34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. 1 Prov. xxviii. 14. 1 Cor. x. 12. and Luke add, before the cock crow twice. The cock is accustomed to crow twice, once at midnight, and once in the morning at break of day. The latter was commonly called cock-crowing. See Mark xiii. 35. This was the time familiarly known as the cock-crowing, and of this Matthew and John speak, without referring to the other. Mark and Luke speak of the second crowing, and mean the same time; so that there is no contradiction between them. ¶ Deny me thrice. That is, as Luke adds, deny that thou knowest me. See ver. 74. 35. Will not deny thee. Will not deny my connexion with thee, or that I knew thee. All the disciples said the same thing, and all fled at the approach of danger, forsaking their Master and Friend, and practically denying that they knew him. Ver. 56. 36-45. The agony of Jesus in Gethsemane. This account is also recorded in Mark xiv. 32-42. Luke xxii. 39-46. John xviii. 1. 36. Then cometh, &c. After the institution of the supper, in the early part of the night, he went out to the mount of Olives. In his journey he passed over the brook Cedron, John xviii. 1, which bounded Jerusalem on the east. To a place. John calls this a garden. This garden was evidently on the western side of the mount of Olives, a short distance from Jerusalem, and commanding a full view of the city. It is doubted whether the word rendered garden means a villa, or country seat, or a garden, properly so called. It is probable that it might include both a cluster of houses, or a small village in which was a garden. The word here means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of waters, and with walks and groves; a proper place of refreshment in a hot climate, 36 Then 2 cometh Jesus with them unto a place called Gethsemane, 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, 3 and 2 Mark xiv. 32-42. Luke xxii. 39-46. John xviii. 1. 8 Ch. xvii. 1. Mark. v. 37. and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and King, American missionaries, who were there in 1823, tell us that the garden is about a stone's cast from the brook of Cedron; that it now contains eight large and venerable looking olives, whose trunks show their great antiquity. The spot is sandy and barren, and appears like a forsaken place. A low broken wail surrounds it. Mr. K. sat down beneath one of the trees, and read Isa. liii., and also the gospel history of our Redeemer's sorrow during that memorable night in which he was there betrayed; and the interest of the association was heightened by the passing through the place of a party of Bedouins, armed with spears and swords. Jesus, in the silence of the night, free from interruption, made it a place of retirement and prayer. Luke says, he went as he was wont, i. e. accustomed, to the mount of Olives. Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer; thus enforcing by his example what he had so often urged by his precepts, the duty of retiring from the noise and bustle of the world to hold communion with God. ¶ Gethsemane. This word is made up either of two Hebrew words, signifying valley of fatness, i. e. a fertile valley; or of two words, signifying an olive press, given to it probably because the place was filled with olives. Sit ye here. That is, in one part of the garden to which they first came. While I go and pray yonder. That is, at the distance of a stone's cast. Luke xxii. 41. Luke adds, that when he came to the garden, he charged them to pray that they might not enter into temptation; i. e., into deep trials and afflictions, or more probably into scenes and dangers that would tempt them to deny him. 37. And he took with him Peter, and the two sons of Zebedee. That is, James 38. My soul is exceeding sorrowful. His human nature-his soul-was much and deeply affected and pressed down. Even unto death. This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are, therefore, put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great, that under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death! Tarry ye here and watch with me. The word rendered watch, means literally to abstain from sleep; then to be vigilant; to guard against danger. Here it seems to mean, to sympathize with him; to unite with him in seeking divine support; and to prepare themselves for approaching dangers. 39. And he went a little farther. That is, at the distance that a man could conveniently cast a stone. (Luke). ¶ Fell on his face. Luke says, "he kneeled down." He did both. He first kneeled, and then in the fervency of his prayer, and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish, and the most earnest often used in this sense, denoting suffer- 40. And findeth them asleep. It may seem remarkable that, in such circum saith unto Peter, What, could ye not | spirit indeed is willing, but the watch with me one hour? flesh is weak. 41 Watch and pray, that yea enter not into temptation: 3 the 1 Mark xiii. 33; xiv. 38. Luke xxii. 40. Eph. vi. 18. Rev. xvi. 15. 2 Prov. iv. 14, 15. Rev. iii. 10. stances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch, i.e. not to sleep, they should so soon have fallen asleep. It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lord's sufferings. The truth is, however, that it was just the reverse; it was proof of their great attachment, and their deep sympathy in his sorrows. Luke has added, that he found them sleeping for sorrow. That is, on account of their sorrow: their grief was so great, that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of grief. Dr. Rush says, "There is another symptom of grief, which is not often noticed, and that is profound sleep. I have often witnessed it even in mothers, immediately after the death of a child. Criminals, we are told by Mr. Akerman, keeper of Newgate in London, often sleep soundly the night before their execution. The son of general Custine slept nine hours the night before he was led to the guillotine in Paris." Diseases of the Mind, p. 319. Saith unto Peter, &c. This reproof was administered to Peter particularly, on account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with the Saviour for one hour, how little probability was there that he would adhere to him in all the trials through which he was soon to pass! 41. Watch. See ver. 38. Greater trials are coming on. It is necessary, therefore, still to be on your guard. And pray. Seek aid from God by supplication in view of the thickening calamities. That ye enter not into temptation. That ye be not overcome and oppressed with these trials of your faith, so as to deny me. The word temptation here properly means, what would try their faith in the approaching calamities, his rejection and death. It 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass 4 Rom. vii. 18-25. Gal. v. 17. would try their faith, because though they supposed he was the Messiah, they were not very clearly aware of the necessity of his death; they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom while he lived. When they should see him, therefore, rejected, tried, crucified, dead; when they should see him submit to all this, as if he had not power to deliver himself, then would be the trial of their faith; and in view of it, he exhorted them to pray that they might not so enter temptation as to be overcome by it, and fall. The spirit indeed is willing, &c. The mind, the disposition is ready, and disposed to bear these trials, but the flesh, the natural feelings, through the fear of danger, is weak, and will be likely to lead you astray when the trial comes. Though you may have strong faith, and believe now that you will not deny me, yet human nature is weak, shrinks at trials, and you should, therefore, seek strength from on high. This was not intended for an apology for their sleeping, but to excite them, notwithstanding he knew that they loved him, to be on their guard lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation. 42-44. It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather the substance of his petitions than the very words. He returned repeatedly to his disciples, doubtless to caution them against danger; to show the deep interest which he had in their welfare; and to show them the extent of his sufferings on their behalf. Each time that he returned, these sorrows deepened. Again he sought the place of prayer, and as his approaching sufferings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds, that amidst his agonies, an angel appeared from heaven strengthening him. His away from me, except I drink it, | asleep again: for their eyes were thy will be done. 43 And he came and found them heavy. 44 And he left them, and went sacred writer meant to say that there was actually blood in this sweat, or only that the sweat was in the form of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely, falling masses of gore; that it was pressed out by his inward anguish; and that this was caused in some way in view of his approaching death. This effect of extreme sufferings, of mental anguish, has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says, Note on Luke xxii. 44, that human nature began to sink, as unequal to his sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange, that since Jesus was divine, John i. 1, the divine nature did not minister strength to the human, and that he that was God should receive strength from an angel. But it should be remembered, that Jesus came in his human nature, not only to make an atonement, but to be a perfect example of a holy man; that as such, it was necessary to submit to the common conditions of humanity, that he should live as other men, be sustained as other men, suffer as other men, and be strength-"Aristotle and Diodorus Siculus both ened as other men; that he should, so to speak, take no advantage in favour of his piety, from his divinity, but submit, in all things, to the common lot of pious men. Hence he supplied his wants, not by his being divine, but in the ordinary way of human life: hence he preserved himself from danger, not as God, but by seeking the usual ways of human prudence and precaution; hence he met trials us a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of his people, his human nature should be strengthened as they are, by those who are sent forth to be ministering spirits to the heirs of salvation. Heb. i. 14. Luke further adds, ch. xxii. 44, that being in an agony, he prayed more carnestly, and his sweat was as it were great drops of blood falling down to the ground. The word agony is taken from the anxiety, fear, effort, and strong emotion of the wrestlers in the Greek games, about to engage in a mighty struggle. Here it denotes the extreme anguish of mind; the strong conflict produced between sinking human nature and the prospect of deep and overwhelming calamities.¶Great drops of blood. Luke xxii 44. The word here rendered great drops does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward agony through the skin, and, mixing with the sweat, failing thus to the ground. It has been doubted by some whether the mention bloody sweats, as attending some extraordinary agony of mind; and I find Loti, in his life of Pope Sextus V., and Sir John Chardin, in his history of Persia, mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus.” It has been objected to this account, that it is improbable, and that such an event could not oocur. The instances, however, which are referred to by Doddridge and others, show sufficiently that the objection is unfounded. In addition to these, I may observe, that Voltaire has himself narrated a fact which ought for ever to stop the mouths of infidels. Speaking of Charles IX., of France, in his Universal History, he says, "He died in his thirty-fifth year; his disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy temperament." Various opinions have been given of the probable cause of these sorrows of the Saviour. Some have thought it was a strong shrinking from the manner of dying on the cross, or from an apprehension of being forsaken there by the Father; others that Satan was permitted in a peculiar manner to try him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season, Luke iv. 12, only to renew his temptations in a more dreadful manner now; and others that these sufferings away again, and prayed the third 1 | man is betrayed into the hand of time, saying the same words. sinners. 45 Then cometh he to his dis- 46 Rise, let us be going: beciples, and saith unto them, Sleep hold, he is at hand that doth betray on now, and take your rest behold, | me. the hour is at hand, and the Son of 12 Cor. xii. 8. were sent upon him as the wrath of God manifested against sin, that God inflicted them directly upon him by his own hand, to show his abhorrence of the sins of men, for which he was about to die. Where the scriptures are silent about the cause, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were combined to produce this awful suffering. There is no need of supposing that there was a single thing that produced it; but it is rather probable that this was a rush of feeling from every quarter, his situation, his approaching death, the temptations of the enemy, and the awful suffering on account of men's sins, and God's hatred of it about to be manifested in his own death, all coming upon his soul at once, sorrow flowing in from every quarter, the concentration of the sufferings of the atonement pouring together upon him, and filling him with unspeakable anguish. 45. Sleep on now and take your rest. Most interpreters have supposed that this should be translated as a question, rather than a command. Do you sleep now, and take your rest? Is this a time, amidst so much danger, and so many enemies, to give yourselves to sleep? This construction is strongly countenanced by Luke xxii. 46, where the expression, Why sleep ye? evidently refers to the same point of time. There is no doubt that the Greek will bear this construction, and in this way the apparent inconsistency will be removed between this command, to sleep, and that in the next verse, to rise and be going. Others suppose that, his agony being over, and the necessity of watching with him being now past, he kindly permitted them to seek repose till they should be roused by the coming of the traitor; that, while they slept, Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and 312 47 ¶ And while he yet spake, 2 Luke ix. 51; xii. 50. John x. 18; xviii. 1-8. that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. Others have supposed that he spoke this in irony: Sleep on now, if you can; take rest, if possible, in such dangers, and at such a time. But this supposition is unworthy the Saviour and the occasion. Mark adds, "it is enough." That is, sufficient time has been given to sleep. It is time to arise and be going. The hour is at hand. The time when the Son of man is to be betrayed is near. Sinners. Judas, the Roman soldiers, and the Jews. 46. Rise, let us be going. That is, probably, with them. Let us go wheresoever they shall lead us. The time when I must die is come. It is no longer proper to attempt an escape. 47-57. The account of Jesus' being betrayed by Judas is recorded by all the evangelists. See Mark xiv. 43-52. Luke xxii. 47-53. John xviii. 2—12. 47. Judas, one of the twelve, came. This was done while he was addressing his disciples. John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised. A great multitude with swords and staves. John says, that he had received a band of men and officers from the chief priests, &c. Josephus says, Ant. lib. xx. cap. iv., that at the festival of the passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to tumult, if any should be excited. band, or guard was at the disposal of the This chief priests. Matt. xxvii. 65. composed of Roman soldiers, and was It was repress a |
