Lesson 12 June 11-17 Jesus’ Last DaysStudy this week’s lesson to prepare for Sabbath, June 18.

Memory Text: “‘This very night you will all fall away on account of me … ’” (Matthew 26:31, NIV).

In this lesson, Jesus is now entering the final moments before the cross. The world, even the universe, begins to face the most crucial moment in the history of creation.

So many lessons can be derived from the events that we will look at this week, but as we read, let’s focus on one—and that is freedom and free will. Look at how the various characters used the great and costly gift of freedom. Look at the powerful and even eternal consequences that arose from the use, one way or another, of this gift.

Peter, Judas, and the woman with the alabaster box all had to make choices. But most important of all, Jesus, too, had to make choices, and the greatest one was to go to the cross, even though His human nature had cried out against it: “‘O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will’” (Matt. 26:39, NKJV).

The irony is incredible: the gift of free will that we had abused brought Jesus to this very moment, where Jesus—using His own free will—had to choose whether or not to save us from the destruction that our abuse of free will would otherwise have brought us.

Sunday June 12 A Beautiful WorkWe are now entering the last days of Jesus’ life on earth. He has yet to go to the

cross, has yet to be resurrected, and has yet to reveal Himself fully as the crucified and risen Savior of the world. However much those who followed Jesus loved Him and appreciated Him, they still had so much to learn about who He was and all that He would do for them. Looking back, with the writing of the whole Bible, and especially Paul’s powerful explanations of the atoning death of Jesus, we know so much more about what Jesus was going to do for us than His followers did at the time of this story.

With this background in mind, read Matthew 26:1-16. The Plot to Kill Jesus1 Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples, 2 “You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified.” 3 Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, 4 and plotted to take Jesus by trickery and kill Him. 5 But they said, “Not during the feast, lest there be an uproar among the people.”The Anointing at Bethany6 And when Jesus was in Bethany at the house of Simon the leper, 7 a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table.

7. A woman. This was Mary, the sister of Martha and Lazarus (John 12:1–3; see Additional Note on Luke 7). An alabaster box. See on Luke 7:37. According to Mark 14:3 the “box,” or jar, had to be broken in order that its contents might be released. Precious. That is, “expensive,” a meaning formerly attached to the word “precious.” Ointment. Gr. muron, “ointment.” Mark identifies it as spikenard (see on Luke 7:37). On his head. Matthew and Mark both speak of Mary’s anointing the head of Jesus, whereas Luke and John mention the anointing of the feet. At first glance this may seem to be a discrepancy between the accounts; however, there is no valid reason for doubting that both were done (cf. Ps. 133:2). Sat. Literally, “reclined” (see on Mark 2:15).1

8 But when His disciples saw it, they were indignant, saying, “Why this waste? 9 For this fragrant oil might have been sold for much and given to the poor.” 10 But when Jesus was aware of it, He said to them, “Why do you trouble the woman? For she has done a 1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, p. 518). Review and Herald Publishing Association.

good work for Me. 11 For you have the poor with you always, but Me you do not have always. 12 For in pouring this fragrant oil on My body, she did it for My burial. 13 Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.”

8. His disciples. According to John 12:4, 5 the protest began with Judas. The other disciples apparently joined him in the criticism, which was probably voiced in whispers that circulated around the table. This waste. Judas resented the fact that the perfume had not been sold and the money deposited in the communal treasury, where he could personally have access to it, “because he was a thief” (John 12:6). 9. Sold for much. According to Mark 14:5 the estimated value was more than 300 pence. In actual silver, by weight, 300 pence would be c. .125 oz. troy, or 3.89 g. (see p. 49). But a penny was the usual day’s wage (see on Matt. 20:2); thus 300 pence would be practically equivalent to the annual income of an ordinary laborer. The poor. Judas, the speaker (see on v. 8), knew well that Jewish law made the care of the poor a definite responsibility of those who enjoyed better circumstances (Deut. 15:7–11; etc.) and that attention to their needs was looked upon as meritorious. See on Matt. 5:3. 10. Understood. That is, Jesus became aware of. See on Mark 2:8. 11. The poor always. Jesus does not question our duty to the poor, He simply declares that there are obligations that transcend this duty. Not always. Even Jesus’ closest associates did not sense what another week would bring forth! Only Mary seemed to understand, albeit dimly, what lay ahead (see DA 559). Her earnest desire to do “what she could” (Mark 14:8) was highly valued by Jesus as He faced the hour of crisis that lay ahead. 12. For my burial. It had been Mary’s original intent to use the spikenard in preparing the body of Jesus for burial (DA 559, 560; cf. Mark 16:1), but evidently the Spirit of God impressed Mary to use it upon this occasion instead. 13. This gospel. Jesus clearly anticipated the proclamation of His “gospel” (see on Mark 1:1) everywhere (see also Matt. 24:14). Those who affirm that Jesus never intended to found a religion would do well to ponder this statement. A memorial of her. Or, “in memory of her” (RSV). Mary’s act of devotion reflected the very same spirit that had prompted Jesus to come down to this dark earth (Phil. 2:6–8).

Judas Agrees to Betray Jesus 14 Then one of the twelve, called Judas Iscariot, went to the chief priests 15 and said, “What are you willing to give me if I deliver Him to you?” And they counted out to him thirty pieces of silver. 16 So from that time he sought opportunity to betray Him.

14. Judas Iscariot. For a sketch of Judas see on Mark 3:19 (cf. DA 716–722). Went unto. For the relationship of this event to those listed earlier in this chapter see on vs. 3, 5. The sermon in the synagogue at Capernaum about a year earlier (John 6:22–65) had been the turning point in the history of Judas (DA 719). Though outwardly he remained with the Twelve, in heart he had deserted Jesus. Now Jesus’ commendation of Mary’s act of devotion at Simon’s feast, which was an indirect condemnation of his own attitude, spurred Judas into action (DA 563, 564, 720). How strange that Mary’s supreme act of love for Jesus should provoke Judas to his supreme deed of disloyalty! In going to the “chief priests” Judas acted under the inspiration of the evil one (Luke 22:3).

15. What will ye give me? Personal advantage was uppermost in his mind as Judas offered to betray his Master. In fact, personal advantage had come to be the dominant motive of his entire life. I will deliver him. Judas’ offer solved the dilemma of the leaders in Jerusalem. They wished to silence Jesus, but were paralyzed by fear of the people (see on v. 5). Their problem was how to take Jesus into custody without provoking a popular revolt in His favor. See on v. 16. Pieces of silver. Gr. arguria, thought here to refer to shekels, which, in the days of Christ, were equivalent to the Greek statēres (see on ch. 17:24, 27) and the Tyrian tetradrachma. The statēr weighed .458 oz. troy, or 14.245 g., and would be about 4 days’ wages for a common laborer. “Thirty pieces of silver” would, accordingly, be about 120 days’ wages. Thirty shekels of silver was the traditional price of a slave (Ex. 21:32). Compare the prediction of Zech. 11:12.

16. Opportunity. Gr. eukairia, “a favorable time,” that is, one suitable to the requirements of the rulers of the nation (see on vs. 4, 5). Judas provided the missing link in the priestly plot against Jesus—a convenient means (Mark 14:11) for taking Jesus into custody “in the absence of the multitude” (Luke 22:6; cf. Mark 14:1, 2). No wonder the priests and elders were “glad” (Mark 14:11).

What is the significance of this expensive gift, and what should it teach us about how we should relate to Jesus? A Possible Answer: It had been Mary’s original intent to use the spikenard in preparing the body of Jesus for burial (DA 559, 560; cf. Mark 16:1), but evidently the Spirit of God impressed Mary to use it upon this occasion instead. Hence the gift signified her love and devotion for Jesus...it was but a token of her high estimation of who Jesus was and her appreciation of forthcoming sacrifice. In relating to Jesus, we should: 1) Do what we can for him while we can. 2) Whatever we do, should reflect our love and devotion for him. 3) Our acts of devotion should reflect the same spirit of sacrifice. 4) We should not permit culture, dogma, social norms, history or the expectations of friends/relatives dictate how we respond to or relate to Him. 5) We should demonstrate our love and devotion to Jesus by giving to Him/others and doing that which is within our means and an expressing of our personal commitment to Him.

Notice how Matthew places the story of Jesus’ head being anointed (which probably happened prior to the triumphal entry) within the growing plot to kill Him. While

some of His own people were planning to do Him harm, this woman poured out unrestrained love and devotion upon Him, with her “alabaster flask of very costly fragrant oil” (vs. 7, NKJV).

While the disciples were lamenting the waste, Jesus called what she did “a beautiful” work. By this action, very extravagant outwardly, the woman was revealing the true depth of emotion in her heart toward Jesus. Though she surely didn’t know all that was to come or what it would mean, she understood enough to know that she owed so much to Jesus; and thus, she wanted to give back so much, as well. Perhaps she had heard His words, “‘For everyone to whom much is given, from him much will be required’” (Luke 12:48, NKJV). Meanwhile the disciples, who had surely seen more of what Jesus had done than had that woman, still missed the point entirely.

“That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others.”—Ellen G. White, The SDA Bible Commentary, vol. 5, p. 1101.

What should this story tell us about how we should be responding to what we have been given in Jesus? A Possible Answer: The story tells us that our response should reflect our love and commitment to Jesus. Value is reflected in the cost and rarity... hence, whatever our response it should be demonstrate how much we value Jesus. Using our free will, what “beautiful” work can we perform for Him in response to what we have been given in Him? A Possible Answer: First of all, surrender our will/heart to Jesus. Maintain a personal intimate relationship with Him. Care for that which he cared for. Participate in the ministry that He begun here on the earth. Faithful giving in tithes and offerings. Visit the imprisoned, feed the hungry, befriend the friendless and socially outcast and clothed the naked.

Monday June 13 The New CovenantRead Matthew 26:17-19. Why is it so significant that this was the time of the

Passover? See also Exod. 12:1-17, 1 Cor. 5:7. Matthew 26:17-19 Jesus Celebrates Passover with His Disciples 17 Now on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, “Where do You want us to prepare for You to eat the Passover?” 18 And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is at hand; I will keep the Passover at your house with My disciples.”’” 19 So the disciples did as Jesus had directed them; and they prepared the Passover.

17. The first day. [Preparation for the Passover, Matt. 26:17–19=Mark 14:12–16=Luke 22:7–13. Major comment: Matthew.] Mark makes the additional observation that the “first day of unleavened bread” was the time “when they killed the passover” (Mark 14:12). Luke identifies the day as the time “when the passover must be killed.” The designation “first day of unleavened bread,” for the day that the Passover was killed, is somewhat unusual. Normally the 14th of Nisan is designated as the day for the slaying of the Passover lamb and the 15th of Nisan as the first day of unleavened bread (Lev. 23:5, 6; see Vol. II, p. 105). Because of the close relationship between the Passover and the Feast of Unleavened Bread the two terms were sometimes used interchangeably, and the entire feast called by either one or the other of the two names (see Talmud Pesaḥim 5a, Soncino ed., pp. 15–17; cf. Josephus Antiquities ii. 15. 1 [315–317]). The present incident occurred on Thursday. For the relationship between this event and the Passover, and for the apparent discrepancy between the synoptic writers and John... The disciples came. The head of the household had the responsibility of making arrangements for the celebration of the Passover, as he had for all other religious interests of the family. He was, in a sense, the priest of the family. Being, spiritually, “members of the family of Jesus” (DA 349), the disciples naturally turned to Him for directions concerning their preparation for the Passover. It was apparently Thursday morning, Nisan 13, when they came to Jesus (see Additional Notes at end of chapter, Note 1), for they celebrated the Passover together that same night (see Matt. 26:17, 20; 14:12, 16–18; Luke 22:7, 8, 13–15). Where wilt thou? Apparently even the disciples closest to Christ (Luke 22:8; cf. DA 292) did not as yet know in detail, at least, what plans Jesus had for the Passover supper. It seems evident, therefore, that Judas would not know either. Ever since his first contact with the Sanhedrin the preceding Saturday night (see on Matt. 26:3, 5), and particularly since his second contact with them, which probably took place Tuesday night (DA 645, 655, 716, 720), Judas was looking for a suitable opportunity to betray Christ (see on v. 16). Some have suggested that this situation may have accounted for the fact that Jesus waited

till almost the last moment before making arrangements for the Passover. However, even then, the instructions He gave to Peter and John were such that neither they nor the rest of the Twelve knew where they were to celebrate the Passover. It would only be somewhat later the same day that, upon the return of Peter and John, all would know where they were to be, and Judas would have little time to lay plans for betraying Jesus to the leaders during the quiet hour He spent with His disciples in the upper room. These precautions may have been taken because Jesus chose not to be molested during that sacred occasion, the last time He would be together with the Twelve, for He had most important instructions to give them.

18. Go into the city. It would seem that Jesus had spent the night, that is, Wednesday night, outside Jerusalem. From Friday to Tuesday He had spent the nights in Bethany, probably at the home of Lazarus (DA 557; see on ch. 21:17). Tuesday night He lodged on the Mount of Olives (see DA 674, 685). Where He spent Wednesday and Wednesday night we are not told (see on chs. 21:17; 26:12). It was probably Tuesday when Judas went the second time to the Jewish leaders, completed arrangements to betray his Master, and agreed to do it at one of His places of retirement (DA 645, 716; see on v. 4). Jesus knew of Judas’ secret conspiracy against Him, and some have suggested that He may have deliberately changed His place of abode to thwart Judas’ plans (see John 6:64). Such a man. Gr. deina, “such a one,” or “so-and-so,” a designation for a man whom the speaker does not wish to name. Jesus did not name the person He had in mind, but gave a sign by which the two disciples dispatched on this errand might recognize him when they met him. On the basis of Acts 12:12 (cf. Acts 1:13), tradition has conjectured that the father of John Mark was the owner of the house, and that in his house was the upper room that became the abode of the Twelve and the headquarters of the church in Jerusalem for a time. See on Mark 14:51. The Master saith. These words suggest that the owner of the house was familiar with Jesus and friendly to Him. Perhaps, like Simon of Bethany (DA 557), Nicodemus (John 19:39; DA 177), and Joseph of Arimathaea (Matt. 27:57), this man was already a disciple of Jesus.... At thy house. In Jesus’ day the Passover was celebrated within the city of Jerusalem, and all homes there were to be made available for the use of pilgrims attending the feast. For a time, in keeping with instructions given when the first Passover was instituted (Ex. 12:22), participants in the Passover meal were required to remain until morning in the house where they partook of it. The increasing number of pilgrims in attendance at the Passover eventually made necessary the permission to retire from the Passover meal to places of lodging within a limited and carefully defined area in the immediate vicinity of Jerusalem.

19. Made ready the passover. The preparation probably included the following: searching the room for leaven, sweeping the room, and furnishing it with a table, couches or cushions, and the utensils needed for serving the meal. Though Inspiration says nothing specifically of a lamb in connection with the supper Jesus ate with His disciples, it seems doubtful that they would have celebrated the paschal meal without one (see Mark 14:12, 16, 17, 18; Luke 22:7, 8, 13–15). Accordingly, Peter and John would purchase a lamb, slay it, and roast it. They would also prepare unleavened bread, bitter herbs, sauce, and wine. These preparations doubtless occupied a considerable part of the day, and it was probably toward evening when Peter and John returned.

Exodus 12:1-17 The Passover Instituted 12 Now the Lord spoke to Moses and Aaron in the land of Egypt, saying, 2 “This month shall be your beginning of months; it shall be the first month of the year to you. 3 Speak to all the congregation of Israel, saying: ‘On the tenth of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household. 4 And if the household is too small for the lamb, let him and his neighbor next to his house take it according to the number of the persons; according to each man’s need you shall make your count for the lamb. 5 Your lamb shall be without blemish, a male of the first year. You may take it from the sheep or from the goats. 6 Now you shall keep it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight. 7 And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it. 8 Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it. 9 Do not eat it raw, nor boiled at all with water, but roasted in fire—its head with its legs and its entrails. 10 You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire. 11 And thus you shall eat it: with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. It is the Lord’s Passover. 12 ‘For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. 13 Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt. 14 ‘So this day shall be to you a memorial; and you shall keep it as a feast to the Lord throughout your generations. You shall keep it as a feast by an everlasting ordinance. 15   Seven days you shall eat unleavened bread . On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. 16 On

the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you. 17 So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance.1 Corinthians 5:7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. A Possible Answer: The significance revolves around the fact that the Passover was the very time when the children of God were to celebrate Jesus’s upcoming sacrifice in dying on the cross.“Earlier in His ministry Jesus had commented on the fact that His “time,” or “hour,” had not as yet come (see John 2:4; 7:6, 8, 30; cf. ch. 8:20). By this Jesus generally meant that the time had not yet come for His ministry to close and His death to take place. Now that the day of His betrayal had dawned He said, in words fraught with vast meaning, that His “time” was at hand. Later, this very night, He said, “The hour is come” (John 17:1).” Hence the timing of the event coincided with the national celebration and linked Jesus with that which the Passover as the true ‘Lamb’ would point.

The story of the Exodus is, of course, a story of Redemption, of deliverance—a work that God does for those who could not do it for themselves. What an appropriate symbol for what Jesus was soon to do for us all!Read Matthew 26:26-29. Jesus Institutes the Lord’s Supper 26 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” 27 Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. 28 For this is My blood of the new covenant, which is shed for many for the remission of sins. 29 But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”

28. This is my blood. As the bread represented Jesus’ body, so the wine represented His blood (see on v. 26). Testament. The blood that Jesus shed on Calvary ratified, or made valid, the new covenant, or “testament,” even as the blood of oxen stood for the ratification of the old covenant (Ex. 24:5–8; Heb. 9:15–23; cf. Gal. 3:15). Except for the vicarious death of Christ the plan of salvation would never have become a reality. Even those saved in OT times were saved by virtue of the sacrifice to come (Heb. 9:15). They were saved as they looked forward in faith, even as men find salvation today by looking backward to the death of Christ. For a further discussion of the nature of the “new covenant” see on Heb. 8:8–11.

What is Jesus saying to His disciples? A Possible Answer: Jesus is saying to his Disciples to eat and drink the emblems of His body that would point to His death and spilt blood. Further, that the time was arriving (within days) for Him to offer Himself as the Passover sacrifice in fulfillment of that which they were about to eat and drink. Type was meeting antitype. What do His words mean for us, now? A Possible Answer: It means that we are now living at a time where we can enjoy the full-assured benefits of Jesus atoning sacrifice on Calvary’s cross. One such benefit was that of Jesus being able to intercede on our behalf and our being appropriated the blessings of His atonement... righteousness, forgiveness, deliverance from slavery/sin, redemption and salvation.

Jesus was pointing them to the deeper meaning of the Passover. Deliverance from Egypt was a wonderful manifestation of the Lordship and power of God, but in the end it wasn’t enough. It wasn’t the Redemption that the Hebrews, or any of us, really needed. We need the Redemption that is in Jesus: eternal life. “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance” (Heb. 9:15, NKJV). Jesus points them to the real

meaning of the wine, the real meaning of the bread; they were all pointing to His death on the cross.

Thus, unlike the animal sacrifices that pointed forward to the death of Jesus, partaking in the Communion service points us back to it. In each case, the emblems point us to Jesus on the cross. And yet, the Cross doesn’t end the story. When Jesus says to the disciples that He won’t drink of the fruit of the vine until that day “‘when I drink it new with you in My Father’s kingdom’” (Matt. 26:29, NKJV). He’s pointing them to the future, to the Second Coming and beyond.

Think about Jesus’ words that He won’t drink of the fruit of the vine until we are with Him in His Father’s kingdom. What does this say about the kind of intimacy He will have with us? A Possible Answer: It will be very personal as in singular and close or intimate. One on one not distant or through some representative. How can we learn to experience that intimacy with Him now? A Possible Answer: By taking out the time to talk to Him on a regular basis. Getting to know Him on a relational level... not just know about Him. Share with Him all our personal intimate thoughts and experiences. Spending time with Him in meditation and ministry.

Tuesday June 14 GethsemaneDuring Passover week, the priests sacrificed thousands and thousands of lambs at

the temple just up the hill from the Kidron Valley. The blood from the lambs was poured onto the altar and then flowed down a channel to a brook that ran through the Kidron Valley. The brook may have actually turned red from the blood of the lambs. Jesus and His disciples would have crossed over the red waters of this brook on their way to the Garden of Gethsemane.

Read Matthew 26:36-46. The Prayer in the Garden36 Then Jesus came with them to a place called Gethsemane, and said to the disciples, “Sit here while I go and pray over there.”

Gethsemane. From an Aramaic word meaning “oil press.” To this spot the Saviour had frequently resorted for meditation, prayer, and rest, and here He had often spent the night (Luke 22:39; John 18:2; DA 685, 686). It seems probable that this was His place of retirement Tuesday and Wednesday nights preceding the crucifixion (see Luke 21:37; see on Matt 21:17; 24:1, 3; 26:17, 18).

The exact location of the garden of Bible times is not known. This quiet spot was probably situated somewhere on the lower slope of the Mount of Olives (see on chs. 21:1; 26:30), directly across the Kidron Valley from the Temple and about ten minutes’ walk from the city. The site commonly pointed out to visitors today rests on a tradition that cannot be traced earlier than the days of Constantine the Great, three centuries after Christ. In the opinion of many commentators and travelers in Palestine, the original Gethsemane was situated somewhat higher on the slope. See illustration facing p. 513.37 And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed. 38 Then He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch with Me.”

38. My soul. The equivalent of a common Hebrew idiom meaning “I” (see on Ps. 16:10; Matt 10:28). Exceeding sorrowful. It is impossible for us to comprehend the profound sorrow, the mysterious grief, that bore down upon Jesus as He entered the Garden of Gethsemane. The strange sadness that overtook Him puzzled the disciples. Here was the divine-human Son of God, Son of man (see on Matt 1:1; Mark 2:10; Luke 1:35), suffering an intensity of distress they had never witnessed before. In part, the suffering was physical, but this was only the visible reflection of the infinite suffering of Christ as the bearer of the sins of the world.... For comment on the sufferings of the Saviour in the Garden of Gethsemane, and for the temptations Satan there pressed upon Him, see DA 685-694 (cf. on Matt 4:1–11; Luke 2:40, 52; Heb. 2:17; see EGW Supplementary Material on Matt 26:36–46, 42; see Additional Note on John 1). Even unto death. It is impossible for us as sinful beings to comprehend the intensity of our Saviour’s anguish as He bore the weight of the sins of the world (see on Luke 22:43).

39 He went a little farther and fell on His face, and prayed, saying, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” 40 Then He came to the disciples and found them sleeping, and said to Peter, “What! Could you not watch with Me one hour? 41 Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” 42 Again, a second time, He went away and prayed, saying, “O My Father, if this cup cannot pass away from Me unless I drink it,

Your will be done.” This cup. The “cup” is a common Biblical expression denoting the experiences of life, whether good or bad (see on ch. 20:22).

Nevertheless. In spite of all the suffering and the fierce temptations Satan pressed upon His soul, Jesus submitted without question or hesitation to the Father’s will. His perfect submission to God’s will provides a perfect example for us to follow. ... The spirit. That is, the higher powers of the mind. Compare Paul’s experience as related in Rom. 7:15 to 8:6. Willing. Gr. prothumos, “ready,” “inclined,” “disposed.” Earlier this very night they had given evidence of their willingness of mind (see vs. 33–35). The flesh. That is, natural tendencies and desires as stimulated by the senses. By “flesh” NT writers generally refer to the lower nature of man, as represented by the various appetites or cravings (see Rom. 8:3; etc.). Weak. Jesus does not excuse the “flesh” for being “weak,” but sets forth this weakness as the reason for needing to “watch and pray.” The comparative ease with which the disciples repeatedly fell asleep in this hour of crisis is the weakness Christ here refers to particularly (see on v. 40). 42. If this cup. The form of this statement in the Greek assumes that the suggestion thus made either cannot or will not be fulfilled.

43 And He came and found them asleep again, for their eyes were heavy. 44 So He left them, went away again, and prayed the third time, saying the same words. 45 Then He came to His disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. 46 Rise, let us be going. See, My betrayer is at hand.”Why was the Gethsemane experience so difficult for Jesus? A Possible Answer: It was difficult for Jesus because He was so pure, innocent and righteous that the weight of sin was infinitely more weighty and hideous. He was that much more aware of the sinfulness of man and the righteousness of the Father. It was difficult because He had never experience separation from His Father and His acute mind was intimately aware of what was coming up in the next few days as He was to pay the price for our redemption. Knowledge and experience was now ‘kissing’...What was prophesied, He was now acutely experiencing. What was really happening there? A Possible Answer: He was wrestling with His humanity... he was experiencing profound sorrow, a mysterious grief, and suffering an intensity of distress that begun bearing down upon Him. He had begun experiencing what is comparable to “birth-pains’. His mouth was sipping, pursuant to drinking ‘the Cup’ of His suffering.

It wasn’t physical death that Jesus was afraid of when He prayed that the cup would pass from Him. The cup Jesus dreaded was separation from God. Jesus knew that to become sin for us, to die in our stead, to bear in Himself the wrath of God against sin, He would have to be separated from His Father. Violation of God’s holy law was so serious that it demanded the death of the perpetrator. Jesus came precisely because He was going to take that death upon Himself in order to spare us from it. This is what was at stake for Jesus, and for us.

“With the issues of the conflict before Him, Christ’s soul was filled with dread of separation from God. Satan told Him that if He became the surety for a sinful world, the separation would be eternal. He would be identified with Satan’s kingdom, and would nevermore be one with God … The awful moment had come—that moment which was to decide the destiny of the world. The fate of humanity trembled in the balance. Christ might even now refuse to drink the cup apportioned to guilty man. It was not yet too late. He might wipe the bloody sweat from His brow, and leave man to perish in his iniquity. He might say, Let the transgressor receive the penalty of his sin, and I will go back to My Father. Will the Son of God drink the bitter cup of humiliation and agony? Will the innocent suffer the consequences of the curse of sin, to save the guilty?”—Ellen G. White, The Desire of Ages, pp. 687, 690.

How should Jesus’ willingness to do what He did for us impact every aspect of our lives, especially when it comes to helping others? A Possible Answer: It serves as a model of selflessness and commitment to the wellbeing of others. Just the very act should motivate us to do and be all that we can do and be... educating us in social

behavior and relational ethics. Involved commitment, meeting any void in the other person’s life. How can we learn to model better the character of Jesus in our lives? A Possible Answer: Praying for the mind and the heart of Christ. By asking the Holy Spirit to enable us to live His fruits and gifts out in us. By seeing times of disagreement, pain and need opportunities to model Christ’s character.

Wednesday June 15 Judas Sells His SoulHow sad the story of Judas! Had he died before his last journey to Jerusalem, he

might have been among sacred history’s most venerated heroes. Church buildings could have been named after him. Instead, his name is forever linked to betrayal and treachery.

Read John 6:70 and Luke 22:3. John 6:70 Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?”

70. Them. John recognizes that Peter was speaking for the Twelve. A devil. That is, one inspired by the devil (see ch. 13:2). Jesus’ words may be compared with His similar statement to Peter at another time (Mark 8:33). Jesus recognized here that although Peter considered himself to be speaking for the Twelve, Judas did not share in Peter’s consecration (see on v. 64, 65).2

Luke 22:3 Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.

How do they help to explain the actions of Judas? A Possible Answer: Though outwardly he remained with the Twelve, in heart he had deserted Jesus. So, here in the two passages, the actions of Judas would be but an expression of his true motives and a continuation of his intentions to do something for personal gain. Little was the realization that that being the case, he would be but carrying out the wish of Satan.

Of course, blaming Satan for what Judas did is fine, but it begs the question. What was it about Judas that enabled the devil to lead him to such treachery? After all, it was even said that Satan wanted to get Peter, as well (see Luke 22:31). The difference, however, must be that Judas refused to give himself fully to the Lord; he must have hung onto some sin, some character defect that enabled Satan to come in and lead him to do what he did. Again, we see another powerful consequence of free choice.

Read Matthew 26:47-50 and 27:1-10. Matthew 26:47-50 Betrayal and Arrest in Gethsemane 47 And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people. 48 Now His betrayer had given them a sign, saying, “Whomever I kiss, He is the One; seize Him.” 49 Immediately he went up to Jesus and said, “Greetings, Rabbi!” and kissed Him. 50 But Jesus said to him, “Friend, why have you come?” Then they came and laid hands on Jesus and took Him.

From the chief priests. This action was carried out by the authority of the Sanhedrin, which was made up of the “chief priests and the scribes and the elders” (cf. Mark 14:43). John (ch. 18:6) records the fact that as the leaders of the mob approached Jesus a supernatural power caused them to fall to the ground. The angel who had so recently sustained the Saviour as He fell to the ground in agony (Luke 22:43) interposed himself visibly between Christ and them (see DA 694). It would seem that the purpose of this manifestation of divine power and glory was to provide those who had come to arrest Jesus with evidence that the deed they were about to perform met with the disapprobation of Heaven. They were fighting against God. A second revelation of divine power was afforded the mob when Jesus healed Malchus’ severed ear (Luke 22:51; John 18:10).

Matthew 27:1-10 Jesus Handed Over to Pontius Pilate 27 When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death. 2 And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.Judas Hangs Himself 3 Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders,

2 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, p. 973). Review and Herald Publishing Association.

Repented. Gr. metamelomai, literally, “to be sorry afterward.” Paul uses metamelomai of his regret after having sent a sharp rebuke to the Corinthian church (2 Cor. 7:8). The repentance of Judas was like that of Esau. It consisted of remorse and was not accompanied by a change of mind. In the case of Judas it led to suicide. There was no basic change of character. Thirty pieces. See on ch. 26:15. 4. I have sinned. Judas had fully expected Jesus to deliver Himself from His tormentors (see DA 721). The discovery that Jesus would not do so led to the confession of Judas. The betrayer steps forward as the only witness to testify to the innocence of Jesus. For Jewish judicial regulations that safeguarded the interests of a condemned man see Additional Notes on Chapter 26, Note 2.

4 saying, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it!” 5 Then he threw down the pieces of silver in the temple and departed, and went and hanged himself. 6 But the chief priests took the silver pieces and said, “It is not lawful to put them into the treasury, because they are the price of blood.” 7 And they consulted together and bought with them the potter’s field, to bury strangers in. 8 Therefore that field has been called the Field of Blood to this day. 9 Then was fulfilled what was spoken by Jeremiah the prophet, saying, “And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, 10 and gave them for the potter’s field, as the Lord directed me.”

What lessons should we take from the sad story of Judas? A Possible Answer: 1) Judas’ task was to lead the rulers to Jesus when He was in the quiet and seclusion of such a place of retirement, and to identify Him for the captors (see Acts 1:16), so too we need to be careful that we do not permit our selfish ambitions to be used by the enemy to counteract God’s plans. 2) Having the wrong motives predisposes us to be used by sinister forces. 3) Peter’s misguided zeal here displayed stands forth as a warning to God’s witnesses today not to take drastic and ill-considered action in promoting what they, at the moment, take to be the interests of the kingdom of heaven. 4) That we can be with Jesus, even taught by Jesus and not be changed in heart by Jesus. 5) Submit our plans to God for His carrying out and not depend on person human prowess. 6) the unconverted care about us only to the degree that we can supply them with what they need or want. 7) Nothing is worth loosing our soul over.

In Matthew 26:47-50 we see Judas’ guiding a detachment of soldiers (about 600 soldiers), as well as chief priests and elders. What a tremendous moment of power for Judas! When you’ve got something that people really want, you possess tremendous power, as Judas does here. That’s fine, at least for as long as you have what they want. But if they care about you only because of what you have and then eventually they get from you what they want, they finally no longer need you. Within hours, Judas will be alone, and with nothing.

Another important lesson focuses on what Judas lost his soul over. Thirty pieces of silver? In today’s terms, the amount has been said to equal between one and four months’ wages, depending upon which silver coin is meant. Even if it were ten or a hundred times that amount, look at what it cost him! And as the story shows, he lost even that. He didn’t get to enjoy any of it; instead, he threw it all back at the feet of the ones who first gave it to him. What a powerful example of how, in the end, anything that causes us to turn away from Jesus, anything that causes us to lose our soul, is as useless as was that money to Judas. Judas was so close to eternal life; and yet, he chose to throw it away for nothing.

Thursday June 16 Peter’s DenialJesus knew beforehand about Judas’s freewill decision to betray Him, one of many

instances in the Bible showing that God’s foreknowledge of our free choices in no way infringes upon the freedom of those choices. And He knew not only of Judas’s betrayal, but also that Peter, despite all his bravado, would at the crucial moment flee and then deny Him.Read Matthew 26:51-75. 51 And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his

ear. 52 But Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword. 53 Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? 54 How then could the Scriptures be fulfilled, that it must happen thus?” 55 In that hour Jesus said to the multitudes, “Have you come out, as against a robber, with swords and clubs to take Me? I sat daily with you, teaching in the temple, and you did not seize Me. 56 But all this was done that the Scriptures of the prophets might be fulfilled.”Then all the disciples forsook Him and fled.Forsook him. Jesus requested that the disciples not be molested (John 18:8). The priests and rulers had been bound by a promise not to molest the followers of Jesus (see DA 741). The disciples remained with Jesus until it was clear that He had no intention of delivering Himself from the mob. If He did not resist, what hope was there for them? They were unwilling to submit to the experience Christ was about to suffer. It was Peter, the disciple who had been most vehement in his protest of loyalty (Matt. 26:33–35), who proposed to the others that they save themselves (see DA 697). Jesus Faces the Sanhedrin57 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed Him at a distance to the high priest’s courtyard. And he went in and sat with the servants to see the end. 59 Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, 60 but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 61 and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’” 62 And the high priest arose and said to Him, “Do You answer nothing? What is it these men testify against You?” 63 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!” 64 Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.” 65 Then the high priest tore his clothes, saying, “He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! 66 What do you think?” They answered and said, “He is deserving of death.” 67 Then they spat in His face and beat Him; and others struck Him with the palms of their hands, 68 saying, “Prophesy to us, Christ! Who is the one who struck You?”

Peter Denies Jesus, and Weeps Bitterly 69 Now Peter sat outside in the courtyard. And a servant girl came to him, saying, “You also were with Jesus of Galilee.” 70 But he denied it before them all, saying, “I do not know what you are saying.”

70. He denied. Peter had apparently completely forgotten Jesus’ warning given but a few hours earlier (see on vs. 31-35). He hoped that he would be unrecognized, and even joined the crowd in their rude jests concerning Jesus (see DA 712). This was Peter’s first denial. The record indicates that all three denials were made during the first trial before the Sanhedrin, which took place between about 3:00 and 5:00 A.M. The first light of dawn would become visible about 4:00 at this season of the year, in the latitude of Jerusalem, and sunrise would be about 5:30. I know not. The various gospel writers agree as to the idea Peter gave expression to, but present the reply in different forms (Mark 14:68; Luke 22:57; John 18:17). See Additional Notes on Chapter 3, Note 2. 71 And when he had gone out to the gateway, another girl saw him and said to those who were there, “This fellow also was with Jesus of Nazareth.” 72 But again he denied with an oath, “I do not know the Man!” 73 And a little later those who stood by came up and said to Peter, “Surely you also are one of them, for your speech betrays you.” 74 Then he began to curse and swear, saying, “I do not know the Man!” Immediately a rooster crowed. 75 And Peter remembered the word of Jesus who had said to him, “Before the rooster crows, you will deny Me three times.” So he went out and wept bitterly. Why do you think Peter denied Jesus? A Possible Answer: No doubt it had something to do with Peter’s obsession with self and his self preservation. He depended on self and not on God. Peter lacked sufficient courage to take an open stand with Jesus, but proved more courageous, after a fashion, than most of his fellow disciples. The root of

his error was in his own self-confidence and boasting (v. 35).

Often we have the idea that Peter denied Jesus simply because he was afraid. Yet, it was Peter (according to John 18:10) who had the courage to pull his sword against Roman soldiers! Peter was willing to go out in a blaze of glory—until Jesus stopped him.

So, what changed in Peter from the moment he’s brandishing a sword to just a little while later, when he’s denying he knows Jesus? Why did he say that he wasn’t a disciple? Why does Peter say, “‘I do not know the Man!’” (Matt. 26:72, NKJV)?

Maybe because Peter realized that he didn’t know the Man, didn’t know what His coming was for and didn’t know what His arrest meant. So, in a moment of panic, he denied he ever knew Him. Perhaps Peter denied Jesus when he realized that he didn’t understand what Jesus was doing. He gave up when he saw what he thought was Jesus giving up. Peter was still putting too much faith in his own understanding rather than putting his full faith in Jesus, even despite all the incredible signs he had seen and even despite his bold confession of faith in Jesus as the Christ (Matt. 16:16). Peter’s denial should tell us that all the miracles and signs in the world won’t keep us faithful to God until our hearts are fully surrendered to Him.

In Luke’s account, the third time Peter denied that he was a disciple of Jesus, Jesus Himself “turned and looked straight at Peter” (Luke 22:61, NIV). This is the word, emblepo, used to describe the way Jesus looked deep into Peter’s soul when they first met (see John 1:42). What hope can we draw from this for ourselves regarding God’s love for us even when we fail, as Peter did here? A Possible Answer: We have the hope that because God is al-knowing, loving and accepting, He will take into consideration all that we are (our natures, experiences, weaknesses... strengths) and our motives as he relates to us. God’s love is unchanging, persistent and relentless, hence He is disposed to turn over any ‘stone’ and remove any ‘mountain’ pursuant to affecting that, which is best for us. God’s love enables Him to look beyond the present and see our future, beyond our sin and see us clothes in his righteousness (sinless) and beyond our weakness and see us strong in Christ. We come to him sinful weak and undeserving... we leave him cleansed, strong, transformed and a child of God, a member of His family. All because of who He is and what He does for us.

Friday June 17 Further Thought:In 1959, two hoodlums entered a home in Kansas and murdered two teenage children

and their parents. Before the killers were found, the brother of the murdered father wrote this letter to the local paper. “‘There is much resentment in this community. I have even heard on more than one occasion that the man, when found, should be hanged from the nearest tree. Let us not feel this way. The deed is done and taking another life cannot change it. Instead, let us forgive as God would have us do. It is not right that we should hold a grudge in our hearts. The doer of this act is going to find it very difficult indeed to live with himself. His only peace of mind will be when he goes to God for forgiveness. Let us not stand in the way but instead give prayers that he may find his peace.’”—Truman Capote, In Cold Blood (New York: Modern Library, 2013) p. 124.

Putting aside questions about capital punishment, we can see here a powerful expression of the kind of grace that Christ offers to us all. Even after Peter’s inexcusable denial, Christ forgave him and entrusted him with the work of winning souls. “Peter had just declared that he knew not Jesus, but he now realized with bitter grief how well his Lord knew him, and how accurately He had read his heart, the falseness of which was unknown even to himself.”—Ellen G. White, The Desire of Ages, p. 713. He knew what was in Peter even before Peter knew; and He knew what Peter would do even before Peter knew. And yet, His love and grace remained constant, despite Peter’s having no

one to blame but himself for his actions. As we deal with people who make similar mistakes, how crucial that we learn to extend grace to them just as we would wish it for ourselves.

Discussion Questions:1 “Every story of conversion,” wrote C. S. Lewis, “is the story of a blessed defeat.” What

does that mean? How have you experienced what this “defeat” is? What is defeated, and what wins?

2 In the story of Jesus in Gethsemane, Jesus asks that the cup pass from Him but only if “it is possible.” What does this imply other than that if humanity were to be saved, Jesus would have to give up His life? Why? Why was the death of Jesus, the sin-bearer, absolutely essential? Why couldn’t there have been another way for God to solve the problem of sin in the light of the great controversy?

---------------------------References Index

Sunday - A Beautiful WorkThe SDA Bible Commentary, vol. 5, p. 1101 quoting Ellen G. White, Manuscript 28, 1897.

An Illustration of God's MethodsThere are gifts that we rightly proportion to the character and necessities of the ones upon whom

we bestow them. Not many of the poor would appreciate Mary’s offering, or our Lord's sacrifice of Himself, which gift was the highest that could be given. That ointment was a symbol of the overflowing heart of the giver. It was an outward demonstration of a love fed by heavenly streams until it overflowed. And that ointment of Mary, which the disciples called waste, is repeating itself a thousand times in the susceptible hearts of others. The Lord God is profuse in His gifts to our world. The question may be asked, Why does the Lord show such waste, such extravagance in the multitude of His gifts that cannot be enumerated? The Lord would be so bountiful toward His human family that it cannot be said of Him that He could do more. When He gave Jesus to our world, He gave all heaven. His love is without a parallel. It did not stop short of anything

To human reasoning the whole plan of salvation is a waste of mercies and resources. They are provided to accomplish the restoration of the moral image of God in man. The atonement is abundantly able to secure to all who will receive it, mansions in heaven. The supposed prodigality of Mary is an illustration of the methods of God in the plan of salvation; for nature and grace, related to each other, manifest the ennobling fullness of the Source from which they flow.

Tuesday - GethsemaneEllen G. White, The Desire of Ages, pp. 685-693.

Chapter 74 - GethsemaneIn company with His disciples, the Saviour slowly made His way to the garden of Gethsemane. The

Passover moon, broad and full, shone from a cloudless sky. The city of pilgrims' tents was hushed into silence.Jesus had been earnestly conversing with His disciples and instructing them; but as He neared

Gethsemane, He became strangely silent. He had often visited this spot for meditation and prayer; but never with a heart so full of sorrow as upon this night of His last agony. Throughout His life on earth He had walked in the light of God's presence. When in conflict with men who were inspired by the very spirit of Satan, He could say, "He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him." John 8:29. But now He seemed to be shut out from the light of God's sustaining presence. Now He was numbered with the transgressors. The guilt of fallen humanity He must bear. Upon Him who knew no sin must be laid the iniquity of us all. So dreadful does sin appear to Him, so great is the weight of guilt which He must bear, that He is tempted to fear it will shut Him out forever from His Father's love. Feeling how terrible is the wrath of God against transgression, He exclaims, "My soul is exceeding sorrowful, even unto death."

As they approached the garden, the disciples had marked the change that came over their Master. Never before had they seen Him so utterly sad and silent. As He proceeded, this strange sadness deepened; yet they dared not question Him as to the cause. His form swayed as if He were about to fall. Upon reaching the garden, the disciples looked anxiously for His usual place of retirement, that their Master might rest. Every step that He now took was with labored effort. He groaned aloud, as if suffering under the pressure of a terrible burden. Twice His companions supported Him, or He would have fallen to

the earth.Near the entrance to the garden, Jesus left all but three of the disciples, bidding them pray for

themselves and for Him. With Peter, James, and John, He entered its secluded recesses. These three disciples were Christ's closest companions. They had beheld His glory on the mount of transfiguration; they had seen Moses and Elijah talking with Him; they had heard the voice from heaven; now in His great struggle, Christ desired their presence near Him. Often they had passed the night with Him in this retreat. On these occasions, after a season of watching and prayer, they would sleep undisturbed at a little distance from their Master, until He awoke them in the morning to go forth anew to labor. But now He desired them to spend the night with Him in prayer. Yet He could not bear that even they should witness the agony He was to endure. "Tarry ye here," He said, "and watch with Me."

He went a little distance from them--not so far but that they could both see and hear Him--and fell prostrate upon the ground. He felt that by sin He was being separated from His Father. The gulf was so broad, so black, so deep, that His spirit shuddered before it. This agony He must not exert His divine power to escape. As man He must suffer the consequences of man's sin. As man He must endure the wrath of God against transgression.

Christ was now standing in a different attitude from that in which He had ever stood before. His suffering can best be described in the words of the prophet, "Awake, O sword, against My shepherd, and against the man that is My fellow, saith the Lord of hosts." Zech. 13:7. As the substitute and surety for sinful man, Christ was suffering under divine justice. He saw what justice meant. Hitherto He had been as an intercessor for others; now He longed to have an intercessor for Himself.

As Christ felt His unity with the Father broken up, He feared that in His human nature He would be unable to endure the coming conflict with the powers of darkness. In the wilderness of temptation the destiny of the human race had been at stake. Christ was then conqueror. Now the tempter had come for the last fearful struggle. For this he had been preparing during the three years of Christ's ministry. Everything was at stake with him. If he failed here, his hope of mastery was lost; the kingdoms of the world would finally become Christ's; he himself would be overthrown and cast out. But if Christ could be overcome, the earth would become Satan's kingdom, and the human race would be forever in his power. With the issues of the conflict before Him, Christ's soul was filled with dread of separation from God. Satan told Him that if He became the surety for a sinful world, the separation would be eternal. He would be identified with Satan's kingdom, and would nevermore be one with God.

And what was to be gained by this sacrifice? How hopeless appeared the guilt and ingratitude of men! In its hardest features Satan pressed the situation upon the Redeemer: The people who claim to be above all others in temporal and spiritual advantages have rejected You. They are seeking to destroy You, the foundation, the center and seal of the promises made to them as a peculiar people. One of Your own disciples, who has listened to Your instruction, and has been among the foremost in church activities, will betray You. One of Your most zealous followers will deny You. All will forsake You. Christ's whole being abhorred the thought. That those whom He had undertaken to save, those whom He loved so much, should unite in the plots of Satan, this pierced His soul. The conflict was terrible. Its measure was the guilt of His nation, of His accusers and betrayer, the guilt of a world lying in wickedness. The sins of men weighed heavily upon Christ, and the sense of God's wrath against sin was crushing out His life.

Behold Him contemplating the price to be paid for the human soul. In His agony He clings to the cold ground, as if to prevent Himself from being drawn farther from God. The chilling dew of night falls upon His prostrate form, but He heeds it not. From His pale lips comes the bitter cry, "O My Father, if it be possible, let this cup pass from Me." Yet even now He adds, "Nevertheless not as I will, but as Thou wilt."

The human heart longs for sympathy in suffering. This longing Christ felt to the very depths of His being. In the supreme agony of His soul He came to His disciples with a yearning desire to hear some words of comfort from those whom He had so often blessed and comforted, and shielded in sorrow and distress. The One who had always had words of sympathy for them was now suffering superhuman agony, and He longed to know that they were praying for Him and for themselves. How dark seemed the malignity of sin! Terrible was the temptation to let the human race bear the consequences of its own guilt, while He stood innocent before God. If He could only know that His disciples understood and appreciated this, He would be strengthened.

Rising with painful effort, He staggered to the place where He had left His companions. But He "findeth them asleep." Had He found them praying, He would have been relieved. Had they been seeking refuge in God, that satanic agencies might not prevail over them, He would have been comforted by their steadfast faith. But they had not heeded the repeated warning, "Watch and pray." At first they had been much troubled to see their Master, usually so calm and dignified, wrestling with a sorrow that was beyond comprehension. They had prayed as they heard the strong cries of the sufferer. They did not intend to forsake their Lord, but they seemed paralyzed by a stupor which they might have shaken off if they had continued pleading with God. They did not realize the necessity of watchfulness and earnest prayer in

order to withstand temptation.Just before He bent His footsteps to the garden, Jesus had said to the disciples, "All ye shall be

offended because of Me this night." They had given Him the strongest assurance that they would go with Him to prison and to death. And poor, self-sufficient Peter had added, "Although all shall be offended, yet will not I." Mark 14:27, 29. But the disciples trusted to themselves. They did not look to the mighty Helper as Christ had counseled them to do. Thus when the Saviour was most in need of their sympathy and prayers, they were found asleep. Even Peter was sleeping.

And John, the loving disciple who had leaned upon the breast of Jesus, was asleep. Surely, the love of John for his Master should have kept him awake. His earnest prayers should have mingled with those of his loved Saviour in the time of His supreme sorrow. The Redeemer had spent entire nights praying for His disciples, that their faith might not fail. Should Jesus now put to James and John the question He had once asked them, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" they would not have ventured to answer, "We are able." Matt. 20:22.

The disciples awakened at the voice of Jesus, but they hardly knew Him, His face was so changed by anguish. Addressing Peter, Jesus said, "Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." The weakness of His disciples awakened the sympathy of Jesus. He feared that they would not be able to endure the test which would come upon them in His betrayal and death. He did not reprove them, but said, "Watch ye and pray, lest ye enter into temptation." Even in His great agony, He was seeking to excuse their weakness. "The spirit truly is ready," He said, "but the flesh is weak."

Again the Son of God was seized with superhuman agony, and fainting and exhausted, He staggered back to the place of His former struggle. His suffering was even greater than before. As the agony of soul came upon Him, "His sweat was as it were great drops of blood falling down to the ground." The cypress and palm trees were the silent witnesses of His anguish. From their leafy branches dropped heavy dew upon His stricken form, as if nature wept over its Author wrestling alone with the powers of darkness.

A short time before, Jesus had stood like a mighty cedar, withstanding the storm of opposition that spent its fury upon Him. Stubborn wills, and hearts filled with malice and subtlety, had striven in vain to confuse and overpower Him. He stood forth in divine majesty as the Son of God. Now He was like a reed beaten and bent by the angry storm. He had approached the consummation of His work a conqueror, having at each step gained the victory over the powers of darkness. As one already glorified, He had claimed oneness with God. In unfaltering accents He had poured out His songs of praise. He had spoken to His disciples in words of courage and tenderness. Now had come the hour of the power of darkness. Now His voice was heard on the still evening air, not in tones of triumph, but full of human anguish. The words of the Saviour were borne to the ears of the drowsy disciples, "O My Father, if this cup may not pass away from Me, except I drink it, Thy will be done."

The first impulse of the disciples was to go to Him; but He had bidden them tarry there, watching unto prayer. When Jesus came to them, He found them still sleeping. Again He had felt a longing for companionship, for some words from His disciples which would bring relief, and break the spell of darkness that well-nigh overpowered Him. But their eyes were heavy; "neither wist they what to answer Him." His presence aroused them. They saw His face marked with the bloody sweat of agony, and they were filled with fear. His anguish of mind they could not understand. "His visage was so marred more than any man, and His form more than the sons of men." Isa. 52:14.

Turning away, Jesus sought again His retreat, and fell prostrate, overcome by the horror of a great darkness. The humanity of the Son of God trembled in that trying hour. He prayed not now for His disciples that their faith might not fail, but for His own tempted, agonized soul. The awful moment had come--that moment which was to decide the destiny of the world. The fate of humanity trembled in the balance. Christ might even now refuse to drink the cup apportioned to guilty man. It was not yet too late. He might wipe the bloody sweat from His brow, and leave man to perish in his iniquity. He might say, Let the transgressor receive the penalty of his sin, and I will go back to My Father. Will the Son of God drink the bitter cup of humiliation and agony? Will the innocent suffer the consequences of the curse of sin, to save the guilty? The words fall tremblingly from the pale lips of Jesus, "O My Father, if this cup may not pass away from Me, except I drink it, Thy will be done."

Three times has He uttered that prayer. Three times has humanity shrunk from the last, crowning sacrifice. But now the history of the human race comes up before the world's Redeemer. He sees that the transgressors of the law, if left to themselves, must perish. He sees the helplessness of man. He sees the power of sin. The woes and lamentations of a doomed world rise before Him. He beholds its impending fate, and His decision is made. He will save man at any cost to Himself. He accepts His baptism of blood, that through Him perishing millions may gain everlasting life. He has left the courts of heaven, where all is purity, happiness, and glory, to save the one lost sheep, the one world that has fallen by transgression. And He will not turn from His mission. He will become the propitiation of a race that has willed to sin. His

prayer now breathes only submission: "If this cup may not pass away from Me, except I drink it, Thy will be done."

Having made the decision, He fell dying to the ground from which He had partially risen. Where now were His disciples, to place their hands tenderly beneath the head of their fainting Master, and bathe that brow, marred indeed more than the sons of men? The Saviour trod the wine press alone, and of the people there was none with Him.

Friday: Further ThoughtEllen G. White, The Desire of Ages, pp. 712-714.

Peter had not designed that his real character should be known. In assuming an air of indifference he had placed himself on the enemy's ground, and he became an easy prey to temptation. If he had been called to fight for his Master, he would have been a courageous soldier; but when the finger of scorn was pointed at him, he proved himself a coward. Many who do not shrink from active warfare for their Lord are driven by ridicule to deny their faith. By associating with those whom they should avoid, they place themselves in the way of temptation. They invite the enemy to tempt them, and are led to say and do that of which under other circumstances they would never have been guilty. The disciple of Christ who in our day disguises his faith through dread of suffering or reproach denies his Lord as really as did Peter in the judgment hall.

Peter tried to show no interest in the trial of his Master, but his heart was wrung with sorrow as he heard the cruel taunts, and saw the abuse He was suffering. More than this, he was surprised and angry that Jesus should humiliate Himself and His followers by submitting to such treatment. In order to conceal his true feelings, he endeavored to join with the persecutors of Jesus in their untimely jests. But his appearance was unnatural. He was acting a lie, and while seeking to talk unconcernedly he could not restrain expressions of indignation at the abuse heaped upon his Master.

Attention was called to him the second time, and he was again charged with being a follower of Jesus. He now declared with an oath, "I do not know the Man." Still another opportunity was given him. An hour had passed, when one of the servants of the high priest, being a near kinsman of the man whose ear Peter had cut off, asked him, "Did not I see thee in the garden with Him?" "Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto." At this Peter flew into a rage. The disciples of Jesus were noted for the purity of their language, and in order fully to deceive his questioners, and justify his assumed character, Peter now denied his Master with cursing and swearing. Again the cock crew. Peter heard it then, and he remembered the words of Jesus, "Before the cock crow twice, thou shalt deny Me thrice." Mark 14:30.

While the degrading oaths were fresh upon Peter's lips, and the shrill crowing of the cock was still ringing in his ears, the Saviour turned from the frowning judges, and looked full upon His poor disciple. At the same time Peter's eyes were drawn to his Master. In that gentle countenance he read deep pity and sorrow, but there was no anger there.

The sight of that pale, suffering face, those quivering lips, that look of compassion and forgiveness, pierced his heart like an arrow. Conscience was aroused. Memory was active. Peter called to mind his promise of a few short hours before that he would go with his Lord to prison and to death. He remembered his grief when the Saviour told him in the upper chamber that he would deny his Lord thrice that same night. Peter had just declared that he knew not Jesus, but he now realized with bitter grief how well his Lord knew him, and how accurately He had read his heart, the falseness of which was unknown even to himself.

A tide of memories rushed over him. The Saviour's tender mercy, His kindness and long-suffering, His gentleness and patience toward His erring disciples,--all was remembered. He recalled the caution, "Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not." Luke 22:31, 32. He reflected with horror upon his own ingratitude, his falsehood, his perjury. Once more he looked at his Master, and saw a sacrilegious hand raised to smite Him in the face. Unable longer to endure the scene, he rushed, heartbroken, from the hall.

He pressed on in solitude and darkness, he knew not and cared not whither. At last he found himself in Gethsemane. The scene of a few hours before came vividly to his mind. The suffering face of his Lord, stained with bloody sweat and convulsed with anguish, rose before him. He remembered with bitter remorse that Jesus had wept and agonized in prayer alone, while those who should have united with Him in that trying hour were sleeping. He remembered His solemn charge, "Watch and pray, that ye enter not into temptation." Matt. 26:41. He witnessed again the scene in the judgment hall. It was torture to his bleeding heart to know that he had added the heaviest burden to the Saviour's humiliation and grief. On the very spot where Jesus had poured out His soul in agony to His Father, Peter fell upon his face, and wished that he might die.

It was in sleeping when Jesus bade him watch and pray that Peter had prepared the way for his great sin. All the disciples, by sleeping in that critical hour, sustained a great loss. Christ knew the fiery

ordeal through which they were to pass. He knew how Satan would work to paralyze their senses that they might be unready for the trial. Therefore it was that He gave them warning. Had those hours in the garden been spent in watching and prayer, Peter would not have been left to depend upon his own feeble strength. He would not have denied his Lord. Had the disciples watched with Christ in His agony, they would have been prepared to behold His suffering upon the cross. They would have understood in some degree the nature of His overpowering anguish. They would have been able to recall His words that foretold His sufferings, His death, and His resurrection. Amid the gloom of the most trying hour, some rays of hope would have lighted up the darkness and sustained their faith.