Jesus' Betrayal and Arrest - Part 1 (18:1-27)

Introduction:

Last week we will looked at the apex of Jesus final discourses, not to His disciples, but to His Father, on behalf of His disciples, and on behalf of all those who would believe as a result of their word, in what we called, The High Priestly Prayer of Jesus from John 17.

This morning, we will begin the narrative concerning Jesus Betrayal and Arrest from John 18:1-27. A narrative that has been planned for and well communicated by Jesus, for thus it was His purpose in coming.

Text: John 18:1-27

John 18:1–27 ESV

1 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. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 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. 4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they drew back and fell to the ground. 7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” 8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” 10 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.) 11 So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” 12 So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people. 15 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, 16 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. 17 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.” 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself. 19 The high priest then questioned Jesus about his disciples and his teaching. 20 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. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” 22 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?” 23 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?” 24 Annas then sent him bound to Caiaphas the high priest. 25 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.” 26 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?” 27 Peter again denied it, and at once a rooster crowed.

Main Idea: Since Jesus’ purpose in coming was to give His life a ransom for many, He willingly submitted to all that was necessary to make that happen.

I. Surrendering to Sovereignty (1-11)

1 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. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.

When Jesus had spoken these words - Jesus, having completed his High Priestly prayer, readies Himself and His disciples for the final phase of His earthy ministry.

he went out with his disciples across the brook Kidron - This valley ran outside the eastern wall of Jerusalem and beyond it was the Mount of Olives (Luke 22:39), with the garden (called Gethsemane, “olive oil press”) on its northwestern slope (Mark 14:32).

The verse mentions that Jesus and his disciples entered, which may suggest Gethsemane was a walled garden.

Now Judas, who betrayed him, also knew the place - This garden was well known by Judas and the disciples since Jesus often met there with his disciples. Take note that Jesus was not hiding but went where he knew he would be found.

John’s gospel does not give the details of Jesus prayer in Gethsemane, but we know from the synoptic gospels (Matt 26:36-46; Mark 14:32-42; Luke 22:39-46) that Jesus prayed in great agony, but ultimately submitted to God the Father’s will for Him to be the atoning sacrifice for His people.

3 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.

officers from the chief priests. These were probably the same as the officers of 7:32, 45. They obviously expected resistance to the arrest, both from Jesus and His disciples.

The band of soldiers was dispatched to prevent a riot during the festival. The officers from the chief priests and the Pharisees (The temple police were drawn from the Levites and were charged with maintaining order in the temple precincts) were the primary arresting officers.

Lanterns and torches were needed to track down a suspect thought to be hiding in the dark corners of the garden, and weapons were needed to overcome any armed resistance.

4 Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?”

knowing all ... came forward and said to them. Note here, and at vv. 7 and 11, that Jesus was ready to be arrested and tried. He made no attempt to escape what He had come to do, but rather took the initiative to present Himself to His enemies (came forward). Such actions demonstrate the truth of His earlier announcement that no one would take His life, but that He would lay it down voluntarily for His sheep (10:17, 18).

John 10:17–18 ESV

17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Whom do you seek? - It’s almost like Jesus is asking, “do you know why you’re here?”

5 They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them.

I am he. Here we may have a simple identification, but “he” is supplied in the English text, so Jesus’ response coincides with the solemn covenant name for God (“I am”) used in the Septuagint’s translation of Ex. 3:14.

6 When Jesus said to them, “I am he,” they drew back and fell to the ground.

they drew back and fell to the ground. Falling to the ground is a common reaction to divine revelation, though many in number and armed with weapons (v. 3), the soldiers and temple officials whom Judas has led to the garden are stunned with awe in the presence of Jesus, perhaps because on this occasion His appearance displays His divine glory, as it does on later occasions (see Acts 9:4; 22:7; 26:14; Rev. 1:17). His mysterious authority makes Him the director, not the victim, of this arrest.

7 So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” - again Jesus asks as if to emphasize the reality of the one who they are arresting…and as if to declare His mastery of the situation.

8 Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.”

let these men go. Even at this crucial time, Jesus protects His disciples from physical harassment, even as He has told the Father that He has guarded them all (except Judas the traitor, according to the Scriptures) from spiritual ruin. Jesus is portrayed as the “good shepherd” who voluntarily chooses death to save the life of his “sheep” (cf. 10:11, 15, 17–18, 28). Their physical preservation symbolizes their spiritual preservation.

This was to fulfill the word that he had spoken - from John 17:12…

John 17:12 ESV

12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.

10 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.)

Peter ... struck the high priest’s servant. An ill-conceived act of resistance, showing that even the closest disciples still fail to grasp that Jesus’ kingship is not derived from earthly power (19:36).

Peter’s sword was likely the Roman short sword (gladius) that could be hidden under a person’s garment (cf. Luke 22:38). ear. The short sword was for stabbing, not slicing, thus Peter probably intended to kill the soldier with a lethal blow to the head, but the servant was able to evade the sword, suffering only the loss of his ear.

Luke adds that Jesus immediately healed the ear (Luke 22:51).

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

Put your sword into its sheath. Jesus’ rebuke does not concern the propriety of self-defense or civil resistance. Earlier that evening He predicted a coming time when such steps would be appropriate (Luke 22:36). The point is that Jesus has come to give His life as a ransom for many (Mark 10:45), and He must not be dissuaded or hindered from this task. Matt. 16:21–23, reminds us of another time when Jesus had to rebuke Peter for not understanding His purpose:

Matthew 16:21–23 ESV

21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.”

shall I not drink the cup. This “cup” is the cup of the wine of God’s wrath (Ps. 75:8; Is. 51:17; Jer. 25:15–17, 27–38; Rev. 14:10). The “cup” that Jesus chooses to drink is not merely death, but the wrath of God upon sin (cf. Matt. 20:22; Mark 10:38).

So we see that Jesus being in full control of His arrest, voluntarily Surrenders to God’s Sovereignty. But what we will see is that as a result of Jesus request to let His disciples go, a couple of His disciples will be…

II. Following But Failing (12-18)

12 So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. - as Jesus says this to Peter, he willingly submits to these Jewish officers, who by now must realize that this would not be possible without His willingness.

13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.

Annas. One of the most influential Jewish leaders of the first century. Although deposed from the high priesthood by the Romans, he was still known by this title among the Jews and wielded influence through his son-in-law Caiaphas, the high priest in Jesus’ day (chosen by the Romans).

Matthew, Mark, and Luke refer to an additional phase before the Sanhedrin. Judging from the description of rules for trials found in the Mishnah (supplements, complements, clarifies and systematizes the commandments of the Torah) of some two hundred years later, the proceedings here were marked by serious irregularities and violations of Jewish legal customs.

The Sanhedrin was not supposed to meet at night;

The death penalty could not be declared on the day of the trial;

there was false evidence; false witnesses were used (Matt. 26:59, 60);

Jesus was exposed to blows from attendants during the trial (v. 22; Mark 14:65).

and it was illegal for the Sanhedrin to meet for a capital case on the eve of a Sabbath or a feast day.

These violations show that Jesus’ condemnation by the Jewish authorities was a travesty of justice.

14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

that one man should die for the people. The events that will lead to the fulfillment of the prophecy that Caiaphas unwittingly spoke (11:50) quickly move to their climax as Jesus is taken into custody while His disciples are spared, and as He moves toward the cross on which he will die as “the Lamb of God, who takes away the sin of the world” (1:29).

15 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,

another disciple. Probably this is John, since of the three closest to Jesus (Peter, James, and John), he is the only one not mentioned by name in the gospel. His familiarity with the high priest’s household may explain why he knows the name of the servant whose ear Peter cut off (18:10 note).

known to the high priest. He is admitted to the palace, even allowed to invite a guest (v. 16). Perhaps there is a family connection not otherwise mentioned in the NT record.

16 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 court (Gk. aulē) was an enclosed space open to the sky (i.e., a “courtyard”). The other disciple, as has already been mentioned, is probably none other than John himself, “the disciple whom Jesus loved” (cf. 20:2; 21:24; see also 13:23).

went out and spoke to the servant girl who kept watch at the door, and brought Peter in - because of John’s influence, Peter was allowed to enter to observe the proceedings. However, this servant girl identified Peter…

17 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.”

The account of Peter’s denial is interrupted in John’s gospel by part of the trial proceedings (vv. 19–24). It appears that there are three occasions of denial rather than three single sentences by Peter. This is what one would expect with a number of people coming and going and warming themselves by a fire. All four Gospels agree that the first denial is in response to a question of a “servant girl,” in other words, a harmless person of no great importance in the household.

I am not. Peter’s denial shows that when Jesus endures God’s punishment against sin, He does so without comfort or consolation. Peter’s denial is foretold in Zech. 13:6, 7. Jesus’ solitude in His suffering is anticipated in Ps. 69:20.

Psalm 69:20 ESV

20 Reproaches have broken my heart, so that I am in despair. I looked for pity, but there was none, and for comforters, but I found none.

18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself. - it appeared as if Peter was attempting to blend in rather then stand apart as one of Jesus followers.

We’ve seen so far that not only is Jesus in full control of His arrest and trial and Submits to God’s Sovereignty, and not only are there at least two disciples, Peter and John, following but Peter in his frailty, fails his Lord, but we will see that even though Peter continues in his failures, that through it all Christ will bring about redemption…

III. Denials and Redemption (19-27)

19 The high priest then questioned Jesus about his disciples and his teaching.

The high priest then questioned. This seems to be Annas (v. 13 note), who subsequently will send Jesus to Caiaphas, the current high priest (v. 24). According to legal regulations, an accused person was not to be questioned until witnesses had first established a presumption of guilt. For this reason, some call this episode a hearing, not a trial.

20 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. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.”

I have spoken openly ... in synagogues and in the temple. Although Jesus has offered deeper instruction to His disciples in private, His message has been consistent whether addressing the crowds or His followers. Jesus’ reply echoes God’s words in the book of Isaiah (Isa. 45:19; 48:16). 

Isaiah 45:19 ESV

19 I did not speak in secret, in a land of darkness; I did not say to the offspring of Jacob, ‘Seek me in vain.’ I the Lord speak the truth; I declare what is right.

Isaiah 48:16 ESV

16 Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there.” And now the Lord God has sent me, and his Spirit.

Ask those who have heard me what I said to them; they know what I said. - He has spoken many things publicly to which His audiences have taken offense (2:19, 20; 8:58, 59; 10:30–39), so the leaders should be able to call witnesses to substantiate charges.

22 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?”

one of the officers ... struck Jesus. This obviously is highly irregular, particularly when the prisoner is bound (v. 24). The striking was likely a sharp blow with the flat of the man’s hand. The rebuke may echo Exodus 22:28 “28 “You shall not revile God, nor curse a ruler of your people.”

23 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?” - When challenged regarding his response to the high priest, Jesus alludes to the law of Exodus 22:28 “28 “You shall not revile God, nor curse a ruler of your people.” and denies having violated it. Truthful self-defense is not sinful but righteous.

24 Annas then sent him bound to Caiaphas the high priest. - Before Jesus can be brought to the Roman governor, charges must be confirmed by the official high priest, Caiaphas, who presided over the Sanhedrin (see note on 3:1). 

25 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.” - Peter’s second denial of his association with Jesus is provoked by comments from the same (Mark 14:69) or another servant girl (Matt. 26:71), or perhaps two servant girls as other bystanders join in (Luke 22:58).

26 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?”

a relative. A question by this man endangers Peter more than the previous ones, since he might want to avenge Malchus and can provide eyewitness testimony to Peter’s armed resistance to temple authorities (until he was rebuked by Jesus). Apparently others reinforce the statement of Malchus’ relative by calling attention to Peter’s Galilean accent (Matt. 26:73; Mark 14:70; Luke 22:59).

27 Peter again denied it, and at once a rooster crowed. - which to the chagrin of Peter, fulfills the prophesy Jesus had spoken regarding Peter back in John 13:38:

John 13:38 ESV

38 Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

This is not the end for Peter, he in his weakness, denied his Lord, however, Jesus predicted his denial and restoration, because of what Jesus is about to do. This is seen clearly in Luke’s account of Jesus prediction:

Luke 22:31–34 ESV

31 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” 33 Peter said to him, “Lord, I am ready to go with you both to prison and to death.” 34 Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.”

So What?

Do we understand that all that happened to Jesus by evil men was ordained by God and submitted to be Jesus?

Are we quick to worship God and declare our allegiance to Him, yet seek to blend in when we are with the world and thus deny that we know Him?

Finally, do we understand that because of what Jesus did on the cross for His people, we will be restored even after our gross denial of Him in our weakness?