Tonight we find ourselves in chapter 26 at verses 47 to 50, but I do want to read beginning in chapter 26 at verse 36 to verse 56. So Matthew 26 beginning in verse 36. Then Jesus came with them to a place called Gethsemane and said to the disciples, sit here while I go and pray over there. And he took with him Peter and the two sons of Zebedee, and he began to be sorrowful and deeply distressed.

Then he said to them, My soul is exceedingly sorrowful, even to death. Stay here and watch with me. He went a little farther and fell on his face and prayed, saying, O my father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you will.

Then he came to the disciples and found them sleeping, and said to Peter, What, could you not watch with me one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak. Again a second time he went away and prayed, saying, O my father, if this cup cannot pass away from me unless I drink it, your will be done.

And he came and found them asleep again, for their eyes were heavy. So he left them, went away again, and prayed the third time, saying the same words. Then he came to his disciples and said to them, Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.

Rise, let us be going. See, my betrayer is at hand. And while he was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people. Now his betrayer had given them a sign, saying, Whomever I kiss, he is the one.

Seize him. Immediately he went up to Jesus and said, "'Greetings, Rabbi,' and kissed him. But Jesus said to him, "'Friend, why have you come?' Then they came and laid hands on Jesus and took him. And suddenly one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.

But Jesus said to him, put your sword in its place, for all who take the sword will perish by the sword. Or do you think that I cannot now pray to my father and he will provide me with more than 12 legions of angels? How then could the scriptures be fulfilled that it must happen thus? In that hour, Jesus said to the multitudes, Have you come out as against a robber with swords and clubs to take me?

I sat daily with you, teaching in the temple, and you did not seize me. But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him and fled. Amen.

Well, let us pray. Our Father, we thank you for this passage of Scripture, and in many ways we feel we should remove our feet, as we enter into very, or remove our shoes from our feet, as we enter into very holy ground. We ask that your Spirit would help us now. We ask that you would cause us to reflect upon the suffering of the Savior on behalf of his people.

Cause us to reflect upon the obedience of the Savior to his Father, and the redemption that he has wrought for us. God, I pray that this would encourage our hearts, that it would strengthen our faith, and that we would see Him again as altogether lovely and chief among 10,000. And we pray this in Jesus' holy name. Amen.

Introduction

Well, as I said, we've seen the Lord's prayer in the Garden of Gethsemane. Tonight, we're going to look at the Lord's betrayal in the Garden as well. So, Matthew 26, 47 to 50. Now, we might ask the question, why not deal with the entirety of the section?

Because I want to not only look at Matthew's version here, or Matthew's gospel, but as well compare a parallel passage in John's gospel to behold the glory of the Savior in this particular situation. But structurally, from verses 47 to 56, we have four sections. First, we have the betrayal of Jesus, represented here by the kiss of Judas, in verses 47 to 50. Then we have the defense of Jesus, the sword of Peter, in verses 51 to 54.

Third, there is the assertion by Jesus, which indicates the enmity of the mob in verses 55 and 56a. And then finally, the desertion of Jesus, the flight of the disciples there in verse 56b. So those four elements are present in this particular situation facing our Lord. But as said, we're going to just look at the betrayal because I think it's instructive for us.

So I want to look at the betrayal of Jesus under three considerations. First, the significance of the betrayal. Secondly, the plan involved in the betrayal. And then thirdly, the execution of the betrayal itself.

Significance of the Betrayal

But with reference to the significance, in the first place, it is the fulfillment of Jesus' words. The mob led by Judas comes just as Jesus announced this reality to his disciples. Look at verse 46. Rise, let us be going, see my betrayer is at hand.

So it is the fulfillment of Jesus' immediate prophecy or prediction, but as well other prophecies that he'd already given concerning his death and his resurrection. In Matthew 17, Matthew 20, Matthew 26, in a couple of places, we see this emphasis that Christ will be betrayed, that Christ will be handed over. that Christ will be given over to these religious leaders who would then turn him over to the Gentiles so that the Gentiles could engage in this kill order, this order of execution. Also significant here is the reality of the arrival of the cup. If you go back to his prayer in the garden, look at verse 39.

He went a little farther and fell on his face and prayed saying, oh my father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you will. Remember the cup, we identified that as the suffering and the wrath that would come upon the Son of God. If you look at this language of the cup in the Psalter and in the Prophets, you will see that it represents, at least in some instances, God's fury, God's wrath, and God's judgment.

Specifically in the prophet Ezekiel and Jeremiah, it speaks about the outpouring of God's cup on the nation of Babylon. It's a reference to his wrath and fury. And so that cup has now come upon the Lord Jesus Christ. So in the prayer in the garden, he prays that it might pass.

He is praying according to his humanity, but he resolves himself to do the will of the father. Nevertheless, not my will, but yours be done. And so we see now the outpouring of this cup and the arrival of the hour. Notice what he says in verse 45.

He says, then he came to his disciples and said to them, are you still sleeping and resting? Behold, the hour is at hand and the son of man is being betrayed into the hands of sinners. We have the arrival of the impending wrath and fury of God Almighty coming upon the Son of God for the sins of His people. So the significance of the betrayal marks that.

It indicates that. It ushers us into that particular time frame. when Jesus would experience all the things that were coming upon him. In the parallel account in John 18, 11, when Peter takes out his sword, Jesus said to Peter, put your sword into the sheath. Shall I not drink the cup which my father has given me?

Ryle comments, we see in these verses, the cup of our Lord Jesus Christ's sufferings beginning to be filled. We see him betrayed by one of his disciples, forsaken by the rest and taken prisoner by his deadly enemies. And we know ultimately this is the reason for which he came. There are those out there that teach that Jesus' ministry was simply one of teaching.

It was certainly that, but it encompassed far more. There are those who say that Jesus simply lived to set a good example on how men ought to treat one another. He certainly is an exemplar for persons to follow to be sure, but the primary emphasis or the accent upon the ministry of the Messiah is found in Isaiah 53. He would be chastised for our peace.

He would be a man of sorrows. He would be one acquainted with grief. It would please Yahweh to bruise him or to crush him and to put him to grief. This was the purpose for which Christ came, not simply to be an example, not simply to start a new religion, not simply to be a revolutionary, but rather He came to save His people from their sins.

In other words, the focus is redemptive. The focus is with reference to Him saving His people from their sins. And so at this moment, at this time, he's prayed in the garden that this cup could pass, but he resolves himself to do the will of the Father. And as Ryle points out, we see the beginning of those sorrows.

We see the beginning of that cup. We see that the hour has, in fact, arrived.

The Plan of the Betrayal

Now notice, secondly, the plan involved in the betrayal. There is a great contrast set up by Matthew. We have sleeping disciples, verses 40 and 41. We have sleeping disciples in verses 43 and 45, and then we have the diligence of the enemies of Christ.

They are relentless. They are tireless. They're not going to sleep until they rid the world of this malefactor, until they rid the world of this one they perceive to be a threat to the civil and political and religious order. So these men do not rest, they do not sleep, but rather they are bent on exterminating and liquidating our Lord Christ from the face of the earth.

Brethren, let us learn from the enemies of Christ. I know that sounds odd, but with reference to their zeal, with reference to their fervor, with reference to their energy, at times they put the people of God to shame. You'll see that in the book of Acts as we proceed down the path. or you see those people that have resolved or they take an oath that they won't eat food or drink anything until Paul the Apostle is dead. Brethren, they at times outshine us with reference to zeal and energy for their cause in opposition to God Almighty, and we are the saved by grace through the blood of the Lord Jesus Christ, and more often than not, it takes a great deal to arouse our zeal, to arouse our fervency, to arouse any semblance of the kind of energy that we often see portrayed by these enemies of the Lord Jesus.

Now,

Judas and the Multitude

with reference to the parties involved, you have the betrayer. This is Judas Iscariot. Notice that the betrayer knew the place, for Jesus often met there with his disciples. That's the parallel in John 18 too.

So Judas had insider information. Judas had made a pact with the religious leaders that for 30 pieces of silver, he would deliver the Son of Man. And so Judas knew this place, and so Judas goes to this place. The betrayer, referenced rather in our passage to one of the twelve, is expected in light of the previous context.

Notice in 26, 21. 26, 21. Now as they were eating, he said, Assuredly, I say to you, one of you will betray me. And they were exceedingly sorrowful, and each of them began to say to him, Lord, is it I? I've always found that very instructive.

The disciples don't say, how dare you, Lord, make those kinds of allegations. Seems like these disciples, at least 11 of them, were conscious of their own ability or rather inability. Lord, is it I? There is that suspiciousness of their own hearts that I think is indicative of the grace of God in the heart of man.

It's the person who's proud. It's the person who's arrogant. It's the person who, like Peter says, everybody else may desert you, but I will follow you to the very end. That ends up denying the Lord to a servant girl.

So there is a healthy dose of suspiciousness on the part of at least 11 of these men when Jesus announces that there will be this betrayal. Verse 23, he answered and said, he who dipped his hand with me in the dish will betray me. The son of man indeed goes just as it is written of him, but woe to that man by whom the son of man is betrayed. It would have been good for that man if he had not been born.

Then Judas, who was betraying him, answered and said, Rabbi, is it I? He said to him, you have said it. Now this may not be anything too big, but it's always the case that he refers to him as Rabbi. The other disciples refer to him as Lord.

It's not that Rabbi is not formal, or it's not courteous, or it's not a sign of respect, but it is intriguing that he's the one that refers to him as Rabbi, and it's the others who refer to him as Lord. And then as well, in verse 47, the reference, one of the twelve, is not necessarily to identify the betrayer, but rather to highlight his wickedness. John Gill said, In lo, one of these betrayed him, an apostle, and yet a devil, one of the twelve, one of his select company, and bosom friends, and yet a traitor. And then the reference 1 of the 12 also, I hope, and we should take it this way, serves as a warning to the rest of us.

We need to be cautious. This man who was a professed disciple one day is a traitor the next day. He is a professed disciple one day, and the next day he stands with the mob in his opposition against Jesus. For chump change, for 30 pieces of silver, he sells the Son of God into the hands of the pagans so that they can do great disservice to him and his being.

This is a horrible situation and one that we ought to take to heart. Those who think they stand ought to be careful lest we fall. And then notice, in terms of not only the betrayer, but you have the great multitude that came with Judas from the religious leaders. John 18.3 indicates that Judas also had a detachment of troops, Roman troops.

I think I mentioned some weeks ago, the Roman Empire did not allow rebellion. The Roman Empire would have crushed the Portland Experiment and would have torn down Chaz long before it ever got established. They would have no truck with insurrectionists and with rebels, with rebellion. And so there is this detachment of troops present at feast times in Jerusalem to quell any civil unrest.

And so it was the case that Judas not only comes with the multitudes from the religious leaders, but he's also got a detachment of troops such that if there are problems, they would be able to put that down. Go back for just a moment to chapter 26 at verses one to five. Chapter 26, verse 1. Now, it came to pass when Jesus had finished all these sayings that he said to his disciples, you know that after two days is the Passover and the Son of Man will be delivered up to be crucified.

Then the chief priests, the scribes and the elders of the people assembled at the palace of the high priest, who is called Caiaphas, and plotted to take Jesus by trickery and kill him. But they said not during the feast, lest there be an uproar among the people. See that? Not during the feast, lest there be an uproar among the people.

This is the diabolical plot of the religious leader. Now drop down to verse 14. went to the chief priest and said, what are you willing to give me if I deliver him to you? And they counted out 230 pieces of silver. So from that time, he saw opportunity to trade with them.

So the machination, or the diabolical fire of the chief priest and the instrumentality of agency of Judas now combine and merge, and he is executing this particular plan. So it's Judas, it's the detachment of Roman troops, and it's people, and they come from the religious leaders. The fact that they are armed indicates that they thought or perceived that Jesus was a violent threat. This is how they've been played up.

This is how they're trying to bend the case. They were trying to present Jesus like a rabbit. He was an insurrectionist. He was a revolutionary.

He wanted to be great honor for the Roman Empire. That's why they swore fealty to King Caesar. We have no king but Caesar. They throw Jesus under the bus as a potential political criminal such that the Roman government will visit him with great punishment.

This is the capital punishment, and execute him. Little did they know, they were in the middle of carrying out the very plan of God Almighty in the salvation of the people. The psalmist said, the wrath of God shall plague you. They didn't do this because they thought they were assisting Yahweh in bringing the Son of God to that place of redeeming work.

They did it in their enmity. They did it in their rage. They did it in their hatred of the Son of God. But they are carrying out the very plan of God Himself.

The Lord God most high and great, he is sovereign over all things. And then notice in verse 28, he highlights the sign that he is going to give in order to inhibit any who Jesus wants. Verse 48, and it says, The Lord hath given them a sign, saying, Whomever advocates, he is the one, seize him. Now, the mob would not all be able to recognize Jesus because it was dark.

As well, the mob might all not recognize Jesus because not all had seen Jesus. In fact, when we come to the parallel passage, Jesus says to them, whom are you seeking? And they answer, Jesus of Nazareth. They don't say, you.

There were those who were even ignorant of who it was they were after.

Execution of the Betrayal

Now notice thirdly the execution of the betrayal in verses 49 and 50.

The Hypocritical Kiss

The betrayer's kiss. This is a horrible passage. Immediately he went up to Jesus and said, greetings rabbi, and kissed him. What a horrific display of hypocrisy and what a horrible way to treat somebody that you were allegedly friends with.

The greeting itself is hypocritical. It literally means rejoice, be glad. It was a typical greeting in the Greek translation of the Old Testament or Hebrew scriptures. It often translates shalom or peace.

So, this man is wishing peace upon Jesus as he is selling Jesus into the hands of this murderous mob. As well, the kiss is hypocritical. Anne kissed him. Davies and Allison says it was typically a token of respect and reconciliation.

So, even if Judas' kiss is not effusive, it is certainly hypocritical. Judas brings not affection, but violence. Like Herod, who spoke to the magi of worship when his intention was murder, so Judas conceals his evil intentions behind a greeting and a kiss. Deceit is the handmaiden of evil.

This harkens back as well to Joab. Before he kills Amasa, he gives him a kiss. Of course, Solomon in the Proverbs says, faithful are the wounds of a friend, but the kisses of an enemy are deceitful. It would be far better for Judas to be honest and say, I've sold you for 30 pieces of silver, and this mob is now here to take you away, to take you to Pontius Pilate, after the Sanhedrin, so that he can order the execution of you.

But no, he doesn't do it that way. The enemies of God work through deception. The enemies of God are connected to the chief opponent of God, who is the devil. What are the tactics that mark the devil?

He's a murderer and a liar. Those are the things that are symptomatic of the rebel against the Lord God Most High. So this cheap wish of peace upon a man he's handing over to kill, and then this Kiss is absolute hypocrisy.

The Savior's Response

Now note the Savior's response in verse 50. Jesus said to him, friend, why have you come? Now this address, friend, is not disingenuous. Jesus saw him that way, and I believe it's reminiscent of the Psalter.

Psalm 41.9, even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me. So even in this, Christ is fulfilling the scriptures of the Old Testament. Remember, that's one of the emphases we find in the missionary preaching of the Apostle Paul when he goes to Jewish synagogues. He demonstrates from their scriptures that the Messiah must suffer and the Messiah must die and be raised again.

And then he would indicate or underscore or highlight that Jesus was in fact the Messiah. It's always intrigued me the reality that men were fulfilling the very scripture that they were supposed to be so familiar with. These were the kinds of men that had scripture on their forehead. These were the kind of men that wore phylacteries on their arm, little boxes filled with scripture.

These were the kinds of men that would recite the scripture. How many times had they recited Psalm 41? How many times did Judas himself cite that particular psalm, not realizing, not recognizing, not understanding, ultimately, that it was a description of himself? But when he does this, when he engages in this sort of activity, It's baffling, it's mind-blowing to see the utter folly of wicked men.

So the address, friend, reminiscent of their relationship and an echo of Psalm 41.9, and then notice the response to him. Friend, why have you come? The New King James has it as a question, the ESV has it as a statement. Friend, do what you came to do.

Either way, it doesn't change the meaning. And in terms of our exposition here, we'll stop and pick up next time the arrest of the Lord in the Garden of Gethsemane.

Christ's Glory Revealed in John 18

But I said I wanted to shine light with reference to the Savior's glory, and you can turn to John 18. John 18. So what is happening in the midst of this particular situation is that we have rebels against God, targeting the son of God for execution. We have Judas who made a deal with these religious leaders.

The religious leaders dispatched Judas and the mob. There is this detachment of Roman troops, but in the midst of this, Jesus reveals something of his glory that is absolutely amazing. Why Matthew doesn't record it? I don't know.

Why John does? I don't know, but John does, and it's something that deserves our attention.

'I Am': The Divine Name Declared

Notice in the first place, the Lord asks who they are seeking. John 18 at verse 4. Whom are you seeking? I don't think Jesus is seeking information here, but rather he is trying to distance himself from the disciples.

He wants them to be protected, and he says as much in verse 8. I have told you that I am He. Therefore, if you seek me, let these go their way." Notice that the betrayer stood with them. John 18, 4, Jesus, therefore, knowing all things that would come upon him, went forward and said to them, whom are you seeking?

They answered him, Jesus of Nazareth. Before that, notice in verse 2, Judas, who betrayed them, also knew the place, for Jesus often met there with his disciples. Then Judas, having received a detachment of troops and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons. And so this man stands with the enemies.

And Matthew Henry makes this observation. He says, he that used to stand with those that followed Christ now stood with those that fought against him. This describes an apostate. He is one that changes sides.

He herds himself with those with whom his heart always was, and with whom he shall have his lot in the judgment day. So he consciously now identifies with his own kind. Remember, with reference to Simon Peter, he denies the Lord, to be sure. But when Jesus looks at him, the man weeps bitterly.

The man repents. Remember that when Jesus told Simon Peter that this would occur, Simon Peter, or Jesus said, behold, Satan is seeking to sift you like wheat, but I have prayed for you in Luke 22. It's a blessed and a wonderful reality. So the betrayer now on their side.

Now notice the revelation of the glory of Jesus. Verse five, they answered him, Jesus of Nazareth. Jesus said to them, I am he. And Judas who betrayed him also stood with them.

So notice, Jesus said to them, I am he. Now if you've got the New King James, he is in italics. That means it's supplied by the translators. That means it's given to us in terms of English translation to make the language or the sentence more understandable.

You'll see that. Again, the new King James, I'm sure ESV does it. I'm sure NIV. They'll set off, or they'll indicate, or they'll highlight where the translators have inserted words to help the flow of language.

Because it's not always the case. Greek word, English word. the Hebrew word, English word. There's different sort of syntax. There's a whole bunch of different things that affect the word order and whatnot.

So they enter or they add this word he, but I am is theologically rich. There are several times in John's gospel where Jesus says, I am. Literally it is I, I am. It's an emphatic statement that I believe hearkens back to Exodus chapter three, verse 14.

When Moses asks, who shall I say sent me? Yahweh identifies himself as I am who I am. When you get to the prophet Isaiah, Yahweh identifies himself often as I am. There are several instances in John's gospel where Jesus answers with I am, and then there's a predicate.

Predicate is something your child can teach you about tonight when you get home. It's basically something said about the subject in a sentence. I throw the ball. I'm the subject.

Throw the ball is the predicate. Everything said about the subject is the predicate. And so Jesus at several points in his ministry uses this I am convention with predicates. We have, for instance, I am the bread of life.

John 6, 35, 41, 48, 51. He says, I am the light of the world in John 8, 12. He says, I am the door of the sheep in John 10, 7 and 9. He says, I am the good shepherd in John 10, 11 and 14.

He says, I am the resurrection and life in John 11, 25. He says, I am the way, the truth and the life in John 14, 6. And he says, I am the true vine in John 15, 1 and 5. So those are the several instances where Jesus uses this I am with a predicate.

But there are several instances where Jesus doesn't use a predicate, and He just simply says, I am. And again, I think that's reminiscent of the burning bush and the revelation of Yahweh there, and the prophet Isaiah and the revelation of Yahweh there. And those particular instances are in, you can turn there, John 6, John chapter 6, verse 20. But he said to them, it is I, do not be afraid.

Then they willingly received him into the boat, and immediately the boat was at the land where they were going. Now, our translation really amplifies by saying, it is I, do not be afraid. But it's the same construction. He says, I am, which is absolutely consistent with somebody who is walking on water.

He is the ruler of the waves. You have John chapter 8 and verse 24. John chapter 8 and verse 24, a very instructive instance where this convention is used. The Greek words are ego, a me.

I, I am. Ego is the first person nominative, I, and then ami is a verb, which means I am. So, I, I am. So, 824.

Notice, well, verse 23. And he said to them, you are from beneath, I am from above. You are from this world, I am not of this world. Therefore, I said to you that you will die in your sins.

For if you do not believe that I am, you will die in your sins. In other words, if you don't identify Jesus as the true and living God, you will die in your sins. If you do not embrace and confess and believe and hold to the deity of Jesus, you're not going to go to heaven. You must own this reality because it is clear and conspicuous in Scripture.

In the beginning was the Word, and the Word was with God, and the Word was God. John 1.1. How does John's gospel end? Essentially, John 20.28, when Thomas looks at Jesus and says, my Lord and my God.

So Christ says, if you do not believe that I am, you will die in your sins. Notice in John 6.28. Then Jesus said to them, when you lift up the Son of Man, then you will know that I am, and that I do nothing of myself, but as my Father taught me, I speak these things. And then John 8 and verse 58, one that I think we're most familiar with.

Going back just a bit to verse 54, this is a debate, a confrontation with the religious leaders. And Jesus answered, if I honor myself, my honor is nothing. It is my father who honors me, of whom you say that he is your God. Yet you have not known him, but I know him.

And if I say I do not know him, I shall be a liar like you. But I do know him and keep his word. Your father Abraham rejoiced to see my day, and he saw it and was glad. Then the Jews said to him, you are not yet 50 years old.

And have you seen Abraham? Then Jesus said to them, Most assuredly, I say to you, before Abraham was, I am. Look at how the New King James does translation here. They capitalize it, again, understanding that it's an echo of or reminiscent of the revelation of who Yahweh is in Exodus and in Isaiah.

I suggest if they do a revision to capitalize the I am every time because it is significant for the people of God to see Jesus in that light. You see it again in John 13. John 13 at verse 19. Now I tell, well, beginning in verse 18, I do not speak concerning all of you.

I know whom I have chosen, but that the scripture may be fulfilled. He who eats bread with me has lifted up his heel against me. Now I tell you before it comes, that when it does come to pass, you may believe that I am. Now going back to John 18, guess what happens when Jesus hears, they answered him, Jesus of Nazareth.

Jesus said to them, I am. Again, invoking that identification of Yahweh at the burning bush and in the prophet Isaiah. Now as we read on, look at what we see. And Judas who betrayed him also stood with them.

Now when he said to them, I am, they, this is Judas, this is the mob, this is the Roman detachment, they drew back and fell to the ground. Brethren, there is no accounting for that other than they had come face-to-face with the true and the living God. When persons come face-to-face with the living and the true God, they fall down. They don't stand there and chit-chat.

They don't stand there and treat him as if he's their equal, but rather this is the response that is legitimate, that is consistent, even on the part of the Christian, the non-believer, he falls on his face with horror, he falls on his face in awe, he falls on his face not with reverence and worship and adoration, but at the horrible sight of the true and living God, realizing that I am standing before him. This is the legitimate expression of the creature before the Creator. This is a revelation of His divine majesty, it is a revelation of His divine power, and it is a manifestation, now get this, of His voluntary surrender. Because I am doesn't behold or isn't beholden to anyone.

But Jesus, according to his humanity in the work of mediation, voluntarily surrenders himself to these men. He goes with them willingly. And in Matthew's gospel, he tells us why. So that the scriptures might be fulfilled.

When we compare this passage with others, we see that it is consistent that when persons are confronted with the true and living God, they fall down. Now, there was a man, I think he's still alive, Jack Hayford, is he still living? May still be alive. He was a charismatic pastor in Southern California, said that he was shaving one day and Jesus appeared to him.

And John MacArthur heard this story and said, so what happened? What do you mean what happened? I kept shaving and I talked to Jesus. MacArthur's point was anybody who was confronted by the theophany, a revelation, a manifestation of who God is, they fell down.

They didn't continue to shave. They didn't continue to wash their face. They didn't continue to do their normal sort of thing. When they are confronted by the majesty of God, they fall down.

In Ezekiel, the prophet, chapter one, verse 28, when he has that vision, when I saw it, I fell on my face. Remember Saul on the road to Damascus when he is confronted by the risen Lord. It says, then he fell to the ground. Revelation 1.17, the seer, John the apostle, gets a glimpse of the glorified Christ, and it says, and when I saw him, I fell at his feet as dead.

You see, one of the things that I typically try to bring out when preaching about the regulative principle of worship, or preaching about or talking about worship in general, is that we need to understand the God with whom we have to do. We are not meeting with an equal. We're not here with a fellow. We are creatures coming before the Creator.

And as a result, our hearts must be framed by fear, by trembling, and by the requisite joy that accompanies those things. It is grace that taught our hearts to fear. God, in a promise of the New Covenant, in the prophet Jeremiah, chapter 32, 40, says, and I will put the fear of me in their hearts. Brethren, a fearless worship is not biblical worship.

If we don't understand the God with whom we have to do, and we see Him at our level, then our services will be marked by frivolity, by lightheartedness, and by things contrary to New Covenant worship. Our God is a consuming fire. It is good for us to rehearse that and to consider that. I mentioned Hebrews 12, 28 this morning, acceptable worship.

Why does the author tell us that we must come to God in that manner, acceptably, with fear and grace in our hearts? For our God is a consuming fire. So these men came face to face with a revelation of the glory of our Lord Jesus Christ. We see his humanity in that prayer in the garden where he's praying to his father, if it is possible, let this cup pass from me.

But in this instance, at the betrayal, when they ask or when they're asked, who are you seeking? They answer Jesus of Nazareth. He says, I am. And then notice what happens.

Now, when he said to them, I am, they drew back and fell to the ground. Again, the betrayer and the mob did not fall before him in humble repentance and adoration, but to the ground, most likely in awe, and in terror of what they had in fact witnessed. The glory of Christ shone forth at that point. Commenting on this display of power during such circumstances, Augustine observed, What will he do when he cometh as judge, who did this when giving himself up to be judged?

What will be his power when he cometh to reign, who had this power when he came to die? In other words, if I could just translate in the vernacular, you ain't seen nothing yet. If this display caused these persons to draw back and fall to the ground, what will it be when, as the apostle says, he comes in the glory of his father with all of his holy angels taking vengeance on them who know not God and on those who do not obey the gospel? The revelation of His glory then will be so keen, so wondrous, so amazing, that there will be no arrogant boast on the part of sinners saying, well, I don't deserve whatever it is, you will meet out for me.

No, Paul tells us that every knee shall bow and every tongue confess. I don't think we're to infer from that as confessing Him as Lord and Savior. Oh, they'll bow to be sure and they'll confess that He is Lord, not their Savior, and it will be to the glory of the Father when Jesus ultimately casts them away from His presence. So it is a most terrifying prospect to meet the glory of the Lord unclothed in the Lord's righteousness.

And so the way of preparation, the way to stand on that day, is to believe the gospel. This Lord, this I Am, is the one who ultimately does surrender to these people. Not ultimately, there's no problem. Jesus willingly goes with that.

And we know the scene. Two trials before the Sanhedrin. He's ultimately turned over to Pilate. Pilate, that feckless coward, wants to try to relieve himself of this burden.

He offers up either Barabbas or Jesus. And of course, the mob takes Jesus. They take Barabbas and want to crucify Jesus. We know the story.

We know the passion narrative. We see what's happening. But with reference to the coming of the Son of God again in glory, it isn't, as he says, Augusta, he's not coming to die, he's coming to reign, he's coming to judge, he's coming to rule. And so the way of preparation is to believe on him, to look unto him in faith, and to understand that he is I Am, that he is very God, a very God, that he is light from light, true God and true man.

He is the most glorious one and the one in whom there is redemption and salvation.

Application

Now, in terms of some concluding thoughts, in the first place, we would be remiss not to examine the wickedness of men. Now, you probably say, but we always do that. Yeah, I think it's important that we do that. Because I think it's in the context of the wickedness of men that we see the love of the Savior.

Because the Savior endured the wickedness of men to redeem wicked men like you and I. And women, obviously. I'm using men inclusively. Don't report me to the PC police.

The Wickedness of Men

With reference to the wickedness of man, we see in the first place the general truthfulness of Romans 3, 1 to 19. Verse 19, Paul summarizes, and all the world may become guilty before God. It's demonstrated here. You've got Jews, you've got Gentiles, and you've got an apostle.

Jews, Gentiles, and an apostle are demonstrating their wickedness. As well, the specific wickedness of Judas and the mob. The betrayer had once sided with Jesus. The betrayer had gone out in service of Jesus.

Remember, he is chosen by Christ in Matthew chapter 10. He is given the same commission as the rest of the eleven. He is given the power, the authority to go out and preach in the name of Jesus. He is given the power to go out and heal in the name of Jesus.

When those disciples return, they all say, Lord, we saw wonderful things happening. There's no reason to suspect that Judas wasn't a part of that. There's no reason to suspect whatsoever that Judas didn't participate in service for the Lord. This is why reflecting upon one's service, reflecting upon one's works, reflecting upon one's performance is always shaky ground.

My hope is built in nothing less than Jesus' blood and righteousness. I dare not trust the sweetest frame, but wholly lean on Jesus' name." Those persons who are encouragers of themselves by the things that they have done. I am not necessarily saying they're not Christians, but I would like to urge them to say, no, it's about Jesus. It's about his life, it's about his death, and it's about his resurrection.

So Judas had aped the disciples. He had aped the apostles and had done these things. The betrayer had once been empowered by Jesus for ministry, according to Matthew 10.1, and now he delivers up Jesus for 30 pieces of silver. 30 pieces of silver that he doesn't even keep. He throws it back at the religious leaders.

As well, the betrayer had once eaten the Passover with Christ. Now he is instrumental in bringing the cup of God's wrath to Christ. Again, he's the human agent. The mob witnesses a revelation of Christ's majesty and glory, and yet they persist in arresting him.

When he says, I am, and they all fall down, wouldn't you think that this might be the time to regroup, think this over again? I'm often reminded of Pharaoh and his armies when the Red Sea is opened up and the children of Israel walk through. Well, then the armies of Pharaoh give chase, and about halfway through, well, some way through, the wheels of their chariots fall off. Again, I might have been that soldier that said, can we turn back?

This doesn't seem like a good plan here. And then, of course, the walls collapse and engulf these men and kill them, and they're littered on the shore like sand. With reference to this, they saw the revelation of the glory of Jesus Christ, and they persist in this fool's errand of arresting him. And again, this is according to creatureliness.

We know this is the divine plan of God. And so they persist. They persist. The mob witnessed as well, not only a revelation of Christ's majesty and glory, but they saw a revelation of Christ's merciful power.

Remember, Peter does take out that sword and he cuts off the ear of a servant by the name of Malchus. Now, he wasn't going for the ear, brethren. He wasn't, you know, commended. Oh, you only got him by...

He was going for a headshot and he happened to fall on the ear. And so the ear falls off and Jesus heals him right there before these people. And they persist in arresting him. Again, if you were there, you'd say, I don't think this is such a good idea.

I mean, he has revealed himself as a man who is glorious, but a man that is merciful and is able to attach human ears with just a touch.

The Obedience of Christ

A second observation is the obedience of Christ. Notice in verse 39, the prayer in the garden. He went a little farther and fell on his face and prayed, saying, oh, my father, if it is possible, let this cup pass from me. Nevertheless, not as I will, but as you will.

He's resolved to do the will of his father. He says that throughout his earthly ministry. He says things like, my meat, my food is to do the will of him who sent me. I always do what is pleasing to the father.

Now this resolve is demonstrated in that he voluntarily goes with these particular men. The voluntary surrender in verse 50b indicates or manifests his resolution to do the Father's will. We see the obedience of Christ as well in verses 54 and 56. Notice in verse 54.

How then could the Scriptures be fulfilled that it must happen thus? And then verse 56, but all this was done that the Scriptures of the prophets might be fulfilled. Again, underscoring the obedience of Christ. While many Jews had no idea concerning the reality that Messiah must suffer and be raised again after dying, And many Jews at the time of Jesus and the Apostle Paul, and even today, did not see that Jesus was, in fact, the one that fulfills this, that was, in fact, or is, in fact, the Messiah prescribed in the Old Testament.

That doesn't mean Jesus missed it. Jesus had a messianic consciousness, according to his humanity, because he was in the Scriptures. He learned about his own mission and ministry from the scriptures. Now that may seem odd to you, but according to his humanity, Luke tells us at age 12 he grew in wisdom and in stature among men.

This is normal for manhood. There is increase, there is improvement, there is growth. That doesn't happen or obtain according to divinity, but according to humanity. So Christ understood the messianic nature of His mission.

And so He willingly submits to the Father, and He willingly obeys and fulfills what the Scriptures had stipulated. And then the parallel account in John's gospel highlights his resolve to do the Father's will. Turn there quickly. We're almost done.

John 18. John 18. Again, this is most important, brethren, that we appreciate not only the death and the blood of Jesus for the forgiveness of our sins, but we appreciate the life and obedience and the righteousness of Jesus, because that's what's imputed to us, received by faith, and enables us to stand before a thrice holy God, forgiven of our sins with a positive righteousness such that God brings us into His presence forever and ever. So it is most excellent to appreciate and to see and to observe the act of obedience of Christ and His willingness to do all that the Father had said.

John 18, 4, Jesus, therefore, knowing all things that would come upon Him, went forward and said to them, Brethren, if a mob with swords and clubs were after me, I don't know that it would be said of me, he went forward to them. It might be said of me, he turned around and ran from them, but going forward to them, that's not indicative of the man that I am. But this is a man that does the will of the Father, and this is the man that engages in active obedience every jot and tittle. He identifies himself to the soldiers in verses 5 and 8.

Notice in verse 8, I have told you that I am. Therefore, if you seek me, let these go their way. Even at the very end, he's protecting his disciples. He is protecting these other 11.

But he identifies himself freely and openly. He doesn't try to hide, and he doesn't try to say, well, I think that fellow was here, but he's no longer here. He instructs Peter to put away the sword, according to verse 11a, put your sword into the sheath. Shall I not drink the cup which my father has given me?

And he drinks the cup willingly. Again, all of this underscores the active obedience of Jesus Christ. The Geneva Bible has this comment. Christ goes of his own accord into a garden, which his betrayer knew to be taken. that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.

So because of Adam's sin in the garden, we have Christ's righteousness in the garden that balances things out, that brings order back into this world of chaos. the redeeming work of our Lord Jesus Christ hinges upon His willingness to do all that the Father had given Him to do in accordance with what's called the covenant of redemption, as He affects or executes the covenant of grace in time, where He saves His people from their sins. So there is a great deal of encouragement in the willingness of our Savior to go to such lengths for us. And again, I want to close by saying, for those who are believers in Christ, stand amazed at what the Redeemer went through on our behalf. Stand amazed at the great love wherewith He loved us and gave His life for us.

I mean, consider the shame. Consider the ignominy, the old boys would call it. Consider all the things associated with being wrongly accused. I mean, He was the only one ever that wasn't guilty of anything.

I mean, if cops came to get me, they may not get me for the thing that they say I've done, but I've done something somewhere along the line that I probably deserve some punishment for. I mean, that's just the reality of it, right? We've all sinned against the Holy God. He didn't, and yet he willingly submits himself to these wicked men as they take him away trot him off to a kangaroo court and ultimately enthrone him, not on a crown, not on a throne, but on a cross.

As well, we ought to appreciate, with reference to us as believers, how much we are owing to the active obedience of Jesus. Again, the forgiveness of sins and the blood of Christ, we can never tire of preaching and never should. But brethren, we need a righteousness. Death comes by Adam, life comes by Jesus Christ, and we see it in this obedience.

And then for the unbeliever, if the revelation of the glory of Christ caused these Roman soldiers to withdraw and fall to the ground, as Augustine said, what's it going to be when he comes in the glory of his Father with all of his holy angels? The only way of preparation is to now look unto the Lord Jesus Christ. to now believe on Him, to now look with reference to the salvific work of Christ and receive the forgiveness of sins and that righteousness that avails with God.

Closing Prayer

Well, let us pray. Our Father, we thank You for Your Word. We thank You for this account of the Lord's betrayal in the garden and for His willingness to subject Himself first and foremost to the Father, and then to these men, such that He could live, die, and rise again for the sins of His people. We give praise to You that You've included us in this covenant of grace.

We know it's not owing to our goodness, but to Your glory, and to Your sovereignty, and to Your good pleasure. So I pray you would draw out our hearts in worship and in adoration as we ponder these things and as we reflect afresh on these blessed realities. And for those who do not know Jesus, we pray that you would do that work in their hearts, bring that conviction for sin, and bring and set forth that glory of the Savior in His ability to save, as prophet, priest, and king, as mediator of the new covenant. with all of the blessings and all of the promises fulfilled, and yea and amen in him. Lord God, do this for your glory and do this for the good of people, and we ask in the name of the Lord Jesus Christ, amen.

Scripture References

• Exodus 3:14
• Psalms 41:9
• Isaiah 53
• Jeremiah 32:40
• Ezekiel 1:28
• Matthew 10; 10:1; 17; 20; 26:1-5; 26:14; 26:21; 26:23; 26:36-56; 26:39; 26:45; 26:46; 26:47-50; 26:49-50; 26:54; 26:56
• Luke 2:52; 22
• John 1:1; 6:20; 6:35; 8:12; 8:23; 8:24; 8:28; 8:54; 8:58; 10:7; 10:11; 11:25; 13:18-19; 14:6; 15:1; 18:2; 18:3; 18:4; 18:5; 18:8; 18:11; 20:28
• Romans 3:1-19
• Hebrews 12:28
• Revelation 1:17