What is Going on in the Garden?

Luke 22:39-46

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. 40 When He came to the place, He said to them, "Pray that you may not enter into temptation."

41 And He was withdrawn from them about a stone's throw, and He knelt down and prayed, 42 saying, "Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done." 43 Then an angel appeared to Him from heaven, strengthening Him. 44 And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. NKJV

What is going on in the garden?

Jesus is fully aware of all that is about to take place.

So first He sits His disciples to praying.

Next He goes further and asks the Father to take away the cup which He has been given to drink.

The Cup is all the pain and the suffering and even the death He will endure.

He puts in a qualifier. "If it is possible" & He says "with you all things are possible." (Mk 14:36)

He adds a final qualifier, "Not my will but your will be done."

What is going on here?

Other martyrs have gladly laid down their lives, men & women and even children.

Does Jesus draw back from what He came to do?

Does He show less courage that others.

Is He as one pagan philosopher claimed "a coward?"

Does He show less courage than others.

Does He want to escape from the persecution He has called others to?

What is going on here in the garden?

  1. This is a real struggle
    1. Mark 14:34 My soul is exceedingly sorrowful NKJV
    2. Luke 22:44 And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. NKJV
  2. It is more about spiritual things than physical things.
    1. I am sure that Jesus was not wanting to suffer but that is not what brought on the "agony" and the sweet of drops of blood.
    2. There is a spiritual battle going on.
      1. This is seen in that an angel comes to strengthen Him.
    3. What is in view is His taking on our sin.
      1. In the Old Testament, "cup" stood for the trial of suffering and
        the wrath of God (Isaiah 51:17).
      2. 1 Peter 2:23 who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; 24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness -- by whose stripes you were healed. NKJV
      3. But only Jesus experienced being made sin and a curse for mankind (2 Cor. 5:21; Gal. 3:13). The Father has never forsaken any of His own, yet He forsook His Son (Matt. 27:46).
        1. 2 Cor 5:21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. NKJV
        2. Gal 3:13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree"), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. NKJV
    4. He will be forsaken by the Father.
    5. Matt 27:46 And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" NKJV
  3. His weakness is because He has emptied Himself of the use of some of His godly characteristics.
    1. Phil 2:6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. NASB
    2. As Jesus suffered there He was just as human as you and I.
    3. That makes Him able to identify with anything we might ever endure.
  4. If it be possible
    1. The possibility Jesus looks for here is not a way from the lash and the scourging.
    2. He is not trying even to escape the shame and degradation He will endure at the hands of wicked men.
    3. The possibility Jesus looks for here is escape is not death on the cross.
      1. For He knows that He will rise triumphant over death and the grave in only three days.
      2. He knows that He will be glorified with His Father in heaven.
    4. The possibility that Jesus asks is if He does not die, shall we ever have eternal life.
      1. The answer has an obvious no.
      2. If there were another way, another plan that would have brought deliverance to you and to me, Jesus would have never died on the cross.
    5. All things are possible.
      1. Yes it was possible that Jesus could have been delivered.
      2. Yes it was possible that angels could have streamed from the skies and rescued Him from the pains of suffering and death.

Can you & I grasp that. That the very Son of God suffered the pain, the separation that our sins were due.

 

 This message was preached at FBC Toulon,

by Albert Harmon. See it at http://toulonbaptist.com  

 

 

Matt 26:36-45 [Very heavy] The word in the original is much stronger than the one translated "sorrowful." It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people. (from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Matt 26:36-45

[If it be possible] That is, if the world can be redeemed-if it be consistent with justice, and with maintaining the government of the universe, that people should be saved WITHOUT this extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have been done; and the fact that these sufferings were "not" removed, and that the Saviour went forward and bore them without mitigation, shows that it was NOT consistent with the justice of God and with the welfare of the universe that people should be saved without the awful sufferings of "such an atonement." (from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Matt 26:38

Now, the grand expiatory sacrifice begins to be offered: in this garden Jesus enters fully into the sacerdotal office; and now, on the altar of his immaculate divinity, begins to offer his own body-his own life-a lamb without spot, for the sin of the world. Luke observes, Luke 22:43-44, that there appeared unto him an angel from heaven strengthening him; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony.

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Matt 26:38

Bloody sweats are mentioned by many authors; but none was ever such as this-where a person in perfect health (having never had any predisposing sickness to induce a debility of the system), and in the full rigour of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, during his wrestling with God to fall to the ground.

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Matt 26:38

The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground-He SUFFERED, the JUST for the UNJUST, that he might BRING us to God. O glorious truth! O infinitely meritorious suffering! And O! above all, the eternal love, that caused him to undergo such sufferings for the sake of SINNERS!

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Heb 5:6-11

6 As He also says in another place:

"You are a priest forever

According to the order of Melchizedek";

7 who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, 8 though He was a Son, yet He learned obedience by the things which He suffered. 9 And having been perfected, He became the author of eternal salvation to all who obey Him, 10 called by God as High Priest "according to the order of Melchizedek," 11 of whom we have much to say, and hard to explain, since you have become dull of hearing.

NKJV

Luke 22:39-46

he words of old Traill, which, though before quoted, are peculiarly appropriate here: "He filled the silent night with Him crying, and watered the cold earth with His tears, more precious than the dew of Hermon, or any moisture, next unto His own blood, that ever fell on God's earth since the creation."

(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

Luke 22:39-46

Then Mark breaks up the one expression of Matthew, "If it be possible, let this cup pass," into these two, identical in meaning, "All things are possible unto thee; take away this cup;" while Luke`s expression, "If thou be willing to remove this cup" (as in the Greek), shows that the "possibility" of the other two Evangelists was understood to be purely of divine will or arrangement, insomuch that the one word came naturally to be interchanged with the other. (To suppose that our Lord used the identical words of all the three accounts is absurd.) That tears accompanied this piercing cry, is not reported by any of the Evangelists-who appear to give rigidly what was seen by the three favoured disciples in the clear moonlight, and heard by them in the unbroken stillness of the night air of Gethsemane, before sleep overpowered their exhausted frames. But those remarkable words in the Epistle to the Hebrews-which, though they seem to express what often took place, have, beyond all doubt, a special reference to this night of nights-leave no doubt of it, as a fact well known in the Christian churches, that on this occasion the tears of the Son of God fell fast upon the earth, while His cries rent the heavens: " Who in the days of His flesh, when He had offered up prayers and supplications, with strong crying and tears," etc. (Heb 5:7). Exquisite here are the words of old Traill, which, though before quoted, are peculiarly appropriate here: "He filled the silent night with Him crying, and watered the cold earth with His tears, more precious than the dew of Hermon, or any moisture, next unto His own blood, that ever fell on God's earth since the creation."

But now let us listen to the cry itself. "The cup" to which the Son of God was so averse - "the cup," the very prospect of drinking which so appalled and oppressed Him - "the cup," for the removal of which, if it were possible, He prayed so affectingly-that cup was assuredly no other than the death He was about to die. Come, then, thoughtful reader, and let us reason together about this matter. Ye that see nothing in Christ's death but the injustice of it at the hands of men, the excruciating mode of it, and the uncomplaining sub-mission to it of the innocent victim-put me through this scene of agonies and cries at the near approach of it. I will not ask you whether you go the length of those pagan enemies of the Gospel, Celsus and Julian, who could see nothing but cowardice in this Gethsemane scene, as compared with the last hours of Socrates and other magnanimous pagans; or whether you are prepared to applaud that wretch who, in the days of Henry IV of France, went to execution jeering at our Lord for the bloody sweat which the prospect of death drew from Him, while he himself was about to die unmoved.

But I do ask you, in view of hundreds, if not thousands of the martyrs of Jesus who have gone to the rack or to the flames for His sake, rejoicing that they were counted worthy to suffer for His name, Are you prepared to exalt the servants above their Master, or, if not, can you give any rational account of the amazing difference between them, to the advantage of the Master? You cannot, nor on your principles is the thing possible. Yet which of these dear servants of Jesus would not have shuddered at the thought of comparing themselves with their Lord? Is not your system, then, radically at fault? I am not now addressing myself to professed Unitarians, who, with the atonement, have expunged the divinity of Christ from their biblical beliefs. If any such would but give me a hearing, I think I have something to say which is not unworthy of their attention. But I address myself more immediately to an increasing class within the pale of orthodox Christianity-a class embracing many cultivated minds-a class who, while clinging sincerely, though vaguely, to the divinity of Christ, have allowed themselves to let go, as something antiquated and scholastic, the vicarious element in the sufferings and death of Christ, and now view them purely in the light of a sublime model of self-sacrifice.

According to this view, Christ suffered nothing whatever in the stead of the guilty, or in order that they might not suffer, but rather that men might learn from Him how to suffer: Christ simply inaugurated in His own Person a new Humanity, to be "made perfect through sufferings," and hath thus "left, us an Example that we should follow His steps." Now, I have no quarrel with this exemplary theory of Christ's sufferings. It is too clearly expressed by our Lord Himself, and by His apostles too frequently echoed, for any Christian to have a doubt of it. But my question is, Will it solve the mystery of Gethsemane? Will any one venture to say that for a Christian man, who would know how to suffer and die, the best model he can follow is Christ in Gethsemane-Christ, in the prospect of His own death, "sore amazed and very heavy, exceeding sorrowful even unto death" - Christ piercing the heavens with that affecting cry, thrice repeated, with His face upon the ground, "O my Father, if it be possible, let this cup pass from me" - Christ agonizing until the sweat fell in bloody drops from His lace upon the ground: and all this at the mere prospect of the death He was going to die? But He added, you say, "Nevertheless, not my will, but thine be done." I know it well. It is my sheet-anchor. But for this, my faith in the Son of God as the Redeemer of the world would real to and fro and stagger like a drunken man. But with all this, will you affirm that these feelings of Christ in Gethsemane are those which best befit any other dying man? You cannot. And if not, does not the hollowness of this view of Christ's sufferings, as an exhaustive account of them, or even as the chief feature of them, stand frightfully revealed!

How, then do you explain them? may the reader ask. It is a pertinent question, and I refuse not to meet it. Tell me, then, what means that statement of the apostle Paul, "He hath made Him to be sin for us, Who knew no sin; that we might be made the righteousness of God in Him" (2 Cor 5:21); and that other, "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal 3:13). The ablest and most recent rationalizing critics of Germany-DeWette, for example-candidly admit that such statements can mean nothing but this, that the absolutely Sinless One was regarded and treated as the Guilty one, in order that the really guilty might in Him be regarded and treated as righteous. If it be asked in what sense and to what extent Christ was regarded and treated as the Guilty One, the second passage replies, "He was "made a curse for us" - language so appallingly strong, that Bengel with reason exclaims, as he does also on the other passage, 'Who would have dared to use such language if the apostle had not gone before him?' Says Meyer-a critic not over fastidious in his orthodoxy but honest as an interpreter-`The curse of the law would have had to be realized; all who render not complete satisfaction to the law (which no one can do) must experience the infliction of the Divine "wrath;" but that Christ, to rescue them from this outlawry by the curse, is introduced dying as the Accursed One, and as by a purchase-price, dissolving that curse-relation of the law to them. Compare 1 Cor 6:20; 7:23.

Now, is this to be regarded as a true representation of the character in which Christ suffered and died? With those who sit quite loose to apostolic authority, and regard all such statements as expressing merely Paul's opinions, we have here nothing to do. Strange to say we have now-a-days men high in our schools of learning and in ecclesiastical place, who scruple not to affirm this and many other strange things. But we write for those who regard the statements of the apostle as authoritative, and to them we submit this question: If Christ felt the penal character of the sufferings and death which He had to undergo-if, though feeling this more or less throughout all His public life, it was now borne in upon His spirit in unrelieved, unmitigated, total force, during the dread, still hour between the transactions of the upper room and the approach of the traitor-does not this furnish an adequate key to the horror and sinking of spirit which he then experienced? Just try it with this key.

In itself, the death He had to die-being in that case not the mere surrender of life in circumstances of pain and shame, but the surrender of it under the doom of sin, the surrender of it to the vengeance of the law, which regarded Him as the Representative of the guilty (to use again the language even of de Wette, could not but be purely revolting. Nor is it possible for us otherwise to realize the horror of His position, as the absolutely Sinless One, now emphatically made sin for us. In this view of it we can understand how He could only brace Himself up to drink the cup because it was the Father's will that He should do it, but that in that view of it He was quite prepared to do it. And thus have we here no struggle between a reluctant and a compliant will, nor between a human and a divine will; but simply between two views of one event: between penal sufferings and death considered in themselves-in other words, being "bruised, put to grief, made an offering for sin" - and all this considered as the Fathers will.

In the one view, this was, and could not but have been, appalling, oppressing, ineffably repulsive: in the other view, it was sublimely welcome. When He says, "If it be possible, let this cup pass from Me," He tells me He didn't like it, and couldn't like it; its ingredients were too bitter, too revolting; but when He says, "Nevertheless, not my will, but thine be done," He proclaims in mine ear His absolute obediential subjection to the Father. This view of the cup quite changed its character, and by the expulsive power of a new affection-I will not say, turned its bitterness into sweetness, for I see no signs of sweetness even in that sense, but-absorbed and dissolved His natural repugnance to drink it up. If you still feel the theology of the matter encompassed with difficulty, let it alone. It will take care of itself. You will never get to the bottom of it here. But take it as it stands, in all its wonderful naturalness and awful freshness, and rest assured that just as, if this scene had not actually occurred, it never would nor could have been written down, so on any other view of the Redeemer's extraordinary repugnance to drink the cup than the penal ingredient which He found in it, His magnanimity and fortitude, as compared with those of myriads of His adoring followers, must be given up.

But to return to the conflict, whose crisis is yet to come. Getting a momentary relief-for the agitation of His spirit seems to have come upon Him by surges-He returns to the three disciples, and finding them sleeping, He chides them, particularly Peter, in terms deeply affecting: "He saith unto Peter, What! could ye not watch with me one hour?" In Mark (which may almost be called Peter's own Gospel) this is particularly affecting, "He saith unto Peter, Simon, sleepest thou? Couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." How considerate and compassionate this allusion to the weakness of the flesh was at that moment, appears by the explanation which Luke gives of the cause of it-an explanation beautifully in accordance with his profession as "the beloved physician" (Col 4:14) - "that He found them sleeping for sorrow" (Luke 22:45).

What now? "Again He went away, and prayed, and spake the same words" (Mark 14:39). He had nothing more, it seems, and nothing else to say. But now the surges rise higher, beat more tempestuously, and threaten to overwhelm Him. To fortify Him against this, "there appeared an, angel unto Him from heaven, strengthening Him:" not to minister to Him spiritually by supplies of heavenly light or comfort-of that He was to have none during this awful scene; nor if it had been otherwise, would it seem competent for an angel to convey it-but simply to sustain and brace up sinking nature for a yet hotter and fiercer struggle. (On this interesting subject, see the notes at John 5, Remark 1 at the close of that section.) And now that He can stand it. "He is in an agony, and prays more earnestly" [ektenesteron (NT:1617)], 'more intensely or vehemently.' What! Christ pray at one time more earnestly than at another? will some exclaim.

O if people would but think less of a systematic or theological Christ, and believe more in the biblical, historical Christ, their faith would be a warmer, aye, and a mightier thing, because it would then be not human but divine. Take it as it stands in the record. Christ's prayer, it teaches you, did at this moment not only admit of more vehemence, but demand it. For "His sweat was as it were great drops," literally, 'clots' [thromboi (NT:2361)] "of blood falling down to the ground." [We cannot stay to defend the text here.] What was this? It was just the internal struggle, apparently hushed somewhat before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature, that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. Now, if death was to Christ only the separation of soul and body in circumstances of shame and torture, I cannot understand this in one whom I am asked to take as my Example, that I should follow His steps. On this view of His death, I cannot but feel that I am asked to copy a model far beneath that of many of his followers. But if death in Christ's case had those elements of penal vengeance, which the apostle explicitly affirms that it had-if the Sinless One felt Himself divinely regarded and treated as the Sinful and Accursed One, then I can understand all this scene; and even its most terrific features have to me something sublimely congenial with such circumstances, although only its having really occurred could explain its being so written.

But again there is a lull; and returning to the three, "He found them asleep again (for their eyes were heavy), neither wist they what to answer Him" (Mark 14:40), when He chid them, perhaps in nearly the same terms. And now, once more, returning to His solitary spot, He "prayed the third time," saying the same words; but this time slightly varied. It is not now, "O my Father, if it be possible, let this cup pass from me;" but, "O my Father, if this cup may not pass from me, except I drink it, thy will be done," Had only one of those two forms of the petition occurred in the same Gospel, we might have thought that they were but verbal differences in the different reports of one and the same petition. But as they both occur in the same Gospel of Matthew, we are warranted in regarding the second as an intentional, and in that case momentous, modification of the first. The worst is over. The bitterness of death is past. He has anticipated and rehearsed His final conflict. The victory has now been won on the theatre of an invincible will-to "give His life a ransom for many." He shall win it next on the arena of the Cross, where it is to become an accomplished fact. "I will suffer" is the result of Gethsemane: "It is finished," bursts from the Cross. Without the deed, the will had been all in vain. But His work was then consummated when into the palpable deed He carried the now manifested will - "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE FOR ALL" (Heb 10:10).

At the close of the whole scene, returning once more to His three disciples, and finding them still sleeping, worn out with continued sorrow and racking anxiety, He says to them, with an irony of tender but deep emotion, "Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold he is at hand that doth betray me" (Matt 26:45-46). While He yet spake, Judas appeared with his armed band, and so they proved miserable comforters, broken reeds. But thus in His whole work He was alone, and "of the people there was none with Him."

Much is said about the necessity of an atonement, some stoutly affirming it, while others accuse the thought of presumption. Of antecedent necessity, on such subjects, I know nothing at all; and it is possible that some who dispute the position mean nothing more than this. But one thing I know, that God under the law did so educate the conscience that there was seen written, as in letters of fire, over the whole Levitical economy --

WITHOUT THE SHEDDING OF BLOOD NO REMISSION

while the great proclamation of the Gospel is --

PEACE THROUGH THE BLOOD OF THE CROSS

And ever as I deal with God on this principle, I find my whole ethical nature so exalted and purified-my views and feelings as to sin and holiness and the sinner's relation to Him with Whom he has to do, so deepened enlarged, and sublimed-while on no other do I find any footing at all-that I feel I have been taught what I am sure I could never have antecedently discovered, the necessity, in its highest sense the necessity, that is, in order to any right relation between God and me-of the expiatory death of the Lord Jesus; and when, thus educated, I anew approach Gethsemane, that I may witness the conflict of the Son of God there, and listen to His "strong crying and tears to Him that was able to save Him from death," I seem to myself to have found that key to it all, without which it is a blot in His life that will not wipe out, but in the use of which I can open its most difficult wards, and let in light upon its darkest chambers.

(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

Luke 22:39-46

That, in this agony, his sweat was as it were great drops of blood falling down to the ground. Sweat came in with sin, and was a branch of the curse, Gen 3:19. And therefore, when Christ was made sin and a curse for us, he underwent a grievous sweat, that in the sweat of his face we might eat bread, and that he might sanctify and sweeten all our trials to us.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Title: Life Application Bible Commentary: Matthew

Author: Barton, Bruce B., D. Min.; Fackler, Mark, Ph.D.; Taylor, Linda K.;
Veerman, David R., M. Div.

 

MATTHEW 26:39

He went a little farther and fell on His face, and prayed, saying, "O My
Father, if it is possible, let this cup pass from Me; nevertheless, not as I will,
but as You will." (NKJV)
Jesus went still farther into the garden to be alone with
God. His agony was such that he threw himself on the ground before God in deep
spiritual anguish, praying that if possible let this cup pass--in other words, he
was asking the Father to let the mission be accomplished some other way not
requiring the agony of crucifixion, when he would become sin and be separated
from the Father. In the Old Testament, "cup" stood for the trial of suffering and
the wrath of God (Isaiah 51:17). So Jesus referred to the suffering that he must
endure as the "cup" he would be required to drink. Yet Jesus humbly submitted
to the Father's will. He went ahead with the mission for which he had come
(1:21).

With the words "let this cup pass from Me," Jesus was referring to the
suffering, isolation from God, and death he would have to endure in order to
atone for the sins of the world. Jesus, as God's Son, recoiled from sin, yet part of
his task would be to take the sins of the whole world upon himself. This was a
cup he truly hated to drink. In addition, Jesus, as God's Son, knew constant
fellowship with the Father. Yet for a time on the cross he would have to be
deprived of that fellowship. This was a bitter cup. The physical suffering would
be horrible enough (Hebrews 5:7-9), but God's Son also had to accept the cup of
spiritual suffering--bearing our sin and being separated from God (27:46).

Yet Jesus was not trying to get out of his mission. Jesus was expressing his true
feelings as a human being, but he was not denying or rebelling against God's
will. (Jesus may have been referring to Isaiah 51:22, where God lifted the cup of
judgment for the righteous in Jerusalem.) He reaffirmed his desire to do what
God wanted by saying, Nevertheless, not as I will, but as You will. Jesus' prayer
reveals his terrible suffering. Jesus paid for sin by being separated from God. The
sinless Son of God took our sins upon himself to save us from suffering and
separation.

Prayer is a shield to the soul, a sacrifice to God, and a scourge
to Satan.

--John Bunyan

Title: MacArthur's New Testament Commentary: Matthew 24-28

Author: MacArthur, John F., Jr.

Although Jesus consistently called God His Father, only on this occasion did
He call Him My Father (cf. v. 42). Intensifying the intimacy. The more Satan
tried to divert Jesus from His Father's will and purpose, the more closely Jesus
drew into His Father's presence. Mark adds that Jesus also addressed Him as
"Abba! Father!" (Mark 14:36), Abba being an Aramaic word of endearment
roughly equivalent to "Daddy" Such an address would have been unthinkably
presumptuous and blasphemous to Jews.

Title: MacArthur's New Testament Commentary: Matthew 24-28

Author: MacArthur, John F., Jr.

Jesus implored the Father, "If it is possible, let this cup pass from Me." By
asking, "If it is possible," Jesus did not wonder if escaping the cross was within
the realm of possibility. He knew He could have walked away from death at any
time He chose. "I lay down My life that I may take it again," He explained to the
unbelieving Pharisees "No one has taken it away from Me, but I lay it down on
My own initiative. I have authority to lay it down, and I have authority to take it
up again" (John 10:17-18). The Father sent the Son to the cross, but He did not
force Him to go. Jesus was here asking if avoiding the cross were possible within
the Father's redemptive plan and purpose. The agony of becoming sin was
becoming unendurable for the sinless Son of God, and He wondered aloud before
His Father if there could be another way to deliver men from sin.

Title: MacArthur's New Testament Commentary: Hebrews 5:7-9

Author: MacArthur, John F., Jr.

"He offered up both prayers and supplications," because of the anguish He
faced in becoming sin for those who believed in Him. In the Garden of
Gethsemane on the night before He went to the cross, Jesus prayed and agonized
so intensely that He sweat great drops of blood. His heart was broken at the
prospect of bearing sin. He felt the power of sin and He felt temptation. He cried.
He shed tears. He hurt. He grieved. What He had always known in His
omniscience, He learned in a new way on earth by experience. He could not have
been a fully sympathetic high priest had He not experienced what we experience
and felt what we feel.

Title: Warren Wiersbes Be Series: NT Matt 26:39

Author: Wiersbe, Warren W.

We must not think that it was the fear of death that made our Lord so agonize
in the Garden. He did not fear death, but faced it with courage and peace. He was
about to "drink the cup" that His Father had prepared for Him, and this meant
bearing on His body the sins of the world (John 18:11; 1 Peter 2:24). Many godly
people have been arrested, beaten, and slain because of their faith. But only Jesus
experienced being made sin and a curse for mankind (2 Cor. 5:21; Gal. 3:13).
The Father has never forsaken any of His own, yet He forsook His Son (Matt.
27:46). This was the cup that Jesus willingly drank for us.

Jesus was not wrestling with God's will or resisting God's will. He was
yielding Himself to God's will. As perfect Man, He felt the awful burden of sin,
and His holy soul was repelled by it. Yet as the Son of God, He knew that this
was His mission in the world. The mystery of His humanity and deity is seen
vividly in this scene.