JOHN 18:12-27 JESUS ANSWERED HIM, "IF I HAVE SPOKEN EVIL, BEAR WITNESS OF THE EVIL; - JESUS NEVER SINNED

12 Then the detachment of troops and the captain and the officers of the Jews arrested Jesus and bound Him.

The commander (Gr. chiliarchos, cf. Acts 22:24, 26, 27, 28; 23:17, 19, 22) in view was the officer in charge of the Roman soldiers. He was evidently the person with the most official authority on the scene. However the Jewish officers (i.e., temple police) also played a part in Jesus' arrest. Perhaps John noted that they bound Jesus in view of Isaiah's prophecy that Messiah's enemies would lead Him as a lamb to the slaughter (Isa. 53:7). Jesus' disciples abandoned Him when His enemies took him into custody (cf. Matt. 26:56; Mark 14:50).

So begins 6 illegal trials – See Chuck Swindoll’s graph 3 Jewish Trials and then 3 Roman Trials

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

Mt 26:57; Lu 3:2

The words, They … brought Him first to Annas, provide information not given in the other Gospels.^[i]

In the OT the high priesthood was for life and stayed in the lineage of Aaron. However, the Romans had turned this office into a political plumb, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus’ cleansing of the Temple angered this family.^[ii]

Both high priests evidently occupied the same building. One was Annas, the former high priest whom the Jews still regarded as the legitimate high priest since the high priesthood under the Mosaic Law was for life. He served as the official high priest from A.D. 6 to 15 when the Roman procurator Valerius Gratus deposed him. Five of Annas' sons plus his son- in-law, Caiaphas, succeeded him in this office. Consequently it was natural that the Jews regarded Annas as the patriarch and the true high priest and that he continued to exert considerable influence throughout his lifetime. The other high priest was Caiaphas, Annas' son-in-law whom the Romans had placed in the office in A.D. 18 where he remained until A.D.36. Annas was the first of the two men to interview Jesus.

 14 Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people. John 11:50

John doubtless identified Caiaphas as he did here to remind his readers of the prediction of Jesus' substitute sacrifice (11:50), not just to identify Caiaphas. This identification also makes unnecessary a full recording of the  deliberations  that  led  to  the  Sanhedrin's  verdict.  That  record  was already available in the Synoptics and was therefore unnecessary in John's Gospel.

 15 And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest. Mt 26:58; Mr. 14:54; Lu 22:54

This is a very strong term for “acquaintance” and seems to mean a “close friend” (cf. Luke 2:44 and 23:49). ^[iii]

There has been much discussion as to the identity of this other disciple: (1) the traditional theory has been that it is the Apostle John because of a similar phrase used of him in 20:2, 3, 4, and 8. Also, another possible connection is with John 19:25, which names John’s mother, who could possibly be a sister of Mary, which means he may have been a Levite and therefore a priest (cf. Polycarp’s testimony). (2) this may have been a local unnamed follower like Nicodemus or Joseph of Arimathea because of their association with the high priest and his family (cf. vv. 15–16).

As the other evangelists, John alternated his account of the events surrounding Jesus' religious trial. He described what was happening in the courtyard (vv. 15-18), then what was happening inside (vv. 19-24), then what happened outside again (vv. 25-27). This literary technique contrasts Jesus with Peter.

 16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in. Mt 26:69; Mr. 14:66; Lu 22:54

 17 Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?" He said, "I am not." She asked Peter if he was one too, expecting a negative reply, as the Greek text makes clear. Her question reflected some disdain for Jesus. Peter succumbed to the pressure of the moment and denied his association with Jesus (13:37). Perhaps what he had done to Malchus made him more eager to blend into his surroundings.

 18 Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves. And Peter stood with them and warmed himself.

Peter’s denial before the servant girl was a striking contradiction to his earlier boast to lay down his life for Jesus (13:37), and his show of offense in cutting off Malchus’ ear (18:10). Evidently the other disciple was also in danger (perhaps greater) but he did not deny Jesus. Peter stood by the fire … warming himself in the cold spring evening, Jerusalem being about 2,500 feet above sea level. This little detail about the cold evening is another indication that the author of this book was an eyewitness.

Peter not only denied Jesus, but He also stood with Jesus' enemies as they warmed themselves in the courtyard of the high priest's large residence.

Matthew 26:41 Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” 

 19 The high priest then asked Jesus about His disciples and His doctrine. John's version of Peter's denial is quite similar to those of the other Gospel writers, but His revelation of Jesus' interrogation by Annas is unique. None of the other evangelists mentioned it. He probably asked Jesus about His disciples to ascertain the size of His following since one of the religious leaders' chief concerns was the power of Jesus' popularity. Annas' interest in His teachings undoubtedly revolved around who Jesus claimed to be (cf. 7:12,47; 19:4). Both subjects were significant since many of the Jews suspected Jesus of being a political insurrectionist.

From our Lord’s answer it would seem that “His disciples” were understood to be some secret party. ^[iv]

20 Jesus answered him, "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. Mt 26:55; Lu 4:15; John 7:14,26,28; 8:2

He ignores the first question so as to protect his disciples, takes the attention off the disciples and puts it on Himself

He was assuring Annas that His teachings were not subversive. He did not have two types of teaching, a harmless one for the multitudes and a revolutionary one for his disciples. He invited Annas to question His hearers, not just His disciples,  to  determine  if  He  had  indeed  taught  anything  for  which someone might accuse Him of being disloyal. The testimony of witnesses was an indispensable part of any serious trial in Judaism.

De 17:6 "Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.

 21 "Why do you ask Me? Ask those who have heard Me what I said to them. Indeed they know what I said."

This seems to imply that He saw the attempt to draw Him into self-incrimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. ^[v]

He indicts them by showing they don’t care about justice by asking for witnesses which they don’t produce.

 22 And when He 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?" The Greek word rhapisma translated "blow" (NASB) means a sharp blow with the palm of the hand. Jesus' response to this attack was logical rather than emotional or physical. He simply appealed for a fair trial (cf. Acts 23:2-5). The man who stuck Him was not treating Him fairly. This was a case of police brutality. Jesus had shown no disrespect for Annas.  Jer 20:2; Ac 23:2

Isaiah 50:6 I gave My back to those who struck Me, And ^lMy cheeks to those who plucked out the beard; I did not hide My face from shame and spitting. 

 23 Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"

This shows that Mt 5:39 is not to be taken to the letter, but He did by going all the way to the cross.

It was easier to evade the truth or to silence the One who spoke the truth than to attempt to answer the truth. Truth has a self-evident power of persuasion and those who oppose it find it difficult to deny. Jesus pressed this point and exposed their hypocrisy. They knew the truth but loved error. They saw the light but loved darkness

 24 Then Annas sent Him bound to Caiaphas the high priest. Mt 26:57

Annas  could  not  produce  anything  for  which  the  Sanhedrin  could condemn or even charge Jesus. Therefore he sent Jesus to Caiaphas. The descriptions of Jesus' hearings in the Gospels alternate between Jesus' interrogations and Peter's denials. It seems clear therefore that Annas and Caiaphas lived and interviewed Jesus in different parts of the same large residence or palace. Caiaphas had to interview Jesus to bring charges against Him before the Sanhedrin since Caiaphas was the current official high priest. John noted that Jesus remained bound as a criminal even though He had done nothing to warrant physical restraint.

John did not record what happened when Jesus appeared before Caiaphas and, later, before the Sanhedrin (cf. Matt. 26:57-68; Mark 14:53-65; Luke 22:66-71). Perhaps he omitted these aspects of Jesus' religious trial because the earlier Synoptic Gospels contained adequate accounts of them. Maybe John considered the meeting of the Sanhedrin that he described in 11:47-53 as Jesus' official condemnation.

 25 Now Simon Peter stood and warmed himself. Therefore they said to him, "You are not also one of His disciples, are you?" He denied it and said, "I am not!" Mt 26:69, 71; Mr. 14:69; Lu 22:58; 24:53

Psalm 1:1 Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful; 2 But his delight is in the law of the LORD, And in His law he meditates day and night.

26 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?"

Peter should not have followed at all since Jesus had gotten them out of trouble at the garden.

There is some discrepancy among the four Gospels as to who asked the questions of Peter: (1) in Mark, it is a maid who asked the first question (cf. Mark 14:69); (2) in Matthew it is another servant girl (cf. Matt. 26:71); and (3) in Luke 22:58 it is a man. It is obvious from the historical setting that one person asked the question around the fire and the others joined in (cf. v. 18).^[vi]

Unlike the first two questions in vv. 17 and 25, this grammatical form expects a “yes” answer.

 27 Peter then denied again; and immediately a rooster crowed. Mt 26:74; Mr. 14:72; Lu 22:60; John 13:38

Matthew 26:41 Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” 

• If you live too close to the world, you will get burned by the  

He should have followed Jesus counsel and left.  He goes and denies Jesus 3 times, open to temptation

Luke records Peter sits down at the fire with the wicked

Lu 22:55 Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.

• No one is immune to failure, Even the mighty fall

1Co 10:12 Therefore let him who thinks he stands take heed lest he fall.

• This section Shows the Glory of God and the sinfulness of man

Robert Robinson was just a small boy when his dad died. In 18th century England, there was little in the way of a social welfare system and this meant that he had to go to work while still very young. Without a father to guide and steady him, he fell in with bad companions.

One day his gang of rowdies harassed a drunken gypsy. Pouring liquor into her, they demanded she tell their fortunes for free. Pointing her finger at Robert she told him he would live to see his children and grandchildren. This struck a tender spot in his heart. "If I'm going to live to see my children and grandchildren," he thought, "I'll have to change my way of living. I can't keep on like I'm going now."

He decided to go hear the Methodist preacher George Whitefield. To cover his "weak" urge, he suggested that the boys go with him and heckle the gathering. Whitefield preached on the text: "O generation of vipers, who hath warned you to flee from the wrath to come?" (Matthew 3:7). Robert left in dread, under a deep sense of sin that lasted for three years.

Finally, at the age of twenty, he made peace with God and immediately set out to become a Methodist preacher himself. Two years later, in 1757, he wrote a hymn which expressed his joy in his new faith:

Come, Thou Fount of every blessing,
Tune my heart to sing Thy grace
Streams of mercy, never ceasing,
Call for songs of loudest praise.
Teach me some melodious sonnet,
Sung by flaming tongues above.
Praise the mount! I'm fixed upon it,
Mount of Thy redeeming love.

This was printed the next year. At first people thought that Selina Hastings, the Countess of Huntingdon, a strong Methodist had written this. Eventually it was learned that Robert was the writer.

In the last stanza, Robert had written:

Prone to wander, Lord, I feel it,
Prone to leave the God I love
Take my heart, O take and seal it
Seal it for thy courts above.

Prone to wander Robert was. He left the Methodists and became a Baptist. Later on, having become a close friend of Joseph Priestly, he was accused of becoming a Unitarian. Priestly and other Unitarians denied the full divinity of Christ. However, in a sermon he preached after he supposedly became a Unitarian, Robinson clearly declared that Jesus was God, and added, "Christ in Himself is a person infinitely lovely as both God and man."

Robert died on this day, June 9, 1790. Had he left the God he loved? A widely-told, but unverifiable, story says that one day as he was riding in a stagecoach a lady asked him what he thought of the hymn she was humming. He responded, "Madam, I am the poor unhappy man who wrote that hymn many years ago, and I would give a thousand worlds, if I had them, to enjoy the feelings I had then."

 

  Mark 8:36 "For what will it profit a man if he gains the whole world, and loses his own soul?

             John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Have you trusted Him as your Savior? He can Save you if You ask Him based on His death, burial, and resurrection for your sins. Believe in Him for forgiveness of your sins today.

              “And you shall know the truth, and the truth shall make you free.”  -John 8:32

 

          Our mission is to spread the gospel and to go to the least of these with the life-changing message of Jesus Christ; We reach out to those the World has forgotten. 

            hisloveministries.podbean.com #HLMSocial hisloveministries.net https://www.instagram.com/hisloveministries1/?hl=en His Love Ministries on Itunes Don’t go for all the gusto you can get, go for all the God (Jesus Christ) you can get. The gusto will get you, Jesus can save you. https://www.facebook.com/His-Love-Ministries-246606668725869/?tn-str=k*F

            The world is trying to solve earthly problems that can only be solved with heavenly solutions

^[i] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Jn 18:12–14). Wheaton, IL: Victor Books.

^[ii] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (162). Marshall, Texas: Bible Lessons International.

^[iii] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (163). Marshall, Texas: Bible Lessons International.

^[iv] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Jn 18:19). Oak Harbor, WA: Logos Research Systems, Inc.

^[v] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Jn 18:21). Oak Harbor, WA: Logos Research Systems, Inc.

^[vi] Utley, R. J. (1999). Vol. Volume 4: The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John. Study Guide Commentary Series (164). Marshall, Texas: Bible Lessons International.