João 18
Leon Morris · Citado em PreceptAustin
João 18
Morris - The Gardens of the Lord "When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples" (John 18:1). As Jesus, after the last supper with His disciples, walked out with them, they soon crossed over a small brook and entered the little garden called Gethsemane. Eventually He left the disciples and went farther into the garden alone for a time of solitary prayer. Perhaps He remembered how, long ago, He had walked in His first garden with Adam and Eve in beautiful fellowship. Then they had rebelled against His word, and had to be expelled from the Garden of Eden, leaving Him alone there also (Gen. 3:8). As He prayed in Gethsemane, He knew that it would be only a few hours before He would be buried in still another garden, one "wherein was never man yet laid" (John 19:41). He would be carried to a new tomb prepared in a newly planted garden by the loving hands of Joseph and Nicodemus, but then He would be alone once again. He had walked alone in the first garden, seeking His own; then had knelt alone in the second garden, praying for His own; and finally, was buried alone in the third garden, after dying for His own. Because He came "to seek and to save that which was lost" (Luke 19:10), and because He now "ever liveth to make intercession for them" (Heb. 7:25), after paying the awful price of "redemption through his blood" (Eph. 1:7), all those who believe and trust Him will spend eternity in fellowship with Him in a beautiful garden city, where flows "a pure river of water of life" surrounded on both sides by "the tree of life, which bare twelve manner of fruits, and yielded her fruit every month" (Rev. 22:1-2), and all will be "very good" forever. THE DARK BETRAYAL John 18:1-14. J H Jowett OUR Master was betrayed by a disciple, “one of the twelve.” The blow came from one of “His own household.” The world employed a “friend” to execute its dark design. And so our intimacy with Christ may be our peril; our very association may be made our temptation. The devil would rather gain one belonging to the inner circle than a thousand who stand confessed as the friends of the world. What am I doing in the kingdom? Can I be trusted? Or am I in the pay of the evil one? And our Master was betrayed in the garden of prayer. In the most hallowed place the betrayer gave the most unholy kiss. He brought his defilement into the most awe-inspiring sanctuary the world has ever known. And so may it be with me. I can kindle the unclean fire in the church. I can stab my Lord when I am on my knees. While I am in apparent devotion I can be in league with the powers of darkness. And this “dark betrayal” was for money! The Lord of Glory was bartered for thirty pieces of silver! And the difference between Judas and many men is that they often sell their Lord for less! From the power of Mammon, and from the blindness which falls upon his victims, good Lord, deliver me! Map of Jerusalem Retracing Christ's last footsteps on earth: Here is a map of "Passion Week". Here is another similar map of Jesus' Arrest, Trial and Crucifixion) Hint: Locate the "Upper Room" (found on left side of picture) in the diagram and then follow the arrows which retrace the footsteps of the Messiah, steps which had been foreordained in eternity past "by the predetermined plan and foreknowledge of God" (Acts 2:23+, cp Acts 4:27-28+) taking Him from the Upper Room to the excruciating agony in the Garden of Gethsemane, to the tragic betrayal by a friend resulting in His unfair arrest, leading to 6 unjust trials (see table below) which culminate in the central event in all eternity, Christ on the Cross on Calvary. The numbers below correlate with the numbers on the map with the arrows on the lines signifying the direction of Jesus' movement) (1) Jesus left the Upper Room (see left side of picture just below Caiaphas' Residence) and walked with disciples out of the city, across the Kidron Valley and up to the Mount of Olives and from there to the nearby Garden of Gethsemane (see right upper side of picture) (2) He was arrested in the Garden and taken back into the city, first to an informal "trial" before Annas (who apparently lived next to Caiaphas) and then to Caiaphas' Residence (the location is an approximation) where the Jewish Council (Sanhedrin) were gathered. (3). After His first night time "trial" before the Sanhedrin at Caiaphas’ residence, Jesus was tried at daybreak before the Sanhedrin, probably at the Temple (see Herod's Temple) as shown in the diagram above. (4) Jesus is taken from the trial before the Sanhedrin (5) Next, he was taken to Pontius Pilate (admittedly this is difficult to follow on the map above) (6), Pilate sent Jesus to the palace of Herod Antipas (location uncertain). Herod Antipas returned Jesus to Pilate (admittedly this is difficult to follow on the map above) (7), Pilate handed over Jesus for scourging (possibly at Fortress of Antonia but this is not depicted on the map) and then delivered over for crucifixion at Golgotha (note there are two possible locations - The "Traditional Golgotha" and "Gordon's Calvary") See also (bottom of this page) Dr Darrell Bock's SUMMARY OF DIFFERENCES FROM LUKE AND OTHER SYNOPTIC GOSPELS James Smith- REVELATIONS IN THE GARDEN JOHN 18:1–11 Every circumstance in which Jesus Christ was placed, somehow or other, became the occasion of a further revelation of His wondrous character. Wherever He was, He, in His unique Personality, could not be hid. In these few verses we see some rays of His heavenly glory breaking through the dark cloud of His earthly weakness. Here is a revelation of— I. His Habit of Prayer. “Judas … knew the place; for Jesus oft-times resorted thither with His disciples” (John 18:2). Although Christ possessed the spirit of prayer, He believed also in the place of prayer. When one gets familiar with their surroundings, the mind is more free for intercourse with the unseen and eternal. In the matter of frequent praying, as well as in suffering, the sinless Son of God has left us an example. II. His Knowledge of the Future. “Jesus therefore, knowing all the things that were coming upon Him, went forth” (John 18:4, R.V.). He knew that “all things that are written by the prophets concerning the Son of Man shall be accomplished,” for the Scriptures must be fulfilled (Luke 18:31). Our knowledge of the future must be derived from the same source. If we had the faith that Jesus Christ had in those words uttered by men full of the Holy Ghost, then would we be among those wise men which discern the signs of the times. III. His Confession Concerning Himself. “I am He” (John 18:5). They declared that they were seeking Jesus of Nazareth. He confessed that He was that Nazarene. Reproach had been associated with that Name, and He willingly accepts it and bears it. It was as if they said, “Where is that despised and rejected One?” He answered, “I am He.” This solemn “I AM HE” of the Son of God may be looked upon as His answer to all who seek Him, whether through love and mercy, or hate and derision. It is with Him all have to do. IV. His Power Over His Enemies. “As soon as He had said unto them, I am He, they went backward, and fell to the ground” (John 18:6). It was good for them that they had the ground to fall on. The same power that drove them back might have as easily driven them into Hell. This manifestation of His power was His last convincing proof that, apart from His own will, they had no power at all against Him (ED: ACTUALLY I WOULD INCLUDE THE HEALING OF MALCHUS' EAR DEMONSTRATING HE WAS JEHOVAH RAPHA AS WELL AS THE CREATOR). “No man taketh it from Me, but I lay it down of Myself” (John 10:18). V. His Love for His Own. “If, therefore, ye seek Me, let these go their way” (John 18:8). These words are full of solemn significance, as they reveal Christ’s attitude toward the powers of darkness and the sheep of His pasture. He was no hireling to flee when the wolf cometh. What He here said to His enemies He could say with a deeper meaning to that “death and the curse” which was coming upon Him. “If, therefore, ye seek Me, let these go their way.” As our Substitute and Surety, His chief desire was the salvation of His people. Christ is the end of the law for righteousness to every one that believeth. VI. His Submission to His Father’s Will. “The cup which My Father hath given Me, shall I not drink it?” (John 18:11). He knew the Father’s love too well to refuse even that awful cup of suffering that was just now being put into His hands. He was so perfectly at one with the Father’s purposes that His meat was to do His will and to finish His work. As the weapons of His warfare were not carnal, neither are ours, yet they are mighty, through obedience to God, to the pulling down of strongholds. By His surrender and obedience unto death, He triumphed in resurrection power. He hath left us an example that we should follow His steps. James Smith - CHRIST’S SUFFERINGS AT THE HANDS OF MEN JOHN 18 He suffered by being— I. Betrayed by the Hypocritical. “Judas also, which betrayed Him, stood with them” (John 18:5). He who companied with Christ, and shared the fellowship of His disciples, now takes his stand among the enemies of his Lord, and lends his influence towards His downfall. “Woe unto you hypocrites.” II. Defended by the Passionate. “Simon Peter having a sword, drew it and smote the high priest’s servant, and cut off his right ear” (John 18:10). The Lord had as little need for Peter’s passion as for his sword. The wrath of man works not for the praise of God. There is a zeal for Christ and His cause that must be more painful than pleasing unto Him. III. Smitten by the Unreasonable. “Jesus answered, If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?” (John 18:23). It is easier for pride and prejudice to sneer and to smite than to face the truth. Self-seeking men are ever ready to justify themselves if it should be at the cost of smiting the character of the Saviour. But the clouds that would hide the face of the sun cannot hinder its progress. IV. Denied by the Cowardly. When Simon Peter was charged with being “One of His disciples, he denied it, and said, I am not” (John 18:25). The Lord and His cause still suffers much through the cowardliness of His professed followers. There are other ways than Peter’s in denying Christ. He did it with his tongue; we may do it with our feet, or by out general conduct. When the act or behaviour is more in keeping with the enemies of Christ than with His Word and teaching it is practically a denial of Him. V. Shunned by the Self-righteous. “Then led they Jesus … unto the hall of judgment … and they themselves went not into the judgment hall, lest they should be defiled, but that they might eat the passover” (John 18:28). Any thing or place was clean enough for Jesus, but they must preserve their (supposed) ceremonial holiness. “They strain at a gnat, and swallow a camel.” This is what one has called “putid hypocrisy.” These, like all other self-righteous bigots, would seek the blessing without the Blesser; they would have the passover without Him who is the Passover (1 Cor. 5:7). They are like men crying for light and closing their eyes to the sun. VI. Questioned by the Ambitious. Pilate asked three questions of Jesus, and profited nothing by them: (1) “Art Thou the King of the Jews?” (v. 33); (2) “What is truth?” (John 18:38); (3) “Whence art Thou?” (Jn 19:9). By such questions the Christ was “oppressed and afflicted,” so He “opened not His mouth.” Men animated by selfish and impure motives still oppress Him, whose Divinity is clear as the sun, by their questionings regarding His character and teaching. He that doeth His will shall know of the teaching whether it be of God (John 7:17). VII. Mocked by the Frivilous. “The soldiers platted a crown of thorns, and put it on His head … and said, Hail, King of the Jews” (John 19:2). These men of war set Him who is the Prince of Peace at naught (Luke 23:11). To them the kingdom of Caesar is everything, the Kingdom of God nothing, material things important, but spiritual things ridiculed and laughed at. Truly they know not what they do, who trifle with the Person of the Lord Jesus Christ (Rev 1:17, 18). “I have seen the face of Jesus, Tell me not of aught beside; I have heard the voice of Jesus, All my soul is satisfied.” John 18:2 Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. for: Mk 11:11,12 Lu 21:37 22:39 Garden of Gethsemane JUDAS KNEW THE GARDEN LOCATION Now - This is a parenthetical statement by John. Judas also, who was betraying (paradidomi - present tense) Him, knew (eido) the place (topos) - was betraying (paradidomi - present tense) Notice how John repeatedly attaches the verb betray (paradidomi) to Judas to emphasize His depraved character which led to his dastardly deed (cf Jn 6:71, Jn 12:4, Jn 13:2, 27, Jn 18:2-3, Jn 18:5) Was betraying depicts Judas in the process of betraying, so that this was something he had considered for some time although exactly how long is uncertain. Jesus knew all along Judas would betray Him (cf Jn 18:4), even declaring in Jn 6:64+ “there are some of you (12 DISCIPLES) who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him." He added in Jn 6:70+ "Did I Myself not choose you, the twelve, and yet one of you is a devil?” For (hoti) explains how Judas knew the place where verb for knew (eido) which speaks of knowledge which is beyond a shadow of a doubt. What is interesting is that he somehow knew Jesus would go there after the Passover meal, but the text does not explain how he knew this important detail. God's sovereignty mysteriously aligned and perfectly agreeing with Man's responsibility! Jesus (Iesous) had often met there with (sunago root of sunagoge = synagogue) His disciples (mathetes) - Apparently this garden was a favorite spot for Jesus to meet with His disciples, but even in that fact one can see His sovereignty for had He other gardens He could have met so that Judas would not have been able to accurately determine the location. Jesus clearly was in full control of every detail of the events in this final night before the Cross. Jesus Christ was not tricked, trapped or surprised by Judas' betrayal for He knew that the purpose He had come to this world was to die for the people of the world. And while God was sovereign over all the events on this fateful night, every human being that participated willingly in them as an adversary of Christ was guilty. In short, the plan was God's but the guilt was theirs! God's sovereignty mysteriously aligned and perfectly agreeing with Man's responsibility! On the phrase Jesus had often met there Luke 22:39+ adds "And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him." In addition, Jesus apparently slept in the garden in His last week of life, Luke 21:37+ recording "Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet." The place of our Lord’s frequent retirement for private prayer was well known to Judas, who had often gone there with his Lord and his fellow disciples. That dark and gloomy olive garden was no pleasure garden that night. It had often been a place of retirement and of prayer for the Master. What happy memories his disciples must have had of being with him there for a season of prayer! It was a very choice privilege for them to be with him when he preached, but it must have been, if possible, a still greater privilege to be with him when he prayed. It is not recorded that his disciples ever said to him, “Lord, teach us how to preach;” but at least one of them was so struck with his prayers that he said, “Lord, teach us to pray.” We may well ask him to do that for us now. Perhaps some of you would like to be taught how you can become great; it is much more important for you to be taught to become prayerful. Betraying (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi is used in legal parlance to describe handing someone into the custody of the police, authorities, etc. To deliver up one to custody, to be judged, condemned, punished, scourged, tormented, put to death. Paradidomi can describe the "illegal", treacherous or unjustified handing of someone over to someone as in a betrayal. Thus it describes the delivering over of an individual to an enemy who will presumably take undue advantage of the victim. Paul uses paradidomi in describe delivering over rebellious, God and truth rejecting individuals to suffer the consequences of their sins (Ro 1:24, 26, 28) Friberg summarizes the nuances - from a basic meaning give over from one's hand to someone or something; (1) of authoritative commitment of something to someone entrust, commit, give or hand over, deliver (Mt 11.27 ; 25.20); (2) of a self-sacrificial love give up, yield up, risk (one's life) (Acts 15.26); (3) as a legal technical term for passing someone along in the judicial process hand over, turn over, deliver up (Mk 15.1); of an unjustified act of handing someone over to judicial authorities betray (Mt 10.4); of God's judicial act of handing someone over to suffer the consequences of his wrongdoing deliver up, hand over, give up (to) (Ro 1.24); of the church's authoritative disciplining deliver over, hand over to the control of (1Co 5.5); (4) as a religious technical term for passing along traditions, decisions, teachings hand down, transmit, pass on (Acts 16.4); (5) permit, allow; of a crop whose ripeness "hands it over" to harvesting (Mk 4.29) (BORROW Analytical Lexicon of the Greek New Testament) PARADIDOMI IN GOSPEL OF JOHN -Jn. 6:64; Jn. 6:71; Jn. 12:4; Jn. 13:2; Jn. 13:11; Jn. 13:21; Jn. 18:2; Jn. 18:5; Jn. 18:30; Jn. 18:35; Jn. 18:36; Jn. 19:11; Jn. 19:16; Jn. 19:30; Jn. 21:20; The Garden of Eden The Garden of Gethsemane 1. All was delightful. 1. All was dreadful & despicable 2. Adam parleyed with Satan. 2. The Last Adam, Jesus, prays with the Father. 3. Adam disobeyed and sinned. 3. The Savior suffered ad obeyed. 4. Adam is conquered by sin. 4. The 2nd Adam, Jesus is a conqueror. 5. The struggle took place by day. 5. The struggle took place by night. 6. Adam fell before Satan. 6. Soldiers fell before the Savior 7. Adam took fruit from Eve’s hand. 7. Christ took the cup from His Father’s hand. 8. Adam hid himself from God. 8. Christ exposed Himself to the dangers of Satan’s workers. 9. God sought for Adam 9. The Last Adam sought God His Father. 10. Adam was driven out of the garden. 10. Christ was led out of the garden. 11. The sword was drawn in Eden’s entrance. 11. The sword was sheathed. Source: Rod Mattoon Treasures from Scripture Two Gardens The Lord God planted a garden eastward in Eden, and there He put the man whom He had formed. —Genesis 2:8 Today's Scripture : John 18:1-11 Two gardens are mentioned prominently in the Bible: the garden of Eden and the garden of Gethsemane. God placed the first man, Adam, in the garden of Eden; Jesus went into Gethsemane to restore what the first man had lost. The first Adam sinned in the garden; the last Adam took this sin upon Himself. The garden of Eden had the tree of life, which man could have enjoyed forever had he not broken fellowship with God. The garden of Gethsemane was a step toward the tree of death (Acts 5:30; 1 Peter 2:24). By Adam’s transgression, he forfeited his right to the tree of life and brought death to all mankind. He who hung on the tree of Calvary conquered death and by His glorious resurrection restored the tree of life to all who believe. The garden where Adam fell is gone from the earth, but there is a glad day coming when He who suffered alone in Gethsemane will restore all things. The curse will be lifted from the earth, the animals will again be docile (Isaiah 11:6-8), the deserts will disappear (Isaiah 35:6), the earth will yield her increase abundantly (Amos 9:13), and Jesus will be here personally to bless His people (Revelation 21:3). Adam was God’s first man in creation— He through sin brought death to all mankind; Jesus came to earth to bring salvation: Trusting Him, eternal life we’ll find. —Hess God formed us; sin deformed us; Christ transforms us. QUESTION - Who was Judas Iscariot? | GotQuestions.org ANSWER - Judas Iscariot is typically remembered for one thing: his betrayal of Jesus. He was one of the twelve disciples who lived with and followed Jesus for three years. He witnessed Jesus’ ministry, His teaching, and His many miracles. He was the treasurer for the group and used this trusted position to steal from their resources (John 12:6). Judas was a common name in that era, and there are several other Judases mentioned in the New Testament. One of the other disciples was named Judas (John 14:22), and so was one of Jesus’ own half-brothers (Mark 6:3). To differentiate, John 6:71 and John 13:26 refer to Christ’s betrayer as “Judas, son of Simon Iscariot.” Scholars have several ideas about the derivation of the surname. One is that Iscariot refers to Kerioth, a region or town in Judea. Another idea is that it refers to the Sicarii, a cadre of assassins among the Jewish rebels. The possible association with the Sicarii allows for interesting speculation about Judas’ motives for his betrayal, but the fact that he made a conscious choice to betray Jesus (Luke 22:48) remains the same. The surname Iscariot is useful, if for no other reason, in that it leaves no doubt about which Judas is being referred to. Here are some of the facts we glean from key verses about Judas and his betrayal: Money was important to Judas. As already mentioned, he was a thief, and, according to Matthew 26:13–15, the chief priests paid him “thirty silver coins” to betray the Lord. Jesus knew from the very beginning what Judas Iscariot would do. Jesus told His disciples, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70). And at the Last Supper, Jesus predicted His betrayal and identified the betrayer: “Jesus answered, ‘It is the one to whom I will give this piece of bread when I have dipped it in the dish.’ Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon” (John 13:26). Jesus said that Judas Iscariot was not “clean”; i.e., he had not been born again and was not forgiven of his sins (John 13:10–11). In fact, Judas was empowered to do what he did by the devil himself: “As soon as Judas took the bread [that Jesus had given him], Satan entered into him” (John 13:27). The other disciples had no clue that Judas Iscariot harbored treacherous thoughts. When Jesus mentioned a betrayer in their midst, the other disciples worried that it was they who would prove disloyal (John 13:22). No one suspected Judas. He was a trusted member of the Twelve. Even when Jesus told Judas, “What you are about to do, do quickly,” (John 13:27), and Judas left the Last Supper, the others at the table simply thought Judas had been sent to buy more food or to give something to charity (verses 28–29). Judas Iscariot betrayed the Lord with a kiss, perfectly in keeping with his brazen duplicity (Luke 22:47–48). After committing his atrocious act, Judas “was seized with remorse and returned the thirty silver coins to the chief priests and the elders” (Matthew 27:3). But we learn that remorse does not equal repentance—rather than make amends or seek forgiveness, “he went away and hanged himself” (Matthew 27:5). Judas Iscariot fulfilled the prophecy of Psalm 41:9, “Even my close friend, someone I trusted, one who shared my bread, has turned against me” (cf. John 13:18). Yet Judas was fully responsible for his actions. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24). Matthew 27:6–8 reports that the chief priests took the “blood money” from Judas and bought a potter’s field as a place for burying foreigners (thus fulfilling the prophecy of Zechariah 11:12–13). Acts 1:18–19 continues the story of what happened after Judas’ death and gives some additional information. Luke reports, “With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.” The additional detail we learn from Luke is that, after Judas hanged himself, his dead body fell into the very field purchased with his ill-gotten gains. Given the fact of Judas’ close proximity to Jesus during three years of ministry, it is hard to imagine how he could follow through on such a dastardly betrayal. Judas’ story teaches us to guard against small, gradual failings that gain strength and power in our lives and that could open the door to more deadly influences. His story is also a great reminder that appearances can be deceiving. Jesus taught, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:22–23). Related Resources: Why did Jesus choose Judas? How did Judas die? Do the accounts of Judas' death contradict? What is the gospel of Judas? Was Judas Iscariot forgiven / saved? Why did Judas betray Jesus? John 18:3 Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, *came there with lanterns and torches and weapons. Judas: John 13:2,27-30 Mt 26:47,55 Mk 14:43,44,48 Lu 22:47-53 Ac 1:16 cohort: John 18:12 Ps 3:1,2 22:12 Related Passages: Matthew 26:47-50+ While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. 48 Now he who was betraying Him gave them a sign, saying, “Whomever I kiss, He is the one; seize Him.” 49 Immediately Judas went to Jesus and said, “Hail, Rabbi!” and kissed Him. 50 And Jesus said to him, “Friend, do what you have come for.” Then they came and laid hands on Jesus and seized Him. = Mark 14:43-48+ Immediately while He was still speaking, Judas, one of the twelve, *came up accompanied by a crowd with swords and clubs, who were from the chief priests and the scribes and the elders 44 Now he who was betraying Him had given them a signal, saying, “Whomever I kiss, He is the one; seize Him and lead Him away under guard.”45 After coming, Judas immediately went to Him, saying, “Rabbi!” and kissed Him. 46 They laid hands on Him and seized Him. 47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. 48 And Jesus said to them, “Have you come out with swords and clubs to arrest Me, as you would against a robber? Luke 22:47-53+ While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. 48 But Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?” 49 When those who were around Him saw what was going to happen, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus answered and said, “Stop! No more of this.” And He touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, “Have you come out with swords and clubs as you would against a robber? 53 “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours.” THE ADVERSARIES DESCEND ON THE SON OF MAN They come swooping in like flesh hungry buzzards and vultures ready to pounce on their prey. Judas (possessed by Satan - Lk 22:3+) then (oun), having received (lambano) the Roman cohort (speira) - This was a cosmic confrontation of Light versus darkness, of good versus evil. Keep in mind that Pilate would have most likely the one who approved this arrest and may have sent such a large number to prevent an uprising, which he knew would have been potentially detrimental to his tenure as governor. Having received refers to the antecedent act which was necessary for the consummation of his evil deed. Judas received the payment to betray and then received the Roman squad of up to 600 soldiers, a tenth of a legion, who during feast times were stationed in the Fortress of Antonio next to the Temple to impede riots during these crowded festival times. NET NOTE on “a cohort.” - The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (chiliarchos, Jn 18:12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel. William Barclay on cohort (speira) - That word, if it is correctly used, can have three meanings. It is the Greek word for a Roman cohort and a cohort had six hundred men. If it was a cohort of auxiliary soldiers, a speira had one thousand men, two hundred and forty cavalry and seven hundred and sixty infantry. Sometimes, much more rarely, the word is used for the detachment of men called a maniple which was made up of two hundred men. Related Resource: BORROW Roman society and Roman law in the New Testament by A N Sherwin-White And officers ( huperetes) from the chief priests (archiereus) and the Pharisees - CSB = "temple police from the chief priests." NLT = "temple guards." NRS = "police from the chief priests" There is some disagreement on the identity of the Officers from the chief priests as some feel this another way to describe the "temple police," Jews who the Romans allowed as the only Jewish armed corps (see note). The Temple Police were at the disposal of the Sanhedrin. The Temple police were apparently the officers who had already failed to arrest Jesus once (see John 7:32, 45, 46) Luke alludes to the Temple police in Acts 4:1-3 and Acts 5:22-27 Philo describes the duties of the temple police “Some of these are stationed at the doors as gatekeepers at the very entrances, some within [the temple area] in front of the sanctuary to prevent any unlawful person from setting foot thereon, either intentionally or unintentionally. Some patrol around it turn by turn in relays by appointment night and day, keeping watch.” NET NOTE The phrase “officers of the chief priests and Pharisees” was not the temple police but was "a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated. Came there with lanterns and torches and weapons (hoplon) - It is interesting that at Passover their would have been a full moon allowing considerable visibility at night. Regardless of this fact, the evil band felt they needed more light. And not only did they feel a need for light but for weapons in case there was opposition (which there actually was by one named Peter!) At that time Jesus said to the crowds, “Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. (Matthew 26:55+) NET NOTE "Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. Jn 13:30)." Adam Clarke on significance of the lanterns and torches - “With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon’s age, in the month Nisan, and consequently she appeared full and bright.” Utley on weapons” The swords were carried by Roman soldiers (cf. Jn 6:64; 13:1, 11) and the clubs were carried by the Temple police (cf. Mt. 26:47; Mark 14:43; Luke 22:52). Cohort (4686) speira was a Roman military technical term for the tenth part of a legion, normally containing 600 troops (Acts 10.1). Speira also could refer to a detachment of soldiers as in a troop, band or company (Jn 18.3) Bob Utley on Italian cohort - Usually a Roman cohort is made up of 600 men. This particular one was made up of a thousand Roman volunteers who were stationed in Syria. We know from historical evidence that they were called an auxiliary cohort John Phillips on Italian cohort - The Italian cohort would have been a cohort levied (caused to enlist) in Italy. Larkin - A cohort had ten centuries and was the equivalent of a modern military battalion. This battalion was an auxiliary unit, not part of a regular Roman legion. Such a battalion of archers was first made up of Roman soldiers and then filled out in the provinces. (The Mission Is Inaugurated Through Peter Acts 9:32-11:18) Wikipedia - A cohort (from the Latin cohors, plural cohortes) was a standard tactical military unit of a Roman legion, though the standard changed with time and situation, and was composed of between 360-800 soldiers. A cohort is considered to be the equivalent of a modern military battalion. Gilbrant - In its earliest occurrences in classical Greek speira described anything “twisted or wound around or together” (Liddell-Scott). Thus it could be used of a “band” of men, a tactical unit of soldiers. In classical usage it can also denote the coils of a serpent, a mode of hairdressing, a knot in wood, etc. However, a “cohort” is its only meaning in the New Testament, a translation of the Latin cohors. (In other Greek literature speira also represents manipulus, one-third of a cohort.) The “cohort” in the regular Roman legions typically had 600 men but could number as many as 1,000 in the auxiliary forces (all New Testament references, apparently; see Bruce, New International Commentary on the New Testament, Acts, p.202). One “cohort” was stationed in Jerusalem while Judea was a Roman province. This cohort was active in the arrest of Jesus (John 18:3,12), in His crucifixion (Matthew 27:27; Mark 15:16), and in the arrest of Paul (Acts 21:31). Two other “cohorts” are mentioned by name: one originally made up of volunteers recruited in Italy (Acts 10:1), the other (Acts 27:1) wearing the name of Emperor Augustus, “a title of honor bestowed on select cohorts of auxiliary troops” (ibid., p.477). (Complete Biblical Library Greek-English Dictionary) Zodhiates adds speira was "Spoken of a band from the guards of the temple (John 18:3, 12). These were Levites who filled the menial offices of the temple and kept watch by night (Sept.: Ps. 134:1 [cf. 2 Kings 12:9; 25:18; see especially 1 Chr. 9:17, 27ff.]). They were under the command of officers called stratēgós <G4755>, temple wardens (Luke 22:52), or chilíarchos <G5506>, colonels or chief captains, commanders of one thousand soldiers." (Borrow The Complete Word Study Dictionary: New Testament) How completely the traitor must have been in the power of Satan, and how hardened and callous he must have grown, that he could lead “thither” the men who were going to arrest the Saviour! Truly it was by wicked hands that Christ was taken, and crucified, and slain; yet, unconsciously, these evil men were carrying out “the determinate counsel and foreknowledge of God.” How strangely were they equipped for their deed of darkness! “With lanterns and torches and weapons.” They were coming to the Light of the world bearing “lanterns and torches”; and armed with “weapons” that they might use against “the Lamb of God.” If he had wished to deliver himself, all their “weapons” would have been in vain, and their “lanterns and torches” would not have revealed him, even with the help of the full moon, which was probably shining at the time. It does not matter much about the band of men and officers with lanterns and torches and weapons, but the dreadful part of the narrative is that they were led by one who had been a disciple of Christ, one who had been numbered with the apostles. Is Christ still betrayed by his professed friends? Yes, it is so, but may you and I never be guilty of that terrible crime! Yet why should we not unless the grace of God should prevent it? We are of the same flesh and blood as Judas; and although we might not be tempted by a sum of money, we may be tempted by a sinful pleasure or by a sinful shame. Lest we should be led astray, let us pray that we may not enter into temptation, and especially ask that we may be preserved from betraying our Lord, as Judas did. “Lanterns” to give light to the Sun, “torches” to find out the Light of the world; “Weapons” with which to fight with the Lamb of God, the unarmed Sufferer. Strange treatment this for him who came to save and bless! Pharisees (5330)(pharisaios) is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. The Pharisees were the most influential of the three major Jewish sects (the other two being the Sadducees and the Essenes). PRINCIPLE TENETS OF PHARISEES: In opposition to those of the Sadducees, and the former group maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8), which the latter party denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees made everything dependent upon God and fate (Josephus, The Jewish Wars, ii.8.14). However, they did not deny the role of the human will in affecting events (Josephus, Antiquities, xviii.1.3). ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they taught was derived from the same fountain as the written Word itself, claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also parádosis (3862), tradition, and éntalma (1778), a religious precept versus entole (1785), commandment. (See more detailed notes from William Barclay) There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 there were more than 6,000 Pharisees at this time). Ironically, it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual (cf. Mt. 15:3–6), Despite their zeal for God’s law, they were “blind guides of the blind” (Mt. 15:14), who made their proselytes doubly worthy of the hell to which they themselves were headed (Mt. 23:15). The complex set of man-made rules and regulations was a crushing, unbearable burden (Mt. 23:4; Acts 15:10). In any case, keeping the law could never save anyone, “because by the works of the Law no flesh will be justified” (Ro 3:20; cf. 3:28; Gal. 2:16; 3:11, 24; 5:4)—a truth that the zealous Pharisee Saul of Tarsus eventually realized (Phil 3:4–11). Temple Police (Jewish Encyclopedia). The Temple had a police force of its own, most of its officers being Levites. These were the gatekeepers ("sho'arim"; I Chron. ix. 17, 24-27, xxvi. 12-18), the watchmen that guarded the entrance to the Temple mount, and those that had charge of the cleaning of its precincts (Philo, ed. Cohn, iii. 210). Levites were stationed at twenty-one points in the Temple court; at three of them priests kept watch during the night. A captain patrolled with a lantern, to see that the watchmen were at their posts; and if one was found sleeping, the captain had the right to beat him and to set fire to his garments (Mid. i. 1, 2). The opening and the closing of the gates, considered to be a very difficult task, and requiring, according to Josephus ("B. J." vi. 5, § 3; "Contra Ap." ii. 10), the services of at least twenty men, was also one of the watchmen's duties; and a special officer was appointed to superintend that work (Sheḳ. v. 1; comp. Schürer, "Gesch." Eng. ed., division ii., i. 264-268; see Temple). The Mishnah (Ket. xiii. 1) mentions two judges of "gezerot" (lit. "prohibitions," "decrees"; see Gezerah), Admon ben Gaddai and Hanan ben Abishalom (Hanan the Egyptian), who were in Jerusalem during the latter part of the second commonwealth, and the baraita quoted in the Gemara (Ket. 105a) adds one more, named Nahum the Mede. The meaning of the term "gezerot" in this connection, and the significance and functions of these judges, have been variously explained by modern scholars (see Frankel, "Darke ha-Mishnah," p. 61; idem, in "Monatsschrift," 1852, p. 247, note 5; Weiss, "Dor," i. 193; Sidon, "Eine Magistratur in Jerusalem," in Berliner's "Magazin," 1890, pp. 198 et seq.; Grünwald, ib. 1891, p. 60); but it is safe to assume that the functions of these judges were similar to those of modern police magistrates (comp. Yer. Ket. xiii. 1), although they may have had also some judicial authority in petty cases. These, unlike the judges of courts of justice, received a stipulated salary from the Temple treasury ("Terumat ha-Lishkah," Sheḳ iv. 2). Each of them was allowed ninety-nine manahs per annum, which sum, if not sufficient for his support, might be increased (Ket. 105a; comp. "Yad," Sheḳalim, iv. 7, where the annual salary is given as ninety manahs). David Black says "The historical present describes a past event as though it were actually taking place: λέγουσιν αὐτῷ περὶ αὐτῆς, they spoke to him about her (Mark 1:30). Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences ("then he says to me"). (BORROW It's Still Greek to Me page 106) Historical presents in John 18 - Jn 18:3 - came; Jn 18:4 - said; Jn 18:17 - said; Jn 18:26 - said; Jn 18:29 - said; Jn 18:38 - said John 18:4 So Jesus, knowing all the things that were coming upon Him, went forth and *said to them, “Whom do you seek?” knowing: John 10:17,18 13:1 19:28 Mt 16:21 17:22,23 Mt 20:18,19 Mt 26:2,21,31 Mk 10:33,34 Lu 18:31-33 Lk 24:6,7,44 Ac 2:28 4:24-28 20:22-23 Whom: 1Ki 18:10,14-18 Ne 6:11 Ps 3:6 27:3 Pr 28:1 1Pe 4:1 Related Passages: John 13:11 For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.” Mark 8:31 And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. John 2:24 But Jesus, on His part, was not entrusting Himself to them, for He knew all men, THE OMNISCIENCE AND ACCEPTANCE BY THE HOLY ONE OF ISRAEL So Jesus (Iesous), knowing (eido- beyond a shadow of a doubt) all the things that were coming upon Him, went forth and *said (historical present) to them, “Whom do you seek? - Knowing (eido) indicates Jesus' question was rhetorical. He knew because in His divine omniscience He knew every detail of the plot being played out against Him. Jesus went forth and did not draw back in fear. This was His hour and this was the cup He was to drink to the dregs! Jesus went forth rather than shrinking back and He spoke the words Whom do you seek? which focuses the danger on Himself and not on His disciples. THOUGHT- Jesus had no fear for He knew He was in the center of God's will. That can be our mindset also when we know we are in the center of the Father's will even though we are in difficult circumstances! Because of his divinity, he knew all that would come upon him, but what a wondrous manhood his was that, although he knew all that would befall him, he went forth calm and composed, resigned to his Father’s will and said to those who had come to seize him, “Whom seek ye?” I think he is saying to some of us, “whom seek ye?” We have not come here to slay him; we have not come here to fight against him, and lead him away to crucify him; yet I hope that we can truly say that we have come seeking Jesus. If this be really your heart’s desire, it shall surely be fulfilled to you. Stephen Olford - What grace is this! What love! “Greater love has no one than this, than to lay down one's life for his friends” (John 15:13). But this Man handed himself over to His enemies, not His friends. They had come with lanterns and torches and weapons – they were His enemies. It was night when this greatest of incidents took place. Judas knew that the Lord Jesus resorted to the garden, but probably could not distinguish Him right away in the dim light of the torches and lanterns. But the blessed Master, with His face set to do His Father's will, never flinched, but walked out to meet His enemies, saying, “I am He” (John 18:5). Lord, give me the love that knows no fear– the perfect Love. John 18:5 They answered Him, “Jesus the Nazarene.” He *said to them, “I am He.” And Judas also, who was betraying Him, was standing with them. Jesus: John 1:46 19:19 Mt 2:23 21:11 stood: Isa 3:9 Jer 8:12 ANOTHER DRAMATIC "I AM" STATEMENT They answered Him, “Jesus (Iesous) the Nazarene.” He *said to them, “I am He.” - The name Nazarene recalls Nathanael question in Jn 1:46 “Can any good thing come out of Nazareth?” And of course the answer is "Yes!" Note the "He" in italics indicates it is not in the original Greek. Using the ego eimi Jesus is equating Himself with Yahweh in Ex 3:14+ were "God said to Moses, “I AM (Lxx - ego eimi) WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” I am (ego eimi) in Gospel of John - Jn. 4:26; Jn. 6:20; Jn. 6:35; Jn. 6:41; Jn. 6:48; Jn. 6:51; Jn. 8:12; Jn. 8:18; Jn. 8:24; Jn. 8:28; Jn. 8:58; Jn. 9:9; Jn. 10:7; Jn. 10:9; Jn. 10:11; Jn. 10:14; Jn. 11:25; Jn. 13:19; Jn. 14:6; Jn. 15:1; Jn. 15:5; Jn. 18:5; Jn. 18:6; Jn. 18:8; NET NOTE - The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he]. John Trapp on Jesus the Nazarene - “They called him Jesus of Nazareth by way of reproach. He takes it upon him, and wears it for a crown. And should not we do likewise? And Judas also, who was betraying (paradidomi) Him, was standing with them - I love this description. Judas was standing with them, but not for long! He would soon be falling with them! Jesus was trying to get his attention, but to no avail. Also keep in mind who was possessing Judas. It was Satan and here we in the "power encounter" a devil possessed man is no match for the omnipotent God! NET NOTE - This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. Jn 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (Jn 18:6). Or, “I am.” It is remarkable that Jesus should, in his betrayal, twice use this expression, thus uttering the very name of Jehovah. Notice, dear friends, that the word “he” is in italics, showing that it is not in the original. Our Lord here twice used the name of Jehovah, I AM,— as he did on certain other memorable occasions. It was most fitting that, as he was going out to die, he should declare that it was no mere man who was about to suffer on the cross, but that, while he was truly man, he was also “very God of very God.” What a hardened wretch he must have been to be able to stand with them! One would have thought that, having betrayed his Master, he would have hidden himself away for shame, but no, “Judas also, which betrayed him, stood with them.” His heart must have been steeled. Or, rather, “I Am,” pronouncing the words with a divine dignity which had a startling effect upon them. It seems as if our Lord intended to let them realize something of his divine power and glory, for the utterance of that august expression, I am which is his Father’s name, staggered them, and they fell to the ground. Do you not wonder that they did not rise up, and go away and leave him after they had fallen at his feet and asked his forgiveness? They did not so act, for the power of fear when it is not accompanied by love is very small. There was enough power in it to make them fall down to the ground, but there was not power enough in it to make them fall at Christ’s feet confessing their sin. James Smith - CHRIST’S SUFFERINGS AT THE HANDS OF MEN JOHN 18 1. Betrayed by the Hypocritical, Jn 18:5 2. Defended by the Passionate, Jn 18:10–11 3. Smitten by the Unreasonable, Jn 18:21–23 4. Denied by the Cowardly, Jn 18:25 5. Shunned by Self-righteous Jn 18:28 6. Questioned by the Ambitious Jn 18:33–38; ch. 19:1 7. Mocked by the Frivolous, Jn 18:19–23 Greg Laurie - A TERRIBLE, HOLY MOMENT - John 18:4-6 (borrow Every day with Jesus) YOU WOULDN’T EXPECT God and the devil ever to be working toward the same objective, but for one, brief moment, in a sense they were. Two forces in the Garden of Gethsemane moved simultaneously toward the same destination. On one hand marched the devil with his cronies; on the other side moved God. That’s right: God. We don’t often think of it this way, but God was at work to bring Jesus to the cross. Acts 2:23 says, “Him, being delivered by the determined counsel and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death.” It’s a curious thing that God and the devil would ever work toward the same goal. But here, for a moment, they did just that. Obviously, they had two vastly different purposes. The devil wanted to destroy Jesus. The Lord had made havoc of the devil’s kingdom and Satan wanted to stop Him in His tracks. God the Father had a different purpose. He too wanted to see Jesus die, but only because of what His death would accomplish. Through Jesus’ death, countless millions would live. Those who had been separated from Him by sin would now have free access into His presence. Through Jesus’ death, God would take up residence in the hearts of all who turned from their sin and trusted in Christ. At last, all the players had been assembled. The devil had gathered a mob to arrest Jesus. But before He was taken away, we are given one last glimpse of Jesus’ true nature. He said to the crowd, “Whom are you seeking?” They answered, “Jesus of Nazareth,” and He replied, “I am.” You may have noticed I did not use the word “He,” though it may be printed in your Bible. That’s because it is not there in the original Greek text. Jesus did not say, “I am He.” He said, “I am.” Jesus spoke the same words that thundered from the burning bush to Moses when God said, “Tell them ‘I am that I am’ ” (see Exodus 3:14). This was a claim of deity. When Jesus spoke those two words, He demonstrated His power one last time. In an instant, everyone in the mob fell backward. There was chaos—torches, spears, and swords went flying. People were falling on top of each other—all at the mighty words of the God-man. Some might be tempted to think, Poor Jesus—they were taking Him away, but their concern would be misplaced. Jesus could have said, “I am and you were. Bye!” and that would have been it. The same God who spoke creation into existence could certainly have taken care of an angry rabble. But He didn’t. He came to die for those people, the very ones who were intent on nailing Him to a cross. Judas delivered the last insult by betraying Jesus with a kiss. And there’s one little element in Matthew’s Gospel that we often miss. As Judas was betraying Him, Jesus said, “Friend, why have you come?” (Matthew 26:50). Imagine—He called him “friend.” But Judas was so blinded by his own sin he missed that Jesus was giving him one last chance to repent. Peter stood by watching all of this and growing frustrated and angry. He couldn’t stand it. Finally he pulled out his sword, took a wild swing, and an ear went flying. He cut off the ear of the high priest’s servant, a man named Malchus. Jesus immediately touched the man’s ear and healed him. It is worth noting the last miracle Jesus performed during His earthly ministry was to heal the ear of a man who had come to crucify Him. Jesus then said to Peter, “Put your sword into the sheath. Shall I not drink the cup which My Father has given Me?” (John 18:11). So they took Jesus away. But He was not taken against His will. He purposefully went. It would not have been hard for Him to put a stop to this at any moment He chose. He Himself said to Peter, “Do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?” (Matthew 26:53). That must have been a hard day for the angels. Here was the One they loved so dearly, and they could not come and deliver Him. Angels are powerful beings. One move and they could have airlifted Jesus out of this dilemma quicker than you could blink an eye. I’m sure those angels were ready with swords drawn, saying, “Please say the word. Let us lop off some Roman heads. We would gladly comply. Let us deliver You. Call out to us.” You might say the angels were on red alert, ready to go. But Jesus would not use His executive privilege. Jesus would not call upon them. They were under orders not to intervene at this terrible, holy moment. They had to wait. He had to go through with this. If He had called for their help, you and I could not have been saved. He had to go through this for us. Nothing happened in this garden by accident. This was no interruption in an otherwise incredibly successful ministry. It was Jesus’ goal and purpose from the very beginning. And at last, the stage had been set for the final act. Jesus came at just the right time to save you. Read Romans 5:1–11. Remember, you are precious to God! John 18:6 So when He said to them, “I am He,” they drew back and fell to the ground. they drew back: Doubtless by the interposition of Divine power; and it was thus shown that Jesus voluntarily resigned himself into their hands. 2Ki 1:9-15 Ps 27:2 40:14 70:2,3 129:5 Lu 9:54-56 Ac 4:29,30 THE POWER OF "I AM" So when He said to them, “I am (ego eimi) He,” they drew back (aperchomai) and fell (pipto) to the ground - Jesus spoke and His enemies fell to the ground. What did He speak? "I AM"! He is telling them He is God, just like He did in Jn 8:58+ where, like this crowd, they also sought to kill Him (Jn 8:59+)! Imagine the encouraging effect this display of Jesus' omnipotence would have on the eleven disciples cowering in the background! And one was perhaps a bit too zealous and encouraged as we watch him act in the flesh in Jn 18:10! This large contingent of men was overwhelmed by the Word speaking the Words "I Am!" THOUGHT - There are many men who fell to the ground when they had a supernatural encounter with the Lord (Moses - Ex 3:5-6, Josh 5:13-14, Ezekiel - Ezek 1:28, 3:23, Paul - Acts 9:3-5, John - Rev 1:17). The difference is that these men fell voluntarily. Falling as a reverential response was a their volitional choice. The men in the garden had no choice to not fall because of the supernatural power of God manifest in the voice of Jesus' "I AM." This is Jesus' first of two incredible miracles at the time of His arrest, this one demonstrating His omnipotence. What should have been the response of His antagonists? They should have stayed on the ground, gotten on their knees, and acknowledged He was God. It was their "golden opportunity" to repent and believe and avoid eternal punishment! So even in this dark moment, Jesus demonstrates His compassion via this miracle so that men might see and believe. Sadly, as far as we know none did. Could some of those witnesses of this miracle in the garden have been among the 3000 Jews that believed after Peter's sermon in Acts 2:41+? We'll find out in Heaven! Rod Mattoon - When you oppose Christ, you go backwards and spiritually fall. These men fell backward in fear, not forward in fervency, in love, and adoration for Him. (Treasures from Scripture) NET NOTE - When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743–44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., Jn 8:24, 28, 58. Jesus has applied to himself the divine Name of Ex 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name. The simple utterance of his name drove them from him, and smote them to the earth; what would have happened if he had put forth his almighty power? Christ’s almighty power cast them down at once. He needed not to lift his hand or even his finger; he only said, “I am,” and “they went backward, and fell to the ground.” Robert Hawker —John 18:4, 5, 6. WHAT a glorious Scripture is this! Ponder it well, my soul; for of all the miracles of thy Jesus, there is not one more sweet and satisfactory to contemplate. Yesterday thou wert looking at thy Redeemer under a heavy cloud. Look at him as he is here represented, for he is still, in this transaction, in the same garden of Gethsemane; and behold how the Godhead shone forth with a glory surpassing all description. Observe what a willing sacrifice was Jesus. He knew the hour was come; for he had said so. He doth not wait to be taken, and by wicked hands to be crucified and slain; but he goeth forth to surrender himself. Yes! Jesus did not go to the garden of Gethsemane for nothing: he knew Judas would be there: he knew the powers of darkness would be there: he knew how his whole soul would be in an agony; but there Jesus would go. He had said at the table to his disciples, “Arise, let us go hence.” Precious, precious Jesus! how endearing to my poor soul is this sweet view of thy readiness and earnestness to become a sacrifice for the sins of thy people. Thou hadst this baptism, Lord, to be baptized with; and how wast thou straitened until it was accomplished! There was a time, dear Lord, when the multitudes sought for thee to make thee a king, so convinced were they, for the moment, who thou wert; and then thou didst hide thyself from them. But now, when thine enemies come to make thee king with a crown of thorns, and to nail thy sacred body to the cross, thou didst hasten to meet them. Well might the Prophet say, thou wentest forth for the salvation of thy people! Look at this scripture again, my soul. “Whom seek ye?” said Jesus. Did they not know him? It was a light night, most probably, for the moon was then at the full: beside, the seekers of Christ had lanterns and torches. How was it they did not know him? Didst thou for the moment, dearest Lord! do by them as thine angels at the gate of Lot by the Sodomites, so cause their eyes to be holden that they should not know thee? Was there somewhat of a miracle in this also? But, my soul, behold the wonder of wonders that followed: no sooner had Jesus said to their inquiry, Whom seek ye? “I am he,” than they went backward and fell to the ground. Was there indeed some sudden overpowering emanation of the Godhead, breaking through the vail of Jesus’s flesh, which induced this effect? Was it ever known, ever heard of, in any age or period of the world, of such an effect before? Supposing all the monarchs of the earth, with the mightiest armies of men, could be assembled together, how should such an event be induced by the breath of their mouth? Contemplate this, my soul! again and again. Rejoice, my soul! in this view of thy Saviour; for never, surely, was a greater miracle of thy Redeemer’s wrought: and remember how soon it took place after his agony. Never go to Gethsemane in meditation, without taking the recollection of it with thee. Behold the Man; behold the God! Here was nothing exercised by Jesus; no weapon, no threat, no denunciation, no appeal to the Father. Jesus only simply said, “I am he,” and they fell to the earth. Precious Jesus! what a volume of instruction doth it afford. If such was the effect in the day of thy flesh, how sure is that Scripture concerning the day of thy power, in which it is said, “The Lord shall consume the wicked with the breath of his mouth, and destroy them with the brightness of his coming.” 2 Thess. 2:8. And if, my soul, there was such power in the word of thy Saviour, when he only said to his enemies, “I am he,” why shouldest thou not feel all the sweetness and gracious power of his love, when he saith, “Fear not, I am he,” behold I am with thee: it is I, be not afraid.” Ponder, my soul, in this view also, the awful state of a soul hardened by sin. The enemies of Jesus, though they fell to the ground at his mere word, felt no change, no compunction at the display of it. Judas also was with them. Yes! he fell also; but Satan had entered into him, and a reprobate mind marked him as the son of perdition. Oh! precious Jesus! how fully read to thy people, in every part of thy word, is the solemn truth, that grace makes all the difference between him that serveth God, and him that serveth him not. Oh! keep me, Lord, and I shall be well kept; for unto thee do I lift up my soul. John Bennett - I Am - Day by Day - Divine Titles There are seven great I AMs in this gospel of the Son of God. In these He couples the divine title I AM with metaphors that elucidate His relationship to the world and particularly to the redeemed. We see the expression first in Exodus chapter 3, verse 14, where God reveals Himself to Moses as ‘I AM that I AM’. In our present context, the title ‘I AM’ is found in 18:5 and 18:8. In 18:4, Jesus asked Judas’ assembled band of men and officers, ‘Whom seek ye?’ When they replied, ‘Jesus of Nazareth’, He said ‘I am He’ or, more literally, ‘I am’. Again, in 18:8, He said, ‘I have told you that I am’. He was responding to questions that assumed His humanity. His answers were attestations of His Deity. It is interesting that John, the beloved disciple, stated his purpose in writing the book in these words, ‘But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name’, 20:30–31. The one they knew as Jesus was indeed a man, but He was not merely a man. Jesus was not only the Christ, but He was also the Son of God. The Jewish audiences of the Lord Jesus recognized that the title Son of God was a statement of His deity, John 19:7; Matt. 26:63. His deity was pronounced by the prophet when he wrote, ‘Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel … God with us’, Matt. 1:23; Isa. 7:14. His humanity was complete, sin apart. His deity was absolute for He was God and He was with us. The first few verses of John’s Gospel are a statement of the character of the ‘I AM’. ‘In the beginning was the Word, and the Word was with God, and the Word was God’, John 1:1. He was not created. He was the Creator. He had no beginning. He was the beginning. But, John says, ‘the Word was made flesh and dwelt among us’, 1:14. The Word did not cease to be the Word when He became flesh. His glory was not laid aside. However, the outward manifestation of that glory was temporarily veiled. He is God. He is the ever-existing One. He is the unchanging One TRAGEDY AT GETHSEMANE (See NIV, Once-A-Day: Walk with Jesus: 365 Days in the New Testament) Jesus … asked them, “Who is it you want?” “Jesus of Nazareth,” they replied. “I am he,” Jesus said … [Then] they drew back and fell to the ground. JOHN 18:4–6 “Jesus, knowing all that was going to happen to him, went out” (John 18:4). He—and he alone—knew every step on the road to the cross. The soldiers coming to seize him thought he was no more than a dangerous rebel who needed to be silenced. But they were unsuspecting participants in a divine drama, as G. Campbell
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Morris - The Cup of the Lord "Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils" (1 Cor. 10:21). The "cup" is often used in the Bible as a figure of speech denoting some important spiritual doctrine. For example, there is the cup of sin and wickedness. "Ye make clean the outside of the cup and of the platter," Jesus told the hypocrites, "but within they are full of extortion and excess" (Matt. 23:25). Religious Babylon, the false church, is said to have "a golden cup in her hand full of abominations and filthiness of her fornication" (Rev. 17:4). God, however, has a cup of wrath. "For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them" (Ps. 75:8). "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation" (Rev. 14:10). Yet, in His grace, His cup of wrath became the cup of His own sufferings, as He drank the cup in substitution for those who deserved it. "The cup which my Father hath given me, shall I not drink it?" (John 18:11). "This cup is the New Testament in my blood, which is shed for you" (Luke 22:20). Our own cup thereby becomes a glorious cup, imparting everlasting life. "I will take the cup of salvation, and call upon the name of the LORD" (Ps. 116:13). We can then testify, "My cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever" (Ps. 23:5-6). At the Lord's table, as we remember His shed blood and broken body, we should reflect on all the cup symbolizes. "For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" (1 Cor. 11:26). G Campbell