44.<\/strong> being in an agony<\/em> ] The word which occurs here only in the N.T. though we often have the verb agonizomai<\/em> means intense struggle and pressure of spirit, which the other Evangelists also describe in the strong words ademonein<\/em> (Mat 26:37<\/span>) and ekthambeisthai<\/em> (Mar 14:33<\/span>). It was an awful anguish of His natural life, and here alone (Mat 26:38<\/span>; Joh 12:27<\/span>) does He use the word of Himself. It was not of course a mere shrinking from death and pain, which even the meanest natures can overcome, but the mysterious burden of the world’s guilt (2Co 5:21<\/span>) the shrinking of a sinless being from the depths of Satanic hate and horror through which He was to pass. As Luther says ‘our hard impure flesh’ can hardly comprehend the sensitiveness of a fresh unstained soul coming in contact with horrible antagonism.<\/p>\n as it were great drops of blood<\/em> ] Such a thing as a ‘bloody sweat’ seems not to be wholly unknown (Arist. Hist. Anim.<\/em> iii. 19) under abnormal pathological circumstances. The blood of Abel ‘cried from the ground;’ but this blood ‘spake better things than the blood of Abel’ (Gen 4:10<\/span>; Heb 12:24<\/span>). St Luke does not however use the term ‘bloody sweat,’ but says that the dense sweat of agony fell from him “like<\/em> blood gouts” which may mean as drops of blood do from a wound.<\/p>\n <\/p>\n Verse 44. Prayed more earnestly<\/B><\/I>] With greater emphasis<\/I> and earnestness<\/I> than usual, with strong crying and tears, Heb 5:7<\/span>; the reason given for which is, that he was in an agony<\/I>. Kypke<\/I> well observes, Vox<\/I> summum animi<\/I> angorem et<\/I> dolorem indicat; et idem est, quod<\/I> , Mt 26:37<\/span>; Mr 14:34<\/span>. “The word (agony) points out the utmost anguish<\/I> and grief<\/I> of soul, and is of the same import with in Matthew and Mark.” See Clarke on <\/span>Mt 26:37<\/span><\/span>.<\/P> <\/P> Drops of blood<\/B><\/I>] See Clarke on <\/span>Mt 26:38<\/span><\/span>. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood<\/I>, not that the sweat<\/I> was blood<\/I> itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo<\/I> aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos,<\/I> fiatque sudor sanguineus<\/I>. “Cases sometimes happen in which, through mental pressure<\/I>, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat.” And Bishop PEARCE gives an instance from Thuanus<\/I> (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death<\/I> could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind; this sweat was most assuredly produced by a preternatural cause. See at the end of the chapter. See Clarke on <\/span>Lu 22:71<\/span><\/span>.<\/P> <\/p>\n And being in an agony<\/strong>,…. Or in a conflict, and combat; that is, with thee devil, who now appeared visibly to him, in an horrible form: after his temptations in the wilderness Satan left him for a season, till another opportunity should offer; and now it did; now the prince of this world came to him; see Lu 4:13<\/span> and attacked him in a garden, where the first onset on human nature was made: and now began the battle between the two combatants, the serpent, and the seed of the woman; which issued in the destruction of Satan, and thee recovery of mankind. The Arabic version leaves out this clause; and the Syriac version renders it, “being in fear”; and to the same purpose are the Persic and Ethiopic versions; that is, of death; and must be understood of a sinless fear of death in his human nature, to which death, being a dissolution of it, must be disagreeable; though not death, barely considered, was the cause of this fear, distress, and agony he was in; but as it was to be inflicted on him for the sins of his people, which he bore, and as it was the curse of the law, and the effect of divine wrath and displeasure:<\/p>\n he prayed more earnestly<\/strong>; repeating the words he had said before with great eagerness and importunity, with intenseness of mind, and fervour of Spirit, with strong crying, and tears to him that was able to save him from death, Heb 5:7<\/span><\/p>\n and his sweat was, as it were, great drops of blood falling to the ground<\/strong>. This account of Christ’s bloody sweat is only given by Luke, who being a physician, as is thought, more diligently recorded things which belonged to his profession to take cognizance of; nor should it be any objection to the truth and credibility of this fact, that it is not mentioned by the other evangelists, since it is no unusual thing with them for one to record that which is omitted by another; nor that this is wanting in some Greek and Latin copies, as Jerom w and Hilary x observe; since it was expunged, as is supposed, either by some orthodox persons, who weakly thought it might seem to favour the Arians, who denied that Christ was of the same impassible nature with the Father; or rather by the Armenians, or by a set of men called “Aphthartodocetae”, who asserted the human nature of Christ to be incorruptible: but certain it is, that it is in the most ancient and approved copies, and in all the Oriental versions, and therefore to be retained; to which may be added, that it is taken notice of, not to mention others, by those two early writers, Justin Martyr y, and Irenaeus z; nor should its being so strange and unusual a sweat at all discredit the history of it, since there have been instances of this kind arising from various causes; and if there had been none, since the case of our Lord was singular, it ought to be credited. This bloody sweat did not arise from a cachexy, or ill state of body, which has sometimes been the cause of it, as Aristotle observes, who says a, that the blood sometimes becomes sanious, and so serous, insomuch that some have been covered with a “bloody sweat”: and in another place he says b, that through an ill habit of body it has happened to some, that they have sweat a bloody excrement. Bartholinus produces instances in plagues and fevers c; but nothing of this kind appears in Christ, whose body was hale and robust, free from distempers and diseases, as it was proper it should, in order to do the work, and endure the sufferings he did; nor did it arise from any external heat, or a fatiguing journey. The above writer d a relates, from Actuarius, a story of a young man that had little globes of blood upon his skin, by sweat, through the heat of the sun, and a laborious journey. Christ’s walk from Jerusalem to the garden was but a short one; and it was in the night when he had this sweat, and a cold night too; see Joh 18:18<\/span>, it rather arose from the agony in which he was, before related: persons in an agony, or fit of trembling, sweat much, as Aristotle observes e; but to sweat blood is unusual. This might be occasioned by his vehement striving and wrestling with God in prayer, since the account follows immediately upon that; and might be owing to his strong cries, to the intenseness and fervour of his mind, and the commotion of the animal spirits, which was now very great, as some have thought; or, as others, to the fear of death, as it was set before him in so dreadful a view, and attended with such horrible circumstances. Thuanus f, a very grave and credible historian, reports of a governor of a certain garrison, who being, by a stratagem, decoyed from thence, and taken captive, and threatened with an ignominious death, was so affected with it, that he sweat a “bloody sweat” all over his body. And the same author g relates of a young man of Florence, who being, by the order of Pope Sixtus the Fifth, condemned, as he was led along to be executed, through the vehemence of his grief discharged blood instead of sweat, all over his body: and Maldonate, upon this passage, reports, that he had heard it from some who saw, or knew it, that at Paris, a man, robust, and in good health, hearing that a capital sentence was pronounced upon him, was, at once, all over in a bloody sweat: which instances show, that grief, surprise, and fear, have sometimes had such an effect on men; but it was not mere fear of death, and trouble of mind, concerning that, which thus wrought on our Lord, but the sense he had of the sins of his people, which were imputed to him, and the curse of the righteous law of God, which he endured, and especially the wrath of God, which was let into his soul: though some have thought this was owing to the conflict Christ had with the old serpent the devil; who, as before observed, now appeared to him in a frightful forth: and very remarkable is the passage which Dr. Lightfoot, and others, have cited from Diodorus Siculus, who reports of a certain country, that there are serpents in it, by whose bites are procured very painful deaths; and that grievous pains seize the person bitten, and also “a flow of sweat like blood”. And other writers h make mention of a kind of asp, or serpent, called “Haemorrhois”; which, when it bites a man, causes him to sweat blood: and such a bloody sweat it should seem was occasioned by the bite of the old serpent Satan, now nibbling at Christ’s heel, which was to be bruised by him: but of all the reasons and causes of this uncommon sweat, that of Clotzius is the most strange, that it should arise from the angels comforting and strengthening him, and from the cheerfulness and fortitude of his mind. This writer observes, that as fear and sorrow congeal the blood, alacrity and fortitude move it; and being moved, heat it, and drive it to the outward parts, and open a way for it through the pores: and this he thinks may be confirmed from the fruit and effect of Christ’s prayer, which was very earnest, and was heard, as is said in Heb 5:7<\/span> when he was delivered from fear; which deliverance produced joy, and this joy issued in the bloody sweat. Some think the words do not necessarily imply, that this sweat was blood, or that there was blood in it; only that his sweat, as it came out of his body, and fell on the ground, was so large, and thick, and viscous, that it looked like drops, or clots of blood; but the case rather seems to be this, that the pores of Christ’s body were so opened, that along with sweat came out blood, which flowed from him very largely; and as it fell on the ground, he being fallen on his face to the earth, it was so congealed by the cold in the night season, that it became really, as the word signifies, clots of blood upon the earth. The Persic version, different from all others, reads, “his tears, like blood, fell by drops upon the ground”. This agony, and bloody sweat of Christ, prove the truth of his human nature; the sweat shows that he had a true and real body, as other men; the anxiety of his mind, that he had a reasonable soul capable of grief and sorrow, as human souls are; and they also prove his being made sin and a curse for us, and his sustaining our sins, and the wrath of God: nor could it be at all unsuitable to him, and unworthy of him, to sweat in this manner, whose blood was to be shed for the sins of his people, and who came by blood and water, and from whom both were to flow; signifying, that both sanctification and justification are from him.<\/p>\n w Advers. Pelag. l. 2. fol. 96. F. x De Trinitate, l. 10. p. 155. y Dialog. cum Tryph. p. 331. z Adv. Haeres. l. 3. c. 32. a De Hist. Animal. l. 3. c. 19. b De Part. Animal. l. 3. c. 5. c De Cruce Hypomnem. 4. p. 185, 186. d lb. p. 184. e Problem, sect. 2. c. 26, 31. f Hist. sui Temporis, par. 1. l. 8. p. 804, 805. g lb. par. 4. l. 82. p. 69. h Solin, Polyhistor, c. 40, Isidor. Hispalens. Etymolog. l. 12. c. 4.<\/p>\n In an agony <\/B> ( <\/SPAN><\/span>). It was conflict, contest from <\/SPAN><\/span>. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before.<\/P> As it were great drops of blood <\/B> ( <\/SPAN><\/span>). Thick, clotted blood. An old word (<\/SPAN><\/span>) common in medical works, but here only in the N.T. This passage (verses Luke 22:43<\/span>; Luke 22:44<\/span>) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus. <\/P> <\/p>\n Being in an agony [ ] <\/SPAN><\/span>. There is in the aorist participle a suggestion of a growing intensity in the struggle, which is not conveyed by the simple being. Literally, though very awkwardly, it is, having become in an agony : having progressed from the first prayer (began to pray, ver. 41) into an intense struggle of prayer and sorrow. Wycliffe’s rendering hints at this : and he, made in agony, prayed. Agony occurs only here. It is used by medical writers, and the fact of a sweat accompanying an agony is also mentioned by them. <\/P> More earnestly [] <\/SPAN><\/span>. See on fervently, 1Pe 1:22<\/span>. Was [] <\/SPAN><\/span>. More correctly, as Rev., became. See on genomenov, being, above. <\/P> Great drops [] <\/SPAN><\/span>. Only here in New Testament : gouts or clots. Very common in medical language. Aristotle mentions a bloody sweat arising from the blood being in poor condition; and Theophrastus mentions a physician who compared a species of sweat to blood.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And being in an agony he prayed more earnestly:” <\/strong>(kai genomenos en agonia ektenesteron proseucheto) “And being (existing) in a state of agony he prayed more earnestly:” In “great fear.” Luke summarizes the other two prayers reported by Matthew and Mark in the phrase “and He prayed more earnestly,” while in agony, Mat 26:42-44<\/span>; Mar 14:39-41<\/span>. From this comes the phrase “the agony in the garden,” Joh 12:27<\/span>; Heb 5:7<\/span>.<\/p>\n 2) “And his sweat was as It were great drops of blood,” <\/strong>(kai egeneto ho hidos autou hosei thromboi haimatos) “And his sweat came to be as clots of blood,” Luk 22:56<\/span>. It was a cold night and He was kneeling on the cold ground. Luke only, a physician, reported this bloody sweat, Joh 18:18<\/span>.<\/p>\n 3) “Failing down to the ground.” <\/strong>(katabainontes epi ten gen) “When they fell down upon the ground,” in glob-drops, not on His clothing only.<\/p>\n (44) And being in an agony.<\/strong>The Greek noun primarily describes a conflict or struggle, rather than mere physical pain. The phenomenon described is obviously one which would have a special interest for one of St. Lukes calling, and the four words which he uses for agony, drops, sweat, more earnestly (literally, more intensely<\/em>),<\/em> though not exclusively technical, are yet such as a medical writer would naturally use. They do not occur elsewhere in the New Testament. The form of the expression, as it were,<\/em> great drops (better, clots<\/em>) of blood, leaves us uncertain, as the same Greek word does in descending like<\/em> a dove, in Mat. 3:16<\/span>, whether it applies to manner or to visible appearance. On the latter, and generally received view, the phenomenon is not unparalleled, both in ancient and modern times. (Comp. the very term, bloody sweat, noted as a symptom of extreme exhaustion in Aristotle, Hist. Anim.<\/em> iii.19, and Medical Gazette<\/em> for December, 1848, quoted by Alford.) If we ask who were St. Lukes informants, we may think either, as before, of one of the disciples, or, possibly, one of the women from whom, as above, he manifestly derived so much that he records. That bloody sweat must have left its traces upon the tunic that our Lord wore, and when the soldiers cast lots for it (Mat. 27:35<\/span>; Joh. 19:24<\/span>), Mary Magdalene, who stood by the cross, may have seen and noticed the fact (Joh. 19:25<\/span>), nor could it well have escaped the notice of Nicodemus and Joseph when they embalmed the body (Joh. 19:40<\/span>).<\/p>\n 44<\/strong>. <\/strong> Sweat great drops of blood<\/em> Instances of what has been called bloody sweat are on record numerous and authentic. Dr. Clarke on the passage quotes Galen through Mead as saying: “Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat.” The Latin poet, Lucan, in his poem, the Pharsalia, vividly describes a case in which sudor rubet, <\/em> the sweat is ruddy. Yet Luke affirms not that it was blood, but “as it were <\/em> great drops of blood.”<\/p>\n 132. JESUS IS BETRAYED, Luk 22:47-53<\/em><\/span><\/em> .<\/p>\n <\/em><\/p>\n See notes on Mat 26:47-56<\/span>; Mar 14:43-52<\/span>; Joh 18:2-12<\/span>.<\/p>\n Luk 22:44<\/span><\/em><\/strong>. <\/strong>And his sweat was as it were great drops of blood<\/em><\/strong><\/strong> Some commentators have taken this expression in the metaphorical sense; fancying that as those who weep bitterly, are said to weep blood, <\/em>so they may be said to sweat blood, <\/em>who sweat excessively by reason of hard labour or acute pain. They explain it, “His drops of sweat were large and clammy, like drops of gore:” but others more justly affirm, that our Lord’s sweat was really mixed with blood to such a degree, that its colour and consistency was as if it had been wholly blood; for the Greek particle , rendered, as it were, <\/em>does not always denote similitude, but sometimes reality. See Joh 1:14<\/span>. <\/span>Mat 14:5<\/span>. Grotius espoused the metaphorical meaning of this passage; but Bartholinus (De Cruce, p. 134.) disputes against him, and gives examples of sweats which have actually been mixed with blood. Dr. Whitby observes, that Aristotle and Diodorus Siculus both mention bloody sweats, <\/em>as attending some extraordinary agony of mind; and Leti, in his life of Pope Sixtus V. p. 200 and Sir John Chardin, in his history of Persia, vol. 1: p. 126 mention a like phenomenon: to which Dr. Jackson in his works, vol. 2: p. 819 adds another from Thuanus, lib. 10. However, that which puts this matter beyond all doubt, is a fact well known in history; namely, that Charles the IXth of France died of a malady, in which his blood gushed out of all the pores of his body. Voltaire describes it thus, in his Universal History, chap. 142. “Charles the IXth died in his five-and-twentieth year; the malady that he died of was very extraordinary; the blood gushed out of all his pores. This accident, of which there are some instances, was owing either to excessive fear, to violent passion, or to a warm and melancholy constitution.” Many learned writers are of opinion, that our Saviour, during this extreme agony, struggled in a peculiar manner with the spirits of darkness; and that hence an angel appeared to strengthen hi <\/p>\n 44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 44. And being in an agony<\/strong> ] , , saith a Greek father. Alphonsus is honoured in histories for this, that he abased himself so far as to help one of his subjects out of a ditch. Shall not Christ much more be honoured that helped all his out of the ditch of damnation.<\/p>\n<\/p>\n He prayed more earnestly<\/strong> ] , he bent, as it were, all his nerves, he intended the utmost activity of his spirit and of his speech; to make atonement for our dull and drowsy devotions.<\/p>\n<\/p>\n Great drops of blood<\/strong> ] Clotty blood ( ) issuing through flesh and skin in great abundance. Oecolampadius tells of a certain poor man, who being kept hanging in the truss of the cord (which is a certain hanging by the hands behind, having a weighty stone fastened at their feet) the space of six hours, the sweat that dropped from his body for very pain and anguish, was almost blood. But here was no “almost” in our Saviour’s bloody sweat: while without any external violence, merely by the force of his own saddest thoughts working upon him, sanguinem congelatum quasi extruserit.<\/em> (Bucholcer.) So great was Scanderbeg’s ardour in battle, that the blood burst out of his lips. But from oar Champion’s, not lips only, but whole body burst out a bloody sweat. Not his eyes only were fountains of tears, or his head waters, as Jeremiah wished, Jer 9:1<\/span> , but his whole body was turned, as it were, into rivers of blood: a sweet comfort to such as are cast down for that, that their sorrow for sin is not so deep and soaking as they could desire.<\/p>\n<\/p>\n Falling down to the ground<\/strong> ] Through clothes and all, in a cold night; so great was the pressure of his passion here begun. He wept with his members; a strange kind of watering of a garden, as one saith. <\/p>\n 44.<\/strong> ] The intention of the Evangelist seems clearly to be, to convey the idea that the sweat was (not fell<\/em> like, but was<\/em> ) like drops of blood;<\/em> i.e. coloured with blood<\/em> , for so I understand the , as just distinguishing the drops highly coloured with blood<\/em> , from pure blood<\/em> . Aristotle, speaking of certain morbid states of the blood, says, , , <\/strong> ,<\/strong> Hist. Anim. iii. 19. To suppose that it only fell like drops of blood<\/em> (why not drops of any thing else? and drops of blood from what<\/em> , and where?<\/em> ) is to nullify the force of the sentence, and make the insertion of not only superfluous but absurd.<\/p>\n We must not forget, in asking on what testimony this rests, that the marks of such drops would be visible after the termination of the agony. An interesting example of a sweat of blood under circumstances of strong terror, accompanied by loss of speech, is given in an article by Dr. Schneider in Casper’s Wochenschrift for 1848: and cited in the Medical Gazette for December of that year.<\/p>\n Luk 22:44<\/span> . , in an agony (of fear), or simply in “a great fear”. So Field ( Ot. Nor.<\/em> ), who has an important note on the word , with examples to show that fear is the radical meaning of the word. Loesner supports the same view with examples from Philo. Here only in N.T. From this word comes the name “The Agony in the Garden”. , clots (of blood), here only in N.T.<\/p>\n being = becoming. Implying in creasing intensity, <\/p>\n an agony. Greek. agenia. Occurs only here. more earnestly. Only here. <\/p>\n was = became. <\/p>\n to = upon. Greek. epi. App-104. <\/p>\n ground = earth. Greek. ge. App-129. <\/p>\n 44.] The intention of the Evangelist seems clearly to be, to convey the idea that the sweat was (not fell like, but was) like drops of blood;-i.e. coloured with blood,-for so I understand the , as just distinguishing the drops highly coloured with blood, from pure blood. Aristotle, speaking of certain morbid states of the blood, says, , , , Hist. Anim. iii. 19. To suppose that it only fell like drops of blood (why not drops of any thing else? and drops of blood from what, and where?) is to nullify the force of the sentence, and make the insertion of not only superfluous but absurd.<\/p>\n We must not forget, in asking on what testimony this rests, that the marks of such drops would be visible after the termination of the agony. An interesting example of a sweat of blood under circumstances of strong terror, accompanied by loss of speech, is given in an article by Dr. Schneider in Caspers Wochenschrift for 1848: and cited in the Medical Gazette for December of that year.<\/p>\n Luk 22:44. ) , the height of grief and distress (comp. note on Mat 26:37, where the expressions are , for which Mark has .), arose from the presentation to Him of that cup. The same word occurs in 2Ma 3:14; 2Ma 3:16; 2Ma 3:21; 2Ma 15:19. It properly denotes the distress and agitation of mind which is attendant on entering upon a contest [], and an arduous undertaking, even though unattended with any doubt as to the favourable issue.-, more intensely.[248] [This was done at His second and third departures, Mat 26:42; Mat 26:44; Mat 26:39. Therefore it was immediately after His first supplication that the angel appeared; and after each of His prayers we may suppose that the angel strengthened Jesus.-V. g.]) The more intensely with both mind and voice: Heb 5:7. Therefore not only were the (three) nearer disciples (Peter, James, and John) able to hear Him, but also the eight others.- , but His sweat became) Hereby is set forth (exhibited) the intensity of His distress and agony.- , sweat) Although it was cold at the time: Joh 18:18. [That sweat was drawn out by the power received through the angel, by the agony of the struggle, by the intensity of His prayers, and His desire of drinking the cup.-V. g.]- ) , clotted drops (hillocks), from , i.e. , to fix or coagulate. , drops, thick and clotted, of real blood. The force of the particle falls on , not on , as is evident from the fact of it (not ) having the epithet, and in the Plural, . The blood streaming from the pores in smaller drops became clotted together by reason of its copiousness. If the sweat had not been a bloody one, the mention of blood might have been altogether omitted, for the word even by itself was sufficient to express thick sweat.- , upon the earth) by reason of its copiousness. Thereby the earth received its blessing.<\/p>\n [248] More earnestly straining every nerve in prayer. , Th. , I stretch or strain.-E. and T.<\/p>\n being: Gen 32:24-28, Psa 22:1, Psa 22:2, Psa 22:12-21, Psa 40:1-3, Psa 69:14-18, Psa 88:1-18, Psa 130:1, Psa 130:2, Psa 143:6, Psa 143:7, Lam 1:12, Lam 3:53-56, Jon 2:2, Jon 2:3, Joh 12:27, Heb 5:7 <\/p>\n his: Isa 53:10, Lam 1:12, Rom 8:32 <\/p>\n Reciprocal: 1Sa 1:10 – prayed 2Sa 22:7 – my distress Job 7:11 – the anguish Psa 22:14 – I am Psa 50:15 – call Psa 55:5 – horror Psa 61:2 – my heart Psa 69:13 – my prayer Psa 86:7 – General Psa 88:15 – while Psa 102:1 – overwhelmed Psa 109:22 – and my Psa 116:3 – sorrows Psa 120:1 – my distress Psa 143:4 – my heart Son 5:2 – my head Isa 53:11 – see Mat 26:37 – sorrowful Mar 14:33 – and began Mar 14:54 – and warmed Luk 22:55 – had Joh 18:18 – for Act 16:25 – prayed Rom 8:26 – with 2Co 7:7 – earnest 2Co 13:4 – he was Gal 4:19 – of Col 2:1 – what Col 4:12 – always Jam 5:13 – any among<\/p>\n THE AGONY OF CHRIST<\/p>\n And being in an agony He prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground.<\/p>\n Luk 22:44<\/p>\n There are no flowers so beautiful as those which grow in Gethsemane and in the Garden by the Cross. Gethsemane has been called the rose garden of God.<\/p>\n I. The agony of Jesus was unique.Do you see that lone Figure prostrate on the cold ground under the olives (Mat 26:39)? Do you hear the night wind moaning through the trees? He asks for human sympathy, but finds none. In His unknown agony the drops of blood fall on the turf. Not My will, but Thine be done; in those words lay the victory and the glory of Gethsemane. In fact, the battle was won as He wrestled in prayer under the olives, and then He walked calmly to the high altar of the Cross.<\/p>\n II. The Christ of Gethsemane can teach us to say, Thy Will be done in earths darkest days.<\/p>\n III. Gethsemanes angel.And there appeared unto Him an angel from heaven, strengthening Him (Luk 22:43). Every Christian life has its Gethsemane of some kind, but every Gethsemane has its angel.<\/p>\n IV. If it is denied that Christ bare any penalty for sin, how can we explain the agony in the garden, or the cry on the CrossMy God, My God, why didst Thou forsake Me?<\/p>\n Rev. F. Harper.<\/p>\n Illustration<\/p>\n Here are some verses by F. W. Faber on The Agony, very touching and beautiful:<\/p>\n My God! My God! and can it be<\/p>\n That I should sin so lightly now,<\/p>\n And think no more of evil thoughts,<\/p>\n Than of the wind that waves the bough?<\/p>\n I sin,and heaven and earth go round,<\/p>\n As if no dreadful deed were done,<\/p>\n As if Gods Blood had never flowed<\/p>\n To hinder sin, or to atone.<\/p>\n I walk the earth with lightsome step,<\/p>\n Smile at the sunshine, breathe the air,<\/p>\n Do my own will, nor ever heed<\/p>\n Gethsemane and Thy long prayer.<\/p>\n Shall it be always thus, O Lord?<\/p>\n Wilt Thou not work this hour in me<\/p>\n The grace Thy Passion merited,<\/p>\n Hatred of self and love of Thee?<\/p>\n Oh, by the pains of Thy pure love,<\/p>\n Grant me the gift of holy fear;<\/p>\n And give me of Thy Bloody Sweat<\/p>\n To wash my guilty conscience clear.<\/p>\n 4<\/p>\n Agony is defined, “Severe mental struggles and emotions.” It was a part of the “cup” of which Jesus prayed to be relieved in verse 42. As it were is from HOSEI, which Thayer defines, “As if, i. e., as it were, as though, as, like as, like.” Jesus did not “sweat blood” as it is so often said. His sweat was gathered upon the surface of the body in great drops that were compared to clotted blood. The condition was caused by the intense nervous agitation over the experiences He knew were soon to be thrust upon him by the powers of darkness.<\/p>\n And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. <\/p>\n [His sweat was as it were great drops of blood.] Diodorus Siculus, speaking of a country where Alexander the Great had to do with Porus, hath this passage; “There are serpents there which, by their bites would occasion most bitter deaths: they are horrible pains that afflict any that are struck by them, and an issue of sweat, like blood, seizeth them.” I would ascribe this bloody sweat of our Saviour to the bite of that old serpent, rather than to the apprehension of divine wrath.<\/p>\n Luk 22:44. And being in an agony. This was after the coming of the angel. Our Lord was strengthened for this agony or conflict. The first result of the strengthening was that He prayed more earnestly, the final result was complete resignation and victorious waiting for the betrayer.<\/p>\n And his sweat became as it were, etc. The easy and natural explanation is, that as the result of the agony His sweat became colored with blood (not pure blood, hence as it were), and fell in great clots to the ground. No other sense accords so well with the language used. Instances of bloody sweat have occurred since. Every other view fails to give a sufficient climax to Lukes description and seems to fall below the dignity of the conflict there endured for us. See notes on Matthew.<\/p>\n Verse 44 <\/p>\n There has been much speculation upon this passage, but to little purpose; since, in any case, the description is plainly intended to denote something preternaturally awful in this agony. The expression ceases to be surprising, when we consider that the mental anguish here endured was undoubtedly a part of that mysterious and protracted series of sufferings, which, commenced at Gethsemane, and ending upon the cross, constituted, in the closing scenes of the Savior’s life, a great expiatory sacrifice to atone for the sins of the world.<\/p>\n 22:44 And being in an {n} agony he prayed more earnestly: and his sweat was as it were great {o} drops of blood falling down to the ground.<\/p>\n (n) This agony shows that Christ struggled hard and was in great distress: for Christ struggled hard not only with the fears of death as other men do (for in this regard many martyrs might seem more constant then Christ), but also with the fearful judgment of his angry Father, which is the most fearful thing in the world: and this was because he took the burden of all our sins upon himself.<\/p>\n (o) These do not only show that Christ was true man, but also other things which the godly have to consider of, in which the secret of the redemption of all mankind is contained in the Son of God when he debased himself to the state of a servant: such things as these no man can sufficiently declare.<\/p>\n And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 44. being in an agony ] The word which occurs here only in the N.T. though we often have the verb agonizomai means intense struggle and pressure of spirit, which … Continue reading “Exegetical and Hermeneutical Commentary of Luke 22:44”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25890","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25890","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25890"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25890\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25890"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25890"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25890"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"