Page images
PDF
EPUB

semane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with me one hour?

41 Watch, and pray, that ye enter not into temptation: the spirit indeed is willing, but the

38 Then saith he unto them, My soul is exceeding sorrow-flesh is weak. ful, even unto death: tarry ye here, and watch with me.

39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me! nevertheless, not as I will, but as thou wilt.

assurance of attachment, in which also the other disciples united. He then retired with his disciples to Gethsemane. This was a place, or a farm, just east of Jerusalem, and at the foot of the mount of Olives. Its name, traced to its origin, is equivalent to the word oil-press. In connection with this was a garden (see John 18: 1), to which Jesus went with the disciples. Between Jerusalem and Gethsemane was the brook Cedron.

37. The two sons of Zebedee; James and John. See Matt. 10: 2. Mark (14: 33) names them expressly. On other occasions, Jesus had selected the three disciples mentioned in this verse to accompany him. See Matt. 171. Mark 5: 37.

38. Even unto death; an extensive expression, showing the depth of the Saviour's anguish. We sometimes, in like manner, speak of mortal anguish, that is, anguish which it seems scarcely possible to endure without sinking or dying under it.

39. And he went a little further; away from the three disciples. Luke says (22: 41)" about a stone's cast." Fell on his face; an action expressing great agitation of mind. Compare Num. 16: 22. || This cup. The

42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

43 And he came and found them asleep again: for their eyes were heavy.

term cup is employed in the Bible to express one's lot, or what any one is appointed to meet with. Compare Matt. 20: 22. John 18: 11. Here it refers to the calamities which were so soon to be endured by the Saviour. Mark (14: 35) expresses the same idea by the word "hour;" that is, season. of distress.

40. The disciples; the three whom he had taken from the others, and directed to keep awake.

41. That ye enter not into temptation. A most trying hour was indeed at hand, in which they would need special divine assistance. || The spirit

the flesh; your souls are, indeed, kindly disposed towards me; but your animal nature is feeble, is exhausted, shrinks from trouble, and seeks repose. Hence the need of special prayer, at this trying time. The benevolent Saviour found also, in this remark, some apology for his welldisposed yet feeble disciples.

For

43. Their eyes were heavy. hours in succession they had been occupied in a manner which might well be regarded as taxing all their powers of body and of mind, and which would make them peculiarly exposed to the influence of sleep. Nor did they know the weight of calamity

44 And he left them, and lo, Judas, one of the twelve, went away again, and prayed came, and with him a great the third time, saying the same swords and words. staves, from the chief priests and elders of the people.

45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest behold, the hour is at hand, and the Son of man is betrayed into the hands of sin

ners.

46 Rise, let us be going: behold, he is at hand that doth betray me.

47 And while he yet spake,

which was soon to come on them. It would seem, from Mark 14: 40, that the Saviour again awoke them, and that they felt conscious of deserving a reproof.

44. Prayed the third time. At this time, probably, occurred what Luke mentions, 22: 43; "There appeared an angel unto him from heaven, strengthening him;" confirming, probably, his resolution, and bringing afresh to his mind those thoughts which would enable him to endure with patience what yet remained for him to suffer.

The agony which the Saviour had endured, and which appears to have been relieved by the visit of the angel, was occasioned by his anticipation of the sufferings which were crowding on him. The prospect of his sufferings in mind and body, when wounded for our transgressions, and bearing the iniquity of us all, and being an offering for sin (see Is. 53: 5, B, 10), was indeed heart-rending, and called into exercise all the Saviour's patience, confidence in his heavenly Father, and submission to the divine will. How appropriate are the remarks in Heb. 2: 10, 18. 4: 15.

45. Sleep on now, &c. This might be translated from the original in the form of a question, thus; Are ye sleeping on still, and taking rest? The hour; the time of my calamity, 19

VOL. I

multitude, with

48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

49 And forthwith he came to Jesus, and said, Hail, Master! and kissed him.

50 And Jesus said unto him, Friend, wherefore art thou come? Then came they and

the time which demands your utmost vigilance.

The parallel passages relating to the Saviour's agony in Gethsemane, are Mark 14: 32-43. Luke 22: 39 -46. Luke relates that "his sweat was, as it were, great drops of blood; not that blood actually flowed from the pores of his body; but his perspiration was most profuse; it was more like bleeding, such was its quantity, than like ordinary sweat. Hence Luke says, a somewhat similar manner, when describing excessive grief, we sometimes speak of "tears of blood."

66 as it were.'

In

47. Judas came. In John 18: 2, we learn how Judas knew where he might find the Saviour. A great multitude. John (18: 3) is more particular. He says, "a band and officers from the chief priests and Pharisees;" that is, the Jewish guards of the temple, and such inferior officers as the chief priests might easily summon. || Staves; properly clubs. John (18: 3) mentions also " lanterns and torches."

49. Hail; the common term of salutation, equivalent to Health to you, or The Lord bless you. Just before this, probably, occurred what is related in John 18: 4-9.

50. Friend. The word in the original does not contain in it any recog nition of attachment, but simply of

laid hands on Jesus, and took him.

51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his ear.

52 Then said Jesus unto him, Put up again thy sword into his place for all they that take the sword shall perish with the sword.

53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

having been before acquainted with the person. It is a word which could be used without exposing the speaker in the least degree to the charge of insincerity, while yet it was altogether respectful.

51. A servant of the high priest. John (18:10) mentions the name of the servant, as well as the name of the disciple, who committed the rash act. Luke (22:51) mentions, also, that Jesus immediately cured the man who was thus wounded. O, how meek, how benevolent was the Saviour! Compare 5: 38, 39, 44.

52. With the sword; by the sword. Such a method of defence was wholly unsuitable to the professions and the precepts of the Messiah. Besides, should his disciples use the sword, they would provoke similar acts of violence in return, which would be but too successful against them. Their safety would consist not in violent defence, but in quiet submission. The language might also have been a proverb, grounded on the fact, that the sword is an instrument of death, and that those who on any occasion are forward to use it, are greatly in danger of suffering by it.

53. Twelve legions. A legion was, among the Romans, a body of soldiers

54 But how then shall the Scriptures be fulfilled, that thus it must be?

55 In that same hour said Jesus to the multitudes, Are ye come out, as against a thief, with swords and staves, for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

56 But all this was done, that the Scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where

differing in number at different periods of their history, from the sum 3900 to 6200. The word is used here to express an indefinitely large number; for the same purpose the word twelve is prefixed. By the use of the word twelve, the idea might have been conveyed, that if it were suitable, himself and his faithful disciples might each one be guarded by a legion of angels. The Saviour meant to make the impression that there was no need of his being defended by any violent methods; because, if he saw fit, he could procure most abundant aid from his heavenly Father.

54. The Scriptures; Is. 53. It was in accordance with the Scriptures, that he should be taken by violent hands and be put to death. Hence it would be unsuitable for him to seek any special means of rescue from the multitude; as the time had now come for him to be delivered up.

56. Then all the disciples forsook him. Compare v. 31. The parallel passages, relating to the betraying and apprehending of Jesus, are Mark 14: 43-52. Luke 22: 47–53. John

18:2-12.

57. Led him away to Caiaphas John relates (18: 13, 24), that they

the scribes and the elders were | temple of God, and to build it assembled. in three days.

and said unto him, Answerest
thou nothing? What is it which
these witness against thee?
63 But Jesus held his peace.

58 But Peter followed him 62 And the high priest arose, afar off, unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests and elders, and all the council, sought | And the high priest answered false witness against Jesus, to and said unto him, I adjure put him to death; thee by the living God, that

ye see the Son of man sitting

60 But found none: yea, thou tell us whether thou be though many false witnesses the Christ, the Son of God. came, yet found they none. At 64 Jesus saith unto him, the last came two false witnesses, Thou hast said: nevertheless 61 And said, This fellow I say unto you, Hereafter shall said, I am able to destroy the first led him away to Annas, who was father-in-law to Caiaphas; and that Annas sent him, still in the hands of the multitude that had taken him, to Caiaphas the high priest. It might have been with some view to please Annas, who had been high priest, and to give time for the assembling of the Sanhedrim, that Jesus was first carried to Annas. Caiaphas had already, in the presence of the Sanhedrim, given his advice, that Jesus should be put to death. See John 11: 49,

50.

58. Afar off. Perhaps it was not in his power to be nearer. Probably, too, love to his Master had become united with fear for his own safety. || The high priest's palace. The word rendered palace properly means that part of the building which was employed for the assembling of large companies. The servants; the inferior officers, the attendants of the Sanhedrim. To see the end; to see what the event, or issue, would be.

61. I am able, &c. The ground of this accusation doubtless was, the remark of Jesus, preserved by John (2:19). But his remark was perverted; and, according to Mark (14:59), the testimonies in respect to it did not agree together.

63. Jesus held his peace. He knew it would be of no service to vindicate himself, especially before Caiaphas:

both Caiaphas and others were resolved to put him to death. Yet they wished to have the form of a trial. They knew he was innocent, and that no just ground of condemnation could be found; and their accusations and their questions were intended to lead him to some expressions that might prove a handle to them. See John 18: 19. To many of their questions, then, put in this captious, iniquitous manner, it was the proper course to give no reply; while, at the same time, Jesus manifested no indignation, and no want of respect to the rulers of the people. Answered. This word is often used in the Bible as equivalent to our word spoke. I adjure thee; I put thee on oath. Jesus was thus required, by the highest officer in the Jewish nation, and in presence of their highest court, to swear, that is, to declare on oath by the name of God. The Christ; the Messiah. || The Son of God. This was a term equivalent to Messiah. It is used here, so as to render the reply which Jesus might make, entirely free from misapprehension; art thou in deed and in truth the very Messiah?

64. Thou hast said. See on v. 25. Jesus gave an affirmative reply. See Mark 14:62. To so direct a question, proposed to him in so solemn circumstances, it was suitable he should answer. Nevertheless. The idea in

on the right hand of power, and coming in the clouds of heaven.

65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? Behold, now, ye have heard his blasphemy.

66 What think ye? They

answered and said, He is guilty of death.

67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

68 Saying, Prophesy unto us, thou Christ, who is he that smote thee?

69 Now Peter sat without in

the Sanhedrim to the desired point of pronouncing sentence; for the crime of blasphemy was, by the Jewish law, punishable with death. See Lev. 24 : 11, 15, 16.

fists.

tended to be conveyed by our translators probably was, Although I am now your prisoner in such humbled circumstances, yet hereafter, &c. The original word is regarded by some as equivalent to our phrase Not 66. Guilty of death. This expres only so, but still further. The Son sion, in modern use, would signify, of man; an expression which the Sa- found guilty of having put a person viour frequently used respecting him-to death. Here, however, it means, self as the Messiah; it was another worthy of death, justly liable to death. way of saying, Ye shall see me. 67. Buffeted him; smote with their Right hand of power. Luke says (22: 69), right hand of the power of 68. Prophesy unto us; speak as a God, meaning the right hand of God, prophet, tell without seeing. Mark or, as we say, of the Almighty. Sit- observes (14 : 65), and Luke (22: 64), ting on his right hand, means, clothed that some persons present had covwith divine authority and possessing ered his face. || Thou Christ; O special divine favor. Coming in the Messiah; spoken, of course, in declouds of heaven; coming from on rision of his claim to be the Messiah. high. The meaning is, You shall For parallel passages, respecting the ere long have ample demonstration, Saviour's condemnation and ill treatthat I am the Messiah, invested with ment, see Mark 14: 53-65. Luke divine power. The language was ap-22: 63-71. John 18:19-23. The plicable both to the destruction which members of the Sanhedrim, after he would ere long inflict on Jerusa-having pronounced Jesus worthy of lem and the Jewish nation, and to his death, probably agreed upon a recess coming for the final judgment. See until early the ensuing morning, leav24: 29, 30, and 25: 31. Rev. 1: 7. ing Jesus with the inferior officers and the multitude in the hall, or court, where they had at first assembled. This seems to be implied in 27: 1. It was during the absence of the members of the Sanhedrim, that the buffeting and other abuse of the Saviour occurred. The attending of ficers of the Sanhedrim (Mark 14 65, the servants; not, however, the domestic servants of the high priest, but the attendants on the Sanhedrim. See also Luke 22: 63) were foremost in this abuse.

65. Rent his clothes; as a sign of pious horror, at what he would represent as the audacity of such a man as Jesus pretending to be the Messiah, and presuming to speak of himself as he had just spoken. Rending one's garments was a sign of grief and hor

ror.

See Josh. 7:6. Judges 11: 35. 2 Sam. 1: 11. || Blasphemy; impious arrogance; language which might be regarded as detracting from the honor of God. By this significant, yet hypocritical act, and by making a public charge against Jesus of blasphemy, the high priest wrought up

69. Without in the palace. For the meaning of the word palace, see

« PreviousContinue »