That's My Lord!

Aaron Sturgill

Exploring John's Gospel • Sermon • Submitted 4 years ago

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The year was 1989. The event, the Calvary School father-son basketball game. Over 30 years later, I recall with a surprising amount of clarity a particularly stellar moment in the game. I am certain I sat on the bench at the time. My dad, likely sporting sweatpants under a pair of gym shorts, glided over the court with the finesse that his mid-40’s frame allowed. My dad positioned himself on the opposite side of the court from where I sat. Somehow a bad pass nearly forced a turnover, but my dad jumped out of bounds and saved the ball. A snapshot of that moment impressed itself on my 13-year-old mind. Not only did my dad jump out of bounds and save the ball, but he threw the ball in the air and made a basket from out of bounds near the three-point line. I don’t recall what I did in that moment. I may have jumped up and cheered him on, even though he was on the other team. Regardless, I do recall thinking, “THAT’S MY DAD!”

We have all lived in that moment with someone in our lives, maybe a parent, a child, a close friend. They accomplish a marvelous feat and our chests swells with pride. Those are the moments we post on social media. A sport victory. An art project. A musical accomplishment. A job promotion.

I suppose in those moments we own a little of the accomplishment ourselves. “Yea, I taught her everything she knows.” But, more often we are just excited that we are associated with the person. We desire those around us to be aware of our association with this particularly amazing person.

The gospel authors offer us many of these snapshot moments of Jesus’ earthly ministry. Moments in which we sit and marvel at Jesus’ amazing ability or compassion or power. We all possess a proverbial scrapbook containing snapshots of Jesus standing by six stone water jars at a wedding in Cana. We turn the page and see Jesus standing next to a well speaking to a Samaritan woman. The next page includes a snapshot of Jesus standing on a hill praying over five barley loaves and two fish. Page after page, snapshot after snapshot. We see him weep at a tomb, heal an invalid, walk on the water, and calm the sea.

In chapter 18, John offers another of my favorite snapshots of Jesus. A snapshot which makes me swell with pride, turn to those around me, and declare, “THAT’S MY LORD!” As I read John 18, I feel pride in being associated with Jesus.

Some may view Christ as a victim in these chapters. One of his disciples betrays him with a kiss. Hundreds of soldiers come and arrest him. He is beaten, slandered, ridiculed, and killed. Yet, was Jesus a victim? Are we to feel pity and empathy for Jesus in this moment? If we define victim as someone who has been wronged, we could appropriately consider Jesus a victim. On the other hand, typically we would not consider someone a victim if they were a willing participant or part of orchestrating the entire event.

So then, was Jesus a victim? Absolutely not! Were the events of Jesus’ passion forced on him against his will? Or were these events planned before the ages? Was not Jesus in control of all these devastating events? In John 10, Jesus admits that he would lay down his life, “[N]o one takes it from me, but I lay it down on my own accord. I have authority to lay it down, and I have authority to take it up again” (Jn 10:18). Two chapters later, Jesus admits his soul is troubled and asks, “what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour” (Jn 12:27). Peter declares in his sermon at Pentecost, “this Jesus, delivered up according to the definite plan and foreknowledge of God” (Acts 2:23). Jesus was no victim. He controlled the events that surrounded and included his death.[1]

John presents Jesus, in this moment, differently than the other gospel authors. John purposed, throughout his gospel, to present the deity of Jesus so that his readers would believe and have life. Maybe this purpose explains the disparity. The other gospel authors include Jesus’ passionate prayer in Gethsemane and in so doing emphasize his humanity. John, however, excludes that moment, potentially due his emphasis on Jesus’ deity.[2] Regardless the reason, John displays the majesty and sovereignty of God in this moment. While I react to this moment with, “That’s my Lord,” John purposes to display Jesus’ glory and sovereignty through his passion and death.

Purpose statement. Jesus’ attributes, displayed throughout his suffering, reveal his glory and should result in our adoration.

Broad setting. Due to Lazarus’ resurrection the religious leaders sought to kill Jesus (Jn 11:47 ff.) The crowd, however, greeted Jesus with cries of “Hosanna” as he entered Jerusalem (Jn 12:12-19) resulting in the religious leaders taking caution and deciding to seize Jesus after the feast (Matt 26:3-5). Following Jesus triumphal entry, he sends Peter and John to set up for the Passover meal (Lk 22:7 ff.). In so doing, Jesus keeps secret the whereabouts of the feast. During the meal, Jesus establishes Judas as the traitor and dismisses him (Jn 13:21 ff.).

I surmise, Judas becomes unnerved and anxious when Jesus reveals him as the betrayer. Likely, Judas desired to catch Jesus off guard. Most certainly he did not want Jesus to see his betrayal coming. I imagine Judas got up and left abruptly when Jesus offered him the bread. Jesus knew his plan, and Judas likely thought all the disciples knew as well. The plan must change. They no longer can wait until after the feast. They must act immediately.

With Judas gone, Jesus observes the first communion and then departs with his disciples as he comforts them and leads them to Gethsemane (Jn 14-17). Already we have been amazed by Jesus’ love for his disciples displayed through these last few chapters. Immediately preceding his death, he intercedes for them to his Father in prayer (Jn 17) full well anticipating the injustice and suffering he would soon experience.

In John 18, Judas brings the Roman cohort and officers from the chief priests and Pharisees. Obviously, Judas figured out where they had gone. Maybe he took them to the upper room first only to find it empty. Maybe Judas then assumed that Jesus and the disciples would be where they had often gone – the Garden of Gethsemane. To the garden marched hundreds of soldiers. In this encounter we see the first of Christ’s attributes that glorify Him and result in our adoration.

Jesus Displays Boldness (18:1-4a)

“When Jesus had spoken these words, he went out with his disciples across the brook Kidron, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that would happen to him, came forward” (Jn 18:1–4a).

Hundreds of Roman soldiers approach Jesus with weapons prepared to squelch a riot. They carried torches, potentially signifying their preparation to search the hills if Jesus ran. The chief priests joined the temple officers this time (Lk 22:52) so what happened in John 7 would not happen again. The previous attempt to arrest Jesus resulted in the temple officers becoming enamored with Jesus and leaving him untouched (Jn 7:32-53). Into this imposing mass of people Jesus “came forward” (Jn 18:4) full well knowing what would happen to him.

Who does that? Who goes forth with boldness to their death? Christ did. He was ready. It was time. He knew what needed to be done. He had controlled all the events up to this point.

This external boldness revealed Jesus’ internal confidence. Often, we consider people bold who are willing to “speak their mind.” Boldness can be positive, but it may be negative also. Jesus’ boldness in this moment is awe inspiring, but I find myself more enamored by his confidence in God’s sovereign plan that prompted the boldness. Instead of being motivated by fear, which many of us often are, Christ stepped forward boldly, not driven by fear, due to a confidence he had in God’s sovereign plan.

Jesus Displays Power (18:4b-6)

“Then Jesus, knowing all that would happen to him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. When Jesus said to them, “I am he,” they drew back and fell to the ground” (Jn 18:4–6).

Jesus’ power seen in the soldier’s response. Jesus says, “I AM” and the group of soldiers drew back and fell to the ground. Commentators offer many explanations as to why the soldiers fell to the ground. Some have concluded, rather unconvincingly, that the soldiers were startled by Jesus approaching them and the front of the line took a step back and tripped over the ones behind them and down the line they went. [3]

Other commentators say the soldiers and religious leaders responded to a theophany.[4] God revealed himself and all the people fell backwards. While this seems more likely than the first option, throughout the Old Testament, people typically respond to a theophany by falling forward and bowing on the ground.

Others, myself included, believe that Jesus declared His deity in the “I AM” statement and by the power of His word, the soldiers drew backwards and fell down. Augustine writes of how Jesus, “without any weapon, smote, repelled, prostrated that great crowd, with all the ferocity of their hatred and terror of their arms. For God lay hid in that human flesh; and eternal day was so obscured in those human limbs, that with lanterns and torches He was sought for to be slain by the darkness.”[5] John Calvin describes how Jesus, with a mild reply, strikes them down as if “by a violent tempest, or rather by a thunderbolt, he lays them prostrate on the ground.”[6] Luther (quoted by Lenski) writes of how Jesus was no common man who, with seven letters, “hurls them all back upon the ground, both the cohort and the servants of the high priest, including also Judas, the traitor. This was a peculiar and divine power which Jesus intended to display, not only to frighten the Jews, but also to strengthen the disciples.”[7]

Michaels. The subject of the plural expressions “drew back” and “fell to the ground” can only be the whole arresting party, six hundred strong and more, “the band of soldiers and officers both from the chief priests and from the Pharisees” (v. 3)…. Clearly, the Gospel writer intends us to visualize an extraordinary scene in which more than six hundred men are literally “bowled over” by two simple words (esō eimi).[8]

Through the power of God’s words, the world was created, a rebellious generation of Israelites died in the wilderness, Israel went into exile for seventy years, and hundreds of soldiers fell to the ground. And, in some future moment, through the power of his words, Christ will execute judgment on His enemies (“with the sword which comes from His mouth” Rev 19:21).

Jesus’ power seen in protection of His disciples. In John’s Gospel, the story moves along without any delay, although I would assume a few moments went by as the soldiers attempted to pick themselves up and the little dignity they had remaining. Jesus asks them again, “whom do you seek?” They answer, and then Jesus informs this mass of soldiers how this moment is going to go. “I’m the one you seek, and you are going to let my disciples go.” The soldiers apparently listen to him even though the disciples still run off into the darkness.

Jesus’ power seen in the healing of Malchus. At this point, Peter, desiring to defend Jesus, swings and cuts of Malchus’ ear. John does not include the healing, but Luke does acknowledge that Jesus “touched his ear and healed him” (Lk 22:51). While not necessary to John’s point, this healing serves in displaying Jesus’ power.

Jesus Displays Loving Protection (18:7-9)

So he asked them again, “Whom do you seek?” And they said, “Jesus of Nazareth.” Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” (Jn 18:7–9).

John points out that Jesus protects his disciples to “fulfill the word that he had spoken.” In John 6, Jesus states that God has so willed that he “should lose nothing of all that he has given me, but raise it up on the last day” (Jn 6:39). In John 10, Jesus promises that he will give them eternal life, “and they will never perish; and no one will snatch them out of my hand” (Jn 10:28). Just a few moments earlier, in John 17, during Jesus’ high priestly prayer, Jesus tells his Father he has “kept them in your name . . . I have guarded them, and not one of them has been lost” (Jn 17:12). Jesus had promised to protect his disciples.

In his protection, Jesus offers a beautiful example of the Good Shepherd who cares for His sheep amid approaching wolves (Jn 10:11-15). A mass of soldiers come to arrest Jesus, prepared to fight if necessary. Jesus steps up, confronts them, and in so doing protects His disciples. Jesus knew the disciple’s faith was weak and would not, at this point, endure suffering and death for Him. Their faith, however, would strengthen, and they would eventually die for Christ.

This moment is just a small picture of the immense protection Christ’s brings into the lives of his disciples. Remember dear brother and sister in Christ, Jesus continues to stand in front of us, with the enemy ever pressing on him, and communicates, “you cannot take them.”

Maclaren. ‘If therefore,’ says He, to the whole pack of evils baying round us, with their cruel eyes and their hungry mouths, ‘ye seek Me, let these go their way.’ So, brother, if you will fix your trust, as a poor, sinful soul, on that dear Christ, and get behind Him, and put Him between you and your enemies, then, in time and in eternity, that saying will be fulfilled in you which He spake, ‘Of them which Thou gavest Me, have I lost none.’[9]

Oh, how I love the powerful and gracious protection of Christ!

Jesus Displays Submission (18:10-11)

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

Peter reacts rashly and displays ongoing confusion as to Jesus’ purpose and plan. Multiple times, Jesus explained to his disciples, and specifically to Peter, the need for his (Jesus’) death. Peter had just recently beautifully acknowledged the deity of Christ but still struggled grasping the reality and need of Jesus’ death.

Peter struggled submitting to the will of the Father, even amid his attempts to defend Jesus. In contrast, Jesus willingly takes on the responsibility that He had come to fulfill. He had to die. His death was the cup that the Father had given Him. Throughout the Old Testament the cup of God refers to a cup of wrath due His righteousness and justice. This cup of wrath had to be poured out on Christ. Christ willingly submitted to this task.

Conclusion

Is Jesus your Lord? I am not asking you whether or not you act like he’s your Lord – although that’s an important and relevant question. I want you to consider whether Jesus is your Lord. Have you by faith embraced Christ as your Lord and Savior. Do you believe that His death, burial, and resurrection were the sufficient payment for your sins? Have you turned from your sin and turned to Christ? If so, He is your Lord.

If Jesus is your Lord, rejoice with me. The Lord, magnificently displayed in John 18, is as well your Lord. He still possesses boldness, power, love, and submission to the Father. John wants us to fully embrace Christ, for it is in Christ that we have life.

Footnotes.

[1] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Broadman & Holman Publishers, 2002), 212–15; D. A. Carson, The Gospel According to John (Wm. B. Eerdmans Publishing, 1991), 572.

Borchert. The actors in this death story all seem to be hollow, spineless, weak, or perverted people when they are compared to the unruffled dying King of Israel. Although they are all willfully directed people: from the traitorous Judas, to the misguided Peter of the puny sword and the fearful denials, to the treacherous Annas of the mock Jewish trial, and to the seemingly helpless Pilate of Roman power, who apparently could muster a backbone only when he correctly represented Jesus in the official charge on the cross, they come across as tragic, pawnlike figures in comparison to the dignified and authentic Jesus. All, however, move the story forward with a measured cadence of a dirgelike march in a military funeral.

Carson. Not only is there no record in John of Jesus’ agony in Gethsemane, but in general there are many efforts to show that Jesus is in control. There is no mention of Judas’ traitorous kiss: Jesus goes forth to his arrest (18:1, 4) and controls the flow of events. He interrogates his captors, and displays enough of his glory that they fall backward to the ground (vv. 3–8).

[2] Craig S. Keener, The Gospel of John: A Commentary, Volumes 1 & 2, Logos Research Edition (Grand Rapids, MI: Baker Academic, 2012), 1969–70; Borchert, John 12–21, 25B:215–17; Carson, The Gospel According to John, 573.

Keener. the focus in the Synoptic Gospels is on Jesus’ mortal suffering, not a promotion to divinity. In the Fourth Gospel, however, one may come closer to apotheosis (except for the claim that Jesus was already deity!) than in the Synoptics; his Passion Narrative underlines Jesus’ control of the situation

Borchert. The events that have been selected are to further his purpose of presenting a convincing and authoritative testimony concerning the King so that these same readers might come to believe in Jesus and receive the gift of eternal life (20:31)….At the foot of the Mount of Olives is the traditional site of Gethsemane. The Synoptics indicate that this was the place where Jesus was troubled and prayed his agonizing prayer (Matt 26:36–46; Mark 14:32–43; Luke 22:39–46). . . . John does not here include this prayer experience. Instead, he has noted earlier a similar agony of Jesus in facing death after his dramatic entrance into Jerusalem (John 12:27), and instead of a final prayer here he included his great summarizing prayer in the previous chapter, prior to crossing the Kidron.

Carson. Although the agony of Gethsemane goes unreported in this Gospel, John preserves other signs of Jesus’ struggle (cf. notes on 12:27–28; 18:11) …In short, John’s portrait of Jesus’ arrest, interrogation, trials and death focuses on a different part of the spectrum than do the accounts by the Synoptists, but it is the same spectrum, and the portraits (as we shall see) prove mutually enriching and mutually explanatory.

[3] Robert L. Deffinbaugh, That You Might Believe - Study on the Gospel of John (Biblical Studies Press, 2002); R.C.H. Lenski, The Interpretation of St. John’s Gospel (Minneapolis, MN: Augsburg Publishing House, 1961), 1180–81.

Deffinbaugh. “I do not believe that they grasp the full significance of these words. They were disarmed (so to speak) by our Lord’s boldness, and those nearest Jesus stepped backward. I think it was a comic scene, where their feet got all tangled up, and they all fell down together. If the Jewish officials and the temple police were trying to maintain an aura of authority, it was no longer possible. I’m sure that they jumped to their feet and recovered as quickly as possible, but the damage was already done. The authorities were rattled, as we shall soon see.”

Lenski. “All the ancients regard this as a miraculous effect, and to this day many follow them. But others seek to explain what happened as a natural and a psychological effect. They call to mind the miracles of Jesus, the belief of so many Jews in the divinity of Jesus, his grand entry into Jerusalem, and his second cleansing of the Temple. They adduce a few similar instances from ancient history. Then they imagine that only a few men in the front ranks actually fell down.”

[4] Borchert, John 12–21, 25B:219–20; George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 322. B. Lindars, The Gospel of John (Grand Rapids: Eerdmans, 1972), 541.

Borchert. “The identification of Jesus here is done by Jesus himself through the dynamic self-disclosure statement, “Egō eimi” (“I am”), which mirrors the great self-disclosure statement of God to Moses in Exod 3:14. That John intended such a connection with the Old Testament in clear from the fact that the arresting band is forced to the ground as if in obeisance to deity…. but if anything it is more like a negative theophany. Beasley-Murray correctly identifies this experience with a confrontation of what philosophers refer to as the mysterium tremendum, or what I call the terrifying mystery of the ultimate reality. And I would add that I heartily advise no one to encounter the wrong side of this mystery,”

Beasley-Murray. The reality of the mysterium tremendum before the presence of God (especially through a vision) is frequently illustrated in the Bible (e.g., Ezek 1:28; Dan 10:9; Acts 9:4; Rev 1:17)

[5] Philip Schaff, ed., St. Augustin: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies, trans. John Gibb and James Innes, vol. 7, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 417 Section 112.3.

[6] John Calvin and William Pringle, Commentary on the Gospel According to John (Logos Bible Software, 2010), 191.

[7] Lenski, The Interpretation of St. John’s Gospel, 1181–82.

[8] J. Ramsey Michaels, The Gospel of John, The New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 2010), 890–91.

[9] Alexander MacLaren, MacLaren’s Commentary: Expositions of Holy Scripture (Delmarva Publications, 2014) Kindle edition. loc. 117178-117181.

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