A Tale of Two Gardens

A Tale of Two Cities

Charles Dickens opened his famous novel with these words:

It was the best of times,

it was the worst of times,

it was the age of wisdom,

it was the age of foolishness, it was the epoch of belief,

it was the epoch of incredulity,

it was the season of Light,

it was the season of Darkness,

it was the spring of hope,

it was the winter of despair,

we had everything before us,

we had nothing before us,

we were all going direct to Heaven,

we were all going direct the other way...

(source: https://dickens.ucsc.edu/programs/dickens-to-go/best-of-times.html)

Dickens referred to a time when there was so much conflict and prosperity in the cities of London and Paris in the time just before the French Revolution.

Today, as we continue looking at the Gospel of John, we come to a scene that when examined in light of the entirety of scripture, might bring us to say the very same things - about two different gardens - the garden of Eden (Genesis 3) and the Garden of Gethsemane (John 18:1-27).

Our main text for today is John 18:1-27. If you have your Bibles, go ahead and open there. Feel free to also put a finger in Genesis 3 - as we’ll go back and forth quite a bit.

In the midweek email, I encouraged you to look at John 18 and see if you can find the “inclusio” - a sort of verbal bracket that encapsulates a passage. In John 18, we see the first part of that bracket in verse 1

John 18:1 (ESV)

When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered.

The last part of the bracket is found in verse 25.

John 18:26 (ESV)

One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?”

The other gospel accounts help us to understand that the name of this garden is Gethsemane.

So, as I was preparing this week, I was helped by some comments from Joel Beeke - which got me thinking about the comparing the garden of Gethsemane with the Garden of Eden.

So, today, we’re going to compare and contrast the events that happened in and around these two significant gardens as we consider - The Tale of Two Gardens.

You may notice that your outlines are set up quite differently than normal. We’ll let the topics of setting, protagonists, etc. be our outline. If you’d like to make free-form notes along those lines, feel free. We’ll draw some spiritual and theological conclusions along the way and will finish with some points to ponder in light of these two gardens.

While I’m going to talk about these in a sort of analytical and almost dramatic sense, these two scenes, the events of these two gardens are historical events. Scripture treats them as such, and so should we.

So, let’s begin with the...

Setting

The first garden is...

Eden

We can read about this in Genesis 2-3. For our purposes, we’ll focus on Genesis 3 since the events of that chapter have significance in this comparison.

Eden means “garden of luxuries” or garden of “pleasure.” After the creation of this World, this is a place where God had the first humans reside.

It was the place where God and humans would interact and have fellowship.

It was a place of peace.

So, when you hear Eden - think paradise or peace or pleasure.

By contrast, the second garden we’re considering is...

Gethsemane

We can read about this garden by name in Matthew 26 and Mark 14. I believe that as John is unveiling his narrative in John 18 - this is the same garden - even though he does not refer to it by name.

Gethsemane means “oil-press.”

It was located outside of Jerusalem on the Mount of Olives.

So when you hear Gethsemane - hear press or pressure or pain.

With the settings established, let’s consider some of the characters, namely the...

Protagonists

Eden: Adam and Eve

Adam and Eve are the first two humans. We can read two different accounts of their creation in Genesis 1:26-31; 2:4-35.

Being the first two humans, Scripture suggests that all of humanity is descended from Adam and Eve. I know not everyone believes that, but this is an important theological point to consider. As we’ll see shortly, the actions of our first parents have significant impact on the rest of humanity.

There is another Protagonist that we’ll need to consider in...

Eden: God

Being the creator of the universe and in fellowship with the first humans, God is present and plays a significant role.

Conversely, the protagonists of...

Gethsemane: Jesus and his disciples

Jesus and his disciples have just finished sharing a meal together. Jesus spent a great deal of time teaching them about what would happen and the coming of the Holy Spirit. As we saw last week, Jesus prayed a prayer of consecration for himself, his disciples, and us. After the prayer, they left the city and went out to the Mount of Olives, to this garden. Apparently this was a place where Jesus would go frequently with his followers.

As with any good story, not only to we have protagonists, but we also have...

Antagonists

These individuals and groups act in contrast to the main characters. They force the protagonists to take action and respond.

First of all...

Eden: Serpent

Genesis 3:1 (ESV)

Now the serpent was more crafty than any other beast of the field that the Lord God had made.

I believe this serpent represents Satan. Maybe Satan has embodied or possessed the snake or is simply speaking through it.

In the other garden we get to see...

Gethsemane: Soldiers, Judas, Religious Leaders, Servants

John 18:2–3 ESV

Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons.

Now, Judas and the Soldiers are the only antagonists who actually encounter Jesus and the disciples in the Garden. Once Jesus is arrested and the disciples are freed, everything else in this scene takes place in and around the house of Annas.

Annas

John 18:12–13 ESV

So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.

Annas had been the high priest in the early days of the first century. He was deposed by one of Rome’s rulers. As a result, he ended up having his sons and sons in law appointed as high priest. In many ways, he was treated as the high priest emeritus - wielding a lot of influence, even if he did not have the official role.

The other religious leaders that we see in this encounter are Caiaphas - the appointed high priest and son-in-law of Annas.

Finally, there is another group of people that we run into, that is the servants - especially a servant girl who seemed to be granting or denying access to the courtyard of house of Annas (John 18:15-16).

So with the main characters in place, next we come to the...

Conflict

Every good story needs a point of conflict.

In Eden, we see one primary conflict as...

Eden: The Serpent questions Eve

His line of questioning is intended to cast doubt in Eve’s mind regarding what God had said.

Genesis 3:1–5 (ESV)

He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

In...

Gethsemane:

we actually have four points of conflict that we get to consider.

Jesus and the soldiers

So Judas leads a group of soldiers to the garden in order to fulfill his betrayal of Jesus. Judas then seems to step aside.

These soldiers are likely either Roman soldiers who have been appointed by the military leaders to serve the temple, or they are Jewish security forces designed to protect the high priest, religious leaders, and the temple.

John 18:4–9 ESV

Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. When Jesus said to them, “I am he,” they drew back and fell to the ground. So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.”

Jesus does not run or try to avoid the soldiers. If anything, he confronts them - and as a result, they are stunned. Imagine having this large group of soldiers, armed and prepared for conflict confronted by this unarmed teacher. They don’t know what to do with him. He’s not what they were prepared for - even though he is acting consistent with his character. He’s even acting in a protective manner, trying to diffuse the situation and protect his disciples.

The second conflict is between...

Peter and the Soldiers

Peter, ever ready for a fight, takes out his sword and takes action:

John 18:10 ESV

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.)

Jesus again steps in to diffuse the situation and brings peace.

John 18:11 ESV

So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?”

While John doesn’t give us all the details, in Luke’s account we learn that Jesus healed the man’s ear (Luke 22:51).

Which, by the way, I think it’s important for us to see that the different gospel writers have different perspectives, audiences, and purposes in their writing. When we look at the broad timeline of their accounts, we see a great deal of unity. When we look at the closer details, we see unity, diversity, and harmony.

The next conflict we get to see is between

Jesus and the Priest

After they arrest Jesus, the soldiers take him to the house of Annas, where John tells us that he is questioned.

John 18:19–23 ESV

The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?”

Interestingly, we actually never get to read or hear Annas’ words. Several commentators suggest that John is helping us see that Jesus is still in control in this situation. He is willingly laying his life down (John 15:13).

Jesus is not hiding or subverting anything, but the claims brought against him seem to have no merit or impact. His accusers have no grounds for their actions against him.

There is one final conflict that we get to see. That is between...

Peter and the servants

Jesus, in John 13:38 - just a few hours earlier - prophesied that Peter would deny him three times. Here in the courtyard of Annas is where we get to see these.

Notice that one of them is quite frankly a boldfaced lie.

John 18:15–17 ESV

Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.”

Now, we don’t know who this unnamed disciple is, but it’s clear that Peter is guilty by association - and yet he denies it.

Just a short time later, Peter is confronted again.

John 18:25–27 ESV

Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” Peter again denied it, and at once a rooster crowed.

This ferocious disciple who was willing to take up arms in the garden and willing lay down his life for Jesus just a few hours earlier in the upper room (John 13:37) could not stand with his rabbi in front of servants.

So, the conflict ensues. Let’s consider the...

Response

Back in...

Eden

Remember, Eve had been confronted by the serpent.

Genesis 3:6 ESV

So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.

Eve gives in

Eve saw the fruit, assessed the fruit, and wanted the fruit - wanting the wisdom that the serpent said would follow - and ignored God’s commandment. She gave in and ate.

Now, lest we place too much blame on Eve, Genesis tells us that Adam was right there. He was with her. He listened. He watched. He let her eat and then gave in as well.

Adam buckles

He at the fruit. He did not stop Eve from stumbling.

There is a secondary conflict that arrises - between God and Adam and Eve.

Genesis 3:9–13 ESV

But the Lord God called to the man and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” He said, “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?” The man said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” Then the Lord God said to the woman, “What is this that you have done?” The woman said, “The serpent deceived me, and I ate.”

So, the response to this secondary conflict with God is that...

Adam and Eve refuse responsibility

Adam even goes so far as to implicate God by giving him Eve. When God confronts Eve, she blames the serpent and his deceit, but confesses to eating. While the serpent was shrewd, he was not necessarily lying - they did learn good and evil - and so much more.

Let’s briefly consider the responses in...

Gethsemane

As we’ve already seen, when given three opportunities to stand with Jesus, we learned that all three times...

Peter denies Jesus

He wasn’t confronted by anyone in authority or of a higher social standing, he was confronted by servants, and refused to be identified with Jesus.

Conversely, where we have seen failure everywhere so far, we see that...

Jesus stands firm

When confronted in the garden, he doesn’t run - and even moves to protect the disciples. When confronted at Annas’ house, he pushes back on his accusers, but does not compromise. He stands firm.

Which bring us to some final...

Outcomes

What is the result of these encounters in the gardens? First of all in

Eden: God acts

God steps onto the scene in several profound ways.

First of all

He curses the Serpent, Adam, and Eve

There is a lot that we can cover here, but for the sake of time, I want to highlight a couple of things.

God curses the serpent - forcing it to crawl on it’s belly, but then he makes this profound statement that seems to point forward to the Garden of Gethsemane and the Cross - which we will get to in a moment.

God curses the woman -

Genesis 3:16 ESV

To the woman he said, “I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.”

They joy of childbirth, the fulfillment of God’s creation mandate to be fruitful and multiply (Genesis 1:28) would now come through pain.

Beyond that, where it seemed like there should have been companionship and partnership, there is now conflict between husband and wife.

Finally,

God curses Adam...

Genesis 3:17–19 ESV

And to Adam he said, “Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.”

Again, the stewardship and work that Adam was given in the beginning, would now be fraught with pain and difficulty. Joy would only come through sorrow. Satisfaction would come through sweat.

But here is where this comes down to you and me. When Adam and Eve ate of that fruit, they introduced sin into the human race. Since all of humanity started with them, all of humanity is stained by the curse of that sin. All of humanity stands in that shame and condemnation. As Paul says in Ephesians that we are...

Ephesians 2:3 (ESV)

by nature children of wrath.....

Now, I know it’s easy to look on them and turn to God and say that’s not fair. Why are we punished for their guilt?

But if we’re honest with ourselves, are we guiltless? Would we have done any different? Has a day gone by when some thought or word or deed has not been an offense to God? Can we live perfectly?

The answer is no.

And God knows that.

But, you see God did not simply curse them - and by extension us - we learn next that in his grace and mercy, God...

He covers Adam and Eve’s shame

When Adam and Eve saw that they were naked, they made a feeble attempt to cover up and hide.

Genesis 3:7–8 ESV

Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths. And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.

But God actually sacrificed an animal to provide adequate covering…

Genesis 3:21 ESV

And the Lord God made for Adam and for his wife garments of skins and clothed them.

God banishes Adam and Eve

But there is also now an act of discipline that God introduces…

Genesis 3:22–24 ESV

Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” therefore the Lord God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

The fellowship that humanity enjoyed with God in the beginning has now been severed by sin. The delight that God intended in Eden has been withheld. But we are not without hope.

Finally

God promised

There is a promise of a descendent of the woman who would step in. He would not be unharmed, but would provide devastating harm to the serpent. As part of the curse to the serpent, God makes this statement...

Genesis 3:15 ESV

I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

This is where the events in the gardens intersect.

Throughout the Old Testament, there were promises of an anointed one to come.

God promised an offspring from the woman.

Jacob promised an eternal ruler from Judah’s line (Gen. 49:8-12).

Moses promised a prophet like himself (Dt. 18:15).

Isaiah promised a suffering servant who would be “pierced for our transgressions” and “crushed for our iniquities” (Isaiah 52-53).

You see, Jesus is that promised one, that ruling king, that suffering servant. What starts in the garden of Eden is culminated and redeemed in...

Gethsemane and Golgotha

In a matter of hours from Jesus arrest and trial before the religious leaders, followed by another trial before the political leaders ( which we will consider next week), Jesus would be wrongfully accused, beaten and then crucified on a hill called Golgotha (Matt. 27:33). In response to humanity's sin, betrayal and denial that ...

Jesus acted

The actions that Jesus allowed to happen to him - his beating, his crucifixion, his death and burial...

Jesus received our curse

The curse that was on us from the fall in the garden of Eden was now absorbed by Jesus’ perfect obedience in another garden.

Where God covered the sin and shame of Adam and Eve temporarily with the skin of an animal and promised something in the future...

Jesus covered our sin eternally

1 Peter 2:24–25 ESV

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

Where Adam and Eve and all humanity have been banished from Eden and experience a broken fellowship with God

Jesus restored our fellowship

In fact, even at the moment when Jesus died, the other gospel writers tell us that the curtain that restricted the Holy of Holies in the temple was torn from top to bottom (Mt. 27:51) restoring the fellowship between God and humanity. We now no longer need a mediator.

Hebrews 10:19–22 ESV

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

He has restored what we broke!

Finally, in Gethsemane and Golgotha we see that...

Jesus fulfilled God’s promises

The promise of a descendant from the woman. Jesus did not have a human father. He is the Son of God and a Son of Mary.

Luke 1:35 ESV

And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.

The sin and death that came as a result of Adam and Eve’s action - has been redeemed in Jesus.

But there is more. Where Peter denied Jesus, the outcomes of Jesus actions in the Garden and on Golgotha result in...

Peter’s restoration (John 21:15-19)

We’ll look at that more closely in coming weeks.

Do you see how the tale of two gardens - the garden of Eden and the garden of Gethsemane collide in the life, death and resurrection of Jesus?

Joel Beeke beautifully summarizes it this way, referring to Jesus as the last Adam:

p. 1050-1051

“It was no accident that Gethsemane was called a ‘garden’ (John 18:1, 26), for there Christ worked to undo what Adam had done in another garden. The first Adam was surrounded by pleasure, but disobeyed God in the garden of Eden; the last Adam was pressed by sorrow, but obeyed God in the garden of Gethsemane. The first Adam was conquered by Satan; the last Adam conquered Satan. The first Adam reached out to take the fruit that God had forbidden; the last Adam received the cup that the Father had commanded. The first Adam tried to hide himself from the penalty of his sin; the last Adam voluntarily exposed himself to the penalty of our sins. The first Adam was driven out of Eden by the holy God; the last Adam willingly allowed sinners to lead him out of Gethsemane so that he would lead sinners to a better paradise. Outside of the first garden, the burning sword of divine wrath was unsheathed; outside of the latter garden, the sword of divine wrath struck down Christ for our salvation. Praise be to God! Christ has regained all that Adam lost, and more.”

So what, what is our response to the tale of two gardens? Let me suggest six things:

Points to ponder

Repent: when our in our nature we buckle under the pressures of threats resulting in rebellion (Adam and Eve) and denial (Peter)

Repent: when we seek an easy way out rather than the way that most glorifies God (Peter - sword)

Repent: when our actions betray our Savior (Judas)

Rejoice: in the freedom obtained by Jesus - we are no longer under the curse of the original sin

Rejoice: in the goodness and good news of Jesus - he has shown us mercy and grace.

Rejoice: in the trials we face - knowing that they are producing in us an eternal outcome (2 Cor. 4:17)

If you’ve not yet responded to God’s call on your life to receive by faith the salvation that Jesus offered for you, then respond today. Repent of your sin. Turn and trust in him. Believe.

Let’s pray.

Benediction

Hebrews 13:20–21 ESV

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Sources:

https://dickens.ucsc.edu/programs/dickens-to-go/best-of-times.html

Beeke, Joel R. and Paul M. Smalley. Reformed Systematic Theology Volume 2: Man and Christ, Wheaton, IL. Crossway, 2020.

Burge, Gary M. The NIV Application Commentary: John. Grand Rapids, MI: Zondervan, 2000.

Carson, D. A. The Gospel according to John. The Pillar New Testament Commentary. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991.

Crossway Bibles. The ESV Study Bible. Wheaton, IL: Crossway Bibles, 2008.

Dunne, D. A. Neal & John Anthony. “Eden, Garden of.” Edited by John D. Barry, David Bomar, Derek R. Brown, Rachel Klippenstein, Douglas Mangum, Carrie Sinclair Wolcott, Lazarus Wentz, Elliot Ritzema, and Wendy Widder. The Lexham Bible Dictionary. Bellingham, WA: Lexham Press, 2016.

Gangel, Kenneth O. John. Vol. 4. Holman New Testament Commentary. Nashville, TN: Broadman & Holman Publishers, 2000.

Milne, Bruce. The Message of John (The Bible Speaks Today). Downers Grove, IL. Inter-Varsity Press, 1993