← Back to sermon library

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