Whom Do You Seek?

John 18:1–27  – That You May Believe
Third Sunday in Ordinary Time  – June 29, 2025 (am)     

John’s account of Jesus’ life and ministry has been compelling from the start, but it’s unusually vivid and dramatic from here to the finish (cc.18-21). You can hear it as we read. But the impression only grows the deeper we press into the text a bit. We can find ourselves swept up in the imagery as though we’re participants in it, or at very least like we’re drawn into the storyline of a really good movie. And this truly is movie-like once we notice that simultaneous action is playing out in two of the three scenes. Let’s follow these three scenes and appreciate the unique lens through which John sees the action; I think we’ll be deeply strengthened in our own walk with the Lord as we do.

Jesus Is Arrested in the Garden – 1-11

1 When Jesus had spoken these words (cc.14-17), he went out with his disciples across the brook Kidron which runs through the valley east of the city, where there was a garden, Gethsemane (Mar.14:32), which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3 So Judas, having procured a band of soldiers—John’s word choice identifies them as Roman soldiers; during feast days some would’ve been reassigned from Caesarea to the fortress of Antonia, north-west of the temple complex, as peace-keepers (Carson 1991 577)—and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons, ready for resistance. But there’s no report of a dramatic kiss (Mat.26:49) or throwing [of money] into the temple (Mat.27:5), just the bare facts of Judas’ betrayal. 4 Then Jesus, knowing all that would happen to him, came forward, He took the initiative; He knows exactly where this is headed and He won’t be dragged there kicking and screaming or moaning for His life; He won’t embrace the shame of arrest and trial; Jesus is going to stand tall and advance the action through this scene according to His own will and timing; [He’s offering] up his life in obedience to his Father, not as a pathetic martyr buffeted by all the ill winds of a cruel fate (Carson 1991 577-8); and He said to them, “Whom do you seek?” 5 They answered him, “Jesus of Nazareth.” Jesus said to them, and it’s hard not to hear stunning, reverberant meaning here, “I am he.” This is the common way to say what we hear Jesus saying. But by this point in John’s Gospel, we should also hear more in what He’s saying. Ἐγώ εἰμι. I am (at least an echo-affirmation of the name of God [Exo.3:14], of Deity). And the response bears that out: Judas, who betrayed him, was standing with them. 6 When Jesus said to them, “I am he,” they drew back and fell to the ground—the officers from the chief priests and the Pharisees, the band of soldiers, Judas himself, all of them. 7 So he asked them again, evidently after they’d collected themselves, “Whom do you seek?” And they said again, “Jesus of Nazareth.” 8 Again Jesus answered, “I told you that I am he. So, if you seek me, let these men go.” 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” So, He’s not rattled; He’s protecting His disciples. 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.) John is the only one who adds this detail. But then he omits saying that Jesus healed this man (Luk.49:51). 11 … Jesus just said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” Jesus is saying: I am going to follow through with this.

With that, Scene 1 finishes. Then come Scenes 2 and 3, the simultaneous action in two nearby locations. We’ll handle one in full, then the other. John ties off Scene 1 saying…

Jesus Is Questioned by the High Priest – 12-14, 19-24

12 So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. 13 First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. This could sound a little strange: why take Jesus to the high priest’s father-in-law? Well, Annas had served as high priest ad 6-15. And Josephus records that five of his sons and one son-in-law had each filled the office at some point. So, Annas held enormous influence. And since the high priest was supposed to serve for life, the people likely resented the fact that Rome occasionally deposed one and raised up another (Carson 1991 580-1). Bottom line, Annas was held in high regard by the people even while Caiaphas filled the office. But John added: 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

19 The high priest, likely Annas (cf. 24), then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, “I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said.” As a point of order, in a formal Jewish hearing it may have been illegal to question the defendant (Carson 1991 584) like this, so Jesus wasn’t really out of line here. But given that this was an informal procedure before the high priest emeritus (Carson 1991 584), Annas may have felt free to bend the rules. So: 22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” But: 23 Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” 24 Annas likely realized right then that he wasn’t going to get anywhere with Jesus (Carson 1991 585), so he then sent him bound to Caiaphas the high priest. Meanwhile…

Peter Is Questioned by Some Spectators – 15-18, 25-27

15 Simon Peter had followed Jesus, and so did another disciple; almost certainly John (Carson 1991 581-2). Since that disciple was known to the high priest, and the implication is, known rather well (Carson 1991 582), he entered with Jesus into the courtyard of the high priest, 16 but Peter stood outside at the door. So the other disciple… went out and spoke to the servant girl who kept watch at the door, and brought Peter in. And then it begins. 17 The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” Denial #1, likely thinking he was just saying what was needed to get inside. 18 Now the servants and officers had made a charcoal fire; don’t you love the smell of a charcoal fire? Come early this evening and smell it as the grills are being prepared to cook the meat, you’ll smell it. It’s distinctive. Hold on to that thought; a charcoal fire is going to come back into John’s account at a key moment before he finishes (21:9). Here, the officers made a charcoal fire because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself. V.25 picks up right here.

25 Now Simon Peter was standing and warming himself. So they said to him, those standing around, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” Denial #2; surely he needed to stay in the courtyard! 26 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?” 27 Peter again denied it, Denial #3, and at once a rooster crowed. No dramatic curses (Mar.14:71), no tears of regret (Mar.14:72), just the bare facts of Peter’s denial and this scene is over.

This is a good place for us to stop today because the trial of Jesus just moves on in the next section. But even more, it’s a good place for us to pause and reflect on just what we’ve seen here: Jesus intently, proactively moving ahead in obedience to the Father’s plan while the disciples scatter, only two remaining (15), and one of them, their most vocal leader, denies three times (13:38) that he even knows Jesus, having just affirmed earlier that same evening that he’d lay down [his] life for [his] Lord (13:37). Then (likely fearful and recalling Jesus’ prophecy) he attempted to prove himself not just by [drawing] his sword but by [drawing] blood in the garden (10). Bottom line, he wouldn’t have believed this denial was even possible. But Peter’s actual battle was over before he likely even realized it was started!

Conclusion

What are we supposed to learn from this? The real lesson of this passage is seen in a contrast that’s pretty easy to spot, but also in a comparison that’s not. The contrast is between the response of Jesus and the response of Peter, each to those who were questioning them. Jesus stood firm. He [knew] all that would happen to him (4) and He was ready. His hour had come and it was time to finish with intentionality the assignment the Father had given Him. But Peter caved, just as Jesus had prophesied (13:38) and despite all Peter’s promises and protests. He just couldn’t keep them.

That’s the contrast. But where’s the comparison? It’s between Peter and Judas. The one betrayed Jesus. The other denied Him. Which one is linked to the foundation of the church (Mat.16:18) and which one would it have been better for him if he hadn’t been born (Mat.26:24)? Can you tell the difference in this passage?

So, what does make the difference between Judas and Peter here? It would be hard to say that either one is more or less of a sinner than the other, wouldn’t it? But Jesus tells us the difference right here in v.8: if you seek me, let these men go. 9 This was to fulfill the word that he had spoken: “Of those whom you gave me I have lost not one.” There’s the difference. One of them had been given by the Father to the Son as a gift (6:37-39). Jesus was going to the cross, knowingly (4), intentionally (10:18), with fully aware that He alone could bring about a different outcome for Peter as compared with Judas. That’s why He could say to Peter what Luke records: 22:31 … Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail. … And it didn’t, despite his denial. After Jesus’ resurrection Peter was reinstated (21:15-19) and went on to serve Jesus faithfully (cf. Act:2:14-36; 10:1-48), although not flawlessly (Gal.2:11-14). But he is the one who wrote: 1Pe.1:3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. That’s all God’s doing! Later Peter also wrote 1Pe.4:12 Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. He knew what that was like. 13 But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. Jesus is just as much the answer for you as He was for me, Peter is saying. There’s no more hope for you in your need than there was for me in my need.

There’s our lesson today: our deliverance, our victory—all the way from the trial of the present moment to the final deliverance of eternal life on the day of our resurrection—is provided for us by Jesus as a free gift. He alone can make this difference in our lives. In Him alone, just as with Peter, will we know victory and life.

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Resources

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Barclay, William. 1975. The Daily Study Bible Series. The Gospel of John, Revised Edition. Louisville: Westminster John Knox.

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. John, by Andreas J. Köstenberger, 415-512. Grand Rapids: Baker Academic.

Bruce, F. F. 1983. The Gospel of John. Grand Rapids: Eerdmans.

         , Gordon D. Fee, & Ned B. Stonehouse, gen. eds. 1995. The New International Commentary on the New Testament. The Gospel According to John, Revised Edition, by Leon Morris. Grand Rapids: Eerdmans.

Calvin, John. 1553. Commentary on the Gospel According to John, trans. by, William Pringle. Logos.

Carson, D. A., gen. ed. 1991. The Pillar New Testament Commentary. The Gospel According to John, by D. A. Carson. Grand Rapids: Eerdmans.

         , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. John, by Donald Guthrie, 1021-1065. Leicester, Eng.: InterVarsity.

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Dever, Mark. 2005. The Message of the New Testament. Ch. 4, The Message of John: Jesus, the Son of God, 101-122. Wheaton: Crossway.

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Longman III, Tremper, & David E. Garland, eds. 2007. Revised Expositor’s Bible Commentary. Vol. 10, Luke-Acts. John, by Robert H. Mounce, 357-661. Grand Rapids: Zondervan.

Martin, Ralph P., & Lynn Allan Losie, NT eds. 1999. Word Biblical Commentary. Vol. 36, John, Second Edition, by George R. Beasley-Murray. Dallas: Word.

Morris, Leon, gen. ed. 2003. Tyndale New Testament Commentaries. Vol. 4, John, by Colin G. Kruse. Downers Grove: InterVarsity.

Osborne, Grant, ed. 1993. Life Application Bible Commentary. John, by Bruce B. Barton, Philip W. Comfort, David R. Veerman, & Neil Wilson. Wheaton: Tyndale.

Tasker, R. V. G. 2000. Tyndale New Testament Commentary. Vol. 4, John. Leicester, Eng.: InterVarsity.

Tenney, Merrill C. 1976. John: The Gospel of Belief. Grand Rapids: Eerdmans.

NEXT SUNDAY: What Is Truth? John 18:28–19:16a