All Posts Archived Lessons New Testament Old Testament Book of Mormon Doctrine & Covenants Search “Not My Will, but Thine, Be Done” CFMCorner Jun 9, 2023 13 min read Updated: Jun 24, 2025 CFM: June 12–18 Luke 22 ; John 18 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Luke 22, John 18 ​ Follow Him Luke 22, John 18 Part 1 , Part 2 Transcripts Line Upon Line Luke 22, John 18 ​FHE Lesson Teaching with Power Luke 22, John 18 ​ Don't Miss This Luke 22, John 18 ​ ​CFM New Testament Luke 22, John 18 Handout ​Unshaken Luke 22, John 18 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Luke 22, John 18 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Luke 22, John 18 ​ ​Talk of Him Luke 22, John 18 ​ ​Ponderfun Luke 22, John 18 ( not yet posted ) ​Talking Scripture Luke 22, John 18 Show Notes Resources and Insights about this Week's Lesson While much of the material covered in this week's lesson overlaps with our previous “In Remembrance” lesson, which focused on Matthew 26, Mark 14, and John 13, we now transition into the pivotal events surrounding the Trial of Jesus. In our prior discussions, we explored the various strategies employed by conspiring leaders as they sought to ensnare the Savior. However, this week delves deeper into the unfolding drama of the trial itself, shedding light on the profound implications of these critical moments in the Savior's journey. In our previous lessons, we witnessed numerous instances where the Pharisees and Sadducees attempted to question and challenge Jesus' authority. Their inquiries aimed to discredit him by probing the source of his teachings and the authority behind his miraculous acts. Seeking to expose any contradictions or weaknesses, they hoped to undermine his credibility and diminish his influence. These encounters highlight the relentless efforts of the corrupted leaders to test Jesus and cast doubt upon his divine mission. We observed the authorities challenge Jesus about Civic and Religious Law: The Pharisees, who were meticulous about following various laws and traditions, tried to entangle Jesus in debates over Jewish legal matters. They asked questions about topics such as divorce, Sabbath observance, and paying taxes to the Roman authorities. On several occasions, authorities, including spies, were sent to Jesus, demanding him to perform miraculous signs as proof of his authority. They hoped that Jesus would either fail to deliver so they could discredit him or they could accuse him of using sorcery and dark powers. During their midnight interrogations before Caiaphas, The chief priests, elders, and scribes sought to find witnesses who would testify against Jesus, accusing him of blasphemy or other charges. However, their efforts were inconsistent and unreliable, and their false witnesses' testimonies fell apart with conflicting evidence. The recorded charges against Jesus primarily revolved around allegations of Jesus threatening to destroy the temple and his claim to be the Messiah, the Son of God, which they viewed as blasphemy. In our previous lesson, " I Am the Good Shepherd ," we discussed the significance of the “I Am” statement. This was most poignantly declared in John 8:58 INT , when Jesus said, " Verily, verily, I say unto you, before Abraham was, I am ." This reference held a direct connection to Exodus 3:14 INT , when Moses asked the Lord whom he should tell the people sent him. God responded, 'êyê 'ăšer 'êyê אֶהְיֶה אֲשֶׁר אֶהְיֶה . In Greek, this was translated as ἐγώ εἰμί ( Ego Emi ) , and in English, “I AM who/that I AM” (although a more accurate translation would be, “I will be whom I will be”). The " I am " phrase was associated with the Divine Name of God, which was depicted through the Tetragrammaton, יהוה (YHVH, Yahweh). This is where we get the English transliteration, ״Jehovah״. This name is associated with the “to be” root hayah , הָיָה , and even today, in Modern Hebrew , the “to be” verb is inferred, but it isn't used in the present tense. As a general practice, it is traditionally omitted, out of respect for the Ineffable Name of God. Therefore, Jesus' use of this phrase was very intentional and highly significant. Historians have identified 7 distinctive “I Am” statements referred to in the Gospels that reveal fundamental aspects of Jesus' divine nature, mission, and relationship with humanity. Let's explore the seven " I Am " statements (Hint: This is a REALLY good place to practice the Lexicon exercises that we discussed last week): " I am the bread of life" (John 6:35 INT ): Jesus declared that He is the sustenance of spiritual life. Just as bread nourishes and satisfies physical hunger, Jesus satisfies spiritual hunger and offers eternal life. (The Hebrew word for bread is lehem as in Beth-lehem .) " I am the light of the world" (John 8:12 INT ): Jesus proclaimed Himself as the source of spiritual illumination, guiding people out of darkness and into the truth. He brings understanding, wisdom, and deliverance from spiritual blindness. (The Hebrew word for Light is Or , as in menorah , Min - Or - Yah , “from the Light of Jehovah”) " I am the door " (John 10:9 INT ): Jesus referred to Himself as the entrance to eternal life. He is the means through which people can have a relationship with God. It is through Christ that we can enter back into the presence of the Father, and receive salvation and exultation. (The Hebrew word for Door (sometimes translated as gate), is Dalet דֶּלֶת, Patach פֶּתַח, and sometimes Sha'ar שַׁעַר.) " I am the good shepherd " (John 10:11 INT ): Jesus identified Himself as the caring and protective shepherd who lays down His life for His sheep. He guides, nurtures, and watches over His followers, ensuring their well-being and safety. (In Hebrew, this would be translated as Ra'ah Tov or Yapheh רָעָה יָפֶה, טוֹב, and it is related to the word/symbol Lamed, the shepherd staff or Ox Goad that was discussed in our Good Shepherd lesson .) " I am the resurrection and the life " (John 11:25 INT ): Jesus declared His power over death and His ability to give eternal life. He is the source of spiritual and physical resurrection, promising that those who believe in Him will have everlasting life. (In Hebrew, the word for resurrection is HeQym הֵקִים, from the root Qum קוּם, and the word for life is חַיִּים Chi'im, representing the idea of living life in the highest sense, referenced in the famous Fiddler on the Roof song, L'chaim “to life' (from חָיָה ) . ) " I am the way , the truth , and the life” (John 14:6 INT ): Jesus proclaimed that He is the exclusive path to God. He embodies truth, provides access to the Father, and offers eternal life. He is the only way to reconcile with God. (The Hebrew word for Life has already been addressed in the previous clause. The term for “way” is dereḵ דֶּרֶך , and less frequently 'ōraḥ אֹרַח. The words for truth are 'ĕmeṯ אֶמֶת and 'āmnām אמְנָם ( from ' āman אָמַן , the same root we saw last week for “Believe,” which is where we get the word Amen , the word we use to close our prayers.) These are simply variations of the same word. Jewish scholars teach that the word emet אֶמֶת reflects the concept of truth because it is written with the first, middle, and last letter of the alphabet. This symbolically teaches us that in order to understand the truth of any entity, one must look at its existence in its entirety, from the beginning, through the middle and to the end. As God is the only being having the full capacity of this vision, we must trust him when he teaches us that something is true. ( Truth and Lies in the Jewish Tradition . Jewish Word | Emet ) " I am the true vine " (John 15:1 INT ): Jesus used the metaphor of a vine to illustrate the intimate relationship between Himself (the vine) and His followers (the branches ). He is the source of nourishment, strength, and fruitfulness. Only by abiding in Him can believers bear spiritual fruit. (Two words are primarily used in Hebrew for vine, גֶּפֶן gefen and שֹׂרֵק sôrêq.) In Luke 22:70 ( INT ), Jesus openly and intentionally used this I am phrase, and he fully comprehended the kind of response it would receive. 67 Art thou the Christ ? Tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am . 71 And they said, What need we any further witness ? for we ourselves have heard of his own mouth. I have heard some say that the Jews were responsible for the crucifixion of Christ, and I have heard others say that the Romans were responsible. However, Jesus clearly stated that he alone chose to give his life for us, not by force, but willingly. “I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.” ( John 10:17-18 INT ) Jesus, a master at navigating the snares and schemes set by lawyers and politicians, spoke with intention and full awareness of the implications of his words. As the lawyers exhausted their witnesses and arguments, Christ responded with the profound statement, “Ye say that I am .” It is crucial to understand that this declaration was not an admission of guilt on his part or condemnation to those who didn't know who he was; Jesus would even later ask the Father to forgive the Roman soldiers who were driving nails through his hands and others who were ignorantly following the crowd because they did not know what they were doing. They could not comprehend the eternal ramifications. Rather, Christ was making a profound acknowledgment that he knew there w