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§ CXXXIV. Jesus suffers in the garden. Matt. xxvi. 36,—46. Mark xiv. 32,-42. Luke xxii. 41,-46. John xviii. 1. WHEN the intercessory prayer was ended, Jesus and his disciples came down from the mount of Olives, into a field below called Gethsemane, Matt. xxvi. 36. Then cometh Jesus with them unto a place called Gethsemane. Through this field the brook Cedron ran, and in it, on the other side of the brook, was a garden, commonly known by the name of the Garden of Gethsemane. John xviii. 1. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. Mark xiv. 32. And he saith to his disciples, Sit ye here; perhaps at the garden door, within; for John says expressly, that the disciples went into the garden with him: while I shall proy (Matt. while I go and pray yonder). 33. And he taketh with him Peter, and James, and John, namely, to be witnesses of his passion, as they had been of his transfiguration; the rest being left at the garden door, to watch the approach of Judas and the band-and began

to

"On the other side of the brook was a garden."] Reland indeed thinks Gethsemane was a particular spot in the mount of Olives. But its situation, like that of some other places mentioned in the gospels, has been settled by considering the description of a particular evangelist only, without comparing their accounts together. From John xiv. 31. it appears, that Jesus went out with his disciples immediately after he had pronounced 'the consolatory discourse; for at the conclusion of it he said to them, Arise, let us go bence. And considering the subject of the next sermon, I am the true vine, &c. it is probable he was in the mount of Olives among the vines when he spake that parable, it being his manner to preach from such objects as were at hand. Here also he delivered the discourse and prayer recorded John xvi. xvii. Accordingly, when he prayed, chap. xvii. 1. it is said, That he lifted up his eyes to beaven, a circumstance which seems to imply, that he was then in the open air. His coming down from the mount of Olives is expressed indeed by the word tλle, John xvii. 1. which has led most readers to imagine, that by some accident or other they were hindered from leaving the house till then, notwithstanding Jesus had ordered them to arise and go away with him, before he preached the consolatory discourse. But the answer is, that iλber being a general term, may be applied with propriety to one's going out of an enclosed field or mountain, as well as to his going out of a house. And though Luke seems to connect what happened in the mountain with the transactions in the garden, xxii. 39, 40, 41. omitting their going to Gethsemane from the mountain, it should be considered that Matthew and Mark mention it particularly; and that the difficulty arising from Luke's connection is no greater, on supposition that Gethsemane was in the valley at the foot of the mountain, than on supposition that it was in the mountain itself. The truth is, there are many instances of this kind of connection to be met with in the gospels. It may be allowed then, that Jesus came down from the mount of Olives with his disciples, crossed the brook Cedron which ran through the valley, and so entered the garden of Gethsemane, which therefore lay between the brook Cedron and the city. Probably it belonged to some of the country-seats wherewith the fields around the metropolis were beautified.

to be sore amazed, (Matt. to be sorrowful) and to be very heavy. 34. And saith unto them, My soul is exceeding scrrowful unte death; tarry ye here, and watch (Matt. with me). The sufferings he was about to undergo were so great, that the prospect of them terrified him, and made him cry out in the doleful manner mentioned. For it was on this occasion that he sustained those grievous sorrows in his soul, by which, as well as by his dying on the cross, he became a sin-offering, and accomplished the redemption of men. Luke xxii. 41. And (Mark, he went forward a little) he was withdrawn from them about a stone's cast. His human nature being now burdened beyond measure, he found it necessary to retire, and pray that if it was possible, or consistent with the salvation of the world, he might be delivered from the sufferings which were then lying on him. For that it was not the fear of dying on the cross which made him speak and pray in the manner here related, is evident from this, that to suppose it would be to degrade our Lord's character infinitely. Make his sufferings as terrible as possible; clothe them with all the aggravating circumstances imaginable; yet if no more is included in them but the pains of death, for Jesus, whose human nature was strengthened far beyond the natural pitch by its union with the divine, to have shrunk at the prospect of them, would shew a weakness which many of his followers were strangers to, encountering more terrible deaths without the least emotion. See on Matt. xxvii. 46. § 147.-and kneeled down, (Matt. fell on his face, Mark, fell on the ground) and prayed (Mark, that if it were possible the hour might pass from him.) 42. Saying, Father, if thou be willing, remove this cup from me. In the Greek it is, "O that thou wouldst remove this cup from me !" For & here is a particle of wishing. Matthew says, he fell on his face, and prayed, saying, O, my Father, if it be possible, let this cup pass from me. (Mark, and he said, Abba, Father, all things are possible unto thee, take away this cup from me.) He first kneeled and prayed, as Luke tells us; then, in the vehemence of his earnestness, he fell on his face, and spake the words recorded by Matthew and Mark. In the mean time, his prayer, though most fervent, was accompanied with due expressions of resignation; for he immediately added, Matt. xxvi. 39. Nevertheless, not as (Mark, what) I will, but as (Mark, what) thou wilt (Luke, not my will but thine be done.) Having thus prayed, he returned to his disciples, and finding them asleep, he reproved Peter in particular, Mark xiv. 37. And he cometh and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldst not thou (Matt. ye) watch one hour? Thou who so lately boasted of thy courage and constancy in my service, couldst thou not keep thyself awake for one hour, to give me notice of the approach of mine enemies? 38. Watch ye and pray, lest ye enter into temptation,

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In his greatest distresses he never lost concern for the welfare of his disciples. Nor on those occasions was he put out of temper by the offences which they committed through the frailty of human weakness; he was rather disposed to make excuses for them: The spirit truly is ready, (Matt. willing) but the flesh is queak. I am sensible that you have sufficient willingness to stand by me in my straits; I believe the profession you lately made of your attachment to me; but I know the infirmity of human nature. Wherefore I advise you to watch; to keep yourselves awake, performing the office for which I placed you there. Nor need you be unemployed while you thus keep yourselves awake. The temptations to which you are exposed are great, and your strength to resist them is but small; spend your time, therefore, in praying that you may not enter into them. From the disciples falling asleep while our Lord was away, as well as from his retir ing to pray, it would appear that he spent some time in his addresses. The sorrows of our Lord's soul still continuing, he went and prayed a second time to the same purpose. Matt. xxvi. 42. He went away again the second time, and prayed, (Mark, and spake the same words) saying, O, my Father, if this cup may not pass away from me, except I drink of it, thy will be done. 43. And The came and found them asleep again; for their eyes were heavy. Mark xii. 49. Neither wist they what to answer him. He re turned thus frequently to his disciples, that by reading his distress in his countenance and gesture, they might be witnesses of his passion. Our Lord's pains on this occasion were intense beyond expression; for he went away the third time to pray. And notwithstanding an angel was sent from heaven, who strengthened him, they threw him into an agony; upon which he prayed more earnestly. Yet the sense of his sufferings increased; for they strained his whole body to such a degree, that his blood was pressed through the pores of his skin along with his sweat, and fell down in great drops on the ground. Matt. xxvi. 44. And he left them, and went away again. Luke xxii. 43. And there appeared an angel unto him from heaven, strengthening him. Perhaps in this suffering the divine nature had withdrawn its usual support. 44. And being in an agony, he prayed more earnestly: (Matt. prayed the third time, saying the same words.) · And his sweat was as it were great drops of blood falling down to

the

Luke 44. His sweat was as it were great drops of blood, &c.] Some have taken this expression in a metaphorical sense; fancying, that as those who weep bitterly are said to weep blood, so they may be said to sweat blood, who sweat excessively, by reason of hard labour, or acute pain. But others more justly affirm, that our Lord's sweat was really mixed with blood to such a degree, that its colour and consistency was as if it had been wholly blood. For the Greek particle was not always denotes similitude, but sometimes reality. Thus, John i. 14. we μovoyevns nuga xargos, as the only

begotten

the ground. Thus Jesus suffered unspeakable sorrows in his soul, as long as the divine wisdom saw fit. At length he obtained relief, being heard on account of his perfect submission to the will of God. 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. This? circumstance shews how much the disciples were affected with their Master's sufferings. The sensations of grief which they felt at the sight of his distress, so overpowered them, that they sank into sleep. Matt. xxvi. 45. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest. This sen tence may be read interrogatively, (see Mill on Mark xiv. 41.) Do ye sleep still, and take your rest? (so will agree with Luke xxii. 46. And he said unto them, Why sleep ye? Behold the hour is at hand, and the Son of man is betrayed into the hands of sinners.) 46. Rise, (Luke, and pray, lest ye enter into temptation) let us be going; behold he is at hand that doth betray me. This circumstance shews that though our Lord had placed his three disciples at the garden door, and ordered them to watch the approach of the traitor, it was not because he needed any premonition of his coming. He knew the precise moment, and gave his disciples notice of it. But it was to put to the trial their constancy and vigilance in his service, of which lately they had made such boasts.

begotten of the Father. See Matt. xiv. 5. Grotius espoused the metapho rical meaning of this passage. But Bartholinus de Cruce, pag. 184, 193. disputes against him, and gives examples of sweats that have actually been mixed with blood. See likewise Maldonat. in Matt. xxvi. 37. However, that which puts the possibility of this matter beyond all doubt, is a fact well known in history, viz. that Charles IX. of France died of a malady, in which his blood gushed out of all the pores of his body. Voltaire Univers. Hist. chap. 142. describes it thus: "Charles IX. died in his five and twentieth year. The malady he died of was very extraordinary: The blood gushed out of all his pores. This accident, of which there are some instances, was owing either to excessive fear, to violent passion, or to a warm and melancholy constitution."

§ CXXXV. Jesus is apprehended. He restores Malchus' ear, Matt. xxvi. 47,-57. Mark xiv. 43,-59. Luke xxii. 47, -54. John xviii. 2,-14.

JOHN Xviii. 2. And Judas also which betrayed him knew the place; for Jesus oft-times resorted thither with his disciples; namely, for the sake of retirement and devotion. It seems the owner of this garden was our Lord's acquaintance, perhaps his disciple, and had allowed him the free use of it whenever he had a mind. 3. Judas then * having received a band of men (Mark, a VOL. II. 3 S great

John 3. Having received a band.] This band consisted of Roman soldiers; for both its name, (ega) a cohort, and the title of its commander, (xidinexos, John xviii. 3, 12.) Chillerch, answering to our Colonel, are Roman military terms. See the writers of antiquities.

great multitude) and officers from the chief priests and Pharisees, (Matt. and elders of the people) cometh thither with lanterns, and torches, and weapons, (Matt. swords and staves.) The chief priests and elders being informed by Judas that the proper fime of apprehending his Master was come, sent a band of soliers along with him, and servants (vangers) carrying lanterns and torches to shew them the way; because, though it was always full moon at the passover, the sky was dark by reason of the clouds, and the place whither they were going was shaded with trees. At the same time a deputation of their number accompanied the band, to see that every one did his duty, Luke xxii. 52. for they were exceeding anxious to get Jesus into their hands. Matt. xxvi. 48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast, (Mark, and lead him away safely.) The soldiers having perhaps never seen Jesus before, Judas found it necessary to point him out to them by some such sign as this. Luke indeed seems to say, that he went before them at a little distance. Luke xxii. 47. And while he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. In this Luke is not contradicted by the other evangelists. Mark xiv. 45. And as soon as he was come, he goeth straightway to him, and said, Master, Master, (Matt. Hail, Master) and kissed him. Besides, John's account cannot be understood on any other supposition. For he tells us, that after Judas was come up with the soldiers, Jesus went out of the garden, and asked them who it was they were seeking? and that they answered, Jesus of Nazareth, John xviii. 4, 5. It seems they were at a loss to know him, which they could not have been had they seen Judas kiss him. The kiss, therefore, must have been given in the garden before the band came up. Their agreement about the sign is not inconsistent with this supposition. For that confusion which commonly attends the commission of evil actions, might hinder Judas from giving the sign at the proper season. He went before the soldiers, on pretence that he would lead them to the place, and shew them the man by kissing him. However, to hide his villainy from his Master and the disciples, he walked as fast as he could, and without waiting for the band, went up directly and saluted him; feigning, perhaps, to apprise him of his danger. But Jesus let him know that he was not ignorant of the meaning of his salutation. Matt. xxvi. 50. And Jesus said unto him, Friend, wherefore art thou come? Luke xxii. 48. Betrayest thou the Son of man with a kiss? Att thou so vile a hypocrite, as to betray thy Lord and Master by that which all men use as the symbol either of love or homage, making it the signal of thy treachery? Judas, however, concealed his purpose so well from his disciples, that Peter did not suspect