The Gospel of John - part 40

A Tale of Two Betrayals

preached September 22, 2019

After Jesus has given His final teachings in the Farewell Discourse and prayed for His disciples in the High Priestly Prayer, we come to what is traditionally referred to as the Passion Narrative. Each of the Gospels presents their perspective of Jesus’ death, burial, and Resurrection. Though all four agree on the major details of the story, they each offer supporting details that focus on what they remembered and believed about Christ. John’s Gospel is the last one to be written, so it shouldn’t be surprising that his has details that aren’t in the other three. However, something else that I find interesting is that there are details in the Synoptics that John did not include. As we study the remaining chapters, a helpful tool for your personal study will be to compare the events in the four gospels and ask, “Why does the writer include these details this way?” Each writer wants to emphasize a particular aspect of Jesus, so as you look at how their story is constructed, it will help shed light on that aspect of Jesus. Doing this adds flavor to your study and the story.

First, let’s remember the events that unfolded at the washing of the feet. In chapter 13 Jesus washes the disciples’ feet, including Judas. Afterward Jesus prophesies that one will betray Him very soon. Judas leaves to carry out that very deed. Then, Jesus gives a new commandment that we love one another, but soon they will no longer be able to follow Him. Peter says that he will follow Jesus anywhere, but Jesus prophesies again that Peter will also betray Jesus by denying Him three times before a rooster crows.

Today, we will read these prophecies fulfilled.

A necessary betrayal

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

John 18:1-11

Jesus and the disciples return to a favorite spot across the Kidron. It is very appropriate for Jesus’ last moments of freedom be in a favorite spot. Judas approaches with the soldiers and officers of the chief priests. Notice that John shows both Jew and Gentile coming for Jesus. Then, in verse 4, we see a very important detail:

Jesus, knowing what is about to happen, willingly comes forward.

Early on, even while Jesus is on the cross, the Jewish leaders ridicule Jesus saying that if He really was the Son of God, He would end the torture. After the resurrection, the argument is made that Jesus could not have been the Messiah, because He was tortured and killed. John is reasserting the fact that Jesus went willingly to the cross, because it fulfilled His mission on earth.

Jewish report given to Celsus that stated Jesus was captured easily having been betrayed by his own. "If he were God he could neither have fled, nor be led off bound, least of all be left in the lurch and abandoned by his companions, who shared everything with him and had him as teacher, and held him to be the Savior and Son and Messenger of the Most High God."

(Origen, Contra Celsum, 2.8-9)

Even today, you will hear this argument. “If Jesus was God, why did He die?” He died because He was the atoning sacrifice. He died because He took on our sin willingly, so that we can be saved. One of the markers of false teaching is the denial that Jesus was God and died on the cross. In conversation with a Jehovah’s Witness, she stated, “I can’t imagine or understand the idea of God dying on the cross.” They would say that Michael, the angel, took Jesus’ place before the crucifixion. Interestingly, this is an old heresy that came in many forms—the most popular was Docetism, which states Jesus only appeared to have a body.

One of the reasons John wrote his gospel is to squelch the many rumors and false teachings that had begun to circulate in his time. By having this little detail, John reminds us the foundational truth of Jesus—He knew what He was doing, and He was willing to do it.

When the soldiers arrive, two interesting things happen. First, when they ask for Jesus, He states, “I am he.” There are a variety of manuscripts which have different versions of this phrase, but the earliest actually point to the short version, “I am He,” which is remarkable, especially when we see their reaction. When Jesus states His identity, the soldiers draw back and fall to the ground—they kneel. The Latin phrase for this phenomenon is Mysterium Tremendum (included here for my Catholic brothers). Several places in Scripture when people experience the glory of the Lord, they fall to their knees. Moses could not even let the Israelites on the mountain, lest they die. If we accept the shorter version of Jesus’ statement, we are reading another “I Am” statement. This is another instance where Jesus identifies His Divine nature. Once this declaration is made, the soldiers can only kneel at the power of Jesus’ Name. It foreshadows the day when all people, everywhere, will bow and proclaim ‘Jesus is Lord’.

Jesus then has to repeat “whom do you seek” in order to get them back off their feet. They once again say “Jesus of Nazareth” and Jesus presents Himself. But, He asks that they let the other disciples go—why? To fulfill Scripture. John is reminding us that Scripture foretold the Messiah would die for the sins of humanity.

Jesus fulfills God’s Word by going with the soldiers.

At no point in the Passion Narrative is Jesus taken by surprise. At no point is God unable to act. The very plan and Mission of God is exactly what is happening. Matthew includes Jesus’ statement that if Jesus wanted to He could call down a legion of angels to end His suffering.

Second, we see the famous act of Peter cutting the soldier’s ear. Now, in this part of the action, John has done something very subtly, and yet very profound. It’s so subtle, you probably didn’t notice. In fact, if you are like me, you have read this story dozens of times, but you never noticed.

John omits the detail of Judas’ kiss.

Why is this important? Well, again remember John is correcting some false views about the Crucifixion. One particular view is that Jesus was unwillingly captured. In John’s eyes, Judas did not even need to point out the Messiah, Jesus went straight to them. But, possibly just as important, several years have passed when John writes his account, and John is a much older man. Perhaps John came to realize that even Judas’ betrayal was in keeping with Jesus’ plan.

It was not Judas who started the crucifixion event, it was Jesus.

Also, John omits Judas’ kiss, but he includes something not in the Synoptics.

John gives us the name of the soldier. His name is Malchus. Now, perhaps the other writers simply left it out as unconcerned with the man’s name. Or, perhaps Malchus remembered this encounter for some time after Jesus’ death. And, one day, he heard the rumors of Resurrection. Who knows if or when he became a Christ follower, but just suppose this soldier came across Mark, Matthew or Luke and said, “That’s me! That guy did that to me!” And, he remembered being healed. Again, who knows if or when, but I would suggest that John, who again writes much later than the Synoptics, learned of Malchus and how Malchus used his own testimony to tell about the Risen Savior. And, wanting to give proper respect to what Jesus did for this soldier, includes his name.

But there is one more significance here. ‘Malchus’ is the Greek version of the Hebrew name ‘Melek’ which means ‘king’. Peter is not just chastised for cutting the man’s ear. John is using this ironic tidbit to signify that Peter is not attacking an earthly king’s agenda (though on the surface it looks like he is), Peter is attacking the One True King’s agenda. Look at how John phrases Jesus’ rebuke. There is no “those who live by the sword shall die by it.” It is, “shall I not drink the cup that the Father has given me?” This surrender must be done.

Peter denies Jesus

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

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 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.

John 18:12-18, 25-26

John intertwines the story of Peter’s betrayal with the first moments of Jesus’ trial. Thus, we are skipping a bit so that we can pick it up next week. For today, I want to point out the very tame version John presents. It is almost as if John is downplaying the betrayal of Judas and Peter. First, Judas does not kiss Jesus, Jesus presents Himself openly. (I should note the Synoptics do not show Jesus hiding at all. It is simply that Judas points out Jesus before the soldiers arrive which John simply omits.) Second, here we see Peter’s reaction to his betrayal lacks the emotion of the Synoptics.

In Matthew and Mark, Peter makes his three denials, and calls a curse upon himself at the third denial. Peter is cursing at the people pointing him out. Then, once he hears the rooster crow, he leaves the area “bitterly weeping.” His remorse and guilt immediately overwhelm him. Luke adds the detail that when the rooster crows, Jesus also turns and looks at Peter. The implication is their eyes meet, and Peter remembers and leaves weeping.

John does not wish to open old wounds. By the time John writes his Gospel, Peter has already become a pillar of the Christian Church and been martyred. This could be a case of “not wishing to speak ill of the dead.”

But, what John’s version does include is the immediate transformation of Peter’s attitude. Notice, he turns from the sword-wielding defender of his Messiah, to the coward waiting on the fringes denying he ever knew the Messiah.

But, the rooster crows and Peter remembers, as we should:

Nothing happens, not even our own betrayals of Christ, nothing happens without Jesus’ foreknowledge.

Sometimes guilt of our sin, especially those sins that seem to constantly plague us, can cause us to be immobilized in our faith.

How could we serve the Savior when we fail Him constantly?

Let me ask this, how could Peter become “Peter the Apostle” after what he has done? It’s simple. There is redemption even for us. Despite the number of times we deny, despite the number of times we fail, and even despite the number of times we don’t even try to get out of the boat: there is grace for us.

The fact is Jesus already knows when and how we will deny Him. He loves us anyway and will restore us if we will only turn to Him.

But, as I said, John does not harp on the denial and Peter’s guilt. Instead, John offers grace to his fellow disciple.

Do not recount your brother’s/sister’s failures. Rejoice in their triumphs.

John moves quickly beyond Peter’s failure as a disciple, but later he will slow the story and recount how Jesus restored Peter. It is a reminder to each of us that we all should rejoice as believers triumph in Christ rather than remind each other of our failures. It is difficult for us, especially when someone’s failure is what hurt us. But, it is a necessary part of forgiveness to release the hurt and rejoice when the sinner repents.

As we conclude this part of the Passion narrative, let us lay down our own failures and the bitterness of anger from others’ failures. Lay it down so that you can look to the Savior. Turn to Him for forgiveness of your own sin, and the power to forgive the sin of others.