Jesus' life wasn't taken; it was given willingly

January 20, 2003

LifeWay Explore the Bible Series for Feb. 2

Jesus' life wasn't taken; it was given willingly
___ John 18:1-40
___By Robert Creech
___University Baptist Church-Clearlake, Houston
___Following Jesus' prayer in John 17, his "hour" quickly moves to its climax. He and his disciples cross the Kidron Valley. They enter an olive grove, where they often sought solitude (18:1-2). John does not describe Jesus' struggle in prayer, as do the other three gospel writers. He only reports the victorious outcome. When Peter attempts to defend Jesus from those who come to arrest him, Jesus asks, "Shall I not drink the cup the Father has given me?" (18:11).
___Judas, aware of this secluded place, leads soldiers and officials to the spot. John notes, ironically, that they came through the darkness carrying "torches, lanterns and weapons" in search of the Light of the world (v. 3). Judas, the villain in this story since chapter six (6:70-71; 13:18, 21-30), now completes his work.
___As John tells the story, one thing is clear: Jesus is in charge of his own destiny. He had earlier said no one would take his life from him, he would freely lay it down (10:18). That theme plays out in the events of his arrest, trial and crucifixion. John relates the story with great attention to detail (torches, lanterns, weapons, right ear, Malchus, charcoal fire), providing the reader a vivid experience.

___Jesus knows what is going to happen (18:4; 13:1-3) and enters it willingly (18:11). He takes charge of the situation. Although soldiers come to arrest him, he is the one asking the questions and giving the instructions, as if he were their commanding officer (18:4-9). When the contingent affirms they are seeking Jesus of Nazareth, he says, "I am he" (literally, "I am"), and they fall to the ground. He secures the release of his disciples, offering himself, like the good shepherd, fulfilling words of prophecy (18:9; Jeremiah 23:4; John 6:39; 10:28; 17:12). Jesus' command of the situation continues throughout the story.
___Guards initially drag Jesus before Annas, Caiaphas' father-in-law, a man with no official power (18:12-14). The reader recalls Caiaphas' "prophecy" (11:49-52). While Jewish officials interrogate Jesus, Simon Peter fulfills Jesus' earlier prophecy regarding his character (18:15-18, 25-27; 13:36-38), submitting to the interrogation of a servant girl. While Jesus refuses to deny the truth, Peter refuses to acknowledge it.
___This gospel often presents Peter alongside "the other disciple" or "the disciple Jesus loved." In each episode, "the other disciple" has an advantage over him. The other disciple first appears in 1:37, where he becomes a follower of Jesus before Peter does. In 13:23-26, Peter requests the other disciple to ask Jesus for information.
___Here, in 18:15-16, the other disciple secures entrance for Peter into the courtyard of the High Priest. Although Peter is not present at the crucifixion, the other disciple is (19:26-27).
___In addition, the other disciple outruns Peter to the empty tomb and is first to believe (20:3-9). When Jesus restores Peter, finally, Peter has questions about this other disciple's future. Jesus tells him it is not Peter's concern (21:20-23). This "other disciple" provides the testimony and "author"-ity for this gospel (19:35; 20:30-31; 21:24-25).
___The chapter-verse division is unfortunate at this point. Verses 18:27-40 are part of a section that extends through 19:16. John presents Jesus' trial before Pilate in seven distinct scenes in which the irony of "the trial of truth" finally plays out.
___Jesus is not on trial. Pilate is. Pilate's verdict on Jesus ultimately will be a judgment on himself. He attempts to weasel out of the decision--trying to compromise with both "the kingdom of this world," represented by the Jewish authorities that bring charges against Jesus, and "the kingdom not of this world," represented by Jesus, the King. Neither will compromise. Finally, Pilate decides against the truth, and seals his own destiny.
___Pilate's conversations with the Jewish leaders occur outside, with confusion, noise and chaos. The crowd is confrontational and argumentative (18:28-32; 38b-40). Pilate's engagement with Jesus takes place indoors, in a quiet, serene, almost philosophical atmosphere (18:33-38).
___In Scene 1 (18:28-32), John observes the great ironies of the situation. Despite their meticulous attempt to keep the ceremonial law, Jewish leaders turn over their Messiah to be the Lamb of God (18:28). By delivering him to the Romans for execution, they ensure he will be "lifted up," fulfilling Jesus' own words (18:32). Their claim to having no authority to execute Jesus is disingenuous--they had previously attempted to stone him (8:59; 10:31).
___The second scene (18:33-38a) is weighted with irony as well. Pilate is supposed to be interrogating Jesus. Clearly, Jesus reverses the roles. Jesus is the one in control, not Pilate. The scene closes with Pilate's desperate and cynical question: "What is truth?"
___In Scene 3 (18:38b-40), Pilate for the first time declares Jesus innocent and attempts to release him. The crowd is in no mood to compromise, however. They take charge and secure the release of Barabbas, who, ironically, had actually taken part in a rebellion against Rome (18:40). The one innocent of such a charge will die for it (19:12).
___Questions for discussion
___ How does the irony of this story reflect the reality that things are not always as they seem in this world?
___ How does John communicate to the reader by means of the story that Jesus is in control?

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