TEXT: John 18:1-11

SUBJECT: Exposition of John #44: Arrest

After several weeks away, it's good to be back in our study of John's Gospel. He wrote it--you recall--to make us believe "Jesus is the Christ, the Son of God". If you do, you "have life in His name"; if you don't, you "shall not see life, but the wrath of God abides on you". I encourage you to believe in Christ--right now. God does more than "encourage". He commands it. God enable you to believe. For Christ's sake. Amen.

The Garden, vv.1-2.

The chapter opens with our Lord and His disciples entering a garden; it's the Garden of Gethsemane on the Mount of Olives. Why did they go there? Matthew, Mark, and Luke tell us they went there to pray. Our Lord, in particular, prayed with fervor, "Sweating great drops of tears". But you notice, don't you, that John makes no mention of that. He knew about it, of course, because he was there. Yet he doesn't bring it up.

Why not? Because he intends to make another point. What is it? V.2 hints at it: "And Judas, who betrayed Him, also knew the place". Our Lord knew Judas had sold Him; and now, He goes to the first place the traitor would think of.

It seems our Lord is not trying to elude His captors. He seems all but eager to be caught. Is He? Time will tell.

The Betrayal, vv.3-9.

The Garden affords Him a few hours of quiet. But the peace is soon shattered by the sound of war. Judas, a detachment of troops, and an angry mob have stormed the Garden, seeking the Lord Jesus.

They didn't have to look very hard, for the Man they're pursing steps forward asking what they want. "Jesus of Nazareth" they reply. He was a famous Man, of course; yet they didn't recognize Him. Why not? Because it was dark, of course. People are hard to identify by torch light alone.

Our Lord might have said sent them on a wild goose chase. While they were out looking for Him, He could have easily escaped. But again, He didn't. What's more: He identifies Himself to them. "I am He".

The men are stunned at His boldness and fall back in shock. Another chance to flee is presented, but He'll have none of that. Again, He asks, "Whom are you seeking?" They reply: "Jesus of Nazareth". "I have told you that I am He".

Godly men have, at times, fled from unjust authorities. David found refuge with the Philistine king; Elijah hid out with the widow of Zarephath. And so on. But our Lord won't flee; He's even making it easy on them. "Here I am. Take Me".

But not the disciples. "Let these go their way". If He were trying to score political points, He would have had the disciples go with Him to the cross. Twelve martyrs, after all, are better than one. But that is not His intent; He's not surrendering as a political prisoner, but as the Lamb of God.

As such, He must suffer alone.

"Must Jesus bear the cross alone

And all the world go free?"

Yes!

Multiple sacrifices are not needed. One will do. The Savior must die; the disciples must live. They'll flee; He'll stay.

Of His own will, I might add. Our Lord is turning Himself in to the authorities, knowing a cross awaits Him.

Peter's defense, vv.10-11.

Our Lord may be willing to die, but Peter won't let Him go without a fight. He draws the sword and aims to take a man's head off. He misses, however, and only manages to lop off an ear. Malchus is the victim; he's the servant of Caiaphas, High Priest of Israel that year.

Why does John mention his name? Malchus is not an important person, yet there he is in the story. Why? The reason seems obvious: John wants us to know the events of that night really occurred. Perhaps Malchus was still alive; people who knew him certainly were. The story could be checked; the facts verified. Like Peter, John wants us to know, they "Were not following cunningly devised fables, but were eyewitnesses of His majesty". What better way to do that than to put in otherwise useless details?

Our Lord may well respect Peter's courage, but He won't be defended. The ear of Malchus is put back on and Peter is ordered to sheath his blade. Why is this? Matthew assigns one reason; John quite another. The former has it: "All who take up the sword shall perish with the sword". The Kingdom of God is not advanced by brute force, I think, is what He means.

But John ignores this altogether. He has our Lord say: "Shall I not drink the cup which My Father has given Me?" In other words, He doesn't want Peter to save Him because He wants to die!

In prayer He had accepted "the cup"; now He must drink it. And no one--not even brave and loyal Peter--can be allowed to stop Him.

"What shall I say. `Father, save Me from this hour?' But for this hour I came into the world. `Father, glorify Your name'".

Significance.

The significance of this story has been hinted at before, but let me now make it plain: We have a willing Savior. Review the facts: (1) Judas, a known traitor is chosen as an Apostle; (2) He goes to His customary haunt; (3) He identifies Himself to the Hebrew police; (4) He doesn't take advantage of their shock to flee; (5) He stops Peter from defending Him.

It seems to me, He wants to be arrested; He wants to suffer the Council's envy; He wants the malice of Herod's men; He wants Pilate's scourge; He wants "the death of the cross".

Is this supported by other passages in the Bible? Many. What He didn't do to prevent His death is worth thinking about: "Do you not think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?" (Matthew 26:53). What He did to hasten it is no less notable: "What you do, do quickly" (John 12:37).

"God loves a cheerful giver". Our Lord gave His all cheerfully.

The implication for leading the Christian life is this: If our Lord was willing to die for us, will He withhold any good thing from us? Doesn't the greater gift include all the lesser ones? Don't you think for one moment that your Savior is miserly! That He's reluctant to answer your prayers; that He's loath to help you when you need it most. We don't always know what we need; if He hasn't given you what you ask for, it's not due to any reluctance on His part.

The theology of John.

How do these events contribute to the theme of this Gospel? How do they make us know "Jesus is the Christ, the Son of God?" Here's how: They reflect God's initiative and eagerness to save His people from their sins. Did Abraham choose God or did God choose Abraham? Did Israel elect Moses or did God send him? Did the people farm the wilderness or did God rain manna? It is God who takes the initiative; He was "found by those who did not seek [Him]". The very same traits are seen in our Lord. Therefore, "Jesus is the Christ, the Son of God".