The Cup the Father Has Given Me

We're continuing on this morning in the Gospel of John.

You're welcome to turn there in your Bible if you have it with you, or else the words will be on the screen.

It's the night before Jesus' crucifixion.

And we pick up the story in John chapter 18.

John 18 · chapter mention

When Jesus had finished praying, he left with his disciples and crossed the Kidron Valley.

On the other side there was a garden, and he and his disciples went into it.

Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples.

So John, oh, one more verse, verse 3.

So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees.

They were carrying torches, lanterns, and weapons.

So John sets the scene for us.

After Jesus had finished praying in the presence of his disciples,

he led his disciples out of the city, across the Kidron Valley to a garden.

Now as we'll see in a moment, this is the same garden mentioned in all the other Gospels.

John doesn't tell us the name, but Matthew and Mark tell us the name.

It's Gethsemane.

Luke doesn't tell us the name either, but he tells us that this place was on the Mount of Olives.

In fact, the name Gethsemane comes from the Aramaic word for oil press.

So this was an olive orchard.

If we look carefully at the language used to describe it here,

it was likely a private estate, a private orchard.

Perhaps the owner had been a believer in Jesus and had offered him the use of his property.

It was probably enclosed by a wall or by trees,

judging by John's description of how they went into it.

And John tells us here in verse 2 that Judas knew this place

because Jesus had often met there with his disciples.

Luke confirms in his Gospel that they were all familiar with this place

because each evening of this week-long Passover,

they've been going out to the Mount of Olives,

probably to this garden.

John tells us in verse 3 that Judas,

the one who betrayed Jesus, came to the garden that night.

And with Judas, or more accurately, led by Judas,

is this large group of men.

John tells us that there was a detachment of soldiers

and some officials from the religious leaders,

the Pharisees and the chief priests.

The word that John uses there to describe this detachment

is specifically tied to the Roman cohorts.

And so these are not Jewish soldiers.

These are Roman soldiers.

Typically, one of these cohorts had about 600 men in it,

but probably only a part of the cohort was present, I imagine,

with the commanding officer.

In addition to the Roman soldiers,

there were these officials from the chief priests and the Pharisees.

And the word for these officials here

is usually used to describe the Jewish temple guard

or temple police.

John tells us that the men in this group

were carrying torches, lanterns, and weapons.

The torches and lanterns signal to us

that it is now quite dark, late at night.

The weapon signaled to us

that force may be used, if necessary,

to apprehend Jesus

or to beat back any of his followers

who might try to defend him.

This is the moment that the religious leaders

have been plotting and scheming towards.

And now John is about to tell us

about how this large group met Jesus

that night in the garden.

But before we go on, it's worth mentioning

the other three gospel writers

tell us that Jesus has already been in this garden

for some time now.

Mark tells us that Jesus has been deeply distressed.

The other gospel writers tell us

that he has spent a fair bit of time in prayer.

Meanwhile, his disciples have been keeping watch

for a little bit and then falling asleep.

And keeping watch and falling asleep.

And keeping watch and falling asleep.

While this has been going on,

Jesus has been pouring out his soul

to God the Father.

John skips over all of that in his account.

I guess it's because at the time that John is writing,

those other gospels are probably already widely read

and circulated amongst the churches.

And so John cuts right to the moment

where Jesus meets this large group of men

and tells us a few of the details

that some of the other gospel writers left out.

verse 4.

Jesus, knowing all that was going to happen to him,

went out or stepped forth

and asked them,

Who is it you want?

Jesus of Nazareth, they replied.

I am he, Jesus said.

And Judas, the traitor, was standing there with them.

When Jesus said, I am he,

they drew back and fell to the ground.

So John tells us that it was Jesus

who was first to speak.

He went out.

He stepped forth.

He broke the silence with the question,

Who is it that you want?

Who are you looking for?

And the crowd replies,

Jesus of Nazareth.

And in response, Jesus says,

I am he.

And then something rather unexpected happens here.

It says that they, referring to this large group,

drew back and fell to the ground.

Now there's a couple important details here.

First, let's talk about the way Jesus answers

back to them.

Every major English translation I'm aware of

has Jesus saying,

I am he,

in response.

But you may notice,

if some of you have a more literal one,

like the New American Standard on the screen,

that the he is in italics,

because the word he is not there

in the original language.

Quite literally, Jesus says,

I am.

Now the reason why all the translations add he

is somewhat warranted,

because if you wanted to say,

I am he,

in Greek,

back then,

you wouldn't add the word he

at the end,

because it's implied.

But here's the significance of this.

I am,

by itself,

is the divine name,

the name of God.

It's the name that God gave for himself to Moses,

long ago at the burning bush.

And Jesus has already,

in previous accounts,

taken God's name for his own,

and spoken it to the people.

He did that back in John 8,

John 8:58

verse 58.

Before Abraham was born,

I am,

he said to them.

So it's quite possible that Jesus is not only identifying himself here as Jesus of Nazareth,

but also as the Lord God himself.

The second important detail is this response of the large group to Jesus' reply.

Jesus says,

I am,

and John tells us that they drew back and fell to the ground.

What's going on here?

I want to handle this carefully.

First of all,

I'll ask you

to answer me this question.

Does John,

here,

in the text,

say,

why

they drew back and fell to the ground?

The answer is no.

He doesn't say,

they drew back and fell to the ground because,

fill in the blank.

So I want it to be absolutely clear up front

that there's no authoritative,

inspired by God answer to the question

of why they drew back and fell to the ground.

And the reason I say this is because

quite a number of our Christian brothers

have just kind of asserted it as fact,

a well-established fact,

that this is why

they fell to the ground.

So what are the major ideas about what's happening here?

According to some of our brothers in Christ,

why did they draw back and fall to the ground in response to this?

Well, some Christians speculate

that Jesus startled them.

Perhaps that he called out

while he was still shrouded in the darkness,

saying,

I am he,

stepping out into the light

right at that moment

from their perspective,

coming out of nowhere,

causing some in the front

to kind of trip and fall back,

and then the domino effect happened,

and it knocked everybody over

in the whole group.

That's one idea.

Some Christians speculate

that it had to do with Jesus' bearing

or his manner.

Perhaps that he just had such a boldness

in walking right up to them

that just kind of stirred up some fear

or awe

in the hearts of

some in the group,

at least.

Again,

maybe it was those in front

that caused the stumbling back

and tripping

and the domino effect.

Others suggest

it was Jesus' moral supremacy

that caused this reaction,

that as he walked toward them

closer and closer,

perhaps a twinge of guilt

and embarrassment

rose up in the hearts

of some of these men,

causing them to stumble back

and perhaps also

trigger the domino effect.

Some Christians speculate

that it was something about

what Jesus said

when he took the divine name

on his lips,

when he said,

I am.

Perhaps something he said there

or the way he said it

caused them to draw back

and fall to the ground.

And within this category

are those

who

perhaps

give the explanation

that some were

just shocked

that he would take up

the name of God.

You didn't speak

the name of God.

And that they

fall back.

because of that.

Now that doesn't really explain

why the Roman soldiers

fell back

because they didn't really

care too much about that.

But maybe again

the domino effect

is needed here as well

to get the whole group

to fall back on the ground.

Finally,

some Christians speculate

that this was

a miracle

or a sign

that Jesus performed.

That there was some sort of

unleashing of God's power

through his words

that just sort of

blew them all back

causing them to fall

to the ground.

Some Christians

go so far

as to assert

that this was a

theophany

which means

an appearance

of God the Father

himself

breaking into

our world

through the words

that Jesus spoke

with such power

that it just

knocked them all back

and they fell down

on their behinds.

Now,

I understand

why many decide

to preach

this final

fourth view

as fact

because it's

definitely worth

asking the question.

I mean,

these are career

soldiers,

many of them.

What would cause

them to recoil

like this

and fall down

on the ground?

And so the reasoning

goes,

there had to be

something supernatural

at work here.

But then I think

we should also

consider

what happened

the last time

that Jesus

took up the name

of God

like this.

It wasn't this.

The people

didn't fall back.

Instead,

they picked up stones

and they got ready

to stone Jesus

to try to kill him.

We might also

look at the

overall trajectory

of the story here.

Does Jesus

performing

a spectacular

miracle like this

really fit

with the trajectory

that he's on?

The trajectory

of surrender

and yielding

to the will

of the Father?

Has there not

been a sense

of finality

already to

Jesus'

public ministry

and the works,

the signs

that he has done

and given

for them

to see and believe?

And so I would

just encourage us

not to be dogmatic

about why they

drew back

and fell to the ground.

The truth is

we don't know

fully

what happened

in that moment.

John doesn't

say why.

Let's carry on here.

Verse 7.

Again,

Jesus asked them,

who is it

you want?

Jesus of Nazareth,

they said.

Jesus answered,

I told you

that I am he.

If you are

looking for me,

then let these

men go.

This happened

so that the words

he had spoken

would be fulfilled.

I have not

lost one

of those

you gave me.

So whatever

just happened

between Jesus

and this large

group of men,

it's Jesus

who carries

the conversation

forward.

And what

is Jesus'

primary concern

in this

moment?

It seems

to be

the safety

of his

disciples.

He seems

eager to

establish

a verbal

understanding

with his

opponents

that it's

me

that you

are looking

for.

And if

it's me

that you

want,

let these

men

go.

Now we

probably

wouldn't have

stopped to

think too

much about

this,

except that

John draws

our attention

to it

in verse

9.

He says,

this happened

so that the

words Jesus

had spoken

would be

fulfilled.

I have

not lost

one of

those

you gave

me.

Earlier

in the

evening,

Jesus had

been praying

to the

Father,

back up

in chapter

17,

verse 12,

and this

is what

he had

prayed.

While I

was with

my

disciples,

I

protected

them and

kept

them safe

by that

name you

gave me.

None

has been

lost

except the

one doomed

to destruction.

So John,

it seems,

is drawing a

line between

what Jesus

said earlier

in his

prayer and

what's

happening in

the garden

right now.

Jesus

hasn't lost

any of

them except

Judas because

he's been

protecting them.

He's been

keeping them

safe.

And now,

John says,

what's

happening here

and the

way that

Jesus is

handling that,

that's a

further

fulfillment

of that.

He's

continuing

to do

that.

Now,

I won't

go so

far as

to say

that Jesus

barters or

negotiates

here,

but he

certainly

takes charge

of the

conversation

and turns

it in a

way that

suggests

to them

that it's

quite reasonable

for you

to take

me

and let

them go

because it's

me that

you're looking

for,

right?

This is

amazing to

stop and

think about.

Jesus has

been pouring

out his

heart and

soul to

the Father

in prayer.

He's been

overwhelmed at

the thought of

what's about to

happen to him,

what he's about

to suffer and

endure.

And the

disciples have

not been able

to keep

watch with

him for

even one

hour,

as Jesus

asked.

And yet

here's Jesus

in the middle

of all this

thinking about

their safety

rather than

his own.

This right

here is the

proof that

all that Jesus

has been

saying about

being the

good shepherd

is true.

Let's go

back for just

a moment and

reflect on

those words

back in

John chapter

John 10 · chapter mention

10.

Jesus said,

I am the

good shepherd.

The good

shepherd lays

down his

life for

the sheep.

The hired

hand is

not the

shepherd and

does not

own the

sheep.

So when

he sees

the wolf

coming,

he abandons

the sheep

and runs

away.

Then the

wolf attacks

the flock

and scatters

it.

The man

runs away

because he's

a hired

hand and

cares nothing

for the

sheep.

I am

the good

shepherd.

And I

lay down

my life

for the

sheep

is what

Jesus

said.

So here

the wolves

have come

and it's

quite a

pack.

And does

Jesus run

away?

No.

In fact,

it's the

opposite.

He engages

them directly.

He steps

forth and

immediately

diverts their

attention away

from the

flock and

onto himself.

If it's

me you're

looking for,

then let

these men

go.

You just

get a sense

here that

Jesus is

putting himself

right in

the gap,

squarely

between these

armed men

and his

disciples.

He's ready

to offer

himself

willingly

while asking

for his

followers to

be spared.

this is the

proof that

he really

is our

good shepherd.

That he

really does

watch out

for us

and will

do all

that is

needed to

protect us.

Can you

imagine this?

We don't

know exactly

where everyone

was standing

there in the

garden that

night,

but I

imagine

Jesus

perhaps a

little out

in front

of his

disciples and

them just

behind.

He's doing

the talking

can you

imagine if

you were

one of

his

disciples

just

kind of

watching

all this

taking

place?

Like what's

about to

happen here?

And the

way this

conversation

is going,

I imagine

Jesus just

begins to

walk forward

and surrender

himself to

them.

And if I'm

one of the

disciples,

I'm thinking

now what do

we do?

Do we

fight?

should we

run?

John tells

us that

there was

a brief

struggle that

took place.

Peter,

one of the

disciples,

had a

sword and

he pulls

it out and

strikes with

it.

Verse 10,

then Simon

Peter,

who had a

sword,

drew it

and struck

the high

priest's

servant,

cutting off

his right

ear.

The

servant's

name was

Malchus.

Now we

can only

guess at

what Peter

was thinking.

Was it

just gut

instinct that

led him to

do this?

Did he feel

that he might

be a traitor

if he just

let Jesus

be captured

and taken?

And you

can just

imagine that

right in this

moment as

Peter is

striking

Malchus,

every other

man with

their weapon

is just

ready to

jump into

the fray.

and this

is going

to be a

bloodbath.

Probably

some if

not all

of the

disciples

would have

lost

their

lives.

But

Jesus

intervenes.

Verse 11,

Jesus

commanded

Peter,

put your

sword

away.

Or as

Luke has

it also,

no more

of this.

And the

sense we

get here

is that

everyone,

the whole

group,

just

stopped

for a

moment at

Jesus'

command.

According to

Matthew,

Jesus followed

up his

command with

a bit of

a rebuke

to Peter.

Put your

sword back

in its

place,

for all

who draw

the sword

will die

by the

sword.

He

follows it

up with,

do you

think I

cannot

call on

my

father?

And he

will at

once put

at my

disposal

more than

twelve

legions

of angels.

In other

words,

Peter,

I don't

need

you to

defend me

or to

fight for

me.

If this

is just

about us

versus

them,

I could

handle it

myself,

Peter,

without even

lifting a

finger.

Put your

sword away.

Now,

John doesn't

tell us

about this,

but Luke

tells us

that in

this moment,

Jesus actually

goes to

Malchus,

the servant

of the

high priest,

and touches

his ear

and heals

it on

the spot,

basically

undoing

the damage

that Peter

has just

done.

and Jesus

says,

shall I

not

drink

the cup

the

Father

has

given

me?

Shall I

not

drink

the cup

the

Father

has

given

me?

What a

question.

What a

statement.

verse 12.

Then the

detachment

of soldiers

with its

commander

and the

Jewish

officials

arrested

Jesus.

They bind

him and

they lead

him away

and we

will hear

what happens

next,

next Sunday.

this was

the final

outcome.

Jesus

was

arrested

and as

one of

the other

gospel

writers

mentions,

his

disciples

in this

moment

they

scatter,

they flee.

As we

come to

the Lord's

table this

morning,

I want to

help us

focus in

on this

last

question

or statement

of Jesus.

Shall I

not drink

the cup

the Father

has given

me?

let's

reflect on

these words

for a

moment.

At first

we hear

a question

but then

we notice

that this

question is

really a

statement.

He's not

looking for

reassurance

about this

from the

disciples,

he's making

a statement,

this is how

it has

to go.

Fighting is

not an

option,

running away

from this

is not an

option.

I must

go through

with this.

The time

has come.

In these

moments we

think back

to when

Jesus on

that earlier

occasion spoke

about how

he was going

to suffer

and die.

And do you

remember how

Peter back

then tried

to rebuke

Jesus?

That's the

whole get

behind me

Satan moment.

And at that

time Jesus

rebuked Peter.

He said to

him back

then,

you do not

have in

mind

the things

of God

but the

things of

men.

This is

the moment

that Jesus

was speaking

of.

And it

comes down

to this.

Will Jesus

cling to

the things

of God

or the

things of

men?

Will he

cling to

the concerns

of man?

How to

avoid

personal

discomfort

and suffering?

How to

beat his

opponents?

or will

he hold

firmly

to the

will of

God

the things

that God

wants in

these moments

no matter

the cost?

Shall I

not drink

the cup

the Father

has given

me?

In the

midst of all

this tension

and conflict

with all

these armed

men staring

him down

ready to

pounce on

him,

how does

Jesus see

the situation?

According to

what he

says,

he sees

it as

coming to

him from

the Father,

given to

him by

God,

his Father.

This is

amazing.

Let's talk

about the

cup.

Jesus uses

this language

of the

cup.

This

cup that

the Father

is giving

him to

drink from.

What is

that?

What does

that mean?

There's

some rich

meaning to

this.

Long

ago in

the Old

Testament

times,

language of

cup was

often used

metaphorically

or poetically

to refer to

a person's

portion.

Like

Psalm 16

Psalms 16:5

verse 5,

Lord,

you alone

are my

portion

and my

cup.

you make

my lot

secure.

The cup

had to

do with

a person's

lot in

life.

What God

had decided

a person

should

receive.

And

metaphorically

speaking,

what's in

the cup

that you

must drink

from

reflects what

God has

given for

you.

It

reflects

your lot.

So if

there's

something good

in your

cup,

well,

that often

speaks of

blessing.

But if

there's

something

bitter

or

poisonous,

it speaks

of

hardship,

grief,

betrayal,

and especially

judgment.

Sometimes

this language

of cup

was used

to refer

to good

things,

like the

cup of

salvation

is mentioned,

or the

23rd Psalm,

which most

of you

know.

My cup

overflows.

Speaking of

God's

blessing

coming so

abundantly,

more than I

need.

But most

often in

the Old

Testament,

this metaphor

of cup

was used

to refer

to judgment,

like in

Job 21

Job 21:20

verse 20,

where Job

speaks about

the wicked

and says,

let their

own eyes

see their

destruction.

Let them

drink the

cup of

the wrath

of the

Almighty.

Or Psalm

Psalms 75:8

75 verse

8,

in the hand

of the Lord

is a cup

full of

foaming

wine,

mixed with

spices.

He pours

it out,

and all

the wicked

of the

earth drink

it down

to its

very

dregs.

Or

Jeremiah

Jeremiah 25:15

25 verse

15,

this is what

the Lord,

the God

of Israel

said to

me,

take from

my hand

this cup

filled with

the wine

of my

wrath and

make all

the nations

to whom

I send

you drink

it.

Now there's

more of

these,

we won't

go into

all of

them.

Altogether

this language

of cup

speaks

mainly

of

judgment.

It's a

portion

that God

gives to

the wicked.

The contents

of the cup

is his

wrath,

his punishment,

and those

who drink

it are

brought to

ruin and

destruction,

sorrow and

disgrace.

It comes

as punishment

for sins.

But then

we come

to Jesus

and this

is so

rich,

I hope

we don't

miss this.

All this

that's happening

to Jesus

in this

moment is

not just

a tragic

accident.

There is

a cup

being given

by the

Father

to the

Son

to drink.

This is

the portion

assigned to

Jesus in

the plan

of God.

It is

the cup

of God's

wrath.

And Jesus

has just

been praying

in the

garden

asking God

to take

the cup

away from

him.

Yet

he said

not my

will

but yours

be done.

So right

here and

now we

see Jesus

put action

to his

willingness.

He doesn't

call on

his

father

for those

legions

of angels.

Instead

he steps

forward

and surrenders

himself

to the

armed

men.

This is

the portion.

This is

the lot.

This is

the assignment

that has

been given

him by

his

father.

In

suffering

as he's

about to

suffer,

Jesus

will receive

wrath.

He will

receive

punishment.

not for

his own

sins

but for

ours.

And so

this is

Jesus

saying I

must

do this.

I must

take

this.

This is

my portion

from the

father.

This is

the plan.

This is

the only

way for

you to

be saved

from

drinking

it

yourself.

As the

prophet

Isaiah

foretold,

Isaiah

53,

surely

he took

up our

pain and

bore

our

suffering

yet we

considered

him punished

by God,

stricken

by him

and afflicted.

But he

was pierced

for our

transgressions.

He was

crushed

for our

iniquities.

The

punishment

that brought

us peace

was on

him

and by

his wounds

we are

healed.

We all

like sheep

have gone

astray.

Each of

us has

turned to

our own

way

and the

Lord has

laid on

him

the

iniquity

of us

all.

For the

transgression

of my

people

he was

punished

says the

Lord.

Shall I

not drink

the cup

the

father

has

given

me

says

Jesus.

And with

that said

he surrenders

himself to

these wicked

and abusive

men who

will make

him suffer

and put

him to

death

before the

end of the

following

day.

What do

you think?

do you

think it's

a coincidence

that just

hours earlier

Jesus

sat around

the table

with his

disciples

with his

own

cup

and asked

his disciples

to pass it

around the

table and

divide its

contents

among them.

What did

Jesus say

about that?

He said

this cup

is the

new

covenant

in my

blood.

My

blood

which is

poured out

for the

forgiveness

of sins.

And then

he told

his disciples

to drink

it in

remembrance

of him.

The contents

of Jesus

cup at

the Lord's

supper

represented

his blood

death.

Jesus

drank from

it himself

that night.

symbolizing

that he

was about

to surrender

his life

to death.

To drink

the cup

of wrath

being given

to him

from the

Father.

I don't

think it's

a coincidence.

These

things are

tied together.

Jesus

drinks

the cup

and from

his portion

we all

receive

the benefit.

Jesus

willingly

chooses

to suffer

and die

for his

people.

And we

who are

his

followers

receive

what his

death

brings.

Forgiveness

of our

sins

and a

new

relationship

with God.

That's

what this

table

represents.

Both the

bread and

the cup

represent

Jesus'

death

but the

cup

very

specially

speaks

of the

kind

of

death

he would

die.

That

wrath

is about

to fall

on him

for the

salvation

of others.

So we're

going to

come now

to the

Lord's

table

and eat

and drink

again from

it in

remembrance

of Jesus.

If you

have not yet

put your

trust

in Jesus

and surrendered

your heart

to him

let me

encourage you

to do

that.

do you

see how

worthy

of your

trust

and your

heart

Jesus

is?

Do you

see how

he is

the good

shepherd

who loves

his people

and protects

them?

Do you

see how

willingly

he embraces

this suffering

and anguish

of the cross

for your

forgiveness

forgiveness

for the

sins that

we have

committed

to be

forgiven

to bring

us back

to God?

He is

absolutely

worthy of

your trust

and your

heart

all of it

and so I

urge you

if you

haven't done

this yet

to surrender

to him

today

to believe

in him

today

for all

of us

who have

done that

we are

going to

partake

together

again of

the bread

and the

cup

and we

do this

to remember

Jesus

and his

sacrifice

for us

so if

you have

put your

trust in

him

and believe

in him

if you have

made that

profession

that Jesus

is Lord

and believe

in your

heart

that God

raised

him

from

the

dead

to save

you

then join

with us

partake

with us

this morning

we are

going to

take a few

minutes now

just to

quietly reflect

and pray

I encourage

you

talk to

God

in the

quiet

of these

moments

and then

after a few

minutes of

that

the bread

and the

cup

will be

passed

out

and

if you

don't wish

to partake

I would

encourage

you

just to

signal

with your

hand

to those

serving

and Dave

or Charles

will just

pass you

by

we'll wait

until

all have

been served

and then

we'll partake

together

inici unexpectedly

in the

BER

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.

Thank you.