I. ITS SORROW.

1. The manner in which it was experienced. There were premonitions. All through life there ran a thread of similar emotions, which were now gathering themselves into one overwhelming sense of grief, fear, and desolation: it was crescent and cumulative. He did not artificially create or stimulate the emotion, but entered into it naturally and gradually. Gethsemane was sought, not from a sense of aesthetic or dramatic fitness, but through charm of long association with his midnight prayer, or simply as his wonted place of retirement in the days of his insecurity. As a good Israelite observing the Passover, he may not leave the limits of the sacred city, yet will he choose the spot best adapted for security and retirement.

2. At first awakening conflicting impulses. He craved at once for sympathy and for solitude. The general company of disciples were brought to the verge of the garden, and informed of his purpose; the three nearest to him in spiritual sympathies and susceptibilities were taken into the recesses of the garden, into nearer proximity and communion. And yet ultimately he must needs be alone. All this is perfectly natural, and, considering the nature of his emotion, explicable upon deep human principles: "Sympathy and solitude are both desirable in severe trials" (Godwin). There was a sort of oscillation between these two poles.

3. To be attributed to the influence of supernatural insight upon his human sympathy and feeling. What it was he saw and felt cannot be adequately conceived by us, but that it was not emotion occasioned by ordinary earthly interests or attachments we may assure ourselves. The exegesis which sees in "exceeding sorrowful to die" a reason for concluding that it was the idea of dying which so overwhelmed our Savior, may be safely left to its own reflections. The "cup" he felt he had to drink to its dregs he had already alluded to (Mark 10:38). It had "in it ingredients which were never mingled by the hand of his Father, such as the treachery of Judas, the desertion of his disciples, denial on the part of Peter, the trial in the Sanhedrim, the trial before Pilate, the scourging, the mockery of the soldiery, the crucifixion, etc." (Morison). "He began to be sore amazed [dismayed, sorrowful], and to be very heavy [oppressed, distressed]," are terms which are left purposely vague. He saw the depths of iniquity, he felt the overwhelming burden of human sinfulness.

4. He betook himself to prayer as the only relief for his surcharged feeling. The safest and highest way of recovering spiritual equilibrium. Well will it be for a man when his grief drives him to God! There is no sorrow we cannot take to him, whether it be great or small.

II. THE SOLITUDE.

1. Symbolized by his physical apartness from the three disciples. "Is there any sorrow like unto my sorrow?" We may not intrude. God only can fathom its depths and appreciate its purity and intensity.

2. Suggested by their failure to "watch."

III. THE CONFLICT. The physical effects of this are given by St. Luke. His prayer was a "wrestling," not so much with his Father as with himself. But the struggle gradually subsides to submission and rest. This shows itself in his detachment from his own emotions and attention to the condition of his disciples, and soon in his movement towards the approaching band of the betrayer. There is a complete "grammar" of emotion gone through, however, ere that spiritual result is attained. Uncertainty, dread, the weakness of human nature, are overcome by the resolute contemplation of the Divine will. His own will is deliberately and solemnly submitted to his Father's, and the latter calmly and profoundly acquiesced in as best and most blessed for all it concerns. - M.

I. THE PLACE OF THE CONFLICT CALLS FOR A BRIEF NOTICE.

II. THE STORY OF THE CONFLICT. Its intensity is the first fact in the story that strikes us. "His sweat was as it were great drops of blood falling to the ground." This conflict wrung from the Saviour a great cry. What was it? "O My Father, if it be possible, let this cup pass from Me; nevertheless not as I will, but as Thou wilt." We have a glimpse of the conflict carried on by Christ for us, single-handed.

III. THE SLEEP OF THE DISCIPLES WHILST THIS CONFLICT WAS GOING ON.

(Charles Stanford, D. D.)

I. Gethsemane suggests to reverent faith our blessed Redeemer's longing for human sympathy.

II. It reminds us of the sacredness of human sorrow and Divine communion.

III. It reveals the overwhelming fulness of the Redeemer's sorrow.

IV. It reminds us of the will of Christ yielded to the will of the Father.

V. It has lessons and influences for our own hearts.

(The Preacher's Monthly.)

I. WOE'S BITTEREST CUP SHOULD BE TAKEN WHEN IT IS THE MEANS OF HIGHEST USEFULNESS. Wasted suffering is the climax of suffering. Affliction's furnace heat loses its keenest pangs for those who can see the form of One like unto the Son of Man walking with them by example, and know that they are ministering to the world's true joy and life, in some degree, as He did.

II. FROM OUR LORD'S EXAMPLE WE LEARN THE HELPFULNESS IN SORROW OF RELIANCE UPON HUMAN AND DIVINE COMPANIONSHIP COMBINED. But to do both in proper proportion is not easy. Some hide from both earth and heaven as much as possible. Others lean wholly upon human supports; others, yet, turn to God in a seclusion to which the tenderest offices of friends are unwelcome. Our Lord's divinity often appears plainest in his symmetrical union of traits, mainly remark. able because of their combination. He was at once the humblest and boldest of men; the farthest from sin and the most compassionate towards the returning prodigal; the meekest and the most commanding. So, in the garden agony, he leaned upon human and Divine supports; the one as indispensable as the other. Whatever the situation, we are not to act the recluse. Life's circles need us and we need them. Neither are we to forget the Father in heaven. Storms and trial only increase His ready sympathy and succour.

III. OUR LORD'S CRUCIAL OBEDIENCE IN THE GARDEN AGONY REFLECTS THE MAJESTY OF THE HUMAN WILL AND ITS POSSIBLE MASTERY OF EVERY TRIAL IN PERFECT OBEDIENCE TO THE DIVINE WILL. However superhuman Jesus' suffering, He was thoroughly human in it. He had all our faculties, and used them as we may use ours. It is no small encouragement that the typical Man gives us an example of perfect obedience, at a cost unknown before or since. In the mutual relations of the human and Divine wills all merit is achieved and all character constructed. Learned authors dwell with deserved interest upon the world's "decisive battles," the pivots of destiny. The soul's future for time and eternity turns upon contests in which the will is in chief command. Intellect and sensibilities participate, but they are always subordinate. It were helpful to bear this in mind under every exposure. Let the inquiry be quick and constant, What saith the will? Is that steady and unflinching?

IV. JESUS' SOUL COULD HAVE BEEN "SORROWFUL EVEN UNTO DEATH" ONLY AS HIS SUFFERINGS WERE VICARIOUS. He was always sublimely heroic. Why such agony now? It was something far deadlier than death. It was the burden and mystery of the world's sin. The Lamb of God was slain for us in soul agony rather than by physical pain. His soul formed the soul of His sufferings.

V. GETHSEMANE'S DARKNESS PAINTS SIN'S GUILT AND RUIN IN FAITHFUL AND ENDURING COLOUR. It is easy to think lightly of sin. Having never known guilt, Christ met the same hidings of the Divine countenance as do the guilty. This was man's disobedience in its relation with God's law and judgment.

VI. GETHSEMANE THROWS PORTENTOUS LIGHT UPON THE WOE OF LOST SOULS. He suffered exceptionally, but He was also a typical sufferer; every soul has possibilities beyond our imagination; and terrible the doom when these possibilities are fulfilled in the direction to which Gethsemane points.

VII. OUR LESSON GIVES TERRIBLE EMPHASIS TO THE FACT AND SERIOUSNESS OF IMPOSSIBILITIES WITH GOD. Our time tends strongly towards lax notions of the Divine character and law and of the conditions of salvation. The will and fancy erect their own standards. Religion and obedience are to be settled according to individual notions, a subjective affair. Our Lord's agonized words, "If it be possible," establish the rigidity and absoluteness of governmental and spiritual conditions. God's will and plans are objective realities; they have definite and all-important direction and demands. Man should not think of being a law unto himself either in conduct or belief; least of all should he sit in judgment upon the revealed Word, fancying that any amount or kind of inner light is a true and sufficient test of its legitimacy and authority. But, how futile all attempts at fathoming Gethsemane's lessons.

(H. L. B. Speare.)

I. GETHSEMANE SAW CHRIST'S AGONY ON ACCOUNT OF SIN.

II. GETHSEMANE WAS A WITNESS OF CHRIST'S DEVOTION IN THE HOUR OF DISTRESS.

III. GETHSEMANE WAS A WITNESS OF CHRIST'S RESIGNATION TO THE WILL OF GOD.

IV. GETHSEMANE WAS A WITNESS OF CHRIST'S SYMPATHY WITH, AND AFFECTION FOR, HIS TRIED FOLLOWERS.

(J. H. Hitchens.)

I. Let us notice, in the outset, THE SUDDEN EXPERIENCE WHICH LED TO THIS ACT OF SUPPLICATION. He began to be "sore amazed and to be very heavy." Evidently something new had come to Him; either a disclosure of fresh trial, or a violence of unusual pain under it. Here it is affecting to find in our Divine Lord so much of recognized and simple human nature He desired to be alone, but He planned to have somebody He loved and trusted within call. His grief was too burdensome for utter abandonment. Hence came the demand for sympathy He made, and the persistence in reserve he retained, both of which are so welcome and instructive. For here emphatically, as perhaps nowhere else, we are "with Him in the garden." Oh, how passionately craving of help, and yet how majesterially rejectful of impertinent condolence, are some of these moments we have in our mourning, "when our souls retire upon their reserves, and will open their deepest recesses only to God! Our secret is unshared, our struggle is unrevealed to men. Yet we love those who love us just as much as ever. It is helpful to find that even our Lord Jesus had some feelings of which He could not tell John. He "went away" (Matthew 26:44).

II. Let us, in the second place, inquire concerning THE EXACT MEANING OF THIS SINGULAR SUPPLICATION. In those three intense prayers was the Saviour simply afraid of death? Was that what our version makes the Apostle Paul say He "feared"? Was He just pleading there under the olives for permission to put off the human form now, renounce the "likeness of men" (Philippians 2:7, 8), which He had taken upon Him, slip back into heaven inconspicuously by some sort of translation which would remove Him from the power of Pilate, so that when Judas had done his errand "quickly," and had arrived with the soldiers, Jesus would be mysteriously missing, and the traitor would find nothing but three harmless comrades there asleep on the grass? That is to say, are we ready to admit that our Lord and Master seriously proposed to go back to His Divine Father's bosom at this juncture, leaving the prophecies unfulfilled, the redemption unfinished, the very honour of Jehovah sullied with a failure? Does it offer any help in dealing with such a conjecture to insist that this was only a moment of weakness in His "human nature?" Would this make any difference as a matter of fact for Satan to discover that he had only been contending with another Adam, after all? Would the lost angels any the less exult over the happy news of a celestial defeat because they learned that the "seed of the woman" had not succeeded in bruising the serpent's head by reason of His own alarm at the last? Oh, no: surely no! Jesus had said, when in the far-back counsels of eternity the covenant of redemption was made, "Lo, I come: I delight to do Thy will, O my God" (Psalm 40:7, 8). He could have had no purpose now, we may be evermore certain, of withdrawing the proffer of Himself to suffer for men. There can be no doubt that the "cup" which our Lord desired might "pass from" His lips, and yet was willing to drink if there could be no release from it, was the judicial wrath of God discharged upon Him as a culprit vicariously before the law, receiving the awful curse due to human sin. We reject all notion of mere physical illness or exhaustion as well as all conjecture of mere sentimental loneliness under the abandonment of friends. In that supreme moment when He found that He, sinless in every particular and degree, must be considered guilty, and so that His heavenly Father's face and favour must at least for a while be withdrawn from Him, He was, in despite of all His courageous preparation, surprised and almost frightened to discover how much His own soul was beginning to shudder and recoil from coming into contact with sin of any sort, even though it was only imputed. Evidently it seemed to His infinitely pure nature horrible to be put in a position, however false, such as that His adorable Father would be compelled to draw the mantle over His face. This shocked Him unutterably. He shrank back in consternation when He saw He must become loathsome in the sight of heaven because of the "abominable thing" God hated (Jeremiah 44:4). Hence, we conceive the prayer covered only that. That which appears at first a startling surrender of redemption as a whole, is nothing more than a petition to be relieved from what He hoped might be deemed no necessary part of the curse He was bearing for others. He longed, as He entered unusual darkness, just to receive the usual light. It was as if He had said to His heavenly Father: "The pain I understood, the curse I came for. Shame, obloquy, death, I care nothing for them. I only recoil from being loaded so with foreign sin that I cannot be looked upon with any allowance. I am in alarm when I think of the prince of this world coming and finding something in me, when hitherto he had nothing. I am poured out like water, and all my bones are out of joint, my heart is like wax, when I think of the taunt that the Lord I trusted no longer delights in Me; this is like laughing God to scorn. Is there no permitted discrimination between a real sinner, and a substitute only counted such before the law in this one particular? All things are possible with Thee; make it possible now for Thee to see Thy Son, and yet not seem to see the imputed guilt He bears! Yet even this will I endure, if so it must be in order that I may fulfil all righteousness; Thy will, not Mine, be done!"

III. Again, let us observe carefully THE EXTRAORDINARY RANGE WHICH THIS PRAYER IN THE GARDEN TOOK. It is not worth while even to appear to be playing upon an accidental collocation of words in the sacred narrative; but why should it be asserted that any inspired words are accidental? The whole history of Immanuel's sufferings that awful night contains no incident more strikingly suggestive than the record of the distance He kept between Himself and His disciples. It is the act as well as the language which is significant. Mark says, "He went forward a little." Luke says, "He was withdrawn from them about a stone's east." Matthew says, "He went a little farther." So now we know that this one petition of our Lord was the final, secret, supreme whisper of His innermost heart. The range of such a prayer was over His whole nature. It exhausted His entire being. It covered the humanity it represented. In it for Himself and for us "He went a little farther" than ever He had in His supplication gone before. One august monarch rules over this fallen world, and holds all human hearts under His sway. His name is Pain. His image and superscription is upon every coin that passes current in this mortal life. He claims fealty from the entire race of man. And, sooner or later, once, twice, or a hundred times, as the king chooses, and not as the subject wills, each soul has to put on its black garment, go sedately and sufferingly on its sad journey to pay its loyal tribute, precisely as Joseph and Mary were compelled to go up to Bethlehem to be taxed. When this tyrant Pain summons us to come and discharge his dues, it is the quickest of human instincts which prompts us to seek solitude. That seems to be the universal rule (Zechariah 12:12-14). But now we discover from this symbolic picture that, whenever any Christian goes away from other disciples deeper into the solitudes of his own Gethsemane, he almost at once draws nearer to the Saviour he needs. For our Lord just now "went forward a little." There He is, on ahead of us all in experience! It is simply and wonderfully true of Jesus always, no matter how severe is the suffering into which for their discipline He leads His chosen, He Himself has taken His position in advance of them. No human lot was ever so forlorn, so grief-burdened, so desolate, as was that of the Great Life given to redeem it. No path ever reached so distantly into the region of heart trying agony as that it might not still see that peerless Christ of God "about a stone's cast" beyond it, kneeling in some deeper shadows of His own. No believer ever went so far into his lonely Gethsemane but that he found his Master had gone "a little farther."

"Christ did not send, but came Himself, to save;

The ransom price He did not lend, but gave;

Christ died, the Shepherd for the sheep, —

We only fall asleep."

IV. Finally, let us inquire after THE SUPREME RESULTS OF THIS SUPPLICATION OF OUR LORD.

1. Consider the High Priest of our profession (Hebrews 12:2-4). What good would it do to pray, if Christ's prayer was unsuccessful?

2. But was it answered? Certainly (Hebrews 5:7-9). The cup remained (John 18:11), but he got acquiescence (Matthew 26:42), and strength (Luke 22:43).

3. Have we been "with Him in the garden"? Then we have found a similar cup" (Mark 10:38, 39).

(C. S. Robinson, D. D.)

It is a delightful thing to be with Jesus on the mountain of transfiguration, where heavenly visitants are seen, and a heavenly voice is heard. It would seem good to be always there. But they who would follow Jesus through this earthly life, must be with Him also out on the stormy sea in the gloomy night; and again they must come with Him into the valley of the shadow of death. There are bright, glad clays to the Christian believer, when faith and hope and love are strong. But there are days also of trial and sorrow, when it seems as if faith must fail, and hope must die, and love itself must cease. It is one thing for a young couple to stand together in light and joy, surrounded by friends, at their marriage reception, or to share each other's pleasure on their wedding tour. It is quite another thing for a married pair to watch together through the weary night over a sick and suffering child, and to close the eyes of their darling in its death sleep, in the gray of the gloomy morning. Yet the clouds are as sure as the sunlight on the path of every chosen disciple of Jesus who follows his Master unswervingly; and he who never comes with Jesus to a place named Gethsemane has chosen for himself another path than that wherein the Saviour leads the way.

(H. Clay Trumbull.)

I. WITH REGARD TO THE POSITION OUR LORD WAS IN, HE STOOD THERE AS THE GREAT SIN BEARER. Here, beloved, we see what the burden was which our Lord bore: it was our sins.

II. BUT NOW OBSERVE, SECONDLY, THE GREAT WEIGHT OF THIS BURDEN. Who can declare it?

(J. H. Evans, M. A.)

My life has been to me a mystery of love. I know that God's education of each man is in perfect righteousness. I know that the best on earth have been the greatest sufferers, because they were the best, and like gold could stand the fire and be purified by it. I know this, and a great deal more, and yet the mercy of God to me is such a mystery that I have been tempted to think I was utterly unworthy of suffering. God have mercy on my thoughts! I may be unable to stand suffering. I do not know. But I lay myself at Thy feet, and say, 'Not that I am prepared, but that Thou art good and wise, and wilt prepare me.'"

(Norman Macleod.)

Of all the smaller English missions, the Livingstone Congo stands conspicuous for its overflowing of zeal and life and promise; and of all its agents, young M'Call was the brightest; but he was struck down in mid-work. His last words were recorded by a stranger who visited him. Let each one of us lay them to our hearts. "Lord, I gave myself, body, mind, and soul, to Thee, I consecrated my whole life and being to Thy service; and now, if it please Thee to take myself, instead of the work which I would do for Thee, what is that to me? Thy will be done."

(R. N. Cust.)

It is beyond our power to ascertain the precise amount of suffering sustained by our Lord; for a mystery necessarily encircles the person of Jesus, in which two natures are combined. This mystery may ever prevent our knowing how His humanity was sustained by His divinity. Still, undoubtedly, the general representation of Scripture would lead to the conclusion, that though He was absolute God, with every power and prerogative of Deity, yet was Christ, as man, left to the same conflicts, and dependent on the same assistances as any of His followers. He differed, indeed, immeasurably, in that He was conceived without the taint of original sin, and therefore was free from our evil propensities: He lived the life of faith which He worked out for Himself, and He lived it to gain for us a place in His Father's kingdom. Although He was actually to meet affliction like a man, He was left without any external support from above. This is very remarkably shown by His agony in the garden, when an angel was sent to strengthen Him. Wonderful that a Divine person should have craved assistance, and that He did not draw on His own inexhaustible resources! But, it was as a man that He grappled with the powers of darkness — as a man who could receive no celestial aid. And, if this be a true interpretation of the mode in which our Lord met persecution and death, we must be right, in contrasting Him with martyrs, when we assert an immeasurable difference between His sufferings, and those of men who have died nobly for the truth: from Him the light of the Father's countenance was withdrawn, whilst unto them it was conspicuously displayed. This may explain why Christ was confounded and overwhelmed, where others had been serene and undaunted. Still, the question arises, — Why was Christ thus deserted of the Father? Why were those comforts and supports withheld from Him which have been frequently vouchsafed to His followers? No doubt it is a surprising as well as a piteous spectacle that of our Lord shrinking from the anguish of what should befall Him, whilst others have faced death, in its most frightful forms, with unruffled composure. You never can account for this, except by acknowledging that our Lord was no ordinary man, meeting death as a mere witness for truth, but that he was actually a sin offering; bearing the weight of the world's iniquities. His agony — His doleful cries — His sweating, as it were, great drops of blood; these are not to be explained on the supposition of His being merely an innocent man, hunted down by fierce and unrelenting enemies. Had He been only this, why should He be apparently so excelled in confidence and composure by a long line of martyrs and confessors? Christ wad more than this. Though He had done no sin, yet was He in the place of the sinful, bearing the weight of Divine indignation, and made to feel the terrors of Divine wrath. Innocent, He was treated as guilty! He had made Himself the substitute of the guilty — hence His anguish and terror. Bear in mind, that the sufferer who exhibits, as you might think, so much less of composure and firmness than has been evinced by many when called on to die for truth — bear in mind, that this sufferer has had a world's iniquity laid on His shoulders; that God is now dealing with Him as the representative of apostate man, and exacting from Him the penalties due to unnumbered transgressions; and you will cease to wonder though you may still almost shudder at words, so expressive of agony — "My soul is exceeding sorrowful, even unto death."

(H. Melvill, B. D.)

It is on the sufferings of the soul that we would fix your attention; for these, we doubt not, were the mighty endurances of the Redeemer — these pursued Him to His very last moments, until He paid the last fragment of our debts. You will perceive that it was in the soul rather than in the body that our blessed Saviour made atonement for transgression. He had put Himself in the place of the criminal, so far as it was possible for an innocent man to assume the position of the guilty; and standing in the place of the criminal, with guilt imputed to Him, He had to bear the punishment that misdeeds had incurred. You must be aware that anguish of the soul rather than of the body is the everlasting portion of sinners; and though, of course, we cannot think that our Lord endured precisely what sinners had deserved, for he could have known nothing of the stings and bodes of conscience beneath which they must eternally writhe, yet forasmuch as he was exhausting their curse — a curse which was to drive ruin into their soul as well as rack the body with unspeakable pain — we might well expect that the soul's anguish of a surety or substitute would be felt even more than the bodily: and that external affliction, however vast and accumulated, would be comparatively less in its rigour or accompaniments, than His internal anguish, which is not to be measured or imagined. This expectation is certainly quite borne out by the statements of Scripture, if carefully considered. Indeed it is very observable that when our Lord is set before us as exhibiting signs of anguish and distress there was no bodily suffering whatever — none but what was caused mentally. I refer, as you must be aware, to the scene in the garden, as immediately connected with our text, when the Redeemer manifested the most intense grief and horror, His sweat being as it were great drops of blood — a scene which the most callous can scarcely encounter: in this case there was no nail, no spear. Ay, though there was the prospect of the cross, there was hardly fear. It was the thought of dying as a malefactor, which so overcame the Redeemer, that He needed strength by an angel from heaven. That it was that wrung out the thrilling exclamation: "My soul is exceeding sorrowful." It is far beyond us to tell you what were the spiritual endurances which so distressed and bore down the Redeemer. There is a veil over the anguish of the incarnate God which no mortal hand may attempt to remove. I can only suppose that holy as He was — incapable of sinning in thought or deed — He had a piercing and overwhelming sense of the criminality of sin — of the dishonour which it attached to the world — of the ruin which it was bringing on man: He must have felt as no other being could, the mighty fearfulness of sin — linked alike with God and with man — the brethren of sinners, and the being sinned against. Who can doubt that, as He bore our transgressions in our nature, He must have been wounded as with a two-edged sword — the one edge lacerating Him as He was jealous of divine glory, and the other as He longed for human happiness? Though we cannot explain what passed in the soul of the Redeemer, we would impress on you the truth, that it was in the soul rather than in the body that those dire pangs were endured which exhausted the curse denounced against sin. Let not any think that mere bodily anguish went as an equivalent for the miseries and the tortures which must have been eternally exacted from every human being. It would take away much of the terribleness of the future doom of the impenitent, to represent those sufferings as only, or chiefly, bodily. Men will argue the nature of the doom, not the nature of the suffering capacity in its stead. And, certainly, a hell without mental agony, would be a paradise in comparison with what we believe to be the pandemonium, where the soul is the rack, and conscience the executioner. Go not away from Calvary, with thoughts of nothing but suffering a death by being nailed to a cross and left to expire after long torture! Go away, rather thinking of the horror which had taken hold of the soul of the forsaken sufferer; and as you carry with you a remembrance of the doleful spectacle, and smite your breasts at the thought of His piteous cry — a cry more startling than the crash of the earthquake that announced His death — lay ye to heart His unimaginable endurances which extort the cry: "My soul is exceeding sorrowful, even unto death."

(H. Melvill, B. D.)

It is this death — this travail of the soul, which from the beginning to the end of a Christian life is effecting or producing that holier creature which is finally to be presented without spot or wrinkle, meet for the inheritance of the saints in light. It is in the pangs of the soul, that he feels the renewing influence of the Holy Ghost, realized in the birth of the Christian character, who in any age of the world recovers the defaced image of his God. I think it gives a preciousness to every means of grace, thus to consider them as brought into being by the agonies of the Redeemer. It would go far, were this borne in mind, to defend it against the resistance or neglect, if it were impressed on you that there is not a single blessing of which you are conscious, that did not spring from this sorrow — this sorrow unto death of the Redeemer's soul. Could you possibly make light, as perhaps you now do, of those warnings and secret admonitions which come you know not whence, prompting you to forsake certain sins and give heed to certain duties, if you were impressed that it was through the very soul of the Redeemer being "exceeding sorrowful, even unto death," that there was obtained for you the privilege of access to God by prayer, or the having offers made to you of pardon and reconciliation? Do you think you could kneel down irreverently or formally, or that you could treat the ordinance of preaching as a mere human institution, in regard to which, it mattered little whether you were in earnest or not? The memory that Christ's soul travailed in agony to procure for you those blessings — which, because they are abundant, you may be tempted to underrate — would necessarily impart a preciousness to the whole. You could not be indifferent to the bitter cry; you could not look languidly on the scene as you saw the cross. This is a fact; it was only by sorrow — sorrow unto death of the Redeemer's soul — that any of the ordinary means of grace — those means that you are daily enjoying, have been procured. Will you think little of those means? Will you neglect them? Will you trifle with them? Will you not rather feel that what cost so much to buy, it must be fatal to despise? Neither, as we said, is it the worth only of the means of grace that you may learn from the mighty sorrow by which they were purchased; it is also your own worth, the worth of your own soul. When we would speak of the soul and endeavour to impress men with a sense of its value, we may strive to set forth the nature of its properties, its powers, its capacities, its destinies, but we can make very little way; we show little more than our ignorance, for search how we will the soul is a mystery; it is like Deity, of which it is the spark; it hides itself by its own light; and eludes by dazzling the inquirer. You will remember, that our Lord emphatically asked: "What shall a man give in exchange for his soul?" It is implied in the question, that if the whole world were offered in barter — the world, with all its honours and its riches — he would be the veriest of fools who would consent to the exchange, and would be a loser to an extent beyond thought, in taking creation and surrendering his soul. Then I hear you say, "This is all a theory!" It may be so. "The world in one scale, is but a particle of dust to the soul in the other! We should like to see an actual exchange: this might assure us of the untold worth that you wish to demonstrate." And, my brethren, you shall see a human soul put on one side and the equivalent on the other. You shall see an exchange! Not the exchange — the foul exchange which is daily, ay, hourly! made — the exchange of the soul for a bauble, for a shadow; an exchange, which even those who make it would shrink from if they thought on what they were doing — would shrink from with horror, if they would know how far they are losers and not gainers by the bargain. The exchange we have to exhibit is a fair exchange. What is given for the soul is what the soul is worth. Come with us, and strive to gaze on the glories of the invisible God — He who has grieved in the soul, "for He emptied Himself, and made Himself of no reputation," that the soul might be saved! Come with us to the stable of Bethlehem! Come with us to Calvary! The amazing accumulation of which you are spectator — the fearful sorrow, on which you hardly dare to look — the agony of Him who had done no sin — the agony of Him who was the Lord of glory — the death of Him who was the Prince of Light — this was given for the soul; by this accumulation was redemption effected. Is there not here an exchange — an exchange actually made, with which we might prove it impossible to overrate the value of the soul? If you read the form of the question — "What shall a man give in exchange for his soul?" you will see it implies that it is not within the empire of wealth to purchase the soul. But cannot this assume the form of another question — What would God give in exchange for the soul? Here we have an answer, not of supposition, but of fact: we tell you what God has given — He has given Himself.

(H. Melvill, B. D.)

A minister, being asked by a friend, during his last illness, whether he thought himself dying, answered: "Really, friend, I care not whether I am or not. If I die, I shall be with God; and, if I live, God will be with me."

During the siege of Barcelona, in 1705, Captain Carleton witnessed the following affecting incident, which he relates in his memoirs: "I saw an old officer, having his only son with him, a fine young man about twenty years of age, going into their tent to dine. Whilst they were at dinner a shot took off the head of the son. The father immediately rose, and first looking down upon his headless child, and then lifting up his eyes to heaven, whilst the tears ran down his cheeks, only said, 'Thy will be done!'"

James, Jesus, John, Judas, Peter, SimonBethany, Galilee, Gethsemane, Jerusalem, Mount of OlivesDisciples, Gethsemane, Gethsem'ane, Named, Prayed, Prayer, Says, Seated, Sit, Spot, Till1. A conspiracy against Jesus.
3. Expensive perfume is poured on his head by a woman.
10. Judas sells his Master for money.
12. Jesus himself foretells how he will be betrayed by one of his disciples;
22. after the passover prepared, and eaten, institutes his last supper;
26. declares beforehand the flight of all his disciples, and Peter's denial.
43. Judas betrays him with a kiss.
46. Jesus is apprehended in the garden;
53. falsely accused and impiously condemned of the council;
65. shamefully abused by them;
66. and thrice denied by Peter.

Mark 14:32

     2081   Christ, wisdom
     4240   garden, natural
     5921   privacy

Mark 14:30-33

     5113   Peter, disciple

Mark 14:32-39

     2570   Christ, suffering

Mark 14:32-40

     8613   prayer, persistence

Mark 14:32-41

     2360   Christ, prayers of

Mark 14:32-42

     5537   sleeplessness
     6252   temptation, and Christ

July 28 Evening
Let your requests be made known unto God.--PHIL. 4:6. Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.--There was given to me a thorn in the flesh. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities. I poured out my complaint before him; I shewed …
Anonymous—Daily Light on the Daily Path

July 18 Evening
She hath done what she could.--MARK 14:8. This poor widow hath cast in more than they all.--Whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.--If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. Let us not love in word, neither in tongue; but in deed and in truth.--If a brother or sister be naked, and destitute of daily food, and one of you …
Anonymous—Daily Light on the Daily Path

February 7 Evening
Jesus . . . was moved with compassion toward them.--MATT. 14:14. Jesus Christ the same yesterday, and today, and for ever.--We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.--Who can have compassion on the ignorant, and on them that are out of the way.--He cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter …
Anonymous—Daily Light on the Daily Path

'Is it I?'
'Is it I?'--Mark xiv. 19 The scene shows that Judas had not as yet drawn any suspicion on himself. Here the Apostles seem to be higher than their ordinary stature; for they do not take to questioning one another, or even to protest, 'No!' but to questioning Christ. I. The solemn prophecy. It seems strange at first sight that our Lord should have introduced such thoughts then, disturbing the sweet repose of that hallowed hour. But the terrible fact of the betrayal was naturally suggested by the emblems …
Alexander Maclaren—Expositions of Holy Scripture

The Sleeping Apostle
'Simon, sleepest thou!'--Mark xiv. 37 It is a very old Christian tradition that this Gospel is in some sense the Apostle Peter's. There are not many features in the Gospel itself which can be relied on as confirming this idea. Perhaps one such may be found in this plaintive remonstrance, which is only preserved for us here. Matthew's Gospel, indeed, tells us that the rebuke was addressed to Peter, but blunts the sharp point of it as directed to him, by throwing it into the plural, as if spoken to …
Alexander Maclaren—Expositions of Holy Scripture

A Secret Rendezvous
'And the first day of unleavened bread, when they killed the pastorer, His disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the passover? 13. And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with My disciples? …
Alexander Maclaren—Expositions of Holy Scripture

The New Passover
'And the first day of unleavened bread, when they killed the Passover, the disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the Passover? 13. And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the Passover with My disciples? …
Alexander Maclaren—Expositions of Holy Scripture

'Strong Crying and Tears'
'And they came to a place which was named Gethsemane: and He saith to His disciples, Sit ye here, while I shall pray. 33. And He taketh with Him Peter and James and John, and began to be sore amazed, and to be very heavy; 34. And saith onto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35. And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him. 36. And He said, Abba, Father, all things are possible unto …
Alexander Maclaren—Expositions of Holy Scripture

The Captive Christ and the Circle Round Him
'And immediately, while He yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44. And he that betrayed Him had given them a token, saying, Whomsoever I shall kiss, that same is He; take Him, and lead Him away safely. 45. And as soon as he was come, he goeth straightway to Him, and saith, Master, Master; and kissed Him. 46. And they laid their hands on Him, and took Him. 47. And one of them that …
Alexander Maclaren—Expositions of Holy Scripture

The Condemnation which Condemns the Judges
'And the chief priests and all the council sought for witness against Jesus to put Him to death; and found none. 56. For many bare false witness against Him, but their witness agreed not together. 57. And there arose certain, and bare false witness against Him, saying, 58. We heard Him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. 59. But neither so did their witness agree together. 60. And the high priest stood up in their …
Alexander Maclaren—Expositions of Holy Scripture

The Alabaster Box
'And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on Me.... 8. She hath done what she could: she is come aforehand to anoint My body to the burying. 9. Verily I say unto you. Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.'--Mark xiv. 6-9. John's Gospel sets this incident in its due framework of time and place, and tells us the names of the actors. The time was within a week …
Alexander Maclaren—Expositions of Holy Scripture

Questions About the Lord's Supper
THE paper which begins at this page requires a few words of prefatory explanation. It consists of fifty-one questions about the Lord's Supper, with special reference to points which are the subject of much dispute and controversy in the present day. It supplies fifty-one answers to these questions, chiefly drawn from the New Testament, and the Articles, Communion Service, and Catechism of the Church of England. It contains, in addition, some valuable extracts from the writings of standard English …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

That He who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
The Voice of the Beloved I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.(1) If thou wilt that I come unto thee and abide with thee, purge out the old leaven,(2) and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,(3) and think upon thy transgressions …
Thomas A Kempis—Imitation of Christ

Twenty-Eighth Lesson. Father! not what I Will;'
Father! Not what I will;' Or, Christ the Sacrifice. And He said, Abba, Father, all things are possible unto Thee; remove this cup from me: howbeit not what I will, but what Thou wilt.'--Mark xiv. 36. WHAT a contrast within the space of a few hours! What a transition from the quiet elevation of that, He lifted up His eyes to heaven, and said, FATHER I WILL,' to that falling on the ground and crying in agony. My Father! Not what I will.' In the one we see the High Priest within the veil in His …
Andrew Murray—With Christ in the School of Prayer

Letter xiii. Christian Activity.
"She hath done what she could."--MARK 14:8. MY DEAR SISTER, You doubtless feel a deep interest in the great benevolent enterprises of the present day. No one who possesses the spirit of our Master can be indifferent towards them. It is important, then, that you should know what you can do towards moving forward these enterprises. For, remember that your obligation is as extensive as your ability. Christ commended the woman, referred to in the passage above quoted for doing "what she could." …
Harvey Newcomb—A Practical Directory for Young Christian Females

Mark.
Commentaries. George Petter (the largest Com. on M., London, 1661, 2 vols. fol.); C. Fr. A. Fritzsche (Evangelium Marci, Lips., 1830); A. Klostermann (Das Marcusevangelium nach seinem Quellenwerthe für die evang. Gesch., Göttingen, 1867); B. Weiss (Das Marcusevangelium und seine synopt. Parallelen, Berlin, 1872); Meyer (6th ed. by Weiss, Gött., 1878); Joseph A. Alexander (New York, 1858, and London, 1866); Harvey Goodwin (London, 1860); John H. Godwin (London, 1869); James Morison …
Philip Schaff—History of the Christian Church, Volume I

"She Hath done what She Could. " Mark 14:8.
"She hath done what she could." Mark 14:8. 1 Bless, O bless, Almighty Father, Woman's mission with our race,-- Her fond strivings here to gather Fruits of thy redeeming grace. 2 Though her way be not where honor Wins the gazing world's acclaim, Yet we bless thee that upon her Rests the power of Jesus' name. 3 In that name, O Father, strengthen Her full heart and ready hands; May her efforts serve to lengthen Christian love's encircling bands. 4 Where the mourning and the needy And the suffering …
J.G. Adams—Hymns for Christian Devotion

Jerusalem
For the history of the disciples after the death of Jesus we are dependent upon a single source, the Acts of the Apostles, which can, however, be controlled, and to some extent corrected, by the gospels and by the epistles of Paul. It is now generally recognised that if any one wishes to write a life of Christ he ought to base his work not on the gospels as we have them now, but rather on the information provided by the critical analysis of the gospels as to their sources. These sources, or at least …
Kirsopp Lake—Landmarks in the History of Early Christianity

Watch and Pray. --Mark. xiv. 38
Watch and Pray.--Mark. xiv. 38. Our Saviour's words are "Watch and Pray:" Lord, make us willing to obey; Lord, make us able to fulfil Thy counsel--give both power and will. The wisdom from above impart, To keep our hand, and tongue, and heart, In thought, word, deed,--that so we may Pray whilst we watch, watch while we pray. Lest while we watch, and fear no snare, We fall into neglect of prayer; Or, while we pray, and watch not, sin Creep like a subtil serpent in. When by an evil world beset, …
James Montgomery—Sacred Poems and Hymns

As the Rind of a Pomegranate are Thy Cheeks, Besides that which is Hidden Within.
As the rind of the pomegranate is the least part of it, and includes all its excellence, so with this soul, its exterior appears of small account in comparison with what is concealed within. [42] The interior is filled with, the purest charity and the most advanced graces, but hidden under a very common exterior; for God takes pleasure in hiding away the souls He destines for Himself. Men are not worthy to know them, though the angels admire and respect them even under the humblest external form …
Madame Guyon—Song of Songs of Solomon

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