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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them
to observe all that I commanded you, and lo, I am with you always,
even to the end of the age" (Matt. 28:19,20).
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April 13, 2014
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Contents:
1) Jesus in the Garden of Gethsemane (Bob Hutto)
2) News & Notes
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-1-
Jesus in the Garden of Gethsemane
by Bob Hutto
Though we are to address Jesus' agony in the Garden the night before
his death, the fact is, we cannot appreciate his agony in the Garden
until we know something about crucifixion. Jesus knew all
about it. He likely had seen people crucified, and so was well
acquainted with the horrors of the cross. By all accounts
"crucifixion was a punishment in which the caprice and sadism of the
executioners were given full rein" (Hengel 25). Furthermore,
he knew that he was the suffering servant Isaiah had described
centuries earlier. He knew that he had come to the earth to
die on the cross as part of the divine plan of redemption and had
even spoken of his death from the beginning of his public ministry
(John 3:14; Mark 8:31; Matt. 20:18-19). So, when Jesus comes
to the Garden, the strong emotions that would naturally accompany
the prospect of crucifixion begin to come to the surface (Matt.
26:36-46; Mark 14:32-42; Luke 22:39-46).
The Gospels tell us that the night before Jesus was betrayed he left
the upper room with his disciples, crossed the Kidron Valley (cf.
the flight of David from Absalom, 2 Sam. 15), and resorted to the
Mount of Olives. A garden called Gethsemane was there, perhaps
a grove of olive trees, where Jesus often went to pray. In
this Garden, Jesus faced enormous pressure as he prepared for the
next day's events. The scene can be divided into three
sections: (1) Jesus going to pray; (2) the prayer of Jesus; (3)
Jesus returning from prayer when "the hour" had come.
Jesus Goes To Pray
The first portion of the episode emphasizes the aloneness of
Christ. The further Jesus went into the Garden, the more
isolated he became. He had left the crowded city and come to a
remote area outside its walls. Eight of his disciples stayed
at the entrance of the Garden while Jesus took Peter, James, and
John with him further. Finally, even these three were left
behind, about a stone's throw distance, and Jesus was alone.
He had asked the disciples to watch with him, but they slept.
He was cut off from everyone who might have given him support.
Truly, there was "no friend with words to comfort, nor hand to help
was there."
Four words are used to describe Jesus' state of mind in the Garden
-- lupeo, ademoneo, ekthambeo, and perilupos. The first is
found in the LXX in Lamentations 1:22 where it expresses the grief
of Jeremiah over the fall of Jerusalem. It is also found in
Psalm 55:2 (LXX: Ps. 54) where David describes his own emotional
state under the "pressure of the wicked' (vv. 4-8; see also Ps.
42:5-6; 43:5. Of course, the statements of these psalms find
their fullest expression in the Son of David, Jesus Christ).
The fourth word (perilupos), used by Jesus himself (Mark 14:34), can
be understood as an intensive form lupeo. According to
Lightfoot, ademoneo describes "the...restless, half-distracted
state, which is produced by...mental distress" (l23).
Ekthambeo "is to be understood as an intensive form [of thambeo] in
the sense of 'strong amazement or fear'" (Bertram 4). In
addition to these four words, Luke says that Jesus was "in agony" as
he prayed. One gets the feeling that no English translation
does full justice to the idea conveyed by these words. In
fact, the impact of these words is not adequately felt by looking at
them separately, but by taking them all together as they are piled
one upon another to describe Jesus' anguish in Gethsemane.
Two other items are worthy of note. First, as France points
out, this is the only time it is said that Jesus "fell on his face,"
another expression of extreme (373). Then there is Luke's
description of Jesus' sweat (Luke 22:44). Some maintain that
this is an example of hematidrosis, an "intense dilation of
subcutaneous capillaries that burst into the sweat glands. The
blood then clots and is carried to the surface of the skin by the
sweat" (Brown 185). However, it seems more likely that Luke is
simply saying that Jesus sweated profusely under the intense
pressure of the Garden (notice that the sweat became as great drops
of blood, not that he actually sweated blood).
Most of us can only imagine the distress Jesus felt in the
Garden. Perhaps those who have gone into battle facing the
prospect of death have experienced something like this, but often
these have at least the hope of survival. Jesus knew that he
would die. Add to this the nature of Jesus' death, his being
alienated from all who might offer encouragement, and the weight of
sin which he carried to the cross and the wonder is not that Jesus
was distressed, but that he did not collapse altogether. His
words, "My soul is deeply grieved to the point of death," surely are
no hyperbole. It comes as no surprise that an angel was sent
to strengthen him (Luke 22:43).
Jesus Prays
Mark summarizes the prayer of Jesus before he relates it in
detail. Jesus prayed that "the hour" might pass from
him. Some suggest that the hour refers not to the cross
itself, but either to the distress in the Garden or the tortures
leading up to the cross, and that Jesus was praying that he be given
strength so that he not die before his crucifixion. This, however,
seems to be an attempt to avoid the problem of Jesus expressing a
desire not to go to the cross which was the Father's plan and the
very reason Jesus came to the earth (cf. Heb. 10:1-10). Notice
that Jesus said, "the hour is at hand" after his prayer (Matt.
26:45). The hour must refer to the time when the full force of
Satan would be unleashed upon the Son of God in the ultimate clash
between evil and good at the cross and the events surrounding it.
Jesus prays. He addresses God, "Abba, Father" (Mark
14:36). Though "Abba" expresses the intimate relationship
Jesus had with the Father, it is not the same as our "Daddy"
(Barr). Nor does it necessarily imply a unique relationship
inasmuch as all Christians may "cry out, 'Abba, Father!'" (Rom.
8:15). Perhaps the important thing here is that Jesus
continues to appeal to God as Father even in this hour of trial.
Just as he had prayed that the hour might pass from him, Jesus prays
that "this cup" might pass from him. He had previously asked
the two sons of Zebedee if they were able to drink the same cup he
was to drink (Matt. 20:22-23). They said that they were, but
as Jesus prayed in the Garden, James and John slept. The word "cup"
is sometimes used figuratively in the Bible to refer to a person's
destiny or portion in life, whether good or ill (Pss. 23:5;
11:6). It often represents God's wrath (Isa. 51:17; Rev.
14:10; Pss. 11:6; 75:8). In our passage, the cup may simply
refer to the cross and its concomitant events as Jesus'
destiny. But since Christ is the propitiation for our sins
(that is, the one who appeases God's wrath against sin in our
stead), it is hard not to think that "this cup" includes Christ's
bearing God's wrath. Jesus concludes the prayer by stating
what was always primary for him, "Yet not my will, but Yours be
done." Though Jesus did not delight in the idea of
crucifixion, he was willing to go if the Father so willed.
Jesus Returns From Prayer
Matthew tells us that Jesus prayed this prayer three times. After
the first and second prayers he came to his disciples and found them
sleeping. He had told them to "keep watch with me" and
"pray." That is, they were to accompany Jesus in this ordeal
and give him support. Anyone who has been in the hospital with
serious illness knows how comforting it is to have others there
watching and praying. But in their weakness and ignorance of
the circumstances the disciples slept, leaving Jesus to suffer
alone. Once the episode in the Garden was over, Jesus went
without resistance into the hands of his enemies and eventually to
the cross. He knew what must be done, so he "arose" (anastas)
and with quiet determination proceeded to do it. As he himself
said, "I have a baptism to be baptized with, and how distressed I am
until it is accomplished" (Luke 12:50).
Observations and Conclusion
There are interesting issues raised by the events in the
Garden. For example, how could the Son of God be so troubled
about his impending death? The description of Jesus in the
Garden is important if we are to have an accurate understanding of
his nature. Only an insane person would go to the cross
without concern and cavalierly. Of course, Jesus was not
insane. He was, however, fully human, and as a human he
dreaded the cross. As for deity experiencing the distress that
Jesus experienced we would say that when the two natures were united
in the person of Jesus, things that may not have been possible for
either nature separate from the other became possible in
Christ. (For example, it is not possible for the Divine to get
thirsty, but since the divine nature was united with human nature,
Jesus thirsted. Similarly, it is not possible for humans to
forgive sin in the same way that the Divine can, but since the human
nature was united with the divine nature, Jesus pronounced
forgiveness.) So, though it may not seem that Deity would
experience this kind of distress, it becomes possible when the
divine nature is united with human nature in the person of Jesus.
The Gethsemane episode shares a number of corresponding features
with the Transfiguration and the two should be considered as
complements, each emphasizing one of the two natures of
Christ. Both episodes take place on a mountain; Peter, James,
and John are present at both; the disciples sleep at both. At
the Transfiguration we see the full deity of Jesus as his glory (a
characteristic of deity, 1 Tim. 6:16) shines through (Luke
9:32). In the Garden we see his full humanity with all its
frailty. In fact, the ancient writers used this passage as
proof of the genuine humanity of Jesus against the Docetists.
It is just this dual nature that enables Jesus to be a sympathetic
high priest (Heb. 4:14- 16; 2:18).
A second question has to do with the apparent conflict between
Jesus' will and his Father's. Jesus prayed that the cup pass
from him, but it was the Father's will that he drink it. If the
Father and Son are one (John 10:30), how can there be disagreement
between them? The conflict is only apparent. As Jesus
had taught his disciples, so he prayed (Matt. 6:10). The heart
of the prayer is, "Thy will be done." In fact, this idea is
repeated as Jesus prays. Notice Luke's account, "Father if You
are willing . . . Yet not my will, but Yours be done." Jesus'
will is to do the Father's will, and there is certainly no conflict
between them on the deepest and most significant level. In the
Garden, Jesus, the man, is searching for possibilities within, not
contrary to, the Father's will.
Perhaps the practical value of this episode is that Jesus provides a
model for his disciples to follow. Jesus teaches us what to do
when distressed -- pray and obey. Jesus prayed for a
particular thing and then with quiet resolve did the Father's will,
becoming obedient to the point of death on the cross (cf. Heb.
5:7-9). In our prayers we should "let (our) requests be made
known to God," yet with the understanding that the Father's will is
to control all of them, then with quiet resolve do his will.
It may not be the Father's will to remove the trial from us, but he
will not abandon us and we will be "able to do all things through
him who strengthens us." Remember in both good times and hard,
do what Jesus did -- pray and obey.
No one who is serious about being a Christian can remain unmoved as
they think of Jesus' agony in the Garden. But why did he
"drink the bitter cup"? Because he loved us so. It was
our sin, indeed it was my sin (!) that took him there. Let us
think deeply of his distress, his grief and sorrow, and fashion our
lives accordingly.
Works Cited
Barr, James. "Abba Isn't Daddy." Journal of Theological
Studies 39 (1988): 28-47. Bertram, Georg. Theological
Dictionary of the New Testament. G. Kittel and G. Friedrich,
eds. Translated by G. Bromiley. Vol. 3. Grand
Rapids: Eerdmans, 1965. Brown, Raymond. The Death of the
Messiah. Vol. 1. New York: Doubleday, 1994.
France, R.T. The Gospel According to Matthew. Tyndale
New Testament Commentaries. Grand Rapids: Eerdmans,
1987. Hengel, Martin. Crucifixion in the Ancient World
and the Folly of the Message of the Cross. Philadelphia:
Fortress, 1971. Lightfoot, J.B. St. Paul's Epistle to the
Philippians. 1868. Reprint. Grand Rapids:
Zondervan, 1953. 1041 Thompson Rd., Alabaster, Alabama 35007
-- Via Truth Magazine, Vol. XLIV: 1 p 2 January 2000:
http://www.truthmagazine.com/archives/volume44/v440106004.htm
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News & Notes
Richard Crews' two-hour surgery (on April 16) went well, but
he has been left in much pain that might continue for a while.
Not only had his rotator cuff been torn in places, but also a bicep
and ligaments. He had been having trouble with that arm since
last summer, but then, sometime later, a fall on the ice made it
much worse. Right now he is having to use a brace to keep that
arm stationary and away from his side, which also requires his
having to sleep in a recliner rather than being able to use a
bed. Last night, he was able to sleep only 30 minutes -- and
just 2 minutes at a time. He is to have therapy April
21. Let those of us who are Christians be keeping him in our
prayers for a complete and speedy recovery.
Let us also continue praying for Candy Wise who was
recently diagnosed with breast cancer that is aggressive, and for
the health of Virginia Fontenot, Shirley Young,
Cheryl Crews, Peggy Lefort, and Terry and Pam
MacDonald.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel, for that is how faith comes (Rom.
10:17; John 20:30,31).
2) Believe in the deity of Christ (John 8:24; John
3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
4) Confess faith in Christ (Rom. 10:9,10; Acts
8:36-38).
5) Be baptized in water for the remission of sins
(Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4; Gal. 3:26,27; 1 Pet.
3:21).
6) Continue in the faith; for, if not, salvation can
be lost (Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
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