So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him,
Parallel Translations
-
So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him,
-
Then sayde Iesus vnto Peter: put vp thy swearde into the sheath: shall I not drinke of the cup which my father hath geven me?
-
Then the bande and the captaine, and the officers of the Iewes tooke Iesus, and bound him,
Cross-references (15)
Passages linked to John 18:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 26:57 Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
- John 18:3 Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.
- Genesis 22:9 They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood.
- Judges 16:21 The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison.
- Matthew 27:2 and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
- Mark 14:53 They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him.
- Mark 15:1 Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate.
- Luke 22:54 They seized him, and led him away, and brought him into the high priest’s house. But Peter followed from a distance.
- Acts 21:31 As they were trying to kill him, news came up to the commanding officer of the regiment that all Jerusalem was in an uproar.
- Acts 21:37 As Paul was about to be brought into the barracks, he asked the commanding officer, “May I speak to you?” He said, “Do you know Greek?
- Acts 22:24-28 the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. When they had tied him up with thongs, Paul asked the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and not found guilty?” When the centurion heard it, he went to the commanding officer and told him, “Watch what you are about to do, for this man is a Roman!” The commanding officer came and asked him, “Tell me, are you a Roman?” He said, “Yes.” The commanding officer answered, “I bought my citizenship for a great price.” Paul said, “But I was born a Roman.”
- Psalms 118:27 Yahweh is God, and he has given us light. Bind the sacrifice with cords, even to the horns of the altar.
- Acts 23:10 When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.
- Acts 23:17-22 Paul summoned one of the centurions, and said, “Bring this young man to the commanding officer, for he has something to tell him.” So he took him, and brought him to the commanding officer, and said, “Paul, the prisoner, summoned me and asked me to bring this young man to you. He has something to tell you.” The commanding officer took him by the hand, and going aside, asked him privately, “What is it that you have to tell me?” He said, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though intending to inquire somewhat more accurately concerning him. Therefore don’t yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. Now they are ready, looking for the promise from you.” So the commanding officer let the young man go, charging him, “Tell no one that you have revealed these things to me.”
- Genesis 40:3 He put them in custody in the house of the captain of the guard, into the prison, the place where Joseph was bound.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 12. Then the band of soldiers and the captain.…
12. Then the band of soldiers and the captain. It might be thought strange that Christ, who laid the soldiers prostrate on the ground by a single word, now allows himself to be taken; for if he intended at length to surrender to his enemies, what need was there for performing such a miracle? But the demonstration of divine power was advantageous in two respects; for, first, it serves to take away the offense, that we may not think that Christ yielded as if he had been overcome by weakness; and, secondly, it proves that in dying he was altogether voluntary. So far as it was useful, therefore, he asserted his power against his enemies; but when it was necessary to obey the Father, he restrained himself, that he might be offered as a sacrifice. But let us remember that the body of the Son of God was bound, that our souls might be loosed from the cords of sin and of Satan.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 12 Then the band and the captain and officers…
12 Then the band and the captain and officers of the Jews took Jesus, and bound him,
Ver. 12. Took Jesus and bound him] This was done του λογου ησυχαζοντος, as Irenaeus hath it, while the Deity rested; for he could as easily have delivered himself as he did his disciples, but this sacrifice was to be bound with cords to the altar; he was pinioned and manacled, as a malefactor. So was not Abner; "his hands were not bound, nor his feet put into the fetters," 2Sa 3:34. But Christ was bound for our transgressions, he was "bruised for our iniquities." Paul, by his privilege, was freed from whipping; but we by Christ’s bondage, from those chains of darkness, 2Pe 2:4, σειραις ζοφου ταρταρωσας, from those scourges and scorpions in hell.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain As is usual for officers to do with ordinary…
As is usual for officers to do with ordinary malefactors which are great criminals; they put no difference between Christ and the most villanous thieves and murderers. There are many conjectures why Christ was first led to Annas, whereas Caiaphas was the high priest that year, not Annas (as the next words tell us); but it is uncertain whether it was because his house was very near, and in the way to Caiaphas’s house, or that he lived in the same house with his son in law; or out of an honour and respect to him, being the high priest’s father, or to please the old man’s peevish eyes with such a sight, or by this means to draw Annas to the trial of Christ, or because he had had a more than ordinary hand about the apprehending him, or to take direction from him what to do: we cannot give a certain account why they used this method; we are only certain they did it, and that they did not carry him before him as high priest; for the next words tell us ...( see Joh 18:13).
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Judas having made good his promise to the chief…
Judas having made good his promise to the chief priests, and delivered Jesus a prisoner bound into their hands, those evening wolves no sooner seize the Lamb of God, but they thirst and long to suck his innocent blood; yet, lest it should look like a downright murder, they allow him a mock-trial, and abuse the law by perverting it to injustice and bloodshed. How impossible is it for the greatest innocence and virtue to protect from slander and false accusation! and no person can be so innocent or good, whom false witnesses may not condemn.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Which Judas received, and which came along with him,…
Which Judas received, and which came along with him, Joh 18:3. When Jesus had rebuked Peter, and healed the servant's ear, and showed such a willingness to surrender himself to them;
they took Jesus and bound him. This they did, partly for safety and security, he having several times escaped from them; and partly for contempt, and by way of reproach, using him as they would do the vilest of malefactors: and this was submitted to by Christ, that his people might be loosed from the cords of sin, be delivered from the captivity of Satan, and be freed from the bondage of the law; hereby the types of him were fulfilled, as the binding of Isaac, when his father was going to offer him up, and the binding of the sacrifice with cords to the horns of the altar: who that has read the ceremonies of the sheaf of the firstfruits, but must call them to mind, upon reading this account of the apprehension and binding of Christ, and leading him to the high priest? This sheaf was fetched from places the nearest to Jerusalem, particularly from the fields of Kidron: the manner was this (i):
Read full note →
"the messengers of the sanhedrim went out (from Jerusalem) on the evening of the feast day (the sixteenth of Nisan, and over the brook Kidron to the adjacent fields), and bound the standing corn in bundles, that it might be the easier reaped; and all the neighbouring cities gathered together there, that it might be reaped in great pomp; and when it was dark, one (of the reapers) says to them, is the sun set? they say, yes; and again, is the sun set? they say, yes: with this sickle (shall I reap?) they say, yes; again, with this sickle (shall I reap?) they say, yes; in this basket (shall I put it?) they say, yes; again, in this basket (shall I put it?) they say, yes; if on the sabbath day he says to them, is this sabbath day? they say, yes; again, is this sabbath day? they say, yes; (it was sabbath day this year;) Shall I reap? they say to him reap, shall I reap? they say to him reap; three times upon everything; then they reap it, and put it into the baskets, and, bring it to the court, where they dry it at the fire.''
Whoever reads this, will easily observe a likeness: the messengers of the great sanhedrim go to the fields of Kidron, in the evening, with their sickles and baskets; bind the standing corn; questions and answers pass between them and the people before they reap; and when they have done, they bring the sheaf in their basket to the court, to be dried at the fire. So the officers of the high priest, with others, pass over the brook Kidron, with lanterns, torches, and weapons; in the night go into a garden; there apprehend Jesus; questions and answers pass between them there; then they lay hold on him, bind him, and bring him to the high, priest.
(i) Misn. Menachot, c. 10. sect. 2, 3, 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 12. The captain] χιλιαρχος, The chiliarch, or chief…
Verse 12. The captain] χιλιαρχος, The chiliarch, or chief over one thousand men-answering nearly to a colonel with us. See Clarke on Lu 22:4. He was probably the prefect or captain of the temple guard.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Joh 18:12-13. Then the band, &c. — To whom…
Joh 18:12-13. Then the band, &c. — To whom Jesus, without any opposition, surrendered himself; took and bound him — Foolishly supposing, that he might attempt to make his escape. And led him away to Annas — Annas had been high-priest before his son-in-law Caiaphas. And though he had for some time resigned that office, yet they paid so much regard to his age and experience, that they brought Christ to him first. But we do not read of any thing remarkable which passed at the house of Annas, for which reason his being carried thither is omitted by the other evangelists.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain See Mat 26:50.
See Mat 26:50.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then the band . . . took Jesus--but not…
Then the band . . . took Jesus--but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12–27. The Jewish or Ecclesiastical Trial
12–27. The Jewish or Ecclesiastical Trial
12. Then the band, and the captain] Therefore (Joh_18:3) the band &c., because of this violent attempt at resistance. The captain or chiliarch is the tribune or chief officer of the Roman cohort. The representations of the hierarchy to the Romans are confirmed by S. Peter’s act: Jesus the Nazarene is a dangerous character who stirs up His followers to rebellion; He must be properly secured and bound. Perhaps also their falling to the ground on meeting Him impressed them with the, necessity of using the utmost caution, as with a powerful magician. The whole force is required to secure Him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) Then the band and the captain and officers…
(12) Then the band and the captain and officers of the Jews.—A stop should be placed after “captain.” The “band and the captain” were the Roman cohort (comp. Note on Joh_18:3) and their tribune (Chiliarch; comp. Mar_6:21). The “officers of the Jews” were, as before, the Temple servants (see above, Joh_18:3), and the apparitors of the Sanhedrin.
Took Jesus, and bound him.—Comp. Notes on Mat_26:50; Mat_27:2.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 12-27. (2) The preliminary examination before Annas, interwoven…
Vers. 12-27. (2) The preliminary examination before Annas, interwoven with the weakness and treachery of Peter. This passage describes the first steps taken by the enemies of our Lord to conduct the examination which was to issue in a judicial murder, and therefore to provide the basis on which the charge might be laid before Pilate and that Roman court, which alone could carry into execution the malicious conclusion on which they had already resolved. Moreover, tiffs passage is interwoven with the melancholy record of the fall of Peter. There are grave difficulties in the passage, which have led to harsh judgment on the narrative itself and on its general truthful ness. Keim almost angrily dismisses it, and Strauss endeavors to show that it is incompatible with the synoptic narrative; while Renan, on the other hand, sees in it numerous lifelike touches and great circumstantial value. The prima facie objection is that John describes a preliminary examination before Annas, whom he confounds with the high priest, and says nothing of the judicial trial before the Sanhedrin under the presidency of Caiaphas. Baur and Strauss supposed that the author did this in order to exaggerate the guilt of the Jews by doubling their unbelief, and aggravating their offence by making two high priests rather than one condemn their Messiah. In reply to this we have simply to say that John, though he shows the animus of both these notorious men, does not mention the judicial condemnation pronounced by either (see Weiss, 3:334, Eng. trans.). The omission of the sublime answer of our Lord to the challenge of Caiaphas and others (Mat_26:62,lu Mat 22:67, etc.; Mar_14:68, 70) is surely profoundly contradictory to the supposed theological purpose of the writer; and we can only account for its omission on the ground that the synoptic tradition had made it widely known, and that that tradition still needed correction by the record of important supplementary matter. Some harmonists have endeavored to transpose Ver. 24 into close proximity with Ver. 13, or to give, as the Authorized Version does, a pluperfect meaning to apesteile of Ver. 24, the effect of which is to make the two examinations virtually one, but one from which John leaves out the most striking features. This is supposed to be necessitated by the Vers. 19-23, where the "high priest" is said to have interrogated Jesus. Moreover, the supposition of there being a considerable space in the city between the house of Annas and the palace of the high priest Caiaphas renders the harmony of the narratives touching the denials of Peter inextricably confused, seeing that, according to the synoptic narrative, they occurred in the court of Caiaphas, while in John they apparently were made in the court of Annas. This difficulty is entirely met by the natural suppositions arising out of the relations of these two men. Annas (Hanan, Ananias, Ananus) was a man of great capacity and exclusiveness, charged with fiery passions and bitter hatred of the Pharisaic party. He was appointed high priest in A.D. 7, by Quirinus, Governor of Syria; in A.D. 14 he was compelled to retire in favor of his son Ishmael. After him followed Eleazar, and in A.D. 25 Joseph Caiaphas, his son-in-law, was appointed, and this man held the office till A.D. 37. Three other sons of Annas held the like position, and it was during the high priesthood of one bearing his father"s name (Ananus) that James the Just was cruelly murdered (Josephus, "Ant.," 20:8. 1). The influence of the old priest throughout the entire period covered by New Testament narrative was very great. Luke (Luk_3:2) speaks of Annas and Caiaphas as high priests, and Annas is again in Act_4:6 spoken of as high priest. John never speaks of him as "high priest," unless he must be held to do so in this passage. Our most thoughtful commentators differ on the point whether John does not so designate him (Ver. 19), adopting the well-known usage of Luke, which gave him the title of high priest. The evangelic narrative reveals, however, quite enough to explain that he may have been at the heart of the antagonism to Jesus, have aided Caiaphas with his suggestions, and consented to conduct a preliminary midnight investigation which would give at least a semblance of legal sanction to the condemnation, which, between them, they would be able to secure as soon as the day dawned. In tract "Sanhedrin," Mishna, Joh_4:1, Joh_5:5, we learn that,though an acquittal of a prisoner or accused person might be pronounced on the day of trial, yet a capital sentence must be delayed till the following day. As this trial must be brought at once to a termination, such an investigation as that which John describes would furnish the necessary validity. Moreover, some hours must have elapsed before the Sanhedrim under the legal superintendence of Caiaphas, could have assembled. Now, the domestic relation of Annas and Caiaphas would make it highly probable that the hall of the Sanhedrin and the house of Annas were on different sides of the same great court of the palace, and that one court, aulh , sufficed for both. With these preliminaries, let us proceed with the narrative as given by John. The frivolous supposition of Thoma, that the author of this Gospel was playing upon the idea of the beast (Judas) and the false prophet, and on the five brothers of the rich man of Luke"s parable, is allowed to disfigure this writer"s treatment of the introduction of the part taken by Hanan, or Annas, in the Passion-tragedy.
Vers. 12-14. Oun , Thereforei.e. since no further resistance was made by Jesusthe band (or cohort), which here takes the lead, and the captain of it, and the officers of the Jews in association with each other, took Jesus, and bound him, as sign that he was their prisoner, and to prevent escape until he should be in safe keeping. It is probable that the binding process was repeated by Annas and again by Caiaphas, (Ver. 24 Mat_27:2) implying that during judicial examination the cordage was taken off, and reimposed when the accused was sent from one court to another; or else that additional bonds were placed upon him, for the sake either of greater security or of inflicting indignity. Christ, by accepting the indignity publicly, yielded his holy will, confessing the supreme ordinance of the Father as to the method in which he would now glorify him. And they led (him) to Annas first. The mention of the word "first" shows that John discriminated between the two legal processes, the first being a preliminary examination of the accused, with the view of extracting from him some matter which should furnish the priests with definite charges, and to make a show of partial conformity with the customs of their own jurisprudence. He was father-in-law of Caiaphas, who was high priest that same year. John"s reiteration of this statement (Joh_11:49 and note) shows that he was in no ignorance of the custom and principle of high-priestly succession, which the Romans had treated so arbitrarily. "That same year" was the awful year in which the Christ was sacrificed to the willful ignorance, malice, and unbelief of the Jews. Now Caiaphas was he who counseled the Jews that it was expedient that one man should die for the people; (see Joh_11:50, Joh_11:51) and while John leaves no doubt who is the virtual high priest, he calls attention to the fact that Jesus had no justice or mercy to expect from the decision of his judge, and also reminds his readers once more of the significance of every step in this tragedy.
Read full note →
Vers. 12-24. Jesus before Annas and Caiaphas.
The ecclesiastical trial comes first. Owing to the relation between Annas and Caiaphas, they probably dwelt in the same house, and there may have been an informal trial by Annas before the acting high priest, Caiaphas, investigated the case of Jesus.
I THE INQUIRY OF CAIAPHAS. "The high priest then asked Jesus of his disciples, and of his doctrine.
1. The object was to extract from the tips of Jesus some answer that might become the ground of his condemnation.
2. The high priest was anxious to ascertain the number of Christ"s disciples and the principles of his teaching.
II THE ANSWER OF JESUS. "I spake openly to the world; I ever taught in open synagogue, and in the temple, whither all the Jews resort; and in secret have I said nothing.
1. He does not answer the inquiry concerning his disciples, whose safety he fears to compromise.
2. He protests the entire publicity of his teaching.
3. There was nothing secret or esoteric in his doctrine. He taught publicly what he taught secretly. The disciples were charged to proclaim on the housetops what they heard in the ear. (Mat_10:27)
4. He demands a formal trial, and the summoning of witnesses. "Why askest thou me? ask them which heard me, what I have said unto them.
III THE FIRST ACT OF VIOLENCE AND INSULT OFFERED TO THE SAVIOR. "And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
1. Jesus had done nothing to justify this rude assault; for in his answer he was only using the liberty the Law allowed him. He was, as always, an innocent Sufferer.
2. Our Lord"s answer was a gentle reproof of public injustice. "If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
(1) He does not smite the officer dead by his power, but remonstrates against injury.
(2) Though he does not avenge the insult, he will vindicate his own conduct. We therefore infer
(a) that it is not wrong to defend our innocence or good name;
(b) that there is no inconsistency between our Lord"s action in this case and his counsel in the sermon on the mount: If they smite thee on one cheek, turn the other also." This condemns revenge, but does not silence us in the presence of wrong. Our Lord"s own practice, therefore, explains his precept. (Mat_5:39)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Section 2. (Joh 18:12-27.)
Section 2. (Joh 18:12-27.)
The deceit of an enemy and the denial of a friend.
Read full note →
They bind Him who is bound already, the meek Lamb of sacrifice; and now we have a scene how different in the high priest’s court. The questioning before Annas is only given by John; who on the other hand does not relate, though he implies, the trial before Caiaphas. As father-in-law of the latter, and one who had been at a former time, high priest himself, he may have been, as Lange suggests, regarded by the Jews as still the true one; his relationship to the present one giving him his opportunity also to affect a position which he could not openly take. The Romans set up one after another as it pleased them, -a thing rightly enough offensive to the upholders of the law, and which seems to appear as this in the remark twice made, that Caiaphas was the high priest for that year (ver. 13; Joh 11:49). The two seem to have occupied even the same house. Caiaphas, we are reminded, was the man who had given counsel to the Jews as to the expediency of one man dying for the people, which God overruled to be a prophecy of a Saviour, but which showed him as a judge prepared with his verdict. Arenas is as much allied to him in spirit as in flesh. His whole aim here is to ensnare the Lord with questions as to His disciples and His doctrine, for which Christ refers him to what He had taught everywhere with the greatest publicity. It was for His accusers to make their charges, and prove them against Him. To the one who smites Him for want of reverence for the high priest He only replies with a quiet remonstrance.
Annas is baffled, though not turned from his malignity, and sends Him bound to Caiaphas; of the trial before whom the evangelist takes no further notice. It was a trial scarcely in form, and, as we have seen, decided before it was commenced. It is left a blank, as in fact was that of Annas.
With Peter’s denial we are sadly familiar, and John appears to add nothing to it; but he himself, though unnamed, surprises us with the quiet boldness of faith and love which carry him through untouched and unquestioned, where the apparently bolder disciple breaks down so helplessly. He is known to the high priest, and to the keeper of the gate, and known as a follower of Christ too, as her question to Peter shows, "Art thou also one of this man’s disciples?" Afterwards we shall find him in the same open way with the mother of Jesus at the cross, and obtaining a precious recognition, and a precious charge, from the dying Saviour: and through all he is untouched and unquestioned. Blessed it is to see him who speaks so of love an example of it: unquestioned by men, he is unquestioned also by the Lord: there is plainly no need of it; and happy is he who is in such a case. Let us seek for nearer acquaintance, and we shall be truer to Him; here is the soil in which faith rooting itself will grow vigorously. Let us get nearer to His heart, that we may be qualified to walk evenly and undisturbed through the world’s allurements and its threats alike, armed against each by the secrets learned there.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [CXXV. First Stage…
J. W. McGarvey's The Fourfold Gospel [CXXV. First Stage of Jewish Trial].
CXXV. FIRST STAGE OF JEWISH TRIAL. EXAMINATION BY ANNAS. (Friday before dawn.) dJOHN XVIII. 12-14, 19-23.
Read full note →
d12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. [For confusion in the priesthood, etc., see Mat_13:10, Mat_13:11), but he did not do so for [694] the purposes of concealment ( Mat_10:27). Jesus was the light of the world; addressing his teachings to all flesh, he chose the most public places to utter them--places, however, dedicated to the worship of the true God. He who had said that heaven and earth would pass away, but that his word would not pass away, did not suffer his teaching to be held in contempt; he did not permit it to be made matter for cross examination. On the contrary, it was to be taken cognizance of among the things universally known and understood. The very officers who had arrested him could tell about it-- Joh_7:45, Joh_7:46.] 22 And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? [Jesus was then under arrest, and as the trial had not yet opened there was ample time to add new matter to the charges against him. If, in addressing the high priest, he had just spoken words worthy of punishment, the officer who struck him should, instead, have preferred charges against him and had him punished in a legal manner. If the officer could not do this (and the point is that he could not), he was doubly wrong in striking him. Thus the Lord calmly rebuked the wrong-doer. Compare his conduct with that of Paul under somewhat similar circumstances ( Act_23:1-3). Jesus exemplified his teaching at Mat_5:39. "Christ," says Luther, "forbids self-defense with the hand, not with the tongue."] [695]
[FFG 694-695]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Verse 14 tells us background information about Caiaphas. (See: Background Information)
Read full note →
the Jews
Here "the Jews" is a synecdoche for the Jewish leaders who opposed Jesus. AT: "the Jewish leaders" (See: Synecdoche)
seized Jesus and tied him up
The soldiers tied Jesus' hands to prevent him from escaping. AT: "captured Jesus and tied him up to prevent him from escaping" (See: Assumed Knowledge and Implicit Information)
translationWords
Jew
seize
Caiaphas
high priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:12-14 Jesus was bound by the soldiers and returned…
18:12-14 Jesus was bound by the soldiers and returned to Jerusalem. • First they took him to Annas, who had been the high priest and remained highly influential (five of his sons also became high priests). Caiaphas, his son-in-law, was the official high priest at that time (see 18:24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.