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John 18

When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

Then the band and the captain and officers of the Jews took Jesus, and bound him,

And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

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

The high priest then asked Jesus of his disciples, and of his doctrine.

Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

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?

Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

Now Annas had sent him bound unto Caiaphas the high priest.

And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

Peter then denied again: and immediately the cock crew.

Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.

Pilate then went out unto them, and said, What accusation bring ye against this man?

They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:

That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

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 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.

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.

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

What does John 18:32 mean?

Explanation

John 18:32 refers to an event in the New Testament of the Bible where Jesus of Nazareth is being questioned by Pontius Pilate, the Roman governor of Judea.

The verse hints at a prophecy made by Jesus himself regarding the nature of his death.

The "saying of Jesus" that is mentioned refers to his previous predictions of being "lifted up" (John 3:14, John 8:28, John 12:32), which was a way of indicating he would die by crucifixion (being lifted up on a cross), a death reserved for criminals under Roman law.

The verse implies that Jesus' crucifixion fulfilled his prophecies, showcasing that even the method of his death was a part of divine design or plan.

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Historical Context

This verse is set during the crucial period leading up to the crucifixion of Jesus. At that time, Judea was a province of the Roman Empire, and the Romans had allowed the Jewish authorities a degree of self-governance.

However, capital punishment was reserved for the Roman authorities.

This context is crucial because it indicates that although the Jewish leaders wanted Jesus dead and had religious reasons for their actions, they could not legally carry out the death sentence without Roman intervention.

As a result, Jesus was brought before Pilate to be tried under Roman law, which permitted crucifixion as a form of execution.

Theological Insights

Theologically, John 18:32 is a testament to the foreknowledge and sovereignty of God.

It confirms the Christian belief that Jesus' death was preordained and that he gave his life willingly as a sacrifice for the sins of humanity.

Different theological viewpoints might emphasize varying aspects of this.

For example:

Predestination: From a Calvinistic perspective, the verse may be seen as an example of predestination, where God's plan unfolds as predetermined. 2.

Free Will: A more Arminian viewpoint might emphasize human agency and decisions within the framework of God's foreknowledge. 3.

Christology: Some Christians may focus on this verse as a testament to Jesus' dual nature, fully divine in his knowledge of his death and fully human in his submission to it.

Practical Applications

John 18:32 can serve as a reminder of the importance of fulfilling one's mission and the idea that there can be a higher purpose in suffering.

It can encourage believers to trust that events in their lives may unfold according to a divine purpose, even painful ones.

For believers, it is also a call to be resolute in faith, knowing that God's plans, although sometimes inscrutable, are ultimately for the fulfillment of his will.

Cross-References

John 3:14: "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:"
John 12:32: "And I, if I be lifted up from the earth, will draw all men unto me."
John 8:28: "Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things."
Matthew 26:2: "Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified."
Matthew 20:19: "And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again."

Language Study

In the original Greek text, the verb "fulfilled" is "πληρωθῇ" (plerothe), which is used in a passive voice and means to be filled up, completed, or made to happen as predicted.

This reflects the idea that the event happened as a fulfillment of Jesus’ own words, emphasizing the passive role of the circumstances in enacting what was already told.

Cultural and Religious Comparisons

The idea of prophecy fulfillment and willing sacrifice is echoed in various cultural and religious stories.

Ancient myths often include themes of foretold destinies or sacrifices for the greater good.

For example, in Greek mythology, the Oracle at Delphi is renowned for her prophecies.

In the religious context, comparisons can be drawn with the story of Abraham's willingness to sacrifice his son Isaac in the Hebrew Bible, which was a test of faith and obedience that also had a divine intervention at the end.

Scientific Perspectives

From the scientific perspective, this verse presents challenges as prophecy is beyond the scope of empirical science, which relies on observation and evidence.

Additionally, the cross as a method of execution is well documented in history but adds no particular special insight from a purely scientific viewpoint.

Commentaries

Different commentaries have provided varied insights into John 18:32:

Matthew Henry's Commentary highlights the juxtaposition of Jewish impotence in carrying out the death penalty and the fulfillment of divine prophecy through Roman means. 2.

The MacArthur Bible Commentary discusses how Jesus' death sentence carried out by the Romans (Gentiles) fulfills not only his prophecy but also the description of the Suffering Servant in Isaiah 53. 3.

The New International Commentary on the New Testament emphasizes the legal and political maneuvering of the Jewish authorities to have Pilate condemn Jesus, and it reflects upon the tragic irony of Jesus being condemned by his own people.

John 18

John 18

What does John 18:32 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 18:32 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?