NEB New English Bible (1970)
NIV1 New International Version (1983)
NIV2 New International Version (2011)
NJB New Jerusalem Bible (1985)
NLT New Living Translation of the Bible (1996)
NRSV New Revised Standard Version (1990)
NT New Testament
OT Old Testament
REB Revised English Bible (1990)
RV Revised Version (NT 1881)
SB Hermann L. Strack and Paul Billerbeck. Kommentar zum Neuen Testament aus Talmud und Midrasch. 4 vols. Munich: Beck, 1922–28.
s.v. sub voce (Latin), under the word
TCNT Twentieth Century New Testament (1904)
TDNT Theological Dictionary of the New Testament. 10 vols. Edited by Gerhard Kittel and Gerhard Friedrich. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1964–1976.
UBS4 The Greek New Testament. 4th ed. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger. Stuttgart: Deutsche Bibelgesellschaft, 1993.
1. R. E. Brown identifies thirteen characteristics of farewell speeches, all of which appear in Jesus’ final discourse as recorded by John (Gospel of John [xiii-xxi], 598–600).
2. John 13:33, 36; 14:2–4, 12, 19, 25, 27–30; 16:4–7, 16a, 17–19, 28.
3. John 14:3, 18, 28; 16:16b, 22.
Part One
The Circumstances of the Sayings
1
More Remote Circumstances of the Sayings
A. The Arrest of Jesus
After Jesus completed his “farewell discourse” (John 13:31—16:33) and prayed for his disciples and all believers (John 17:6–26), he and his disciples left the city of Jerusalem, crossed the Kidron Valley, and entered the garden that was called Gethsemane (“the place of the oil-press”) on the Mount of Olives. This secluded garden was a favorite retreat for them all (Luke 22:39; John 18:1–2).
There Jesus prayed with such intense anguish as he anticipated his imminent suffering that would end in death that his sweat dripped like clotted blood and an angel was sent from heaven to strengthen him physically (Luke 22:41–44) lest he should die prematurely.1 At this time he was “overwhelmed by sorrow . . . to the point of death” (Mark 14:34), not consumed by fear as he faced death.2
Immediately after Jesus’ third session of agonizing prayer (Mark 14:33–43), Judas entered Gethsemane at the head of an arresting party3 that carried lanterns, torches, and weapons, and that comprised three groups: a band of Roman soldiers under the control of the “commanding officer” or “tribune”; Temple police provided by the Sanhedrin; and certain chief priests and elders (Luke 22:52; John 18:3). Why such a sizeable company to arrest one man? It seems that the Jewish leaders anticipated resistance to the arrest of Jesus and so they were given, perhaps by Pilate, a precautionary reinforcement in the form of a detachment of Roman soldiers of considerable size.4
On the arrival of this diverse group, Jesus emerged from the relative darkness of the garden into the light and enquired who it was they were looking for. When they answered, “Jesus of Nazareth,” he identified himself with the words “I am he.” At this, says John (18:6), “they drew back and fell to the ground.” Why this embarrassing retreat of the arresting party? They were surprised by Jesus’ sudden emergence from the shadows of the garden orchard and his prompt self-surrender in an authoritative tone, without any violence on his part. Also, when he identified himself, Jesus used one of God’s most awe-inspiring self-designations—“I AM” (egō eimi in Greek)—that would have been immediately recognized by the chief priests and elders present, by Judas, and by at least some of the Temple police.
This retreat prompted Jesus to ask again, “Who is it you want?” “Jesus of Nazareth,” they said. Jesus answered, “I told you that I am he. Now if you are looking for me, let these men [my disciples] go on their way” (John 18:7–8). In saying this, Jesus the good shepherd (John 10:11, 14) and the helper-protector (cf. John 14:16) was protecting his sheep.
At some stage during these proceedings, Judas stepped forward and gave the soldiers a pre-arranged signal to identify Jesus. He addressed him with the greeting “Rabbi!” and gave him a kiss (Mark 14:44–45).
As soon as Jesus was arrested, Peter drew out a short sword that he had probably concealed under his cloak and sliced off the right ear of the high priest’s servant (John 18:10). This prompted Jesus’ immediate directive, “Put your sword back into its sheath! All who draw the sword will die by the sword. How can I possibly refuse to drink the cup the Father has given me?” (Matt 26:52; John 18:11).
Peter may have been carrying a concealed sword because he took Jesus’ words in Luke 22:36, 38 literally: “‘If you don’t have a sword, sell your cloak and buy one.’ . . . The disciples said, ‘See, Lord, here are two swords.’ ‘That’s enough!’ Jesus replied.” In this way he cut short any further discussion of the topic of “change of provision because of change of circumstance.” Peter was not arrested for his action, probably because Jesus immediately healed the severed ear (Luke 22:51), and because it was possibly uncertain who was responsible for the assault, and because there may have been a scuffle involving the disciples.
With Peter’s misguided rescue mission thwarted, all of Jesus’ disciples fled for safety (Matt 26:56; Mark 14:50–53), leaving Jesus alone, to be escorted in bonds and under guard to the palace of Annas and the beginning of his Jewish trial.
B. The Trials of Jesus
As recorded by the Gospel writers, there were two separate trials involving Jesus. In his Jewish trial he was charged with blasphemy: it was alleged he was a messianic pretender who claimed he would sit at God’s right hand (Matt 26:59–66; John 19:7). In his Roman trial he was charged with treason: it was alleged that he was a political agitator who claimed kingship (Luke 23:2–3, 5; John 18:33–39).
1. The Jewish Trial
The order of events in this trial is uncertain when we seek to correlate the Gospel accounts, but the following is one reconstruction of events that is defensible. Three stages may be discerned.
(a) A preliminary, informal, and unofficial enquiry by Annas, the senior ex-high priest (John 18:12–14, 19–24), probably held in Annas’s quarters within the palace (cf. Matt 26:3) of his son-in-law, Caiaphas, the current high priest.5 Annas questioned Jesus about his disciples and his teaching. In the latter case Annas was perhaps trying to decide whether Jesus was a false prophet and so worthy of death (cf. Deut 13:1–11). Jesus responded by appealing to the total openness of his teaching in synagogue and temple; he had not created a secret society and was no conspirator. When he suggested that the high priest should call witnesses regarding the content of his teaching, he was slapped in the face by an official standing near who said, “Is that any way to answer the high priest?” Jesus’ pointed objection to this mistreatment was legitimate. He knew that regular Jewish legal procedure was to call witnesses, not to cross-examine the accused with a view to causing self-incrimination. Then, still