptic Gospels, John contains no parables from Jesus, even though Mark states that parables were Jesus' usual teaching method for outsiders. While the Synoptic Gospels, particularly Mark, center Jesus' proclamation on the Kingdom of God, John mentions the Kingdom only a few times, notably in John 3 and John 18-19, where Jesus states his kingdom is not of this world, a stark contrast to the Synoptic emphasis on an earthly kingdom.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 11: John | Reimagining Jesus · watch the clip
John's Reinterpretation of Jesus' Teachings
The author of John reinterprets and invents Jesus' teachings to 'set the record straight' in his own theological terms, often using motifs and imagery found in the Synoptics but giving them new meaning. For example, Jesus' kingdom in John is 'not of this world' (John 18:36), and one must be 'born of spirit' to see it (John 3:3-5), transforming the Synoptic concept of the Kingdom. This provides a 'hermeneutical key' for readers to interpret other Gospels through John's lens.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Gospel of John a Forgery? · watch the clip
John 18:38
Pilate's Declaration: 'I find no case against him'
In both Luke and John's passion narratives, Pilate repeatedly declares, 'I find no case against him' (or similar phrasing) three times. The Greek verb 'find' (heuriskō) in this forensic context is characteristic of Luke's writing, appearing multiple times in Luke-Acts. John's use of this specific phrasing, particularly in the same repeated manner and context, suggests a literary dependence on Luke's distinctive redaction.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
Ehrman answers the 'I find no case' parallel: a phrase is not a sentence
Ehrman says the burden of proof is on anyone who wants to say one gospel used another, and short phrases like 'take up your pallet and walk' or 'Satan entered him' are not the kind of thing that settles it. Goodacre comes back to Pilate's 'I find no case against this man', said three times in exactly the same context in Luke and John; since Luke added it to his Markan account, he finds its appearance in John a striking literary embellishment. Ehrman agrees it is one of Goodacre's best examples but still not compelling: people retelling the trial could easily say Pilate found nothing wrong with Jesus, and only a whole identical sentence, not a little phrase, would persuade him.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
John 18:39-40
Implausibility of Pilate Releasing Barabbas
The gospel accounts of Pontius Pilate offering to release Barabbas, an insurrectionist and murderer, to the Jewish crowd are historically implausible. Roman governors, especially a cruel one like Pilate, would not typically release individuals who had rebelled against Rome and committed murder. This narrative serves a theological purpose, highlighting the Jewish crowd's rejection of Jesus in favor of a rebel, rather than reflecting historical Roman practice.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip
The historical implausibility of the Barabbas narrative
The story of Pontius Pilate offering to release a prisoner, either Jesus or Barabbas, during Passover, as depicted in all four Gospels, lacks historical plausibility. There is no historical record of Roman governors having such a practice of releasing a criminal to appease crowds during a festival. Furthermore, Pilate, known for his brutal and unyielding nature from historical accounts by Josephus and Philo, would likely not have yielded to a crowd's demand to release an insurrectionist and murderer like Barabbas, especially one who had committed violence against Roman authority. This narrative appears to serve a theological purpose rather than a historical one.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 3: What Are the Gospels? · watch the clip
The theological purpose of the Barabbas story
The Barabbas narrative, despite its historical implausibility, serves a significant theological purpose within the Gospels. By presenting the Jewish crowds with a choice between Jesus, the 'King of the Jews' or 'Prince of Peace,' and Barabbas, an insurrectionist and murderer whose name means 'son of the father,' the story highlights the Jewish people's rejection of their true Messiah in favor of a violent pretender. This narrative functions to malign Jews for their role in Jesus' crucifixion and to emphasize the theological message that they preferred a worldly, violent 'savior' over the spiritual salvation offered by Jesus.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 3: What Are the Gospels? · watch the clip
Barabbas Release as a Legend
The account of Pilate releasing Barabbas instead of Jesus at the trial is likely legendary, not historical. While independently attested in Mark and John, the notion of a Roman governor releasing an insurrectionist and murderer to appease a crowd is implausible, especially given Pilate's known ruthless character. The story serves a polemical purpose, aiming to show that Jewish people rejected their Messiah in favor of a political solution, and the name Barabbas (son of the Father) further emphasizes this contrast.
Summarized by AI · Bart D. Ehrman · YouTube · How Do We Separate History from Myth in the Gospels? · watch the clip