John 12:27

Nor was it unsuitable that the Son of God should be troubled in this manner; for the Divine nature, being concealed, and not exerting its force, may be said to have reposed, in order to give an opportunity of making expiation. But Christ himself was clothed, not only with our flesh, but with human feelings. In him, no doubt, those feelings were voluntary; for he feared, not through constraint, but because he had, of his own accord, subjected himself to fear. And yet we ought to believe, that it was not in pretense, but in reality, that he feared; though he differed from other men in this respect, that he had all his feelings regulated in obedience to the righteousness of God, as we have said elsewhere.

There is also another advantage which it yields to us. If the dread of death had occasioned no uneasiness to the Son of God, which of us would have thought that his example was applicable to our case? For it has not been given to us to die without, feeling of regret; but when we learn that He had not within him a hardness like stone or iron, we summon courage to follow him, and the weakness of the flesh, which makes us tremble at death, does not hinder us from becoming the companions of our General in struggling with it.

And what shall I, say? Here we see, as it were, before our eyes, how much our salvation cost the Son of God, when he was reduced to such extremity of distress, that he found neither words to express the intensity of his sorrow, nor yet resolution as man. He betakes himself to prayer, which is his only remaining resource, and asks to be delivered from death. Again, perceiving also that, by the eternal purpose of God, he has been appointed to be a sacrifice for sins, he suddenly corrects that wish which his prodigious sorrow had wrung from him, and puts forth his hand, as it were, to pull himself back, that he may entirely acquiesce in the will of his Father.

In this passage we ought to observe five steps. For, first, there is the complaint, which breaks out from vehement sorrow. Secondly, he feels that he needs a remedy, and, in order that he may not be overwhelmed with fear, he puts the question to himself, what he ought to do. Thirdly, he goes to the Father, and entreats him to deliver him. Fourthly, he recalls the wish which he knows to be inconsistent with his calling, and chooses rather to suffer anything than not to fulfill what his Father has enjoined upon him. Lastly, he is satisfied with the glory of God alone, forgets all things else, and reckons them of no value.

But it may be thought, that it is unbecoming in the Son of God rashly to utter a wish which he must immediately retract, in order to obey his Father. I readily admit, that this is the folly of the cross, which gives offense to proud men; but the more the Lord of glory humbled himself, so much the more illustrious is the manifestation of his vast love to us. Besides, we ought to recollect what I have already stated, that the human feelings, from which Christ was not exempt, were in him pure and free from sin. The reason is, that they were guided and regulated in obedience to God; for there is nothing to prevent Christ from having a natural dread of death, and yet desiring to obey God. This holds true in various respects: and hence he corrects himself by saying,

For this cause came I into this hour. For though he may lawfully entertain a dread of death, yet, considering why he was sent, and what his office as Redeemer demands from him, he presents to his Father the dread which arose out of his natural disposition, in order that it may be subdued, or rather, having subdued it, he prepares freely and willingly to execute the command of God. Now, if the feelings of Christ, which were free from all sin, needed to be restrained in this manner, how earnestly ought we to apply to this object, since the numerous affections which spring from our flesh are so many enemies to God in us! Let the godly, therefore, persevere in doing violence to themselves, until they have denied themselves.

It must also be observed, that we ought to restrain not only those affections which are directly contrary to the will of God, but those which hinder the progress of our calling, though, in other respects, they are not wicked or sinful. To make this more fully evident, we ought to place in the first rank the will of God; in the second, the will of man pure and entire, such as God gave to Adam, and such as was in Christ: and, lastly, our own, which is infected by the contagion of sin. The will of God is the rule, to which every thing that is inferior ought to be subjected. Now, the pure will of nature will not of itself rebel against God; but man, though he were wholly formed to righteousness, would meet with many obstructions, unless he subject his affections to God. Christ, therefore, had but one battle to fight, which was, to cease to fear what he naturally feared, as soon as he perceived that the pleasure of God was otherwise. We, on the other hand, have a twofold battle; for we must struggle with the obstinacy of the flesh. The consequence is, that the most valiant combatants never vanquish without being wounded.

Father, save me. This is the order which ought to be maintained, whenever we are either distressed by fear, or oppressed with grief. Our hearts ought instantly to be raised up to God. For there is nothing worse, or more injurious, than to nourish inwardly what torments us; as we see a great part of the world consumed by hidden torments, and all who do not rise to God are justly punished for their indolence by never receiving any alleviation.