John 18:1 - Meaning and Application

The time had come for the Captain of our salvation, who was to be made perfect through suffering, to meet the enemy. Here we see him stepping into the conflict. The day of repayment was in his heart, the year of his redeemed had come, and his own arm brought salvation, for he had no helper.

Let us pause and look at this great sight. Jesus, like a bold champion, goes to the field first (John 18:1, 2). After he had spoken these words, finished his sermon, prayed his prayer, and completed his witness, he wasted no time. He went out at once from the house and out of the city, by moonlight, since the Passover was kept at the full moon, with his disciples, that is, the eleven, because Judas was elsewhere. Then he crossed the brook Kidron, which lies between Jerusalem and the Mount of Olives, to a garden that was not his own, but belonged to a friend who let him use it.

Notice first that Jesus entered his suffering after he had spoken these words, just as Matthew says, after he had finished all these sayings (Matthew 26:1). This shows that Jesus took up his work in order. The priest’s work was to teach, pray, and offer sacrifice. Christ had finished his teaching and praying as a prophet, and now he moved to his priestly work, offering himself as a sacrifice for sin. After that, he would enter into his kingly work.

It also shows that, after preparing his disciples by his sermon and preparing himself by prayer, he boldly went out to meet this hour. He put on his armor and then went into battle. Those who suffer according to God’s will, for a good cause, with a clear conscience, and with a clear call to it, can take comfort from this. Christ will not lead his own people into any conflict without first doing what they need for preparation. If we receive his teaching and comfort, and share in his intercession, we can face the hardest trials in duty with steady hearts.

Second, he went out with his disciples. Judas knew which house he was in, and Jesus could have stayed there and met his suffering. But he chose to act as he usually did, without changing his way, whether to avoid the cross or to rush into it, now that his hour had come. It was his custom, when he was in Jerusalem, to spend the day in public work and then retire at night to the Mount of Olives. That was his usual place, on the edge of the city, since they would not give him room in the palaces in the center.

Because this was his habit, the thought of suffering did not force him out of his course. Like Daniel, he did what he had done before (Daniel 6:10). He also did not wish for a public uproar, any more than his enemies did, for he was not one to strive or cry out. If he had been seized in the city, a riot might have broken out, and much blood could have been shed, so he withdrew. When we find ourselves in trouble, we should be careful not to drag others into it. It is no shame for Christ’s followers to submit quietly. People who seek honor from others boast that they will sell their lives as dearly as they can. But those who know their blood is precious to Christ, and that no drop of it will be shed without good reason, do not need to insist on such terms.

He also gave us an example at the start of his passion, as he did at the end, by withdrawing from the world. We should go out to him outside the camp, bearing his shame (Hebrews 13:13). If we would gladly take up our cross and keep our fellowship with God in it, we must leave behind the crowds, the cares, and the comforts of cities, even holy cities.

Third, he crossed the brook Kidron. He had to cross it to reach the Mount of Olives, but the Gospel notices it because it is meaningful. It points first to David’s prophecy about the Messiah, that he would drink from the brook along the way (Psalm 110:7). The brook of suffering lay on the road to his glory and our salvation. Kidron means the black brook, perhaps because of the dark valley through which it ran, or because the water was stained by the dirt of the city. Christ drank from such a brook when it stood in the way of our redemption, and therefore he will lift up his head, and ours with him.

It also points to David’s example as a picture of the Messiah. When David fled from Absalom, Scripture marks his crossing of Kidron and his ascent of the Mount of Olives, weeping, with all who were with him weeping too (2 Samuel 15:23, 30). The Son of David, driven out by rebellious Jews who would not have him rule over them, and with Judas like Ahithophel in the plot against him, crossed the brook in lowliness and humiliation, with a company of true mourners.

The godly kings of Judah had also used that brook to destroy idols they found there. Asa did so (2 Chronicles 15:16), Hezekiah did so (2 Chronicles 30:14), and Josiah did so (2 Kings 23:4, 6). Abominations were thrown into that brook. Christ, now made sin for us in order to destroy sin and take it away, began his passion by that same brook. The Mount of Olives, where he began to suffer, was on the east side of Jerusalem, and Mount Calvary, where he finished suffering, was on the west, showing his concern for those who would come from east and west.

Fourth, he entered a garden. Only this Gospel mentions that detail, and it matters that Christ’s suffering began in a garden. In the garden of Eden, sin began. There the curse was spoken, and there the Redeemer was promised. So in a garden the promised Seed came face to face with the old serpent. Christ was also buried in a garden.

When we walk in our own gardens, we should let that remind us of Christ’s suffering in a garden, because we owe all our garden joys to him. Through him, the curse on the ground for man’s sake was taken away. And when we are in the midst of our possessions and comforts, we should still expect trouble, because even our gardens of delight are still in a valley of tears.

Fifth, he had his disciples with him. He usually took them with him when he withdrew for prayer. They also had to be witnesses of his suffering and of his patience under it, so they could later preach it with fuller assurance and greater love to the world (Luke 24:48), and also be better prepared to suffer themselves. Christ sometimes brings his people into danger so that he may show his power in delivering them.

Judas the traitor knew the place well. It was Jesus’ usual place of retirement, and likely Judas also knew Jesus meant to be there that night, because Jesus had given some hint of it. A quiet garden is a proper place for meditation and prayer, and after the Passover it was a fitting time to withdraw for private devotion. In that way, Jesus and his disciples could pray over the impressions made, renew their promises, and firmly set those things in their hearts.

John mentions Judas’ knowledge of the place for two reasons. First, it makes Judas’ sin worse, because he betrayed his Master even though he had such close access to him. He even used that familiarity as a way to betray Christ, which a generous heart would have despised as shameful. In this way, Christ’s holy religion has often been hurt most by those in the house of its friends, since many people could not have mocked Scripture and ordinances if they had not known them first.

Second, it magnifies Christ’s love. Even though Jesus knew the traitor would come looking for him there, he still went to that place so Judas could find him, now that his hour had come. This showed that he was willing to suffer and die for us. What he did was not forced on him, but chosen by him. As a man, he said, “Let this cup pass away,” but as the Mediator, the one who stands between God and people, he said, “I come willingly.”

It was late at night, likely around eight or nine o’clock, when Jesus went out to the garden. Prayer was his food and drink, and doing the will of the one who sent him was also his rest and sleep. While others were going to bed, he was going to pray, and going to suffer.

The captain of our salvation then took the field, and the enemy immediately came against him (John 18:3). Judas came there with his men, sent by the chief priests, especially the Pharisees, who were the bitterest enemies of Christ. John leaves out Jesus’ agony because the other three Gospel writers had already told it fully, and he goes at once to Judas and his group coming to seize him.

Notice who was involved in this action: a band of soldiers and officers from the chief priests, along with Judas. This was a large group against Christ, a Roman band, probably a regiment. Some think it had five hundred men, others a thousand. Christ’s friends were few, and his enemies were many. So we should not follow a crowd into evil, and we should not be afraid of a crowd that intends evil against us if God is for us.

It was also a mixed group. The soldiers were Gentiles, Roman troops from the garrison stationed in the tower of Antonia to keep order in the city. The officers of the chief priests were Jews, either their household servants or officers of their courts. These two groups had reason to dislike each other, yet they united against Christ, who came to bring both groups together with God in one body.

This was also a commissioned group, not just a mob. They had orders from the chief priests, and it is likely they also had a warrant from the governor, since the leaders feared the people. This shows what enemies Christ and his gospel have had, and are likely to have, many and powerful ones. Civil and religious powers joined together against them (Psalm 2:1, Psalm 2:2). Christ had already said this would happen (Matthew 10:18), and here he found it so.

All of this was under Judas’ direction. He received this band of men, and likely he asked for it himself, saying a strong force was needed. He was eager for the honor of leading this mission, just as he was greedy for the wages of this wicked act. He thought it was a great rise in status to move from the back of the despised Twelve to the head of these many armed men. He had never looked so important before, and he probably imagined this would lead to more reward, maybe even a captain’s rank, if he succeeded.

They also came prepared for an attack, with lanterns, torches, and weapons. If Christ had hidden himself, they would have needed their lights, though they could have spared them. The second Adam, Jesus, was not, like the first Adam, driven to hide among the trees of the garden because of fear or shame. It was foolish to light a candle to search for the Sun. If he resisted, they would need their weapons. But Jesus’ weapons were spiritual, and he had often defeated them with those, and put them to silence. So now they turned to swords and staves.

Our Lord Jesus then gloriously repelled the enemy’s first move (John 18:4-6). He met them with great gentleness toward them and perfect calm in himself. Knowing all that would happen to him, and not at all startled by this alarm, he went forward with amazing courage and self-control. He was not disturbed or afraid, and softly asked, “Whom are you seeking? What is all this uproar at this time of night?” Here we see his clear knowledge of what he would suffer, because he had already bound himself to it. Unless we had Christ’s strength to bear the knowledge, we should not want to know what is coming. It would only bring pain sooner. Enough trouble comes with each day. Still, it helps us to expect suffering in general, so that when it comes we can say, “This is what we were counting on.”

We also see Christ’s readiness to suffer. He did not run from it, but went out to meet it and stretched out his hand to take the bitter cup. When the people tried to force a crown on him and make him king in Galilee, he withdrew and hid himself (John 6:15). But when they came to force him to a cross, he offered himself. He came into this world to suffer, and he went to the next world to reign. This does not mean we should needlessly expose ourselves to trouble, since we do not know when our hour will come. But when suffering comes and we can avoid it only by sin, then we are called to endure it. And when that happens, let nothing shake us, because such trouble cannot truly harm us.

He also met them with a calm and gentle answer when they said whom they were looking for (John 18:5). They said, “Jesus of Nazareth,” and he answered, “I am he.” It seems their eyes were held back so that they could not recognize him. It is very likely that many in the Roman band, and at least the temple officers, had seen him before, even if only out of curiosity. Judas certainly knew him well enough. Yet none of them could bring themselves to say, “You are the man we seek.”

Thus he showed how foolish it was to bring lights to look for him, since he could make them fail to recognize him even when they saw him. He also showed how easily he can confuse the plans of his enemies and make them lose their way when they are trying to do harm.

When they asked about him, they called him Jesus of Nazareth, the only name they knew for him. It was a name of shame, meant to hide the proof that he was the Messiah. Their question shows that they did not truly know him or where he came from. If they had known him, they would not have persecuted him.

He answered plainly, I am he. He did not use their blindness to escape, as Elisha did with the Syrians, saying, This is not the way, neither is this the city. Instead, he used the moment to show that he was willing to suffer. Though they called him Jesus of Nazareth, he answered to that name, because he scorned their insult. He could have said, I am not he, since he was Jesus of Bethlehem, but he would not speak in a misleading way. Here he teaches us to own him, whatever it costs, and not be ashamed of him or his words. Even in hard times, we should confess Christ crucified and stand boldly under his banner. I am he, or I am, is the glorious name of the blessed God (Exodus 3:14), and Jesus rightly shares in that honor.

A note is made that Judas stood with them. He had once stood with those who followed Christ, but now he stood with those who were against him. That is what an apostate, someone who turns away from the faith, does, he changes sides and gathers with the people whose company his heart has always loved, and whose judgment he will share in the last day. This is mentioned, first, to show Judas's bold shamelessness. It is surprising that he could face his Master with such confidence and not blush. Satan had put a wicked boldness in his heart. Second, it shows that Judas was especially struck by the power that came with the words, I am he. Those words aimed straight at the traitor's conscience and pierced him deeply, because Christ's coming and his voice will be more terrible to apostates and betrayers than to other sinners.

See also how he frightened them and forced them to back away. They went backward and fell to the ground, as if struck by thunder. They did not fall forward in humble surrender, but backward, as people still trying to resist. In this way Christ showed himself to be more than a mere man, even while he was being treated like a worm and not like a man. The same words, I am he, had encouraged his disciples and lifted them up (Matthew 14:27), but here they bring down his enemies.

This showed clearly what he could have done with them. When he knocked them down, he could have killed them. When he spoke them to the ground, he could have spoken them into hell and sent them there at once, like Korah's company. But he did not do that for two reasons. First, the time for his suffering had come, and he would not avoid it. He was showing that his life was not being taken from him by force, but that he was laying it down willingly, as he had said. Second, he wanted to give an example of patience and restraint toward the worst people, and of loving pity even for his enemies. By striking them down and doing no more, he gave them both a warning and room to repent. But their hearts were hardened, and it all came to nothing.

This also points to what he will finally do with all his stubborn enemies, those who will not repent and give him glory. They will flee and fall before him. Then the Scripture will be fully carried out, You make them turn their backs (Psalm 21:12), and, He will not go in fear of them (Psalm 20:8). It will be fulfilled more and more as time goes on. With the breath of his mouth he will destroy the wicked (2 Thessalonians 2:8; Revelation 19:21). As Augustine said, What will he do when he comes to judge, if he does this when he comes to be judged?

After giving his enemies a repulse, he then gives his friends protection, and he does it by his word too (John 18:7-9). They did not stay down long, but by God's permission they got up again. God's judgments last forever only in the next world. When they were on the ground, it seemed Christ could have slipped away. When they rose again, it seemed they should have given up the chase. Yet we see that they stayed just as eager to seize him, and he stayed just as willing to be seized.

Their recovery was confused and uncertain. They could not tell what had happened to make them lose their footing, and they were ready to blame anything except Christ's power. Some hearts are so hard in sin that nothing will move them to change. Christ also repeats the question, Whom seek you? and they repeat their answer, Jesus of Nazareth. In asking again, he presses nearer to their consciences, as if to say, Do you not know whom you are seeking? Do you not see that you are in the wrong, and are you still going to fight against your equal? Have you not had enough, but will you try again? Has anyone ever hardened his heart against God and prospered? Their repeated answer shows stubbornness in evil. They still call him Jesus of Nazareth with the same contempt, and Judas is no less hard-hearted than the rest. So we should fear that if we begin with a few bold steps into sin, our hearts may become hardened.

He then used this opening to protect his disciples from their rage. When he showed courage for himself, saying, I told you that I am he, he also showed care for his followers by saying, Let these go their way. He said this as a command, not as a bargain, because they were in his power, not he in theirs. He spoke with authority: Let these go their way, and if you touch them, you will answer for it. This makes the disciples' failure even worse, especially Peter's denial, because Christ had given them this clear protection, and still they did not trust him enough to stand firm. Instead, they used weak and shameful ways to protect themselves.

When Christ said, Let these go their way, he meant, first, to show his loving care for his disciples. He was willing to expose himself, but he spared them, because they were not ready yet to suffer. Their faith was weak and their spirits were low, and to bring them into suffering then would have been too much for them. New wine must not be put into old bottles.

Besides, they had other work to do. They had to go on their way, because they were to go into all the world to preach the gospel. “Do not destroy them, for a blessing is in them.” Here Christ gives us a strong reason to follow him. Even though he has appointed sufferings for us, he understands our weakness, wisely times our trials, and measures them to fit our strength. He will deliver godly people from temptation, either by keeping them from it or by bringing them through it.

He also gives us a good example of love for our brothers and concern for their good. We must not think only about our own comfort and safety. We must consider others too, and in some cases even more than ourselves. There is a generous and brave love that can make us lay down our lives for the brothers (John 3:16).

Christ also meant to give a clear picture of his work as Mediator, the one who stands between God and us. When he offered himself to suffer and die, it was so that we might escape. He was our sufferer in our place; when he said, “I come,” he also said, “Let these go their way.” It was like the ram offered instead of Isaac.

He also confirmed the word he had spoken a little earlier, “Of those whom you gave me, I have lost none” (John 17:12). By keeping this promise in this way, Christ gave assurance that it would be true in its full sense, not only for the disciples with him then, but for all who would believe in him through their word. Christ’s keeping them meant especially the protection of their souls from sin and turning away from the faith, yet it is fittingly applied here to their physical lives too. Even the body is part of Christ’s care. He will raise it on the last day, so he preserves it as well as the spirit and soul (1 Thessalonians 5:23; 2 Timothy 4:17, 2 Timothy 4:18).

Christ will preserve natural life for the service it is meant for. Life is given to him to be used for him, and he will not lose its service. He will be honored in it, whether by life or by death. It will be kept alive as long as there is any use for it. Christ’s witnesses will not die until they have finished giving their testimony.

This preservation had a spiritual purpose too. The disciples were still so weak in faith and courage that, if they had been forced to suffer at that time, they would likely have disgraced themselves and their Master. Some of the weaker ones might even have been lost. So, since he would lose none of them, he would not expose them. The safety and keeping of the saints depend not only on God’s grace, which measures strength to match the trial, but also on God’s providence, which measures the trial to match the strength.

After providing for the safety of his disciples, he rebukes the rashness of one of them and restrains the violence of his followers, just as he had turned back the violence of his enemies (John 18:10, John 18:11). Peter acted rashly. He had a sword, though it is not likely he wore one all the time like a gentleman. Rather, they had two swords among them all (Luke 22:38), and Peter, who had been given one, drew it. He thought this was the time to use it. He struck one of the high priest’s servants, probably one of the more forward men, and tried to split his head open, but missed and only cut off his right ear. The servant’s name is given for certainty in the account, and it was Malchus, or Malluch (Nehemiah 10:4).

We should notice Peter’s good will. He had honest zeal for his Master, though it was now badly directed. He had recently promised to risk his life for him, and now he was trying to make good on that promise. It likely angered Peter to see Judas at the head of this crowd. Judas’s shame stirred Peter’s boldness, and one wonders why Peter did not aim at the traitor’s head. Yet we must also notice Peter’s wrong conduct. His good intention could excuse him somewhat, but it could not make him right.

He had no command from his Master for what he did. Christ’s soldiers must wait for the word of command and not rush ahead of it. Before they expose themselves to suffering, they must be sure not only that their cause is right, but that their call is clear. He also went against the duty of his place and resisted the authorities, which Christ never approved, but forbade, saying that we are not to resist evil (Matthew 5:39). He opposed his Master’s sufferings and, though he had already been rebuked for this once, he was ready to repeat it: “Master, spare yourself; let suffering be far from you.” Yet Christ had already told him that he must and would suffer, and that his hour had come. So while Peter seemed to fight for Christ, he was actually fighting against him.

Peter also broke the agreement his Master had just made with the enemy. When Jesus said, “Let these go their way,” he was not only asking for their safety, but also, in effect, giving his word that they would go away peacefully. Peter had heard this, yet he would not be bound by it. We can be guilty of sinful cowardice when we should stand up, and we can also be guilty of sinful rashness when we should step back.

He foolishly exposed himself and the other disciples to the fury of that angry crowd. If he had cut off Malchus’s head instead of his ear, the soldiers might have fallen on all the disciples and cut them down. They might also have claimed that Christ was no better than Barabbas. Many people have brought destruction on themselves while claiming to protect themselves.

Peter was also a coward soon after this, when he denied his Master. So we have reason to think he would not have done this deed unless he saw his Master make them fall to the ground and thought he could handle them. But when he saw Jesus still surrender himself, his courage failed. The true Christian hero stands up for Christ not only when Christ’s cause seems to be winning, but also when it seems to be losing. He stays on the right side, even if it is not the popular side.

We must also notice God’s overruling providence, which guided the blow so that it did no more harm and only cut off the ear. That was more like marking the man than maiming him. God also gave Christ the chance to show his power and kindness by healing the wound (Luke 22:51). So what might have turned into shame for Christ became an occasion for his honor, even among his enemies.

Then his Master rebuked him, saying, “Put your sword into its sheath,” or scabbard (John 18:11). It was a gentle rebuke, because Peter’s zeal had carried him beyond good judgment. Christ did not make the matter worse than it was. He simply told Peter to stop doing this. Many people think grief and distress excuse them when they become sharp and hasty with others, but Christ here gives us an example of gentleness in suffering. Peter had to put up his sword, because the sword of the Spirit was what would be given to him, weapons of warfare that are not physical, yet are powerful.

When Christ felled his attackers with a word, he showed Peter how he should have been armed with the Word, quick, powerful, and sharper than any two-edged sword. With that same word, not long after, Christ struck Ananias and Sapphira dead at his feet.

The reason for this rebuke is clear: “Shall I not drink the cup my Father has given me?” Matthew gives another reason Christ used in rebuking Peter, but John preserves this one, which Matthew left out. Here Christ shows complete submission to his Father’s will. Of all that was wrong in Peter’s action, Christ seems most upset that Peter would try to stop his sufferings now that his hour had come. It was as if Christ were saying, “Peter, will you step between the cup and my lips? Get behind me, Satan.” If Christ has decided to suffer and die, it is bold and wrong for Peter, by word or deed, to oppose it. “Shall I not drink it?” shows a firm resolve, with no thought of doing otherwise.

Christ was willing to drink this cup, though it was bitter. It was a cup of sorrow, a bloody cup, the last drops of the Lord’s wrath (Isaiah 51:22). He drank it so that he could put into our hands the cup of salvation, the cup of comfort, and the cup of blessing. For that reason, he was willing to drink it, because his Father had put it into his hand. If his Father wanted it, then it was best, and so it must be.

This also gives us a good pattern for submitting to God’s will in everything that concerns us. We must share Christ’s cup, the one he drank from (Matthew 20:23), and we must reason ourselves into willing obedience. First, it is only a cup, a small thing compared with what it might be. It is not a sea, a Red Sea, or a dead sea, for it is not hell. It is light, and it lasts only for a moment. Second, it is a cup given to us. Suffering is given, not just taken. Third, it is given by a Father who has a father’s authority and does us no wrong, and a father’s love, meaning to do us no harm.

After Christ had fully made peace with this suffering, he calmly gave himself up and became a prisoner, not because he could not escape, but because he would not. One might have expected the healing of Malchus’s ear to soften them, but nothing moved them. “Cursed fury, which neither the greatness of the miracle nor the kindness of the favor could calm,” as Anselm says.

Notice here how they seized him. They took Jesus. Only a few of them could actually lay hands on him, but the guilt belongs to them all, because they all helped and supported the act. In treason, there are no mere helpers, only guilty parties. Now Scripture was fulfilled: “Bulls have surrounded me” (Psalm 22:12), “they surrounded me like bees” (Psalm 118:12), and “the breath of our nostrils is taken in their pit” (Lamentations 4:20). They had so often failed in trying to arrest him that, now that they had him in their hands, they likely rushed on him all the more fiercely.

Notice also how they secured him. They bound him. This detail of his suffering is mentioned only by this gospel writer, that as soon as he was taken, he was bound, tied, and chained. Tradition says they bound him so cruelly that blood came from his fingertips, and after binding his hands behind him, they put an iron chain around his neck and dragged him along with it.

This shows the hatred of his persecutors. They bound him, first, to torment him and cause him pain, as Samson was bound to be afflicted. Second, to shame him, since slaves were bound, and Christ was bound too, even though he was free-born. Third, to keep him from escaping, since Judas had told them to hold him fast. See their folly, thinking they could chain the power that had just shown itself to be all-powerful. Fourth, they bound him as one already condemned, because they were determined to pursue him to death, and to make him die as a fool dies, that is, as a criminal, with his hands bound (2 Samuel 3:33, 34). Christ had bound the consciences of his persecutors by the power of his word, and it stung them. To take revenge on him, they put these bonds on him.