João 18

João 18

Calvin quips “It is exceedingly thoughtless in Peter to try to prove his faith by the sword, while he could not do so by his tongue.” And the slave’s (doulos) name (onoma) was Malchus - Only John gives us this detail. Presumably the identification of Malchus suggests John's eyewitness account. The fact that John knew the name Malchus is another connection with the household of the high priest, an association that comes into play in John 18:16. D L Moody - Peter’s rashness in smiting the man helped to identify him, and led to his denial of Christ. (see Jn 18:26-27+). Larry Richards - Loyalty may be commendable, but God’s battles cannot be won with man’s weapons! The ultimate example is, of course, Christ’s own death on the cross. The world tries to conquer with swords and spears, with bombs and machine guns. Christ conquers with a cross. Victory is not found in superiority, but in sacrifice. Conquest is not killing, but making alive. We make a terrible mistake if we take up the world’s weapons to fight our spiritual battles. (BORROW The 365 day devotional commentary PAGE 806) John Calvin - If we see nothing faulty in the zeal of Peter, we still ought to be dissatisfied with it on the single ground that Christ declares that he is displeased with it. But we see that it is not because of Peter that Christ does not turn aside from death, and that his name is not exposed to perpetual disgrace. In offering violence to the captain and the soldiers, Peter acts the part of a ruffian because he resists the power that God has appointed. Christ already is hated by the world more than enough, so this single deed of Peter might give further plausibility to all the accusations that Christ’s enemies falsely bring against him. Besides, it is exceedingly thoughtless of Peter to attempt to prove his faith by the sword, while he cannot do so by his tongue. When called to confess Christ, Peter denies his Master, yet now, without his Master’s authority, Peter raises a tumult with his sword. Warned by so striking an example, let us learn to keep our zeal within proper bounds. As the wantonness of our flesh is always eager to attempt more than God commands, let us learn that our zeal will fail to succeed whenever we venture to undertake anything contrary to the Word of God. Sometimes the commencement of our venture gives us flattering promises, but we shall at length be punished for our rashness. Let obedience, therefore, be the foundation of all that we undertake. We are also reminded here that those who have resolved to plead the cause of Christ do not always conduct themselves so skillfully that they do not commit some fault. Therefore, we ought to more earnestly entreat the Lord to guide us in every action by the spirit of prudence. NET NOTE - The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (Jn 14:47) both use the word ὠτάριον (ōtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe). Peter struck at his head; he was not content with trying to wound, he meant to kill Malchus, and he did “cut off his right ear.” Here is every prospect of a fight. Simon Peter has begun it, and the armed men will be eager to continue it. We always have our Simon Peters about, — men of emotion, men of impulse, men of impetuosity. They are not a bad sort of Christians, and I do not know what we should do without them. Our cold, frozen thinkers would not do much without our warmhearted Peters to help to thaw them. Still, Peter was only one of the twelve apostles; and though they call him the head of the church, he made a very poor head of the church just then. He drew a sword, and began to use that carnal weapon by cutting off the right ear of Malchus. It was a great mercy that the Lord was there to heal the ear, and to forbid the use of the sword in his defense. Sword (3162) machaira from mache = a knife, sword) refers to a relatively short sword (even dagger) for cutting and stabbing. It was extremely difficult to approach a soldier well trained in the use of the machaira for it was short and could be moved rapidly. The fact that it was two-edged made it possible to strike on either side without changing its position in the hand, and its razor-sharp point could pierce armor. Proper use of Scripture in spiritual warfare enables the Christian to stand fast "against the wiles of the devil". QUESTION - Why did Peter cut off the ear of Malchus, one of the people trying to arrest Jesus? ANSWER - The Synoptic Gospels detail one of the most dramatic events during Jesus’ arrest in Gethsemane: a disciple cutting off the right ear the high priest’s servant (Matthew 26:51; Mark 14:47; Luke 22:50). John’s account then fills in the details: Peter is the one who struck and cut off the ear of the servant, whose name was Malchus (John 18:10). It was a late night after a full day, and Peter was thoroughly exhausted. In the Garden of Gethsemane, Peter had dozed off several times while he was supposed to be praying, and each time Jesus roused him. Then a mob led by Judas—a fellow disciple and friend—appeared in Gethsemane to arrest Jesus. Peter, shocked and scared, acted on impulse to defend his Lord. He swung his sword and cut off Malchus’ ear in the chaos. Jesus rebuked Peter: “Put your sword back in its place, . . . for all who draw the sword will die by the sword” (Matthew 26:52). Jesus then let Himself be taken. It is strange that Peter would cut off someone’s ear in this situation. It is unlikely that he was aiming for Malchus’ ear and nothing else; he wanted to cause a more serious injury. There are two ways Malchus’ ear could have been hit: 1) Peter swung his sword down vertically, aiming to cleave Malchus’ skull, or 2) Peter swung his sword horizontally, aiming for the head or neck. In either case, Malchus moved his head out of the way of the swinging sword, which grazed the right side of his head and removed his ear. Dodging the sword probably saved Malchus’ life. Why did Peter engage in swordplay in the first place? It seems the rash and tired apostle believed that Jesus needed help to prevent His arrest, but Jesus corrected him. Jesus had all kinds of help available to Him: “Do you think I cannot call on my Father, and He will at once put at My disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?” (Matthew 26:53–54). This arrest was not an accident. Jesus knew it was coming. If Christ had really wanted to prevent His crucifixion, He would not have needed Peter’s little sword; all the angels of heaven would have come in an instant if summoned. But the Scriptures must be fulfilled (Mark 14:49), and Jesus had to go to the cross and “drink the cup the Father has given Me” (John 18:11). After halting the violence, Jesus reattached and healed Malchus’ ear (Luke 22:51). Amazingly, even after witnessing that miracle of mercy, the mob proceeded to arrest the Lord. Jesus submitted to His Father’s plan and let Himself be apprehended and crucified to fulfill Scripture and pay for the sins of the world. Peter, who at that time had “merely human concerns” in mind (Matthew 16:23), tried to prevent the arrest with violence. Peter’s earth-bound perspective, fear, and exhaustion clouded his judgment the rest of that night (see Matthew 26:69–75; Mark 14:66–72; Luke 22:54–62; John 18:15–18, 25–27). John 18:11 So Jesus said to Peter, “Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?” Put the sword into the sheath: John 18:36 2Co 6:7 10:4 Eph 6:11-17 the cup: Ps 75:8 Eze 23:31 Mt 20:22 Mt 26:39,42 Mk 10:38,39 Mk 14:35,36 Lu 22:42 Heb 12:2 the Father: John 11:41,42 Jn 12:27,28 15:10 17:24 20:17 Lu 12:30 Ro 8:15-18 Heb 12:5-10 Related Passages: Psalm 75:8+ For a cup is in the hand of the LORD, and the wine foams; It is well mixed, and He pours out of this; Surely all the wicked of the earth must drain and drink down its dregs. Matthew 26:51-54+ And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. 52 Then Jesus *said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53 “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54 “How then will the Scriptures be fulfilled, which say that it must happen this way?” Matthew 20:22+ But Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” They *said to Him, “We are able.” Matthew 26:39; 42+ And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” 42 He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” Mark 10:38-39+ But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” 39 They said to Him, “We are able.” And Jesus said to them, “The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. Mark 14:35, 36+ And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. 36 And He was saying, “Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will.” Luke 22:42 saying, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.” JESUS FOCUS ON DRINKING THE FATHER'S CUP So Jesus (Iesous) said to Peter, “Put the sword (machaira) into the sheath - Jesus issues a sharp command put the sword in the aorist imperative (Do it now!) Matthew adds that after Jesus had commanded Peter to put the sword away, He warned him that "all those who take up the sword shall perish by the sword. “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? “How then will the Scriptures be fulfilled, which say that it must happen this way?” " (Mt 26:52-54+) Notice that last question. His point is that His arrest, trial and crucifixion were prophesied and must be fulfilled. As alluded to earlier, Peter still does not fully understand why Jesus must die on the Cross. Recall Peter's rebuke of Jesus in Mt 16:21-22+ which prompted Him to to say to Peter "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s." (Mt 16:23+) The cup (poterion) which the Father (pater) has given Me, shall I not drink it? - The Greek structure expects an affirmative reply, a "yes" answer. The cup is a metaphor which refers to Jesus' suffering, agony and death on the Cross (cf Lk. 22:42+). Note that His Father gave His Son this cup which ultimately was "filled with" the wrath of God poured out against sin. Jesus drank the cup that we should have drunk and in so doing He became the substitutionary sacrifice for all who would receive His free gift of eternal life by grace through faith. Jesus' drinking of the cup of God's wrath would propitiate the Father (See propitiation or here) Utley on the cup - This is a metaphor used in the OT as a symbol of person’s destiny, usually in a negative sense (cf. Ps. 11:6; 60:3; 75:8; Isa. 51:17, 22; Jer. 25:15, 16, 27–28). NET NOTE - Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Mt 26:39, Mk 14:36, and Lk 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo. Cup (4221)(poterion) refers to a literal cup (Mt 10:42; Mt 26:27; Mk 7:4; 9:41; 14:23; Lk 11:39; 22:17, 20; 1 Cor 10:16, 21; 11:25a, 27f; Rev 17:4). The cup stands, by metonymy, for what it contains ( Lk 22:20b; 1 Cor 11:25b, 26. Figuratively it referred to undergoing a violent death (Mt 20:22f; 26:39, 42; Mk 10:38f; 14:36; Lk 22:42; Jn 18:11; Rev 14:10; 16:19; 18:6) W E Vine - poterion = " (a) literal, as, e.g., in Matt. 10:42. The "cup" of blessing, 1 Cor. 10:16, is so named from the third (the fourth according to Edersheim) "cup" in the Jewish Passover feast, over which thanks and praise were given to God. This connection is not to be rejected on the ground that the church at Corinth was unfamiliar with Jewish customs. That the contrary was the case, see 1 Cor. 5:7; (b) figurative, of one's lot or experience, joyous or sorrowful (frequent in the Psalms; cp. Psa. 116:18, "cup of salvation"); in the NT it is used most frequently of the sufferings of Christ, Matt. 20:22, 23; Matt. 26:39; Mark 10:38, 39; Mark 14:36; Luke 22:42; John 18:11; also of the evil deeds of Babylon, Rev. 17:4; Rev. 18:6; of Divine punishments to be inflicted, Rev. 14:10; Rev. 16:19. Cp. Psa. 11:6; Psa. 75:8; Isa. 51:17; Jer. 25:15; Ezek. 23:32-34; Zech. 12:2. (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant - This noun can be found in classical Greek from the Fifth Century B.C. denoting a “cup, or drinking vessel” (Bauer). Potērion is the diminutive form of potēr, a “drinking cup.” Potērion corresponds with the Old Testament Hebrew word for “cup” (kôs̱) which means a container for holding fluid. It may be used with either a literal or symbolic meaning.In both the Old and New Testaments the cup may represent figuratively the portion that God measures out to man whether it be good or ill. Thus “cup” can represent either salvation and blessing (Psalm 116:13 [LXX 115:4]; 1 Corinthians 10:16) or divine judgment (Isaiah 51:17; Revelation 16:19). New Testament Usage - In the New Testament the cup represents the sufferings of Christ—the divinely appointed portion of sufferings which were necessary to bring about man’s redemption (Matthew 20:22; 26:39 and parallel passages; John 18:11). The cup of Holy Communion is called “the cup of blessing” (1 Corinthians 10:16). Some Bible scholars identify the cup of blessing with the third or fourth cup of the Passover Feast over which thanks and praise to God were spoken (Luke 22:17). This understanding imparts to the observance of Holy Communion the idea of celebration in thanks and praise to God for Jesus Christ. This cup also represents the fellowship of believers with Christ and with one another as being distinctly different and separate from the evil “cup” (companionship) of sinners (1 Corinthians 10:21). (Complete Biblical Library) Zodhiates adds " Metonymically cup as used for the contents of a cup, a cupful, cup of wine, spoken of the wine drunk at the Eucharist or communion (Luke 22:20; 1 Cor. 10:16, "The cup of blessing"; 11:25, "this cup is the new testament"). To drink the cup (1 Cor. 10:21, "the cup of the Lord, and the cup of devils," i.e., both the cups, whether consecrated to the Lord or devoted to idols; 11:26-28 [cf. John 4:14]). Metaphorically from the Hebr. meaning lot, portion, under the emblem of a cup which God presents to be drunk, either for good (Sept.: Ps. 16:5; 23:5) or for evil (Sept.: Ps. 11:6; 75:8; Ezek. 23:31ff.). In the NT the cup of sorrow, meaning the bitter lot which awaited the Lord in His sufferings and death (Matt. 20:22, 23; 26:39, 42; Mark 10:38, 39; 14:36; Luke 22:42; John 18:11). Spoken also of the cup from which God in His wrath causes the nations to drink so that they reel and stagger to destruction (Rev. 14:10; 16:19; 18:6). (BORROW The Complete Word Study Dictionary: New Testament PAGE 1204) POTERION IN NT - 31X/28V - cup(30), cups(1). Matt. 10:42; Matt. 20:22; Matt. 20:23; Matt. 23:25; Matt. 23:26; Matt. 26:27; Matt. 26:39; Mk. 7:4; Mk. 9:41; Mk. 10:38; Mk. 10:39; Mk. 14:23; Mk. 14:36; Lk. 11:39; Lk. 22:17; Lk. 22:20; Lk. 22:42; Jn. 18:11; 1 Co. 10:16; 1 Co. 10:21; 1 Co. 11:25; 1 Co. 11:26; 1 Co. 11:27; 1 Co. 11:28; Rev. 14:10; Rev. 16:19; Rev. 17:4; Rev. 18:6 POTERION IN THE SEPTUAGINT - Gen. 40:11; Gen. 40:13; Gen. 40:21; 2 Sam. 12:3; 1 Ki. 7:26; 2 Chr. 4:5; Est. 1:7; Ps. 11:6; Ps. 16:5; Ps. 23:5; Ps. 75:8; Ps. 116:13; Prov. 23:31; Isa. 51:17 "the LORD’S hand the cup of His anger"; Isa. 51:22 "I have taken out of your hand the cup of reeling, The chalice of My anger; You will never drink it again. "; Jer. 16:7 = "nor give them a cup of consolation to drink"; Jer. 25:15 = " “Take this cup of the wine of wrath from My hand and cause all the nations to whom I send you to drink it."; Jer. 25:17; Jer. 25:28; Jer. 35:5; Jer. 49:12; Jer. 51:7; Lam. 2:13; Lam. 4:21; Ezek. 23:31; Ezek. 23:32; Ezek. 23:33; Hab. 2:16 = "The cup in the LORD’S right hand will come around to you, And utter disgrace will come upon your glory" Here is another helpful lesson for any of you who have a trial before you. Do not seek to set the trial aside, use no wrong means to escape from affliction; drink your ordained cup. Though Peter’s sword is handy, put it up into its sheath, and do not use it. Bear and forbear, on and on and on to the end of the chapter. Drink the cup that your Father gives you. However bitter it is, it is sweetened by the fact that he gives it to you. Shall not a true son of God drink the cup that his Father presents to him? There can be no harm in it, and it must work you some real good; so put up your sword, and lift the cup to your lips, and drink it to the dregs. Streams in the Desert - “Shall I refuse to drink the cup of sorrow which the Father has given me to drink?” (John 18:11.) (Weymouth.) GOD takes a thousand times more pains with us than the artist with his picture, by many touches of sorrow, and by many colors of circumstance, to bring us into the form which is the highest and noblest in His sight, if only we receive His gifts of myrrh in the right spirit. But when the cup is put away, and these feelings are stifled or unheeded, a greater injury is done to the soul that can ever be amended. For no heart can conceive in what surpassing love God giveth us this myrrh; yet this which we ought to receive to our souls’ good we suffer to pass by us in our sleepy indifference, and nothing comes of it. Then we come and complain: “Alas, Lord! I am so dry, and it is so dark within me!” I tell thee, dear child, open thy heart to the pain, and it will do thee more good than if thou wert full of feeling and devoutness.—Tauler. “The cry of man’s anguish went up to God, ‘Lord take away pain: The shadow that darkens the world Thou hast made, The close-coiling chain That strangles the heart, the burden that weighs On the wings that would soar, Lord, take away pain from the world Thou hast made, That it love Thee the more.’ “Then answered the Lord to the cry of His world: ‘Shall I take away pain, And with it the power of the soul to endure, Made strong by the strain? Shall I take away pity, that knits heart to heart And sacrifice high? Will ye lose all your heroes that lift from the fire White brows to the sky? Shall I take away love that redeems with a price And smiles at its loss? Can ye spare from your lives that would climb unto Me The Christ on His cross?” Streams in the Desert - “The cup which my Father hath given me, shall I not drink it?” (John 18:11.) THIS was a greater thing to say and do than to calm the seas or raise the dead. Prophets and apostles could work wondrous miracles, but they could not always do and suffer the will of God. To do and suffer God’s will is still the highest form of faith, the most sublime Christian achievement. To have the bright aspirations of a young life forever blasted; to bear a daily burden never congenial and to see no relief; to be pinched by poverty when you only desire a competency for the good and comfort of loved ones; to be fettered by some incurable physical disability; to be stripped bare of loved ones until you stand alone to meet the shocks of life—to be able to say in such a school of discipline, “The cup which my Father has given me, shall I not drink it?”—this is faith at its highest and spiritual success at the crowning point. Great faith is exhibited not so much in ability to do as to suffer.—Dr. Charles Parkhurst. To have a sympathizing God we must have a suffering Saviour, and there is no true fellow-feeling with another save in the heart of him who has been afflicted like him. We cannot do good to others save at a cost to ourselves, and our afflictions are the price we pay for our ability to sympathize. He who would be a helper, must first be a sufferer. He who would be a saviour must somewhere and somehow have been upon a cross; and we cannot have the highest happiness of life in succoring others without tasting the cup which Jesus drank, and submitting to the baptism wherewith He was baptized. The most comforting of David’s psalms were pressed out by suffering; and if Paul had not had his thorn in the flesh we had missed much of that tenderness which quivers in so many of his letters. The present circumstance, which presses so hard against you (if surrendered to Christ), is the best shaped tool in the Father’s hand to chisel you for eternity. Trust Him, then. Do not push away the instrument lest you lose its work.” “Strange and difficult indeed We may find it, But the blessing that we need Is behind it.” The school of suffering graduates rare scholars. James Smith - TWO CUPS JOHN 18:11; PSALM 116:12, 13 I. The Cup of Suffering offered to Christ (John 18:11). 1. Its CONTENTS. “Betrayal.” False accusations, mockery, desertion, death, curse. 2. Its NATURE “A cup.” Not a well or spring. 3. The GIVER. “My Father.” 4. Its ACCEPTANCE. “Shall I not drink it?” II. The Cup of Salvation offered to us (Psalm 116:12, 13). 1. Its CONTENTS. Pardon, peace, paradise, salvation. 2. Its GIVER. “Gift of God.” 3. Its ACCEPTANCE. “I will take the cup of salvation.” John Bennett Day by Day: Bible Commands PUT UP THY SWORD INTO THE SHEATH No sooner had the Lord Jesus commanded the soldiers who were sent to arrest Him to let the eleven go free, than Peter lunged forward with a drawn sword in his hand. He cut off the right ear of Malchus, one of the high priest’s servants. No doubt he aimed at his victim’s head or neck, intending to kill him. Peter’s thrust failed in its aim. Whether, at the human level, this was due to inexperience or excitement, it was ultimately due to God’s providence that Malchus was not killed. Luke tells us that the Lord Jesus healed the wound and restored the ear, Luke 22:51. The Master then ordered Peter to sheath his sword. Jesus used ‘the language of firm and decided rebuke’, RYLE. He was really telling Peter that He did not need the protection of physical force, however well intentioned; Peter’s zeal was wholly misplaced. The gospel of Christ was not to be spread at the point of the sword. His cause was not to be maintained by worldly power. How much happier the history of the church would have been if that lesson had been taken to heart. A deeper reason for this command is given in the rhetorical question which follows: ‘the cup which my Father has given me, shall I not drink it?’ v. 11. These are ‘great and momentous words’, KRUMMACHER. They show that Peter’s impulsive action closely paralleled His impetuous words at Caesarea-Philippi, where he attempted to rebuke the Lord Jesus, Matt. 16:22–23. On both occasions, he was trying to thwart the purpose of God that His Son should suffer and die. In doing so he was unknowingly acting as an agent of Satan. The Lord could easily have asked His Father to send more than twelve legions of angels to His aid. He did not do so. He had fully submitted Himself to drink the cup of suffering to its dregs. ‘The awesome submission of Jesus’, MILNE, shines out in this saying. John does not record the agony of Gethsemane. Uniquely he does narrate this tremendous statement of its final result. The Lord Jesus was utterly committed to go all the way to the cross. There He would empty the awful cup of God’s wrath against our sins. Not a drop remains for us! Henry