“Garden to Garden” – John 18:1-14

Sunday, January 17, 2021

John 18:1-14

“Garden to Garden”

Service Orientation: Death’s intrusion onto the world stage began in a garden. The work of breaking its grip now begins in another.

Memory Verse for the Week: “The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?”  Psalm 27:1

Background Information:

• The Kidron had special historical significance, for King David crossed the Kidron when he was rejected by his nation and betrayed by his own son, Absalom (2 Sam. 15; also note John 18:23). Jesus had been rejected by His people and at that very moment was being betrayed by one of His own disciples! It is interesting that David’s treacherous counselor Ahithophel hanged himself (2 Sam. 17:23), and David’s treacherous son Absalom was caught in a tree and killed while hanging there (2 Sam. 18:9–17). Judas, of course, went out and hanged himself (Matt. 27:3–10). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)
• A drain ran from the temple altar down to the Kidron ravine to drain away the blood of sacrifices. At this time of year more than two hundred thousand lambs were slain. So when Jesus and his band crossed the Kidron, it was red with the blood of sacrifice. This divine poetry shows that what was about to take place was not beyond the control of God, regardless of how it appeared. (R. Kent Hughes, Preaching the Word: John, 377)
• The “band” which Judas “received” evidently signifies a detachment of Roman soldiers, which Pilate had granted for the occasion; the Greek word means the tenth part of a legion, and therefore consisted of four or five hundred men. Some have questioned this, but the words of Matthew 26:47, “a great multitude with him”—strongly confirms it. (Arthur W. Pink, Exposition of the Gospel of John, 817)
• This odd combination of Jews and Romans at the scene of arrest points to several important insights into the nature of these events. First, Jewish and Roman cooperation here underscores well the overall perspective of this Gospel: the problem of sin and rejection of God’s truth cannot be restricted to Jews on one hand, or to Gentiles on the other hand. Rather, the whole world, sliding toward destruction, owes every hope of life to the saving love of God (John 3:16). (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 213)
• Gethsemane was well known to Judas… who was betraying Him, because Jesus had often met there with His disciples. Luke’s account states that it was Jesus’ custom to visit the Mount of Olives (Luke 22:39). That had been true throughout His ministry whenever He was in Jerusalem (cf. John 8:1). (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 306)
• Christ went to Gethsemane because it was a secluded place where He could pour out His heart to the Father in private. But more significant on this night, He went there because He knew that is where Judas would look for Him. (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 306)

 

The question to be answered is…

What is it about the account of Jesus’ arrest that can give us hope and confidence in him?

 

Answer…

Even in the midst of this treachery and “tragedy”, Jesus continues to exhibit his ultimate control and glory.

 

The word of the day is… glory

 

What do we see in Jesus here that should inspire us and help us hope in him? 

1. His faithful fortitude. (v.4)

(Prov. 28:1; John 16:33; 1 Thes. 5:23-24; 2 Tim. 1:7; Heb. 2:14-18; 3:1-2; 10:23; Rev. 1:5)

He did not wait to be apprehended but voluntarily confronted his enemies. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 169)

Eden was the garden of disobedience and sin; Gethsemane was the garden of obedience and submission; and heaven shall be the eternal garden of delight and satisfaction, to the glory of God. (Wiersbe, 298)

 

2. His divine power. (v.6)
   (Mat. 28:18; Luke 10:19; Acts 10:38 ; 1 Cor. 2:5 ; Col. 1:16-17; Heb. 1:3; 2 Peter 1:3)

It is true that wicked men do many things contrary to God’s will; but so great is His wisdom and power, that all things which seem adverse to His purpose do still tend towards those just and good ends and issues which He Himself has foreknown. (St. Augustine of Hippo, City of God, c.410AD)

 

3. His relentless love. (vv.7-9)

(Mark 12:29-31 ; John 13:34-35; 15:12-13; 1 Peter 2:21; 1 John 3:16; 4:19)

Jesus’ chief intent seems not to have been to advance a claim but rather to shield the disciples. In a sense, he sacrificed himself for their safety. He had promised the Father that he would protect them (17:12), and he fulfilled his guarantee in the voluntary surrender of his life. (Gæbelein, 169)

 

4. His resolute obedience. (vv.10-11)

(Jeremiah 7:23 ; Luke 11:28 ; John 14:31; Romans 5:19; Philippians 2:8; Hebrews 5:9)

Human history began in a garden (Gen. 2:8ff.), and the first sin of man was committed in that garden. The first Adam disobeyed God and was cast out of the garden, but the Last Adam (1 Cor. 15:45) was obedient as He went into the garden of Gethsemane. In a garden, the first Adam brought sin and death to mankind, but Jesus, by His obedience, brought righteousness and life to all who will trust Him. He was “obedient unto death, even the death of the cross” (Phil. 2:8). (Wiersbe, 298)

 

Conclusion…What examples exist in this text that hold relevance for how we should consider living today? 

 A. Peter’s unbridled zeal.

(Rom. 10:2; 12:11; 1 Cor. 9:27; Gal. 4:18; Phil. 1:27; 1 Tim. 4:12 ; 2 Tim. 1:7; Titus 2:14)

Peter was eager, aggressive, bold, and outspoken—with a habit of revving his mouth while his brain was in neutral. (John MacArthur, Twelve Ordinary Men,pp. 31-32).

Moral crusaders with zeal but no ethical understanding are likely to give us solutions that are worse than the problems. (Charles Colson, How Now Shall We Live?, 378)

Trying to protect Jesus, Peter pulled a sword and wounded the high priest’s servant. But Jesus told Peter to put away his sword and allow God’s plan to unfold. At times it is tempting to take matters into our own hands, to force the issue, or at least try to dictate the direction. Most often such moves lead to sin. Instead we must trust God to work out his plan. Think of it—if Peter had had his way, Jesus would not have gone to the cross, and we still would be dead in our sins. (Bruce B. Barton, Life Application Bible Commentary: John, 353)

Warned by so striking an example, let us learn to keep our zeal within proper bounds; and as the wantonness of our flesh is always eager to attempt more than God commands, let us learn that our zeal will succeed ill, whenever we venture to undertake any thing contrary to the word of God. (John Calvin, Commentary on John, Vol. 2, 165)

 

B. Peter’s uninformed passion.

(Pro 8:5; 19:2; Hos. 4:6; Acts 17:30; Gal. 5:24; Eph. 4:18; Jam. 1:5; 1 Pet. 1:14; 1 John 4:1)

Determination to have our own way, and do only what we like, is one great source of unhappiness in the world. The habit of laying all our matters before God in prayer, and asking Him to choose our portion, is one chief secret of peace. (J.C. Ryle, Expository Thoughts on John Vol.2, 180)

There was an entire detachment of Roman soldiers there—perhaps numbering in the hundreds. What did Peter think he was going to do? Behead them all, one by one? Sometimes in Peter’s passion for taking the initiative, he overlooked the obvious big-picture realities. (John MacArthur, Twelve Ordinary Men, pp. 41-42).

 

C. Peter’s selfish ambition.

(Ps. 119:36; Pro. 18:1; Rom. 2:8; 12:3; 1 Cor. 10:24; Phil. 2:3-4; James 1:20; 3:16)

Peter’s sword symbolizes rebellion against the will of God. Peter should have known that Jesus would be arrested and that He would willingly surrender to His enemies. Peter made every mistake possible! He fought the wrong enemy, used the wrong weapon, had the wrong motive, and accomplished the wrong result! He was openly resisting the will of God and hindering the work that Jesus came to accomplish! While we admire his courage and sincerity, it was certainly a demonstration of zeal without knowledge. (Wiersbe, 299)

 

Worship Point…

Worship happens when Jesus remains on the throne of our hearts no matter what.  

(Is. 9:6; John 9:38; Rom. 11:36; 1 Cor. 8:6; Phil. 2:9-11; Col. 1:16-17; Heb. 1:3-6)

Something wonderful and miraculous and life-changing takes place within the human soul when Jesus Christ is invited in to take His rightful place. That is exactly what God anticipated when He wrought the plan of salvation. He intended to make worshipers out of rebels; He intended to restore to men and women the place of worship which our first parents knew when they were created. (A. W. Tozer, Whatever Happened to Worship, 24)

Worship isn’t primarily about music, techniques, liturgies, songs, or methodologies. It’s about our hearts. It’s about what and who we love more than anything. (Bob Kauflin, Worship Matters, 25)

 

Gospel Application…

Jesus was obedient to death so that those who turn and put their trust in him wouldn’t ultimately have to taste it.

(John 3:16; Romans 10:9-13; Ephesians 2:8-9; Philippians 2:8)

We face death, but thanks to Jesus, we only face its shadow. (Max Lucado, Traveling Light, 94)

Eden was the garden of disobedience and sin; Gethsemane was the garden of obedience and submission; and heaven shall be the eternal garden of delight and satisfaction, to the glory of God. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)

He did not die because He could not help it; He did not suffer because He could not escape. All the soldiers of Pilate’s army could not have taken Him, if He had not been willing to be taken. They could not have hurt a hair of His head, if He had not given them permission (J.C. Ryle, Expository Thoughts on John Vol.2, 180)

 

Spiritual Challenge Questions…

Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.

• How does the account of Jesus’ arrest give you hope for facing some of life’s challenges?
• How might today’s text challenge the way you think about tragedy?
• Can you think of modern examples of human ignorance clothed in zeal?
• Have you ever been zealous for something only to find out you were wrong? What was it like? How did you respond when you discovered you were in the wrong?
• How can you better guard information you absorb so as NOT to be like Peter (zealous in the wrong)?

 

Quotes to note…

Jesus was no victim. In John 10:17—18 He declared, “l lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again.” On the contrary, His death was according to the plan and will of God. Isaiah wrote concerning Messiah’s sacrificial death, “The Lord has caused the iniquity of us all to fall on Him…. the Lord was pleased to crush Him, putting Him to grief” (Isa. 53:6, 10). In His sermon on the day of Pentecost, Peter said that Jesus was “delivered over [to death] by the predetermined plan and foreknowledge of God” (Acts 2:23; cf. 3:18; 427-28; 13:27; Matt. 26:24; Luke 22:22; 24:44-46) (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 304)

 

Our Lord, instead of waiting to be found, went forward to meet the armed crowd. In response to their question, he openly identified himself. Their reaction was to fall to the ground. John represents their response as a miracle. They did not fall down when he asked them what they wanted, but only after he said, “I am he” or literally “I am.” (R. Kent Hughes, Preaching the Word: John, 379)

 

What an anomaly! Seeking out the Light of the world with torches and lanterns! (Arthur W. Pink, Exposition of the Gospel of John, 817)

 

According to John’s account, we do not see Jesus agonizing in the Garden prior to his arrest. However, Jesus did not pass through this time of trial without any human feelings. He, indeed, was troubled (see 13:21), but he accepted his destiny with divine serenity and supernatural confidence in the outcome: resurrection and ascension to the Father. The arrest scene especially demonstrates Jesus’ divinity. He is Lord of all, subject to no other human being. He was in complete control of the situation. He could have escaped being arrested, as he did before (10:39; 11 :54), but he boldly faced his betrayer and those coming to arrest him, and he allowed himself to be arrested in order to carry out the divine plan of salvation.  (Bruce B. Barton, Life Application Bible Commentary: John, 349)

 

Peter was exactly like most Christians—both carnal and spiritual. He succumbed to the habits of the flesh sometimes; he functioned in the Spirit other times. He was sinful sometimes, but other times he acted the way a righteous man ought to act. This vacillating man—sometimes Simon, sometimes Peter—was the leader of the Twelve. (John MacArthur, Twelve Ordinary Men, 37)

 

That scene in the garden where Peter tried to decapitate Malchus is a classic example of his natural natural lack of restraint. Even surrounded by hundreds of Roman soldiers, all armed to the teeth, Peter unthinkingly pulled out his sword and was ready to wade into the crowd, swinging. It was fortunate for him that Malchus lost nothing more than an ear and that Jesus immediately healed the damage. As we have already seen, Jesus rebuked Peter sternly. (John MacArthur, Twelve Ordinary Men, 51)

 

The action of Peter illustrates the curious combination of loyalty and obtuseness that characterized him. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 169)

 

The private ministry of our Lord with His disciples has now ended, and the public drama of redemption is about to begin. Man will do his worst, and God will respond with His very best. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 297)

 

The Kidron River is a winter torrent, dry in the summer, but a flowing stream during the winter and spring rains. It runs southward along the east side of the city and joins the Valley of Hinnom and the Tyropoeon Valley south of Jerusalem. Gethsemane, the name assigned to the olive grove on the side of the mountain where Jesus and his disciples went, means “oil press.” The city was filled with visitors at the Passover season and would have had little room for lodging within its walls. Neither Jesus nor the disciples were wealthy; so they probably camped outdoors during their visit to the temple for the Passover Week. The site of the garden is still marked by a small grove of ancient trees. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 168)

 

Jesus often used the Garden of Gethsemane as a meeting place with his disciples (cf. Luke 22:39). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 168)

 

Pilate, knowing the volatile character of the Passover pilgrims, would probably have been disposed to granting such a request, though a full complement of six hundred men would hardly seem necessary. The torches and the lanterns were needed, as the arrest took place at night and would require a search in the darkness of the olive grove. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 169)

 

Jesus’ reply startled the arresting party by its openness and readiness and possibly because it was like the claim he had made previously: “I am” (8:24, 28, 58). If it were intended as an assertion of deity, his calm demeanor and commanding presence temporarily unnerved his captors. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 169)

 

John’s Gospel alone takes note of Christ’s appearance before Annas. Luke suggests that some time may have elapsed between the interview with Annas and the confrontation with Caiaphas and the council because he locates the latter at “daybreak” (Luke 22:66). If Jesus were held in custody till the elders could be summoned to a meeting in the morning, it is quite possible that he was somewhere in the house of the high priest. The main hearing seems to have followed in the early hours of the morning, before the members of the Jewish tribunal. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 170)

 

The hearing before Annas was probably a preliminary attempt to evaluate the case and enable them to formulate some sort of charge to lay before Pilate. As the elder statesman, Annas was regarded with great respect by his contemporaries and must have been considered an expert in religious matters. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 170)

 

The Kidron Valley is located east of Jerusalem, between the city wall and the Mount of Olives, and the garden of Gethsemane is on the western slope of Olivet. Jesus often went to this garden with His disciples, no doubt to rest, meditate, and pray (Luke 22:39). Jerusalem was filled with pilgrims attending the Passover, and Jesus would want to get away from the crowded city to a private place. He knew that Judas would come for Him there, and He was ready. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)

 

Human history began in a garden (Gen. 2:8ff.), and the first sin of man was committed in that garden. The first Adam disobeyed God and was cast out of the garden, but the Last Adam (1 Cor. 15:45) was obedient as He went into the garden of Gethsemane. In a garden, the first Adam brought sin and death to mankind, but Jesus, by His obedience, brought righteousness and life to all who will trust Him. He was “obedient unto death, even the death of the cross” (Phil. 2:8). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)

 

The word band in John 18:3 could be translated “cohort.” A Roman cohort was a tenth of a legion, and this would be six hundred men! It is not likely that Judas brought that many to the garden, but apparently a full cohort was made available to him had he needed it. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)

 

Why did the arresting soldiers draw back and fall to the ground when Jesus told them, “I am he”? The Jews present would be struck by His “I am” statement, an affirmation of deity. The Romans, who were in the majority, would be struck by His bearing, for it was obvious that He was in command. It was an emotionally charged situation, and we do not know what Judas had told them about Jesus to help prepare them for this confrontation. The Jewish leaders had tried to have Jesus arrested before and always without success. The band was prepared for conflict, and when they met with surrender and calm, they were overwhelmed. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 298)

 

Our Lord did not judge Malchus, though he was a sinner deserving the wrath of God. Instead, He healed him! It was our Lord’s last public miracle before the cross. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 299)

 

Peter had a sword in his hand, but our Lord had a cup in His hand. Peter was resisting God’s will but the Savior was accepting God’s will. Earlier, Jesus had prayed, “O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt” (Matt. 26:39). The cup represented the suffering He would endure and the separation from the Father that He would experience on the cross. He prayed this prayer three times, evidence that His whole being was sensitive to the price He would pay for our salvation. His holy soul must have been stirred to the depths when He contemplated being made sin! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 299)

 

we need never fear the cups that the Father hands to us. To begin with, our Savior has already drunk the cup before us, and we are only following in His steps. We need never fear what is in the cup because the Father has prepared it for us in love. If we ask for bread, He will never give us a stone, and the cup He prepares will never contain anything that will harm us. We may suffer pain and heartbreak, but He will eventually transform that suffering into glory. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 300)

 

Jewish law demanded that witnesses be called before a prisoner was questioned. Annas defied this law, and eventually the council hired false witnesses. Jesus knew His rights (“bear witness of the evil”—John 18:23), but He did not insist on them. He is an example to us when we suffer wrongfully (1 Peter 2:19–25; 4:12–19). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 300)

 

From the highest degree of privilege down to the lowest depth of sin, there is but a succession of steps. Privileges misused seem to paralyze the conscience. The same fire that melts wax, will harden clay. (J.C. Ryle, Expository Thoughts on John Vol.2, 179)

 

Let us beware of resting our hopes of salvation on religious knowledge, however great; or religious advantages, however many. We may know all doctrinal truth and be able to teach others, and yet prove rotten at heart, and go down to the pit with Judas. (J.C. Ryle, Expository Thoughts on John Vol.2, 179)

 

let us beware of cherishing within our hearts any secret besetting sin, such as love of money or love of the world. One faulty link in a chain-cable may cause a shipwreck. One little leak may sink a ship. One allowed and unmortified sin may ruin a professing Christian. Let him that is tempted to be a careless man in his religious life, consider these things, and take care. Let him remember Judas Iscariot. His history is meant to be a lesson. (J.C. Ryle, Expository Thoughts on John Vol.2, 180)

 

The same miraculous influence which tied the priests and Pharisees powerless at the triumphant entry into Jerusalem–which stopped all opposition when the temple was purged of buyers and sellers–that same mysterious influence was present now. A real miracle was wrought, though few had eyes to see it. At the moment when our Lord seemed weak, He showed that He was strong. (J.C. Ryle, Expository Thoughts on John Vol.2, 180

 

Jesus was a willing sufferer. He had set His heart on accomplishing our redemption. He loved us, and gave Himself for us, cheerfully, willingly, gladly, in order to make atonement for our sins. It was “the joy set before Him” which made Him endure the cross, and despise the shame, and yield Himself up without reluctance into the bands of His enemies. Let this thought abide in our hearts, and refresh our souls. (J.C. Ryle, Expository Thoughts on John Vol.2, 180)

 

Christ’s actions have encouraging implications for us as we wage lives fraught with trying events. The record of his last days on earth brings encouragement and optimism to those who live in a world that at times appears to have no caring Sovereign. (R. Kent Hughes, Preaching the Word: John, 377)

 

The Lord deliberately chose Gethsemane. John’s specific mention of it as a “garden” in verse 1 suggests that the apostle has in mind a deliberate comparison with the original garden of Eden. The symbolism is this:

•  The first Adam began life in a garden. Christ, the second Adam, came at the end of his life to a garden.
•  In Eden Adam sinned. In Gethsemane the Savior overcame sin.
•  In Eden Adam fell. In Gethsemane Jesus conquered.
•  In Eden Adam hid himself. In Gethsemane our Lord boldly presented himself.
•  In Eden the sword was drawn. In Gethsemane it was sheathed.

This symbolism is not accidental or incidental to Jesus’ death. It was an assurance for future generations of readers that Christ was in control. (R. Kent Hughes, Preaching the Word: John, 377)

 

It was not the pain that caused the horror. It was not the shame. It was not the imminent desertion of the disciples. It was the fact that he was going to pay the penalty for our sins! The understanding of what that sacrifice meant, which only omniscience could bring, caused our Lord to break out in a bloody sweat. It was the crushing realization of that horror that crushed him. Christ’s resolve to endure the agony, even at such a great price, demonstrates his lordship and divinity. (R. Kent Hughes, Preaching the Word: John, 378)

 

Jesus’ response was the last exercise of the power by which he calmed the seas, stilled the winds, and healed the sick. Was Jesus caught on the wheel of history? Hardly! He is the axis of history. In a very real sense the cohort did not arrest Jesus—he arrested them! His words were a gracious warning that they were in way over their heads. (R. Kent Hughes, Preaching the Word: John, 380)

 

Gethsemane was not a tragedy, and neither are our Gethsemanes. This does not do away with the wounds of affliction in this life, but it is encouraging to see that behind human tragedy stands the benevolent and wise purpose of the Lord of human history. Life may be dark at times, tragedy may come, and at times the whole world may seem to be falling apart. The wheel may appear ready to crush us. But this is not the end. “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28), even in Gethsemane. (R. Kent Hughes, Preaching the Word: John, 382)

 

As soon as he said, I am he, they went backward and fell to the ground – How amazing is it, that they should renew the assault, after so sensible an experience both of his power and mercy! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beelzebub; and that it was through the providence of God, not the indulgence of Jesus, that they received no farther damage. (John Wesley, Wesley’s Notes on the Bible,263)

 

But let us learn that, in the person of Peter, Christ condemns every thing that men dare to attempt out of their own fancy. This doctrine is eminently worthy of attention; for nothing is more common than to defend, under the cloak of zeal, everything that we do, as if it were of no importance whether God approved, or not, what men suppose to be right, whose prudence is nothing else than mere vanity. (John Calvin, Commentary on John, Vol. 2, 164)

 

Second, in crossing the brook Cedron, accompanied by His disciples, another Old Testament type was most strikingly fulfilled. In 2 Samuel 15 (note particularly verses 23, 30, 31) we read of David, at the time of his shameful betrayal by his familiar friend Ahithophel, crossing the same brook; crossing it in tears, accompanied by his faithful followers. So David’s Son and Lord, crossed the Cedron while Judas was betraying Him to His foes. (Arthur W. Pink, Exposition of the Gospel of John, 815)

 

The entrance of Christ into the Garden at once reminds us of Eden. The contrasts between them are indeed most striking. In Eden, all was delightful; in Gethsemane, all was terrible. In Eden, Adam and Eve parleyed with Satan; in Gethsemane, the last Adam sought the face of His Father. In Eden, Adam sinned; in Gethsemane, the Savior suffered. In Eden, Adam fell; in Gethsemane, the Redeemer conquered. The conflict in Eden took place by day; the conflict in Gethsemane was waged at night. In the one Adam fell before Satan; in the other, the soldiers fell before Christ. In Eden the race was lost; in Gethsemane Christ announced, “Of them which thou gavest me have I lost none” (John 18:9). In Eden, Adam took the fruit from Eve’s hand; in Gethsemane, Christ received the cup from His Father’s hand. In Eden, Adam hid himself; in Gethsemane, Christ boldly showed Himself. In Eden, God sought Adam; in Gethsemane, the last Adam sought God! From Eden Adam was “driven”; from Gethsemane Christ was “led.” In Eden the “sword” was drawn (Gen. 3:24); in Gethsemane the “sword” was sheathed (John 18:11). (Arthur W. Pink, Exposition of the Gospel of John, 816)

 

Our Lord and Savior knew that He should be taken by Judas, and that this was the place appointed by His Father wherein He should be taken; for the 4th verse tells us ‘Jesus therefore, knowing all things that should come upon him,’ etc. He knew that Judas would be there that night, and, therefore, like a valiant champion, He cometh into the field first, afore His enemy. He goeth thither to choose, and singles out this place on purpose” (Mr. Thomas Goodwin). (Arthur W. Pink, Exposition of the Gospel of John, 816)

 

Significant too is the general principle here symbolically illustrated: attacks upon the Truth were made by artificial lights and carnal weapons! It has been thus ever since. The “light of reason” is what men depend upon; and where that has failed, resort has been had to brute force, of which the “weapons” speak. How vain these are, when employed against the Son of God, (Arthur W. Pink, Exposition of the Gospel of John, 817)

 

Our Lord was the first to speak: He did not wait to be challenged. His reason for asking this question is indicated in the “therefore” of the previous clause—”Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?” That which the Holy Spirit has here emphasized is the willingness of Christ to suffer, His readiness to go forth to the Cross. He knew full well for what fell purpose these men were there, but He asks the question so that He might solemnly and formally surrender Himself to them. (Arthur W. Pink, Exposition of the Gospel of John, 818)

 

This was in sharp contrast from the first Adam in Eden, who, after his sin, hid himself among the trees of the garden. (Arthur W. Pink, Exposition of the Gospel of John, 818)

 

Christ was about to suffer for them, and therefore it was not just that they should suffer too; nor was it proper that they should suffer with Him, lest their sufferings should be thought to be a part of the price of redemption. (Arthur W. Pink, Exposition of the Gospel of John, 822)

 

Peter exercised a zeal which was not regulated by knowledge: it was the self-confident energy of the flesh acting in unconsidered haste. It was the inevitable outcome of his failure to heed Christ’s word, “Watch and pray, lest ye enter into temptation”—it is failure to pray which so often brings us into temptation! Had Peter observed the ways of his Master and heeded His words, he would have learned that carnal weapons had no place in the fight to which He has called him and us. (Arthur W. Pink, Exposition of the Gospel of John, 824)

 

These words of Jesus had a startling effect: it seems those who stood nearest to Him drew back and fell to the ground (18:6). Such a result is not easily attributed to simple surprise that a hunted suspect would so openly identify himself. Nor do their actions suggest a reverent kneeling by Jews who might have thought Jesus had pronounced the divine name (“I am”—see also Exodus 3:14 and comments on John 6:20). Rather, something of the divine majesty of Jesus himself seems to have been unleashed, knocking those near Him to the ground. Clearly, this powerful company of soldiers had met much more than its match, and would succeed in capturing Jesus only through His voluntary compliance. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 214)

 

There are suggestive meanings throughout the account Of Jesus’ arrest. When Jesus ‘ ‘went out with His disciples” and crossed the Brook Kidron, He could not help being aware that the stream was dyed red with the blood of the thousands of lambs being sacrificed in the temple for the Passover. A channel carried the waste blood into the Brook.l And it was to a garden He came. This would be not only the scene of His arrest, but of His crucifixion nearby and His resurrection. It was in a garden that man first lost his way in disobedience, and now it is in a garden that man is given the possibility of being restored to God’s paradise. (Roger L. Fredrikson, The Communicator’s Commentary: John, 262)

 

Now Jesus is brought to Annas, a wily, powerful, ecclesiastical politician, who had been high priest from A.D. 6 to 15. He must have been a king maker, because five of his sons had been high priests over the years and his son-in-law, Caiaphas, held the post at this time. Many questions have been raised by the scholars about Jesus being brought to Annas first for what apparently was an informal initial interrogation. Barclay has made the interesting observation that if Annas had a vested interest in the “temple business” and Jesus had cleansed the temple of the money changers earlier, which could have hurt Annas’ business, then surely he would have wanted to get Jesus alone where he could deal with Him on his terms.2 (Roger L. Fredrikson, The Communicator’s Commentary: John, 263)

 

The detachment of soldiers (speira) refers to a cohort, a group of 600 soldiers under a military tribune. The entire cohort would not have been deployed on this mission, but there would have been a significant force. The festivals in Jerusalem were always politically volatile, and after the welcome Jesus had received there was good reason to expect trouble—or so it would have seemed to the Roman and Jewish authorities who understood Jesus so poorly. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 425)

 

They bring torches and lanterns to search for the Light of the World; they bring weapons against the Prince of Peace (Hendriksen 1953:378).

 

They say they are looking for Jesus of Nazareth, and Jesus responds, I am he (v. 5, egö eimi). Here the most humble and human of Jesus’ names is juxtaposed with the most exalted and divine. The two together are the cross hairs that target Jesus’ identity: he is the human being from an insignificant, small town in Galilee who is also God. Jesus’ self-identification has been at the heart of this Gospel, and this public act of identification produces dramatic effects. When he uses the divine I AM they drew back and fell to the ground (v. 6). People falling to the ground in the presence of God are mentioned elsewhere (for example, Ezek 1:28; Dan 10:9; Rev 1:17), but here the ones falling are his enemies rather than his worshipers. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 426)

 

[reaction of the soldiers] The This reaction is a reflection not of their hearts, but of Jesus’ majesty. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 426)

 

He came, looking for someone. He came on the evening breeze, came as he had always come. Came because they knew each other, and used to spend time together. Came to the garden, because that’s where they always met. That’s where he was at home.

And there was no answer. The man had hidden. Something had happened. The friendship was soured. There was a bad taste in the air, a taste made worse by the excuses and feeble stories that followed. Love, the most fragile and beautiful of the plants in that garden, had been trampled on. It would take millennia to grow it again.

The story of Adam in the garden, in Genesis 2 and 3, stands behind the garden of betrayal in this chapter as well as the gar- den of Easter in chapter 20. John is, after all, writing a kind of ‘new Genesis’, as we saw at the beginning. He hasn’t forgotten that, even if we may have. Now, in this extraordinary and decisive scene, we see what it means that the Word became flesh: our flesh, Adam’s flesh, new-Genesis flesh. (N.T. Wright, John for Everyone: Part 2, 102)

 

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). Even in this dark hour when He was yielding Himself as the Lamb of God that taketh away the sin of the world, He revealed His deity—and they fell backwards! He revealed to these men that He was absolutely in charge, and they could not arrest Him without His permission. They didn’t fall forward to worship Him. They fell backward in fear and in absolute dismay. I think there was utter confusion for a moment there when they fell backward. They are seeing not simply Jesus of Nazareth but the God-man, the Lord of glory. (J. Vernon McGee, Thru The Bible Commentary Series, John, 300)

 

Dr. Luke tells us that Jesus touched the man’s ear and healed him. But why didn’t they arrest Peter? Because the Lord Jesus said, “You let these men go.” He is in command. (J. Vernon McGee, Thru The Bible Commentary Series, John, 301)

 

What an injustice has been done the Jews down through the centuries. They have been blamed for the crime of men like Annas, Caiaphas, and Pilate. I do not take the responsibility for the crimes of Jesse James just because he happened to be an American, do you? Romanism for centuries has called the Jewish people the “Christ-killers,” which has been the basis for anti-Semitism in Europe. Yet they are not any more responsible than the Gentiles are. In the final analysis, we all are responsible for His death. He died for the sins of the world. There should be no pointing of the finger at any race or group of people. (J. Vernon McGee, Thru The Bible Commentary Series, John, 303)

 

As the little group left the city behind, they crossed over the ravine of the Kidron, east of and a few hundred feet below the temple mount. The ravine was actually a wadi, through which water flowed during the winter rainy season. In its first mention in Scripture, the Kidron Valley had been part of another scene of betrayal and treachery as David fled Jerusalem after Absalom’s rebellion (2 Sam. 15:23). Asa (1 Kings 15:13), Josiah (2 Kings 23:4-12), and Hezekiah (2 Chron. 29:16; 30:14) had burned idols there in connection with their reforms. (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 305)

 

Jesus, the intended victim, took charge of the situation and said to them, “Whom do you seek?” They (most likely the leaders), probably stating their official orders, answered Him, “Jesus the Nazarene.” The Lord said to them, “I am He.” The word “He” is not in the original Greek, so that as He had done before on a number of occasions (e.g., 3:24, 28, 58), Jesus was claiming for Himself the name of God from Exodus 3:14 — “I AM.” (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 308)

 

Sensing what was about to happen, the disciples cried out,“Lord, shall we strike with the sword?” (Luke 22:49). Without waiting for the Lord’s reply, Simon Peter, emboldened by the awesome display of Christ’s divine power he had just seen, impulsively (and needlessly, charged to the Lord’s defense. Having a sword, Peter drew it. Rather than allow Jesus to be arrested, and feeling invincible in the wake of the Lord’s display of “flattening” power, he intended to hack his way through the entire detachment. His first target was the high priest’s slave, Malchus. (John MacArthur, The MacArthur New Testament Commentary: John 12-21, 311)

 

Later, in the Garden of Gethsemane, when Peter should have been watching and praying with Christ, he fell asleep. Mark writes, “[Jesus] came and found them sleeping, and said to Peter, ‘simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak'” (Mark 14:37—38).Thus usually when Peter needed rebuke or admonishment, Jesus referred to him as Simon. It must have reached the point where whenever the Lord said “Simon, ” Peter cringed. He must have been thinking, Please call me Rock! And the Lord might have replied, “I’ll call you Rock when you act like a rock.” (John MacArthur, Twelve Ordinary Men, 36)

 

It is obvious from the Gospel narratives that the apostle John knew Peter very, very well. They were lifelong friends, business associates, and neighbors. Interestingly, in the Gospel of John, John refers to his friend fifteen times as “Simon Peter.” Apparently John couldn’t make up his mind which name to use, because he saw both sides of Peter constantly. So he simply put both names together. In fact, “Simon Peter” is what Peter calls himself in the address of his second epistle: “Simon Peter, a bondservant and apostle of Jesus Christ” (2 Peter 1:1). In effect, he took Jesus’ nickname for him and made it his surname (cf. Acts 10:32). (John MacArthur, Twelve Ordinary Men, 36)

 

Peter’s name is mentioned in the Gospels more than any other name except Jesus. No one speaks as often as Peter, and no one is spoken to by the Lord as often as Peter. No disciple is so frequently rebuked by the Lord as Peter; and no disciple ever rebukes the Lord except Peter (Matthew 16:22). No one else confessed Christ more boldly or acknowledged His lordship more explicitly; yet no other disciple ever verbally denied Christ as forcefully or as publicly as Peter did. No one is praised and blessed by Christ the way Peter was; yet Peter was also the only one Christ ever addressed as Satan. The Lord had harsher things to say to Peter than He ever said to any of the others. (John MacArthur, Twelve Ordinary Men,  39)

 

God took a common man with an ambivalent, vacillating, impulsive, unsubmissive personality and shaped him into a rocklike leader—the greatest preacher among the apostles and in every sense the dominant figure in the first twelve chapters of Acts, where the church was born. (John MacArthur, Twelve Ordinary Men, 39)