Week 9: Jesus' Arrest, Trial, Death, and Burial (John 18:1–19:42)

John 18:1–19:42

John’s Gospel now hurtles toward Jesus’ crucifixion.1 After being betrayed by Judas, Jesus receives an informal hearing before the Jewish leadership and a Roman trial before Pilate. He is then crucified and buried. All of John has been leading toward this climactic section of his Gospel.

In John 18:1–19:42 the Son of God is betrayed, crucified, and buried.

Read through the complete passage for this study, John 18:1–19:42. Then review the three sections below and write your notes on the questions concerning this climactic phase of Jesus’ ministry. (For further background, see the ESV Study Bible, pages 2060–2068; also available online at www.esvbible.org.)

1. Jesus Is Betrayed (18:1–11)

Judas, the betrayer, approaches Jesus with soldiers, lanterns, torches, and weapons. Jesus boldly walks forward and approaches his captors. Once they state that they are looking for “Jesus of Nazareth,” Jesus replies, “I am he,” and immediately his captors draw back and fall to the ground. Falling to the ground is a common reaction to divine revelation. Jesus’ captors fall to the ground because his self-identification, “I am he,” has connotations of deity (see, for example, John 6:20; 8:24; 8:58). Review also Ezekiel 1:28, Acts 9:4, and Revelation 1:17. How do these passages illuminate this scene?

Rebuking Peter for his use of the sword, Jesus says, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” (John 18:11). Explain the meaning of Jesus’ words. What is the cup the Father has given him? To color in your answer, reference Psalm 75:8, Isaiah 51:17, and Jeremiah 25:15–17.

2. Jesus Is Arrested and Tried (18:12–19:16)

Contrast John 13:37 with 18:15–18. What caused this disciple to change his stance?

Pilate asks Jesus if he is “the King of the Jews” (John 18:33). Jesus answers Pilate, explaining the different nature of the kingdom of God.2 What do we learn about this kingdom and this King from Jesus’ words?

According to Jesus, where does Pilate’s authority come from? Does Pilate think Jesus is guilty or innocent? Why does Pilate go forward with crucifying Jesus?

3. Jesus Is Crucified (19:16–42)

John makes frequent use of double meaning and irony in his Gospel. Note two instances of irony in this section of John. First, it was once Pilate “sat down on the judgment seat” (19:13) that Pilate sentenced the Son of God to his crucifixion. Second, “Pilate also wrote an inscription and put it on the cross. It read, ‘Jesus of Nazareth, the King of the Jews’” (19:19). This inscription was written in three languages, allowing the majority of people in the vicinity of Jerusalem to read it. What double meaning or irony do you see in these two events?

Read Psalm 22, a psalm that prophesies the suffering of the Messiah. What key connections and fulfillments do you see between Psalm 22 and John’s account of Jesus’ crucifixion?

What do we learn about Jesus from how he cares for his mother from the cross (19:25–27)? Why does Jesus do this?

“It is finished” are the last words Jesus speaks from the cross (19:30). With these words Jesus announces the completion of the preeminent work the Father sent him to do; namely, his work of bearing the penalty for his people’s sins. These three words are among the most powerful words in the Bible. Ponder and reflect on the finished work of Christ on the cross and how this finished work intersects with your own life today.

Read through the following three sections on Gospel Glimpses, Whole-Bible Connections, and Theological Soundings. Then take time to reflect on the Personal Implications this passage from John may have for your walk with the Lord.

THE FATHER’S CUP. Instead of retaliating against his captors, Jesus said, “Shall I not drink the cup that the Father has given me?” (John 18:11). Jesus is referring to the cup of God’s wrath against sinners. Psalm 75:8 states, “For in the hand of the Lord there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” This cup was meant for us. We, the sinful ones, deserve to drink this cup of wrath. But Jesus drank this cup in our place. At the cross the Father’s wrath against sin was poured out on Jesus so that it need never be poured out on those who trust in him.

IMPERFECT DISCIPLES. John’s Gospel highlights Jesus’ imperfect disciples. Peter, the disciple who boldly proclaimed that he would lay down his life for Jesus (John 13:37), shamefully denies even being associated with Jesus once discipleship becomes costly (John 18). This is good news for us. After his resurrection Jesus forgives Peter and articulates his love for him (21:15–19). Jesus’ original band of disciples were imperfect—so imperfect that the leader of Jesus’ disciples went so far as to deny even knowing him. We, too, are imperfect disciples. And the same grace Jesus extended to Peter he extends to us.

SUBSTITUTION. Jesus’ relationship with Barabbas illustrates the gospel. Instead of punishing Barabbas, “a robber” (John 18:40) and thus guilty of a serious crime, Jesus is substituted for Barabbas. Instead of Barabbas going to the cross, Jesus went to the cross. Jesus was punished and Barabbas was set free. This is the gospel story. We are guilty of serious crime against God, and we deserve punishment by death. But Jesus has taken the punishment for us. He substituted himself for us so that we could live.

THE LAMB OF GOD. John’s Gospel begins with John the Baptist’s introduction to Jesus: “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ crucifixion occurred on “the day of Preparation of the Passover” (John 19:14), the day when Passover lambs would be sacrificed in Jerusalem. The Passover celebration stretches back many centuries before the coming of Christ. God’s people, Israel, were captives in Egypt. The Passover meal was the meal God’s people ate on the night they were set free from Egyptian captivity (Exodus 12). The blood of the Passover lamb protected Israel from God’s wrath, for homes that had the blood of the Passover lamb smeared on their doorposts and lintel were “passed over” and spared of God’s judgment. Crucified at Passover, Jesus’ blood is smeared on a cross, allowing God’s wrath to pass over all who trust in the Lamb of God.

PROPHECY FULFILLED. In chapter 19 John quotes Psalm 22 (the psalm most frequently quoted in the New Testament), in which the psalmist writes many prophetic details of the execution scene that are fulfilled here in Jesus’ death, nearly a thousand years later. When the Roman soldiers divided Jesus’ garments and cast lots for his tunic, they unknowingly fulfilled Scripture. This is a theme John regularly highlights—the unwitting participation of Jesus’ enemies in God’s plan of redemption.3 Jesus’ crucifixion as told by John contains several striking connections with Psalm 22, including the casting of lots for the sufferer’s clothing (v. 18), the sufferer’s thirst (v. 15), and the “pierced . . . hands and feet” (v. 16).

THE KINGDOM OF GOD. At his trial Jesus speaks about the kingdom of God. Scripture teaches that no matter what appears to be happening among the various kingdoms of this world, God is the true king of this world, the king of both heaven and earth. God’s kingdom is sovereign4 over every earthly kingdom. In his providential and mysterious way, God exercises his rule even through the most wicked earthly kingdoms. Jesus’ crucifixion perfectly illustrates this point. Pilate says to Jesus, “Do you not know that I have authority to release you and authority to crucify you?” (John 19:10). Yet Jesus replied to Pilate, “You would have no authority over me at all unless it had been given you from above” (John 19:11). While Pilate and the Roman government call for the crucifixion of the Son of God, it is God who first granted this authority to this earthly kingdom. God is always in charge.

Take time to reflect on the implications of John 18:1–19:42 for your own life today. Make notes below on the personal implications for your walk with the Lord of (1) the Gospel Glimpses, (2) the Whole-Bible Connections, (3) the Theological Soundings, and (4) this passage as a whole.

1. Gospel Glimpses

2. Whole-Bible Connections

3. Theological Soundings

4. John 18:1–19:42

Take a moment now to ask for the Lord’s blessing and help as you engage in this study of John. And take a moment also to look back through this unit of study, to reflect on a few key things that the Lord may be teaching you—and perhaps to highlight or underline these to review again in the future.

Definitions

1 Crucifixion – A means of execution in which the person was fastened, by ropes or nails, to a crossbeam that was then raised and attached to a vertical beam, forming a cross (the root meaning of “crucifixion”). The process was designed to maximize pain and humiliation, and to serve as a deterrent for other potential offenders. Jesus suffered this form of execution (Matt. 27:32–56), not for any offense he had committed (Heb. 4:15) but as the atoning sacrifice for all who would believe in him (John 3:16).

2 Kingdom of God – The sovereign rule of God. At the present time, the fallen, sinful world does not belong to the kingdom of God, since it does not submit to God’s rule. Instead, God’s kingdom can be found in heaven and among his people (Matt. 6:9–10; Luke 17:20–21). After Christ returns, however, the kingdom of the world will become the kingdom of God (Rev. 11:15). Then all people will, either willingly or regretfully, acknowledge his sovereignty (Phil. 2:9–11). Even the natural world will be transformed to operate in perfect harmony with God (Rom. 8:19–23).

3 Redemption – In the context of the Bible, the act of buying back someone who had become enslaved or something that had been lost to someone else. Through his death and resurrection, Jesus purchased redemption for all believers (Col. 1:13–14).

4 Sovereignty – Supreme and independent power and authority. Sovereignty over all things is a distinctive attribute of God (1 Tim. 6:15–16). He directs all things to carry out his purposes (Rom. 8:28–29).

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