(39) And went, as he was wont, to the mount of Olives.--The words agree with the previous statement in Luke 21:37, and with John 18:2. Here, as in the parallel passage of Matthew 26:30 (where see Note), we have to insert the discourses of John 14-17.

Verses 39-46. - The agony in the garden. This eventful scene is recounted in detail by all the three synoptists. St. Matthew's account is the most complete. St. Mark adds one saying of the Lord's containing a deep theological truth, "Abba, Father, all things are possible unto thee." These remarkable words, occurring as they do in the midst of the most solemn scene of prayer in the Redeemer's earth-life, tell of the vast possibilities of prayer. What may not be accomplished by earnest supplication to the throne of grace? St. Luke's account is the shortest, but it contains the story of the angelic mission of help, and the additional detail of the "bloody sweat." St. John alone of the four omits the scene; but, as in other most important recitals where he refrains from repeating the story of things thoroughly known in his Master's Church at the period when he committed his Gospel to writing, he takes care, however, often to record some hitherto unrecorded piece of the Lord's teaching, which is calculated to throw new light upon the momentous twice and thrice told incident, the story of which he does not deem it necessary to repeat. So in ch. 2. he throws a flood of light upon Christian baptism. Ch. 6. is a Divine commentary on the Holy Eucharist. While in Luke 12:23-28 he gives us, in his Master's words, a new insight into that awful sorrow which was the source of the agony in Gethsemane. Canon Westcott suggests that the succession of the main events recorded by the four evangelists was as follows: - Approximate time: 1 a.m....

The agony.

The betrayal.

The conveyance to the high priest's house, probably adjoining "the Booths of Hanna." 2 a.m....

The preliminary examination before Annas in the presence of Caiaphas.

About 3 a.m....

The examination before Caiaphas and the Sanhedrin at an irregular meeting at "the Booths."

About 5 a.m....

The formal sentence of the Sanhedrin in their own proper place of meeting - Gazith or Beth Midrash (Luke 22:66; Matthew 27:1, πρωι'´ας γενομένης; comp. Mark 15:1; Luke 22:66, ὡς ἐγένετο ἡμυέρα. The first examination before Pilate at the palace. 5.30 a.m....

The examination before Herod.

The scourging and first mockery by the soldiers at the palace. 6.30 a.m....

The sentence of Pilate (John 19:14, ὥρα η΅ν ὡς ἕκτη). 7 a.m....

The second mockery of the condemned "King" by the soldiers. 9 a.m....

The Crucifixion, and rejection of the stupefying draught (Mark 15:25, η΅ν ὥρα τρίτη). 12 noon...

The last charge. 12-3 p.m....

The darkness (Matthew 27:45; Mark 15:33; Luke 28:44 η΅ν ὡσεὶ ὥρα ἕκτη ἑως ὥρας ἐννάτης). 3 p.m....

The end. Verse 39. - And he came out, and went, as he was wont, to the Mount of Olives. In the other evangelists we find the place on the Mount of Olives described as Gethsemane. The word Gethsemane signifies "oil-press." It was a garden; one of the many charming gardens which Josephus tells us old Jerusalem abounded with. It perhaps belonged to a friend of Christ, or else was with others of these gardens, or "paradises," thrown open at the great festival seasons to the faithful pilgrims who on these occasions crowded the holy city and its suburbs. There is at the present day just beyond the brook Kedron, between the paths that go up to the summit of the mount, about three quarters of a mile from the Jerusalem wall, an enclosed garden called Gethsemane. It belongs to the Latin community in Jerusalem. In it are eight very ancient olive trees. When Henry Maundrell visited the spot, in 1697, these eight aged trees were believed to be the same that stood there in the blessed Savior's time. Bove the botanist, in Ritter's 'Geography of Palestine,' vol. 4, quoted by Dean Mansel, says these venerable olive trees are two thousand years old. Josephus, however, relates that in the great siege the soldiers of Titus cut down all the trees in the Jerusalem suburbs. Even if this be assumed, these soldiers, from some feeling of awe stirred up by the tradition which hung, of course, round this hallowed spot, might have spared this little sacred grove; or they might at the time have been still young saplings, of no use for the put-pose of the siege operations. "In spite of all the doubts that can be raised against their antiquity, the eight aged olive trees, if only by their manifest difference from all others on the mountain, have always struck even the most indifferent observers. They will remain, so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their gnarled trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem - the most nearly approaching to the everlasting hills themselves in the force with which they carry us back to the events of the gospel history" (Dean Stanley, ' Sinai and Palestine,' p. 455).

22:39-46 Every description which the evangelists give of the state of mind in which our Lord entered upon this conflict, proves the tremendous nature of the assault, and the perfect foreknowledge of its terrors possessed by the meek and lowly Jesus. Here are three things not in the other evangelists. 1. When Christ was in his agony, there appeared to him an angel from heaven, strengthening him. It was a part of his humiliation that he was thus strengthened by a ministering spirit. 2. Being in agony, he prayed more earnestly. Prayer, though never out of season, is in a special manner seasonable when we are in an agony. 3. In this agony his sweat was as it were great drops of blood falling down. This showed the travail of his soul. We should pray also to be enabled to resist unto the shedding of our blood, striving against sin, if ever called to it. When next you dwell in imagination upon the delights of some favourite sin, think of its effects as you behold them here! See its fearful effects in the garden of Gethsemane, and desire, by the help of God, deeply to hate and to forsake that enemy, to ransom sinners from whom the Redeemer prayed, agonized, and bled.And he came out,.... That is, "Christ", as the Persic version; or the "Lord Jesus", as the Ethiopic version expresses; he came out of the guestchamber, or upper room, and out of the house where he had been keeping the passover with his disciples; and he came out of the city of Jerusalem, to begin his sorrows and sufferings without the camp, where he was to end them:

and went, as he was wont, to the Mount of Olives. This had been his practice and custom for several nights past, as appears from Luke 21:37. Hence Judas knew the place he now went to, and could direct the soldiers and officers where to go, and apprehend him; and this shows the willingness of Christ to be taken, in order to suffer and die; otherwise he would have gone to another place, and not this. The Ethiopic version adds, "to pray", as he did; and, as very likely he was used; for he would sometimes continue a whole night in prayer on a mountain; see Luke 6:12

and his disciples also followed him; eleven of them, for Judas was now gone to the chief priests to inform them where Christ was going, that they might seize him: but the other disciples followed him, which was so ordered, that they might be witnesses of his sorrows and agonies in the garden, and of his being betrayed by Judas, and apprehended by the Jews; though upon this they forsook him and fled.