We're continuing on this morning in the Gospel of John.
You're welcome to turn there in your Bible if you have it with you, or else the words will be on the screen.
It's the night before Jesus' crucifixion.
And we pick up the story in John chapter 18.
When Jesus had finished praying, he left with his disciples and crossed the Kidron Valley.
On the other side there was a garden, and he and his disciples went into it.
Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples.
So John, oh, one more verse, verse 3.
So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees.
They were carrying torches, lanterns, and weapons.
So John sets the scene for us.
After Jesus had finished praying in the presence of his disciples,
he led his disciples out of the city, across the Kidron Valley to a garden.
Now as we'll see in a moment, this is the same garden mentioned in all the other Gospels.
John doesn't tell us the name, but Matthew and Mark tell us the name.
It's Gethsemane.
Luke doesn't tell us the name either, but he tells us that this place was on the Mount of Olives.
In fact, the name Gethsemane comes from the Aramaic word for oil press.
So this was an olive orchard.
If we look carefully at the language used to describe it here,
it was likely a private estate, a private orchard.
Perhaps the owner had been a believer in Jesus and had offered him the use of his property.
It was probably enclosed by a wall or by trees,
judging by John's description of how they went into it.
And John tells us here in verse 2 that Judas knew this place
because Jesus had often met there with his disciples.
Luke confirms in his Gospel that they were all familiar with this place
because each evening of this week-long Passover,
they've been going out to the Mount of Olives,
probably to this garden.
John tells us in verse 3 that Judas,
the one who betrayed Jesus, came to the garden that night.
And with Judas, or more accurately, led by Judas,
is this large group of men.
John tells us that there was a detachment of soldiers
and some officials from the religious leaders,
the Pharisees and the chief priests.
The word that John uses there to describe this detachment
is specifically tied to the Roman cohorts.
And so these are not Jewish soldiers.
These are Roman soldiers.
Typically, one of these cohorts had about 600 men in it,
but probably only a part of the cohort was present, I imagine,
with the commanding officer.
In addition to the Roman soldiers,
there were these officials from the chief priests and the Pharisees.
And the word for these officials here
is usually used to describe the Jewish temple guard
or temple police.
John tells us that the men in this group
were carrying torches, lanterns, and weapons.
The torches and lanterns signal to us
that it is now quite dark, late at night.
The weapon signaled to us
that force may be used, if necessary,
to apprehend Jesus
or to beat back any of his followers
who might try to defend him.
This is the moment that the religious leaders
have been plotting and scheming towards.
And now John is about to tell us
about how this large group met Jesus
that night in the garden.
But before we go on, it's worth mentioning
the other three gospel writers
tell us that Jesus has already been in this garden
for some time now.
Mark tells us that Jesus has been deeply distressed.
The other gospel writers tell us
that he has spent a fair bit of time in prayer.
Meanwhile, his disciples have been keeping watch
for a little bit and then falling asleep.
And keeping watch and falling asleep.
While this has been going on,
Jesus has been pouring out his soul
to God the Father.
John skips over all of that in his account.
I guess it's because at the time that John is writing,
those other gospels are probably already widely read
and circulated amongst the churches.
And so John cuts right to the moment
where Jesus meets this large group of men
and tells us a few of the details
that some of the other gospel writers left out.
verse 4.
Jesus, knowing all that was going to happen to him,
went out or stepped forth
and asked them,
Who is it you want?
Jesus of Nazareth, they replied.
I am he, Jesus said.
And Judas, the traitor, was standing there with them.
When Jesus said, I am he,
they drew back and fell to the ground.
So John tells us that it was Jesus
who was first to speak.
He went out.
He stepped forth.
He broke the silence with the question,
Who is it that you want?
Who are you looking for?
And the crowd replies,
Jesus of Nazareth.
And in response, Jesus says,
I am he.
And then something rather unexpected happens here.
It says that they, referring to this large group,
drew back and fell to the ground.
Now there's a couple important details here.
First, let's talk about the way Jesus answers
back to them.
Every major English translation I'm aware of
has Jesus saying,
I am he,
in response.
But you may notice,
if some of you have a more literal one,
like the New American Standard on the screen,
that the he is in italics,
because the word he is not there
in the original language.
Quite literally, Jesus says,
I am.
Now the reason why all the translations add he
is somewhat warranted,
because if you wanted to say,
I am he,
in Greek,
back then,
you wouldn't add the word he
at the end,
because it's implied.
But here's the significance of this.
I am,
by itself,
is the divine name,
the name of God.
It's the name that God gave for himself to Moses,
long ago at the burning bush.
And Jesus has already,
in previous accounts,
taken God's name for his own,
and spoken it to the people.
He did that back in John 8,
verse 58.
Before Abraham was born,
I am,
he said to them.
So it's quite possible that Jesus is not only identifying himself here as Jesus of Nazareth,
but also as the Lord God himself.
The second important detail is this response of the large group to Jesus' reply.
Jesus says,
I am,
and John tells us that they drew back and fell to the ground.
What's going on here?
I want to handle this carefully.
First of all,
I'll ask you
to answer me this question.
Does John,
here,
in the text,
say,
why
they drew back and fell to the ground?
The answer is no.
He doesn't say,
they drew back and fell to the ground because,
fill in the blank.
So I want it to be absolutely clear up front
that there's no authoritative,
inspired by God answer to the question
of why they drew back and fell to the ground.
And the reason I say this is because
quite a number of our Christian brothers
have just kind of asserted it as fact,
a well-established fact,
that this is why
they fell to the ground.
So what are the major ideas about what's happening here?
According to some of our brothers in Christ,
why did they draw back and fall to the ground in response to this?
Well, some Christians speculate
that Jesus startled them.
Perhaps that he called out
while he was still shrouded in the darkness,
saying,
I am he,
stepping out into the light
right at that moment
from their perspective,
coming out of nowhere,
causing some in the front
to kind of trip and fall back,
and then the domino effect happened,
and it knocked everybody over
in the whole group.
That's one idea.
Some Christians speculate
that it had to do with Jesus' bearing
or his manner.
Perhaps that he just had such a boldness
in walking right up to them
that just kind of stirred up some fear
or awe
in the hearts of
some in the group,
at least.
Again,
maybe it was those in front
that caused the stumbling back
and tripping
and the domino effect.
Others suggest
it was Jesus' moral supremacy
that caused this reaction,
that as he walked toward them
closer and closer,
perhaps a twinge of guilt
and embarrassment
rose up in the hearts
of some of these men,
causing them to stumble back
and perhaps also
trigger the domino effect.
Some Christians speculate
that it was something about
what Jesus said
when he took the divine name
on his lips,
when he said,
I am.
Perhaps something he said there
or the way he said it
caused them to draw back
and fall to the ground.
And within this category
are those
who
perhaps
give the explanation
that some were
just shocked
that he would take up
the name of God.
You didn't speak
the name of God.
And that they
fall back.
because of that.
Now that doesn't really explain
why the Roman soldiers
fell back
because they didn't really
care too much about that.
But maybe again
the domino effect
is needed here as well
to get the whole group
to fall back on the ground.
Finally,
some Christians speculate
that this was
a miracle
or a sign
that Jesus performed.
That there was some sort of
unleashing of God's power
through his words
that just sort of
blew them all back
causing them to fall
to the ground.
Some Christians
go so far
as to assert
that this was a
theophany
which means
an appearance
of God the Father
himself
breaking into
our world
through the words
that Jesus spoke
with such power
that it just
knocked them all back
and they fell down
on their behinds.
Now,
I understand
why many decide
to preach
this final
fourth view
as fact
because it's
definitely worth
asking the question.
I mean,
these are career
soldiers,
many of them.
What would cause
them to recoil
like this
and fall down
on the ground?
And so the reasoning
goes,
there had to be
something supernatural
at work here.
But then I think
we should also
consider
what happened
the last time
that Jesus
took up the name
of God
like this.
It wasn't this.
The people
didn't fall back.
Instead,
they picked up stones
and they got ready
to stone Jesus
to try to kill him.
We might also
look at the
overall trajectory
of the story here.
Does Jesus
performing
a spectacular
miracle like this
really fit
with the trajectory
that he's on?
The trajectory
of surrender
and yielding
to the will
of the Father?
Has there not
been a sense
of finality
already to
Jesus'
public ministry
and the works,
the signs
that he has done
and given
for them
to see and believe?
And so I would
just encourage us
not to be dogmatic
about why they
drew back
and fell to the ground.
The truth is
we don't know
fully
what happened
in that moment.
John doesn't
say why.
Let's carry on here.
Verse 7.
Again,
Jesus asked them,
who is it
you want?
Jesus of Nazareth,
they said.
Jesus answered,
I told you
that I am he.
If you are
looking for me,
then let these
men go.
This happened
so that the words
he had spoken
would be fulfilled.
I have not
lost one
of those
you gave me.
So whatever
just happened
between Jesus
and this large
group of men,
it's Jesus
who carries
the conversation
forward.
And what
is Jesus'
primary concern
in this
moment?
It seems
to be
the safety
of his
disciples.
He seems
eager to
establish
a verbal
understanding
with his
opponents
that it's
me
that you
are looking
for.
And if
it's me
that you
want,
let these
men
go.
Now we
probably
wouldn't have
stopped to
think too
much about
this,
except that
John draws
our attention
to it
in verse
9.
He says,
this happened
so that the
words Jesus
had spoken
would be
fulfilled.
I have
not lost
one of
those
you gave
me.
Earlier
in the
evening,
Jesus had
been praying
to the
Father,
back up
in chapter
17,
verse 12,
and this
is what
he had
prayed.
While I
was with
my
disciples,
I
protected
them and
kept
them safe
by that
name you
gave me.
None
has been
lost
except the
one doomed
to destruction.
So John,
it seems,
is drawing a
line between
what Jesus
said earlier
in his
prayer and
what's
happening in
the garden
right now.
Jesus
hasn't lost
any of
them except
Judas because
he's been
protecting them.
He's been
keeping them
safe.
And now,
John says,
what's
happening here
and the
way that
Jesus is
handling that,
that's a
further
fulfillment
of that.
He's
continuing
to do
that.
Now,
I won't
go so
far as
to say
that Jesus
barters or
negotiates
here,
but he
certainly
takes charge
of the
conversation
and turns
it in a
way that
suggests
to them
that it's
quite reasonable
for you
to take
me
and let
them go
because it's
me that
you're looking
for,
right?
This is
amazing to
stop and
think about.
Jesus has
been pouring
out his
heart and
soul to
the Father
in prayer.
He's been
overwhelmed at
the thought of
what's about to
happen to him,
what he's about
to suffer and
endure.
And the
disciples have
not been able
to keep
watch with
him for
even one
hour,
as Jesus
asked.
And yet
here's Jesus
in the middle
of all this
thinking about
their safety
rather than
his own.
This right
here is the
proof that
all that Jesus
has been
saying about
being the
good shepherd
is true.
Let's go
back for just
a moment and
reflect on
those words
back in
John chapter
10.
Jesus said,
I am the
good shepherd.
The good
shepherd lays
down his
life for
the sheep.
The hired
hand is
not the
shepherd and
does not
own the
sheep.
So when
he sees
the wolf
coming,
he abandons
the sheep
and runs
away.
Then the
wolf attacks
the flock
and scatters
it.
The man
runs away
because he's
a hired
hand and
cares nothing
for the
sheep.
I am
the good
shepherd.
And I
lay down
my life
for the
sheep
is what
Jesus
said.
So here
the wolves
have come
and it's
quite a
pack.
And does
Jesus run
away?
No.
In fact,
it's the
opposite.
He engages
them directly.
He steps
forth and
immediately
diverts their
attention away
from the
flock and
onto himself.
If it's
me you're
looking for,
then let
these men
go.
You just
get a sense
here that
Jesus is
putting himself
right in
the gap,
squarely
between these
armed men
and his
disciples.
He's ready
to offer
himself
willingly
while asking
for his
followers to
be spared.
this is the
proof that
he really
is our
good shepherd.
That he
really does
watch out
for us
and will
do all
that is
needed to
protect us.
Can you
imagine this?
We don't
know exactly
where everyone
was standing
there in the
garden that
night,
but I
imagine
Jesus
perhaps a
little out
in front
of his
disciples and
them just
behind.
He's doing
the talking
can you
imagine if
you were
one of
his
disciples
just
kind of
watching
all this
taking
place?
Like what's
about to
happen here?
And the
way this
conversation
is going,
I imagine
Jesus just
begins to
walk forward
and surrender
himself to
them.
And if I'm
one of the
disciples,
I'm thinking
now what do
we do?
Do we
fight?
should we
run?
John tells
us that
there was
a brief
struggle that
took place.
Peter,
one of the
disciples,
had a
sword and
he pulls
it out and
strikes with
it.
Verse 10,
then Simon
Peter,
who had a
sword,
drew it
and struck
the high
priest's
servant,
cutting off
his right
ear.
The
servant's
name was
Malchus.
Now we
can only
guess at
what Peter
was thinking.
Was it
just gut
instinct that
led him to
do this?
Did he feel
that he might
be a traitor
if he just
let Jesus
be captured
and taken?
And you
can just
imagine that
right in this
moment as
Peter is
striking
Malchus,
every other
man with
their weapon
is just
ready to
jump into
the fray.
and this
is going
to be a
bloodbath.
Probably
some if
not all
of the
disciples
would have
lost
their
lives.
But
Jesus
intervenes.
Verse 11,
Jesus
commanded
Peter,
put your
sword
away.
Or as
Luke has
it also,
no more
of this.
And the
sense we
get here
is that
everyone,
the whole
group,
just
stopped
for a
moment at
Jesus'
command.
According to
Matthew,
Jesus followed
up his
command with
a bit of
a rebuke
to Peter.
Put your
sword back
in its
place,
for all
who draw
the sword
will die
by the
sword.
He
follows it
up with,
do you
think I
cannot
call on
my
father?
And he
will at
once put
at my
disposal
more than
twelve
legions
of angels.
In other
words,
Peter,
I don't
need
you to
defend me
or to
fight for
me.
If this
is just
about us
versus
them,
I could
handle it
myself,
Peter,
without even
lifting a
finger.
Put your
sword away.
Now,
John doesn't
tell us
about this,
but Luke
tells us
that in
this moment,
Jesus actually
goes to
Malchus,
the servant
of the
high priest,
and touches
his ear
and heals
it on
the spot,
basically
undoing
the damage
that Peter
has just
done.
and Jesus
says,
shall I
not
drink
the cup
the
Father
has
given
me?
Shall I
not
drink
the cup
the
Father
has
given
me?
What a
question.
What a
statement.
verse 12.
Then the
detachment
of soldiers
with its
commander
and the
Jewish
officials
arrested
Jesus.
They bind
him and
they lead
him away
and we
will hear
what happens
next,
next Sunday.
this was
the final
outcome.
Jesus
was
arrested
and as
one of
the other
gospel
writers
mentions,
his
disciples
in this
moment
they
scatter,
they flee.
As we
come to
the Lord's
table this
morning,
I want to
help us
focus in
on this
last
question
or statement
of Jesus.
Shall I
not drink
the cup
the Father
has given
me?
let's
reflect on
these words
for a
moment.
At first
we hear
a question
but then
we notice
that this
question is
really a
statement.
He's not
looking for
reassurance
about this
from the
disciples,
he's making
a statement,
this is how
it has
to go.
Fighting is
not an
option,
running away
from this
is not an
option.
I must
go through
with this.
The time
has come.
In these
moments we
think back
to when
Jesus on
that earlier
occasion spoke
about how
he was going
to suffer
and die.
And do you
remember how
Peter back
then tried
to rebuke
Jesus?
That's the
whole get
behind me
Satan moment.
And at that
time Jesus
rebuked Peter.
He said to
him back
then,
you do not
have in
mind
the things
of God
but the
things of
men.
This is
the moment
that Jesus
was speaking
of.
And it
comes down
to this.
Will Jesus
cling to
the things
of God
or the
things of
men?
Will he
cling to
the concerns
of man?
How to
avoid
personal
discomfort
and suffering?
How to
beat his
opponents?
or will
he hold
firmly
to the
will of
God
the things
that God
wants in
these moments
no matter
the cost?
Shall I
not drink
the cup
the Father
has given
me?
In the
midst of all
this tension
and conflict
with all
these armed
men staring
him down
ready to
pounce on
him,
how does
Jesus see
the situation?
According to
what he
says,
he sees
it as
coming to
him from
the Father,
given to
him by
God,
his Father.
This is
amazing.
Let's talk
about the
cup.
Jesus uses
this language
of the
cup.
This
cup that
the Father
is giving
him to
drink from.
What is
that?
What does
that mean?
There's
some rich
meaning to
this.
Long
ago in
the Old
Testament
times,
language of
cup was
often used
metaphorically
or poetically
to refer to
a person's
portion.
Like
Psalm 16
verse 5,
Lord,
you alone
are my
portion
and my
cup.
you make
my lot
secure.
The cup
had to
do with
a person's
lot in
life.
What God
had decided
a person
should
receive.
And
metaphorically
speaking,
what's in
the cup
that you
must drink
from
reflects what
God has
given for
you.
It
reflects
your lot.
So if
there's
something good
in your
cup,
well,
that often
speaks of
blessing.
But if
there's
something
bitter
or
poisonous,
it speaks
of
hardship,
grief,
betrayal,
and especially
judgment.
Sometimes
this language
of cup
was used
to refer
to good
things,
like the
cup of
salvation
is mentioned,
or the
23rd Psalm,
which most
of you
know.
My cup
overflows.
Speaking of
God's
blessing
coming so
abundantly,
more than I
need.
But most
often in
the Old
Testament,
this metaphor
of cup
was used
to refer
to judgment,
like in
Job 21
verse 20,
where Job
speaks about
the wicked
and says,
let their
own eyes
see their
destruction.
Let them
drink the
cup of
the wrath
of the
Almighty.
Or Psalm
75 verse
8,
in the hand
of the Lord
is a cup
full of
foaming
wine,
mixed with
spices.
He pours
it out,
and all
the wicked
of the
earth drink
it down
to its
very
dregs.
Or
Jeremiah
25 verse
15,
this is what
the Lord,
the God
of Israel
said to
me,
take from
my hand
this cup
filled with
the wine
of my
wrath and
make all
the nations
to whom
I send
you drink
it.
Now there's
more of
these,
we won't
go into
all of
them.
Altogether
this language
of cup
speaks
mainly
of
judgment.
It's a
portion
that God
gives to
the wicked.
The contents
of the cup
is his
wrath,
his punishment,
and those
who drink
it are
brought to
ruin and
destruction,
sorrow and
disgrace.
It comes
as punishment
for sins.
But then
we come
to Jesus
and this
is so
rich,
I hope
we don't
miss this.
All this
that's happening
to Jesus
in this
moment is
not just
a tragic
accident.
There is
a cup
being given
by the
Father
to the
Son
to drink.
This is
the portion
assigned to
Jesus in
the plan
of God.
It is
the cup
of God's
wrath.
And Jesus
has just
been praying
in the
garden
asking God
to take
the cup
away from
him.
Yet
he said
not my
will
but yours
be done.
So right
here and
now we
see Jesus
put action
to his
willingness.
He doesn't
call on
his
father
for those
legions
of angels.
Instead
he steps
forward
and surrenders
himself
to the
armed
men.
This is
the portion.
This is
the lot.
This is
the assignment
that has
been given
him by
his
father.
In
suffering
as he's
about to
suffer,
Jesus
will receive
wrath.
He will
receive
punishment.
not for
his own
sins
but for
ours.
And so
this is
Jesus
saying I
must
do this.
I must
take
this.
This is
my portion
from the
father.
This is
the plan.
This is
the only
way for
you to
be saved
from
drinking
it
yourself.
As the
prophet
Isaiah
foretold,
Isaiah
53,
surely
he took
up our
pain and
bore
our
suffering
yet we
considered
him punished
by God,
stricken
by him
and afflicted.
But he
was pierced
for our
transgressions.
He was
crushed
for our
iniquities.
The
punishment
that brought
us peace
was on
him
and by
his wounds
we are
healed.
We all
like sheep
have gone
astray.
Each of
us has
turned to
our own
way
and the
Lord has
laid on
him
the
iniquity
of us
all.
For the
transgression
of my
people
he was
punished
says the
Lord.
Shall I
not drink
the cup
the
father
has
given
me
says
Jesus.
And with
that said
he surrenders
himself to
these wicked
and abusive
men who
will make
him suffer
and put
him to
death
before the
end of the
following
day.
What do
you think?
do you
think it's
a coincidence
that just
hours earlier
Jesus
sat around
the table
with his
disciples
with his
own
cup
and asked
his disciples
to pass it
around the
table and
divide its
contents
among them.
What did
Jesus say
about that?
He said
this cup
is the
new
covenant
in my
blood.
My
blood
which is
poured out
for the
forgiveness
of sins.
And then
he told
his disciples
to drink
it in
remembrance
of him.
The contents
of Jesus
cup at
the Lord's
supper
represented
his blood
death.
Jesus
drank from
it himself
that night.
symbolizing
that he
was about
to surrender
his life
to death.
To drink
the cup
of wrath
being given
to him
from the
Father.
I don't
think it's
a coincidence.
These
things are
tied together.
Jesus
drinks
the cup
and from
his portion
we all
receive
the benefit.
Jesus
willingly
chooses
to suffer
and die
for his
people.
And we
who are
his
followers
receive
what his
death
brings.
Forgiveness
of our
sins
and a
new
relationship
with God.
That's
what this
table
represents.
Both the
bread and
the cup
represent
Jesus'
death
but the
cup
very
specially
speaks
of the
kind
of
death
he would
die.
That
wrath
is about
to fall
on him
for the
salvation
of others.
So we're
going to
come now
to the
Lord's
table
and eat
and drink
again from
it in
remembrance
of Jesus.
If you
have not yet
put your
trust
in Jesus
and surrendered
your heart
to him
let me
encourage you
to do
that.
do you
see how
worthy
of your
trust
and your
heart
Jesus
is?
Do you
see how
he is
the good
shepherd
who loves
his people
and protects
them?
Do you
see how
willingly
he embraces
this suffering
and anguish
of the cross
for your
forgiveness
for the
sins that
we have
committed
to be
forgiven
to bring
us back
to God?
He is
absolutely
worthy of
your trust
and your
heart
all of it
and so I
urge you
if you
haven't done
this yet
to surrender
to him
today
to believe
in him
today
for all
of us
who have
done that
we are
going to
partake
together
again of
the bread
and the
cup
and we
do this
to remember
Jesus
and his
sacrifice
for us
so if
you have
put your
trust in
him
and believe
in him
if you have
made that
profession
that Jesus
is Lord
and believe
in your
heart
that God
raised
him
from
the
dead
to save
you
then join
with us
partake
with us
this morning
we are
going to
take a few
minutes now
just to
quietly reflect
and pray
I encourage
you
talk to
God
in the
quiet
of these
moments
and then
after a few
minutes of
that
the bread
and the
cup
will be
passed
out
and
if you
don't wish
to partake
I would
encourage
you
just to
signal
with your
hand
to those
serving
and Dave
or Charles
will just
pass you
by
we'll wait
until
all have
been served
and then
we'll partake
together
inici unexpectedly
in the
BER
Thank you.