John 18:5 • I Am He
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(This transcript was prepared using software tools and has not been reviewed for complete accuracy.)
Now let me invite you to look in your bibles at John chapter 18, John chapter 18, as we will be looking at the first 11 verses.
It is not unusual for any of us if we're facing a major challenge to be concentrated on our prayers for a while.
Do you recognize we've actually spent a number of weeks looking at John 17: Jesus' longest and most detailed prayer in His earthly ministry.
Why would you imagine such focus on prayer?
Because He is about to face the greatest challenge of His earthly existence.
Let me ask that you would stand as we read about the beginning of that challenge, John 18 verses 1-11.
"When Jesus had spoken these words, he went out with his disciples across the Kidron Valley, 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 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.
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.'
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?'"
Let's pray together.
>>> Heavenly Father, we read again that our Savior willingly took the cup of suffering that we deserved and in doing so reminds us of love beyond our fathoming, beyond our understanding and yet so necessary for our hearts.
Would You this day open our ears to the reality of the Savior who would come?
And though He had to do none of it by virtue of power or knowledge did undergo all of it because we required Him to do so.
He drank our cup.
Thank You for Him.
Let us now hear from Him by His Spirit and Word we pray.
In Jesus' name.
Amen.
>>> Please be seated.
I am ridiculous.
I am ridiculous.
The one who says those words is named Malchus, the same Malchus in our scripture today, in the play written by Thornton Wilder depicting this event.
The time that Thornton Wilder describes is much later.
Malchus is in heaven.
And Malchus is pounding on the door room of the King of heaven.
He is making a pest of himself, because he has a request to make of the King.
Finally, after all the pestering and the cajoling, he gets into the King's throne room and he speaks to the King.
And he says, "Will you please take my name out of the Bible?
Because the only thing people know me for is getting my ear cut off."
[Laughter]
"And everybody thinks I'm ridiculous.
Lord, will You please just take my name out of the Bible?"
Well, the Lord Jesus agrees to do so but pauses before doing so with a question for Malchus.
He says, "Malchus, don't you know that in the Bible I'm ridiculous too?
Won't you stay there and be ridiculous with Me?"
I know it doesn't sound all that holy to be talking about the King of heaven identifying Himself as ridiculous.
But maybe there is a reason to think of what the Lord has done in our behalf as being ridiculous, because we recognize our calling in this life is sometimes to be ridiculous, at least in the eyes of the world.
We recognize that in order to stand for the Lord there are times when other people think of us as simply being ridiculous.
Some of you I recognize that among your peers as you would stand for truth in the classroom, as you would not engage in perhaps what friends are encouraging you to participate in: They think of you as goody two-shoes and simply ridiculous.
Or perhaps there are those of you who at work who are not getting the positions or the promotions or even the money that you could if you were to compromise just a bit, and coworkers, maybe even bosses, just think of you as ridiculous.
Some of you have been faithful in troubled marriages for years.
And friends and family are encouraging you: Just forget it; just get out of there.
But for the sake of a soul and eternity's witness, you have stayed there.
And people think of you as ridiculous.
And some of you have maintained loneliness in singleness in order to be obedient to the Lord.
To not compromise your spirituality, you've endured with patience the path the Lord has put before you and even at times maybe you think you're ridiculous.
And maybe that's why it's important to identify in the Lord's Word how He is willing to be ridiculous for us, so that we not only might identify with Him but perhaps may have a deeper understanding of how great is His love for us.
After all, how does the Lord represent Himself as being ridiculous in this passage?
You recognize, of course, He does not dodge the truck that He knows is going to hit Him.
And that's ridiculous.
If you will look at verse 4, you remember?
John has made this point before, but now he says it again.
"Jesus, knowing all that would happen to him, came forward and said to them, 'Whom do you seek?'"
Jesus knows what's going to happen.
He's actually predicted it.
The very words that He has said to these disciples before have been, "The Son of Man will go to Jerusalem, and he will be flogged and spat upon and crucified."
Jesus knows what's coming.
And what does He do when they say, "We are looking for Jesus of Nazareth"?
He does not say, "He went that away."
[Laughter]
He does not run for the hills.
He does not take a boat to China.
He says, "Whom do you seek?"
Knowing also that He will give the answer that He's the one they're seeking.
I wonder if you recognize what it must have taken for Jesus, knowing all that would happen, to stand there and identify Himself, to point the finger at Himself as the ones who would come.
The words go by quickly in a passage that we read not in the original language it was written.
Verse 3 tells us that "Judas procured a band of soldiers" who came with the lanterns and the weapons.
The words go by quickly.
But the Greek language of that band is "Aspira" which is a detachment of a larger Roman brocade that would have been six hundred men, this no less than two hundred.
They come at night.
They come with torches and weapons and every Jew knew what that meant.
Jesus' was not the first crucifixion.
They knew the cruelty.
They knew the torture that could await any who would be grabbed by these Roman soldiers.
And Jesus knows it's not just the Romans who are after Him: It is officials sent by the chief priests who were also part of the crowd.
Jesus recognizes that He will be arrested by those who have no intention of giving Him a fair trial, no intention of giving Him a second chance.
This has been plotted for weeks and months, and He knows it and submits Himself to whatever is coming.
Why does He do that?
We gain some insight just in verse 8.
Jesus answering those who have asked for Him said, "I told you that I am he.
So if you seek me, let these men go."
He's willing to sacrifice Himself for the sake of others.
When I see those words, my tendency is to point to the heroes of the faith that we know who have done similar things.
A Pastor Paul Schneider, the first protestant pastor killed by the Nazis as he defended others.
If you were here on Wednesday night for the Mission Conference, you may remember there was a particular slide in which I was showing missionaries who were at a table that I was with.
One of them is part of a mission organization that sent Tom Little to Afghanistan.
That name may ring a bell for some of you.
A medical missionary who three years ago was taken captive and killed by the Taliban in Afghanistan as he was taking the gospel for the sake of others.
Or I could simply mention an Amish schoolgirl in a one-room schoolhouse who would give her body and her life for the sake of her classmates to a deranged man who had taken over the Amish school.
Amazing marks of heart and heroism.
But the difference was they did not know what would happen.
And Jesus knew what would happen.
He had known a long, long time.
He says, "I am he."
And He came forward.
Do you recognize what we recognize these words to mean?
It was John, the same apostle who put in the mouth of John the Baptist those recorded words, "Behold, the Lamb of God, who takes away the sin of the world," at the very beginning of Jesus' ministry.
But that declaration that Jesus would be the one who would take away the sin of the world did not just begin with His earthly ministry in public.
Do you remember?
In Isaiah 53, Isaiah the prophet had told us it would be God's will to crush Him, because, according to this same John, He was the Lamb slain before the foundations of the world were laid.
He was the Lamb of prediction, of prophesy, of destiny.
And when Jesus then recognized it was time now, His hour had arrived, He, knowing what would happen, put Himself forward.
It had been His nature.
For do you remember when He recognized that His hour had come He set His face like a flint toward Jerusalem, saying He would endure what had to be endured; it was His reason He would fulfill the determined purpose of God, that purpose that had begun all ages ago and now would be fulfilled in this moment and He did not dodge it at all.
But what He knew you and I deserved, the wrath of God to be poured out upon Him for sin, He would take my penalty and your penalty so that the prophecies and the purpose of God would be fulfilled.
And yet He knew it.
He knew it from the beginning and did nothing different.
That is ridiculous.
That's ridiculous.
But no more ridiculous than the fact that He not only did not dodge the truck that He knew was coming: He did not fire the artillery that He had at His disposal.
Do you recognize what John is telling us in verse 5?
"They answered him, 'Jesus of Nazareth,'" is that one that we're seeking.
"And Jesus said to them, 'I am he.'"
Now, in many of your bibles, the translations will italicize the "he."
That is not for emphasis.
That's to tell you that that is a word inserted for language flow.
In Greek, the language is simply "I am."
Do you recognize what John has said?
"We're looking for Jesus of Nazareth."
Jesus replies, "I Am."
You've heard those words before, haven't you?
Even here in John's gospel in the eighth chapter after Jesus performed miracles, the Jewish leaders said to Jesus, "You perform miracles by your father, the devil.
Our father is Abraham."
And Jesus says, "Before Abraham was," what?
"I Am."
And those words themselves are echoing all the way back to Exodus chapter 3 when God called the deliverer for the people of Israel out of slavery.
They were in Egypt, and Moses, now in the desert, sees the burning bush.
God says, "Take off your sandals.
You are on holy ground."
And as God begins to speak to Moses out of the burning bush, He reveals the mission of being the deliverer of God's people from slavery.
Moses, recognizing what will be required of him, is scared of it.
And he says, "Well, how will people know that I'm to be the deliverer?
Whom shall I say has sent me?"
And what does God say?
"You tell them that I Am has sent you.
I Am that I Am," meaning I am the God without origin or end, the same yesterday, today and tomorrow, the God who is the eternal I Am.
And now Jesus just in answering the question, "Where is this Jesus of Nazareth," He simply says, "I am he; I Am."
Do you remember what the soldiers do in response to that?
It's actually rather remarkable.
It's verse 6.
"When Jesus said to them, 'I am he,' they drew back and fell to the ground."
Now, why did they do that?
I mean, you must recognize, we can't say with confidence that the name Jesus of Nazareth suddenly made them know that this was Jehovah God and they are falling down in honor and worship.
After all, in just a few more moments they are going to arrest Him.
Perhaps, and the commentators struggle to explain it, perhaps you have to take it from the attitude of an age of suspicion and superstition when the Roman soldiers have come forward and they have been told that they are arresting a man who is a rabbi and a rebel and a magician, performing miracles: Now they come upon Him, apparently not recognizing Him, apparently Judas has not given the kiss yet, and they say, "We're looking for Jesus of Nazareth."
And He says, "I am he."
You know, you kind of go, you know, "What are you going to do to us?"
For whatever reason, they back away.
And one of my favorite commentators said, "For whatever reason they back away, what they do is more appropriate than they know."
They fall down.
Maybe they're just tripping over themselves.
But for John's readers and for us, we recognize what's supposed to happen.
When Moses heard that this was the great I Am, he fell down.
When the people of Israel recognized the great I Am was speaking to them out of thunder and fire and smoke on Sinai, they fell down.
When Isaiah the prophet recognized the great I Am in heaven above him, he fell down.
And you may remember from last week in the book of Revelation when even the heavenly hosts stand before the throne and see the great I Am, what do they do?
They fall down.
Whether the Roman soldiers know what they are doing or not, we know what they are doing is most appropriate.
They are facing the great I Am, and they fall down.
But what is even more surprising is what Jesus does.
He lets them arrest Him.
If He is the great I Am, do you recognize what ought to be happening?
There ought to be this charred pile of dust on the ground of those who were trying to arrest Him.
He is the God of the sun and the moon and the stars and the supernova.
And they come to Him with lanterns and swords.
I mean, you know, this is trying to haul in a shark with a thread.
This is trying to stop a tank with a tissue.
He is the God of all creation.
And they are trying to arrest Him.
This is ridiculous.
But maybe more ridiculous than that is the great battle that Jesus must have right now with His own will.
He can reduce them to dust with the blink of an eye.
But because He will fulfill His Father's determined purpose, He does battle with His own will and says that He will drink the cup of suffering that His Father has given Him.
That's the big battle.
There ought to be some marker here, right?
I mean, wherever there are great battles fought there are obelisks raised or some Arc de Triomphe or some memorial field of some sort.
Shouldn't there be, you know, a Lincoln Memorial or something there?
But all we have to mark this great victory of Jesus for God's sake against His own will that must fight against the notion that I could resist it all, the great memorial to His victory is a severed ear on the ground.
That is ridiculous.
That is absolutely ridiculous.
But the mark of how wondrous is His love for us that He would let it happen and let Himself be arrested and go to the cross for the likes of the people in this passage because they are ridiculous too.
After all, if you kind of said, it's not just that He's willing to not dodge the truck that is coming at Him, He's not willing to use the artillery of heaven that He no doubt has at His disposal, the last most ridiculous thing is that He is willing to love the people that He ought to loathe.
Who are those people?
Well, there are the impossible friends who are gathering around Him.
Do you remember in verse 8 we are told, "Jesus said to these soldiers, 'If you seek me, let these men go.'"
Now, He's fulfilling His own prophecy that He would not lose one of those whom the Father had given Him.
He's providing a way of their escape, not His.
At the same time, He is fulfilling the marks of the Good Shepherd, do you remember, who will lay down His life for the sheep.
Jesus is willing to lay down His life for these sheep.
But what do you know about them?
Yeah, He finds a way of escape for them, and let me tell you: They sure do run.
And He has said that they would.
In that same meal before, He's already told them that they are going to abandon Him to remind us that though we are faithless, He abides faithful.
His friends run away.
His friends hide.
Why die for them?
The frustration that He ought to have with them is evident.
But there's more frustration than that that ought to be in place.
It's the account that we find most ridiculous, right?
Verse 10, "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."
Now, one little ridiculous note: Do you know what Malchus means?
King.
[Laughter]
He's fallen to the ground, and he loses his ear, this king of the earth by this kind of misspent action of one of the true King's disciples.
Now, when I say misspent action, I want you to recognize how strange this is.
Now, there's two hundred soldiers.
But as far as we know from the track of the account, they're on the ground.
They've fallen down.
And now Peter, seemingly always willing to take the doing of the Lord's work into his own hands, goes up to someone who's on the ground, said, "Jesus, I'll help You."
I'll help You?
He's already on the ground.
[Laughter]
And while he's down, cuts his ear off.
The French artist Jacques Cousteau depicts a couple of scenes of this particular account in the late nineteenth century.
In the first scene as he paints it, it's dominated by Simon Peter who is bent over Malchus, muscles bulging, his great strength, this Simon Peter; he is going to accomplish the will of God.
And though the picture is totally dominated by Peter, you recognize the inappropriateness of it because you can barely see Jesus behind.
And His features are all distorted, as though Peter saying, "I will take the responsibility upon myself to do God's will rather than."
Christ has already told him repeatedly he must go to Jerusalem and suffer and die for His sheep.
That's what Jesus sa--.
But Peter's going to do the work of God himself.
He knows better than Jesus.
He knows better than God.
And in doing so obscures Jesus and Jesus' features become distorted by the hole.
Wonder if that has any meaning to you.
Because I was preparing this message this week, I was thinking about various things as we move forward with the Unlimited Grace Comprehensive Call.
And I think to myself at times what resources do we need to bear and what do I need to do and who do I need to impress and what do I need to accomplish.
And think how easy it is for me not to do this work on my knees, to in my strength and my ability want to go forward.
I think how easy it is in the life of the church to want something to occur and so we bring together the people or the rumors or the words or the resources that we can make what we want to happen happen.
And recognize that we serve the Savior who would not break a bruised reed.
He was willing for the Holy Spirit to change peoples' hearts, willing to do what was right and let God take care of the rest, to be dependent more on God's working than His own working.
I'm more like Peter than I want to be at times.
When Jacques Cousteau paints the second scene of this one event, it's that moment in which Jesus has taken the ear off the ground and He's putting the ear back on Malchus' head.
Now Jesus is in the foreground, not made so by man's might but by divine mercy.
He's there in the foreground, His features defined and refined, not by human ability but by mercy.
The compassion of God evident for one who came to arrest Him.
It's the statement of God that Christ is so ridiculous He will not only provide mercy for impossible friends but for obvious enemies.
And it's there to see.
There are people who question why it is that we even have the name Malchus in the Bible.
I mean, you have to recognize that while the other gospel writers mention this event, John is the only one who mentions Malchus.
And John, as you may remember, is writing 50 or 60 years after the event.
Now you just think about that.
Can you remember people who served you in a restaurant 60 years ago?
Wha--, why in the world would John remember this name?
There are those who say, "Well, perhaps Malchus became part of the church."
Maybe that's how John knows.
Maybe it's just the strange irony that, you know, the king is on the ground before the heavenly King.
For whatever reason, John remembers the name.
But I think there may be one more reason, too.
There are obvious enemies in this text: the soldiers and the chief priest's servants.
Yes, yeah.
One maybe more obvious because he's so close to Jesus.
Do you remember?
That's verse 5.
When Jesus said, "'Who do you seek,'" they answered, 'Jesus of Nazareth.'
Jesus said to them, 'I am he.'
Judas, who betrayed him, was standing with them."
Isn't that interesting?
John only describes Judas in one attitude here: He's standing.
Remember, everybody else is going to fall.
But Judas is only described as standing.
But there's someone else that may be John's reason for remembering Malchus.
Malchus is mentioned one more time in this account.
I didn't read it; it's quite a bit later in the passage.
If you let your eyes kind of drift through the rest of John 18 and stop right about verse 26, John 18 and verse 26, you'll recognize the new scene.
"One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, 'Did I not see you in the garden with him?'
Peter again denied it, and at once a rooster crowed."
Why might John remember Malchus?
Because it was his relative who would ask the question that would reveal Peter to be the true traitor.
That same Peter who had cut of Malchus' ear before 200 soldiers would not even name the name of Jesus to a servant girl as he warmed himself by a fire a few hours later.
This is the same traitor on whom Jesus said, "On your testimony I will build My Church."
What's the message?
But that Christ's mercy is great enough not only for impossible friends and obvious enemies but His closest betrayers.
And that's who I recognize myself to be more than the Roman soldiers or even the runaway disciples.
But the one who knows everything and still at times for my own priorities and pleasures and ways is willing to say, "God, I know better than You."
And then I think of Malchus and the rooster, and maybe John did too.
I want to tell you a couple of curious facts about this particular passage of scripture.
One of these is this healing of Malchus' ear, which is not recorded here but in Luke 22.
That healing of Malchus' ear is the last public miracle of Jesus before His resurrection.
Isn't that interesting?
I mean, if you were planning the Bible and you were saying, "I want people really to understand who Jesus was," what would you make the last miracle?
You know, what mountain to move?
What ocean to empty?
You know, how many thousands of people to heal in one switch?
None of that.
There's this ear on the ground, and He picks it up and heals it.
One more thing: This event of the severed ear is recorded in every single gospel: Matthew, Mark, Luke and John.
Not all of them record things like Jesus walking on the water, raising Lazarus from the dead, the feeding of the five thousand.
But this one event every single gospel writer records.
Why do you imagine that is?
Because even they recognized how ridiculous it was and how it magnified the love of Jesus to them all.
Maybe I can explain it this way.
This week when the missionaries were here, there was a couple who spoke to us, and they told us about a man who worships with us Sunday by Sunday but on T.V.
He can't get here anymore.
The reason is because he is one of the nation's longest survivors with A.L.S., Lou Gehrig's disease.
He has suffered with Lou Gehrig's disease for almost three decades.
And that's a miracle in itself.
Some of you recognize why, because that disease simply takes away every human ability and functioning in us: to walk, to talk, ultimately to breathe.
And as that disease has moved inexorably, incredibly, unstoppably through his body, he's gotten to the point now where he can only communicate with wife and family through eye movements that a computer picks up.
The love in that household, people say if you go there, is amazing as the love between a husband and wife is still communicated in amazing ways.
They say you almost want to take off your shoes, because in that home you feel as though you're on holy ground as you recognize a divine love present.
But they also describe the things that he holds most dear now.
As the different abilities have left his body, he keeps record and treasures last things: the last hotdog I could eat, the last Cubs' game I could attend.
Why would treasure?
No, I mean, the last Cubs' game.
[Laughter]
But most of all, the last time he could tell his wife "I love you" with his own voice.
Treasures it.
Why do all the gospel writers record this?
Because it's the last time Jesus will say through a miracle that is so incidental that it should pass our understanding but says so clearly that He would make Himself ridiculous for impossible friends and obvious enemies and the closest traitors He could know like you, like me, like these.
[Chuckles]
Remember it.
I remember it.
And you will, too.
That He was willing to be ridiculous for you and for me.
As ridiculous as our betrayal at times, He loved us still.
The ear's on the ground.
He picks it up and says to all, "My mercy is greater than your sin."
That's ridiculous.
But it's real.
And with those with ears to hear, it's remarkably compelling.
That's what He did for you and for me.
Ridiculous and wonderful.