John 18:30

κακὸν ποιῶν (א3BL) for κακοποιός (Acts 3 for simplification; the word perhaps comes from 1 Peter 2:12; 1 Peter 2:14; 1 Peter 3:16; 1 Peter 4:15).

We enter now upon the second part of the second main division of the Gospel. The Evangelist having given us the INNER GLORIFICATION OF CHRIST IN HIS LAST DISCOURSES (13–17), now sets forth HIS OUTER GLORIFICATION IN HIS PASSION AND DEATH (18, 19). This part, like the former (see Introduction to chap. 13), may be divided into four sections. 1. The Betrayal (John 18:1-11); 2. The Jewish Trials (12–27); 3. The Roman Trial (John 18:28 to John 19:16); 4. The Death and Burial (17–42).

Dr Westcott (Speaker’s Commentary, N.T., Vol. II. p. 249) observes; “1. It is a superficial and inadequate treatment of his narrative to regard it as a historical supplement of the other narratives, or of the current oral narrative on which they are based.… The record is independent and complete in itself. It is a whole, and like the rest of the Gospel an interpretation of the inner meaning of the history which it contains.

“Thus in the history of the Passion three thoughts among others rise into clear prominence:

(1)

The voluntariness of Christ’s sufferings; John 18:4; John 18:8; John 18:11; John 18:36; John 19:28; John 19:30.

(2)

The fulfilment of a divine plan in Christ’s sufferings; John 18:4; John 18:9; John 18:11; John 19:11; John 19:24; John 19:28; John 19:36-37.

(3)

The Majesty which shines through Christ’s sufferings; John 18:6; John 18:20-23 (comp. Luke 22:53), 37, John 19:11; John 19:26-27; John 19:30.

“The narrative in this sense becomes a commentary on earlier words which point to the end; (1) John 10:17-18; (2) John 13:1; (3) John 13:31.

“2. In several places the full meaning of S. John’s narrative is first obtained by the help of words or incidents preserved by the synoptists. His narrative assumes facts found in them: e.g. John 18:11; John 18:33; John 18:40; John 19:41.

“3. The main incidents recorded by more than one of the other Evangelists which are omitted by S. John are: (by all three) the agony, traitor’s kiss, mockery as prophet, council at daybreak, impressment of Simon, reproaches of the spectators, darkness, confession of the centurion; (by S. Matthew and S. Mark) the desertion by all, examination before the Sanhedrin at night, false witness, adjuration, great Confession, mockery after condemnation, cry from Psalms 22, rending of the veil.

“Other incidents omitted by S. John are recorded by single Evangelists: (S. Matthew) power over the hosts of heaven, Pilate’s wife’s message, Pilate’s hand-washing, self-condemnation of the Jews, earthquake; (S. Mark) flight of the young man, Pilate’s question as to the death of Christ; (S. Luke) examination before Herod, lamentation of the women, three ‘words’ from the Cross (Luke 23:34; Luke 23:43; Luke 23:46), repentance of one of the robbers.

“4. The main incidents peculiar to S. John are: the words of power at the arrest, examination before Annas, first conference of the Jews with Pilate and Pilate’s private examination, first mockery and Ecce Homo, Pilate’s maintenance of his words, the last charge (John 19:25-27), the thirst, piercing of the side, ministry of Nicodemus.

“5. In the narrative of incidents recorded elsewhere S. John constantly adds details, often minute and yet most significant: e.g. John 18:1-2; John 18:10-12; John 18:15-16; John 18:26; John 18:28; John 19:14; John 19:17; John 19:41. See the notes.

“6. In the midst of great differences of detail the Synoptists and S. John offer many impressive resemblances as to the spirit and character of the proceedings: e.g. (1) the activity of the ‘High Priests’ (i.e. the Sadducaean hierarchy) as distinguished from the Pharisees; (2) the course of the accusation—civil charge, religious charge, personal influence; (3) the silence of the Lord in His public accusations, with the significant exception, Matthew 26:64; (4) the tone of mockery; (5) the character of Pilate.”