2 1. When Jesus had spoken these words, he went forth with his disciples over the brook on, where was a garden, into the which he entered, and his disciples. himself Kid'ron, 1 Matt. 26: 36; Mark 14: 32; Luke 22: 39. 22 Sam. 15: 23. But did not Christ pray also for Judas? Why did not Judas also repent? Perhaps he did repent, though suicide is no proper token of repentance; it merely adds one sin to another. Not even Christ can save a man in spite of himself. "The Master did his best by Judas. He gave him one opportunity after another of confession. As he washed his feet, the touch of Jesus' hand; when he offered him the sop, the look on Jesus' face; when he told him to do his work quickly, the sound of Jesus' voice, were means of grace. If, at this last moment, he had cast himself on his Master's mercy, we should have mentioned his name to-day-the chief sinner saved. Judas was to be Jesus' failure."-"Ian Maclaren." II. The Sleeping Disciples.-V. 1; see also Inductive Study 3. Where was Gethsemane? "It was a plot of ground' (xwpiov, Matt. 26: 36), which appears to have been on the Mount of Olives (Luke 22: 39) and beyond the ravine of the Kidron (John 18: 1). Leaving Jerusalem by St. Stephen's gate one comes to the traditional site of Gethsemane, at a distance of almost fifty yards beyond the bridge that spans the Kidron. A stone wall encloses a nearly square plot of ground, which contains eight very ancient olive trees. It is universally admitted that the real site cannot be far from the traditional Conder, in Hastings' Bible Dictionary. "Gethsemane means the ' 'oil-presses.' They were no doubt among the olive trees, and perhaps there were there presses cut in the rock where the oil was squeezed from the olive berries by rolling them with a heavy stone. It was still night; the Passover moon was full and cast dark shadows among the trees." - Worcester. "It is sacredly guarded now, and zealously tended, the Garden of Gethsemane; and within the walls that enclose it there are rainbow-colored masses of flowers. Gnarled and hoary olive trees raise their old heads above the flowers, - trees which pilgrims believe to date from the time of Christ." Charles G. Trumbull. one. Why did Jesus go to Gethsemane? Not to escape arrest, for the place was well known to Judas (v. 2) as a spot to which Jesus and his disciples often went; but a "tender regard for his disciples mingled with the most considerate prudence. If Judas and the other conspirators attempted to seize Jesus in that private house within the city boundaries there might be acts of violence which would produce a riot and endanger the disciples." Deems. Another reason was our Lord's desire, manifested also at former crises in his career, to be alone with his Father. What were the causes of Christ's agony in Gethsemane? 1. Horror of death. "He 2. And Ju'das also, which betrayed him, knew the place: 1for Je'sus ofttimes resorted thither with his disciples. oft-times 2 α 3. Ju'das then, having received the band of soldiers, and officers from the chief priests and Phăr'i-sees, cometh thither with lanterns and torches and weapons. the were coming upon him, went 4. Je'sus therefore, knowing all the things that should come forth, unto them, Whom seek ye? saith and said Ward. 2. But "the fear of death itself will not explain the grief of the Garden. The sting of death lay to Christ in the fact that it was the world's effort to kill virtue, to obliterate goodness, to wipe out from the human heart the handwriting of the moral law."George Matheson, D.D. "How can we estimate in the faintest degree the chief element in Christ's agony, - the crushing, scorching pressure of the sin of the world, which he was then expiating?" Prof. James Stalker. 3. "What Jesus dreaded and prayed to be delivered from in the experience of death was the sense of God's distance and abandonment, - the .shrinking of his filial soul from the sting of death, due to sin, the veiling in darkness of his Father's face from him." - Professor Garvie, in Hastings' Dictionary of Christ. Perhaps all three of these elements of grief contributed to Christ's agony. What victory did Christ win in Gethsemane ? The victory of complete trust in his Father. No man took Christ's life from him; he laid it down of himself (John 10: 18). The angel that ministered to him after his Gethsemane struggle could have shattered all his opponents. The temptation of the Garden was to push aside the bitter cup of crucifixion. The victory of the Garden was the prayer, "Not what I will, but what thou wilt." The highest selfsacrifice is submission, for the sake of others, to a fate that is not inevitable, but could be avoided. From a Photograph by Bonfils. Old Olive Tree in the Garden of Gethsemane. ILLUSTRATION. "When a missionary, with ample means and loving friends, deliberately spends among squalid and repulsive conditions the precious years which might have been passed among congenial society and luxurious comfort in the homeland this is a voluntary submission to the evitable. When a home pastor stays by his poor flock because Then asked he them again, 7. Again therefore he asked them, Nǎz'a-rĕth. Whom seek ye? And they said, Je'sus of 8. Je'sus answered, I have told you that I am he; if therefore ye seek me, let these go their way: That the saying might be fulfilled which he spake, 'Of them which thou word whom 9. that gavest hast given have me they need him so sorely, and sets his face toward grinding poverty and irksome toil when the city church invites him to a larger stipend and wealthier surroundings- this again is a voluntary surrender to the evitable." - F. B. Meyer. "Not as I will,' because the One Who loved us first and best has gone 'Not as we will!"" -Helen Hunt Jackson. What was the temptation of the disciples in Gethsemane ? On the surface, a temptation to physical sloth, the yielding to physical weakness; but deeper, their sin was the lack of that sympathy with Christ which would have kept them awake, watching and praying as he bade them. It was all the worse because Christ had sought, as his nearest companions, to give him what comfort men could in his supreme spiritual struggle, the three disciples that were nearest him, Peter, James, and John. He had thus honored them at least twice before, — when he healed the daughter of Jairus, and on the Mount of Transfiguration. - 66 How did the three disciples meet this temptation? By yielding to drowsiness, rousing enough to perceive the agony of Christ which they have reported to us, and then falling asleep again, in spite of their Master's pleadings, twice repeated, for their loving interest and support in his great trial. "Never in all their lives could Peter, James, and John wipe out that failure from their memories. And yet, have we one word of blame? We have never been worn with sorrow such as theirs. Have we not also failed when our Lord has asked us to watch and pray?” R. C. Gillie. III. The Treacherous Disciple. Vs. 2-9; see also Inductive Study 4. Already, while Christ was uttering his sad words of disappointment, Sleep on now," the lanterns and torches of his captors were gleaming through the trees. Whom did Judas bring with him? 1. Officers from the chief priests and PhariThese were the temple servants, the Jewish guard of the temple. 2. A band of men. "A detachment of Roman soldiers from the garrison stationed in the castle of Antonia, sent to preserve order (Matt. 26: 5) and frustrate any attempt at rescue." — Century Bible. A full "band" or cohort (R. v., margin) would be 600 men, one-tenth of a legion, but probably only a portion of that force was taken. Why did they carry lanterns and torches? They were "the ordinary equipment for night duty, which the Paschal full moon would not render useless. It was possible that dark woods or buildings would have to be searched." Cambridge Bible. sees. - How did Christ receive them? With full knowledge of their purpose, and of the fatal result that would follow, he did not attempt to hide, but went forth into the full moonlight from the deep shade of the olives, and said unto them, Whom seek ye? "This question was probably asked for the purpose of shielding his disciples, by drawing the attention of all upon himself." - American Commentary. This purpose is plainly expressed in vs. 8, 9, where John recalls lovingly the prayer of our Lord spoken a short time before (John 17: 12). When Christ calmly declared who he was, why did they fall backward on the ground? "Whether this was a supernatural event, or allied to the sublime force of moral greatness flashing in his eye, or echoing in the tones of his voice, we cannot say. He who had hushed the waves and cast out the devil, and before whose glance and word John and Paul fell to the earth as if struck with lightning, did perhaps allow his very captors (prepared by Judas for some display of his might) to feel how powerless they were against him." Pulpit Commentary. Why is special mention made of Judas, that he stood with them? John probably had in mind the kiss of the traitor, recorded by the other evangelists and probably given at this time; but the beloved disciple recoiled from relating a deed so horrible. "The armed multitude had not observed the kiss with which Judas had betrayed the Lord. With a sense of shame the betrayer had gone back into their midst." —Rudolph Besser, D.D. What lesson is there for us in the kiss of Judas? That it is possible to be outwardly very close to Christ, but inwardly very far from him. Even a church-member, punctilious in church attendance and ready to speak and pray in church meetings, is giving the Judas kiss if his life is false to Christ, if he is dishonest in business, or licentious, or profane, or a liar, or a scandal-monger. What was the fate of Judas? It is difficult, with our scanty knowledge, to harmonize the brief accounts in Matt. 27: 3-10; Acts 1: 18, 19. It is certain, however, that Judas was filled with remorse and horror when he saw the awful results of his sin; that he returned in some way the thirty pieces of silver, the price of a slave (Ex. 21: 32); and that he committed suicide in his despair. "Suicide is confession," but it is not repentance and amendment. ILLUSTRATION. "A picture in the royal gallery of Brussels represents Judas wandering about on the night after the betrayal. He comes by chance upon the workmen who have been making the cross on which Christ shall be crucified to-morrow. A fire near by throws its light full on the faces of the workmen, who are sleeping peacefully while resting from their labor. Judas's face is somewhat in the shade, but is wonderfully expressive of awful remorse and agony as he catches sight of the cross and the tools used in making it, — the cross which his treachery had made possible. But still, though in the very torments of hell as it appeared, he clutches his money-bag and seems to hurry on into the night.” — Rev. Francis E. Clark, D.D. "But if, seeing, thou believest, If the Evangel thou receivest, Yet if thou art bound to sin, False to the ideal within, Slave of ease, or slave of gold, IV. The Officious Disciple. - Vs. 10, 11; see also the parallels, Inductive Study 4. Why is John the only evangelist that names Peter as the one who cut off Malchus's ear? Perhaps because the others, writing earlier, might have brought Peter into danger by recording his name. When before had Peter's sword figured in the narrative? At the time when Peter's denial was foretold (Luke 22: 38). Our Lord's saying at that time has "a touch of grave irony. The two swords were enough,' and more than enough, for Him who did not mean them to use the swords at all."— Ellicott. Why is Peter's act to be condemned? Because, though it was 'bold and prompt, it was officious, and unauthorized by Christ; in fact, it was opposed to the doctrine of nonresistance which Christ had constantly preached (Matt. 5: 38-42). It was a denial of Christ's prophecy of the death he must suffer, — just such a denial as Christ had once rebuked (Matt. 16: 21-23). It would give color to the charge of sedition which Christ's enemies were prepared to make against him to the Roman governor. Moreover, it was palpably useless, for "it is easy to see that one sword flourished would only provoke twenty to leap from their scabbards, and bring on a hopeless struggle. But how many of us would have been courageous enough to do what Peter did?" - Alexander Maclaren, D.D. How did Christ correct the error of the headstrong disciple? By healing with a touch the ear of Malchus (Luke); by repeating, in words that echo the Gethsemane struggle, his conviction that the cup of trial before him was pressed to his lips by his Father, and was not to be refused (John); and by asserting his power to summon, if he thought it best, twelve legions of angels, who certainly would not need the aid of Peter's bungling sword (Matthew). "From their leader a word of command comes forth, but it is the opposite word to that for which they have waited. It is not the signal of battle; it is the awful mandate, 'Let us surrender !'"' George Matheson, D.D. Then "they all left him, and fled." "In over-haste, or half-taught zeal, We still outrun the Lord's command; Still think to serve his Church's need With smiting, not with binding hand; V. The Denying Disciple. — Vs. 12-27; see Inductive Study 5. The captors of Jesus took him first to Annas, the father-in-law of Caiaphas, the high priest. Why did they take him there? "He had been high priest of the Jews from A. D. 6 to 15, and thereafter exercising commanding influence through his high-priestly rank and his family connec 1 Now An'nas And 24. had therefore sent him bound unto Ca'ia-phǎs the high priest. stood Si'mon Pe'ter and warmed himself. 2 They said therefore was standing unto him, Art not thou also one of his disciples? He denied, and said, I am not. warming a it, of him 26. One of the servants of the high priest, being his kinsman ear Pē'ter cut off, saith, Did not I see thee in the garden with him? 27. Pēter and immediately the cock crew. then therefore denied again I Matt. 26: 57. straightway whose 2 Matt. 26: 69, 71; Mark 14: 69; Luke 22: 58. 3. Matt. 26: 74; Mark 14: 72; Luke 22: 60; John 13: 38. tions. Of his sons no fewer than five succeeded him at intervals in the high priesthood. Annas was noted for his avarice. Even after his deposition he continued to enjoy much of the influence, and even to receive the title, of his former office. He had probably been the chief instigator of the plot against Jesus, and before him he was brought not for trial, but only for an informal and private examination." - Hastings' Dictionary of Christ. "The Lord himself is questioned, but there is no mention of witnesses, no adjuration, no sentence, no sign of any legal process." Westcott. Who followed Jesus and his captors? FIRST, " a certain young man "" (Mark 14: 51, 52), "not one of the Twelve, who had joined the company and did not fly with the rest. The youth, on hearing some sudden report, rose out of his bed and rushed out in his night-shirt, or, being absolutely naked, hurriedly threw about his body a loose cotton or linen sheet. The statement that on being laid hold of he cast off the garment favors the latter alternative." - Expos. Greek Test. SECOND, "Simon Peter, and another disciple, known unto the high priest," and thus readily admitted. "There is no reason for doubting that this 'other' was St. John himself; an opinion which agrees with the evangelist's habitual reserve about himself (John 1: 40; 13: 23-25; 19: 26; 20: 2-8; 21: 2024); and also with the fact that St. John frequently accompanies St. Peter (Luke 22: 8; Acts 3: 1; 4: 13; 8: 14).- Cambridge Bible. I "How John was known to the high priest we have no means of forming a conjecture. - Alford. "Art Under what circumstances did Peter deny his Lord? They were in the court, or open space in the center or in front of the house. The night was cold, which was unusual in April, and the Jewish officers, together with the high priest's servants, were gathered for warmth around a brazier full of burning charcoal. John seems to have hurried on to the room where Christ was being examined, but Peter sought to avoid observation by mixing in with the group around the fire. John had been recognized as one of Christ's disciples, and a portress, turning with quick eyes to Peter, assailed him sharply: thou also one of this man's disciples ?" "I am not," answered Peter, in sudden alarm. "And the cock crew." After awhile, feigning indifference, he lounged out to the entrance of the court, away from the crowd. There another maid-servant saw him, and made the same charge, which he denied again, this time with an angry oath : "I know not the man. "" An hour - an anxious hour-passed, and again the badgered man heard the words, even more confidently uttered, "Of a truth this man also was with him." Another servant of the high priest, his kinsman whose ear Peter cut off, who would have good reason to remember him, asked searchingly, "Did I not see thee in the garden with him?" In despair, Peter denied again, with oaths more emphatic than before. And immediately the cock crew. What brought Peter to his senses? Just a grieved look from his Lord. Annas seems to have resided in the same house with Caiaphas, or at any rate to have been there that night. Christ was led from his examination before the ex-high priest to his more formal trial before Caiaphas; and, “"either through the open portal of the judgment-hall, or as he was led past the group at the fireside through the open court, with rude pushing and ribald jeers, and blows and spitting - the Lord the Lord in the agony of his humiliation, in the majesty of his silence, the Lord turned and looked upon Peter.' It was enough. Like an arrow through his inmost soul shot the mute, eloquent anguish of that reproachful glance. As the sunbeam smites the last hold of the snow upon the rock, ere it rushes in avalanches down the tormented hill, so the false self of the fallen apostle slipped away. Flinging the fold of his mantle over his head, he too, like Judas, rushed forth into the night. Into the night, but, as has been beautifully said, it was to meet the morning dawn.' If the angel of Innocence had left him, the angel of Repentance took him gently by the hand."— Farrar. |