We believe these words present very fairly what is in the mind of many who read the story of Gethsemane. The

repeated words `as a man' are put in to soften the apparent shrinking that is implied. We cannot, however, accept

this apology for the Son of God in whatever terms of grace and love it may be presented.

First let us consider the place that this experience occupies in the epistle to the Hebrews. Paul is approaching his

great exhortation `Let us go on unto perfection' which finds its dread alternative in `drawing back unto perdition'.

Now, however we endeavour to soften the charge, the view expressed by Albert Barnes means in plain terms that the

Saviour did, if only temporarily, `draw back'. Yet Gethsemane issues in His `perfecting'. If the common view of

Gethsemane be the true one, should we not fee] that Paul very unwisely introduced such a subject here?

(1) Christ your Saviour, your Captain, momentarily drew back.

(2) You, Wis followers are expected not to draw back.

Something seems amiss with this argument. If Hebrews 10 teaches anything, it teaches that Christ fully knew

what was involved when He accepted the office of the One Mediator. Setting aside all the typical offerings of the

law, He said `A body hast Thou prepared Me', and that body was destined to be `offered' (Heb. 10:5,10). These

Hebrews were exhorted to look unto Jesus, the Author and the Perfecter of faith, `Who for the joy that was set

before Him endured the cross, despising the shame' (Heb. 12:2). If Hebrews 5:7 be interpreted to mean that the

Saviour prayed to be delivered from the awful death that awaited Him on the cross, it will certainly read

discordantly with John 12:27,28:

`Now is My soul troubled; and what shall I say? (Shall I say?) Father, save Me from this hour: but for this cause came I

unto this hour. (No, I will say) Father, glorify Thy name'.

How does the apparent drawing back of Gethsemane harmonize with the words of John 10:17,18?

`Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me,

but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment

have I received of My Father'.

John 17 precedes the garden of Gethsemane. In that sublime chapter the Saviour reviewed His life's work, and

`The hour is come ... I have finished the work which Thou gavest Me to do'.

`When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden'

(John 17:1,4; 18:1).

Are we to believe that the strong confidence of chapter 17 was followed by a temporary drawing back in chapter

18? The Saviour knew intimately what awaited Him at the end of His journey:

`He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be

raised again the third day' (Matt. 16:21).

He knew all that the prophets had written concerning His crucifixion and death:

`Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be

accomplished. For He shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and

spitted on: and they shall scourge Him, and put Him to death: and the third day He shall rise again' (Luke

To suggest that in the garden of Gethsemane the awfulness of Calvary just began to dawn upon the Saviour, is a

contradiction of all that is written of Him. He knew, even to the fact that He should be `spitted on'. We certainly

read of the disciples, when they were on their way to that last visit to Jerusalem, that they were amazed and afraid,

but the Saviour assured them by telling them that He knew already all that could and should be done unto Him

(Mark 10:32-34).

Let us return to Hebrews 5 and read the passage afresh. Let us go to the end of verse 7, and note, whatever it

was that formed the burden of the Saviour's prayer, He was heard. To `hear' prayer is equivalent in many cases to