When the Lord had finished the Mystical Supper with His
disciples and given them His Instructions, He went with them to the Mount of
Olives. On the way He continued His final teachings, after which He addressed
the Heavenly Father with a prayer for His disciples and those who would believe
their word (Jn 17).
On crossing the stream of the Cedron, the Lord and His
disciples went into the garden of Gethsemane, where He had been accustomed to
gather with them earlier. Here, He left His disciples, except for Peter, James
and John, telling them to sit down for a time while He prayed. Then, He Himself
with Peter, James and John went on a little further. He wanted to be on His own
as much as possible, but knowing all that was going to happen, He began to
sorrow, to be distressed and horrified, and He said to those with Him: My soul
is exceedingly sorrowful, even unto death. Stay here and watch with Me. And
going a little further off, He fell face down on the earth and prayed.
Twice the Lord interrupted His prayer, and went up to Peter
and the sons of Zebedee. Alas! They were there, but not watching: sleep had
overcome them. In vain did their Divine Teacher exhort them to watch and pray,
so as not to fall into temptation: The spirit is willing, but the flesh is weak.
(Mt 26:41; Mk 14:38). The disciples again fell asleep and immediately the Savior
departed from them in order to continue His prayer, which ended only when the
hour of the betrayal of the Son of Man into the hands of sinners drew near.
Jesus’ intensity of prayer reached the highest degree—He came out in a bloody
sweat which fell in drops on the earth (Lk 22:44).
What did Jesus pray about with such fiery intensity? What did
He beseech the Heavenly Father, falling face down to the earth three times?
Abba, My Father! All is possible to Thee; O if only Thou wouldest grant that
this cup be taken from Me. If it is possible, let this cup pass by Me; take this
cup from Me. However, not as I will, but as Thou willest; not My will, but Thine
be done. My Father, if this cup cannot pass by Me, but I must drink of it, may
Thy will be done.
The Lord Jesus Christ was the God-Man. The Divine and human
natures, without merging into each other and without changing, undivided and un-separated
(the dogma of the Chalcedonian Council) were united in Him in one
Person. In accordance with His two natures, the Lord also had two wills. As God,
Jesus Christ was of one substance with God the Father and had one Will with Him
and the Holy Spirit. But as perfect man, consisting of a soul and a body, the
Lord also had human feelings and a human will. His human will was completely
obedient to His Divine will. The Lord subjected His human will to the Divine
will—He sought only to do the will of the Heavenly Father (Jn 5:30); His
spiritual food was to do the will of Him Who sent Me and to finish His work. (Jn
4:34).
But the work which was set before Him to finish was greater
than any other, and even unfeeling, soulless nature was bound to be amazed at
it. It was necessary for Him to redeem man from sin and death, and reestablish
the union of man with God. It was necessary that the sinless Savior should take
upon Himself all human sin, so that He, Who had no sins of His own, should feel
the weight of the sin of all humanity and sorrow over it in such a way as was
possible only for complete holiness, which clearly feels even the slightest
deviation from the commandments and Will of God. It was necessary that He, in
Whom Divinity and humanity were hypostatically united, should in His holy,
sinless humanity experience the full horror of the distancing of man from his
Creator, of the split between sinful humanity and the source of holiness and
light - God.
The depth of the fall of mankind must have stood before His
eyes at that moment; for man, who in Paradise did not want to obey God and who
listened to the devil’s slander against Him, would now rise up against his
Divine Savior, slander Him, and, having declared Him unworthy to live upon the
earth, would hang Him on a tree between Heaven and earth, thereby subjecting Him
to the curse of the God-given law (Deut 21:22-23). It was necessary that the
sinless Righteous One, rejected by the sinful world for which and at the hands
of which He was suffering, should forgive mankind this evil deed and turn to the
Heavenly Father with a prayer that the Divine righteousness should forgive
mankind, blinded by the devil, this rejection of its Creator and Savior. Such a
holy prayer could not fail to be heard, such a power of love was bound to unite
the source of love, God, with those who even now would feel this love, and,
understanding how far the ways of men had departed from the ways of God, would
manifest a strong determination to return to God the Father through the
Creator’s reception of human nature.
And now there came the time when all this was to come to
pass. In a few hours the Son of Man, raised upon the cross, would draw all men
to Himself by His own self-sacrifice. Before the force of His love the sinful
hearts of men would not be able to stand. The love of the God-man would break
the stone of men’s hearts. They would feel their own impurity and darkness,
their insignificance; and only the stubborn haters of God would not want to be
enlightened by the light of the Divine greatness and mercy. But all those who
would not reject Him Who called them, irradiated by the light of the love of the
God-Man, would feel their separation from the loving Creator and would thirst to
be united with Him. And invisibly the greatest mystery would take place—mankind
would turn to its Maker, and the merciful Lord would joyfully accept those who
would return from the slander of the devil to their Archetype. Mercy and truth
have met together, righteousness and peace have kissed each other. (Pss 84:10);
righteousness has pressed close from Heaven, for the incarnate Truth has shone
out on the cross from the earth. The hour had come when all this was about to
take place.
The world did not suspect the greatness of the coming day.
Before the gaze of the God-Man all that was to happen was revealed. He
voluntarily sacrificed Himself for the salvation of the human race. And now He
came for the last time to pray alone to His Heavenly Father. Here He would
accomplish that sacrifice which would save the race of men. He would voluntarily
give Himself up to sufferings, giving Himself over into the power of darkness.
However, this sacrifice would not be saving if He would
experience only His personal sufferings—He had to be tormented by the wounds of
sin from which mankind was suffering. The heart of the God-Man was filled with
inexpressible sorrow. All the sins of men, beginning from the transgression of
Adam and ending with those which would be done at the moment of the sounding of
the last trumpet—all the great and small sins of all men stood before His mental
gaze. They were always revealed to Him as God—all things are manifest before
Him—but now their whole weight and iniquity was experienced also by His human
nature. His holy, sinless soul was filled with horror. He suffered as the
sinners themselves do not suffer, whose coarse hearts do not feel how the sin of
man defiles and how it separates him from the Creator. His sufferings were the
greater in that He saw this coarseness and embitteredness of heart, the fact
that men have blinded their eyes that they should not see, and do not want to
hear with their ears and be converted, so that they should be healed. He saw
that the whole world was even now turning away from God Who had come to them in
human form. The hour was coming and had already come (Jn 16:31) when even those
who had only just declared their readiness to lay down their lives for Him would
be scattered. The God-Man would hang in solitude upon the Cross, showered with a
hail of insults from the people who would come to see this spectacle. Only a few
souls remained faithful to Him, but they, too, by their silent grief and
helplessness would increase the sufferings of the heart of the Virgin’s Son,
overflowing with love. There would not be help from anywhere...
True, even in these minutes He would not be alone, for the
Father was always with Him (Jn 8:19; 10:30). But so as to feel the full weight
of the consequences of sin, the Son of God would voluntarily allow His human
nature to feel even the horror of separation from God. This terrible moment
would be unendurable for His holy, sinless being. A powerful cry would break out
from His lips: My God, My God, why hast Thou forsaken Me? And seeing this hour
in advance, His holy soul was filled with horror and distress.
Still earlier, when some Hellenes came to see Jesus, He
allowed His human nature to experience the approach of that dreadful hour. When
these sheep from another fold came to Him, the God-Man saw that the hour when
everyone would come to Him as He was raised upon the cross, was near. His human
nature shuddered, His soul was in distress. But Jesus knew that without His
sufferings the salvation of men was impossible, that without them His earthly
activity would leave a trace as small as that of a grain which lies for a long
time on the surface of the earth before being dried up by the sun. It was
therefore at that time that He appealed to His Father not to allow human
weakness to prevail over all the thoughts and feelings of His human nature: Now
is My soul troubled, and what shall I say? Father, save Me from this hour? And
yet for this purpose have I come to this hour. (Jn 12:27).
And as if heartened by the remembrance of why He had come to
the earth, Christ prays that the Will of God for the salvation of the human race
be carried out: Father, glorify Thy name. (Jn 12:28)—glorify it on earth, among
men, show Thyself to be not only the Creator but also the Savior (St. Basil the
Great, Against Eunomius, Bk 4). I have glorified it and will glorify it again
(Jn
12:28) came a voice from Heaven announced that the time for the fulfillment of
the Mystery which had been hidden from the beginning of the age was coming (Col
1:26; Eph 1:9; 3:9).
And now that time had already come. If before the human
nature of Christ had shuddered and been troubled at the thought of what was to
come, what did it experience now, when in expectation of the coming of His
enemies and betrayer He for the last time prayed alone to God? The Lord knew
that every prayer of His would be answered (Jn 11:42), He knew that if He would
ask the Father to deliver Him from torments and death, more than twelve legions
of angels would appear (Mt 26:53) to defend Him. But had He not come for this?
So that at the last moment He should refuse to carry out that which He had
fore-announced in the Scriptures?
However, the spirit is willing, but the flesh is weak. The
spirit of Jesus now burns (Rom 12:11), wishing only one thing—the fulfillment of
the Will of God. But by its nature, human nature abhors sufferings and death
(St. John of Damascus, An Exact Exposition of the Orthodox Faith, Bk 3, chapters
18, 20, 23, 24; Blessed Theodoret; St. John of the Ladder, The Ladder, word 6,
On the Remembrance of Death). The Son of God willingly accepted this weak
nature. He gives Himself up to death for the salvation of the world. And He
conquers, although He feels the approaching fear of death and abhorrence of
sufferings. Now these sufferings will be particularly terrible, terrible not so
much in themselves, as from the fact that the soul of the God-Man was shaken to
its depths.
The sin of man that He takes upon Himself is inexpressibly
heavy. This sin weighs Jesus down, making the sufferings that are to come
unendurable.
Christ knows that when His sufferings reach their peak, He
will be completely alone. Not only will no man be able to relieve them I looked
for one that would sorrow with Me and there was none, for one that would comfort
Me and none was found. (Pss 68:21). I looked, but there was none to help; I was
appalled, but there was no one to uphold. (Is 63:5). But in order that He should
feel the full weight of sins, He would also be allowed to feel the burden of
separation from the Heavenly Father. And at this moment, His human will can wish
to avoid the sufferings. But it will not be so. Let His human will not diverge
for one second from His Divine Will. It is about this that the God-Man beseeches
His Heavenly Father. If it is possible for mankind to re-establish its unity
with God without this new and terrible crime against the Son of God (St. Basil
the Great, Against Eunomius Bk 4), then it is better that this hour should not
come to pass. But if it is only in this way that mankind can be drawn to its
Maker, let the good Will of God be accomplished in this case, too. May His Will
be done, and may the human nature of Jesus, even at the most terrible moments,
not wish anything other than the fulfillment of the will of God, the completion
of God’s economy. This is precisely what Christ prayed for in the garden of
Gethsemane: He offered up prayers and supplications, with loud cries and tears,
to Him Who was able to save Him from death. (Heb 5:7).
He offered up prayers and supplications to Him Who was able
to save Him from death, but He did not pray for deliverance from death. It is as
if the Lord Jesus Christ spoke as follows to His Father: Abba, My Father, the Father of Him
Whom Thou has sent to gather into one the people of Israel and the scattered
children of God—the people of the Gentiles, so as to make out of two one new man
and by means of the cross reconcile them with Thee. All is possible to Thee, all
is possible that is in accord with Thy boundless perfections. Thou knowest that
it is natural for human nature to abhor sufferings, that man would always like
to see good days
(Pss 34:14) But he Who loves Thee with all his heart, with all his soul and with
all his mind wishes only that which is pleasing to Thy good and perfect will. I
have come down to earth to fulfill Thy wise will and for this purpose I have
communed with flesh and blood, assuming human nature with all its weaknesses,
except the sinful ones. I also have wished to avoid sufferings, but only on one
condition—that this is Thy holy will. If It is possible that the work of economy
should be completed without a new and terrible crime on the part of men; if it
is possible for Me not to experience these mental sufferings, to which in a few
hours’ time will be united the terrible sufferings of the human body; if this is
possible—deliver Me then from the experiences and temptations which have already
come upon Me and which are still to come. Deliver Me from the necessity of
experiencing the consequences of the crime of Adam. However, this request is
dictated to Me by the frailty of My human nature; but let it be as is pleasing
to Thee, let not the will of frail human nature be fulfilled, but Our common,
pre-eternal Council. My Father! If according to Thy wise economy it is necessary
that I offer this sacrifice, I do not reject It. But I ask only one thing: may
Thy will be done. May Thy will be done always and in all things. As in Heaven
with Me, Thine Only-begotten Son, and Thee there is one will, so may My human
will here on earth not wish anything contrary to Our common will for one moment.
May that which was decided by us before the creation of the world be fulfilled,
may the salvation of the human race be accomplished. May the sons of men be
redeemed from slavery to the devil, may they be redeemed at the high price of
the sufferings and self-sacrifice of the God-Man. And may all the weight of
men’s sins, which I have accepted on Myself, and all my mental and physical
sufferings, not be able to make My human will waver in its thirst that Thy holy
will be done. May I fulfill Thy will with joy. Thy will be done.
The Lord prayed about the cup of His voluntary saving passion
as if it was involuntary. (Sunday service of the fifth tone, canon, eighth hirmos), showing by this the two wills of the two natures, and beseeching God
the Father that His human will would not waver in its obedience to the Divine
will (Exact Exposition of the Orthodox Faith, Bk 3, 24). An angel appeared to
Him from the Heavens and strengthenedhis human nature. (Lk 22:43). His human
nature, while Jesus Who was accomplishing the exploit of His self-sacrifice
prayed still more earnestly, being covered in a bloody sweat. And for His
reverence and constant obedience to the will of the Father, the Son of God was
heard. Strengthened and reassured, Jesus rose from prayer (Exact Exposition of
the Orthodox Faith, Bk 3, 24). He knew that His human nature would not waver any
more, that soon the load of the sins of men would be taken away from Him, and
that by His obedience to God the Father He would bring human nature that had
gone astray to Him. He went up to His disciples and said: You all sleep and
rest. It is finished, the hour has come: Lo! the Son of Man is betrayed into the
hands of sinners. Arise, let us go, he who betrays Me is at hand. Pray that you
do not fall into temptation.
Coming out to meet those who had come for Him, the Lord
voluntarily gave Himself into their hands. And when Peter, wishing to defend His
Teacher, struck the servant of the high priest and cut off his ear, the Lord
healed the servant, and reminded Peter that He was voluntarily giving Himself
up: Put your sword into its sheath: am I not to drink the cup which the Father
has given Me? Or do you think that I cannot now ask My Father and He will send
Me more than twelve legions of angels? How then will the Scriptures be
fulfilled, that this must come to pass? And willingly drinking the whole cup of
mental and physical sufferings to the bottom, Christ glorified God on earth; He
accomplished a work which was no less than the very creation of the world. He
restored the fallen nature of man, reconciled Divinity and humanity, and made
men partakers of the Divine nature (2Pet 1:4).
Having accomplished the work which the Father gave Him to do,
Christ was glorified also in His human nature with that glory which He as God
had before the world was (Jn 17:5), and sat in His humanity at the right hand of
God the Father, waiting until His enemies should be laid at the footstool of His
feet (Heb 10:13).
Having been made for all those who obey Him the cause of
eternal salvation (Heb 5:9), Christ remains even after His ascension known in
two natures without confusion (Dogmatikon of the sixth tone), bearing two wills
according to each nature unto the ages (Sunday canon of the fifth tone,
troparion of the eighth eirmos), but His glorified body cannot now suffer and
does not need anything, while in accordance with this His human will, too,
cannot diverge from His Divine will in anything. But with this flesh Christ will
come again on the last day to Judge the living and the
dead, after which, as King not
only according to His Divinity, but also according to His humanity, He will be
subject to God the Father together with the whole of His eternal kingdom, so
that God may be all in
all. (I Cor 15:28).
