John 20

John 20:1

Sanctification

Then the Son asks the Father to sanctify them. Through sanctification we are brought into conformity with the Holy Father. Sanctification is being set apart for Him. They have been brought into contact with the truth of the word of the Father that has come to them in the Son. They have acknowledged and accepted that word. As a result, they have entered into another world, the world of the Father and the Son. The Son has given the word of the Father that introduces us into His love, into His thoughts, into His counsels, into His glory. By being in it, we are truly set apart (sanctified). That is what the truth produces.

Again, this is far beyond the law, which also sets apart, but nationally and only for Israel from the nations around them. That we are set apart from the world does not mean that we have nothing to do with the world anymore. We are not in the world because we happen to be there, but we are in the world for a purpose. We are sent into the world as the Son was sent into the world by the Father. That means we have a word for that world, as He had. Sanctification does not lead to isolation, but to usefulness in bringing the truth to a world that lives in the lie.

Our sanctification occurs not only through the Father’s word, but also through the Son’s sanctification for us. This sanctification consists in His literally leaving the world to take up a sanctified place with the Father. He is there for us. He is there our model of sanctification. His place with the Father is our place. There is sanctifying power in the truth (John 17:17) and there is sanctifying power in seeing Christ in glory (John 17:19).

So there are two wonderful truths that sanctify the believer in the present tense. The first truth is the revelation of the Father in His word that has come to us through and in the Son. The second truth is the knowledge of the glory of the Son as the risen and glorified Man in heaven. When these two truths are before our attention through the Holy Spirit, we will live a sanctified life.

John 20:2

Sanctification

Then the Son asks the Father to sanctify them. Through sanctification we are brought into conformity with the Holy Father. Sanctification is being set apart for Him. They have been brought into contact with the truth of the word of the Father that has come to them in the Son. They have acknowledged and accepted that word. As a result, they have entered into another world, the world of the Father and the Son. The Son has given the word of the Father that introduces us into His love, into His thoughts, into His counsels, into His glory. By being in it, we are truly set apart (sanctified). That is what the truth produces.

Again, this is far beyond the law, which also sets apart, but nationally and only for Israel from the nations around them. That we are set apart from the world does not mean that we have nothing to do with the world anymore. We are not in the world because we happen to be there, but we are in the world for a purpose. We are sent into the world as the Son was sent into the world by the Father. That means we have a word for that world, as He had. Sanctification does not lead to isolation, but to usefulness in bringing the truth to a world that lives in the lie.

Our sanctification occurs not only through the Father’s word, but also through the Son’s sanctification for us. This sanctification consists in His literally leaving the world to take up a sanctified place with the Father. He is there for us. He is there our model of sanctification. His place with the Father is our place. There is sanctifying power in the truth (John 17:17) and there is sanctifying power in seeing Christ in glory (John 17:19).

So there are two wonderful truths that sanctify the believer in the present tense. The first truth is the revelation of the Father in His word that has come to us through and in the Son. The second truth is the knowledge of the glory of the Son as the risen and glorified Man in heaven. When these two truths are before our attention through the Holy Spirit, we will live a sanctified life.

John 20:3

Unity of All Believers

Here all believers are given a place in the Son’s prayer. He is speaking to the Father about those who believe in Him through “their word”, that is, the word of the apostles. We have never literally heard the apostles preach, but we believe in the Lord Jesus through what they have left us in God’s Word. What the Lord Jesus asks for us is that we will be one in the same way that the Father and the Son are one. That involves a unity of life, the possession of the Divine nature. Thus, it is absolutely not a unity with a characteristic that the members are imprisoned in the same system. It is not even directly about the unity of the body of Christ, although that unity is also based on a unity of life.

The unity of which Christ speaks here is a unity brought about by each child of God having the Son as his life. It is the unity of the family of God. We are not called to establish that unity, but to understand that all who have received the Son are one. The dividing line that runs through the world is between those who do have that life from the Son and those who do not. It is not a dividing line between denominations, but exclusively between believers and unbelievers.

The prayer of the Lord Jesus for that unity has been answered. When believers who have never seen each other before meet and detect the same life in each other, there is an immediate feeling and experience of unity. Of course, on the basis of this unity, believers are also meant to act in unity in practical terms. As far as this unity is concerned, unfortunately little is shown by the Christians. It is a unity of which the fellowship is experienced as the Father and the Son have fellowship and experience it with each other.

The unity is as that of the Father and the Son, but also a unity in the Father and the Son. It is according to the example of the unity of the Father and the Son and it is in fellowship with the Father and the Son. Our unity is founded in the unity of the Father and the Son. It is the same fellowship of life. If the Divine nature would characterize all believers of whatever nationality or background, the world could believe that He is the Sent One of the Father. If all believers propagated that unity, it would bring people in the world to faith. It is a testimony to the whole world.

John 20:4

Unity of All Believers

Here all believers are given a place in the Son’s prayer. He is speaking to the Father about those who believe in Him through “their word”, that is, the word of the apostles. We have never literally heard the apostles preach, but we believe in the Lord Jesus through what they have left us in God’s Word. What the Lord Jesus asks for us is that we will be one in the same way that the Father and the Son are one. That involves a unity of life, the possession of the Divine nature. Thus, it is absolutely not a unity with a characteristic that the members are imprisoned in the same system. It is not even directly about the unity of the body of Christ, although that unity is also based on a unity of life.

The unity of which Christ speaks here is a unity brought about by each child of God having the Son as his life. It is the unity of the family of God. We are not called to establish that unity, but to understand that all who have received the Son are one. The dividing line that runs through the world is between those who do have that life from the Son and those who do not. It is not a dividing line between denominations, but exclusively between believers and unbelievers.

The prayer of the Lord Jesus for that unity has been answered. When believers who have never seen each other before meet and detect the same life in each other, there is an immediate feeling and experience of unity. Of course, on the basis of this unity, believers are also meant to act in unity in practical terms. As far as this unity is concerned, unfortunately little is shown by the Christians. It is a unity of which the fellowship is experienced as the Father and the Son have fellowship and experience it with each other.

The unity is as that of the Father and the Son, but also a unity in the Father and the Son. It is according to the example of the unity of the Father and the Son and it is in fellowship with the Father and the Son. Our unity is founded in the unity of the Father and the Son. It is the same fellowship of life. If the Divine nature would characterize all believers of whatever nationality or background, the world could believe that He is the Sent One of the Father. If all believers propagated that unity, it would bring people in the world to faith. It is a testimony to the whole world.

John 20:5

Unity in Glory

Now the Son is going to speak about the period after the disciples’ stay in the world. He is thinking of the time when they will be with Him. Then they will have the glory that He has received. In His prayer He says that He has already given to them the glory that He has received from the Father. That is the glory that He received from the Father as Man as a reward for His work. In His great mercy, He shares that glory with those whom the Father has given Him (John 17:6) and to whom He has also already given eternal life (John 17:2). Precisely because He as Man has received that glory from the Father, He can share it with men.

As a result, all who share this glory are one in the same way He and the Father are one. It also involves a glory that comes from the Father, which He has given to the Son, and which the Son then grants to the believers. As a result, the Lord Jesus can say that it is a unity whereby He is also in them and whereby the Father is in Him. “I in them and You in Me” means that the Son reveals Himself in the believers when He returns, a revelation in which the Father will also be revealed in Him. When that situation has come, believers have become perfectly one. This is a third unity, after the unity of the apostles in John 17:11 and that of all believers now on earth in John 17:21.

In this futural, perfect unity, no failure is possible. When Christ returns with His own in glory, they will have the same glory as He (Philippians 3:20-21) and the unity will be seen by the world. The world will see the Father in the Son and they will see the Son in the saints. Then the world will know that the Father sent the Son and that the Father loved the believers as He loved the Son, for this cannot be denied when the world will see Christ and His own in glory (2 Thessalonians 1:10).

The world will also know that the Father has loved us, for the fact that the believers will possess the same glory as Christ, will be proof of it. What the world will then acknowledge is true now. What the world will then see points back to what He and also they were on earth as objects of the Father’s love.

John 20:6

Unity in Glory

Now the Son is going to speak about the period after the disciples’ stay in the world. He is thinking of the time when they will be with Him. Then they will have the glory that He has received. In His prayer He says that He has already given to them the glory that He has received from the Father. That is the glory that He received from the Father as Man as a reward for His work. In His great mercy, He shares that glory with those whom the Father has given Him (John 17:6) and to whom He has also already given eternal life (John 17:2). Precisely because He as Man has received that glory from the Father, He can share it with men.

As a result, all who share this glory are one in the same way He and the Father are one. It also involves a glory that comes from the Father, which He has given to the Son, and which the Son then grants to the believers. As a result, the Lord Jesus can say that it is a unity whereby He is also in them and whereby the Father is in Him. “I in them and You in Me” means that the Son reveals Himself in the believers when He returns, a revelation in which the Father will also be revealed in Him. When that situation has come, believers have become perfectly one. This is a third unity, after the unity of the apostles in John 17:11 and that of all believers now on earth in John 17:21.

In this futural, perfect unity, no failure is possible. When Christ returns with His own in glory, they will have the same glory as He (Philippians 3:20-21) and the unity will be seen by the world. The world will see the Father in the Son and they will see the Son in the saints. Then the world will know that the Father sent the Son and that the Father loved the believers as He loved the Son, for this cannot be denied when the world will see Christ and His own in glory (2 Thessalonians 1:10).

The world will also know that the Father has loved us, for the fact that the believers will possess the same glory as Christ, will be proof of it. What the world will then acknowledge is true now. What the world will then see points back to what He and also they were on earth as objects of the Father’s love.

John 20:7

The Will of the Lord Jesus for His Own

In the concluding words of His prayer, the Son, while we hear this, emphatically addresses the Father once more with “Father”. What He says to the Father is not a plea, it is not even a question, but the expression of His desire or will. Here He lets His Divine will be heard, “I will”, just as He once said to a leper, “I am willing, be cleansed!” (Matthew 8:3). He does this not because His will would not be the same as the Father’s, but to make it clear to us that His will is perfectly that of the Father.

What He announces here as His desire or will is that He wants us to be with Him in the place where He is, in the Father’s house (John 14:3). He wants us to be there to display His glory to us. This is not His glory as the eternal Son, for that only the Father knows perfectly and cannot be seen by us (Matthew 11:27). For us, who are and remain creatures, there remains a glory in the Lord Jesus that can absolutely only be known by the two other Divine Persons.

Nor is it the glory that will be seen at His revelation to the world, for we will share that glory with Him. Here it is the glory that the Father has given Him by virtue of His glorification by Him on earth. He receives that glory by virtue of His personal relationship of love that the Father had for Him from eternity as the eternal Son. We may see how He as Man enjoys that eternally.

We will not be sharing that glory, but we will see it in the Father’s House. It is the glory of Jn 17:5, the given glory, but in an aspect of glory that is His alone. We will also grant Him that wholeheartedly and admire Him in it. There are aspects in His glory that at all times exceed the glory we may share with Him. As the Most Glorious of all He will always be far above us.

John 20:8

The Continuing Work of the Lord Jesus

In John 17:11 the Lord Jesus addressed the “holy Father”, for His holiness must determine the disciples’ separation from the world. Here He contemplates the world in its sin and blindness and speaks to the “righteous Father”. Nor does He speak of the world as the system that hated Him, but as the system that did not know the Father when the Father came to the world in the Son. In contrast, the Son states that He did know Him and that His disciples have known that the Father sent Him. He knows the Father and His own know the Father through Him. They also belong to Him now.

He has expressed the Name of the Father in His whole Being, as only He could. He has done that on earth. He will do the same from heaven, and that is, that He may give the disciples and also us the consciousness of the same love of the Father that He had when He was on earth.

To remove any hesitation from the disciples, He adds that He Himself will be in them as their life. Not only is the Father’s love for the Son in them, but the Son Himself is in them. As a result, they are able to live His life. That life means everything to the Father. The Father will then also love them as He loved the Son when He was on earth. In a sense Christ will then be all in all in those who have Him as their life (cf. 1 Corinthians 15:28).

John 20:9

The Continuing Work of the Lord Jesus

In John 17:11 the Lord Jesus addressed the “holy Father”, for His holiness must determine the disciples’ separation from the world. Here He contemplates the world in its sin and blindness and speaks to the “righteous Father”. Nor does He speak of the world as the system that hated Him, but as the system that did not know the Father when the Father came to the world in the Son. In contrast, the Son states that He did know Him and that His disciples have known that the Father sent Him. He knows the Father and His own know the Father through Him. They also belong to Him now.

He has expressed the Name of the Father in His whole Being, as only He could. He has done that on earth. He will do the same from heaven, and that is, that He may give the disciples and also us the consciousness of the same love of the Father that He had when He was on earth.

To remove any hesitation from the disciples, He adds that He Himself will be in them as their life. Not only is the Father’s love for the Son in them, but the Son Himself is in them. As a result, they are able to live His life. That life means everything to the Father. The Father will then also love them as He loved the Son when He was on earth. In a sense Christ will then be all in all in those who have Him as their life (cf. 1 Corinthians 15:28).

John 20:11

Introduction

With this chapter, the history of suffering begins. Each Gospel treats the history of suffering in its own special way, but nowhere in the midst of suffering do we see the greatness of the Lord Jesus so much as in this Gospel. In the midst of all kinds of suffering, whereby nothing is spared Him, the Son of the Father shines in an unsurpassable way.

After His conversations with His disciples (John 13-16) and His prayer to the Father for them (John 17), He goes forth. We see in the simple words “He went forth”, how exalted He is. We see these words several times (John 18:1; 4; John 19:5; 17). He goes forth to surrender Himself into the hands of sinners. No one forces Him, but He goes willingly. No one takes Him captive, but He allows Himself to be taken captive. He takes the initiative, as everywhere before in this Gospel, but very particularly in the next few hours.

Judas Comes to Take the Lord Captive

The Lord crosses the ravine of the Kidron with His disciples. No doubt He will have thought of David who also once crossed that brook. David then, also as a suffering king, was fleeing from his son (2 Samuel 15:23). The Lord Jesus is not fleeing. He is going the way of the Father.

He comes into a garden, which we know from the other Gospels is the garden of Gethsemane. However, we hear nothing here about His struggling in prayer and sweating great drops of blood. He is here the Son Who, in perfect surrender until the end of His life on earth, performs the work of glorifying the Father.

Against this perfect devotion, John places a man who also performs a work in perfect devotion, but the work of the devil. Judas uses his knowledge of the place where he knows that the Lord often meets there with His disciples. He has always been there too. He also comes there, this time not to listen to Him, but with the devil’s plan to capture Him.

Judas takes a large number of people with him because he and his supporters fear the power of Christ. Satan does not want to have his instruments do half a job. They want to make things as certain as possible. The cohort and the officers come with lanterns and torches to seek Him Who is the light of the world. They also have weapons with them, as if He were a great criminal, although He has never struck a blow at anyone. Judas does not know the Son any more than those whom he leads. That is how blind man is!

John 20:12

Introduction

With this chapter, the history of suffering begins. Each Gospel treats the history of suffering in its own special way, but nowhere in the midst of suffering do we see the greatness of the Lord Jesus so much as in this Gospel. In the midst of all kinds of suffering, whereby nothing is spared Him, the Son of the Father shines in an unsurpassable way.

After His conversations with His disciples (John 13-16) and His prayer to the Father for them (John 17), He goes forth. We see in the simple words “He went forth”, how exalted He is. We see these words several times (John 18:1; 4; John 19:5; 17). He goes forth to surrender Himself into the hands of sinners. No one forces Him, but He goes willingly. No one takes Him captive, but He allows Himself to be taken captive. He takes the initiative, as everywhere before in this Gospel, but very particularly in the next few hours.

Judas Comes to Take the Lord Captive

The Lord crosses the ravine of the Kidron with His disciples. No doubt He will have thought of David who also once crossed that brook. David then, also as a suffering king, was fleeing from his son (2 Samuel 15:23). The Lord Jesus is not fleeing. He is going the way of the Father.

He comes into a garden, which we know from the other Gospels is the garden of Gethsemane. However, we hear nothing here about His struggling in prayer and sweating great drops of blood. He is here the Son Who, in perfect surrender until the end of His life on earth, performs the work of glorifying the Father.

Against this perfect devotion, John places a man who also performs a work in perfect devotion, but the work of the devil. Judas uses his knowledge of the place where he knows that the Lord often meets there with His disciples. He has always been there too. He also comes there, this time not to listen to Him, but with the devil’s plan to capture Him.

Judas takes a large number of people with him because he and his supporters fear the power of Christ. Satan does not want to have his instruments do half a job. They want to make things as certain as possible. The cohort and the officers come with lanterns and torches to seek Him Who is the light of the world. They also have weapons with them, as if He were a great criminal, although He has never struck a blow at anyone. Judas does not know the Son any more than those whom he leads. That is how blind man is!

John 20:13

Introduction

With this chapter, the history of suffering begins. Each Gospel treats the history of suffering in its own special way, but nowhere in the midst of suffering do we see the greatness of the Lord Jesus so much as in this Gospel. In the midst of all kinds of suffering, whereby nothing is spared Him, the Son of the Father shines in an unsurpassable way.

After His conversations with His disciples (John 13-16) and His prayer to the Father for them (John 17), He goes forth. We see in the simple words “He went forth”, how exalted He is. We see these words several times (John 18:1; 4; John 19:5; 17). He goes forth to surrender Himself into the hands of sinners. No one forces Him, but He goes willingly. No one takes Him captive, but He allows Himself to be taken captive. He takes the initiative, as everywhere before in this Gospel, but very particularly in the next few hours.

Judas Comes to Take the Lord Captive

The Lord crosses the ravine of the Kidron with His disciples. No doubt He will have thought of David who also once crossed that brook. David then, also as a suffering king, was fleeing from his son (2 Samuel 15:23). The Lord Jesus is not fleeing. He is going the way of the Father.

He comes into a garden, which we know from the other Gospels is the garden of Gethsemane. However, we hear nothing here about His struggling in prayer and sweating great drops of blood. He is here the Son Who, in perfect surrender until the end of His life on earth, performs the work of glorifying the Father.

Against this perfect devotion, John places a man who also performs a work in perfect devotion, but the work of the devil. Judas uses his knowledge of the place where he knows that the Lord often meets there with His disciples. He has always been there too. He also comes there, this time not to listen to Him, but with the devil’s plan to capture Him.

Judas takes a large number of people with him because he and his supporters fear the power of Christ. Satan does not want to have his instruments do half a job. They want to make things as certain as possible. The cohort and the officers come with lanterns and torches to seek Him Who is the light of the world. They also have weapons with them, as if He were a great criminal, although He has never struck a blow at anyone. Judas does not know the Son any more than those whom he leads. That is how blind man is!

John 20:14

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:15

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:16

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:17

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:18

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:19

The Lord Asks Whom They Do Seek

With the perfect knowledge He has, the Son knows what will happen. He is the Almighty and the Omniscient. All light falls on His Divine glory. It is not Judas who comes to Him to give Him the betrayer’s kiss, but He Himself goes forth again to meet His enemies. There is only One here who plays the leading role; all the others are mere extras. Before they can say a word, He asks Who they are looking for. He knows what they are up to and Whom they seek, but He asks it to discover them to themselves and also to protect His disciples.

His question is one with authority to which they are obligated to answer. They may not immediately recognize Him in the dark of night. The Lord Jesus is not a particularly conspicuous Man. He is not surrounded by a halo that gives Him a special radiance that is seen by all. To His question, they answer that they seek “Jesus the Nazarene”, the humble Man from despised Nazareth (Matthew 2:23). His answer, however, is full of Divine glory. It consists in pronouncing His Name, “I am” (John 18:5; Exodus 3:13-14). He makes Himself known as Yahweh.

To paint the contrast, the evangelist John informs us that Judas, of whom he mentions again “who was betraying Him”, is among Christ’s enemies. Only a few hours ago, John was together with Judas present at the Paschal meal. Now Judas finds himself among the enemies of the Lord. The whole company, led by Judas, stands in the presence of Almighty God, the “I Am,” without being consumed by Him.

Something else happens, though. The word that makes clear to them Who it is Whom they are seeking takes away all their power to grasp Him. They draw back as if held back by a mighty hand. They also fall to the ground. It does not say whether they fall backward or forward. I suppose they, including Judas, fell forward as a forced acknowledgment of His majesty after speaking His Name (cf. Philippians 2:10). Just as easily He could have consumed them, but the hour of His surrender has come.

It is as if He is giving them another chance to come to their senses by asking them one more time Who they are seeking. Despite the revelation of His Name and the power expressed in it, forcing them to fall down before Him, they stick to their plan. Their answer again is that they seek “Jesus the Nazarene”. To this He replies that if they then seek Him, they must let His disciples go their way. He must, like the ark at the Jordan, enter the waters of death alone, that the people may go their way. Here the Shepherd puts His life before the sheep.

His request for a free retreat for His disciples is at the same time an unobjectionable command which is obeyed. This fulfills the word He said in His prayer to the Father (John 17:12). Already earlier He has also said with regard to His sheep that no one can snatch them out of His hand (John 10:28).

John 20:20

Sword and Cup

Not only the multitude and Judas are revealed in the presence of the “I am” in their utter nothingness. The best of His disciples is also revealed in His presence. Just as weapons do not make any impression to take Him captive, Peter’s sword does not make the slightest impression to defend Him. A sword used unasked for in His service only inflicts damage.

Peter’s overzealous and therefore wrong action gives the Lord an opportunity to show that He is in complete agreement with the Father’s thoughts. He accepts the cup of suffering from His Father’s hand, although the religious leaders as His determined opponents lay their hands on Him.

The other Gospels describe a cup of which, in the midst of the fiercest soul struggles, He asks the Father to let it pass from Him. Here He has that struggle behind Him and only sees the way of the Father before Him. What else could He do but accept the cup from the Father’s hand? Because He drank this cup, we can take the cup of salvation or redemption (Psalms 116:13) as a cup of blessing or praise (1 Corinthians 10:16).

John 20:21

Sword and Cup

Not only the multitude and Judas are revealed in the presence of the “I am” in their utter nothingness. The best of His disciples is also revealed in His presence. Just as weapons do not make any impression to take Him captive, Peter’s sword does not make the slightest impression to defend Him. A sword used unasked for in His service only inflicts damage.

Peter’s overzealous and therefore wrong action gives the Lord an opportunity to show that He is in complete agreement with the Father’s thoughts. He accepts the cup of suffering from His Father’s hand, although the religious leaders as His determined opponents lay their hands on Him.

The other Gospels describe a cup of which, in the midst of the fiercest soul struggles, He asks the Father to let it pass from Him. Here He has that struggle behind Him and only sees the way of the Father before Him. What else could He do but accept the cup from the Father’s hand? Because He drank this cup, we can take the cup of salvation or redemption (Psalms 116:13) as a cup of blessing or praise (1 Corinthians 10:16).

John 20:22

To Annas

In what follows we see both the humility and dignity of the Son and His infinite exaltation over all who surround Him, whether His friends or His enemies. We see His utter submission and His undiminished power. He, in that infinite exaltation, allows evil men to arrest and bind Him. It is a scene of the greatest possible contradictions, as we shall see many more of them.

We see man, led by satan, arresting and binding the Son of God as if He were a criminal. They arrest Him Who only did good to them and made His Father known to them, so that they might also come to know Him as He knows Him. They bind Him Who by the simple utterance of His Name has caused all to fall to the ground, the Almighty.

It appears as if man can do as he pleases, but faith sees here that the Son submits Himself to man in order to fulfill the Father’s counsels. Therefore, He lets them take Him wherever they want to go. They first take Him to the religious leaders with Annas at the head of them.

Actually, Caiaphas is high priest, but it seems that Annas is in overall charge. For quite some time the high priesthood has been in great decline and utterly deviated from God’s original intent (Luke 3:2a). Thus there are more high priests who are in charge together or alternately (Acts 4:6). This goes against what God has said, that a high priest should hold that office throughout his life and only be succeeded by his son at his death (Numbers 20:28).

How serious is the deviation from God’s original thoughts and how great is the confusion in religious terms as a result. Human arbitrariness and political considerations came to determine the appointment of the high priest. Both Annas and Caiaphas were appointed by the representatives of the Roman rulers. When a man begins to deviate from God’s Word, the result is that he takes the Son of the Father to court and declares Him guilty of crimes He never committed. This does not mean that it is out of God’s control. On the contrary, it is proceeding as God intends.

John reminds us that God is in control by pointing again to the prophecy that Caiaphas uttered (John 11:50). God is directing events, allowing even a wicked high priest to say things that prove this. The man of prophecy also becomes the man who carries out his prophecy, so that what they plot in their wickedness results in God’s praise (Psalms 76:10).

John 20:23

To Annas

In what follows we see both the humility and dignity of the Son and His infinite exaltation over all who surround Him, whether His friends or His enemies. We see His utter submission and His undiminished power. He, in that infinite exaltation, allows evil men to arrest and bind Him. It is a scene of the greatest possible contradictions, as we shall see many more of them.

We see man, led by satan, arresting and binding the Son of God as if He were a criminal. They arrest Him Who only did good to them and made His Father known to them, so that they might also come to know Him as He knows Him. They bind Him Who by the simple utterance of His Name has caused all to fall to the ground, the Almighty.

It appears as if man can do as he pleases, but faith sees here that the Son submits Himself to man in order to fulfill the Father’s counsels. Therefore, He lets them take Him wherever they want to go. They first take Him to the religious leaders with Annas at the head of them.

Actually, Caiaphas is high priest, but it seems that Annas is in overall charge. For quite some time the high priesthood has been in great decline and utterly deviated from God’s original intent (Luke 3:2a). Thus there are more high priests who are in charge together or alternately (Acts 4:6). This goes against what God has said, that a high priest should hold that office throughout his life and only be succeeded by his son at his death (Numbers 20:28).

How serious is the deviation from God’s original thoughts and how great is the confusion in religious terms as a result. Human arbitrariness and political considerations came to determine the appointment of the high priest. Both Annas and Caiaphas were appointed by the representatives of the Roman rulers. When a man begins to deviate from God’s Word, the result is that he takes the Son of the Father to court and declares Him guilty of crimes He never committed. This does not mean that it is out of God’s control. On the contrary, it is proceeding as God intends.

John reminds us that God is in control by pointing again to the prophecy that Caiaphas uttered (John 11:50). God is directing events, allowing even a wicked high priest to say things that prove this. The man of prophecy also becomes the man who carries out his prophecy, so that what they plot in their wickedness results in God’s praise (Psalms 76:10).

John 20:24

To Annas

In what follows we see both the humility and dignity of the Son and His infinite exaltation over all who surround Him, whether His friends or His enemies. We see His utter submission and His undiminished power. He, in that infinite exaltation, allows evil men to arrest and bind Him. It is a scene of the greatest possible contradictions, as we shall see many more of them.

We see man, led by satan, arresting and binding the Son of God as if He were a criminal. They arrest Him Who only did good to them and made His Father known to them, so that they might also come to know Him as He knows Him. They bind Him Who by the simple utterance of His Name has caused all to fall to the ground, the Almighty.

It appears as if man can do as he pleases, but faith sees here that the Son submits Himself to man in order to fulfill the Father’s counsels. Therefore, He lets them take Him wherever they want to go. They first take Him to the religious leaders with Annas at the head of them.

Actually, Caiaphas is high priest, but it seems that Annas is in overall charge. For quite some time the high priesthood has been in great decline and utterly deviated from God’s original intent (Luke 3:2a). Thus there are more high priests who are in charge together or alternately (Acts 4:6). This goes against what God has said, that a high priest should hold that office throughout his life and only be succeeded by his son at his death (Numbers 20:28).

How serious is the deviation from God’s original thoughts and how great is the confusion in religious terms as a result. Human arbitrariness and political considerations came to determine the appointment of the high priest. Both Annas and Caiaphas were appointed by the representatives of the Roman rulers. When a man begins to deviate from God’s Word, the result is that he takes the Son of the Father to court and declares Him guilty of crimes He never committed. This does not mean that it is out of God’s control. On the contrary, it is proceeding as God intends.

John reminds us that God is in control by pointing again to the prophecy that Caiaphas uttered (John 11:50). God is directing events, allowing even a wicked high priest to say things that prove this. The man of prophecy also becomes the man who carries out his prophecy, so that what they plot in their wickedness results in God’s praise (Psalms 76:10).

John 20:25

First Denial by Peter

While the faithful Witness is carried away and mistreated because of His faithfulness to the Father, our attention is also frequently drawn to the disciple Peter. We see alternately the faithful Lord and the unfaithful Peter. Both scenes are intertwined. The Son’s perfection shines brighter and brighter, while Peter’s unfaithfulness leads him further and further in the wrong direction.

Peter at first fled, but is returned to be with his Lord. For doing so, he goes a way that he cannot go. He follows the Lord on a road that the Lord has to go alone. In his love for Him, he wants to stay with Him, but does so in his own strength. He also uses the familiarity of “another disciple” – possibly John – with the high priest to enter his court. So, the other disciple has also returned from his fleeing to be with the Lord Jesus.

No value judgment is made here about what the other disciple does, neither in an approving nor a disapproving sense, but about Peter’s behavior and words it is made. What may be permissible for the other disciple, is in any case not true for Peter. The other disciple has no problem in this history; no questions are asked of him.

It says so tellingly that the other disciple “entered with Jesus into the court of the high priest”. He too would like to be where his Lord is. Yet it seems that he too has not entered as a disciple of the Lord, but because the doorkeeper knows him. And on the basis of his intercession, Peter too is allowed to enter. The slave-girl knows the other disciple, but not Peter.

That she has not been unfamiliar with the discipleship of the other disciple is evident from her question to Peter whether he is not “also” one of the disciples of “this Man.” Peter immediately denies this with the powerful statement “I am not”. What a huge contrast this denial is to what the Lord has truthfully said. The Lord has truthfully said “I am”; Peter speaks falsehood when he says “I am not.

The enemies of Christ are cold and so they have made a fire. There they stand warming themselves. Peter is also cold and joins them. He must have been doubly cold: cold because of the temperature outside, but also cold because of the temperature inside him. His first denial has not yet awakened him. He remains in the environment where the enmity against the Lord is tangible, which will inevitably lead to his next fall.

John 20:26

First Denial by Peter

While the faithful Witness is carried away and mistreated because of His faithfulness to the Father, our attention is also frequently drawn to the disciple Peter. We see alternately the faithful Lord and the unfaithful Peter. Both scenes are intertwined. The Son’s perfection shines brighter and brighter, while Peter’s unfaithfulness leads him further and further in the wrong direction.

Peter at first fled, but is returned to be with his Lord. For doing so, he goes a way that he cannot go. He follows the Lord on a road that the Lord has to go alone. In his love for Him, he wants to stay with Him, but does so in his own strength. He also uses the familiarity of “another disciple” – possibly John – with the high priest to enter his court. So, the other disciple has also returned from his fleeing to be with the Lord Jesus.

No value judgment is made here about what the other disciple does, neither in an approving nor a disapproving sense, but about Peter’s behavior and words it is made. What may be permissible for the other disciple, is in any case not true for Peter. The other disciple has no problem in this history; no questions are asked of him.

It says so tellingly that the other disciple “entered with Jesus into the court of the high priest”. He too would like to be where his Lord is. Yet it seems that he too has not entered as a disciple of the Lord, but because the doorkeeper knows him. And on the basis of his intercession, Peter too is allowed to enter. The slave-girl knows the other disciple, but not Peter.

That she has not been unfamiliar with the discipleship of the other disciple is evident from her question to Peter whether he is not “also” one of the disciples of “this Man.” Peter immediately denies this with the powerful statement “I am not”. What a huge contrast this denial is to what the Lord has truthfully said. The Lord has truthfully said “I am”; Peter speaks falsehood when he says “I am not.

The enemies of Christ are cold and so they have made a fire. There they stand warming themselves. Peter is also cold and joins them. He must have been doubly cold: cold because of the temperature outside, but also cold because of the temperature inside him. His first denial has not yet awakened him. He remains in the environment where the enmity against the Lord is tangible, which will inevitably lead to his next fall.

John 20:27

First Denial by Peter

While the faithful Witness is carried away and mistreated because of His faithfulness to the Father, our attention is also frequently drawn to the disciple Peter. We see alternately the faithful Lord and the unfaithful Peter. Both scenes are intertwined. The Son’s perfection shines brighter and brighter, while Peter’s unfaithfulness leads him further and further in the wrong direction.

Peter at first fled, but is returned to be with his Lord. For doing so, he goes a way that he cannot go. He follows the Lord on a road that the Lord has to go alone. In his love for Him, he wants to stay with Him, but does so in his own strength. He also uses the familiarity of “another disciple” – possibly John – with the high priest to enter his court. So, the other disciple has also returned from his fleeing to be with the Lord Jesus.

No value judgment is made here about what the other disciple does, neither in an approving nor a disapproving sense, but about Peter’s behavior and words it is made. What may be permissible for the other disciple, is in any case not true for Peter. The other disciple has no problem in this history; no questions are asked of him.

It says so tellingly that the other disciple “entered with Jesus into the court of the high priest”. He too would like to be where his Lord is. Yet it seems that he too has not entered as a disciple of the Lord, but because the doorkeeper knows him. And on the basis of his intercession, Peter too is allowed to enter. The slave-girl knows the other disciple, but not Peter.

That she has not been unfamiliar with the discipleship of the other disciple is evident from her question to Peter whether he is not “also” one of the disciples of “this Man.” Peter immediately denies this with the powerful statement “I am not”. What a huge contrast this denial is to what the Lord has truthfully said. The Lord has truthfully said “I am”; Peter speaks falsehood when he says “I am not.

The enemies of Christ are cold and so they have made a fire. There they stand warming themselves. Peter is also cold and joins them. He must have been doubly cold: cold because of the temperature outside, but also cold because of the temperature inside him. His first denial has not yet awakened him. He remains in the environment where the enmity against the Lord is tangible, which will inevitably lead to his next fall.

John 20:28

First Denial by Peter

While the faithful Witness is carried away and mistreated because of His faithfulness to the Father, our attention is also frequently drawn to the disciple Peter. We see alternately the faithful Lord and the unfaithful Peter. Both scenes are intertwined. The Son’s perfection shines brighter and brighter, while Peter’s unfaithfulness leads him further and further in the wrong direction.

Peter at first fled, but is returned to be with his Lord. For doing so, he goes a way that he cannot go. He follows the Lord on a road that the Lord has to go alone. In his love for Him, he wants to stay with Him, but does so in his own strength. He also uses the familiarity of “another disciple” – possibly John – with the high priest to enter his court. So, the other disciple has also returned from his fleeing to be with the Lord Jesus.

No value judgment is made here about what the other disciple does, neither in an approving nor a disapproving sense, but about Peter’s behavior and words it is made. What may be permissible for the other disciple, is in any case not true for Peter. The other disciple has no problem in this history; no questions are asked of him.

It says so tellingly that the other disciple “entered with Jesus into the court of the high priest”. He too would like to be where his Lord is. Yet it seems that he too has not entered as a disciple of the Lord, but because the doorkeeper knows him. And on the basis of his intercession, Peter too is allowed to enter. The slave-girl knows the other disciple, but not Peter.

That she has not been unfamiliar with the discipleship of the other disciple is evident from her question to Peter whether he is not “also” one of the disciples of “this Man.” Peter immediately denies this with the powerful statement “I am not”. What a huge contrast this denial is to what the Lord has truthfully said. The Lord has truthfully said “I am”; Peter speaks falsehood when he says “I am not.

The enemies of Christ are cold and so they have made a fire. There they stand warming themselves. Peter is also cold and joins them. He must have been doubly cold: cold because of the temperature outside, but also cold because of the temperature inside him. His first denial has not yet awakened him. He remains in the environment where the enmity against the Lord is tangible, which will inevitably lead to his next fall.

John 20:29

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.

John 20:30

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.

John 20:31

The Lord Jesus Before Caiaphas

While Peter has denied the Lord and is standing with His enemies warming up, the Lord Jesus is questioned by Caiaphas about His disciples, and about His teaching. First, He is asked about His disciples and then about His teaching. What someone teaches is reflected in His disciples. What should He have answered when asked about His disciples, one of whom betrayed Him, another of whom was in the process of denying Him, while all the others fled from Him?

The Lord does not answer the question about His disciples. The reason is not that He would be ashamed of them. He brought them to His Father in the previous chapter as those who believed Him and kept the Father’s word. He does not answer that question because, as we have seen at the time of the capture, He said to the crowd: “Let these go their way.”

He does answer the question about His teaching. His answer is exalted and clearly addressed to the conscience in order to convince the high priest of the sin he is in the process of committing. He places him in the full light by His answer. His answer, therefore, is not a defense. He has no reason to defend Himself, because everything He has said and done is completely public and transparent. He is a Man Who really has nothing to hide.

His answer is a counter-question. This question proves the inadequacy of the high priest’s question. In doing so, He expresses His disapproval of the authority and validity of the inquiry. He does this not in a formal way, but peacefully and in an exalted manner. If the high priest wants to know anything about His disciples and His teaching, he should just go and ask the people who heard Him speak. They know what He said.

The meek and just answer leads an overzealous servant of the high priest to slap Him in the face. There is no one to stop or punish this servant. Godlessness and mercilessness are the motives behind this trial. What a process! Nor does the Lord stop the hand of the servant. What a Lord!

The servant believes he must strike Him because of His answer to the high priest. He is part of an ungodly system that lacks any sense of what is right before God. He feels that the Prisoner is answering the highest authority in the religious field brutally and that a slap in His face will call Him to order, their order.

The Lord Jesus does not need to apologize. He knows that He has done nothing wrong or let Himself go somewhere. Later, when His great servant Paul finds himself in a similar situation, he does have to apologize (Acts 23:5). The Son is perfect in all circumstances. He is unjustly struck. Yet He does not threaten, but rebukes with impressive dignity and perfect calm as He endures the insult. He does not acknowledge the high priest in any respect, though at the same time He does not oppose him. He leaves him to his own depraved incompetence and incapacity.

The Son here is perfect in dignity and exaltation. What a huge contrast to the failing Peter. He then asks to testify to the wrong He has spoken. From His entire life, can they cite even one example of a wrong statement? On the contrary, it was testified of Him by the officers who wished to take Him captive that never a man spoke like this Man (John 7:46). Not only is there a witness missing to testify to the wrong, but there are witnesses enough to testify to the good that He has spoken. And then, if He has spoken rightly, the question of why the slave strikes Him is also legitimate. It is a probing question to which there is no answer.

Since the Lord Jesus is brought to Annas (John 18:13), but the questioning takes place by Caiaphas, John mentions that the Lord has now been transferred from Annas to Caiaphas. He does so only after the interrogation by Caiaphas in order to determine to his readers that Annas is the actual leader of this whole action.