Bible History
Picture Study Bible with Maps and Background Information
Joh 18:28-40. JESUS BEFORE PILATE.
Note.--Our Evangelist, having given the interview with Annas, omitted by the other Evangelists, here omits the trial and condemnation before Caiaphas, which the others had recorded. (See on Mr 14:53-65). [The notes broken off there at Mr 14:54 are here concluded].
Mr 14:53-65:
Mr 14:61:
The high priest asked Him, Art Thou the Christ, the Son of the blessed?--Matthew says the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God" (Mt 26:63). This rendered an answer by our Lord legally necessary (Le 5:1). Accordingly, Mr 14:62:
Jesus said, I am--"Thou hast said" (Mt 26:64). In Lu 22:67, 68, some other words are given, "If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure.
and ye shall see the Son of man, &c.--This concluding part of our Lord's answer is given somewhat more fully by Matthew and Luke. "Nevertheless I say unto you, Hereafter [rather, 'From henceforth'] shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mt 26:64; Lu 22:69). --that is, I know the scorn with which ye are ready to meet such an avowal: To your eyes, which are but eyes of flesh, there stands at this bar only a mortal like yourselves, and He at the mercy of the ecclesiastical and civil authorities: "Nevertheless," a day is coming when ye shall see another sight: Those eyes, which now gaze on Me with proud disdain, shall see this very prisoner at the right hand of the Majesty on high, and coming in the clouds of heaven: Then shall the judged One be revealed as the Judge, and His judges in this chamber appear at His august tribunal; then shall the unrighteous judges be impartially judged; and while they are wishing that they had never been born, He for whom they now watch as their Victim shall be greeted with the hallelujahs of heaven, and the welcome of Him that sitteth upon the throne! Mr 14:63, 64:
Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy--"of his own mouth" (Lu 22:71); an affectation of religious horror.
What think ye?--"Say, what verdict would ye pronounce."
They all condemned Him to be guilty of death--of a capital crime. (See Le 24:16). Mr 14:65:
And some began to spit on Him--"Then did they spit in His face" (Mt 26:67). See Isa 50:6.
And to cover His face, and to buffet Him, and to say unto Him, Prophesy--or, "divine," "unto us, Thou Christ, who is he that smote Thee?" The sarcasm in styling Him the Christ, and as such demanding of Him the perpetrator of the blows inflicted upon Him, was in them as infamous as to Him it was stinging.
and the servants did strike him with the palms of their hands--"And many other things blasphemously spake they against him" (Lu 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that black occasion.
28. Then led they Jesus from Caiaphas to the hall of judgment--but
not till "in the morning the chief priests held a consultation with the
elders and scribes and the whole council against Him to put Him to
death, and bound Him"
(Mt 27:1;
and see on
Mr 15:1).
The word here rendered "hall of judgment" is from the Latin, and
denotes "the palace of the governor of a Roman province."
they themselves went not into the judgment hall lest they should be
defiled--by contact with ceremonially unclean Gentiles.
but that they might eat the passover--If this refer to the principal
part of the festival, the eating of the lamb, the question is, how our
Lord and His disciples came to eat it the night before; and, as it was
an evening meal, how ceremonial defilement contracted in the
morning would unfit them for partaking of it, as after six o'clock it
was reckoned a new day. These are questions which have occasioned
immense research and learned treatises. But as the usages of the Jews
appear to have somewhat varied at different times, and our present
knowledge of them is not sufficient to clear up all difficulties, they
are among the not very important questions which probably will never be
entirely solved.
JFB.
The Book of John
John 1:14 - And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John 20:31 - But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
John in The New Testament - A Brief Overview
Painting of St. John the Evangelist by Reni - 1620
Introduction to The Gospel of John
The Word Gospel. The fourth book of the New Testament is the Gospel of John. John is the fourth of the four gospel writings, yet there is only one gospel about Jesus Christ and there are four different writers: Matthew, Mark, Luke, and John. The word "Gospel" means "good news", and the good news is about Jesus Christ dying on the cross and then 3 days later conquering death and rising from the dead, offering salvation to all mankind, this is the Gospel.
Summary of The Book of John
Brief Summary. Jesus was Jehovah God, the eternal Word made flesh. He came to His home, Israel, and He was rejected. He came to this world, and the world rejected Him, but anyone who would believe and receive Him would have life through His name, and be given authority to call themselves a "son of god."
Purpose. John makes one thing clear in John 20:30, 31 - "these ( things) are written that ye may believe that Jesus is the Christ; and that believing ye may have life in his name." John sought to lead men to eternal life by first convincing them of His deity, the miracles were actually recorded as "signs" to confirm His deity, that He was Jehovah God, the incarnate Word made flesh. John called Jesus the bread of life, the light of the world, the good shepherd, the way the truth and the life, the true vine, all clearly pointing to the deity of Jesus. In fact John points to everything in His life and teachings as a sign that Jesus of Nazareth was truly the Eternal Word of God who "became flesh and dwelt among us, full of grace and truth" (John 1: 14).
John Compared to the Other Gospel Accounts. The "Synoptic Gospels" - Matthew, Mark and Luke all have their unique perspective of the life of Jesus Christ, as well as John's approach. John is always emphasizing the deity of Jesus as well as His divine miracles. John also gives us a bit more information about Jesus' ministry in Jerusalem, where Matthew, Mark and Luke focus more on His Galilean ministry. There is also a difference regarding the chronology of the last week (Passion Week) of Christ's life. It is important to note that the Gospel accounts do not necessarily place their focus on chronology and orderly biography of the ministry of Jesus with names, places, and dates, but rather a full perspective of their unique portrayal of Jesus Christ.
Authorship. The author of the Gospel of John is identified in John 21:20 as "The disciple whom Jesus loved" who leaned on Jesus' breast. It is clear that John was that disciple and he did not wish to use his own name directly as the author, possibly for reasons of humility. Early church historical writings from early second century AD recognize the Gospel of John as a sacred book. Theophilus of Antioch (170 AD) was the first to write the name John as the author. Shortly after this Irenaeus identified John as the disciple who had leaned on Jesus' breast. This is especially important because Irenaeus was a disciple of Polycarp, who had known the man John personally. Clement of Alexandria mentions John as having composed a "spiritual gospel."
Critics of John as the Author. There is a statement that was made by Papias that there were actually two men named John in Ephesus at the same time, and John the Apostle was referred to as "John the Elder". Many opponents of the apostle John's authorship give credit to the other John as the writer of the fourth Gospel. Although the answer cannot be positively determined by history, tradition and internal evidence definitely point to John the apostle as the author.
Date. It is worthy to consider the words of the most famous archaeologist of all time that according to archaeological evidence there is "no longer any solid basis for dating any book of the New Testament after about A.D. 80." Most scholars conclude that the book of John was written around 85 or 90 AD probably before the exile to Patmos. It is also important to consider John 5:2 when it mentions "Now there is in Jerusalem by the sheep [market] a pool, which is called in the Hebrew tongue Bethesda, having five porches." This verse would indicate that this existed at the current time that the Gospel of John was written. This would place the written work before the destruction of Jerusalem in 70 AD. There is also no evidence as to whether John wrote the Gospel before or after his return to Ephesus from the Island of Patmos.
The Man John. John's book attributes the work to "the disciple whom Jesus loved." This say a lot about the man John, and the fact that Jesus left his mother Mary in John's care, having spoken the words from the cross, is very significant. Another indicator of John's character is found in the book of 1 John, he continually talks about love, loving one another, and that God is love, etc. It is also safe to say that John was a Jew, this can be clearly seen by his accuracy about Jewish customs, Jewish way of thinking, and by his quotations from the Hebrew Old Testament. He knew the topography of the land of Israel from a Jewish perspective quite well. It is easy to see in his writings that he was a close disciple of Jesus, an eyewitness of the events surrounding Jesus' ministry. One can determine by process of elimination, that the author is not just any John but John the apostle, the son of Zebedee, who is prominently mentioned in the Gospel accounts.
John and Church History. Church tradition records that John came to Ephesus after Paul's work was finished there. Later, during the reign of the Emperor Domitian, he was banished to the Island of Patmos where he wrote the book of Revelation. Shortly thereafter he was released and returned to the city of Ephesus.
Archaeology. The Rylands Papyrus Fragment was discovered in 1920 in Egypt containing a few verses from John 18 dating back to about 120-135 AD.
Outline of the Book of John
The Word of God - Chapter 1:1-51
His Public Ministry - Chapters 2:1-12:50
His Private Ministry - Chapters 13:1-17:26
His Death and Resurrection - Chapters 18:1-20:31
John's Conclusion - Chapter 21:1-25
The Name Jesus In Ancient Hebrew Text
"Yeshua" in First Century Hebrew Text. This is how the name "Jesus"
would have been written in ancient Hebrew documents. The four letters or
consonants from right to left are Yod, Shin, Vav, Ayin (Y, SH, OO, A).
Jesus is the Greek name for the Hebrew name Joshua or Y'shua which means
"The LORD or Yahweh is Salvation".
John Resources
Outline of the Life of Jesus in Harmony
Simple Map of First Century Israel
Topographical Map of First Century Israel
Map of the Ministry of
Jesus
Map of the Roads in Ancient Israel
Map of the Roman Empire