Expository Thoughts
We cannot doubt that the time of our Lord's crucifixion was overruled by God. His perfect wisdom and controlling power arranged that the Lamb of God should die, at the very time when the Passover-lamb was being slain. The death of Christ was the fulfillment of the Passover. He was the true sacrifice to which every
Passover-lamb had been pointing for 1500 years. What the death of the lamb had been to Israel in Egypt, His death was to be to sinners all over the world. The safety which the blood of the Passover-lamb had provided for Israel, His blood was to provide far more abundantly for all that believed in Him.
Let us never forget the sacrificial character of Christ's death. Let us reject with abhorrence the modern notion that it was nothing more than a mighty instance of self-sacrifice and self-denial. It was this no doubt—but it was something far higher, deeper, and more important than this. It was a propitiation for the sins of the world. It was an atonement for man's transgression. It was the killing of the true Passover Lamb, through whose death destruction is warded off from sinners believing on Him. "Christ our Passover Lamb," says
Paul, "is sacrificed for us." (1 Cor. 5:7.) Let us grasp that truth firmly, and never let it go.
Notes on 22:1-13
3. Then Satan entered Judas. Calvin remarks on these words: "Though Satan drives us every day to crime, and reigns in us when he hurries us into a course of extraordinary wickedness, yet he is said to enter into the reprobate when he takes possession of all their senses, overthrows the fear of God, extinguishes the light of reason, and destroys every feeling of shame."
10. "A man carrying a jar of water will meet you." Here, as in other places, we should note our Lord's perfect knowledge. He mentions a number of circumstances in this and the following verses with as much minuteness and precision as if the whole transaction had been previously arranged. And the disciples found things exactly as he had said they would.
LUKE 22:14-23
THE LAST SUPPER
These verses contain Luke's account of the institution of the Lord's supper. It is a passage which every true Christian will always read with deep interest. How astonishing it seems that an ordinance, so beautifully simple at its first appointment, should have been obscured and mystified by man's inventions! What a painful proof it is of human corruption, that some of the bitterest controversies which have disturbed the Church, have been concerning the table of the Lord. Great indeed is the ingenuity of man, in perverting God's gifts! The ordinance that should have been for his wealth is too often made an occasion of falling.
We should notice, for one thing in these verses, that the principal object of the Lord's supper was to remind
Christians of Christ's death for sinners. In appointing the Lord's supper, Jesus distinctly tells His disciples that they were to do what they did, "in remembrance of him." In one word, the Lord's supper is not a sacrifice. It is eminently a commemorative ordinance.
The bread that the believer eats, at the Lord's table, is intended to remind him of Christ's body given to death on the cross for his sins.
The wine that he drinks is intended to remind him of Christ's blood shed to make atonement for his transgressions. The whole ordinance was meant to keep fresh in his memory the sacrifice of Christ on the cross, and the satisfaction which that sacrifice made for the sin of the world. The two elements of bread and wine were intended to preach
Christ crucified as our substitute under lively emblems. They were to be a visible sermon, appealing to the believer's senses, and teaching the old foundation-truth of the Gospel, that Christ's death on the cross is the life of man's soul.
We shall do well to keep steadily in view this simple view of the Lord's supper. That a special blessing is attached to a worthy use of it, as well to the worthy use of every ordinance appointed by Christ, there is of course no doubt. But that there is any other means by which Christians can eat Christ's body, and drink Christ's blood excepting by faith, we must always steadily deny. He that comes to the Lord's table with faith in Christ, may confidently expect to have his faith increased by receiving the bread and wine. But he that comes without faith has no right to expect a blessing. Empty he comes to the ordinance and empty he will go away.
The less mystery and obscurity we attach to the Lord's supper, the better will it be for our souls. We should reject with abhorrence the unscriptural notion that there is any oblation or sacrifice in it—that the substance of the bread and wine is at all changed—or that the mere formal act of receiving the sacrament can do any good to the soul.
We should cling firmly to the great principle laid down at its institution, that it is eminently a commemorative ordinance, and that reception of it without faith and a thankful remembrance of Christ's death can do us no good. The words of the Church Catechism are wise and true— "It was ordained for the continual remembrance of the sacrifice of the death of Christ." The declaration of the Articles is clear and distinct— "The means whereby the body of Christ is received and taken in the supper, is faith." The exhortation of the Prayer-Book points out the only way in which we can feed on Christ
— "Feed on Him in your hearts by faith with thanksgiving." Last, but not least, the caution of the Homily is most instructive— "Let us take heed, lest of the memory it be made a sacrifice."
We should notice, for another thing, in these verses, that the observance of the Lord's Supper is a duty binding on all true Christians. The words of our Lord on this point are direct and emphatic— "Do this in remembrance of me." To suppose, as some do, that these words are only an injunction to the apostles and all ministers to administer the Lord's Supper to others, is a thoroughly unsatisfactory interpretation. The obvious sense of the words is a general precept to all disciples.
The command before us is overlooked to a fearful extent. Myriads of members of Christian churches never go to the Lord's table. They would be ashamed perhaps to be known as open breakers of the ten commandments. Yet they are not ashamed of breaking a plain command of Christ! They appear to think there is no great sin in not being communicants. They seem utterly unconscious that if they had lived in the days of the apostles they would not have been reckoned
Christians at all.
The subject no doubt is one on which we must beware of mistakes. It is not, of course, to be desired that every baptized person should receive the Lord's Supper as a mere matter of form. It is an ordinance which was intended for the living, and not for the dead in sins. But when we see vast numbers of church-goers never going to the Lord's table, and no way ashamed of their neglect of the sacrament, it is clear that there is something very wrong in the state of the churches. It is a sign either of wide-spread ignorance, or of callous indifference to a divine precept. When such multitudes of baptized people habitually break a command of Christ, we cannot doubt that Christ is displeased.
What are we doing ourselves? This, after all, is the point that concerns us. Do we stay away from the Lord's Supper under a vague notion that there is no great necessity for receiving it? If we hold such an opinion, the sooner we give it up the better. A plain precept of God's own Son is not to be trifled with in this way. Do we stay away from the Lord's Supper because we are not fit to be communicants? If we do, let us thoroughly understand that we are not fit to die. Unfit for the Lord's table, we are unfit for heaven, and unprepared for the judgment day, and not ready to meet God! Surely this is a most serious state of things. But the words before us are clear and explicit. Christ gives us a plain command. If we willfully disobey it, we are in danger of ruining our souls. If we are not fit to obey it, we ought to repent without delay.
Let us notice, lastly, WHO were the communicants at the first appointment of the Lord's Supper. They were not all holy.
They were not all believers. Luke informs us that the traitor, Judas
Iscariot, was one of them. The words of our Lord admit of no other fair interpretation. "Behold," He says, "the hand of him that betrays me is with me on the table."
The lesson of these words is deeply important. They show us that we must not regard all communicants as true believers and sincere servants of Christ. The evil and good will be found side by side even at the Lord's Supper. No discipline can possibly prevent it. They show us furthermore that it is foolish to stay away from the Lord's
Supper because some communicants are unconverted, or to leave a church because some of its members are unsound. The wheat and the tares will grow together until the harvest. Our Lord himself tolerated a Judas at the first communion that ever took place. The servant of God must not pretend to be more exclusive than his Master. Let him see to his own heart, and leave others to answer for themselves to God.
And now, if we are not communicants, let us ask ourselves, as we leave this passage, "Why are we not? What satisfactory reason can we possibly give for neglecting a plain command of Christ?" May we never rest, until we have looked this inquiry in the face! If we are communicants, let us take heed that we receive the sacrament worthily. "The sacraments have a wholesome effect and operation in those only, who worthily receive them." Let us often enquire whether we repent, and believe, and strive to live holy lives. So living we need not be afraid, to eat of that bread and drink of that cup, which the Lord has commanded to be received.
Notes on 22:14-23
15. "Before I suffer." Alford remarks that this is the only place in the Gospels where this absolute use of the word "suffer" is found.
16. "Until it finds fulfillment." This means that our Lord would never eat this Passover again. Macknight observes, "The particle 'until,' both here and in verse 18, does not imply that after the accomplishment of the salvation of men our Lord was to eat the Passover. It is a Hebrew expression, signifying that the thing mentioned was no more to be done forever. So it is said in Samuel, 'Until the day Samuel died, he did not go to see Saul again' (1 Samuel
15:35). That is, he saw him no more at all."
19. "This is my body." It is almost needless to remark that the Protestant view of these words is the only satisfactory one: "This represents and is an emblem of my body." To a Jewish ear the expression would be simple and intelligible. There is no word in the Syriac or Hebrew which expresses "to signify or represent." (See
Genesis 40:12; Daniel 7:24; Revelation 1:20; John 15:1-5.)
"Do this." The Roman Catholics struggle hard to make these words mean, "Offer up this sacrifice" and to show that the words were especially intended to be confined to priests consecrating the bread and wine and offering it up as a sacrifice in the Mass. That idea will not bear calm examination. The natural meaning of the words is a command addressed to all disciples: "Practice this," "Do what I have just shown you," "Keep up the ordinance I have just appointed," "Break, take, eat this bread in all ages, in remembrance of me."
20. "This cup is the new covenant." It is clear that a "cup" is not literally a covenant or testament. The Roman Catholic who contends that in the former verse, where our Lord says, "This is my body" he meant, "This is my literal body, really and truly" will find it hard to explain our Lord's meaning here. The Protestant view that in both cases our Lord meant "this bread represents my body" and "this cup represents the new covenant which is ratified by my blood" is the only rational and satisfactory view.
If our Lord had really meant that what he gave his disciples was literally his "blood," it seems impossible to understand the calmness with which they received this announcement. There were all Jews, and as Jews they had all been taught from infancy that to eat blood was a great sin. They obviously understood the words as Protestants do now. (See Leviticus 3:17; 7:26.)
21. "The hand of him who is going to betray me." Clearly Judas
Iscariot was at the first Lord's Supper. Burkitt remarks, "Nothing is more ordinary than for unholy people to press into the holy ordinances of God what they have no right to. Yet their presence pollutes the ordinance only to themselves."
22. "Woe to that man who betrays him." Augustine remarks, "God is said to will things, in the way of permission, which he does not will in the way of approbation."
Bishop Hall says, "It is the greatest praise of God's wisdom that he can turn the sins of man to his own glory."
LUKE 22:24-30
WHO IS THE GREATEST?
Let us observe, in this passage, how firmly pride and love of preeminence can stick to the hearts of Christian men. We are told that "There was a dispute among the disciples, as to which of them should be considered the greatest." The strife was one which had been rebuked by our Lord on a former occasion. The ordinance which the disciples had just been receiving, and the circumstances under which they were assembled, made the strife peculiarly inappropriate. And yet at this very season, the last quiet time they could spend with their Master before His death, this little flock begins a dispute, as to who should be the greatest! Such is the heart of man, ever weak, ever deceitful, ever ready, even at its best times, to turn aside to what is evil.
The sin before us is a very old one. Ambition, self-esteem, and self-conceit lie deep at the bottom of all men's hearts, and often in the hearts where they are least suspected. Thousands imagine that they are humble, who cannot bear to see an equal more honored and favored than themselves. Few indeed can be found who rejoice heartily in a neighbor's promotion over their own heads. The quantity of envy and jealousy in the world is a glaring proof of the prevalence of pride. Men would not envy a brother's advancement if they had not a secret thought that their own merit was greater than his.
Let us live on our guard against this sore disease, if we make any profession of serving Christ. The harm that it has done to the Church of Christ is far beyond calculation. Let us learn to take pleasure in the prosperity of others, and to be content with the lowest place for ourselves. The rule given to the Philippians should be often before our eyes— "In lowliness of mind let each esteem others better than themselves." The example of John the Baptist is a bright instance of the spirit at which we should aim. He said of our Lord, "He must increase, but I must decrease." (Phil. 2:3; John 3:30.)
Let us observe, secondly, in this passage, the striking account which our Lord gives of true Christian greatness. He tells His disciples that the worldly standard of greatness was the exercise of 'lordship and authority'. "But you," He says, "shall not be so. He that is greatest among you, let him be as the younger; and he that is chief, as he that serves." And then He enforces this principle by the mighty fact of His own example— "I am among you as he that serves."
Usefulness in the world and Church—a humble readiness to do anything, and put our hands to any good work—a cheerful willingness to fill any post, however lowly, and discharge any office, however unpleasant, if we can only promote happiness and holiness on earth—these are the true tests of Christian greatness. The hero in Christ's army is not the man who has rank, and title, and dignity, and chariots and horsemen, and fifty men to run before him. It is the man who looks not on his own things, but the things of others. It is the man who is kind to all, tender to all, thoughtful for all, with a hand to help all, and a heart to feel for all. It is the man who spends and is spent to make the vice and misery of the world less, to bind up the broken-hearted, to befriend the friendless, to cheer the sorrowful, to enlighten the ignorant, and to raise the poor. This is the truly great man in the eyes of God. The world may ridicule his labors and deny the sincerity of his motives. But while the world is sneering, God is pleased. This is the man who is walking most closely in the steps of Christ.
Let us follow after greatness of this sort, if we desire to prove ourselves Christ's servants. Let us not be content with clear headknowledge, and loud lip-profession, and keen insight into controversy, and fervent zeal for the interests of our own party. Let us see that we minister to the needs of a sin-burdened world, and do good to bodies and souls. Blessed be God! the greatness which Christ commended is within the reach of all. All have not learning, or gifts, or money. But all can minister to the happiness of those around them, by passive or by active graces. All can be useful, and all can be kind. There is a grand reality in constant kindness. It makes the men of the world think.
Let us observe, thirdly, in this passage, our Lord's gracious commendation of His disciples. He said to them, "You have remained true to me in my time of trial." There is something very striking in these words of praise. We know the weakness and infirmity of our Lord's disciples during the whole period of His earthly ministry. We find Him frequently reproving their ignorance and lack of faith. He knew full well that within a few hours they were all going to forsake Him. But here we find Him graciously dwelling on one good point in their conduct, and holding it up to the perpetual notice of His Church. They had been faithful to their Master, notwithstanding all their faults. Their hearts had been right, whatever had been their mistakes. They had clung to Him in the day of His humiliation, when the great and noble were against Him. They had "remained true to Him in His time of trial."
Let us rest our souls on the comfortable thought that the mind of Christ is always the same. If we are true believers, let us know that He looks at our graces more than at our faults, that He pities our infirmities, and that He will not deal with us according to our sins.
Never had a master such poor, weak servants as believers are to Christ—but never had servants such a compassionate and tender
Master as Christ is to believers! Surely we cannot love Him too well.
We may come short in many things. We may fail in knowledge and courage, and faith, and patience. We may stumble many times. But one thing let us always do. Let us love the Lord Jesus with heart, and soul, and mind, and strength. Whatever others do, let us "remain true to Him," and cleave to Him with purpose of heart. Happy is he who can say with Peter, however humbled and ashamed, "Lord, you know that I love you." (John 21:15.)
Let us observe, lastly, what a glorious promise our Lord holds out to His faithful disciples. He says, "I appoint unto you a kingdom, as my Father has appointed unto me; that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel."
These words were our Lord's parting legacy to His little flock. He knew that in a few hours His ministry among them would be ended.
He winds it up by a wonderful declaration of good things laid up in store for them. We may not perhaps see the full meaning of every part of the promise. Enough for us to know that our Lord promised
His eleven faithful ones—glory, honor, and rewards, far exceeding anything they had done for Him. They had gone a little way with Him, like Barzillai with David, and done a little for Him. He assures them that they shall have in another world a recompense worthy of a king.
Let us leave the whole passage with the cheering thought that the wages which Christ will give to his believing people will be far out of proportion to anything they have done for Him. Their tears will be found in His bottle. Their least desires to do good will be found recorded. Their weakest efforts to glorify Him sill be found written in His book of remembrance. Not a cup of cold water shall miss its reward.
Notes on 22:24-30
30. "Sit on thrones, judging." This "judging" probably means that the apostles will have a preeminent place in the government of Israel after Christ has come again and the Jews have been restored to their own land. It is clear that the word "judge" in many places in the Bible means nothing more than "ruling or governing" and has no reference to passing a judicial sentence.
"The twelve tribes of Israel." The "twelve tribes" are mentioned four times in the New Testament—here and in Matthew 19:28; Acts 26:7; and James 1:1. It is clear that although the ten tribes never came back from captivity, they were regarded in New Testament times as still existing, distinct and separate, not lost and mingled with other nations. We should not doubt that they still exist today and will one day be seen again by the world.
LUKE 22:31-38
SIMON PETER
We learn, from these verses, what a fearful enemy the devil is to believers. We read that "the Lord said, Simon, Simon, Satan has desired to have you, that he may sift you as wheat." He was near
Christ's flock, though they saw him not. He was longing to accomplish their ruin, though they knew it not. The wolf does not crave the blood of the lamb more than the devil desires the destruction of souls.
The personality, activity, and power of the devil are not sufficiently thought of by Christians. This is he who brought sin into the world at the beginning, by tempting Eve. This is he who is described in the book of Job as "going to and fro in the earth, and walking up and down in it." This is he whom our Lord calls "the prince of this world," a "murderer," and a "liar." This is he whom Peter compares to a "roaring lion, seeking whom he may devour."
This is he whom John speaks of as "the accuser of the brethren." This is he who is ever working evil in the churches of Christ, catching away good seed from the hearts of hearers, sowing tares amid the wheat, stirring up persecutions, suggesting false doctrines, and fomenting divisions. The world is a snare to the believer. The flesh is a burden and a clog. But there is no enemy so dangerous as that restless, invisible, experienced enemy, the devil.
If we believe the Bible, let us not be ashamed to believe that there is a devil. It is an dreadful proof of the hardness and blindness of unconverted men, that they can jest and speak lightly of Satan.
If we profess to have any real religion, let us be on our guard against the devil's devices. The enemy who overthrew David and Peter, and assaulted Christ Himself, is not an enemy to be despised.
He is very subtle. He has studied the heart of man for six thousand years. He can approach us under the garb of an "angel of light." We have need to watch and pray, and put on the whole armor of God. It is a blessed promise, that if we resist him he will flee from us. It is a still more blessed thought, that when the Lord comes, He will bruise
Satan under our feet, and bind him in chains. (James 4:7; Rom.
16:20.)
We learn, secondly, in these verses, one great secret of a believer's perseverance in the faith. We read that our Lord said to Peter, "I have prayed for you that your faith fail not." It was owing to Christ's intercession that Peter did not entirely fall away.
The continued existence of grace in a believer's heart is a great standing miracle. His enemies are so mighty, and his strength is so small—the world is so full of snares, and his heart is so weak—that it seems at first sight impossible for him to reach heaven. The passage before us explains his safety. He has a mighty Friend at the right hand of God, who ever lives to make intercession for him. There is a watchful Advocate, who is daily pleading for him, seeing all his daily necessities, and obtaining daily supplies of mercy and grace for his soul. His grace never altogether dies, because Christ always lives to intercede. (Heb. 7:25.)
If we are true Christians, we shall find it essential to our comfort in religion to have clear views of Christ's priestly office and intercession. Christ lives, and therefore our faith shall not fail. Let us beware of regarding Jesus only as one who died for us. Let us never forget that He is alive for evermore. Paul bids us specially remember that He is risen again, and is at the right hand of God, and also makes intercession for us. (Rom. 8:34.) The work that He does for His people is not yet over. He is still appearing in the presence of God for them, and doing for their souls what He did for Peter. His present life for them is just as important as His death on the cross eighteen hundred years ago. Christ lives, and therefore true
Christians "shall live also."
We learn, thirdly, from these verses, the duty incumbent on all believers who receive special mercies from Christ. We read that our Lord said to Peter, "So when you have repented and turned to me again, strengthen and build up your brothers." It is one of God's peculiar attributes, that He can bring good out of evil. He can cause the weaknesses and infirmities of some members of His Church to work together for the benefit of the whole body of His people. He can make the fall of a disciple the means of fitting him to be the strengthener and upholder of others.
Have we ever fallen, and by Christ's mercy been raised to newness of life? Then surely we are just the men who ought to deal gently with our brethren. We should tell them from our own experience what an evil and bitter thing is sin. We should caution them against trifling with temptation. We should warn them against pride, and presumption, and neglect of prayer. We should tell them of Christ's grace and compassion, if they have fallen. Above all, we should deal with them humbly and meekly, remembering what we ourselves have gone through.
Well would it be for the Church of Christ, if Christians were more ready to good works of this kind! There are only too many believers who in discussion add nothing to their brethren. They seem to have no Savior to tell of, and no story of grace to report. They chill the hearts of those they meet, rather than warm them. They weaken rather than strengthen. These things ought not so to be. The words of the apostle ought to sink down into our minds, "Having received mercy, we faint not. We believe, and therefore we speak." (2 Cor. 4:1, 13.)
We learn, lastly, from these verses, that the servant of Christ ought to use all reasonable means in doing his Master's work. We read that our Lord said to His disciples, "He that has a purse, let him take it, and likewise his bag; and he that has no sword, let him sell his garment and buy one."
It is safest to take these remarkable words in a proverbial sense.
They apply to the whole period of time between our Lord's first and second advents. Until our Lord comes again, believers are to make a diligent use of all the faculties which God has implanted in them.
They are not to expect miracles to be worked, in order to save them trouble. They are not to expect bread to fall into their mouths, if they will not work for it. They are not to expect difficulties to be surmounted, and enemies to be overcome, if they will not wrestle, and struggle and take pains. They are to remember that it is "the hand of the diligent which makes rich." (Prov. 10:4.)
We shall do well to lay to heart our Lord's words in this place, and to act habitually on the principle which they contain. Let us labor, and toil, and give, and speak, and act, and write for Christ, as if all depended on our exertions. And yet let us never forget that success depends entirely on God's blessing! To expect success by our own "purse" and "sword" is pride and self-righteousness. But to expect success without the "purse and sword" is presumption and fanaticism. Let us do as Jacob did when he met his brother Esau. He used all innocent means to conciliate and appease him. But when he had done all, he spent all night in prayer. (Gen. 32:1-24.)
Notes on 22:31-38
32. "I have prayed for you." This is an example of our Lord's office as intercessor for his people. What he did for Peter, when Peter knew nothing of his danger, he is daily and hourly doing for all who believe in his name.
"That your faith may not fail." Note that faith is the root of the whole
Christian character, and the part which Satan especially works to overthrow. In the temptation of Eve, of Peter, and of our Lord himself, the assault was in each case directed against the same point, and the object sought was to produce unbelief.
"When you have turned back." Burkitt remarks, "This conversion was not from a state of sin: Peter was so converted before; but it was from an act of sin into which he should lapse and relapse."
"Strengthen your brothers." Alford says that the Greek word for strengthen here is twice used by Peter in his two letters, and the word "steadfastness," which is also used, is directly derived from it (1
Peter 5:10; 2 Peter 1:12; 3:17).
37. "It is written: . . . this must be fulfilled in me." When our Lord refers to his impending crucifixion, he does not merely speak of it as his "death." He especially describes it as being "'numbered with the transgressors.'" This reminds us that the main purpose of his death was not to be an example of self-denial but to be a substitute for us, a sacrifice for us, to become sin for us, and to be made a curse for us.
38. "Here are two swords." "That is enough." The disciples did not understand our Lord here. Our Lord, seeing their dullness of understanding, dismisses the subject. The disciples took his words about the swords literally, but he was talking figuratively. If they could not see his meaning now, they would later. At present he said "enough" and for wise reasons would say no more.
LUKE 22:39-46
JESUS PRAYS ON THE MOUNT OF OLIVES
The verses before us contain Luke's account of our Lord's agony in the garden. It is a passage of Scripture which we should always approach with peculiar reverence. The history which it records is one of the "deep things of God." While we read it, the words of Exodus should come across our minds, "Put off your shoes from off your feet; the place whereon you stands is holy ground." (Exod. 3:5.)
We see, firstly, in this passage, an example of what believers ought to do in time of trouble. The great Head of the Church
Himself supplies the pattern. We are told that when He came to the Mount of Olives, the night before He was crucified, "He knelt down and prayed."
It is a striking fact, that both the Old and New Testaments give one and the same receipt for bearing trouble. What does the book of Psalms say? "Call upon me in the time of trouble—I will deliver you."
(Psalm 50:15.) What does the apostle James say? "Is any afflicted? let him pray." (James v. 13.) Prayer is the remedy which Jacob used, when he feared his brother Esau. Prayer is the remedy which Job used when property and children were suddenly taken from him.
Prayer is the remedy which Hezekiah used when Sennacherib's threatening letter arrived. And prayer is the remedy which the Son of God Himself was not ashamed to use in the days of His flesh. In the hour of His mysterious agony He "prayed."
Let us take care that we use our Master's remedy, if we want comfort in affliction. Whatever other means of relief we use, let us pray. The first Friend we should turn to ought to be God. The first message we should send ought to be to the throne of grace. No depression of spirits must prevent us. No crushing weight of sorrow must make us speechless. It is a prime device of Satan, to supply the afflicted man with false reasons for keeping silence before God. Let us beware of the temptation to brood sullenly over our wounds. If we can say nothing else, we can say, "I am oppressed—undertake for me." (Isaiah. 38:14.)
We see, secondly, in these verses, what kind of prayers a believer ought to make to God in time of trouble. Once more the Lord Jesus Himself affords a model to His people. We are told that He said, "Father, if you are willing, remove this cup from me— nevertheless, not my will, but yours be done." He who spoke these words, we must remember, had two distinct natures in one Person.
He had a human will as well as a divine. When He said, "Not my will be done," He meant that will which He had as a man, with a body, flesh and blood, like our own.
The language used by our blessed Master in this place shows exactly what should be the spirit of a believer's prayer in his distress.
Like Jesus, he should tell his desires openly to his heavenly Father, and spread His wishes unreservedly before Him. But like Jesus, he should do it all with an entire submission of will to the will of God.
He should never forget that there may be wise and good reasons for His affliction. He should carefully qualify every petition for the removal of crosses with the saving clause, "If you are willing." He should wind up all with the meek confession, "Not my will, but yours be done."
Submission of will like this is one of the brightest graces which can adorn the Christian character. It is one which a child of God ought to aim at in everything, if he desires to be like Christ. But at no time is such submission of will so needful as in the day of sorrow, and in nothing does it shine so brightly as in a believer's prayers for relief. He who can say from his heart, when a bitter cup is before him, "Not my will, but yours be done," has reached a high position in the school of God.
We see, thirdly, in these verses, an example of the exceeding guilt and sinfulness of sin. We are meant to learn this in Christ's agony and bloody sweat, and all the mysterious distress of body and mind which the passage describes. The lesson at first sight may not be clear to a careless reader of the Bible. But the lesson is there.
How can we account for the deep agony which our Lord underwent in the garden? What reason can we assign for the intense suffering, both mental and bodily, which He manifestly endured?
There is only one satisfactory answer. It was caused by the burden of a world's imputed sin, which then began to press upon Him in a peculiar manner. He had undertaken to be "sin for us"—to be "made a curse for us"—and to allow our iniquities to be laid on Himself. (2
Cor. 5:21; Gal. 3:13; Isaiah. 53:6.) It was the enormous weight of these iniquities which made Him suffer agony. It was the sense of a world's guilt pressing Him down which made even the eternal Son of God sweat great drops of blood, and called from Him "strong crying and tears." The cause of Christ's agony was man's sin. (Heb. 5:7.)
We must beware jealously of the modern notion that our blessed
Lord's life and death were nothing more than a great example of selfsacrifice. Such a notion throws darkness and confusion over the whole Gospel. It dishonors the Lord Jesus, and represents Him as less resigned in the day of death than many a modern martyr. We must cling firmly to the old doctrine that Christ was "bearing our sins," both in the garden and on the cross. No other doctrine can ever explain the passage before us, or satisfy the conscience of guilty man.
Would we see the sinfulness of sin in its true colors? Would we learn to hate sin with a godly hatred? Would we know something of the intense misery of souls in hell? Would we understand something