27Jesus’ Betrayal and Arrest  (John 18:1–11)

When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. So Jesus, knowing all the things that were coming upon Him, went forth and said to them, “Whom do you seek?” They answered Him, “Jesus the Nazarene.” He said to them, “I am He.” And Judas also, who was betraying Him, was standing with them. So when He said to them, “I am He,” they drew back and fell to the ground. Therefore He again asked them, “Whom do you seek?” And they said, “Jesus the Nazarene.” Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” to fulfill the word which He spoke, “Of those whom You have given Me I lost not one.” Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. So Jesus said to Peter, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (18:1–11)

Of all the false views of our Lord’s earthly life and ministry, one of the most pernicious is the portrayal of His death as that of an unwitting, unwilling victim. Pseudoscholars who advocate this view see Jesus merely as a Jewish sage or philosopher, a teacher of morality and ethics. Others imagine that He was a revolutionary seeking to overthrow Rome’s rule. In either case, so the story goes, things went horribly wrong. Jesus ran afoul of the Jewish and Roman authorities, and quite unintentionally managed to get Himself executed. (Incredibly some, who either have not read the gospel accounts or refuse to believe them, even argue that the Jewish authorities tried to save Jesus from the Romans.)

But in truth Jesus was no victim. In John 10:17–18 He declared, “I 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; 4:27–28; 13:27; Matt. 26:24; Luke 22:22; 24:44–46).

As God incarnate, Jesus was always in absolute control of all the events of His life. That control extended even to the circumstances surrounding His death. Far from being an accident, Jesus’ sacrificial death was the primary reason that He took on human life in the first place; it is the pinnacle of redemptive history. Earlier in John’s gospel He had said, “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour” (12:27). Instead of being taken by surprise by His execution, the Lord had repeatedly predicted it (e.g., Matt. 16:21; 17:22–23; 20:17–19; Luke 24:6–7, 26). Underscoring the crucial importance of Christ’s death, the Gospels devote about one-fifth of their material to the last few days of His life. John devotes nine chapters (12–20)—nearly half of his account of Christ’s life—to the events of Passion Week.

In keeping with his purpose of portraying Jesus as the incarnate Son of God (20:31), John depicts His majesty and glory—even as He is betrayed and arrested to be executed. The apostle skillfully demonstrates that the shameful, debasing things done to Christ failed to detract from His person, but rather offered decisive proof of His glory. B. F Westcott observes,

Thus unlike Matthew, Mark, and Luke, John makes no mention of Jesus’ agonized prayer to the Father (cf. Matt. 26:39; Mark 14:36; Luke 22:42–44). John’s different emphasis does not contradict the picture of Christ given in the other gospels, but supplements it (see the discussion of that point in the introduction to John’s gospel in John 1–11, The MacArthur New Testament Commentary [Chicago: Moody, 2006]).

In his account of Christ’s betrayal and arrest, John presents four preeminent features that demonstrate His majesty and glory: His supreme courage, power, love, and obedience.

CHRIST’S SUPREME COURAGE

When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. So Jesus, knowing all the things that were coming upon Him, went forth. (18:1–4a)

His final teaching time with the eleven remaining disciples was now over, and having spoken these words (chaps. 13–17), Jesus went forth with His disciples. The point made here is not that they left the upper room, but that they left Jerusalem. They had already abandoned the upper room, so that the last part of Jesus’ farewell discourse, and His High Priestly Prayer, took place as He and the disciples passed through the streets of Jerusalem (see the exposition of 14:31 in chapter 12 of this volume). 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.

Across the familiar valley was the western slope of the Mount of Olives, where there was a garden. John does not name that place, but Matthew 26:36 and Mark 14:32 call it Gethsemane. The name literally means “oil press,” suggesting that this was an olive orchard (such orchards were common on the Mount of Olives; hence its obvious designation). That Jesus entered the garden with His disciples and later left it (v. 4) suggests that it was an identifiable, perhaps even a walled private garden, owned by a wealthy family of Jerusalem who allowed the Lord’s use of it.

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). It was on the Mount of Olives that Jesus had given the detailed teaching on the signs of His return known as the Olivet Discourse (Matt. 24:3). He had also spent all the previous nights of Passion Week there (Luke 21:37; cf. Mark 11:19). In addition, the Lord had frequently visited Bethany (Matt. 21:17; 26:6; John 11:1; 12:1), located two miles from Jerusalem (John 11:18) on the southeast slope of the Mount of Olives.

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. Thus, the Lord sovereignly arranged the time and place of His betrayal. All His enemies’ previous attempts to seize Him had been unsuccessful, because His hour had not yet come (cf. John 2:4; 7:30; 8:20). But now, in the outworking of God’s eternal plan, the time had come for Him to offer His life (cf. Luke 22:53).

The Lord had another reason for choosing this specific place to allow His enemies to seize Him. Jerusalem was teeming with pilgrims, many of whom had fervently hailed Him as the Messiah just a few days earlier. His arrest could have sparked an insurrection by the passionately nationalistic crowds. That is exactly what the Jewish leaders feared would happen, hence “they plotted together to seize Jesus by stealth and kill Him. But they were saying, ‘Not during the festival, otherwise a riot might occur among the people’” (Matt. 26:4–5; cf. 21:46; Luke 19:47–48). Neither did Jesus want to be the catalyst for a revolt of the populace, since He did not come as a military conqueror seeking to overthrow the Romans (cf. John 6:15)—He came to die as a sacrifice for sin (Matt. 1:21; John 1:29). Further, the disciples may well have been killed in the ensuing melee, and the Lord wanted to protect them (cf. the discussion of v. 9 below).

Meanwhile Judas’s evil plans were about to come to fruition. A few days earlier he had approached the Jewish authorities and offered to betray the Lord (cf. chapter 1 of this volume). Then earlier that evening Judas, having been dismissed by Jesus, left to make the final arrangements for the betrayal (see chapters 6 and 7 of this volume). Now, having received the Roman cohort and officers from the chief priests and the Pharisees, Judas led this “large crowd” (Matt. 26:47) to Gethsemane, where he knew Jesus would be waiting.

A Roman cohort at full strength numbered from 600 to 1,000 men. It is unlikely, however, that the full cohort stationed in Jerusalem to keep order during the Passover season would have been sent to arrest Jesus. More likely this was a smaller detachment known as a maniple, which consisted of about 200 men. In any case, enough of the soldiers from the cohort were sent to warrant their commanding officer accompanying them (v. 12). John’s reference to the larger unit of which this detachment was a part was a figure of speech. In much the same way, to say that the fire department put out a fire does not imply that the entire department was involved. For the Romans to send such a large detachment to deal with one potentially troublesome individual was not unusual; they detailed 470 soldiers to take Paul from Jerusalem to Caesarea (Acts 23:23). Like the Jewish authorities, the Romans feared that Christ’s arrest might touch off a riot. The legionnaires were there to serve as backup for the officers from the chief priests and the Pharisees. These members of the temple police force (cf. 7:32) evidently made the actual arrest (since Jesus was taken first to the Jewish authorities, not the Roman governor). Luke adds that some of the chief priests were also present, no doubt to supervise the temple police (Luke 22:52).

The large procession, with Judas in the lead (Luke 22:47), arrived there with lanterns and torches and weapons to seize Jesus. The mention of this seemingly minor detail offers evidence that the author was an eyewitness (see the introduction to John in John 1–11). The lanterns and torches would not have been necessary to light the way to Gethsemane; since it was Passover, which was celebrated when there was a full moon, there would have been ample light. Evidently, they anticipated that Jesus would attempt to flee, and that they would have to search for Him on the mountainside.

But the Lord had no intention of hiding or fleeing. Instead with majestic calmness, absolute self-control, and supreme courage, Jesus, knowing all the things that were coming upon Him, went forth out of the garden and met those who came to arrest Him. John’s note that Jesus knew all the things that were coming upon Him emphasizes both His omniscience and His complete mastery of the situation. The Lord’s voluntary surrender stresses again that He willingly laid down His life (John 10:17–18).

Though the apostle John does not record it, Judas, in history’s most cynical act of hypocrisy, brazenly approached Jesus and kissed him (Matt. 26:49; Mark 14:45; Luke 22:47)—the prearranged signal by which he would point Him out (Mark 14:44). Nothing more clearly symbolizes the depravity of his heart and the depth of his sin than Judas’s using a disciple’s kiss as a traitor’s sign.

In addition to being a recognized gesture of respect and affection, this kind of kiss was a sign of homage in that culture. Of the varieties of the kiss (feet, hand, head, hem of the garment), Judas chose the one that declared the deepest homage and love. The kiss on the cheek with an embrace was appropriate for an intimate friend. Thus the treachery of Judas is the most despicable.

CHRIST’S SUPREME POWER

and said to them, “Whom do you seek?” They answered Him, “Jesus the Nazarene.” He said to them, “I am He.” And Judas also, who was betraying Him, was standing with them. So when He said to them, “I am He,” they drew back and fell to the ground. (18:4b–6)

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., 8:24, 28, 58), Jesus was claiming for Himself the name of God from Exodus 3:14— “I AM.”

Before relating the crowd’s startling response to Jesus’ words, John inserts the parenthetical statement that Judas also, who was betraying Him, was standing with them. This seemingly insignificant detail stresses yet again Jesus’ absolute mastery of the circumstances. John wants to make it clear that Judas was merely one of those who experienced what was about to happen. Judas had absolutely no power over Jesus (cf. 19:11); he was jolted to the ground with the rest of those present.

Christ demonstrated His divine dominance in a stunning manner. Immediately after He said to them, “I am He,” they drew back and fell to the ground. All Jesus had to do was speak His name—the name of God—and His enemies were rendered helpless. This amazing demonstration of His power clearly reveals that they did not seize Jesus. He went with them willingly, to carry out the divine plan of redemption that called for His sacrificial death.

Illustrating the foolishness of unbelief, some argue that no supernatural power is in view here. Jesus’ sudden appearance out of the shadows, they maintain, startled those in the front of the column. They then lurched backward and knocked the ones behind them down, who in turn knocked others down, until the whole column went down. But the temple police and the Roman soldiers were prepared for trouble (cf. Matt. 26:55). They would surely have been spread out, both to defend themselves against an attack by Jesus’ followers, and to cut off any escape attempt on His part. The notion that hundreds of experienced police officers and highly trained soldiers would stand so close together in one long line that they could be toppled over like dominoes is ludicrous.

The Bible speaks repeatedly of the power of God’s spoken word. He spoke, and the heavens and earth were created (Gen. 1:3, 6, 9, 11, 14, 20, 24, 26; cf. Ps. 33:6);Satan and mankind were judged (Gen. 3:14–19);the rebellious generation of Israelites died in the wilderness (Num. 26:65); and Israel went into exile for seventy years (2 Chron. 36:21). When the Lord Jesus Christ returns, He will execute judgment on His enemies “with the sword which [comes] from [His] mouth” (Rev. 19:21; cf. v. 15; 1:16; 2:16). John’s account highlights Christ’s divine power; at His word His enemies were thrown backward to the ground.

CHRIST’S SUPREME LOVE

Therefore He again asked them, “Whom do you seek?” And they said, “Jesus the Nazarene.” Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” to fulfill the word which He spoke, “Of those whom You have given Me I lost not one.” (18:7–9)

After His stunning display of His divine power, Jesus again asked His dazed would-be captors, “Whom do you seek?” Picking themselves up off the ground, they parroted their orders and replied, “Jesus the Nazarene.” “I told you that I am He,” Jesus reminded them, and then commanded them, “if you seek Me, let these go their way.” By making His captors twice state that their orders were only to arrest Him, the Lord forced them to acknowledge that they had been given by their superiors no authority to arrest the disciples. His demand that they leave the eleven alone was backed up by the awesome power He had just displayed.

Why did Jesus shield the disciples from arrest? The Lord is the good shepherd, who protects His sheep. He is not like the hired hand who fled when he saw the wolf approaching (John 10:12–13). Jesus kept the disciples from being arrested to fulfill the word which He spoke, “Of those whom You have given Me I lost not one” (cf. 6:39, 40, 44; 10:28; 17:12). This is a startling statement, meaning that He kept them from being arrested so they would not be lost. Each was a gift from the Father to the Son. And He had already said,

He will not lose one! The implication is that if they had been arrested, their faith would have failed and they would have lost their salvation. The Lord knew that the trauma of being arrested, imprisoned, or perhaps even executed could shatter the disciples’ faith. Therefore He made certain that they would not be taken.

Does that mean that salvation can be lost? That faith can fail? If left up to us, of course. But we will never be lost nor will saving faith fail, precisely because our Lord keeps us secure. He never allows anything to come upon us that would be more than our faith could handle.

Like the disciples, all believers are weak and vulnerable apart from the Lord’s protection. Martin Luther, no stranger to spiritual conflict, expressed that truth in his magnificent hymn, “A Mighty Fortress Is Our God”:

Believers can be confident that God will always keep His promise never to allow them to be tempted beyond their ability to endure (1 Cor. 10:13). Their eternal security does not rest in their own strength, but in Christ’s constant intercession (Heb. 7:25; 1 John 2:1–2) and unceasing love (Rom. 8:35–39) for them. “For if while we were enemies we were reconciled to God through the death of His Son,” Paul wrote, “much more, having been reconciled, we shall be saved by His life” (Rom. 5:10).

CHRIST’S SUPREME OBEDIENCE

Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus. So Jesus said to Peter, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” (18:10–11)

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 (Gk. machaira, a short sword or dagger; one of the two the disciples had with them according to Luke 22:38), 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. (Although all four Gospels mention the incident, only John notes that it was Peter who attacked Malchus. Perhaps since Peter was already dead by the time John wrote, John did not need to protect him from reprisals.) Peter aimed for Malchus’s head, but missed (or Malchus managed to duck) and cut off his right ear. Peter’s reckless act threatened to start a battle that could wind up getting the disciples either killed or arrested—the very thing Jesus was trying to prevent.

The Lord moved immediately to defuse the situation. Sharply rebuking him, Jesus said to Peter, in effect, “Stop! No more of this” (Luke 22:51). “Put the sword into the sheath. For all those who take up the sword shall perish by the sword” (Matt. 26:52). He was not an earthly king, who needed His followers to fight to protect Him (John 18:36). Had He chosen to, Jesus could have called on far more powerful defenders than the disciples (Matt. 26:53).

Then the Lord “touched [Malchus’s] ear and healed him” (Luke 22:51). This was a further display of Christ’s divine power in the span of just a few minutes. Upon seeing Him create an ear, the crowd should have fallen at His feet again and worshiped Him. But blinded by and hardened in their sin, they arrested Him (v. 12), demonstrating again the truth of what John had written earlier in his gospel: “But though He had performed so many signs before them, yet they were not believing in Him” (12:37).

Peter’s brave but impetuous act revealed his continued failure to understand the necessity of Jesus’ death. After his ringing affirmation that Jesus was the Christ (Matt. 16:16), the Lord immediately spoke to the disciples about His death (v.21). Shocked, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (v. 22). Now that the moment had arrived, Peter still did not get it, so Jesus reminded him (and the rest of the disciples), “The cup which the Father has given Me, shall I not drink it?” The cup of which the Lord spoke was the cup of divine judgment (cf. Pss. 11:6; 75:8; Isa.51:17, 22; Jer. 25:15; Ezek. 23:31–34; Matt. 26:39; Rev. 14:10; 16:19), which He would drain completely on the cross when God “made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor. 5:21). It was to that saving sacrifice that Christ’s supreme courage, power, love, and obedience would lead.