New Testament

Week 18: John 18:1–21:25

1) Introduction.
a) We come now to John’s account of the Passion of the Christ. In our last lesson Jesus
concluded his ministry with a long private discourse to his most-trusted disciples that
culminated in the Great Intercessory Prayer. Having prepared his disciples and himself
for things to come, Jesus is now ready to be offered.
2) 18:1–11. Jesus’ arrest.
a) 18:1–2. John indicates that Jesus often went to the garden on the Mount of Olives; it
was one of his favorite places. Luke (22:39) tells us the Jesus was accustomed (KJV
“wont”) to go there, and in Matthew (24:1–25:46) Jesus delivers his sermon on the end
of the world there.
b) John’s gospel has no account of Jesus’ prayers and agony in Gethsemane—why? We
don’t know for certain, but it appears that John’s intent is to show Jesus’ majesty and
ultimate victory over his adversaries, and so he begins with the account of Jesus’ arrest.
i) Keep in mind again that the gospels are not historical accounts in the modern sense,
but are meant to convey a distinct message. The authors are not opposed to
rearranging or ignoring certain incidents so that they may make their point more
forcefully.
ii) Certainly John is aware of the events in Gethsemane—after all he was there1—he just
chose not to discuss them.
c) 18:3. John indicates that Judas and the Jewish leaders have come with a σπειραν
(speiran; KJV “band”) of soldiers, which refers to a Roman cohort, a force of 600 men
(one-tenth of a legion). That doesn’t necessarily mean that all 600 were there (any more
than saying “the fire department put out the fire” means that every firefighter in the
department was on the scene), but it does indicate that they came in force with soldiers
given them by Pilate.
d) 18:4–6. Jesus asks whom they seek, and they reply, “Jesus of Nazareth.” Jesus answers,
“I am,” and the crowd retreats and falls to the ground.
i) Eight times previously Jesus has used this phrase to declare his identify as the God of
Israel.2 At this final scene, his adversaries recoil at the possibility that he really is a
divine being who could strike them down.
e) 18:10–11. We’ve previously discussed the disciple who cut off the ear of the slave.3 John
reveals that the disciple who drew his sword was Peter, and that the slave’s name was
Malchus (meaning “my king,” “kingdom,” or “counselor”).
3) 18:12–19:16. Jesus on trial.
a) 18:12–27. Jesus is questioned before Annas, father-in-law of the high priest, Caiaphas
(18:12–14, 19–24).4 Outside in the courtyard, Peter denies Jesus three times (18:15–18,
25–27).
1
See Matthew 26:37; Mark 14:33.
2
See John 6:35, 51; 8:12; 8:56–58; 10:7–9; 10:11–14; 11:25; 14:6; 15:1–5.
3
See lesson 5, page 7; http://scr.bi/LDSARCNT05n. The Synoptic accounts of this story are in Mark 14:47; Matthew 26:51–
54; and Luke 22:49–51.

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.
Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 2

i) 18:15 indicates that the beloved disciple (John) was acquainted with Annas. This
reveals some interesting things about John: He was clearly not an uneducated son of
an obscure Galilean fisherman. On the contrary, his father, Zebedee, was wealthy
enough to have hired servants (Mark 1:20), and early Christian tradition holds that
John was a priest.5
ii) 18:19. Annas’ questioning was primarily concerned about Jesus’ following and what
he was teaching. He was worried about the threat the Jesus movement was to his
power.
iii) 18:20–23. Jesus responds to Annas’ questioning. In line with proper Jewish
procedure (cf. 8:17), Jesus calls for witnesses to be brought forward:
KJV John 18:20–23 NRSV John 18:20–23
20
Jesus answered him, I spake openly to the 20Jesus answered, “I have spoken openly
world; I ever taught in the synagogue, and to the world; I have always taught in
in the temple, whither the Jews always synagogues and in the temple, where all
resort; and in secret have I said nothing. the Jews come together. I have said
nothing in secret.
21
Why askest thou me? ask them which 21Why do you ask me? Ask those who heard
heard me, what I have said unto them: what I said to them; they know what I
behold, they know what I said. said.”
22
And when he had thus spoken, one of the 22When he had said this, one of the police
officers which stood by struck Jesus with standing nearby struck Jesus on the face,
the palm of his hand, saying, Answerest saying, “Is that how you answer the high
thou the high priest so? priest?”
23
Jesus answered him, If I have spoken evil, 23Jesus answered, “If I have spoken
bear witness of the evil: but if well, why wrongly, testify to the wrong. But if I have
smitest thou me? spoken rightly, why do you strike me?”
iv) 18:15–18, 25–27. While Jesus is inside being questioned about his disciples and
calling for witnesses, Peter and the other disciple are outside—two of his disciples
who could serve as witnesses. Jesus’ earlier prophecy (13:38) is fulfilled in Peter’s
denial.6
b) 18:28–19:16. Before Pilate.
i) Pilate’s typical residence was on the coast in Caesarea (Acts 23:35), but he would
have been in Jerusalem during the Passover as a show of Roman strength to keep
down any local unrest.
ii) In a subtle way the trial before Pilate moves from a first accusation that Jesus is a
criminal (18:30) to the charge that he made himself “Son of God” (19:7), and finally
that he claims to be a “king” (19:12), which is treason against the emperor. Three

4
Only the Gospel of John mentions the hearing before Annas, and that Annas was the father-in-law of Caiaphas. Caiaphas
is mentioned as being high priest in John 11:49, but in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to
as high priest by Luke in Acts 4:6. Annas was high priest from A.D. 6–15 when he was deposed by the Roman prefect Valerius
Gratus (Josephus, Antiquities of the Jews, 18.2.2 [18.34]). His five sons all eventually became high priests, Caiaphas from A.D.
18–37. The use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the
time: Although Annas no longer technically held the office, he may have managed to control those who did from behind the
scenes.
5
According to 4th-century historian Eusebius, quoting Polycrates, the 2nd-century bishop of Ephesus (Historia
Ecclesiastica 3.31:3; http://bit.ly/HistEccl3-31).
6
Unlike the Synoptic Gospels, John gives no indication of Peter’s emotional state at this third denial (contrast Matthew
26:74; Mark 14:71), or that he remembered that Jesus had foretold the denials (Matthew 26:75, Mark 14:72; Luke 22:61), or
the bitter remorse Peter felt afterward (Matthew 26:75; Mark 14:72; Luke 22:62). The focus throughout John’s Passion
narrative is on Jesus himself.

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 3

times Pilate declares Jesus innocent (18:38; 19:4, 6), but the Jewish leaders try by
every means to have him condemned to death.
(1) As governor of Judea Pilate would have been primarily interested in keeping the
region stable, and so would have eventually supported the execution of Jews
accused of sedition.
iii) As is typical throughout John, Jesus’ response to Pilate is much longer than in the
other gospels.7
iv) 18:33–38. Pilate’s first interrogation of Jesus:
KJV John 18:33–38
33
Then Pilate entered into the judgment
hall again, and called Jesus, and said unto
him, Art thou the King of the Jews?
34
Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of
me?
35
Pilate answered, Am I a Jew? Thine own
nation and the chief priests have delivered
thee unto me: what hast thou done?
Jesus answered, My kingdom is not of this
36
world: if my kingdom were of this world,
then would my servants fight, that I should
not be delivered to the Jews: but now is
my kingdom not from hence.
37
Pilate therefore said unto him, Art thou a
king then? Jesus answered, Thou sayest
that I am a king. To this end was I born,
and for this cause came I into the world,
that I should bear witness unto the truth.
Every one that is of the truth heareth my
voice.
38
Pilate saith unto him, What is truth? And
NRSV John 18:33–38
33
Then Pilate entered the headquarters
again, summoned Jesus, and asked him,
“Are you the King of the Jews?”
34
Jesus answered, “Do you ask this on your
own, or did others tell you about me?”
35
Pilate replied, “I am not a Jew, am I?
Your own nation and the chief priests have
handed you over to me. What have you
done?”
36
Jesus answered, “My kingdom is not from
this world. If my kingdom were from this
world, my followers would be fighting to
keep me from being handed over to the
Jews. But as it is, my kingdom is not from
here.”
37
Pilate asked him, “So you are a king?”
Jesus answered, “You say that I am a king.
For this I was born, and for this I came into
the world, to testify to the truth. Everyone
who belongs to the truth listens to my
voice.”
Pilate asked him, “What is truth?” After
38

when he had said this, he went out again he had said this, he went out to the Jews
unto the Jews, and saith unto them, I find again and told them, “I find no case against
in him no fault at all. him.”
(1) 18:38. With his reply “What is truth?” Pilate dismissed the matter. It is not clear
what Pilate’s attitude was at this point: He may have been truly reflective, or
simply sarcastic. For John, Pilate’s question serves to make the us, the readers,
reflect on what truth is, and that answer has already been given—Jesus is the
truth (14:6).
v) 18:40. Pilate offers to release a prisoner as a way to appease the crowds during the
Passover feast. He offers them Jesus or Barabbas.
(1) Barabbas’ name is ironic—it means “son of the father.” The son of the father is set
free while the Son of the Father is innocently executed.

7
In Matthew (27:11–14) and Mark (15:1–5), Jesus refuses to answer Pilate’s questions at all.

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 4

vi) 19:5b. Pilate has Jesus severely flogged, then presents him to the Jewish leaders. His
announcement, “Behold the man!”, is an echo of the Old Testament prophet
Zechariah’s prophecy of the Messiah:
And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the
man whose name is The BRANCH; and he shall grow up out of his place, and he shall
build the temple of the LORD (Zechariah 6:12).
vii)19:7–11. Pilate’s second interrogation of Jesus:
KJV John 19:7–11 NRSV John 19:7–11
7
The Jews answered him, We have a law, 7
The Jews answered him, “We have a law,
and by our law he ought to die, because he and according to that law he ought to die
made himself the Son of God. because he has claimed to be the Son of
God.”
8
When Pilate therefore heard that saying, 8
Now when Pilate heard this, he was more
he was the more afraid; afraid than ever.
9
And went again into the judgment hall, 9
He entered his headquarters again and
and saith unto Jesus, Whence art thou? But asked Jesus, “Where are you from?” But
Jesus gave him no answer. Jesus gave him no answer.
10
Then saith Pilate unto him, Speakest thou 10
Pilate therefore said to him, “Do you
not unto me? knowest thou not that I have refuse to speak to me? Do you not know
power to crucify thee, and have power to that I have power to release you, and
release thee? power to crucify you?”
11
Jesus answered, Thou couldest have no 11
Jesus answered him, “You would have no
power at all against me, except it were power over me unless it had been given you
given thee from above: therefore he that from above; therefore the one who handed
delivered me unto thee hath the greater me over to you is guilty of a greater sin.”
sin.
(1) Pilate’s fear when he hears that Jesus might be a “son of god” is very real. In
Roman culture, out-of-wedlock pregnancies were frequently blamed on sexual
assault by gods on mortal women. Pilate is justifiably concerned that he might be
putting to death a demigod.
viii) 19:12–16. Pilate makes a final plea to the Jewish authorities on Jesus’ behalf, but
they accuse him of going against the wishes of the emperor.8
(1) 19:15b. John’s narrative comes to a climax when the Jewish leaders seem to
forget their allegiance to Jehovah and claim Caesar as their only king.
(2) 19:14. In John’s chronology Jesus is crucified just after 12:00 noon (“the sixth
hour”). This is different then Synoptics,9 but important to John because the
Passover lambs were slaughtered at the Temple between noon and sunset.
4) 19:17–42. Jesus is crucified.

8
The phrase “Friend of Caesar” was in fact an honorific title bestowed on people for loyal service to the emperor. It’s
uncertain here if Pilate actually had received this title, or if the Jewish authorities were using the possibility of losing such an
award to convince him.
9
According to Mark 15:25, Jesus was crucified at the third hour (9:00 AM).

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 5

a) Just as Jesus’ birth and life had been in the most humble and ignominious of
circumstances, so also was his death. One scholar recently wrote:
…[T]he culture of the Middle East at that time (and still today) was an honor and
shame culture, and crucifixion was the most shameful way to die in that world. It was
not seen as a noble martyrdom of any sort. People in that world believed that the
manner of your death most revealed your character. On that basis, Jesus was a
scoundrel, a man who committed treason against the state, a man who deserved the
punishment used for slave revolts. The Romans called it “the extreme punishment,”
and no Roman citizen would be subjected to it.10
b) 19:17a. John records that Jesus was compelled to carry his own cross.11 This was the
customary practice in a Roman crucifixion. It’s likely that he carried only the crossbeam
(Latin: patibulum), which would be hoisted and attached to an upright beam that was
already in the ground at the place of execution.
c) 19:17b. John, Matthew (27:33), and Mark (15:22) identify the place of Jesus’ execution
as Golgotha, and tell us that the name means “[place of a] skull.”12 Luke (23:33) calls it
Calvary.
i) The Hebrew word ‫( גלגלת‬gulgoleth) means “head” or “skull.”13 The Greek word for
“skull” is κρανίον (kranion), which was translated in the Latin Vulgate as calvaria
and came into English as Calvary.
ii) It’s uncertain why it was called this. One popular explanation is that the crucifixion
took place on a rocky cliff just outside Jerusalem that has two large sunken holes in
the cliff face which resemble the eyes of a skull.14
d) 19:19–22. All four Gospels note the inscription placed over Jesus’ head,15 but only John
notes that it was written in three languages (Aramaic, Latin, and Greek) at Pilate’s
direction, and that the Jewish authorities took offense at the statement.
i) Pilate’s statement, “What I have written I have written,” serves as an unintentional
irony: The titulus accurately describes who Jesus really is.
e) 19:25–27. In Mark (15:40–41) the women stand are at a distance, but in John they are at
the foot of the cross as witnesses to Jesus’ death. (And a woman will be the first witness

10
Ben Witherington III, “Making Sense of the Unlikely Easter Story,” Biblical Archaeology Review 37/2 (March/April
2011), 30; http://bit.ly/en0yFe. Witherington’s point is that “It wouldn’t make sense to [invent] a story about a crucified and
risen man being the savior of the world—unless you really believe it is historically true—because the instinctive reaction to such
a message is…a stumbling block or scandal to the Jews, and sheer nonsense to Gentiles.”
11
The Synoptics record that Simon the Cyrenian was pressed into service to carry it for Jesus (Matthew 27:32; Mark 15:21;
Luke 23:26).
12
JST Matthew 27:35 and JST John 19:17 change this to “place of burial.”
13
This word appears twelve times in the Old Testament, where the KJV translates it as “man” (Exodus 16:16; 38:26); “poll”
(Numbers 1:2, 18, 20, 22; 3:47; 1 Chronicles 23:3, 24), “head” (1 Chronicles 10:10), or “skull” (Judges 9:53; 2 Kings 9:35).
14
This location was first proposed by Major-General Charles George Gordon in his book Reflections in Palestine (London:
Macmillan and Co., 1884), 1–3; http://books.google.com/books?id=6TBHAAAAIAAJ&dq=Reflections%20in
%20Palestine&pg=PA1
15
See Matthew 27:37; Mark 15:26; Luke 23:38.

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 6

of Jesus’ resurrection.) It’s here that Jesus gives his mother to the care of the beloved
disciple.
f) 19:28–30. Finally, Jesus, the provider of living water, is himself thirsty.16 The soldiers
give him cheap vinegar wine diluted heavily with water, the drink of slaves and soldiers.
With the phrase “it is finished,” Jesus expires on the cross.
g) 19:31–37. Sunset and the Passover are fast approaching, and Jewish law directs that
bodies of executed criminals who had been hanged on a tree should not remain there
overnight (Deuteronomy 21:22–23). So the Jewish leaders ask Pilate to break the legs of
the crucified men—this was a way of speeding up his death, since the victim could no
longer use his legs to push upward in order to be able to draw a breath.17 The other
victims have their legs broken, but seeing that Jesus had already died, they did not break
his legs (just as a Passover lamb’s bones are not broken—Exodus 12:46).
i) 19:34. His side was also pierced, and blood and water came out from it,18 symbolic of
the water and blood involved in birth and in baptism (1 John 5:6–8; Moses 6:59–
60).
h) 19:41. Jesus’ body is then laid to rest in a newly-carved garden tomb.19
5) 20:1–31. Jesus’ post-resurrection appearances.
a) 20:1–9. John agrees with the Synoptic writers that it was women who first discovered
the empty tomb.
i) 20:8–9. The “other disciple” (John) “saw, and believed.” Believed what? Verse 9
indicates that neither he nor Peter knew (i.e., understood) the scripture that
indicated that Jesus must rise from the dead. Was it Mary’s report that Jesus’ body
had been stolen (20:2)? Probably not; it’s more likely that they understood that
something miraculous had taken place, even if they didn’t yet understand the full
implications of it.
b) 20:10–18. Jesus’ first appearance to Mary Magdalene is one of the most touching
passages in the Gospels.
i) 20:16. When Jesus calls her by her name, she recognizes him as her Rabboni, or
teacher (KJV “master”), just as sheep follow the voice of the true shepherd (10:3–4).
ii) 20:17. Jesus’ command that she “touch me not” can be translated either “do not
touch me,” or “do not continue touching me.” The latter seems to make better sense
in light of Matthew 28:9, which indicates that the two Marys held Jesus by his feet
when he appeared to them.20
c) 20:19–23. Jesus’ next appearance is in the evening of that same day (Sunday) to ten of
the disciples.21

16
John’s note that this was done “that the scripture might be fulfilled,” is a reference to Psalm 69:21.
17
This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
18
John’s gospel alone records the piercing of Jesus’ side while he was on the cross.
19
There is a site just outside Jerusalem, called “the Garden Tomb” and popular among tourists and photographers, that
purports to be the tomb of Jesus (http://www.gardentomb.org). However, none of its features can be connected
archaeologically with the events of Jesus’ burial and resurrection as recorded in the Gospels. It appears to have been a donkey
stable that was carved out in the seventh or eighth century B.C. See Jeffrey R. Chadwick, “Revisiting Golgotha and the Garden
Tomb,” The Religious Educator: Perspectives on the Restored Gospel 4/1 (2003), 13–48; http://bit.ly/eUpLkm
20
See also JST John 20:17, which changes the verse to “Hold me not….”
21
Thomas is not present for this appearance, and neither is Judas, whose fate is not described in John’s Gospel.

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 7

i) 20:19. John indicates that the doors were locked (KJV “shut”), but does not say how
Jesus got into the room. The implication is that, however Jesus did this, solid doors
and walls are no obstacle for a resurrected body.
ii) 20:21–23. Jesus commissions the disciples.
KJV John 20:21–23 NRSV John 20:21–23
21
Then said Jesus to them again, Peace be 21
Jesus said to them again, “Peace be with
unto you: as my Father hath sent me, even you. As the Father has sent me, so I send
so send I you. you.”
22
And when he had said this, he breathed 22
When he had said this, he breathed on
on them, and saith unto them, Receive ye them and said to them, “Receive the Holy
the Holy Ghost: Spirit.
23
Whose soever sins ye remit, they are 23
If you forgive the sins of any, they are
remitted unto them; and whose soever sins forgiven them; if you retain the sins of any,
ye retain, they are retained. they are retained.”
(1) 20:22. John’s record that Jesus “breathed on them” and so gave them the Holy
Ghost recalls the Septuagint (Greek) version of Genesis 2:7, where “the Lord God
formed man of the dust of the ground, and breathed into his nostrils the breath of
life; and man became a living soul.”22 This time, however, it is Jesus who is
breathing the Spirit of eternal life into his disciples. They have become “new
creations” (or “new creatures”) in Christ (2 Corinthians 5:17; Galatians 6:15;
Mosiah 27:26).
(2) 20:23. The power to forgive and retain sins is connected with the sealing power
held by the president of the Church (see D&C 132:46).
d) 20:24–29. Appearance to “Doubting” Thomas.
i) It’s not really fair to single out Thomas as a “doubter”—all of the disciples did not
believe the testimonies that Jesus had risen until they had seen for themselves.23
ii) 20:25. The Synoptics say nothing of the nail-prints or the pierced side of the
resurrected Christ, although Luke (24:39–40) has Jesus inviting the apostles to look
at his hands and feet. When he appeared to the Nephites, the resurrected Jesus
invited them to feel the wound in his side and the nail-prints in his hands (3 Nephi
11:14–15).
iii) What makes Thomas’ story so important and compelling?
iv) President David O. McKay:
No man can accept the resurrection and be consistent in his belief without
accepting also the existence of a personal God. Through the resurrection Christ
conquered death, and became an immortal soul. “My Lord and my God” was not
merely an idle exclamation of Thomas when he beheld his risen Lord. The Being
before him was his God. Once we accept Christ as divine it is easy to visualize his
Father as being just as personal as he; for, said Jesus, “He that hath seen me hath
seen the Father” (John 14:9).24
v) 20:29. Compare 3 Nephi 12:1b–2.
6) 21:1–23. John also records a later appearance of Jesus in Galilee.
22
In fact, it’s the same Greek word for breathed in both passages: ἐμφυσάω (emphusaO).
23
See Luke 24:10–11, 37, 41.
24
David O. McKay, “The Resurrected Christ,” General Conference, April 1944; http://scriptures.byu.edu/gettalk.php?
ID=118

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Hurricane West Stake Adult Religion Class New Testament: John 18:1–21:25 Week 18, Page 8

a) 21:1–14. Peter and several other disciples go fishing on the Sea of Galilee (also known as
Tiberias—21:1). Jesus is walking on the shore and performs a miracle of a huge catch,
similar to the miracle performed in Luke 5:1–11.
b) 21:15–17. On the shore he asks Peter a question.
i) 21:15. “Lovest thou me more than these?” These what? The question isn’t clear (in
Greek or English).
(1) Does Peter love Jesus more than he loves the fish and his vocation?
(2) Does Peter love Jesus more than Peter loves the other disciples?
(3) Does Peter love Jesus more than the other disciples love Jesus?
ii) He asks Peter the same question three times, and each time Peter responds that
Jesus knows Peter loves him. Jesus tells him to “feed my sheep.”
(1) This is a personal commission to Peter. It forms something of a bridge between
the Synoptic accounts of Peter’s denials and his display of great power in Acts 2.
(2) Perhaps Peter has gone fishing because he’s decided to abandon his calling (in
disgrace?), or perhaps he’s just gone fishing to “clear his head.” Either way, Jesus
recommits him to lead the new church through service, to be the “under-
shepherd” and feed Jesus’ flock just as Jesus would if he were here.
7) 20:30–31; 21:24–25. A final note.25
a) John concludes with a powerful witness of the Christ and the reason why he’s written
this gospel:
KJV John 20:30–31 NRSV John 20:30–31
30
And many other signs truly did Jesus in 30
Now Jesus did many other signs in the
the presence of his disciples, which are not presence of his disciples, which are not
written in this book: written in this book.
31
But these are written, that ye might 31
But these are written so that you may
believe that Jesus is the Christ, the Son of come to believe that Jesus is the Messiah,
God; and that believing ye might have life the Son of God, and that through believing
through his name. you may have life in his name.
i) The purpose of the gospels is to testify that Jesus is the Christ, the Son of God, and
through that belief to receive physical and spiritual life.
8) Next week we’ll begin our study of the New Testament epistles, beginning with the three
epistles of John.
a) Reading: 1 John, 2 John, and 3 John.

25
John 20:30–31 read as if it were a natural conclusion to John’s gospel. It’s possible that chapter 21 was added as an
afterthought by a later scribe or by John himself.

© 2011, Mike Parker http://bit.ly/ldsarc For personal use only. Not a Church publication.