John 16 verse 32, Behold! The hour comes, yes, is now come, That you shall be scattered, every man to his own, And shall leave me alone, yet I am not alone. We will continue our reading in John chapter 14. John 14 and verse 3. And if I go and prepare a place for you, I will come again and receive you unto my Son. Where I am, there you may be also. We’ll also read chapter 15. and verse 18, John 15 verse 18, If the world hate you, you know that it hated me before it hated you. Verse 25, That the world might be full-filled, that is written in their know, they hated me without a cause.

As we trace the journey of our Lord, on his way to the cross. We have so far considered how he had someone close to him who betrayed him. And we now today consider ourselves just a few hours away before his arrest, where he is going to spend his last few hours with his disciples. And in those last few hours, we have seen how he washes their feet. We have seen how he establishes the ordinance of the Lord's Table. And today we will look at his last and final words that he had to tell to his disciples. which is popularly known as the Upper Room Discourse. And once we see these last few words that he has to say to his disciples, we will then consider the start of his journey to the cross where he enters the garden of Gethsemane. This in itself is so huge. There are so many things that the Lord covered in this discourse, starting specifically from Chapter 13 through Chapter 17. And this is how probably the events unfolded that night. The Lord was hiding his tracks. To be precise, he was not going anymore in the public. And so to keep himself away from the eyes of the public and to keep his arrest to the last moments, he was being very discreet.

So when it came to preparing the Passover and preparing the feast and the upper room, the Lord sent two disciples. and he didn't tell them where to go. He didn't give them an address where to go. He in fact told them that you will go into the city, you will see a man carrying a pitcher, this is a very odd thing. You will follow him, he leads you to the upper room and you have to tell to the master that your master needs this room and everything will be in place. And the reason why he would do that so discreetly without giving address or directions is because Judas was with him and Judas was seeking an opportunity to hand over Christ to the Pharisees. But Judas would not be allowed to do that before this Last Supper. before this upper room discourse which the Lord said He has greatly desired to have it with the disciples. This is probably His first time and also His last time that He celebrated the feast of the Passover with the disciples. And so if the Lord Jesus Himself with so much great desire spoke to the disciples, He bears something of great importance to ourselves. because always the last words for dying man are very important.

And these are his last words that he has to share to the disciples. In the middle of this discourse, somewhere between the Passover feast, he tends to tell us that you have to do quickly whatever you want to do. And he tells us... went and left the room and by the time it was night. And so they were on a clock, though he wanted to spend more time, though he had many things more to tell as he said, and that only the Holy Spirit will come and reveal, yet he was on a clock. So this upper room discourse, though it's said to be from 13th to 17th, probably only two chapters took place actually at the upper room. where in the middle of this discourse he says that the prince of this world is coming and I have nothing to do, in which he was referring probably Judas is coming.

Obviously, Judas, when he left the room, he went to the Pharisees and he collected the band of soldiers and he would have brought them first to this upper room, not to the garden. He would have brought them first to this location, which was the last known location of Christ. He would have brought them here first and when he found the room empty, he then brought them to the garden because he knew that is the place that Christ often went. And so in the middle of the discourse, the Lord says, Arise, let us go from here, because the Prince of this world is coming and I have nothing to do with him. So he was not done yet. He was still in the middle of all he had to tell the disciples. And he was not going to allow Judas and his party to spoil it or to interrupt it. And so he takes the disciples away from the upper room. and he brings them to the garden of Gethsemane. And along that way to the garden of Gethsemane, he completes this discourse and completes it with a beautiful prayer and thereafter crosses the brook to enter this garden.

And in the garden we have the Lord Jesus, we have the twelve disciples and probably we also have one more person which we don't know what his name is. We read of him in the Gospel of Mark, when the soldiers come to arrest the Lord Jesus, all disciples flee away. But there's one person who lingers along and he is definitely not a disciple. He's one person that lingers along who follows the Lord up to a point where he himself is and he is wearing something quite loose, so he lets go of his clothes, naked he runs away. And so in the garden there is definitely one more very peculiar person, along with the twelve disciples. Most probably this is how we look at it and want to, with a certain amount of certainty, understand that person is the person who wrote the gospel of Mark, Mark himself. He is that person who was along with the trail. He was not in the upper room, but he was definitely in the garden. And he was following the Lord Jesus.

And probably the upper room that we find ourselves in, We read of his home big enough to accommodate a church in the Book of Acts. And probably it is that same place where Mark lived. And when Judas and his cohort came to the upper room to arrest Christ, they found the room empty and Mark was startled. And so he took whatever he could grab, the closest clothes he could grab, put it on his body and followed Judas and his group to the Gethsemane garden. That's how he finds himself in the garden. follow Christ, he decides to follow the arrested Christ, speaks in volumes about our own failures and how he could just call out to a limit and could evolve beyond the limit. This is the events that unfolded that night where everything was so determined, planned, and though there were the forces of the evil one trying to apprehend Christ, they couldn't do it until Christ made Himself available, until Christ told the disciples, rise, not to go away from this place, but rise, that is, go and meet the one who's coming to victory, that is, go and meet the one who's coming to arrest.

It is the Christ who made Himself available to be arrested, to be apprehended, to be taken. So in the whole narration, you see someone in complete control. The very victim of the story is in absolute control. Every step is determined by him. Everything falls clockwise to its time according to his determination. And nothing can go before or after. In this last moment, he decides how long it is going to be. He has things to tell the disciples. And if we were to consider what He has shared with the disciples in the light of His suffering, there are three things that we can look specifically that the Lord repetitively told His disciples considering His sufferings.

The first thing is in Chapter 14, John 14. and verse 3, and where He will stress and emphasise on, He's saying, I will come again. I will go and prepare a place for you, and I will come again. In the same chapter, verse 17 and verse 18, He says, I will not leave you comfortless, but I will... come to you. Again in the same chapter, He says in verse 19, that the world will not see Me. This is the last they will ever get to see Me. Me hanging on the cross is the last the world will ever get to see of Me. The world will not see Me, but you will see Me. That this is not going to be the last of your sight, of your faith, you will see Me. and this immediately aroused interest in the mind of Judas, not Iscariot Judas, the son of Simon. He had a question as to how the Lord is going to reveal Himself to the disciples but not to the world. How are you going to manifest yourselves to the disciples but not to the world? How is it going to be the last of which the world sees, but the disciples will get to see Him?

The Lord beautifully answers that and says in verse 23, If a man loves me, he will keep my words, my father will love him, we will come unto him and make our dwelling in him. That the way this all ends is not the cross, not the grave, not the mere ascension and the glorification of Christ on the throne of God, but He is going to come again. I will come again, and I am coming to dwell and abide in you, where I am not going to leave you. And the way the Lord will reveal Himself to us and show Himself to us is in His abiding in us, in His dwelling with us, where He says of the Spirit who will come down, the very Spirit of Christ, to dwell with them. And so this is not going to be a bye-bye. This is not going to be where Christ leaves them alone, orphans and comfortless. He emphatically says, I will come to you. In fact, he says in Chapter 16, in verse 7, that it is advantageous for you that I go away. It is advantageous that I go away, that all of this is for your benefit, it is for your advantage that I go away.

And in verse 16, he says, a little while... Chapter 16, verse 16, A little while you shall not see me, and again a little while, you will see me, because I go to the Father. That the Lord would repetitively say, I am coming again, I am going to see you once again, the world will not see me any more, but you will see me. And this cannot be just said of the twelve disciples. This cannot be just said of those 500 witnesses who saw the bodily, resurrected form of Christ. This is of us! Because in the Cross, He will raise a generation of children who will love God, who will abide in His words, whom the Father will love, and the Father and the Son will both come together to dwell in that person, and reveal Christ to that person. That all of this was to see Christ coming down once again, back again, to live on this earth, among His people.

The last week we saw Christ saying, I am going back to the Father, and while loving those that are in the world, so as to take us to the Father, but until that day comes... Until the day comes when we will really enjoy ourselves as one in the glory of Christ, until the day comes, He is not going to leave us in this world alone. We are not living in this world where we don't see Christ. Christ is visible for those who have faith to look at for Him. The Lord was true in saying that, the world will not see me, that the world is blind, the world is in darkness. They live as if Christ has never lived on this earth. That the fact of God living on this earth is something that doesn't cross your mind. The world does not see Christ, but what about we believers? The writer says, we see Christ being made little lower than the angels. That's the terminology, we see Christ. and how Paul would tell to the Galatians that I have evidently set Christ crucified before you, that in faith we see Christ and that He has not left us alone, that the cross was not the end, the grave was not the end, Christ made it clear, I am coming back.

The second thing that he repetitively again says in this discourse... is something that was going to trouble them. We read this in Chapter 15 and Verse 18. It says, If the world hate you, you know that it hated me before it hated you. And the second thing that the Lord wanted the disciples to know as far as His sufferings is concerned, is that this hate is not going to stop at Christ, that what Christ is going to face is not going to be a singular example, that He is only going to be an example for all of us, that when Judas and the soldiers come to arrest Christ, they are not coming only for Christ. They are coming for the disciples, that they are going to face the hate that Christ faced.

So much so, the Lord told the women that were weeping for Him, You don't weep for me, you weep for yourself, because if this is what they do to a green tree, imagine what they can do to a dry one. If this is what they did to Christ, who was sinless, who was worthy of nothing, imagine what the world can do to us. that this hate with which they hated the Lord even to hate Him without a cause is what we will all face. And in fact, the Lord told them that they're going to kill you, they're going to throw you out of synagogues, and they're going to kill you with so much zeal that in killing you, they think they're doing God's service. and these were his last words to the disciples. that you are not of this world, I have chosen you and that's why the world will hate you. They hate the one who has sent me and they hate me and now they will hate you. They would not have hated me if I didn't speak, but now I have spoken, their sins are exposed, they have seen money walks and now they hate me.

And so if Christ was a sheep led like a... led dumb alike to the slaughterhouse, so shall we also be led. That the death of Christ is just a starting point, it is just the beginning of all sorrows, which will ultimately culminate when the Antichrist of this world will wage war against the Lamb and the One on the throne. So the hate that the Lord experienced is for all of us. that they will hate the Lord and they will hate those that belong to Him. You see, the world has always been in enmity with God, right from the Garden of Eden. But now at the cross, now with the reception of Christ, now with those that belong to Christ, the battle has expanded, the frontiers have expanded. Now it's no more just the Lord against the world, but Lord and His people against the world. Where at the cross now there have people crossed over to fight this battle.

We have joined in that glory. We have joined in that battle. And unto us we will face all what the Lord faced, all what was appointed of the Lord, all what the world decided to do with the Lord, they will do with us. And so the Lord makes it absolutely clear to the disciples on His way out of this world that they don't belong here. This world is not their home. They are not owned by the world. The world will not own them. The world will hate them. His last and final words in these discourses, In this world, you will have tribulation. So if there's one thing that the sufferings of Christ teaches us is that it is not only Christ who suffered. This is our God, our servant-king. He calls us to follow Him. He calls us to be that servant. He calls us to follow that path of humility.

But the last thing that the Lord wanted to clearly talk to the disciples and in a way encourage them, You said that. that the shepherd is going to be smitten and the sheep will be scattered. that this hate with which the world hated Christ, they're going to experience it on that night itself. That the sorrows with which Christ is going to suffer is going to be their sorrows. That all what Christ is going to suffer is not going to be an isolated individual suffering on the cross, they are well going to be in the thick and thin of it. They're going to face the humiliation of it. They are going to run for their lives. They're going to be extremely fearful. They're going to be extremely sorrowful. In fact, the Lord said that, These things I speak to you, that your joy should be full. And then He said, I have spoken these things to you, but sorrow has filled your heart. That these last words was bringing upon them a very opposite effect than what was intended. where He wanted to leave His peace with them, He wanted to be full of joy, but the more He spoke, their hearts were filled with sorrow, that they are going to be with the Lord in this, that they have to decide and they have to choose where their words will be put to test, where they all collectively said, No Lord, we will not deny You, we will not leave You.

But that night they are going to face it, they are going to prove it. That if the shepherd is going to be smitten, it cannot be smitten without the sheep being facing its consequences. The sheep will be scattered. And so this is how the Lord would end that discourse. We read this in Chapter 16 and verse 32. He says, or to be put in another words, every man will behave in his own elements. Every man will behave like he is supposed to behave in his natural self. They may have great willingness, in fact the spirit is ready, but they are going to face their true elements. They will all behave in their own place, where they will all behave in their flesh, starting from Peter to the extreme Judas. And so in the midst of the sorrows, you see them struggling, struggling to be with Christ, struggling to be happy, where the Lord says, you should rejoice, but joy is the last thing on their mind. In fact, for the matter of sorrow, they decide to sleep it off. When the Lord is struggling to pray and pray with blood drop sweat, the disciples chose to sleep. and you see one upon the other a failure of human flesh.

When the Lord wants them to pray, they are sleeping. Their flesh cannot do good. It's so typical that the weakness of human flesh is so majestically exhibited at the cross. And we're not even talking of the Pharisees, we're not even talking of the soldiers, we're not talking of those that hated Christ. No, we're talking of those that were with Christ, who lived with Him for three years. The best of human flesh is returning to their own place, is returning to their own elements, is behaving what is potentially possible of them, what is inherently capable of them, they will behave like that. He like a sheep was led astray, and we have all turned into our own way. That was a prophecy fulfilled here. We shall all turn into our own way, where we will behave the way we are capable of behaving, where the very ugliness of human flesh will be fully displayed, that the Lord is asking the disciples pray, but they can't bring themselves up to pray. so weak, so informed. And they can't understand the things of God.

So when they see Judas and all the soldiers coming, Peter takes upon himself to take the sword and even try to kill somebody. It's an act in flesh. It's an act of a carnal man who cannot understand the will of God where the Lord told Peter, Put your sword in place, should I not drink the cup that the Father has given me? A person who looks at things in the eyes of God according to the will of God will accept it but Peter, who was having his mind on things of the earth, took the sword and tried to save Christ, not knowing that he is the one who needs a savior. where one after the other you see people falling down, unable to live in the flesh, everyone going to their own, everyone being scattered, everyone going astray, that when they put their hands on Christ, it is said, they all fled away. There was no disciple standing, it was just Christ. Nobody could go that path. And apart from the disciples, there was one young man with a loose tunic over his body, deciding to follow Christ. And even he was apprehended, but he let go of that tunic and he ran away. His own nakedness prevented him to follow Christ. and nakedness in the scriptures teaches about the consequences of sin.

That this was the path of the Lamb of God and this path He was going to tread alone. Everyone would deny, everyone would forsake, one would betray, all would leave him alone. And the Lord says, the Father is with me. This is the path of the Lamb of God. It's a path dedicatedly given to the Lamb. And so by one after one, they all left. They all fled away. After that young man, Peter took upon himself to follow the Lord at a distance. And we know how that night turned out for Peter. Even he went away weeping bitterly. There couldn't be anyone with Christ. And so the cross of Christ teaches us the failures of human flesh. It's the most profound exhibit of our weak fallen nature, where every man has gone to his own, unto his own pace.

Also this brings us to the garden itself, after having completed the discourse. after having narrated the sorrows that they will go through, even the sorrows of a pregnant woman giving birth, the Lord decides to now pray for the disciples. It is in this context where His closing remarks was, in the world you will have tribulation. It is in these closing remarks where He said that in this night you will all leave me. It is in these closing remarks where he said, one of you will betray me. It is in these closing remarks to Peter where he specifically said, Satan has asked of you to shift you like wheat. But I have prayed for you. And this is the prayer. where he is now praying for those who will be left sorrowful, who will be weeping, who will be lamenting, who will be afraid, who will be fearful, who will lock themselves up in a room for the fear of the Jews, who will be so fearful, who will be so sorrowful, like the sorrow of a pregnant woman in labour pain. That is the sorrow that is going to engulf the disciples.

Here is the Lord praying for them before He enters the garden. and He is not going to leave those that are in the world in this state. He says, You will be sorrowful, the world will rejoice, but then you will see me, and you will rejoice, and this joy, no man can take it away. And so when we see this beautiful prayer that He prays for His own, He prays not just for the disciples, but all those like us, who will believe thereafter, He prays, O Lord, that You will keep them, keep them in this world, keep them from the evil one, keep them by your word, and then he prays that they should be one in the glory, and then he prays that they should be with me in that glory. These were his final words before he entered into Gethsemane, that he prays for his own that are desperately in need of comfort.

We read in Chapter 18 of John. When Jesus had spoken these words, He went forth with His disciples over the brook Kidron, where was the garden into which He entered, and His disciples. This was the same brook that many thousand years ago David... fleeing from his son and passed over this Kidron and rose up that mount of olives. Now the son of David was going that exact same path. This is a beautiful picture that some have pointed out that this was the night of Passover. and this brook had drawn was also used as the drainage of all the sacrifices in the temple. So in that night, every household is sacrificing a paschal lamp. All that blood would go down this brook, and Christ is passing over, walking over the stream of blood from a thousand sacrifices of Passover lamb. and the Passover night is always full moon, it would be shimmering in that moonlight. And Christ, as soon as He passes over that Kidron, goes into the garden and for the first time in life, we see His own blood. He's sweating out great drops of blood.

We'll continue this journey now from the book of Matthew. We'll turn to Matthew chapter 26. Matthew chapter 26. and verses 36 onwards. Then comes Jesus with them unto a place called Gethsemane and says unto the disciples, sit here while I go and pray over there. And he took with him Peter and two sons of Zebedee and began to be sorrowful and very heavy. Then said he unto them, My soul is exceeding sorrowful even unto death, Tarry here and watch with me. And he went a little farther, And fell on his face, and prayed, saying, O my father, if it be possible, Let this cup pass from me, Neverthless not as I will, but as you will. He went away again the second time and prayed saying, Oh my father, if this cup may not pass away from me unless I drink it, your will be done.

Over here you see the Savior Christ climbing that slope of Mount Olives, entering this garden. and you have a picture of someone struggling at every step, where every step was becoming more heavy for him to walk. And so he is going through such deep mental agony, where he says, My soul, nobody has wounded him yet, nobody has hurting yet. Nobody has done anything to him yet, but he is in deep distress. A man of sorrows where it's written, he is exceedingly sorrowful, he is greatly distressed, he is greatly grieved, he is exceedingly distressed. A person with so much sorrow where he tells his disciples, stop here. He leaves the eight behind and now takes just three ahead. And then even as he keeps going, he couldn't go any further and he tells the three, okay, you stop here. Where he's going through such deep sorrow, such deep mental agony that is deeply discussing him where he says, I'm exceedingly sorrowful unto death.

It's an agony that we can never understand. It's a sorrow that we can never understand, never comprehend. What kind of sorrow is this? We can probably understand the persecutions, we can probably understand all what the people did to Christ, but the sorrow of Gethsemane is so inexplicable. It cannot be known. where the Lord in His full intimacy decided to be alone. He left the three behind and He goes ahead and He kneels down. That's how Luke says. Over here it's written, He went a little and fell on His face. And Mark says He falls to the ground, where He has gone fully prostrate on the ground, where the sorrows of His heart brought Him down to the ground. and we need to ask, what is this sorrow? What has bogged the mind of Christ so much? He says over there, My soul is exceeding sorrowful, even unto death.

Over here you see the servant of Christ, servant of God, Christ Himself, being made subjected to the point of death. You see, death has reigned from Adam, death has reigned over all men, death has reigned from our birth. We are all born dead. But if there was one flesh over which death never reigned, who was born alive, born in full fellowship with God, it is Christ. Death had no reign on him, even in his life. There has never been so much, so much at dying like Christ. And here is that unfallen man, the undefined, the blameless, sinless man, willingly submitting himself to the onslaught of death, to bring himself under the sword of Jehovah that he should die. And that very thought was something that distressed him so deeply that it made his sweat to... mixed with blood on its way out. That is the level of sorrow, the very thought of death. brought upon him such agonizing sorrow.

It's far more than the sorrow that he experiences in the hands of men. Here nobody has even laid their hands on Him, but He is exceedingly sorrowful even unto death, where death has reigned from Adam, and now it will claim its last victim, even Christ. Over here we see the picture of how it is written, He learned obedience. Here we see a picture of one who is being made perfect in sufferings, the one who is learning to suffer or learning in his sufferings. Here you see a man in his manhood, where the things written here can only be experienced of men, of a human flesh. Here you see the glory of a human Christ. where Christ being God now taken upon Himself of flesh, even the nature of His own brethren will face the perils of that nature, will face the consequences of that nature. And so you see here a repetition of the Garden of Eden, Garden of Gethsemane, the war is being fought once again.

You see death. the first time you see it is in the Garden of Eden. You see sorrow, the first time you see it is in the Garden of Eden. You see sweat, the first time you see it is in the Garden of Eden. You see blood, and indirectly again the first time it was ever shed, it was in the Garden of Eden. Where the second Adam is rising to the fight, allowing his heel to be bruised, and making sure he crosses the demons on his way out. This is the sorrows that afflicted the mind of Christ, the heart of man, the heart of Christ, that it brought out big great drops of sweat like blood. Over here we see how an angel came to strengthen him, and over here we again see so much similarities between his first time... where even in his first temptation in the wilderness he was all alone, all by himself, and over here again he is all by himself. And over there again we see angels ministering to him, over here again we see an angel coming to strengthen this son of man.

Where Christ, being God, becoming man, has now faced all infirmities, has faced all contradictions in flesh. has faced all trials that are possible in human flesh, and he willingly surrenders himself. We see this prayer that he prayed in verse 39. He went a little further, fell on his face and prayed, Oh my Father! Oh my Father! This is in the Gospels the first time the Lord ever addressed His Father as My Father, My Abba. That was the sorrow with which He was going through that made Him cry to God as My Abba, My Father. A few hours on the cross later, he will feel the rejection of a damned sinner, where he will say, My God! But over here, for the first time we see it recorded, he says, My Father! He so wanted that intimacy, that oneness for the Father! And what is he praying over there? He says, If it be possible, let this cup pass from me, neverthless not as I will, but as you will.

For one, Christ is the only person eligible and worthy to pray a prayer like this. When God is about to pour out His cup of wrath and judgment, Paul says that all lips will be shut. Nobody will have the privilege to question, to request, to even pray. What has been determined of man for his sin will be brought to pass, even his death. But Christ, the unfallen man, has the privilege, has the authority to ask that the cup should pass away. He alone has that privilege. He alone is right in asking that. He alone will be just in asking that. He alone deserves it at all, deserves nothing at all. Hence, he alone can ask it. The eternal sinner in the days to come when he will face the wrath of God, will never bring himself up to ask this. But Christ could ask it. And what is he specifically asking? He says, Let this cup pass away from me. In Mark and Luke it's written, Remove this cup from me. And this might sound like in contradiction as if Christ did not want to drink that cup.

This is probably what we will mostly understand, naturally understand. When the Lord is saying, let this cup pass from me, He's probably saying, I don't want to drink it. But that's far from the truth. He has always wanted to drink this. This is the baptism with which He wanted to be baptized. He like a stone set His face to Jerusalem. He never turned back. On the contrary, he told to Peter, you put your sword back because the cup that the Father has given, I will drink it. So he has always wanted to drink it. When he is saying that the cup should be passed away from me, he is by no means, even in the slightest of meaning ever asking that, Lord, I don't want to drink it. That is not his prayer. He is not praying that I don't want to drink this.

It's a Hebrew writer who says it this way. that when he was praying with much supplication and fervent tears, he was praying that he should be delivered from death. And that is the meaning of the cup to pass away. Where everyone who drinks the cup, nations later will drink it, sinners will drink it. all that are ungodly, not written in the Lamb's Book of Life will drink it. All who drink it will face eternal separation, eternal damnation, never to be brought back with God. And if there's one thing the Lord prayed, is to deliver from that death, the death of eternal separation. that when he was saying, Lord, you take this cup away from me, he was merely praying, Lord, even if this death on the cross would mean for you to forsake me, do not forsake me forever. Hear my cry. and it's written that the Lord did hear him.

This is the prayer of David in Psalm 16 in the voice of the Messiah saying, You will show me the parts of life, You will not allow my soul to live in hell, You will not allow the Holy One to see corruption. This is the prayer he was praying. Where three times he fervently prayed, Lord, deliver me from death. He was not praying, Lord, I don't want to drink it. because the second time he prayed it in verse 42, he says, If this cup may not pass away from me unless I drink it, which means the only way this cup will pass away is when I drink it. He's specifically saying, the only way this cup will pass away is when I drink it, except or unless I drink it, this cup cannot pass away. So the passing away of the cup cannot mean he doesn't want to drink it. On the contrary, he is saying, the way this cup will pass away, the way the judgment will pass over, the way this eternal damnation that is reserved for a sinner will not befall him, is when he drinks it, is when he submits himself to the will of the Father.

And so by no means he had a separate will to say that I don't want to drink it. On the contrary, he was praying that the Lord would resurrect him, that the Lord would bring him back to his glory, that the Lord would bring him back to the throne in heaven, the Lord would bring him back to be made higher than the heavens. He prayed fervently to be denouered from death, and in this he was heard. And this is the sad estate we see at the Gethsemane Garden, where the Lord prays fervently, and disciples who mirror us in flesh are fast asleep. This is the path that Holy Christ could go, Holy Christ would suffer, and we see exceeding inexplicable sorrow at the very thought of death. May God's name be glorified.