HarperCollins Study Bible

by Harold W. Attridge

  6“I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7Now they know that everything you have given me is from you; 8for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10All mine are yours, and yours are mine; and I have been glorified in them. 11And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. 12While I was with them, I protected them in your name thatb you have given me. I guarded them, and not one of them was lost except the one destined to be lost,c so that the scripture might be fulfilled. 13But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves.d 14I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. 15I am not asking you to take them out of the world, but I ask you to protect them from the evil one.e 16They do not belong to the world, just as I do not belong to the world. 17Sanctify them in the truth; your word is truth. 18As you have sent me into the world, so I have sent them into the world. 19And for their sakes I sanctify myself, so that they also may be sanctified in truth.

  20“I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, 21that they may all be one. As you, Father, are in me and I am in you, may they also be in us,f so that the world may believe that you have sent me. 22The glory that you have given me I have given them, so that they may be one, as we are one, 23I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. 24Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

  25“Righteous Father, the world does not know you, but I know you; and these know that you have sent me. 26I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”

  next chapter

  * * *

  a Gk flesh

  b Other ancient authorities read protected in your name those whom

  c Gk except the son of destruction

  d Or among themselves

  e Or from evil

  f Other ancient authorities read be one in us

  17.1–26 Jesus’ final prayer before his crucifixion (there is no prayer in the garden of Gethsemane in John). It has often been called a “high-priestly prayer,” but it makes little reference to Jesus’ sacrifice. Rather, it shows how the Savior might intercede for his disciples before his departure. There are some parallels to the Lord’s Prayer (see notes on 17.11; 17.15; 17.17).

  17.1–5 A summary of Jesus’ mission and his relationship to God.

  17.1 The hour…glorify you. See note on 12.23.

  17.2 To give eternal life…given him. See 4.14; 6.27, 37–40; 10.28–29.

  17.3 See 3.16; 5.24; 20.31.

  17.4 Finishing…to do. See 4.34; 5.36.

  17.5 Before the world existed. See v. 24.

  17.6–19 Jesus’ prayer for the unity of his disciples in a hostile world. Though these verses speak only of the disciples of Jesus’ lifetime, v. 20 suggests that the later Christian community saw itself in this prayer as well.

  17.6 I have made your name known, because Jesus himself bears the divine name I am (see note on 8.24); see also vv. 11–12, 26. For other reflections on the special divine “name” that Christ bears, see Phil 2.9; Heb 1.5; Rev 19.12. The second-century Gospel of Truth develops an elaborate reflection on the theme. Those…you gave me. See vv. 2, 9; see also 10.29; note on 6.35–40. Kept your word. See 8.31, 51, 55.

  17.8 The words…I have given to them. See note on 17.18. I came from you. See 13.3; 16.28–30. Believed that you sent me. Cf. vv. 21–23, 25; see also 11.42.

  17.9 Not asking on behalf of the world. See note on 17.14–16.

  17.10 Yours are mine. See 16.15.

  17.11 Holy Father…your name. Cf. the Lord’s Prayer (Mt 6.9; Lk 11.2). Since Jesus has God’s name (see note on 17.6), he and God are one (see 10.30; note on 14.10), a unity based also on God’s love (see 17.23–26). So that they…one. See vv. 21–23.

  17.12 One destined to be lost, i.e., Judas; see 13.11. Scripture…fulfilled. In regard to Judas, see 13.18; Acts 1.16–20. Fulfillment of scripture is also a significant theme in the passion narrative (see 19.24, 28, 36–37).

  17.13 Joy made complete. See note on 15.11.

  17.14–16 They do not belong to the world. Despite 3.16, those in the Christian community for whom John was written seem to have felt alienated from the world. Their conflict with the synagogue authorities convinced them that the world hated them and that Jesus also did not belong to the world (3.31;8.23). Indeed, John regards the evil one as the ruler of this world (12.31; 14.30; 16.11; 1 Jn 5.19). Despite this, they, like Jesus, are sent into the world (17.18), though they do not use the world’s methods (18.36). The world refers not to the creation as such but to the human world that rejected God and the one whom God sent (see 1.10–11). See also 15.18–16.4a; Introduction.

  17.15 Protect…from the evil one. Cf. the Lord’s Prayer, Mt 6.13.

  17.17 Sanctify, the same term as “hallow” in the Lord’s Prayer (Mt 6.9; Lk 11.2); see also 10.36. The truth is God’s word, but is also identified with Jesus himself in 14.6.

  17.18 See 20.21; see also 3.17; 12.47; 13.20.

  17.20–24 The prayer for the disciples is extended to the church beyond them, suggesting that the preceding prayer applies to that church as well. Cf. the other sheep of 10.16.

  17.20 Believe…word. See also 4.39; 20.29.

  17.21–23 See v. 11. In me…in you…in us (v. 21), in them (v. 23). See notes on 14.10; 14.20.

  17.21 So that the world…sent me. See vv. 8, 25.

  17.22 Glory implies the presence of God; see vv. 5, 24; note on 1.14. As we are one. See v. 11.

  17.23 Have loved them. See v. 26; see also 14.21, 23; 16.27.

  17.24 Be with me where I am. See 12.26; 14.3. To see my glory. See 1.14; 2.11. Before the foundation of the world. See v. 5; see also 1 Pet 1.20.

  17.25–26 A concluding summary.

  17.25 The world does not know you. See notes on 7.28;17.14–16.

  17.26 I made your name known to them. See vv. 6, 11–12. The love…loved me. See 15.9. I in them. See note on 14.20.

  John 18

  The Betrayal and Arrest of Jesus

  1After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. 3So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. 4Then Jesus, knowing all that was to happen to him, came forward and asked them, “Whom are you looking for?” 5They answered, “Jesus of Nazareth.”a Jesus replied, “I am he.”b Judas, who betrayed him, was standing with them. 6When Jesusc said to them, “I am he,”d they stepped back and fell to the ground. 7Again he asked them, “Whom are you looking for?” And they said, “Jesus of Nazareth.”e 8Jesus answered, “I told you that I am he.f So if you are looking for me, let these men go.” 9This was to fulfill the word that he had spoken, “I did not lose a single one of those whom you gave me.” 10Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 11Jesus said to Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?”


  Jesus before the High Priest

  12So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. 13First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14Caiaphas was the one who had advised the Jews that it was better to have one person die for the people.

  Peter Denies Jesus

  15Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, 16but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. 17The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” 18Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself.

  The High Priest Questions Jesus

  19Then the high priest questioned Jesus about his disciples and about his teaching. 20Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24Then Annas sent him bound to Caiaphas the high priest.

  Peter Denies Jesus Again

  25Now Simon Peter was standing and warming himself. They asked him, “You are not also one of his disciples, are you?” He denied it and said, “I am not.” 26One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27Again Peter denied it, and at that moment the cock crowed.

  Jesus before Pilate

  28Then they took Jesus from Caiaphas to Pilate’s headquarters.g It was early in the morning. They themselves did not enter the headquarters,h so as to avoid ritual defilement and to be able to eat the Passover. 29So Pilate went out to them and said, “What accusation do you bring against this man?” 30They answered, “If this man were not a criminal, we would not have handed him over to you.” 31Pilate said to them, “Take him yourselves and judge him according to your law.” The Jews replied, “We are not permitted to put anyone to death.” 32(This was to fulfill what Jesus had said when he indicated the kind of death he was to die.)

  33Then Pilate entered the headquartersi again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38Pilate asked him, “What is truth?”

  Jesus Sentenced to Death

  After he had said this, he went out to the Jews again and told them, “I find no case against him. 39But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” 40They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit.

  next chapter

  * * *

  a Gk the Nazorean

  b Gk I am

  c Gk he

  d Gk he

  e Gk the Nazorean

  f Gk I am

  g Gk the praetorium

  h Gk the praetorium

  i Gk the praetorium

  j Gk the praetorium

  18.1–19.42 The passion narrative, i.e., the story of Jesus’ trial and crucifixion. For John, this is the final act of the world’s rejection of its redeemer (1.10–11;3.19–21), yet it is also Jesus’ glorification, his return to God (see note on 12.23).

  18.1–11 The arrest (cf. Mt 26.30, 36, 47–56; Mk 14.26, 32, 43–52; Lk 22.39, 47–53). In John, Jesus virtually directs his own arrest; see 10.17–18.

  18.1 The Kidron valley lies east of Jerusalem; by crossing it, one comes to the Mount of Olives.

  18.3 Detachment, lit. “cohort,” a unit of six hundred men, though it is debatable whether all of them would have been present. Only John mentions the presence of Roman soldiers at Jesus’ arrest. He is also the only one to mention the Pharisees (on Pharisees, chief priests, and police, see note on 7.32).

  18.4 Knowing all…to him. See 13.1–3; 19.28. Whom are you looking for? Cf. 20.15.

  18.5–6 I am he is a divine revelation (see note on 8.24); hence they fall to the ground.

  18.9 See 17.12; see also 6.39.

  18.11 Cup. See Mk 14.36.

  18.12–27 Jesus before the Jewish authorities (cf. Mt 26.57–75; Mk 14.53–72; Lk 22.54–71). Unlike the other Gospels, John does not have a trial before the Jewish Sanhedrin (see notes on 7.32; 11.47–48), perhaps because “the Jews” have already heard and condemned Jesus (see 10.24, 33).

  18.12 Officer, lit. “tribune,” commander of a Roman cohort (see note on 18.3; see also Acts 21.31–33; 22.22–29).

  18.13 Annas had been high priest himself (6–15 CE) and remained influential. His sons also held the office, both before and after Caiaphas (see also Lk 3.2; Acts 4.6). Caiaphas…high priest that year. See note on 11.49.

  18.14 See 11.50.

  18.15 Another disciple, often identified with the disciple whom Jesus loved (see note on 13.23), though this is not certain.

  18.18 The story of Peter’s denial is continued in vv. 25–27.

  18.19 High priest, apparently Annas, who retains the title in an honorary way (see note on 18.13).

  18.20 See also Mk 14.49.

  18.22–23 Cf. Acts 23.2–5.

  18.27 The cock crowed. See 13.38.

  18.28–19.16a Jesus’ trial before Pilate (cf. Mt 27.1–31; Mk 15.1–20; Lk 23.1–25). This story is carefully arranged into seven scenes alternating between Pilate’s dialogues with the Jewish leaders outside his headquarters and episodes involving Jesus inside them. In the trial scenes John emphasizes more than the other Gospels the political accusation that Jesus claims to be a king, in opposition to the Roman emperor.

  18.28–32 Scene One: Jesus is handed over to Pilate (see note on 18.28–19.16a).

  18.28 Headquarters, the praetorium, which included the governor’s residence, military barracks, and an outdoor courtyard used as a court of judgment (19.13). The Roman governor of Judea resided in Caesarea, but because of the large crowds at Passover he came up to Jerusalem to help keep order. To avoid ritual defilement. Entering the house of a Gentile, where the law was never kept, would make a Jewish person religiously “unclean” and so unable to eat the Passover meal (see note on 11.55).

  18.29 Pontius Pilate, the Roman governor of Judea 26–36 CE. Ancient Jewish authors, such as Josephus (War 2.169–180), represent him as harsh and unjust. Pilate is often thought of as willing to release Jesus but too weak to do so, but in John, Pilate’s treatment of Jesus seems designed to ridicule Jewish kingship and to harass the Jews into accepting the emperor as their king.

  18.31 Not permitted to put…to death. Opinions differ, but it is probable that the Romans seldom permitted the Jewish authorities to carry out death sentences.

  18.32 See 12.32–33.

  18.33–38a Scene Two: Pilate’s first interview with Jesus (see note on 18.28–19.16a).

  18.33 On Pilate’s question and Jesus’ reply (v. 37), cf. Mk 15.2. On the significance of kingship, see note on 6.14–15.

  18.36 Kingdom, or “kingship.” Not from this
world, i.e., “from above” (see 8.23; 19.11; note on 17.14–16).

  18.37 Listens to my voice. See also 10.3–5, 16, 27.

  18.38b–40 Scene Three: Barabbas is released instead of Jesus (cf. Mk 15.6–11; see note on 18.28–19.16a).

  18.39 No mention of this custom has been found outside the Gospels.

  18.40 Bandit. See note on 10.8.

  John 19

  1Then Pilate took Jesus and had him flogged. 2And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. 3They kept coming up to him, saying, “Hail, King of the Jews!” and striking him on the face. 4Pilate went out again and said to them, “Look, I am bringing him out to you to let you know that I find no case against him.” 5So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!” 6When the chief priests and the police saw him, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him.” 7The Jews answered him, “We have a law, and according to that law he ought to die because he has claimed to be the Son of God.”

  8Now when Pilate heard this, he was more afraid than ever. 9He entered his headquartersj again and asked Jesus, “Where are you from?” But Jesus gave him no answer. 10Pilate therefore said to him, “Do you refuse to speak to me? Do you not know that I have power to release you, and power to crucify you?” 11Jesus answered him, “You would have no power over me unless it had been given you from above; therefore the one who handed me over to you is guilty of a greater sin.” 12From then on Pilate tried to release him, but the Jews cried out, “If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor.”